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 ...

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 ...

Table of contents

§

Title page

To the Lady Ann Knightley.

TO THE READER.

§

The Firſt Chapter of the Song of Solomon paraphraſed, and turned into Engliſh Meeter, ſo as it may be Sung in the Ordinary Tunes, in which the Engliſh Pſalms are ſung.

CHAP. II.

A Prefatory Diſcourſe UPON THE SONG of SOLOMON.

Diſcourſes of Divine Love BETWEEN CHRIST and the CHURCH. From the firſt Chap. of the Song of Solomon.

Sermon I.

Sermon II.

Sermon III.

Sermon IV.

Sermon V.

Sermon VI.

Sermon VII.

Sermon VIII.

Sermon IX.

Sermon X.

Sermon XI.

Sermon XII.

Sermon XIII.

Sermon XIV.

Sermon XV.

Sermon XVI.

Sermon X•VII

Sermon XVIII.

Sermon XIX.

Sermon XX.

Sermon XXI.

Sermon XXII.

Serman XXIII.

Sermon XXIV.

Sermon XXV.

Sermon XXVI.

Sermon XXVII.

Sermon XXVIII.

Sermon XXIX.

Sermon XXX.

Sermon XXXI.

Sermon XXXII.

Sermon XXXIII.

Sermon XXXIV.

Sermon XXXV.

Sermon XXXVI.

Sermon XXXVII.

Sermon XXXVIII.

Sermon XXXIX.

Sermon XL.

Sermon XLI.

Sermon XLII.

Sermon XLIII.

Sermon XLIV.

Sermon XLV.

Sermon XLVI.

Sermon XLVII.

Sermon XLVIII.

Sermon XLIX.

Sermon L.

Sermon LI.

Sermon LII.

Sermon LIII.

Sermon LIV.

Sermon LV.

Sermon LVI.

Sermon LVII.

Sermon LVIII.

Sermon LIX.

Sermon LX.

Sermon LXI.

Sermon LXII.

Sermon LXIII.

A Catalogue of Books Printed for, or to be ſold by Edward Giles Bookſeller in Norwich, near the Market-place.

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AN Alphabetical TABLE, Containing Directions to find the Principal things, opened and diſcourſed in the Book.

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Man's but a shadow, and a Picture is That shadow's shadow yet don't judge amiss. Though here you onely on the shadow look What followes read. The Substance is i'th' book.

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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 bowels 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 handled.

By John Collinges, D. D.

Solomon divinitus inſpiratus, Chriſti, & Eccleſiae laudes & aeterni Connubii cecinit Sacramenta, ſimul (que) expreſſit ſanctae deſiderium animae, & Epithalamii carmen exultans in ſpiritu jucundo compoſuit Elogio, figurato tamen. Nimirum velabat & ipſe inſtar Moyſis faciem ſuam, non minus forſitan in hâc parte fulgentem, to quod illo adhuc in tempore, nemo, aut rarus erat, qui revelatà facie, gloriam illam ſpeculari ſufficeret. Bernardus 1 Serm. in Cantica.

London, Printed by T. Snowden, for Edward Giles Bookſeller in Norwich, near the Market-place. 1683.

To the Lady Ann Knightley.

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Madam,

AMongſt the many Spiritual mercies by which within theſe fifty years laſt paſt, England hath been exalted to heaven (as our Saviour ſaid of Capernaum) the plenty of good Books hath not been the leaſt, ſo as there is hardly any point in Divinity, which hath not been judiciouſly handled, both dogmatically, polemically, and practically, and diſcourſes upon it publiſhed in our own Tongue. The things hid in times of Popery, yea and for many years in the beginning of our Reformation, have been made known; the things covered have been revealed; what was at firſt ſpoken in darkneſs, hath been told in the light, preached upon the houſe tops, and ſo publiſhed, that all thoſe who would might read, and underſtand. Certainly no Nation under Heaven (of which we have any record) was ever bleſſed with the Means of Grace to that degree; none ever had more judicious Interpretations of the Word of God, nor more ſerious and faithful Applications of it to the Conſciences of men and women; ſo as if either the Doctrine or Duty of the Goſpel be yet hid to any, it is much to be feared that it is to ſuch only who ſhall periſh. But of all good Books we have been exalted in none more than thoſe which have bin wrote on practical Subjects, Books of all others to be moſt highly valued, as more immediately ſerving the great end of man, in ſhewing him the way of Salvation, directing his coming to Chriſt, and walking with him, of which we have had ſuch plenty, as indeed there would be no more need of writing on ſuch Subjects, if the Vanity of our Natures did not more incline us to a diſcourſe upon the ſame Argument newly wrote, than to what hath been written as well ſome years ſince, by which means, the multiplying of good Books doth not a little contribute to the much reading of good Books, and that I am ſure contributes much both to knowledge and practice (the two great ends that every Preacher ought to aim at;) ſo as I cannot be of their mind who would have no more written of this nature, becauſe ſo much hath been already wrote, any more than I can be of theirs, who think there is now no ſuch need of Preaching, becauſe formerly there hath been ſo much. So long as there are any Souls in the World, who know [Page] not Chriſt, and live not up to the Rules of his Goſpel, there will be need both of the one and of the other; nay, were there none ſuch, there would be need of it, to keep up the Grace of God beſtowed upon men in its warm exerciſe. Nor me thinks ſhould there be one Preacher of the Goſpel who ſhould not publiſh the glad tidings of it, and leave ſome Record to the Ages to come, of his faithfulneſs in that work. The Riches of Divine Grace can never be too much publiſhed, we can never enough declare his love, who for our ſakes became poor, that we through his poverty might be made rich. Such like thoughts as theſe, Madam, have brought theſe Diſcourſes into a more publick light: They were compoſed many years ſince, ſoon after my entrance into the publick Miniſtry. I am willing they ſhould be a Teſtimony to the world, what Doctrine I then Preached, and ſee no cauſe yet to be aſhamed of, and what ſcope or deſign I have alwaies propounded to my ſelf: The Goſpel of the Kingdom; Chriſt; The faithſul ſaying, worthy of all acceptation, that Chriſt Jeſ [...] came into the world to ſave ſinners, 1. Tim. 1. 15. The Apoſtle Doctrine, Acts, 4. 12. That there is no Salvation in any other then in Chriſt, for there is no other name under Heaven given amongſt men whereby we muſt be ſaved, were the great things, I took my ſelf concerned as a Preacher to publiſh to the world. Together with what our Saviour hath taught us, That he who believeth him i not condemned: But he that believeth not is condemned already—ſhall not ſee life, but the wrath of God abideth on him, Joh. 3. 18. 36, and that Faith without works is dead. Theſe were the grea [...] things I had in my eye, to open, explain, and apply to people. My apprehenſion that I ſaw much of theſe things revealed in the Song of Solomon (though clouded under Metaphorical expreſſions) was that which led me to the ſtudy of that difficult portion of holy Writ; than which undoubtedly there is no portion of the Old Teſtament more Evangelical, according to the common Hypotheſis agreed by the moſt valuable Divines in all Ages, viz. That it contains a Dialogue between Chriſt and his Church, or particular believing Souls in it. If any think I might have choſen plainer Texts from which to diſcourſe theſe things, I freely yield it as to many of them. But ſhall this excellent Book, alwaies acknowledged a ſacred portion of holy Writ, by the wiſeſt man upon earth ſtiled the Song oſ Songs (that is, the moſt excellent Song) lie by us as the Viſion of a Book that is ſealed, or be bound up in our Bibles for nothing? Or can there be any work more worthy of a Divine, than to attempt [Page] the clearing of ſo incomparable a piece of Divine Revelation from that darkneſs which it pleaſed God to cloath it with in a time, when the moſt which he ſpake concerning Chriſt, was in Types [...] Prophecies, or Metaphors. Time, together with the Sermons of [...]hriſt and his Apoſtles, have expounded the Types and Prophecies of Chriſt. Is it not a work worthy of us to explain the Metaphors, that we might have a Chriſt wholly unveiled? There's no great fear of any dangerous erring in the caſe, if he that explaineth taketh care, that his Explication agreeth with plainer Revelations. Madam, I think I may further ſay, that there is no portion of holy Writ ſo copiouſly as this, expreſſing the infinite love, and tranſcendent excellencies of the Lord Jeſus Chriſt. None that more copiouſly inſtructs us, what he will be to us, or what we ſhould be toward him, and conſequently none more worthy of the pains of any who deſires to Preach Chriſt. My Meditations upon the ſecond Chap [...]r compoſed in my maturer years, were publiſhed ſome years [...]nce: Thoſe upon this Chapter have (being done in my younger time) ſtaid, till I could get ſome leiſure to peruſe them my ſelf, and correct ſome things in the ſtile, eſpecially (our juvenile fancies, ſeldom pleaſing us in our maturer years.) You will, I hope, Madam, pardon my Dedication of them to your Ladyſhip: Your [...]lf knows how great Obligations you have laid upon me: I cannot anſwer them: Theſe are all the Requitals we can make our Friends for their kindneſſes. Silver and gold I have none, but what I have I humbly preſent your Ladyſhip with; nor ſhall I have been wholly unſerviceable to your Ladyſhip in your higheſt concerns, if any thing in theſe Diſcourſes ſhall help further to inflame your Soul with love to him who is the chiefeſt of ten thouſand, and contribute to the ſending of your Soul to Heaven in the admiration of your Beloved, where you ſhall ſee him as he is, whom theſe Diſcourſes will but ſhew you as in a glaſs darkly. Now the God of Peace, that brought again from the dead our Lord Jeſus, that great Shepherd of the Sheep, through the blood of the everlaſting Covenant, make you perfect in every good work to do his will, working in you that which is well pleaſing in his ſight, through Jeſus Chriſt, to whom be glory for ever and ever. Amen.

April 3. 1683.

Your Ladiſhips moſt humble Servant, JOHN COLLINGES.

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TO THE READER.

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SOme few years ſince, I was prevailed with to publiſh ſome diſcourſes upon the Second Chapter of this excellent Song. I had then by me theſe upon the firſt Chapter, but they being compoſed in my younger years, I was deſirous firſt to peruſe them, before I ſuffered them to come forth into the World, ſince which time I have had ſo little reſt that the peruſal of them hath taken up much longer time than I then thought upon. The publiſhing of my diſcourſes upon the Second Chapter firſt obliged me to take ſomething out of theſe diſcourſes, to make thoſe as intelligible as I could, concerning the Penman, of the Book, and the Nature form, and ſtile of it, which I have here reſtored to their due place with ſome advantage (all thoſe things falling in to the handling of the firſt verſe) I am not, upon the perſual of notes compoſed ſo many years ſince, my ſelf much pleaſed with the largeneſs of my diſcourſes upon the five or ſix firſt verſes, occaſioned from the variety of Propoſitions raiſed from them, but there are couched in thoſe verſes ſome very great points, and my conſulting ſo many expoſitors as I did, together with my proneneſs to ſuſpect my own judgment rather then thoſe whom I had reaſon to prefer before my ſelf, was the cauſe of that. Nor did I think it much material, if I ſaw a Propoſition offered me by any valuable interpreter as feunded on one of thoſe verſes, which I ſaw was a Propoſition of truth, and juſtifiable from other Scripture, whether it were certainly there founded or no, for he pretends to too much skill, that will be too poſitive in giving the ſenſe of a metaphor in this or that Text. It is enough for a modeſt Interpreter to give a probable ſenſe of ſuch expreſſions, and to prove it from a plainer Revelation. I hope thou wilt be ſo charitable to me, as to think that I troubled not a Popular auditory, with all that thou wilt find here in the opening of the ſeveral verſes. I bleſs God I was never ſo idle as to make up diſcourſes to people of what I knew they did not underſtand. What I found in my notes put in for my own Satisfaction I have let go, not knowing but my book might fall into the hands of ſome Scholar, who might be able to judge from what Satisfied me, upon what grounds I formed ſuch Propoſitions of truth as I did from the ſeveral verſes ſo preparing the matter of more Popular, and practical diſcourſe. I bleſs God I always looked upon the work of the miniſtry, as the [Page] moſt grave, and ſerious employment under Heaven, whether the Miniſter ſpeaks with reference to explication or application. In the firſt he acts as an Interpreter, making the words of the eternal God, more plain, and intelligible to the infirm capacityes of his people. How great is that work to be the Lords Interpreter? In the latter he acts as an Ambaſſador, perſuading, and offering terms of peace between God, and man, and uſing all his art in intreating men to be reconciled to God. Who is ſufficient for theſe things? As to the former we have no more accommodate means, then ſearching the Original texts, comparing the uſage of words in one Text with the uſage of them in others, conſulting Interpreters who have gone before us, then uſing our own judgments, as to what they have ſaid, or our own thoughts ſhall further ſuggeſt to us; thou wilt diſcern that this is the method I have uſed, and if in any thing I have been miſtaken, I have erred neither wilfully nor ſingly. When I had examined the ſeveral verſes, my work was to raiſe Propoſitions from them ſo interpreted, to open them, to juſtify them to be divine truths from other places of plainer Revelation. For my method, and ſtile, it is what I judged moſt accommodate to the end of my work. No man diſcourſeth to any length upon a ſubject without a method, ſome uſe a Cryptick method, which is only for their own conduct, others a plainer method for the advantage of others, the former may do well enough in the Schools, where the end is only to raiſe ſome ſubitaneous affections; I never thought it proper for the Pulpit, where the Preachers end is or ſhould be, to inform his People in the great things of God, and to affect their hearts, and in order to it he is bound to ſpeak with the beſt advantage both for their memories and underſtandings, thou wilt find I have kept to the ordinary plain method of explication, confirmation, and application. No man having drank old wine deſireth new, for he ſaith, the old is better. In the proof of Propoſitions I have rather ſtudied the evidence of holy writ, and Scriptural reaſon, then other more incertain Topicks, knowing it the duty of Miniſters to take care, that the faith of their people, may not ſtand in the wiſdom of men, but in the power of God. One plain Text of holy Writ more confirms a Propoſition of Divine truth to an underſtanding Chriſtian, then an hundred rational arguments. For my ſtile it was the leaſt of my ſtudy, my Opinion always was that what Auguſtine calls diligens negligentia, was the beſt diligence as to that; while I was yet a very young man I had learn'd out of him, that it was no Soleciſm in a Preacher to uſe oſſum for os, for (ſaith he) an Iron key is better then one made of gold, if it will better open the door, for that is all the uſe of the key. I had learn'd out of [Page] Hierom, that a gaudry of phraſes, and words in a Pulpit is but Signum inſipientiae. The words of a Preacher; ſaith he, ought pungere, non palpare, to prick the heart, not to ſmooth and coax. The work of an Orator is too precarious for a Miniſter of the Goſpel. Gregory obſerved that our Saviour hath not ſtiled us the ſugar but the ſalt of the Earth, and Auguſtine obſerveth, that though Cyprian in one Epiſtle ſhewed much of a florid Orator, to ſhew he could do it, yet he never would do ſo any more, to ſhew he would not. The ſtudy of words, the right placing of them for their better chiming, &c. I always thought a puerile, and pedantick thing, fitter for a School boy, then a miniſter of the Goſpel. Honeſt Souls when they come to hear the word do not come to ſee Reeds ſhaken with the wind of Oſtentation and Vain-glory, nor yet to ſee men clothed with the ſoft rayment of fine expreſſions and phraſes, (which for the moſt part like ſuch clothes have leaſt efficacy to warm a Soul, or to keep it in any Religious heat) they come to hear a Prophet, yea more then a Prophet, a man that ſhall reveal the mind and will of God to them. To me the moſt tunable tongues in Pulpits, always ring moſt awke. It is beneath the gravity of a Preacher to tickle a wanton Ear. The end of all words is but to convey to our minds the knowledg of things, and thoſe are the beſt words that do that beſt, grandia granditer dicenda. I never thought my ſelf further concern'd as to words, then to ſpeak intelligibly, and ſo as through no rudeneſs or indecency of phraſe to make Perſons nauſeate my diſcourſe who had a juſt Reverence for divine things. Words will always follow matter, but matter doth not always attend words. I bleſs God I early diſcerned and avoided this trifling, rather deſiring to humble that ſtile which was at my tongues end, then to ſtrain my tongue to a dialect which I either thought my People underſtood not, or was beneath the greatneſs of the ſubjects of my diſcourſe. If any think the portion of Scripture undertaken in theſe diſcourſes not fit for a Preacher, they ſhould do well to conſider, whether it be not a portion of holy writ, and ſuch a portion as the eminenteſt Divines in all ages, and of all perſuaſions have thought worthy their pains to inquire the ſenſe of. Having thus far Apologized for the following diſcourſes I leave them to thy candor and judgment, begging Gods bleſſing upon them to thy Souls advantage,

April 3. 1683.

JOHN COLLINGES.

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The Firſt Chapter of the Song of Solomon paraphraſed, and turned into Engliſh Meeter, ſo as it may be Sung in the Ordinary Tunes, in which the Engliſh Pſalms are ſung.

I.

THE Kiſſes of thy Mouth (Dear Lord)

V. 2. Let him kiſs me with the kiſſes of his mouth.

Let my Soul only have,

No Earthly thing I do deſire,

No worlds fine things I crave.

Of thy mouth.

Let me thy Goſpel Doctrines have,

By them O ſpeak to me

So by thy Grace, that I in them

Thy ſpecial Love may ſee.

II.

A Kiſs Lord! is but a ſmall thing,

But a Love-token 'tis,

The Leaſt of that is Sweet to me,

Lord grant me but a kiſs.

One Kiſs is ſweet, but not enough:

Kiſſes pl.

Let me more kiſſes have;

My wants are more than one, therefore

More Kiſſes I do crave.

III.

Thou haſt varieties of Grace

My Soul of wants as much:

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For thy loves are better then Wine.

As are my wants, my deareſt Lord,

O Let thy Loves be ſuch.

Drunkards are pleas'd with wine, but I

In it no taſt can find.

O Let me only know, that thou

To my poor ſoul art kind.

V. 3. Becauſe of the ſavour of thy good Ointments: thy name is as an ointment poured forth.

IV.

The knowledge thou haſt given my ſoul

How much thy Loves are worth,

Above created things is that

Alone which draws it forth

In breathings after Thee. Thy Name

Is Ointment poured out,

Which with its fragrant ſmell perfumes

The places it about.

V.

Therefore do the Virgins love thee.

Therefore the Virgins do thee love.

The undefiled mind

Can ſatisfaction no where elſe,

But in thee only find.

Every ſuch Virgin will thee love

And thee alone deſire.

Thy ſweeteſt Ointments fuel are

To feed that ſacred fire:

VI.

V. 4. Draw me, we will run after thee.

Lord I ſhould come to thee: thou art

The term to which I move;

I ſhould (O Lord!) run after thee

In the ſcent of thy love.

But I can neither run nor come

Unleſs thou firſt me draw.

Either my luſts do me ſeduce,

Or Satan doth me aw.

VII.

Draw me.

O put forth thine Almighty hand,

Let power, and love conſtrain

[Page] My feeble Soul to follow thee,

And with thee to remain.

Lay hand O Lord! upon my will,

Then I ſhall willing be:

Put ſtrength into my legs and I

Shall then run after thee.

VIII.

Run.—

Lord move me firſt, then I ſhall move

And ſtand no longer ſtill,

Yea I ſhall move with ſtrength to do

What is thy ſacred will:

I ſhall not only move, but run,

Make haſt, and not delay,

To keep thy precepts, if that thou

Wilt help me in my way.

IX.

It ſhall be then my meat and drink

To do what thou requireſt.

Thou Lord ſhall then of me receive

Whatever thou deſireſt.

I ſhall nor faint, nor weary be,

But perſevering run,

Until the race be finiſhed,

Which my ſoul hath begun.

X.

My Lord! not I alone, but mine

Shall alſo follow thee:

We will run.

I ſhall make known thy ways to all

That ſhall converſe with me.

Sinners by my example ſhall

Be turned to thy Grace,

When they ſhall hear, how thou to me

Haſt ſhewn thy pleaſant face.

XI.

My Soul melts, I did ſpeak but now

The King hath anſwered.

The King hath brought me into his Chambers: we will be glad, and ejoice in thee.—

[Page] And me into his Chambers brought,

Unto his Royal Bed.

How doth my heart, now leap for joy?

How is my countenance glad?

My ſoul can now deſpond no more,

It can no more be ſad.

XII.

In thee, O Lord! I will be glad,

Thou art my only joy;

—We will remember thy loves more then Wine.

Thy Loves I will remember, when

New troubles me annoy.

The ſavour of the worlds ſweet wines.

Is a poor tranſient thing.

But I ſhall ne're (I truſt) forget

The Love of Chriſt my King.

XIII.

In him all things excelling dwell,

Upright things, or Uprightneſſes love thee.

They've choſen him their throne;

The Saints will him ſincerely love,

And will love him alone:

The more upright the greater love

They to the Lord ſhall bring.

Who loves them with the greateſt love,

And is the Lord, their King.

XIV.

V. 5. I am black but comely, O you Daughters of Hieruſalem! as the Tents of Kedar; as the Cartains of Solomon.

You Daughters of Hieruſalem.

The City of my God,

You who in the ſame Church with me

Have taken your abode,

Upbrard me not, that I am like

The Coverings upon

Black Kedars Tents. I'm alſo like.

Curtains of Solomon.

XV.

I black am from my ſelf, but am

By Imputation white.

[Page] By th' firſt birth I am black and dark,

But; by a new birth Light.

I am black but comely.

I black am in your curious Eye.

And in my own much more;

But white in my Beloveds ſight

Since he hath paid my ſcore.

XVI.

V. 6. Look not upon me becauſe I am black.

Look not on me becauſe I'm black.

With a too curious Eye.

Nor with diſdain, nor let my black

Viſage you ſatisfy:

Much leſs diſ-colour you. Behold

(Siſters!) and pity me.

My Blackneſs is not my delight.

Ah! 'tis my miſery.

XVII.

Becauſe the Sun hath looked upon me: my Mothers Children were angry with me. They made me the Keeper of their Vineyards, but my own I have not kept.

The Sun hath ſcorch'd me with its heat.

It is by that I am tann'd.

My Mothers Children alſo have

Touch'd me with unkind hand.

Their Vineyard they would have me attend;

Mine own I did not keep.

The envious one hath collied me

While I thus lay aſleep.

XVIII.

What Souls will not Afflictions tann,

If they be ſharp and long?

Or who is not diſcolour'd by

Temptations, if too ſtrong?

Worldly diſtractions ſpoil the look

Of a Religious mind,

But ah! through negligence I have

Been to my ſelf unkind.

XIX.

V. 7. Tell me O thou whom my ſoul loveth, where thou feedeſt, where thou makeſt thy flocks to reſt at noon.

But O thou whom my ſoul loves beſt,

Tell me where thou doeſt uſe.

[Page] At noon to feed thy flock. At noon

Do not my Soul refuſe.

When as Afflictions ſcorch me moſt

Be thou at hand to me,

And teach my Soul at ſuch a time

How it may come to thee.

XX.

At noon, [the time when Shepheards are moſt at leiſure.]

O thou Shepheard of Iſrael,

Let me but know the hour,

When moſt of thee I may enjoy,

Taſt moſt thy Grace and Power.

For why ſhould I be as one that turneth aſide by the flocks of thy Companions.

By th' flocks of thy Companions,

I would not turn aſide.

With thee alone I would converſe;

Be thou (O Lord!) my guide.

V. 8. If thou know not O thou faireſt amongſt Women, go thy way forth by the footſteps of the flock, and feed thy Kids beſides the Shepheards Tents.

XXI.

Thou faireſt ſhe! doſt thou not know

Where me at noon to ſee?

The footſteps of the flock will teach

Thee the right way to me.

Feed by the Shepheards Tents, for there

I ſhall moſt ſurely abide;

The Shepheards that derive from me

Shall be to thee a guide.

V. 9. I have compared thee O my Love, to a company of Horſes in Pharaoh's Chariots.

XXII.

I have compar'd my love unto

The goodly company

Of Horſes which King Pharaoh draw,

Made ſtrong by Unity:

Of Horſes which march on to meet

The armed men, and ne're

Do from the glittering Sword turn head,

But mock at Cowards fear.

XXIII.

V. 10. Thy Cheeks are comely, with rowes of Jewels, thy neck with Chains of Gold.

Thy Cheeks (my Love!) are comely made

With rowes of Jewels given

[Page] Thee, by my ſelf: Thy lovely neck

Adorn'd with Chains from Heaven.

I will yet give thee further grace

V. 11. We will make thee borders of Gold with ſtuds of Silver.

Borders of Gold I'le make,

And ſpots of Silver thou ſhalt have

And for thine own them take.

V. 12. While the King ſitteth at his Table: my ſpikenard ſends forth the ſmell thereof.

XXIV.

O may my deareſt Royal Lord

From's Table never ſtir.

How ſweetly doth my ſpikenard ſmell

While's that he ſitteth there.

Even his own Graces will not ſmell

When he is gone from me;

His Grace in me doth daily need

His Royal company.

V. 13. A bundle of Myrrh is my beloved unto me, he ſhall lye all night betwixt my breaſts.

XXV.

My well-beloved is to me

Myrrh, in a bundle tyed.

More precious, medicinal, and ſweet

Than all the world beſide.

Betwixt my Breaſts he ſhall have place,

There he ſhall alwaies lye;

It is the place for poſies. There

I will this bundle tye.

V. 14. My beloved is unto me as a cluſter of camphire [or Cypreſs] in the Vineyards of Engaddi.

XXVI.

Engaddi's Vineyards have their plants

Of Camphire [Cypreſs.] All

Are names too ſhort for me whereby

My Deareſt Lord to call.

My ſweet companion! thou art fair,

Thou lookeſt with Doves Eyes,

V. 15. Behold thou art fair my Love, behold thou art fair, thou haſt Doves Eyes.

Eyes which both meek, and harmleſs are,

Not ſparkling Cruelties.

XXVII.

Thou haſt a ſatisfyed Soul,

A rich, contented mind,

[Page] A plain and clean, and lowly heart

Which is to others kind,

A tender heart, a mournful Eye,

Exceeding quick. Theſe are

The things which make me ſay again,

Thou art exceeding fair.

V. 16. Behold thou art fair my Beloved, yea pleaſant—

XXVIII.

Nay (my Beloved!) thou art fair

My beauty is to thee

As nothing, worſe than nothing, 'tis

But meer deformity.

Thou fair art, and pleaſant too,

Thy converſation's ſweet.

Thrice happy ſouls to walk with thee

Whom thou doſt pleaſe t' admit.

XXIX.

Our Bed is green.

When thou within my bed doſt lodge,

How ſoon it waxeth green?

When thou art gone, no fruitfulneſs

In it at all is ſeen.

Not a good work at ſuch a time,

Can my poor ſoul produce.

Not an heart chang'd in Churches, when

Thou art not in the Pewes.

V. 17. The Beams of our houſe are Cedar, and our rafters are Fir.

XXX.

The Beams and rafters of thy houſe

Of Cedar are, and Fir.

Sweet, beautiful, and ſtrong they are,

Such as ſhall never ſtir.

Thy word, and Ordinances Lord,

Support thy Church for ever.

O let my Sins within thy houſe

Me ſever from it never.

CHAP. II.

[Page]

V. 1. I am the Roſe of Sharon, the Lilly of the Vallies.

MY deareſt Lord! I'm like the Roſe

Which Sharons fields doth grace:

Like th' Lilly of the Vallies, which

Doth beautify its place:

A flower, and the nobleſt flower

Which in the Fields doth grow;

My ſtructure, ſmell, and fruitfulneſs,

Thy Workmanſhip all ſhow.

II.

But Lord! I dwell i'th' common field,

And in the Vallies there.

To winds, and weather I'm expoſed:

I live in daily fear,

Leſt Sharons herds would me devour,

Or tread me under-foot:

And leave me nought to ſpeak me thine,

But only a true root.

V. 2. As the Lilly among Thorns, ſo is my Love amongſt the Daughters.

III.

As Lillies are amongſt the Thorns,

So I my Love do ſee.

The Daughters of the peeviſh world

Are grievous Thorns to thee.

Yet thou art lovely there, and thriveſt,

The ugly Thorns commend

My faireſt Love and do improve

Her while they do her rend.

[Page]

V. 3. As the Apple Tree amongſt the Trees of the Wood: ſo is my beloved among the Sons: I ſat down under his ſhadow, with great delight, and his fruit was ſweet to my taſt.

IV.

My deareſt Lord it is enough,

Amongſt Thorns let me be;

If while I ſtand there thou wilt be

A ſhadow unto me.

Amongſt the barren Trees in Woods

Let me converſe, if I

Thee as an Apple Tree may have,

That there I do not die.

V.

Thy ſhade, thy pleaſant fruit ſhall be

To me enough for food:

And for protection too, while I

Traverſe th' untrodden wood.

I like an Hermite ſit, and ſing;

Thy Apples to my taſt

Do much excel what other Trees

Afford the world for maſt.

VI.

God manifeſted in the fleſh;

His fruit, &c.

O how exceeding ſweet?

When infinite, and finite did

In one Redeemer meet.

Thy ſuffering being tempted is,

When tempted, my relief.

Saran would rob me of my all,

Thou haſt diſarm'd the Thief.

VII.

Lord thy compleat obedience

His fruit, &c.

Unto thy Fathers will,

Is all relieves me, when I think

How often I do ill,

While I do good. But O thy death!

Who can deſcribe that fruit?

Which all my ſoul neceſſities

Exceeds while it doth ſuit.

[Page]

VIII.

Thy Reſurrection, thine aſcending

Unto thy Fathers Th rone▪

Thy ſitting there, at his Right Hand

Thine interceſſion:

How ſweet they are? And then to think

That thou again wilt come

To Judgment, not me to condemn,

But only fetch me home.

IX.

Thy fruit, &c.

Thine Ordinances Lord, in which

Thy loves thou doſt diſplay,

The Hony, and the Hony-Comb,

Are not ſo ſweet as they.

The Spirits ſacred fruit, thoſe ſweet

Influxes of thy Grace,

Are what alone me patient make

Of ſublunary place.

V. 4. He brought me to the banquetting houſe, and his banner over me was Love.

X.

Theſe things my houſe of mourning turn drop,

Into an houſe of Wine;

Wine not which from Earths Grapes doth

But from thee, the true Vine.

Thy Love O Lord thy Banner is

O're me, and makes men ſee;

Men who thee hate, I do'nt belong

Unto their company.

XI.

Thy Loves thy Banner, teaching me

Where to reſort, when move;

When I fight for a Victory,

His banner, &c.

Then I diſplay thy Love:

'Tis that unites me unto thee,

And every one that's thine,

Where e're thoſe colours I but ſee,

I run to them as mine.

[Page]

XII.

Protection I from them expect.

Mine Enemies are afraid,

As ſoon as they ſee over me

Thy Banners are diſplaid.

You Daughters of Hieruſalem,

My heart is ſick for love,

I cannot live without your help,

O to my poor ſoul move.

V. 5. Stay me with Flag-gons, comfort me with Apples, for I am ſick of Love.

XIII.

My deareſt Lord hath left with you,

Flaggons, and Apples too.

O reach me ſomething left I dye;

Unto the Scriptures go,

Out of thoſe Fats draw out ſome Wine,

And quickly bring it me:

Bring me his Apples, why ſhould you.

Your Lords Spouſe dying ſee?

XIV.

I ſhall not dye, but live, for he

V. 6. His left hand is under my head: and his right hand doth imbrace me.

Hath put under my head

His left hand, or his right hand ſhall

Imbrace me in my bed:

'Tis he alone my aking head

Can hold, and give relief:

They'r his imbraces only can,

Aſſuage my poor ſouls grief.

XV.

How ready is he me to help!

I did but cry, he heard:

His left hand hath ſecured me,

As to the thing I fear'd:

His right Hand ſoon ſhall follow it,

And wholly me releaſe:

His right, and left hand both ſhall join

My love ſick ſoul to eaſe.

[Page]

V. 7. I charge you O you Daughters of Hieruſalem, by the Roes, and by the Hinds of the field, that you ſtir not up, nor awake my Love until he pleaſe.

XVI.

O Daughters of Hieruſalem,

I charge you by the Roes,

And by the Hinds, the friendly Hinds,

Which ſo much love diſcloſe

One to another▪ Do'nt provoke

My Love, till he withdraw;

By my example wiſdom learn,

Sin not, but ſtand in awe.

XVII.

You live amongſt the Roes and Hinds,

Learn not their wantonneſs.

You'l want the hand of my dear Lord,

When you are in diſtreſs.

Judgment for Sin will come as faſt,

As if the Roes it brought.

Do not ſtir up your Lord at reſt,

By one rebellious thought.

V. 8. The voice of my beloved: Behold he cometh leaping upon the Mountains, and skipping upon the Hills.

XVIII.

Hark! it is my Beloved's voice:

He comes, he comes to me,

Leaping upon the Mountains, him

Skipping upon th' Hills I ſee.

He's my Beloved, though not here,

I know his pleaſant voice,

And though I ſee him not, his found

Makes my heart to rejoice.

XIX.

He comes; The Mountain of my Sins

I ſee lies in his way:

He leapeth o're that mountain, and

It cauſeth no delay.

He skippeth o're the little hills

Of Creatures oppoſition:

That he may come to my relief,

In my diſtreſt condition.

[Page]

XX.

I ſee him coming; O let me

The glorious ſight behold,

With th' Eye of hope behold him, and

V. 9. My Beloved is like a young Roe, or a young Hart: Behold he ſtandeth behind our wall, he looketh forth at the windows, ſhewing himſelf through the L atteſs.

With th' Eye of Faith more bold.

He comes like a young Hart or Roe,

Nimbly, and pleaſantly:

Behind the wall he ſtandeth, when

In my diſtreſs I cry.

XXI.

In at the Windows ſee he looks,

And through the Latteſs ſees

Both my behaviour, and withal

My ſad Calamities.

The Latteſs (Lord!) doth give to me

But an imperfect ſight:

O break it down, appear to me

In a more glorious light.

V. 10. My beloved ſaid unto me. Riſe up my love, my fair one, and come away.

XXII.

I hear him ſay, Riſe up my Love,

My faireſt one ariſe,

And come away, for I have now

Put off my dark diſguiſe:

V. 11. For loe the Winter is paſt, the Rain is over and gone.

The Winter, and the Rain are gone,

The pleaſant Flowers appear

Upon the Earth, the ſinging Birds

Do greet the ſpringing year.

V. 12. The Flowers appear on the Earth, the time of the ſinging of the Birds is come, and the voice of the Turtle is heard in our Land.

XXIII.

The harmleſs Turtles pleaſing voice

Is heard on every Tree.

The Fig-trees puts forth her green figs,

The Vines ſmell pleaſantly.

Ariſe, my Love! Thou faireſt one

Make haſt, make no delay,

'Tis a fit ſeaſon of the year:

Ariſe! and come away.

[Page]

XXIV.

Black ſtorms of perfecution

Have kept thee much at home:

The ſtorms are over, nothing now

Hinders, but thou mayſt come.

The Goſpel Turtles which lay hid

In Corners, now come forth:

All have a Goſpel liberty

To ſing their Saviours worth.

V. 13. The Fig-tree putteth forth her green Figs, and the Vines with the tender grapes give a good ſmell. Ariſe my love, myfair one, and come away.

XXV.

See how the Saints bud out in grace,

How gracious fruits abound

Upon this liberty, for all

To hear the joyful ſound.

Ariſe you who yet ſleep in Sin,

Make haſt to come, and live:

O go not on preſumptuouſly,

My Spirit yet to grieve.

XXVI.

The Summer will not always laſt,

Your day of Grace will end;

Come to me while I call, and am

Ready to be your Friend.

Diſcourag'd Souls ariſe, and thick

To my aſſemblies come;

The weather's good, doors ope you have

No plea to ſtay at home.

V. 14. O my Dove that art in the clefts of the rock, in the ſecret place of the Stairs, let me ſee thy countenance, let me hear thy voice; for ſweet is thy voice, and thy countenance is comely.

XXVII.

My Love! who to the rocks dark clefts

Of late didſt trembling fly,

And under ſtairs ſecret place,

Choſe for thy Covert lye.

Purſu'd by Vultures, now come forth,

Thy Countenance let me ſee,

For it is comely, and thy Voice

Is pleaſant unto me.

[Page]

V. 15. Take us the Foxes, the little Foxes that ſpoil the Vines, for our Vines have Tender Grapes.

XXVIII.

The Foxes which have ſpoil'd the Vines,

The Vines with tender Grape,

Come forth, and take them now for me;

Let not a young Cubb ſcape.

They ſhall no longer ſpoil my Vines,

Chaſe them into their Den:

I'le be revenged on thy luſts,

And on malitious men.

V. 16. My Beloved is mine, and I am his, he feedeth among the Lillies.

XXIX.

I know that my Beloved's mine;

I know that I am his:

This is my Triumph, this my Joy,

My chiefeſt happineſs.

Had not he made himſelf firſt mine,

His I had never been:

He firſt remov'd my guilt, and then

Purged my Soul from ſin.

XXX.

'Midſt white, and fruitful Lillies he

Loves to converſe and feed;

O let my Soul a Lilly be,

V. 17. Until the day break, and the ſhadows flie away, turn my beloved, and be thou like a Roe, or a young Hart upon the Mountains of Bether.

No more a barren Weed.

Until the glorious morn ſhall break,

And ſhadows flee away,

O let my glorious Lord be mine,

And I ne're from him ſtray.

XXXI.

Turn (my Beloved!) to my Soul,

Be like a pleaſant Roe:

Or like the nimble Harts, which do

On Bethers Mountains go.

In my diſtreſſed State O Lord,

Let me not be forgot,

Make haſt, and turn, and let me feel

Thee, while I ſee thee not.

A Prefatory Diſcourſe UPON THE SONG of SOLOMON.

[Page]

Canticles 1. v. 1. The Song of Songs which is Solomons.

HAving undertaken this excellent portion of Holy Writ, for the Subject of theſe Exerciſes, it is reaſonable I ſhould (according to the uſual, and commendable order of Interpreters,) diſcourſe a little, concerning the Divine Authority of it; concerning the Subject matter of it; the Penman, the time, and occaſion of the writing of it, and concerning the form, eſpecially conſidering, that as to ſome or all of theſe, there are ſome difficulties to be aſſoiled, more than concerning other portions of Scripture, and concerning ſome of them, ſome things more peculiar to this, than any other Book.

The firſt Verſe of the Song (which I have now read to you) gives me a ſufficient foundation for the moſt of my diſcourſe of this nature, if in any part of it I ſwerve from my Text, I ſhall yet keep to my buſineſs, which is by theſe previous exerciſes, to prepare you for [Page] clearer underſtanding of the ſacred contents of this Spiritual Song.

The Text affords us theſe three propoſitions.

1 Prop. That this Book was Solomon's.

2 Prop. That it is a Song.

3. Prop. That it is a Song of Songs.

1. The firſt will lead us to a diſcourſe of the Penman, and that, to a modeſt Enquiry after the time, and occaſion of his writing it, and (that well known) we ſhall eaſily determine the Author, and both from that advantage, and the auxiliary help of other Arguments conclude concerning its Divine Authority againſt all oppoſers.

2. The ſecond leads me to the conſideration of the form of the writing, being Metrical and Dramatical. What elſe occurreth concerning that, ſhall be there added.

3. The third will lead me to the conſideration of the Matter and Scope. I begin with the firſt of theſe.

1 Prop. The Book of Canticles was Solomon's.

This is ſo plainly aſſerted in the Hebrew Text, (where this is the firſt verſe) that it cannot well be denied, without the denial of the other matter contained in it; the only ground of ſcruple is becauſe of the particle ל prefixed in the Original, which is oft a note of the Dative or Accuſative Caſe, as if it were rather dedicated to Solomon, then written by him: But to clear this, we need not Chriſtopolitanus his fancy, that it is to ſhew us, that Solomon here ſang not of himſelf, but to the true Solomon Jeſus Chriſt, nor yet Delrio's fancy, that it ſignifies as much as ſecundum, The Song of Songs according to Solomon, as we ſay that the Goſpel according to Matthew, which was wrote by Matthew: for the inſtances in the Titles of Davids Pſalms, are ſufficient to evidence the Grammar good enough, in making ל a note of the Genitive Caſe ſometimes.

Taking that therefore upon the Credit of the Hebrew Text. Let us more particularly enquire;

1. Who this Solomon was.

2. At what time he wrote this Sacred Book, and what (probably) gave him the occaſion of it.

Solomon was the Son of David: the King of Iſrael.

Matth. 1. 6. The Son of David by Bathſheba, the Wife of Uriah, born in Hieruſalem, 2 Sam. 5. 14. So named by his Father David, 2 Sam 12. 24. at his Birth, it is ſaid, The Lord loved him. Upon which, v. 25. David ſent by Nathan, and called his name Jedidiah. i. e. beloved of God. (Abulenſis thinks it was not his proper name, nor [Page] was he afterward (that we read of) called by it.) Solomon ſignifies Peaceable, he was ſo named before he was born, by Nathan, 1 Chron. 22. 9. and that with reſpect to the peace, and quietneſs of Iſrael in his days. God there Covenanted with David for him, that he ſhould be his Son, and that he would be a Father to him, and the Covenant recorded, Pſal. 89. (made with David) had a ſpecial relation unto him. v. 25. 26, 27, 28, 29, 30, 31, 32, 33, 34. He ſucceeded his Father in the Kingdom by his Fathers appointment, 1 Kings 1. 32. and reigned with ſuch an affluence of Divine Bleſſings, as none might compare with him. He loved the Lord, 1 Kings 3. 3. and walked in the Statutes of his Father. God in Gibeon appeared to him, ſaying, Ask what ſhall I give thee, v. 9. He asks a wiſe and underſtanding heart, to judge his people, and to diſcern good and bad aſunder; which ſaying, ſo pleaſed the Lord, that the Lord not only granted what he asked, v. 10. 11, 12, 13. but alſo riches, and honour, ſo as there was none like unto him all his days. He builded the Temple, and the Lord again graciouſly appears to him upon his Prayer at the Dedication of the Temple, 1 Kings, ch. 9. The Queen of Sheba, came to admire his wiſdom, for he exceeded all the Kings of the Earth, in Riches, and Honour, 1 Kings 10. 23. Now of this Solomon it is ſaid, That he loved many ſtrange Women, together with the Daughter of Pharaoh: Women of the Moabites, Ammonites, Edomites, Sidonians, and Hitties, &c. and v. 6. They turned away his heart from God, when he was old, and v. 5. he went after Aſhtaroth, and Milcom, and built high places, for Chemoſh, and for Molech, v. 7. And here ariſeth a Queſtion, to which it is reaſonable that I ſhould ſpeake ſomething in this place, becauſe this Song is judged to relate much to that action of Solomons life.

Qu. Whether Solomon ſinned in marrying of Pharaoh's Daughter, or whether that firſt match of his was lawful?

1. Theodoret and Suidas conclude that he did ſin, and prove it from 1 Kings 11. 1. where this Marriage of his, together with his later Marriages with the Daughters of the Canaa [...]etes, ſeem to be condemned; beſides that the law of God ſeems to have been againſt all ſuch Marriages, Deut. 7. 3. and Ezra. ch. 9. 1. reckons it up as the ſin of the people that they had taken to wife the Daughters of the Egyptians, &c.

2. Bellarmine, Cajetan, Soto, Abulenſis and others, think, That he did not ſin in this Marriage, to prove which, they produce, 1 Kings 3. 1. where Solomons making affinity with Pharaoh, and taking of his [Page] Daughter is mentioned, and afterward v. 3. it is ſaid. Solomon loved the Lord, I walked in the Statutes of David his Father. Certain it is (allowing no tranſpoſitions) after this, God made his ſignal appearances to him in Gibeon, and upon the dedication of the Temple. Beſides, they urge the Friendſhip between David, and the King of Egypt, and the probability of Davids contracting this Marriage for his Son before his death. They further ſay, that the Law, Deut. 7. 3. did not ſimply, and univerſally forbid Marriages, with the Daughters of Idolaters. Joſeph Married Potiphar's Daughter, Gen. 41. 45. Moſes Married Jethru's Daughter, Exo. 2. 1. Boaz Married Ruth a Moabiteſs. Ruth 2. and Sampſon a Daughter of the Philiſtines, and David, the King of Geſhurt's Daughter, 2 Sam. 3. 2. And there was a particular law directing the formality of ſuch Marriages, when any were taken captive. Deut. 21. 10, 11. Beſides there are that obſerve a wonderful councel of God in it, both to reconcile theſe two contiguous Nations, in a politick alliance: and alſo in regard that Solomon was to be a Type of Chriſt, who was to reconcile Jews, and Gentiles unto God. Others think that the Law, Deut. 7. only reſpected the Canaanites Daughters, who by Gods command were to be blotted out, but that is of no value, for Deut. 21. 10, 11. they might marry Captives. They therefore think that he ſinned not in his marriage of her, but 1. In his multiplying of Wives expreſly contrary to the Law. 2. In his exceſſive love to and fondneſs of her. 3. In his following her to Apoſtacy.

3. I think Pineda's opinion is trueſt: That it was not by any law given to the Jews ſimply forbidden, to marry the Daughter of an Idolater, provided, that ſhe was firſt proſelyted to the Jewiſh Religion: which was the term which you know the Sons of Jacob put upon Hamor in the caſe of Dinah, viz. That his People ſhould be Circumciſed. Thus ſome of the Jewiſh Rabbies interpret thoſe precepts, Deut. 7. 3. and Exod. 23. 3. Thus the precept, Deut. 21. 10, 11. is eaſily reconcilable to that, Deut. 7. 3. Hence it is very probably concluded that Pharaohs Daughter, upon her marriage, ſubjected herſelf to the Jewiſh Religion, and that of the Pſalmiſt, Pſal. 44. 10. favours this opinion.—Forget alſo thine own people, and thy Fathers Houſe—ſo ſhall the King deſire thy beauty. Hence we conclude, that Solomons marriage with Pharaohs Daughter, was lawful: and contracted by him in his beſt ſtate, in the beginning of his Reign: but it afterwards proved inexpedient: we read nothing of Solomons defection, nor the ill influence of this match till he was [Page] old, 1 Kings 11. 1. 4. She, and his other Wives, turned away his heart from God, that it was not perfect, as was the heart of his Father David. He groſly fell away, ſo foully, that ſome queſtion whether he ever had a truth of grace: others think his failure, a ſufficient foundation for their ſlippery Doctrine of Total, and final Apoſtacy, and conclude him damned; it is ſomething to our purpoſe to examine that Queſtion alſo.

Qu. Whether Solomons Apoſtacy was total, and final?

Remonſtr. Antiſia. art. 5. The Arminians ſay he fell away Totally, but not finally.) Some amongſt the Papiſts, have ſuſpended their Judgment concerning his final Apoſtacy, witneſs the Arch-Biſhop of Toledo, who had Heaven and Hell pictured in his Chappel, and Solomon half in the one, half in the other. Of this mind are Janſenius, Barradius, Torniellus, Pamelius, Feuardentius, Hoſtienſis, &c. and amongſt the Ancients, Tertullian and Cyprian; to whom alſo amongſt the Proteſtants, Zanchy, and Peter Martyr ſeem to incline. Amongſt the Ancients, Auguſtine, V. Pl. in lib. Pinedae de rebas ſol. l. 8. cap. 1. & ſeq V. De-La Champii vindicias ſolum. Proſper, Baſil, and Theodoret (to whom Pineda reckons Cyprian and Gregory) are thought to favour the more ſevere opinion of Solomons total; and final Apoſtacy. Abulenſis, Toſtatus, Vega, Pererius, and Belarmine, conclude it. The Ancient Jewiſh Writers, and (amongſt the Ancients of the Chriſtian Church) Ireneus, Gregor. Neocaeſar: Hilary, Hierom, Ambroſe, Cyrill of Hieruſalem, and others: amongſt the Papiſts themſelves, Aquinas, Bonaventure, Hugo Cardinalis, Comeſtor, Paulus Burgenſis, Dioniſ. Carthuſ. Genebrard, Damianus, Pineda, Delrio, Serarius, and Lorinus. And with theſe the generality of Proteſtants, conclude he was no reprobate, nor did fall away finally, nor (ſay the Proteſtants) totally. Solomon ſaw a great evil under the Sun, Princes going on foot, while Servants rode on Horſeback. De-La Champius obſerveth a greater Evil than this, in the impudent Jeſuites, whoſe conſciences will ſerve them to reprobate Solomon, and Canonize Traytors, and other open Servants of Luſts; and (as he noteth) what Dr. Willet long ſince obſerved, is in this inſtance verified concerning Bellarmine, That it is ordinary with him, when he finds his own Doctors divided to take in with the worſer part of them.

We conclude for Solomon, that he was a true Child of God, and that although he fell, yet his fall was neither total, nor yet final, but he was reſtored by repentance.

And for this aſſertion, we conceive we have ſufficient Evidence from Scripture, beſides the Authorities of men already cited, declaring their ſentiments, from ſeveral convictions.

[Page] 1. Hierome, Cyrill, and Pineda urge that Text, Prov. 24. 30. where they conceive Solomon ſpeaking in his own Perſon, and ſaying. I went by the field of the ſloathful, and by the Vineyard of the man void of underſtanding: and loe it was all grown over with Thorns, and Nettles had covered the face thereof, and the Stone-wall thereof was broken down, v. 32. This I ſaw, and conſidered it well, I looked upon it, and received Inſtruction. To which Pineda joins, Prov. 30. 1, 2. which (if with the Jewiſh Rabbines, we could conclude that unknown Agur to have been Solomon) would give ſome auxiliary ſtrength to that in the 24th Chap. to advantage which, Pineda's obſervation of the (ancient) Septuagint, mixing the 24. and 29. and theſe words of the 30th Chap. together as if all were ſpake by the ſame man, and of himſelf, may be worthy of conſideration.

2. Bachiarius, Serarius, and De-La Champius urge a 2d Argument, from 1 Kings 11. 43. and 2 Chron. 9. 31. where it is ſaid, that when he died he was buried, with the Kings of Iſrael, which they think ſtrengthened by their obſervation, that the Scripture mentions the the burial of Ammon, Joram, and Joaſh. (3 Wicked Princes) elſewhere. But we muſt have better Arguments than this, for we are told, that Abiam, 1 Kings 15 8. was buried in the City of David. ſo was Amaziah, 2 Chron. 25. 8. and Rehoboam, 2 Chron. 12. 1. when on the other ſide, Manaſſes, (though reconciled to God before his death,) yet had not the honour of that burial. As the wiſdom of divine providence, hath left the ſurface of the Earth, for a common walk, both for the juſt and unjuſt: ſo nothing appears, but that the will of God, hath left the boſom of it in any part thereof, a common bed for them; nor do I find any ſufficient evidence of any conſecrated burial-places ſo early in the world, which had there been, and had we found Solomons Tomb there, it would have told us no more than the Churches opinion of him, and that uſually to Princes, is very charitable, and queſtionleſs would have been ſo to him who was the greateſt Prince which the Earth ever ſaw.

3. But certainly for that argument which De-La Champius, and Pineda, both bring from the Covenant, made with David concerning Solomon, mentioned 2 Sam. 7. 14. 1 Chron. 17. 13. and Pſal. 89. v. 20, 21, 22, &c. to the 37th v. we may ſay of it as David of the Sword of Goliah. There is none to it: Let us a little view the Text: In the firſt you have the words of God ſpoken to Nathan, going to enquire Gods approbation of Davids deſign to build a Temple; the Lord denies David liberty, but takes his offer kindly, and bids the Prophet tell David;

[Page] That when his days ſhould be fulfilled, and he ſhould ſleep with his Fathers, God would ſet up his ſeed after him, which ſhould proceed out of his bowels, and eſtabliſh his Kingdom, v. 13. I will eſtabliſh the Throne of his Kingdom for ever. v. 14. I will be his Father, and he ſhall be my Child. If he commit iniquity, I will chaſten him with the rod of Men, and with the ſtripes of the Children of Men: But my mercy ſhall not depart from him, as I took it from Saul whom I put away before thee. In the book of Chronicles, 1 Chron. 17. you have the ſame thing repeated, only there. v. 14. you have: I will ſettle him in my houſe. In the 89th Pſal. you have a larger account of that covenant, ſo far as concerns David. v. 20. 21, 22, 23, 24, 25, 26, 27, 28. v. 29.—His ſeed alſo will I make to endure for ever, &c. If his Children forſake my law, and walk not in my judgments: Then will I viſit theer tranſgreſſion 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. Once have I ſworn by my Holineſs, that I will not lie unto David.

In this Text you plainly diſcern a Covenant made with David, on the behalf of his Seed, and that Seed of his, that ſhould ſit upon his Throne (which was Solomon) as well as on the behalf of himſelf. Concerning him God ſaith: 1. I will eſtabliſh the Throne of his Kingdom. 2. I will be his Father, and he ſhall be my Child. 3. If he ſins, I will chaſten him with the rod of men, and with the ſtripes of the Children of men, Pſal. 89. I will viſit his tranſgreſſion with a rod, and his iniquity with ſtripes. 4. My mercy ſhall not depart from him as from Saul. Pſal. 89. Nevertheleſs my loving kindneſs, will I not utterly take from him. Nor ſuffer my faithfulneſs to fail.

1. God covenants that although Solomon ſhould ſin, yet he would not take his mercy from him. The very term of Mercy ſignifies more, than the continuance of the Crown to him; for (as Tychonius obſerves) David would have underſtood little mercy, for his Son to have enjoyed a temporal Kingdom, and loſt an eternal inheritance.

2. The puniſhment which God threatens to him in caſe of ſinning was but a Rod. The Rod of Men: for if we ſhould allow nothing to Pineda's Criticiſme, upon the term uſed [Enoſh] to ſignify men here, which properly ſignifies a weak old man, who cannot lay on ſtrokes hard, but chaſtiſeth his Child gently, ſo as the Rod of Men here mentioned, ſhould be oppoſed to the grounded ſtaff mentioned Iſaiah 30. 32. which God makes to reſt upon others, yet certainly [Page] the termof a Rod; with the adjunct of Men ſpeaks a very gentle chaſtning, with which eternal puniſhment is no way conſiſtent.

3. Add to this; That the Holy Ghoſt, (the moſt certain Interpreter of Scripture) 1 Cor. 6. 18. Applies the very promiſe here made to the Children of God, I will be a Father unto you, and you ſhall be my Sons, and Daughters: I ſay who ſo conſidereth theſe things muſt certainly conclude that Gods obligation by this Covenant extended further, than the continuance of the temporal dominion in his line, which is alſo advantaged, by the conſideration that Solomon in his life time was chaſtened with the Rods of Men, 1 Kings 11. God1 Cor 11. 32. ſtirred up againſt him Hadad: Rezin and Jeroboam, He was doubtleſs chaſtened of the Lord that he might not be condemned with the world.

Nor can any reaſonably think to avoid the dint of the Argument, drawn from theſe Texts, by telling us, That a greater than Solomon is underſtood in them, even he of whom Solomon was but a Type.

For although it be true, that divers of the Ancients favoured that notion, (amongſt whom was Auguſtine, Ambroſe, Tertullian, and Theodoret) and that ſome paſſages in the aforementioned Texts ſeem to be by the Holy Ghoſt himſelf applied to Chriſt, amongſt which that eminent part of this Covenant I will be to him a Father, &c. beſides that others ſeem applicable to no other, as where he promiſeth to eſtabliſh his Kingdom for ever: yet it is as true, that the promiſe I will be to him a Father (as I ſhewed before) is alſo by the Holy Ghoſt applied to believers, 1 Cor. 6. 18. and thoſe who underſtand the Hebrew Idiome, know that the term [...] doth often ſignify leſs, than Eternity ſtrictly ſo called, and it is as certain that Hierome, and divers others of the Ancients apply theſe Texts literally to Solomon. Poſſibly they compound the buſineſs better, who (conſidering Solomon as a Type of Chriſt) divide the Covenant made with David, betwixt Solomon and Chriſt, thinking that part concerneth Solomon, and part concerneth Chriſt. Sure it is, that Solomon built the material Temple not Chriſt, and Solomon alone, (not Chriſt) was in a capacity to forſake the Commandments of God; and for the promiſſory part, if we ſay it concerned Solomon in the letter, and Chriſt in the Myſtery and Antitype: I think we ſhall not much err: nor will this interpretation at all weaken the ſtrength of our argument.

4. I find a 4th Argument for this eminent Perſon, brought from 2 Sam. 12. 24, 25. compared with Neb. 13. 26. and 1 Kings 3. 3. from whence De-La Champius obſerveth 3 things.

[Page] 1. That it is ſaid God loved him. 2 Sam. 12. 24.—And the Lord loved him. Neh. 13. 26. He was beloved of his God. 2. In token of this love God gave him his name Jedidiah, i. e. beloved of God. 3. The Scripture ſaith, he loved the Lord. The conſideration of the latter makes the plea vain, of thoſe who (to avoid the dint of this Argument) would interpret Gods love of that general favour which he extends to every Creature, diſtinguiſhed from that by which he elevates the Creature to a participation of the Divine Nature: for that love is not ſo efficacious, as to produce a reciprocal love in the Creature to God again, we therefore love him becauſe he loved us firſt, which being granted, unleſs we grant God as mutable as man, and deny what he hath ſaid, that whom he loves, he loves to the End: We muſt allow that Solomon, notwithſtanding his great miſcarriages, was yet beloved of God, and died in a ſtate of Grace.

Now to theſe Arguments, might further be added, as ſtrong preſumptions in the caſe, yielding at leaſt ſome auxiliary ſtrength. That no Text ſpeaketh ſo deſperȧtely concerning Solomon; that the Scripture, 1 Kings 11. 4. ſpeaking of his falling, ſeems to hint it a ſin of infirmity in his old age, and through the great temptation of his Wives: That he did only tolerate Idolatry, not make it the Religion of the Nation. That he after this (as is at leaſt probably and generally concluded) wrote (in teſtimony of his repentance) the book of Eccleſiaſtes. That he was the Sacred Penman of Scripture. Theſe things may much confirm our charitable opinion in the caſe, for although it be true, that I know no reaſon to the contrary, but that God, who made uſe of the Son of Perdition, to preach his everlaſting Goſpel, might alſo with conſiſtency enough, to the wiſdom of his Providence, make uſe of a Child of Perdition, to write, and ingroſs what his holy Spirit firſt dictated; nor (ſaith Auguſtine) hath God leſs conſulted his own glory in it, for now all the good and glory of the truth revealed in thoſe books will be given to God; Beſide, it is ſaid that Balaams Song is alſo recorded in Scripture, and a piece of holy writ: yet conſidering that no one book of holy writ was wrote by ſuch a withered hand as that of a reprobates; and that the Scripture fixeth no ſuch mark upon this great Perſon, who was the Author of three Books there, and that one of theſe Books, at leaſt appears (let Bellarmine ſay what he will) to be wrote after the days of his Vanity, and hath in it evident marks of his nauſeating his luſts, and former vanities of pleaſure, love, riches, &c. Nor have [Page] there been wanting ſome, who have thought ſo of the other two Books alſo, viz. the Proverbs, and the Canticles. And to theſe if we add that he was an eminent Type of our Lord, and Saviour Jeſus Chriſt: I ſay if we lay all theſe things together, we ſhall (I think) neither ſtand in need of the Rabbinical figments, (who tell us formal ſtories of Solomons repentance:) Nor yet of that auxiliary help, (in which Pineda much triumpheth) which Petrus de Caſtro affords; from that Sculpture in leaden Plates, (wrote in ancient Arabick Characters) and firſt diſcovered to James the Apoſtle, afterward, to the aforementioned Biſhop of Granada, who ſought for themV. Pinedam de rebus Solomonis l. 8. cap 1. V. Eman. Theſauri Patriarch. and found them (ſaith Pineda) per altos Granatenſis montis cuniculos, & latebras; in which leaden Plates there ſhould be ingraven in Arabick ſo much concerning Solomon, as in Engliſh ſounds thus.—And he bewailed his ſin with a great lamentation, and it was forgiven him, and he died faithful and in peace. I ſay there will be no need of theſe Apocryphal helps, we have a more ſure word of Prophecy: and ſtronger Scripture arguments: engaging us to conclude Solomon's repentance, and Salvation againſt ſome of the Ancients ſpeaking doubtfully; and the more modern Papiſts, ſpeaking both peremptorily and impudently in the caſe; and muſt conclude that Emanuel Theſaurus ſpeaks like a profane Poet, when he tells us concerning Solomon;

Primu è Chriſti Proavis Stygem coluit,

Et Primus intravit.

Indubio Argumento; nam Idola poſuit non ſuſtulit,

Et Flenda leguntur non fletus.

V. Merceri prefat. in Cantica. Having thus far given you a Character of this great Perſon, who wrote this ſacred Book, and by this digreſſion ſerved my deſign a little, in ſhewing you that there is no ground from his miſcarriages to conclude againſt his being the Penman, either of this or the other pieces of Sacred Writ, to which the Hebrew Text entituleth him, and which the Eccleſiaſtical Juries in all ages, have found his. The next thing we have to enquire, is the time and occaſion of his writing it, concerning which, the Scriptures ſilence hath given Writers the greater liberty to abound in their ſeveral ſenſes; I ſee no greatV. Greg. Magni P [...]oiog. in Cantica. prejudice, either to Solomon himſelf, or to the Divine Authority of this Sacred Book, from the opinion of thoſe, who think that Solomon wrote this Song in the beginning of his Reign, when he firſt Married [Page] Pharaohs Daughter (firſt proſelyted to the Jewiſh Religion) at which time it is ſaid, 1 Kings 3. 3. Solomon loved the Lord, walking in the Statutes of David his Father, and that his Marriage with Pharaohs Daughter gave him the occaſion of this Heavenly Meditation (for which the greateſt ground they have, is that paſſage, ch. 1. v. 9. I have compared thee to a company of Horſes in Pharaohs Chariots.) Nor yet from the opinion of thoſe who think that he wrote it in the cloſe of his life, after his return to fellowſhip, and communion with God. If therefore any ſhall contend that he wrote the BookV. Pinedam in prefat. in Eccleſ. Et Delrio in prolegom, in Cantica. of Proverbs firſt; this Book next, and Eccleſiaſtes laſt of all, grounding their conjecture upon 1 Kings 4. 32. where i [...] is ſaid that he wrote 3000 Proverbs, and his Songs were 1005. Or if others think that he firſt wrote this Book of Canticles, (which being Poetry, they think beſt ſuited his younger years) then the Book of Proverbs, and laſt of all that of Eccleſiaſtes, (the matter contained in the Book of Proverbs, ſeeming to be the mature iſſue of years, and the matter of Eccleſiaſtes, ſpeaking a contempt of worldly Vanities, like that which is found with gray hairs, that have learned righteouſneſs) I ſhall not contend with either. There are ſome who make an obſervation upon Solomon's calling himſelf in Eccleſiaſtes, King of Hieruſalem; In the Book of Proverbs, King of Iſrael: In this Book only Solomon; whence they conclude that he wrote this Book in the firſt of his years, before he was come to the Kingdom. The Book of Proverbs next, before he came to dwell in Hieruſalem, and that of Eccleſiaſtes laſt, in his more perfect ſtate, but poſſibly their conjecture is better, who think that Solomons ſpiritual contemplation of Chriſt, (with which his heart ſeemeth in this Book to be raviſhed) was the cauſe why (forgetting his Titles of Honour) he calls himſelf by no other name, than that of Solomon, and as through all the Book he ſpeaks to and of Chriſt under no other notion than that of a Beloved, and a friend, ſo he mentions not himſelf under any higher notion than Solomon, and a Love, a Spouſe, &c.V. Bernardi Hom. 1. glorying more in being the Spouſe, and Friend of Chriſt, than a great King in Hieruſalem. Or finally, if any will aſſert that he wrote this Book laſt of all, which ſeems to be the opinion of Bernard, Delrio, Hierome, Bachiarius, Cyrill, &c. I am indifferent to cloſe with either party, only abhorring the opinion which was anciently condemned in Theodorus Mopſueſta, by the Council of Conſtantinople (ſaith Delrio) and which Philaſtrius mentions amongſt the Hereſies, whoſe Author he knew not, viz. That it is but a Love-Song, made [Page] Sixtus Senenſis in Biblioth. l. 8. haer. 9. by Solomon, having relation to Pharaohs Daughter, or the Shulamite, to which opinion alſo Caſtalio and Grotius ſeem to encline, and the Anabaptiſts in Germany are charged with it by Sixtus Senenſis, which opinion indeed, is deſervedly rejected, and juſtly to be abhorred of all ſober Chriſtians, and there needs no other witneſs in the caſe againſt it, than the great reverence of this Book which the Church of the Jews had, (to whom (ſaith the Apoſtle) were committed the Oracles of God, and who were ſufficiently cautelous what they ſtamped, with that ſacred ſtamp of Scripture Canon) who did not only conſtantly own this Book, as much as any other, (making it a Dialogue between God and their Church, or betwixt their Church, and ſome of their Patriarchs) but alſo barred any from reading of it, until they arrived at their ſacerdotal year; whether for fear of a vain interpretation of it, or in regard of the difficulty they juſtly conceived, as to the expounding the metaphors (with which as with ſo many Stars it is adorned) or fathoming the myſteries, which they conceived lay couched in it, I ſhall not in this place determine. Sure I am, as the Authors of the aforementioned groſs and unhandſome conceptions, have nothing to give countenance to their wanton fancies, beſides the compariſon of the Love here mentioned, to a company of Horſes in Pharaohs Chariots, and the mention of the Shulamite, Caat. 6. 13. with another or two expreſſions of that Nature, upon which expreſſions the Vanity of their hearts only hath hindred them from putting a ſpiritual interpretation: ſo even ſome of theſe expreſſions, with divers others in this Sacred Song, make their impure conceptions highly improbable; for (if the Dialect of times be not ſtrangely altered) it was certainly a ſtrange commendation, for ſo learned and wiſe a man as Solomon, to give of a Woman whom he loved, to compare her to a company of Horſes, her Head to Mount Carmel, and her Eyes to Fiſh Pools, her Noſe to a Tower; her Teeth to a flock of Sheep, &c. all which with divers ſuch (ſeemingly uncouth) expreſſions we have in this Song.

After all this we ſhall find it no difficult thing to determine the Divine Authority of this Book: The Apoſtle ſaith that Holy Men wrote the Scriptures as inſpired by God, we have evinced, that the Penman of this Book was an Holy Man: both in the former and latter part of his life. That he wrote this Book, is univerſally agreed, and that he wrote it by a divine inſpiration, can be as little queſtioned by him, who underſtands aright the Jewiſh reverence of it, and ranking it equally with other Books of the Canon. Beſides that the [Page] Churches conſtant poſſeſſion of it, requires ſome force of argument, before it can be rejected; and this hath not yet appeared.

Several witneſſes indeed have come againſt it, but either they have not been agreed, or they have ſpake nothing Cogent in the cauſe.

1. Whereas ſome object the many amatorious expreſſions throughout the Song: It ſignifies little to thoſe who have ſo far obſerved the Scriptures, as to take notice, that as the Apoſtle makes uſe of the Ordinance of Marriage, to repreſent the myſtical Union between Chriſt and the Church, Eph. 5. 32. So Chriſt is expreſly called a Bridegroom, his Church, and the believing Soul in particular, the Bride, Joh 3. 29. And that his preparing the Soul for, and uniting the Soul to himſelf, is called a Betrothing, Hoſ. 2. 14, 15. and the Church is called the Lambs Wife, Rev. 22. and a pure Virgin, 2 Cor. 11. Yea ſo far is this from being an argument againſt the Divine Authority of this ſacred Book, that the uncouthneſs of the ſame expreſſions, is an argument, that it is no meer Woman here intended, for beſides that (which Mercer noteth out of Aben-Ezra) that modeſty would not have allowed Solomon to have left ſuch expreſſions (had they been to have been carnally interpreted) upon publick record to poſterity. Nor was it lawful to the Jews to make their Siſters their Spouſes, (yet is it a phraſe often uſed in this Song, My Siſter, my Spouſe) beſides what I noted before of the ſtrange compariſons uſed, if they were carnally to be interpreted.

2. Whereas it is objected by others that the name of God is not once mentioned throughout the Book. They might as well (upon this account) quarrel at the Book of Eccleſiaſtes out of the Canon, or if not that, yet the Book of Eſther, which are both ſubject to the ſame charge, if any will tell us, that though the name Jehovah be not found in Eccleſiaſtes, yet other names of God are [...], &c. Beſides that neither thoſe names are peculiar to God, nor yet to be found in the Book of Eſther. We alſo ſay (with Mercer) That there is hardly a verſe in this Song, wherein mention is not made of God, and Chriſt, according to that metaphorical way of expreſſion, in which it pleaſed the Holy Ghoſt to dictate this Sacred Song to Solomon: norV. Sexti Senenſis l. 8. Biblioth. haer. 8. Delrio in Iſag [...]g. p [...]aefcom. in Cantica. Bernard. was their need of any further mentioning of God, in a diſcourſe compoſed in this form, than under the notion of a Beloved, &c. in which notion he is frequently mentioned. And certainly, had this objection been of any value, the ſuperſtitious Reverence which the Jews had of the name Jehovah, would have engaged them firſt to have pickt this quarrel: which yet it did not. But Bernard gives [Page] another reaſon, (and with him I find Sixtus Senenſis Delrio, and others agreeing) which I confeſs pleaſeth me, Amor loquitur qui Dominum neſcit, &c. God is not indeed made known to us in this Song, under the names of [...], all which ſpeak, Power, Lordſhip, Soveraignty, Sufficiency, &c.Gregor mag. in Prol. in Cantica. It is love here ſpeaks: Quando vult timeri dominum; quando vult honorari patrem, quando amari ſponſum ſe nominat Dominus. Solomons deſign in this Book, is to ſet out God in Chriſt, reconciled to his Church, and to the ſouls of his People, imbracing them in the arms of loving kindneſs. Thoſe other names of God, Jehovah, Elohim, &c. ſpake the power, and greatneſs of God, which well ſuited the firſt diſpenſation of the Covenant of Grace, which was more hard, and rigorous, than the latter diſpenſation of it. So thatDeus ſ [...]ſe nunc paſtorem, nun [...] fratrem & amicum, nunc ſponſum, de induſtr [...]à nominat, non abſque myſterie, &c. Sixtus Senenſis. l. 8. Delrio in Iſag. praef. com. in Cantica the not naming of God under thoſe fore-mentioned notions through out this book, only ſpeaks it a more evangelical portion of Scripture, than ſome other Books of Holy Writ are. Solomons deſign in this Book was to ſet out God in Chriſt reconciled to the Soul, imbracing it in the ſweeteſt arms of loving kindneſs, and tender mercies: The wiſdom of the Holy Ghoſt therefore directeth Solomon to ſpeak in a dialect, proper to the matter he writeth; nor is there any thing more uſual in Scripture, than for Gods people (going to him for mercies) to give him names expreſſive of that ſufficiency which is in him, and of that ſuitableneſs in him, to the neceſſitous ſtate of his people, and readineſs to help him. David praying for Divine Protection, calleth God his Rock, his Shield, his Buckler, his ſtrong Tower: and Chriſt hath taught Gods Children to ſay unto him Our Father!

Nor thirdly, Is their quarrel againſt this Sacred Book conſiderable, who have this to object againſt it, That no place of it is quoted in the New Teſtament, for beſides that by the ſame allegation, they may blot out the Book of Judges, Ruth, 2 Sam. 2 Chron. Eccleſiaſtes, and divers of the ſmall Prophets, out of the Canon of Scripture, I ſay beſides this, there are ſome phraſes in the New Teſtament, which (in the Judgment of Beza and others,) ſeem to be borrowed out of this Sacred Song, ſuch as thoſe, Joh. 6. 44 No man cometh to the Son but he whom the Father draweth, compared with Can. 1. 4. Saint Paul tells his Corinthians, that his deſire was to preſent them to Chriſt as a Chaſt Virgin, which correſponds with Chap. 5. v. 2. of this Song, where Chriſt calls his Spouſe Undefiled.

From what hath been ſaid appeareth, that although the Penman [Page] of this Book was Solomon, yet a greater than Solomon was the Author of it, Solomon (an holy Man) ſpake in it, as he was inſpired by God. I proceed to the 2d Propoſition.

2. Prop. That this Book is a Song.

1. This argues it a piece of Hebrew Poetry: wrote (originally) in Meeter, upon which account it differs from moſt of the other Books of Holy Writ. But more particularly I ſhall open this in 4 or 5 particulars: 1. It is I ſay a Song, one of thoſe which the Apoſtle, Eph. 5. calls Spiritual Songs, it may be too hard a task for me to determine, why it pleaſed the Holy Penman of this Scripture to write it in this, rather than in any other form, I ſhall by and by ſhew you that it was a Song of Love, and (poſſibly) the holy Penmans deſign being to diſcourſe the Souls Communion with Chriſt (here) under that Metaphor might be one cauſe, (Marriage-Songs being very ancient.) 2. To this I ſhall only add the obſervation, which ſome have made of that ſingular vertue, which the compoſing and ſinging of Songs, hath had to excite and inflame the affections. I remember our Divine Poet tells us, That he was moſt with God; while he was exerciſed in his Divine Poetry, Beſides, the ſuitableneſs that a Song hath unto the natures of others, the ſame Author obſerves,

—That a verſe may hit him who a Sermon flies,

And turn delight into a Sacrifice.

Whether Solomons conſideration of theſe, or any of theſe things, might rather incline him to write in this, than in any other form; I ſhall not undertake to determine.

1. Secondly, It is a Song of Love. I noted to you before, the ancient cuſtom of ſinging Songs at Marriages, in praiſes of the parties ſo joined together. Theſe Songs were called [...] & [...] a The Argument of them uſually, was the (ſuppoſed) mutual deſires of the Bridegroom, and Bride; and they were alſo filled with the reſpective praiſes of each of them; with the praiſes of their Garments, Beds. &c. Solomon guided by the holy Spirit of God (who often reſembled the Spiritual and myſtical Union between the Church and the believing Soul, and Chriſt ſo, of a Marriage) maketh choice of this kind of Song, in this Book; of this Nature is the 45th Pſal. and that Song, Iſaiah 51, 2, 3. (though the Argument of that differs.)

[...]. Thirdly, It is a Spiritual Song. The Loves which are here ſang, are no Carnal Loves, but Spiritual, it is not as ſome profanely fancy, a diſcourſe of Love betwixt Solomon and Pharaohs Daughter: or Solomon and the Shulamite, I have heretofore ſhewed you the vanity [Page] of that conceit, it is Sponſa myſtica, a myſtical Spouſe that is here repreſented to us under that notion; I have ſaid enough before to prove this.

4. Fourthly, It is Dramatical, or [...] a Song of parts compoſed after the form of a Dialogue, which was very uſual in their Songs of Love; Here are in this Song 3 ſorts of Perſons, which have their parts. 1. One who is repreſented under the Notion of a Beloved. 2. Another who is repreſented under the notion of a Spouſe, a Love, a Siſter, &c. 3. The third ſort are the friends of the Bride-chamber, ordinarily in this Song repreſented under the notion of the Daughters of Hieruſalem: who they are repreſented under theſe diſguiſes is matter of our further enquiry.

1. Abating thoſe (whoſe profane fancy we have already rejected) who think that Solomon is the beloved here mentioned (making the whole book but a wanton Love-Song) I think the generality of Interpreters are reaſonably well agreed, that God himſelf, or more particularly the Lord Jeſus Chriſt (the 2d Perſon in the Trinity conſidered as mediator,) is he who is in this Song ſet out to us under this notion of the Beloved.

2. It is almoſt as univerſally agreed, that, The Church of God in the general, and the particular Servants of God, Members of that Church, are thoſe here repreſented to us, under the notion of the Spouſe, but whether it were the Church of the Jews, conſidered diſtinctly, from the Goſpel Church, or the Church of the Gentiles, diſtinct from the Jewiſh Church, or the Church, and People of God in all ages, concerning this there are ſeveral opinions, according to the particular fancies, and affections of Interpreters, or according to their different notions, and apprehenſions, concerning the matter of this book, which ſome will have to be hiſtorical, and make it little more than a Narrative of what God had done for the Church of the Jews, of which mind is the Calder Paraphraſt, and the moſt of the Jewiſh Doctors. Others will have it prophetical, amongſt whom are Luther, Alſted, Brightman, Aquinas, and Mr. Cotton, &c. Others again Doctrinal, inſtructing us in that near Communion, and Fellowſhip betwixt Jeſus Chriſt and his Church, and every particular believing Soul, and ſetting out that nearneſs of relation, and affection, which is betwixt them, together with their mutual apprehenſions each of other; yet it cannot be denied, but there are ſome particular paſſages in it, prophetical, and more ſpecially relating to the Church long after Solomons time.

[Page] By the friends of the Bride-chamber called, the Watchmen, the Daughters of Hieruſalem, &c. in this Song, are undoubtedly to be underſtood, the Miniſters of the Church in reſpective ages, with the chorus fidelium, the whole company of Believers, &c.

5. The laſt thing which is obſervable, as to the form of this Song is the figurative dialect in which it is written; Beſides the continued Allegory of two lovers, running quite through the Song, the Spiritual myſteries of it are expreſſed with a greater variety of Metaphors, than are found together in any other part of holy writ; which make it more difficult to be underſtood, and which poſſibly might be one reaſon why the reading of it was reſtrained in the Jewiſh Church. This made that devout man long ſince cry out; Hic Bernard. in hom. 1. in Cantica. panis coleſtis, quis vero frangit? non equidem mihi iſtud temere arrogandum, ſic expectetis a me, ut non expectetis, nam & ego unus ſum de expectantibus. Here is heavenly bread! but who can break it? I cannot raſhly arrogate ſuch a faculty to my ſelf expect it from me, as not expecting, for I my ſelf am expecting the revelation of it. And thus much ſhall ſerve for the ſecond thing. The third follows.

3. Prop. It is the Song of Songs [...]—

1. The Song of Songs, (as ſome think) becauſe it conſiſts of ſeveral Songs relating to one and the ſame Subject, compacted togegether in one, and the ſame book.

2. Or (as others) becauſe it is the moſt excellent Song; The Hebrews haveſeveral ways, by which they expreſs the ſuperlative degree, one is by appoſition of Subſtantives, (as here, the Song of Songs.) V. Merceri ad loc. putting the latter Subſtantive in the Genitive Caſe Plural. So that by the Song of Songs is meant the moſt excellent Song, now this is ſo called.1. (1) Either relating to the other Songs which Solomon made, for 1 Kings 4. 32. he made a Thouſand and five; of all his Songs2. this was the moſt excellent: Or elſe (2.) relating to the other Spiritual Songs in Scripture, you read of the Song of Moſes; of the Song of Miriam, and Deborah, of the Songs of David, &c. but no Song like this: This is the Song of Songs; of all the other Songs Solomon made in Holy Writ, this is the moſt excellent, not in reſpect of the Antiquity of it (as ſome have fancied) for doubtleſs the Song of Moſes, Aaron, and Miriam, was far more ancient; nor yet becauſe of the noble Author of it, who was the wiſeſt man upon the Earth. But in reſpect of the Spiritual matter of it. Look (ſaith Bernard) upon all the other Authors of Songs in Scripture, and their reſpective Songs.—Sane omnes (ni fallar) ceciniſſe reperies pro percepto [Page] ſuo, vel ſuorum commodo.—hic verò divinitus inſpiratus Chriſti, & Eccleſiae laudes, & ſacri amoris gratiam, & aeterni connubii cecinit Sacramenta. Other compoſers of Songs you will find ſang them upon receit of ſome outward mercy conferred upon them, and theirs: But Solomon (here) inſpired by God, ſings the praiſes of the Church, and Chriſt, he ſings concerning the Seals of ſacred love, and the Eternal Marriage. Thoſe are the excellent Songs, which ſet cut the Excellencies of the Lord Jeſus Chriſt. This Book is wholly Evangelical, wholly Spiritual. But I have ſpoke enough alſo to this third Propoſition. Give me leave to make ſome application of this diſcourſe.

Ʋſe 1. In the firſt place, Let me ſpeak to all of you, who ſhall hear my further diſcourſes concerning any part of this Book, (as once God ſpake to Moſes at the Burning Buſh) Put off thy Shoes from off thy Feet, for the place whereon thou ſtandeſt is holy ground. While I ſhall be opening thoſe figurative expreſſions, by which it pleaſeth the Holy Ghoſt (by Solomon) to diſcourſe theſe Spiritual Loves;—Procul O procul eſte profani. Saint Paul (to Titus) ſaith, Unto the pure all things are pure; but unto them that are defiled, and unbelieving; there is nothing pure but even their minds, and conſciences are defiled. I am ſure it may be ſaid ſo of every line of holy writ, to the pure heart, every line there is pure: not ſo to the impure, the reaſon is becauſe their own minds, and conſciences are filthy, and impure. Here is no wantonneſs in theſe ſacred lines, they contain indeed diſcourſes of loves, but altogether Divine and Spiritual, (though under carnal diſguiſes.) Oh let not your wanton hearts bring hither any unclean thoughts.

Ʋſe 2. Secondly, Methinks much of what I have ſaid, may engage your minds to attention to me, while I ſhall indeavour to unfold the Spiritual myſteries in this Book.

1. The Penman of this Book was Solomon. The name of a King, (amongſt men) carries with it a great reverence, and authority, but Solomon was no ordinary King, the Lord gave him ſuch a degree of wiſdom, that none before or after him, were ever like unto him, 2 Chron. 1. 12. The Queen of Sheba thought it worth her travel to come from the utmoſt parts of the world, to be his auditor, and went away, admiring his wiſdom; nay more, he was one whom the Lord loved, thence he had his name Jedidiah, 2 Sam. 12. 24, 25. we may therefore expect to hear the ſecrets of the Lord from his mouth, rather than from another man; When the diſciples, Joh. 13. 23. [Page] were at loſs for an interpretation of what Chriſt ſaid, they beckned to the Diſciple whom he loved, to inquire his meaning, and were preſently ſatisfied: further yet, he was an eminent Type of Chriſt. It is Solomon that ſpeaks, but he ſpeaks as the Organ of Chriſt, [...], ſaith Greg. Nyſſen. Chriſt uſeth Solomon as his inſtrument, and by him ſpeaks to us. But this brings me to a ſecond Conſideration as much engaging you to attention, and far more than the former.

2. A greater than Solomon is here. Solomon ſpeaks in this Song in the Perſon of Chriſt, and Chriſt by him here ſpeaketh unto you: Solomon's hand holds the Pen, but Chriſt guides his hand to every letter in this ſacred Song.

3. Nor was this holy Song (as you have heard) compoſed in Solomons time of deviation from God, that indeed would have weakned the authority of it; but either in the former part of his life before he went aſtray from God: or in the latter part, when he was again returned unto him; be it which it will, we are by it ſtrongly engaged to the ſtudy, and underſtanding of it, as it from a great experience informeth a gracious ſoul, to what degree of communion with God it may arrive, and what ſweet intercourſes (even in this life) betwixt Chriſt and a believing Soul are attainable by that Soul that followeth after them, whether in its Virgin State, before it hath more notoriouſly eſtranged itſelf from God, or upon a true repentance after eminent backſlidings.

4. The exceeding ſweetneſs, and ſpirituality of the matter, highly commends it to every ſpiritual heart: There is no part of the Word of God, but is exceedingly ſweet, and precious, the hiſtorical part of it is ſo, for if it be pleaſant to read the Hiſtories of Nations; and Kingdoms, &c. how much more ſweet ſhould it be to every gracious Soul, to read and underſtand the ſeries of Divine Providences towards that People, whom (above all the Nations of the Earth) he ſet apart for himſelf, whom he miraculouſly conducted, and for them made his holy Arm ſo eminently bare in the ſight of all the Nations of the world: The preceptive part of the Word of God (which we call the Law) is alſo exceeding precious to a gracious Soul (it was ſo to David, ſweeter than the Hony, or Hony-comb, &c.) and St. Paul (as to his inward man) delighted in it. But of all the portions of holy writ, the Goſpel part is moſt ſweet. That which reveals, a God in Chriſt reconciling the world to himſelf, which tells you what Chriſt is in himſelf, conſidered as Mediator, God-man, &c. which diſcovereth [Page] the Excellencies and deſirableneſs of him who is Totus deſideria; altogether deſires. Thoſe parts of Scripture which let us know what Chriſt is to his poor people, how tender of them, how jealous for them, how condeſcending, and kind to them, and how dear and precious they are to him: Of all the portions of holy writ Experience ſpeaks thoſe moſt exceeding ſweet to us, where Chriſt is ſet out in the pantings of his heart, and yernings of his bowels towards his poor Children. Such is this portion of holy writ: when we ſhall have taken off the Vail of Metaphors, with which this ſacred portion of holy writ is covered, we ſhall find that there is ſcarce any portion of holy writ, wherein thoſe ſweet, and ſpiritual myſteries of the Souls union, and Communion with Jeſus Chriſt, are more fully, and affectionately deſcribed.

5. The more ſpecial form of it as a Song, doth likewiſe commend it to our attention, there is a ſecret vertue in Poetry, engagine Peoples hearts, and affections to attention. If a wanton Love-Song, which diſcourſeth the vertues, and beauty of Creatures, can lay ſuch an hold upon our Ears, and Hearts; what ſhould this Song do! which diſcourſeth the Excellencies of him who is the faireſt amongſt the Sons of Men, the chiefeſt of ten thouſand, altogether deſires, and his particular indearments to the Souls of his Creatures, which have no comelineſs but what he puts upon them; certainly the hearing of theſe diſcourſes muſt raviſh every ſpiritual heart. This is the Song of Songs.

6. Finally the Metaphors with which this excellent Song is clothed, muſt needs give it a great advantage with every ingenuous Soul, which naturally deſires the underſtanding of what is hid from it, we may ſuppoſe God therefore to have thus phraſed this Spiritual Song, that we might have greater deſires kindled in us to underſtand the mind and will of God revealed in it. The harder the Shell is, the ſweeter the Nut will be found, when once the Shell is crack'd.

Uſe 3. Laſtly, What you have heard; may ſerve you as a Key for the unlocking this whole portion of Scripture, and guide you in the underſtanding of my future diſcourſes. By the Beloved ſpeaking in this Song, you are to underſtand the Lord Jeſus Chriſt. By the Spouſe (whom he ſometimes calleth his love) you may underſtand the Church, and more particularly every truly believing Soul. By the Watchmen, the Miniſters of the Church, whom God hath ſet to watch for Souls. By the Daughters of Hieruſalem (ſometimes mentioned) either the Members of the Church, or the Neighbours of it. [Page] The two firſt have the greateſt ſhare in the Song, the others ſometimes ſpeak, and are ſometime ſpoken to, But this is enough to have ſpoken by way of preface, 'Tis time to leave the threſhold, and to enter in to this pleaſant Houſe.

Only give me leave as an Epilogue to this diſcourſe to ſubjoin the Judgment of Ludovicus de Ponte (though a Papiſt, yet a learned Man) who hath copiouſly interpreted this Spiritual Song, and (allowing him the Popiſh Devotion for the Sacred Virgin, which makes them all think they ſee her in every Text) hath done much in it well. It is prefix'd to his Latine Commentary. To this purpoſe.

The Book of Solomon (which from the nobleneſs of the Argument is called the Song of Songs) is, a ſpiritual conference betwixt that God, who is three and yet one, or betwixt Chriſt who is true God, and Man, and his Church, whether ancient or modern: and every gracious Soul which is a Member of that Church. In which diſcourſe God hath a double part, and perſonateth two ſeveral Perſons: The perſon of a moſt wiſe Inſtructer or Maſter: delivering to his Diſciple the ſublime Doctrine of Faith and Holineſs. 2. The Perſon of a moſt endeared lover, extolling and courting his moſt beloved Spouſe, with wonderful praiſes; and enriching her with great gifts and favours: The Church alſo repreſents a double Perſon. 1. The Perſon of a Diſciple, or Spouſe, towards God, or the Perſon of a Miſtreſs, or companion towards other Souls which ſhe calls the Daughters of Hieruſalem.

The Argument of this Conference, as well became ſuch Perſons, is ſublime, pleaſant, profitable, and abundantly copious, for whatſoever the ancient Prophets ſang, whatſoever the Evangeliſts afterwards related; or the Apoſtles Preached, whether relating to the myſteries of faith, or to holineſs, and Goſpel perfection, it is all in this Song comprehended in the ſtyle of lovers; (the ſtyle being Spiritual not Carnal.) But becauſe the Metaphors and Similitudes, which fill this whole Book, are taken from Carnal Marriages. We muſt pill off the bark, that the letter might not kill. That being once taken off, the ſpiritual part lying within, will enlighten the Soul, and quicken, and inflame and perfect it. For according to our Saviours words, it is the Spirit that quickneth, the fleſh profiteth nothing: and the words of this Song are Spirit, and life, to [Page] thoſe who do ſincerely conſider them. For as the Ancient PrieſtsMacch. 1. 20. of the Jews (as we read in the Book of Macchabees) when they looked for the ſacred fire, which they had hidden, found nothing but thick water, which water (to the admiration of all) when the Sun ſhined out of the Cloud again, was turned into fire: ſo he who looks upon the Book of Canticles with carnal Eyes, will only find the puddle-water of words, which the outſide letter ſeemeth to ſhew, which will fill his heart with darkneſs inſtead of light, with a carnal chilling inſtead of ſpiritual heat. But if the divine Sun inlightens, that which ſeemed puddle water, will become coeleſtial fire, wonderfully inlightning the underſtanding, and inflaming the will.—

But although the whole Book of Canticles containeth 8 Chapters, and by Interpreters be divided into three, five, or more parts, yet I believe the firſt, and ſecond Chapters are a ſum, or breviary of all thoſe myſteries of Faith, which are contained in the ſix other Chapters; which is evidenced from this, that the cloſe of the ſecond and of the laſt Chap. are much the ſame, to ſhew us, that the narration of matter is finiſhed in the ſecond Chapter, and that from the third Chapter beginneth a new diſcourſe of the ſame myſteries under new Metaphors, and Similitudes.

Diſcourſes of Divine Love BETWEEN CHRIST and the CHURCH.
From the firſt Chap. of the Song of Solomon.

[Page]

Sermon I.

Cant. 1. 2, 3. Let him kiſs me with the kiſſes of his Mouth: for his loves are better then Wine. V. 3. Becauſe of the ſavour of thy good Ointments. Thy name is as an Ointment poured forth: therefore do the Virgins love thee.

I Have obſerved in my prefatory diſcourſe, that ſome have fancied that this Book is called The Song of Songs, becauſe it contains ſeveral Songs in it: It is in our Bibles divided into 8 Chapters, and by Interpreters into ſeveral periods, according to their particular fancies. Ludovicus De Ponte conceives, as I ſhewed you, that the two firſt Chapters contain a Breviary of all the reſt: and as an evidence of it, alledgeth the ſame cloſe both of the ſecond, and eighth [Page] Chapter: and from the third Chapter he thinks there begins a repetition of the ſame ſpiritual myſteries, under new Metaphors, whether that notion (in the extent of it) be true or no: doubtleſs the two firſt Chapters contain much ſpiritual Doctrine, informing us in the near communion betwixt the Lord Jeſus Chriſt, and the believing Soul. A learned Interpreter diſtributes this Chapter into two parts, the firſt he calls Prooemium, a Preface, the ſecond Colloquium, a Conference betwixt the two great Interlocutors in this ſpiritual diſcourſe.

In the former you have two things. 1. A Prayer. 2. An Apology. The firſt in v. 1, 2, 3, 4, 7. The ſecond (as a Parentheſis) v, 5, 6. The Prayer conſiſteth of three Petitions, each of which is urged by ſuitable arguments. The firſt petition is v. 2. Let him kiſs me with the kiſſes of his Month. The ſecond, v. 4. Draw me. The 3d is v. 7. Tell me O thou whom my Soul loveth, &c. where thou feedeſt, where thou makeſt thy flocks to reſt at noon. The further diſtribution of the Chapter, and the ſeveral verſes in it, I ſhall leave, until I come in order to them.

My Text containeth the firſt Petition, with an argument annexed. The petition in thoſe words. Let him kiſs me with the kiſſes of his Mouth. The argument in the latter words, for his love is better then Wine. For the juſt underſtanding of the words, we muſt conſider, 1. Who it is that ſpeaketh. 2. To whom the Speech is directed. 3. what the import of the Petition is.

1. As to the firſt our Tranſlation puts it out of doubt, and it is as univerſally agreed amongſt Interpreters, that the Perſon ſpeaking is ſhe who throughout the whole Song bears the Perſon of the Spouſe, by which (having already rejected the notions of thoſe who underſtand Pharaohs Daughter, or the Shulamite, as alſo of thoſe who reſtrain it to the Jewiſh Church) muſt be underſtood; either the Church in the general, or the believing Soul in particular, who here ſpeaketh.

2. Either to the Bridegroom [the Lord Jeſus Chriſt] or to God, the Father of this Bridegroom, whoſe it is to bleſs us with all ſpiritual bleſſings, in and through him. Suppoſing the latter, the believing Soul directeth her requeſt, as her beloved directeth (when he commands us to pray, ſaying, Our Father.) If the petition be underſtood, as directed to the Lord Jeſus Chriſt: Let him kiſs me, is as much as, Do thou kiſs me. Vicem nominis ſupplet vis amoris, the force of her love ſupplyeth the omiſſion of his name (ſaith Lud. de Ponte.) It is a very uſual dialect of Scripture, to put the 3d Perſon for the 2d: [Page] ſo the Pſalmiſt: God be merciful unto us, and bleſs [...]us. But

3. Qu. What doth the Spouſe mean by Let him kiſs me with the kiſſes of his Mouth?

Some read it, He did kiſs me with the kiſſes of his Mouth. Thus the ancient Chaldee Paraphraſt. Bleſſed be the name of the Lord, who gave us his Law, written by the hand of Moſes his Scribe, who wrote it in two Tables of Stone; and ſpake with us face to face, as a man who kiſſeth his Companions: through the greatneſs of his love wherewith he loved us more than threeſcore, and ten Nations. But the ſtile of the Song is rather pathetical and optative, than hiſtorical and narrative: and it is rather referred to Chriſt as Mediator, than to God the Father, or the Lord Jeſus Chriſt, conſidered (only) as God [...] over all bleſſed for ever; beſides that the Hebrew word (being in the future tenſe) referrs rather to the time to come, than to the time paſt, and I ſee no need of inventing a figure.

Luke 7. 38. Job 31. 27. Prov. 24. 26. There is a threefold kiſs, of which you read in Scripture. 1. The kiſs of the feet. Thus the penitent Woman, Luk. 7. 38. kiſſed her Saviours feet. 2. The kiſs of the hand, Job 31. 27. If my mouth hath kiſſed my hand. 3. The kiſs of the lips. Prov. 24. 26. and ſo in many other Texts.

The Schoolmen tell us of a ſeven-fold kiſs: a kiſs of 1. Love 2. Union. 3. Reverence and Honour. 4. Adoration. 5. Reconciliation and Peace. 6. Treachery, as Joab kiſſed Abner and Amaſa, and Judas kiſſed Chriſt. 7. Wantonneſs.

According to the uſages of ſeveral Nations, there were ſeveral ſorts of kiſſes, diſtinguiſhed by their objects, and ends, they were wont to kiſs the head, lips, cheek, ſhoulders, hands, backs, feet, of their ſuperiours, inferiours, and equals, and that for ſeveral teſtimonies, which yet (I think) are reducible to two heads:

1. Gen. 50. v. 1. For a teſtimony of honour, reverence, and ſubjection. Thus Parents were kiſſed by their Children: Jacob came near and kiſſed Exod. 18. 7. Iſaac, Gen. 50. 1. Joſeph fell upon his Fathers face, and kiſſed him. Thus Exod. 18. 7. Moſes went out to meet his Father in Law, and did obeyſance and kiſſed him, and Orpah kiſſed her Mother in Law: Ruth 1. 14. Thus the Perſians were wont (according to the differences of Perſons in reſpect of quality) to give differing kiſſes. Equals kiſſed one anothers lips, the Perſon who was but a little inferiour, kiſſed his ſuperiours Cheek. The lower ſort fell at their ſuperiours feet, and kiſſed them: Thus Idolaters ſhewed their reverence to their Idols, and the true Worſhipers of God were by this diſtinguiſhed.—They [Page] 1 Kings 19. 28. Hoſea 13. 2. had not kiſſed Baal, 1 Kings 19. 28. and the Idolaters in Iſrael, ſaid. Let the men that ſacrifice kiſs the Calves, Hoſ. 13. 2. Thus alſo we are commanded to kiſs the Son: leaſt he be angry, Pſal. 2. 12. which Jerome tranſlates: Purely worſhip the Son. This is now a kiſs wherewith we ought to kiſs Chriſt, but this is not the kiſs of the Text.

2. Oſculam amoris [...] Symboli [...]m. [...]illyr. Secondly, Kiſſes were uſed for a teſtimony of love, which ſometimes was hypocritical, and ſo the kiſſing deceitful, ſuch were the kiſſes of Joab and Judas, ordinarily real; which might be conſidered1. either as continued or interrupted. Kiſſes were 1. Uſed in token of continuing love; As appears by the ſeveral precepts of the ApoſtlesGen. 31. 55. 2. 2 Sam 14. 33. regulating the uſe of them, by a law of holineſs and chaſtity, Rom. 16. 16. 1 Cor. 16. 20: &c. Or 2. In token of renewed love and reconciliation. Thus Laban kiſſed Jacob upon their reconciliation, Eſau kiſſed Jacob, and David kiſſed Abſalom. Beza thus gives the propriety of this teſtimony in affection, Whereas our life lies in the breath which goeth out of our lips, and our Soul goes away, when our breath at laſt goes; the joining of the friends lips and mouths, ſignifies, Beza in 2. Hom. in Cant. that they are ſo dear each to other, that they could willingly unite Souls, (if it could be) and beſtow their lives each upon other.

The kiſs of the text, muſt needs be this. In teſtimonium amoris, for a teſtimony of love. But ſtill here remains a queſtion: whether ſhe deſires the kiſs of Reconciliation. 2. Or that which is a pledge of continuing love.

1. Thoſe who underſtand the firſt, confeſs a breach betwixt God, and his Creatures, which indeed there was made, in the beginning of the world, which breach is (as to the meritorious part) made up by the incarnation, death, and paſſion of Chriſt. Indeed there was an ancient Covenant of Grace concerning it, Gen. 3. revealed immediately,2 Cor. 5. 18. 19. Col. 1. 21. Eph. 2. 16. Dan. 9. 24. but I ſay it was done (quoad pretium) by the incarnation, and death of Chriſt according to thoſe Texts, 2 Cor. 5. 18, 19. Col. 1. 21. Eph. 2. 16. according to the prophecy, Dan. 9. 24. And (as to the particular application of that purchaſe) it is daily done by the Spirit of God, working faith in us, by which we are united to Chriſt. Now the queſtion is whether the Spouſe here beggeth;

1. Chriſts coming in the fleſh, being incarnate and dying for us, for the fulfilling of the eternal Covenant of Reconciliation, (to which ſome encline.)

2. Or, the kiſs of Juſtification; the actual reconciliation of the Soul unto Chriſt, and application of Chriſt to the Soul by f [...]rth.

3. Or, The further influences of [...] Love, as pledges of that, firſt [Page] Grace, and Seals of that Original love of his to the Souls of his People.

1. Indeed, the Eternal Son of God kiſſed us (and he ſtooped much to kiſs us) when he took upon him our nature, uniting finite, and infinite, corruptible and incorruptible, when he nothinged himſelf for us▪ and this was foreſeen, and ſo might be deſired (Abraham ſaw the day, and rejoyced, Joh. 10. 48. and not only Origen, and Bernard Joh. 10. 48. of old, but many modern interpreters, think that the Spouſe here, hath a great reſpect to this matchleſs teſtimony of Divine Love: which being granted, the Text is no other, than the breathings and pantings of the Church of God then living, or theMat. 13. 17. 7. particular members of it, after the Incarnation of Chriſt, which doubtleſs was a great object of their deſires. Kings and Prophets, and Righteous men deſired to ſee the things, which the Diſciples ſaw,2. and did not ſee them, &c. Others underſtand the text of thoſe teſtimonies of Divine Love which followed the death of Chriſt, particularly, The ſending of the Spirit. It is true this is called The promiſe of the Father; and was ſo under the old Teſtament, Ezech. 36. &c. and it proceeds from Chriſt, as the great teſtimony of his love, nor indeed doth Chriſt otherwiſe teſtify his ſpecial love, than by the influences of his Spirit: but I cannot tell why we ſhould reſtrain it to the particular diſpenſation in the days of Pentecoſt. I think Piſcator 3. expreſſeth the ſenſe well by ſuum erga me amorem patefaciat, letPiſcat ad loc. him manifeſt to me his love: let me know that he loveth me: yet ſuppoſing it the Reconciled Believing Soul that ſpeaks: it ſeems rather to be underſtood of further grace, than the firſt grace of regeneration, and reconciliation unto God, the deſire ſeems to be a deſire of free familiar communion with Chriſt. This ſeems to be the main of her requeſt, the great ſum of her deſires, the uppermoſt of her Souls concernments. —Quid ta [...]u minimum & ſubmiſſum quam Oſculetur [...] me, Oſculo or [...]s ſui. Ludov. de Ponte. ad loc.

But obſerve yet further. She begs but a kiſs, not let him imbrace me: but let him kiſs me. She asketh modeſtly, if (ſaith the woman in the Goſpel) I might but touch the Hem of his Garment. Thus the woman of Canaan alſo. Truth Lord: but the Dogs eat the crums. Thus the Spouſe. If he would but kiſs me: Oh! how precious is the leaſt of Chriſt to a gracious Soul? It is better to be kiſſed by him, than to lie in the worlds arms, to be a Door-keeper in the Houſe of God, than to dwell in the tents of wickedneſs.

3. But thirdly, The word is plural. One kiſs will not ſerve the turn. ſhe is not a ſtranger, but a Spouſe. The plural number either imports, [...] [Page] 1. Various diſpenſations of Grace, Or 2dly, Repeated influences of the ſame Grace. 1. It may be underſtood, as denoting various Beza ad lo [...]. Lud. de Ponte ad lo [...]. diſpenſations of Grace: Beza ſaith the Lord kiſſed the Soul thrice: 1. In this life, when he is by faith united to it. 2. In the day of death, when the Soul is taken up into the enjoyment of God. 3. In the Reſurrection, when Body and Soul ſhall be united, and together glorified. Another reckons up 7 kiſſes with which the Lord kiſſeth his Peoples Souls. The Grace of 1. Incarnation. 2. The deſcending of the Holy Ghoſt. 3. The preaching of the Goſpel. 4. Reconciliation to God. 5. Sanctification. 6. Divine Conſolations. 7. The kiſs of Glory. And the ſame Author makes the Spouſes petition comprehenſive of all theſe; certain it is, there are various diſpenſations of Grace, there is quickning, ſtrengthening, comforting Grace: and there may be frequent repetitions of theſe to the Soul, according to its particular wants, and Gods favour towards it, and you may indifferently underſtand the Text in either ſenſe.

[...].Fourthly, The Spouſe here doth not only deſire kiſſes, but [...] the kiſſes of Chriſts mouth: concerning which obſerve theſe 2 things.

1. The kiſs of the mouth, was the higheſt kiſs. This was the kiſs of Love, the kiſs of Reconciliation, Oſculum pacis, the kiſs of the Hand, Feet, &c. was a kiſs of honour and reverence, and ſubjection:V. Lud. de Ponte, Originem Bezam, Giffard, Ainſworth, Gl. Ord. &c. ad loc. the kiſs of the mouth, was the kiſs of love and friendſhip, of peace, and reconciliation.

2. I find moſt Interpreters hinting by this expreſſion, ſomething yet more ſpecial, viz. Communion with Chriſt in his word. The word indeed is the fruit of the lips, and cometh out of the mouth, and God may ſeem (in ſome propriety of ſpeech) to kiſs the Soul with the kiſſes of his mouth, when he ſpeaks to it in his word: The Lord will ſpeak peace to his people, (ſaith the Pſalmiſt) and I create the fruit of the lips, peace, peace, (ſaith the Lord by his Prophet Iſaiah) ſome expoſitors to further this notion have obſerved that the word [...] ſignifies ſometimes to inſtruct, but I cannot find that uſage of it in holy writ. Grace is poured forth upon Chriſts lips; ſhe deſires thoſe kiſſes, ſome drive the notion higher; obſerving the difference between the Doctrine of the Law, and that of the Goſpel: the firſt is terrible, the ſecond ſweet, and comfortable: holding forth nothing but the love of God in Jeſus Chriſt, reconciling the world to himſelf, not imputing their ſins: hence the Goſpel is called The word of reconciliation.

[Page] 5.Laſtly. She ſaith Let him kiſs me with the kiſſes of his mouth. She deſires not only to hear the Doctrine of the goſpel, but that Chriſt ſhould ſpeak it to her. The Preacher ſpeaks to the Ear, Chriſt to the heart: Quoties ergo in corde noſtro, quod de divinis dogmatibus, Orig [...]n. ad lo [...]. ſenſibuſ (que) quaerimus, abſ (que) monitoribers invenimus, toties oſcula nobis, á Sponſo eſſe data verbo Dei credimus (ſaith Origen) ſo often as we find God by his word Speaking to our hearts, ſo often doth our beloved kiſs us with the kiſſes of his mouth.

This is ſufficient to have ſpoken for the Explication of the matter of the Text. There onely remains ſomething more circumſtantial to be obſerved.

1.The words are Vox Sponſae. The Voice of the Spouſe. According to the civil uſage of our Country, (and I think moſt others) the Lover ſpeaks firſt. Here the Spouſe begins; It is ſo betwixt God and the ſoul; Chriſt ſpeaks firſt. He is found of thoſe that ſeek him not and of thoſe that enquire not after him. He firſt loves us, and our Love to him proceedeth from his Love firſt manifeſted to us: But you muſt not underſtand her that ſpeaks as one that is a ſtranger, and in a ſtate of diſunion, with her beloved: but as one that is already eſpouſed; and made a Spiritual Bride: not deſiring firſt grace: but further grace, which ſhe needeth as well as the firſt grace, for he giveth both to will, and to do, he is both the author and the finiſher of faith, and other grace.

2.Secondly, The words are Vox Volentis. The Language of a willing Soul, Willing that Chriſt ſhould come near unto it, and take it up into fellowſhip, and communion with himſelf. God's people are a willing people. They are indeed made ſo by a divine power. Pſal. 101. 2. But Certum eſt nos velle cum volumus (ſaith Aug.) It is God who makes us of unwilling, Willing▪ When he hath had his firſt work upon our wills, and ſubdued that ſtrong hold unto himſelf: Then we are willing. Nay more;

3.Thirdly, They are Vox cupientis. The voice of a panting Soul, not barely content that Chriſt ſhould kiſs it, but paſſionately deſiring his kiſſes. They are as much as, Oh! that he would kiſs me. Every gracious Soul paſſionately deſireth fellowſhip, and Communion with Jeſus Chriſt: Oh! (ſaith holy David) when wilt thou come to me? Neither is this all, the words are not onely to be conſidered as a good wiſh, or paſſionate deſire, but as a fervent prayer.

4.Laſtly therefore, they are Vox ſupplicantis. the Language of a praying ſoul, where obſerve,

[Page] 1. What ſhe beggs: Not riches, not honour, not pleaſures, not [...], but [...], not the good things of fortune: but the riches of grace: her Petition is like that of David, Lord lift thou up the light of thy Countenance upon me, Pſal. 4. 6. Let others take the ring; let her have but the kiſs, and it is ſufficient for her; but ſingle influences of Grace will not ſerve her turn, every look of grace is ſweet, and frequent influences of Grace are neceſſary for her.

2. Secondly, Obſerve How ſhe begs: 1. Reverently. Let him kiſs1. me. Thus we ought to draw nigh to God, with Reverence, and Godly fear. Reverence becomes the great Majeſty of Heaven and Earth, thoſe that come without it towards God, underſtand not his greatneſs.2. 2. She begs humbly. But a kiſs. The crumbs that fall from the Lords Table, the touch of the Hem of his Garment, any thing3. of Jeſus Chriſt, that may but argue diſtinguiſhing love. 3. She asketh boldly, not rudely but boldly. Thus we ought to come to the Throne of Grace with an holy boldneſs, the boldneſs of faith, the word is in the future tenſe, and may be tranſlated. He ſhall kiſs me, or he will kiſs me. His Majeſty requires reverence. His promiſe4. gives boldneſs and confidence. 4. Laſtly, ſhe asketh fervently. There is a bluntneſs diſcernable in the form, [Let him kiſs me,] which ſpeaketh the Souls fervency. Beſides the trina repetitio, repeating the ſame thing by three terms, denotes (as Lud. de Ponte obſerves) flagrantiſſimum cordis affectum. The moſt flagrant, earneſt deſire of the Spouſes heart.

I have thus far opened to you the Spouſes firſt Petition, in which the believing Soul, with a Reverent, holy, humble boldneſs, yet with all poſſible fervency, begs of the Lord Jeſus Chriſt, [her Spiritual Husband] ſome ſpecial diſtinguiſhing token of his love, more eſpecially a near fellowſhip with him, in his ordinances, and the ſealing up of his love to her ſoul, in Goſpel Doctrines.

2. Argu. This firſt petition ſhe preſſeth with a double Argument. 1. The firſt drawn from the Excellency of his love. This ſhe ſets out, per modum comparationis: comparing it with Wine, and preferring it before it. 2. Comparing the name of Chriſt with Ointment, and that not ſhut up in a box, but poured out. Thy name is as an Ointment poured forth, v. 3.

2. Argu. Her 2d Argument is drawn from her Love to her. Beloved; in the cloſe of the third v. The Virgins love thee, and the cauſe of this love is expreſſed to be the ſavour of his good Ointments, Becauſe of the ſavour, &c.

[Page] Let me open the terms by which theſe Arguments are expreſſed:

[...]

We tranſlate it, becauſe thy loves are better than Wine: what we tranſlate Loves, the Septuagint tranſlate [...], whom the Vulg. Lat. and the Arab. Interp. follow. [Thy Breaſts] the Syriack tranſlate it Bowels, otherwiſe there is no difference in the Tranſlations.

Delrio tells us that Alanus (an Ancient Interpreter) makes theſe words, not the continued ſpeech of the Spouſe, preſſing her Petition by an Argument, but the reply of her beloved to her, aſſuring her of his love, and that he valued her Breaſts, above all things: That which (probably) led him into this miſtake, was his interpreting the word [...] as if it were [...] Breaſts, and not underſtanding how in any propriety of Speech, the Spouſe could commend the Breaſts of her beloved, they being parts, from which uſually, the woman, not the man is commended (in ordinary Speech) but as the whole ſtream of Interpreters runs another way: ſo this ſeemeth to be no conſtraining argument, to enforce us to acknowledge ſuch a ſudden and a ſubitam, & abruptam verborum commutationem, (as Delrio calls it) abrupt change of words, as this interpreta [...]io [...] muſt neceſſarily infer. For [...]. 1.

Though it be true that [...] ſignifies a breaſt, Ezek. 23. 3. v. 21. yet [...] ſignifies beloved: And loves in the Abſtract, and ſo it is tranſlated, Ezek. 16. 8. it was a time of love.

2. Suppoſe we ſhould allow more authority to the Septuagint, than to our Hebrew Text (for which there is no reaſon) yet it is not improper to aſſert theſe the words, of the Spouſe ſpeaking to her beloved: for although the God of Nature, intending the woman for the Nurſe hath provided that ſex with larger breaſts: yet the man hath breaſts alſo, and ſuch (if you will believe the Philoſopher) as may have milk in them.

3. Genebrarduss ad lo [...]. However, he who runs, may read the expreſſion figurative. Amoris ſedes eſt in corde, & in uberibus quae, cordi adhaereſcunt. The heart is the ſeat of love, and the Breaſts are nigh to the heart, and this evidenceth the difference of Interpreters, as to the tranſlation of the word, as to this Text, to be but a word-bate for Ubera tua, and Amorestui, Thy Breaſts, or thy loves, are much the ſame thing in ſignification.

4. Neither laſtly is this the only Text in Scripture, where the breaſts of men are mentioned (if we ſhould be conſtrained to that ſenſe, Iſaiah 60. 16. Thou ſhalt ſuck the Breaſt of Kings, ſo alſo God is [Page] ſaid to bear his People from the Belly, and to carry them from the Womb. They are Metaphorical expreſſions, and it is granted on all hands, that if our Interpreters, (with whom concur moſt modern Interpreters) have not hit the literal ſignification of the word: yet they have not miſſed the ſenſe, in tranſlating it, Thy Loves.

By which Interpreters generally underſtand, either the private influences of Grace, with which God refreſheth the particular Souls of his Saints, or: The publick ordinances and inſtitutions of the Goſpel, by which God expreſſeth his love to his Church in general, and every believing Soul in particular.

1. Some underſtand Divine inſtitutions. Ordinances are indeed the Breaſts at which Chriſt ſuckleth his Children, thoſe means by and through which he conveyeth the ſtreams of his love to them: and there is a great excellency in them. David prefers a day in Chriſt's Courts, before a 1000 elſewhere. Origen obſerves, that in ſome copies inſtead of quia ubera tua, &c. it was quia loquelae tuae, thy Speeches are better than Wine, which alſo excellently ſuits with the former expreſſion. [...]on a [...]t [...]m lat [...]at quod in quibu [...]dam [...]x [...]inplaribus pro co quodlegim [...]s. Quia bona ſunt ubera tua ſuper vinun, invenimus Scripture, quia bo [...]e ſ [...]nt lo pu [...]le [...] ſuper vinum Origen: Hom. 1. ſuper Cantica in v. 3. The kiſſes of his mouth. This ſenſe in the general notion of it much pleaſeth many Interpreters, though ſomething divided in their more particular notions. Origen interprets it, Dogmata tua, thy Doctrines, and ſeems indifferently to underſtand it of the Doctrine of the Law, or of the Goſpel. The Popiſh Interpreters reading it Breaſts, expound it concerning the two Teſtaments, ſo Genebrard, &c. Others interpret it more ſtrictly concerning the ſweet Doctrine of the Goſpel, which Saint Peter, 1 Pet. 2. 2. compareth unto Milk, which as new born Babes, we ought to deſire, and concerning the Apoſtles and Prophets, which were the firſt Inſtruments which God made uſe of to convey that Doctrine to us: The ſweetneſs of the Goſpel (ſaith Aquinas) is meant here, by which (as with Milk) thoſe who are Babes in Chriſt are nouriſhed. Mr. Brightman (making this the Speech of the Jewiſh Church) underſtands it of the Doctrine of the Law, which alſo ſuiteth with Davids high commendation of the Law of God, in his 19 Pſal. and in the 119. more largely.

2. But (reading it [Loves:]) poſſibly they may better interpret it, who underſtand it concerning the Graces of Gods Holy Spirit. When we ſpeak of the Grace of Chriſt, we either underſtand, that goodneſs which is eſſentially in him, as he is the fountain of all Grace; full of Grace and Truth (the fulneſs of the God-Head dwelling in him) or that goodneſs which he communicateth to his People, in the free pardon of their ſins, and acceptation of their Perſons; Or 3 dly. Thoſe fruits of his Spirit which abide and dwell in us, ſuch as faith, love.

[Page] Gregor. ad loc. I find ſome Interpreters both ancient, and modern, interpreting the Text of the latter: So Gregorius Mag. That love to thee, and to my Brethren, which thou haſt wrought in my heart; But Beza obſerveth. That it is not uſual, to Saints to commend their own graces, and therefore doubtleſs it is to be underſtood of that Grace, which is and remains in Chriſt ſubjectively, of which we are the Objects; and to this ſenſe agree the moſt ſober, and ſpiritual Interpreters: making the phraſe to ſignify that ſweet pleaſure which the Soul takes from the feeling of Chriſts love. And poſſibly this is that Vis lactandi, that ſuckling vertue, which Delrio mentioneth, which Chriſts puts forth, refreſhing the Souls of his Saints with his conſolations.

The word is in the plural number: by which the Hebrews were wont not onely to expreſs a multitude of things, but alſo the infinite vertues, and dimenſions of any thing. You muſt not think (ſaith Beza) That in the One Eſſence of God there are more numerical loves No; in him all things are one, and he is one. But his grace is manifold, in reſpect of our feeling, and apprehenſion: and he deals out his love to us in different meaſures according to our different neceſſities or capacities.

The Chaldee Paraphraſt with ſome of the Heb. Doctors, underſtand here the Concret, by the Abſtract, and interpret God's loves, to be his beloved people of the Jewiſh Nation; whom he preferreth before Wine, viz. before any other Nations, threeſcore and ten Nations; to which purpoſe, by their Cabaliſtical Art they have found out the numerical letters for 70 in the word which we tranſlate Wine. But I ſhall not inſiſt upon ſo fond, and improbable a Notion.

Having therefore ſpoken. Enough for the Explication of the Subject, Thy loves; Let us indeavour to underſtand what is praedicated of this Subject.

[...]

They are better then Wine] good before wine, ſaith the Heb. Text, which is but the ſame thing in their dialect, who ſo uſe (ordinarily) to expreſs the Comparative degree.

1. 1. Good (in the Philoſophical notion of it) is whatſoever is the Object of our deſire, the nature of it lying in a convenience and ſutableneſs of the thing unto our natures which makes it deſirable; which a thing may be either upon the account of pleaſure or profit, or nobleneſs. Accordingly the Heb. word [...] is variouſly tranſlated; merry, Eſther 1. 10. Beautiful, Ruth 3. 7. Thy loves are more good, i. e. more ſweet, pleaſant, profitable than Wine.

[Page] 2. 2. Wine (in its primary ſignification) is the juice of the Grape, whoſe proper Effect it is to make the heart of man merry Pſal. 104. 15. But this were too low a ſignification for it in this Text. We muſt therefore allow a figure. The Hebrews were wont under the notion of wine, to expreſs all other delectable, and pleaſant things. Hence Ahaſhuerus his feaſt is called A Banquet of Wine; though it cannot be imagined, that Wine was all the gueſts had for their intertainment. It is an uſuall Synecdoche, to expreſs all things that fall under a common genus, by ſome Eminent Species. Some of the ancientR. Soi. Jerchi in Genebrard. Rabbies, underſtood by Wine here quamcun (que) Laetitiam; whatſoever is pleaſant and acceptable. And in that ſence Mercer, and the beſt of modern Interpreters agree. For that other interpretation,Num. 15. 5. Hoſ. 9. 4. which ſome make of it, who underſtand by loves, Goſpel Doctrine, and by [Wine] the Doctrine and diſpenſation of the Law though it ſeemeth to have ſome advantage, by the uſe of Wine, in the legal oblations, and it be a truth, That the Doctrine, and diſpenſation of the Goſpel being more ſweet and perfect, is better than that of theHeb. 9. 1. Law which brought nothing to perfection. Yet I cannot think it the ſenſe of this Text.

Let us conclude then, that the words are the Language Either of the Church of God preferring the injoyment of God in the Doctrines, and diſpenſations of his word and Goſpel: or the words of the believing Soul preferring the influences of divine grace, before the ſweeteſt of all creatures comforts. And this I take to be the moſt free and conſiſtent ſenſe, and interpretation of the words.

The particle [...] may be conceived here to have a double uſe.

1. Either To give a reaſon of her former deſire, that her belovedNu [...]s autem ne videatur inſano quodam affectu rapi, ſed plane prudenti conſilio &c. Beza in Cant. Hom. 1. ſhould kiſs her with the kiſſes of his mouth; Which ſhe profeſſeth to be like theirs, who deſire wine: They deſire that becauſe it is good. She deſires theſe becauſe there is a far greater goodneſs in theſe heavenly influences, than there is in the beſt of created comforts▪ by which ſhe ſhews that ſhe was not carried out to theſe deſires inſano quodam affectu, ſed prudente conſilio (ſaith Beza by prudent advice, and deliberation; reaſon dictating to us, the choice and deſire of the things, which are moſt excellent: Not by an heady and miſguided paſſion.

2. Or elſe to make an argument which might be advantageous to her for the obtaining of her requeſt; drawn from the Eſtimate of Chriſts love with which her Soul was poſſeſſed: Lord I eſteem thy favour to me above all created comforts in the world: Therefore let not my Soul [Page] want it. And ſo it ſuteth with that of David Pſal. 4. 6. Lord lift Pſal. 4. 6. thou up the light of thy Countenance upon us. Thou haſt put gladneſs into my heart, more than the time that their Corn, and Wine increaſed. And thus theſe latter words of the Text contain the Spouſes firſt Argument, by which ſhe urgeth her petition mentioned in the former part of it. She proceedeth v. 3.

V. 3. V. 3. Becauſe of the Savour of thy Ointments: Thy name is as ointment poured forth; therefore do the Virgins love thee.

The Sept. tranſlate it thus [...]

The Vulg. Latine joyneth the former part of this verſe to the former thus; Thy breaſts perfumed with the beſt ointments are better than Wine.

The difference is not much, nor is it an eaſy labour, to determine it, becauſe the points and ſtops which make it, are of no great antiquity, (at leaſt as ſome think) the Hebrew (tranſlated for a word) ſeemeth to be thus: To the ſmell of thy good Ointments. Thy name is as Oil, or Ointment poured out. Therefore do the Virgins love. [...] This ſeemeth to be (in our dialect) an harſh ſenſe, and the connexion is not clear. To help it therefore Piſcator tranſlateth it Quod attinet ad odorem, &c. As to what belongs to the ſavour of thy good Ointments, &c. The Tigurine Verſion make the middle words as a Parentheſis, and tranſlate it thus: For the ſmell of thy good Ointments (for thy name is as an Ointment poured out.) Therefore do the Virgins love thee.

The only queſtion is whether the Spouſes deſign in theſe words be to give a reaſon why her beloved had ſuch an excellent name. viz. becauſe of the ſavour of his good Ointments. Or to give a reaſon why the Virgins loved him; or of both theſe together: I think of both. The words will bear it. But let us come to enquire the import of the words more particularly.

[ [...]] The thing ſpoken of is Ointments, theſe are ſaid to be 1. Good, and 2. to have a Smell. The Hebrew word, from which the word [here tranſlated Ointments] [...] cometh, ſignifies to be fat, Deut. 32. 15. Jeſhurun waxed fat. [...] Jer. 5. 4. This word properly ſignifieth fatneſs, and uſually ſignifieth Oil or Ointment, becauſe of the pinguid nature of thoſe things;Pro. 21. ſo Prov. 21. 20. Hoſ. 2. 5. The word ſignifieth any kind of fatneſs,Hoſ. 2. whether cauſed by Nature or Art. But it is not here to be taken literally; he needs no Oils, nor ſweet Ointments, to make him ſweet. [Page] But you muſt know that thoſe Eaſtern Countries abounded with plenty of Spices, and other ſweet ingredients, of which ſeveral compounds were made, Oils, and Ointments, which were exceedingly grateful to the outward ſenſes; of which they made both a Religious and a Civil uſe. They made a Religious uſe of them; 1. In Sacrifices. 2. In Conſecrations.

1. Oil was uſed in Sacrifices: Eſpecially in ſuch as were Euchariſtical. Hence you read of the Oil of gladneſs, (for it teſtified joy and gladneſs.) The firſt uſe of it in this kind, of which you read in ScriptureGen. 28. 18. was Gen 28. 18. When God had preſerved Jacob in the Night, in token of his thankfulneſs, he took the ſtone upon which he had ſlept, and ſet it up for a pillar, and powred Oil upon it, he didGen. 35. 14. the like again Gen. 35. 14 whether it were done, as a note of the conſecration of the place, to the ſervice of God, or an Euchariſtical Sacrifice, may poſſibly be queſtioned by ſome, but the latter ſeemeth to me moſt probable, conſidering the ſubſequent uſe of Oil (under the law) to this purpoſe, of which you may read in Leviticus Ch. 2. v. 1. 3. 4. It was not lawful, in offerings whichNum. 5. 15. were to bring iniquity to remembrance. Numb. 5. 15. No▪ teſtimony of Joy might there be ſhewn.

2. It was alſo uſed in Conſecrations of perſons; and that either to the Kingly, Prieſtly, or Prophetical Office. Samuel uſed Oil in the [...] Sam. 10. 2. Ch. 16. 11. [...]3. [...] Kings 10. 3. [...]xod. 30. 22. anointing both of Saul, & David to the Kingly Office. The ſame you read alſo in the anointing of Jehu, 2 King. 10. 3. Eliſha the Prophet was anointed. So was the High Prieſt. You have a deſcription of the Oil, and a particular Precept, and direction for the compoſition of it, Exod. 30. 22. This was called the holy anointing Oil, with which Aaron and his Sons were anointed. The Tabernacle (alſo) and the Ark, with all things belonging to them, were to be anointed with it, as you will find in that Chapter.

Beſides this Sacred uſe of Oil there was alſo a civil, and ordinaryKings 17. [...]. [...]ech. 16. 13. [...]ra 3. 7. am. 14. 2. her 2. 12. [...]e 7. 46. uſe of it. Thus they uſed it either for bodily nouriſhment; the widow 1 Kings 17. 12. Told the Prophet that ſhe had but a little Oil in the cruſe. Or, 2. For delight and pleaſure, as we now uſe our ſweet powders, our dry, and liquid perfumes. Joab chargeth the woman of Tekoah (being to perſonate a mourner) not to anoint her ſelf with Oil. Eſther and the other Maids, that were to be brought before Ahaſhuerus; were (for 6 months) to be perfumed with Oils. Chriſt complains of Simon that he had not anointed his head with Oil. Mary anointed Chriſt with Oil, or Ointment, Joh. 11. 2. and the Woman poured out a Box of Ointment, Spikenard upon his head.

[Page] Now from this civil and ſacred uſe of Oil, and the effects, the terms of Oil, and Ointment, and Anointing are alſo uſed metaph [...]rically in Scripture. Thus Oil and Ointments in Scripture ſignify the graces of Gods Spirit, and Anointing ſignifies that gracious Divine Act by which we are made partakers of thoſe graces. To this ſenſe the Pſalmiſt ſpeaketh, God hath anointed thee with the Oil of Gladneſs Pſal. 45. 7. above thy fellows, Pſal. 45. 7. which the Apoſtle applieth to Chriſt, Heb. 1. 9. and St. John expoundeth, ſaying, The Spirit was Heb. 1. 9. Joh. 3. Acts 10. 38. Pſal. 1 [...]. not given unto him by meaſure, which is plainly expreſſed, Acts 10. 38. God hath anointed Jeſus of Nazareth with the Holy Ghoſt, and with power. And as the holy anointing Oil (under the old Law) wetted not Aarons-head alone, but ran down upon the Skirts of his Garment, ſo this holy (metaphorical) Oil doth alſo. Hence as David ſaid, Pſal. 92. 10. Thou haſt anointed me with freſh Oil; and thePſal. 92. 10. People of God then were called the Lords anointed: So (under the New Teſtament) the Children of God are ſaid to have an unction, & it is ſaid that this Anointing abideth in them. Thus that of St. John is made good, Of his fulneſs we have received grace for grace. By Chriſts Ointments, we underſtand then, the Grace that was poured out upon him, and which dwelleth in him: and in this ſenſe I find the generality of ſober Expoſitors agreed.

Now theſe Ointments are ſaid to be [...] good, the ſignification of which term, I opened to you before, and when I come to the propoſitions of Doctrine, I ſhall more particularly ſhew you the goodneſs of them in every notion of good. But theſe Ointments, are alſo ſaid to caſt a Savour.—At the ſavour of thy good Ointments.

A ſmell or ſavour is Qualitas olfactu ſenſibilis, ſome quality of a thing which we diſcern by our external ſenſe of ſmelling, being conveyed to us by the mediation of the Air: By the ſmell of ChriſtsIſ. 11. 2. Graces, we can underſtand nothing elſe, than the Spiritual ſenſe of the love of Chriſt, which by the mediation, and breathing of the holy Spirit of God is diſcerned by the Soul. The word in the Hebrew [...] ſignifies any perception of a thing, it is uſed, Iſ. 11. v. 3. where it is ſaid of Chriſt, that the Spirit of the Lord (reſting upon him) ſhall make him (as we tranſlate it) of a quick underſtanding in the fear of the Lord: the Hebrew is he ſhall be ſmelled, in the [...] fear of the Lord. And Judg. 16. 9. we tranſlate it, when it toucheth the fire, the Hebrew word is the ſame, when it ſmelleth the fire; that is, when the fire cometh to it: when it hath any ſenſe of the fire. I conclude then; that as Chriſts Ointments are the graces with which [Page] he is filled: So the ſavour of theſe Ointments, is nothing elſe than the ſouls perception, and ſenſe of that Chriſt, by the mediation of the holy Spirit of God, breathing his grace, and love upon the Souls of his People. And this is ſufficient to have ſpoken for the explication of this firſt phraſe. It follows, [...] Thy name is as an Ointment poured forth, Job ſpeaking of God ſaith, what is his name? and what is his Sons name? Let us enquire a little concerning the name of Chriſt in this Text.

A name is an appellation given to ſome perſon, or thing, either to expreſs the nature, and being of it; or to diſtinguiſh it from another thing. God cannot properly be ſaid to have a name, becauſe no term can fully explicate to us his divine eſſence. But yet God is pleaſed in ſome little meaſure to make himſelf known to us: Now whatſoever God thus makes himſelf known unto us by, that is his name: More particularly: The ſecond Perſon in the holy Trinity, conſidered as our Mediator, and in reference to the great work of mans redemption, had ſeveral names: One expreſſing the two natures which were united in that Divine Perſon, that was his name Emanuel, which ſignifieth God with us. Another expreſſing the great work which he had to do, viz. To ſave his People from their ſins, thereforeV. Greg. mag. ad loc. V. Genebr. ad loc. Lud. de Ponte ad loc. Lyra ad loc. his name was called Jeſus. A third expreſſing his deſignation & conſecration to his Office; thus he was called Meſſiah and Chriſt, both ſignifying the ſame thing Anointed. Gregory underſtands it of the name Chriſt, and the name Meſſiah, ſo doth Lud. de Ponte. Genebrard, Lyra, and others of the name Jeſus.

But I know no reaſon why we ſhould diſpute ſo nicely for the particular name, when as Chriſt had ſeveral names, either expreſſive of his Divine, or Human nature, or of his perſonal capacity, as both Natures were united in him: or elſe expreſſing the vertues and graces of his Perſon: or elſe relating to one or another, or all his ſacred Offices; and indeed what is ſaid in the Text, is true concerning every name of Chriſt as well as another: Each of his names is, As an Ointment poured forth. And beſides I ſee a more comprehenſive interpretation of the term equally true with this: Thy name. Whatſoever thou art made known by unto us; thy word, ordinances, grace, goſpel, it is all like Oil poured forth, [...] the word tranſlated poured forth, [...] cometh from the Hebrew Radix [...] he hath emptied, or exhauſted. Chriſts name is compared to Oil, & to Oil emptied, & poured out.

2. Oyl in the Box is ſweet, very ſweet, it maketh the Box ſweet, but it caſts not forth its ſmell abroad: nor is the ſweetneſs of it ſo exceeding [Page] great and overcoming, as when it is poured forth. It is ſaid of the Ointment, with which Mary anointed our Lord, that when ſhe brake the Box, the ſavour of it filled the room. Joh. 12. 3.

2. Nor is it ſaid, thy name is as an Ointment dropped out: but as an Ointment poured forth as Ointment [...] emptied, or exhauſted, [...] (ſaith the Septuagint verſion.) Take the Lord Jeſus Chriſt, as he is one with the Father, God over all bleſſed for ever; ſo he is the Fountain and Original of Grace, full of good Ointments: But now look upon him as our Mediator, in which notion, the names of Jeſus, Chriſt, Meſſias, Emanuel, &c. belong unto him, ſo he is as Oil poured forth. The grace of the hypoſtatical union is poured out upon him, he is God with us. The fulneſs of the God-Head, dwelleth in him [...], bodily. The Revelation of Chriſt to the world, as the Saviour of the Sons of Men, is as an Ointment poured forth, which ſmells ſweet in the Noſtrils of all the world, and filleth the whole Creation with a ſweet ſavour. The more ſpecial revelation of the Lord Jeſus Chriſt unto the particular ſouls of the Saints, is as an Ointment poured forth. Chriſt apprehended, and applyed by faith unto the ſoul is exceeding ſweet to it. To you that believe (ſaith the Apoſtle) he is precious.

It followeth, [...] Therefore do the Virgins love thee.

Amongſt men, the term Virgin, ſignifies one who hath not lain with Man, neither as a Wife, nor as a Strumpet. By a metaphor the Servants of God in Scripture are called Virgins, becauſe it is their duty, and will be their care to keep themſelves unſpotted from the world, from all filthineſs, both of Fleſh and Spirit (as the Apoſtle ſpeaketh) the 144000 glorified Saints, mentioned, Rev. 14. 4.Rev. 14. 4. are called Virgins. The profeſſors of the Goſpel at large, are ſo called in the parable, Mat. 25. of which, though as to the matter ofMat. 25. 1, 2, 3, 4, 5. their own ſalvation, ſome were wiſe ſome ſooliſh, yet all kept themſelves from the Paganiſh Spiritual Adultery with Devils, Stocks and Stones. Gods People of Iſrael anciently was called a Virgin, Jer. Jer. 31. 4. 13. 31. 4. 13. And Saint Paul profeſſeth it his deſire, to preſent the Saints at Corinth—as a chaſt Virgin unto Chriſt, to which purpoſe he was jealous over them with a godly jealouſy, 2 Cor. 11. 2. 2 Cor. 11. 2.

The word here tranſlated virgins cometh from the Heb. root [...] which ſignifies to be hid and covered, either Becauſe the gravity of former times cauſed Parents to keep their Virgins, as it were hidden, in their Houſes, until Marriage. Or elſe becauſe the modeſty [Page] of thoſe more innocent times, allowed not Virgins to go without their Vails; as it were hidden from vulgar ſight. Rebeccah, when ſheGen. 24. 65. came near unto Iſaac, took a Vail, and covered herſelf; which uſage continued a long time after, eſpecially in publick Aſſemblies. Tertullian hath a peculiar Book de velandis Virginibus, concerning the vailing of Virgins, where he bitterly inveigheth againſt thoſe who had broken thoſe bars of modeſty, and calleth them capita nundinatitia, pudorem oſtentatitiae Virginitatis, (what would he have ſaid to the bare Necks, and open Breaſts of this Age?) But I told you by Virgins here are meant the true Children of God, who are called hidden ones, Pſal. 83. 3. Pſal. 83. 3. ſuch who (being cleanſed) have neither ſpot nor wrinkle, but are holy, and without blemiſh; thus of old, Origen, and Gregor. magnus, and more lately Beda with the generality of modern Expoſitors, interpret it. Mercer by Virgins ſeems to underſtand the Gentiles, who had not heard of Chriſt, yet ſhould be alſo induced to love him, upon the report of his Excellencies, revealed to them in the preaching of the Goſpel, but the other Interpretation, is proper enough, and more generally received, to which I ſhall adhere. Theſe Virgins love Chriſt [...]

The word tranſlated love, is ordinarily uſed, and ſo interpreted it hath a great cognation with [...] voluit he hath willed, and [...] deſideravit, he hath deſired. Love is nothing elſe, but a willing of good to the object beloved, and deſire is the eldeſt Daughter, and firſt fruit of love.

For the particles [...] therefore, they ſhew the cauſe of the believers loving of the Lord Jeſus Chriſt, becauſe of the ſavour of his good Ointments. The excellencies of grace which are in him, of which it hath a ſpiritual ſenſe.

This whole verſe comprehends a ſecond Argument, by which the Spouſe inforceth her firſt petition, The firſt was drawn, from that high eſteem which her ſoul had of the love, and grace of Chriſt. 2. This is drawn, from that particular affection which ſhe had for him (common to all ſpiritual Virgins) which ſhe ſhews was not brutiſh, and irrational; no, it was becauſe he was full of grace; which was more precious, than the moſt excellent Ointments, and ſhe had received the ſavour of this grace; for his diſcovery of himſelf to the world as a Saviour, and more ſpecially to her ſoul as her Saviour, was as an Ointment poured forth.

You may now take the ſubſtance of theſe two verſes, and ſo of the Spouſes firſt and great petition thus:

[Page] Oh! That it might pleaſe my dearly beloved Saviour, who is my Spiritual Bridegroom, to ſhew me ſome token of ſpecial love, and to multiply thoſe tokens to me more ſpecially, in and by the words of his Mouth, in Goſpel Doctrines to ſpeak unto my Soul, which doth reallyThe ſum of the 2 verſes opened. prefer the tokens of his love, and influences of his grace, before the moſt choice of all creature comforts. My beloved is full of grace and love, which is ſweet like good Ointment; every diſcovery of himſelf is as ſweet as Ointment poured forth, therefore doth my Soul love him; and not my Soul only, but the Souls of all thoſe, who are not deflowered by the world, and by luſts.

From the words thus opened, ſeveral propoſitions of truth may be obſerved.

1 Prop. The mercies which the believing Soul thirſts after, are ſpiritual diſtinguiſhing mercies.

2 Prop. The leaſt of Chriſt [a kiſs] is exceeding precious to a gracious Soul.

3 Prop. Though the leaſt influences of grace be precious to believers: yet they will not be ſatisfied, without the fulleſt diſpenſations of grace, and moſt frequent repetitions of it.

4 Prop. Believers have ſpecial thirſtings after the Word of God: The kiſſes of his Mouth.

5 Prop. The thirſt of a true believer will not be ſatisfied without a Spiritual, inward communion with Chriſt in his Ordinances. The kiſſes of his Mouth.

6 Prop. A gracious Soul will be very bold and earneſt with God for this ſpiritual communion with him.

7 Prop. The Lord Jeſus Chriſt hath Loves: A variety of Grace.

8 Prop. The Loves of Chriſt are better [than Wine] than all created comforts whatſoever.

9 Prop. The believing Souls knowledge of the Excellencies which are in Chriſt, is the ground of its earneſt deſire of fellowſhip, and communion with him.

10 Prop. It is an excellent Argument for a Soul to uſe with God for the obtaining of favours from him, if it can truly ſay, that it preferreth his favour before all created goods.

11 Prop. The Lord Jeſus Chriſt hath good Ointments, which caſt a ſavour.

12 Prop. The name of Chriſt is as an Ointment poured forth.

13 Prop. Virgin Souls love the Lord Jeſus Chriſt, for thoſe excelling graces which they diſcern in him.

2. Sermon II.

[Page]

Canticles 1. v. 1. 2, 3.

Let him kiſs me with the kiſſes of his Mouth; for his loves are better then Wine: Becauſe of the ſavour, &c.

I Have (in my former Exerciſes) opened the Text, and named thoſe propoſitions of Doctrine which are couched in the words, or rationally to be deduced from them. I come now to the particular handling of them, beginning with the firſt.

Prop. 1. The thirſt of a believing Soul is after Spiritual diſtinguiſhing mercies.

1. Nature teacheth every one to ſay, who will ſhew us any good? Good is a thing that all the creation is enamoured upon. God is the fountain of all goodneſs; Every good and perfect gift, cometh from above, from him who is the father of lights. Who being not a debtor to the creature, muſt needs diſpenſe it out freely. Hence that goodneſs of God which is his goodneſs of Beneficence, not only dwelling in him as a piece of his divine perfection: But flowing from him, as a ſtream from the fountain of his liberality, is properly called Mercy, whether it be good to us in reſpect of its ſutableneſs to our outward and bodily wants, or to our more inward, and Spiritual neceſſities. Hence the Mercies and ſavours of God, are either Bodily [reſpecting out outward Man] or Spiritual [reſpecting our inward man.] The former (ſuch now, as life, health, peace and proſperity, riches, &c.) are ſuch as God gives to his Enemies, as well as to his Friends; he maketh his Sun to riſe upon the evil and Mat 5. 45. the good: And ſendeth rain on the juſt and unjuſt, Math. 5. 45. Spiritual good things again, are either Gifts of common or of Special Grace. Gifts of common grace, ſuch as knowledge, invention, memory utterance, &c. Theſe are indeed Spiritual gifts, ſo called by the Apoſtle, 1 Cor. 12. 1. ch. 14. 1. becauſe given out by the Spirit of God; and tending to innoble the Spiritual part, and they are alſo called the beſt gifts. 1, Cor. 12. 31. They are ſo in their kind, better, than thoſe which only concern the outward man; but St. Paul himſelf, mentioneth better than theſe in the very ſame Text; I ſhew you a more excellent way. Neither are theſe diſtinguiſhing favours, but given in common [Page] to wicked as well as to good men: But now there are Spiritual mercies [...] ſo called: Not only becauſe they come from the Spirit of Grace, and innoble the Spiritual part of man, but becauſe they are ſuted to the greateſt neceſſities of our inward man. Such are the grace of Juſtification, Union to and reconciliation with God, pardon of Sin, and the Senſes of that pardon, together with all the fruits of the Spirit of regeneration, and Sanctification. Theſe are the diſtinguiſhing favours of God, which difference the Child of God from him that is not. Now I ſay theſe are thoſe favours which the believing Soul thirſteth after, and longeth for, expreſſed here under the Metaphor of kiſſes.

2. And properly expreſſed under that notion. Men and women uſe not to kiſs ſuch as they hate but ſuch as they have an affection for. It is a civil uſage amongſt us ſo to ſalute ſtrangers indeed, but frequency of kiſſes ſpeaks a diſtinguiſhing love, and ſome intimacy of Affection and are not ordinary, unleſs amongſt very intimate Friends, ſuch as is the Husband and Wife, Brethren and Siſters &c. But yet a little further.

3. When Iſay the thirſtings of gracious Souls are after ſuch diſtinguiſhing tokens of divine love. I underſtand it not Excluſively. The Children of God are made up of fleſh and blood, as well as any others, and ſubject to the ſame neceſſities and infirmities; they have in them cravings, and luſtings of the fleſh. David prayeth hard for his life Pſal. 39. ult. and Abraham for a Child, and Job for health. Jonas is fond of a gourd, and Agur beggeth food convenient for him, and although, Rachel may be too importunate for a Child, and Paul for the removal of the Thorn in his fleſh, yet there is a lawful deſire of the good things of this life allowed, yea, commanded us in that form of Prayer, which our Saviour preſcribes. We are bid to pray, Give us this day our daily bread. But the Child of God firſt ſeeks the Kingdom of God, and the righteouſneſs thereof, according to our Saviours preſcript, Mat. 6. 33. I remember David hath ſuch an expreſſion as this, Pſal 27. 4. One thing have I deſired of the Lord, that will I ſeek after, that I may dwell in the houſe of the Lord, all the days of my life, to behold the beauty of the Lord, and to enquire in his holy Temple. If a Child of God had but one thing to ask of God, this ſhould be it, that it might behold the face of God; this is that which it would ſeek after, and look out for. Yea, this is that which their Souls deſire eminenter. Theſe are the things for which they will wreſtle with God, and will not let him go until he ſhall bleſs them [Page] with them. Other things they will beg, but theſe are the things their Souls will ſpend their ſtrength in, and lay the ſtreſs upon: did you hear the ſecret pleadings of the awakened Soul with God, you would eaſily diſcern the difference between the deſires it hath towards outward things, and thoſe which are in it towards Spiritual, and diſtinguiſhing mercies, and be eaſily able to ſay: Thoſe are the things that this Soul would have, pardon of Sins, ſenſe of Gods love, victory over its luſts, and corruptions; ſtrength, and inlargement of heart in the ſervice of God. Theſe are the things which this Soul would have. It asks a Ring, but the kiſs is that to which it hath moſt mind. And all this muſt be underſtood of the gracious Soul, when it is itſelf; not in its fits of paſſion and infirmity: then Elijah, and Job, and Jonah, and any of the Children of God may ſpeak according to the fleſh, the law of their members prevailing againſt the law of their mind, hath brought them into captivity to the law of Sin. Theſe things being premiſed for the explication, the truth of the propoſition will be abundantly evidenced from the example of the man according to Gods own heart (holy David) and that in ſeveral Pſalms, Pſal. 4. 6. Lord lift thou up the light of thy countenance upon me. There be many that ſay, who will ſhew us any good, but Lord lift thou up the light of thy Countenance upon me. The light of the Sun will pleaſe others, but 'tis only the light of thy Countenance, thatPſal. 63. v. 1. 2. will pleaſe me, Pſal. 63. v. 1. 2. My Soul thirſteth for thee, my fleſh longeth for thee: in a dry and thirſty land where no water is. To ſee thy power, and thy glory in the Sanctuary. The ſight of the Sanctuary will pleaſe another, but nothing will pleaſe David, but the ſight of Gods power, and glory in the Sanctuary. Other-where he prays, that the Lord would ſhew him his way, and unite his heart to fear his name. That God would come unto him, and ſhew himſelf unto him, &c. Nor is it hard to find out the reaſon of it, which lies;

1. In the ſanctification of the renewed man, he hath a new heart given unto him. A new heart ſignifies a new underſtanding; a new will, and new affections. New, not as to the faculties themſelves, but as to the motions and operations of them, in which the ſoul ſtill follows the dictates of reaſon, and proceedeth in the method of a rational creature.

1. The Soul is renewed in its underſtanding; from whence proceedeth a new notion and Judgment concerning things. The old Serpent cheated our firſt Parent, when he perſuaded her that the fruit of the forbidden Tree was to be deſired, becauſe in the day ſhe [Page] ſhould eat thereof, her Eyes ſhould be opened, and ſhe ſhould be as God, knowing good and evil; for from that day forward ſhe was ſtruck blind, and the Diſeaſe, (according to Divine ordination) proved hereditary: All we who are the Children of Adam, are born blind, neither able to take the true notion of good and evil, nor yet to make up a Judgment concerning either, diſcerning the things that differ: but naturally every one calleth Evil, good, and good, Evil. The Pſalmiſt ſaith, that man ſtood not in honour, but became like the Beaſt that periſheth. In this much like the Beaſt indeed, that we are meerly led by the conduct of a ſenſitive appetite, not diſcerning thoſe things which are truly and ſpiritually good: and the reaſon of this is our not underſtanding our ſelves, for the nature of all good lying in a conveniency, and ſutableneſs of the object to us, a knowledge of our own ſtate, and wants, muſt reaſonably be ſuppoſed to a right judgment concerning good and Evil. But amongſt other Evils accrewing to us by the fall, this was one, that we are by nature Blind as to our own State, and Strangers to our own Souls, not underſtanding that we are by Nature, Children of Wrath, poor, miſerable, blind, and naked, but conceiting that we have need of nothing. Hence it is that the Soul is not able to judge of the goodneſs of Union and Communion with God, pardon of ſin, reconciliation with God, &c. Nor indeed doth it come to underſtand it, until the Eyes of the underſtanding be opened, by the application of Spiritual Eye-ſalve, laid on by the Finger of the holy Spirit of God. Till this time, the Soul ſeeth no beauty in Chriſt, nothing for which he ſhould be deſired. The goodneſs of Riches, and Pleaſures, and Honours, it knows, but as for that tranſcendent goodneſs and Excellency which is in Chriſt, what it is, it doth not underſtand; Hence it naturally deſires, life, health, riches, honours, ſucceſs in worldly affairs, and ſuch common gifts, as may ſerve it in the world, with credit, and applauſe, and reputation. But for ſpiritual things, for diſtinguiſhing tokens of love, it is not able to take the heighth, and length, and depth, and breadth of the love of God in them, nor to diſcern their conveniency, and ſutableneſs to its undone ſtate and condition; hence (with the Cock in in the Fable) it prefers the Barly Corn before that Pearl of great price, for the purchaſe of which, the wiſe Merchant is willing to ſell all that he hath. But now the regenerate ſoul hath its Eyes open, to diſcern the things that are excellent, and as it is taught by the Spirit of conviction, the truth of its natural and unregenerate Eſtate, ſo its Eyes are opened, to ſee that nothing but the ſpecial love of God [Page] in Chriſt is a good ſuitable to it, or worthy of its caring for: and hence, the ſoul is taught by it's own reaſon, to thirſt after theſe manifeſtations of Divine Goodneſs, as thoſe which above all others, are proportioned to its wants, and higheſt neceſſities.

2. But 2dly. Theſe deſires are not the product of an enlightned underſtanding (only) but of a renewed will alſo. So wofully depraved is our corrupt nature, that the inferiour powers of our Souls, have withdrawn themſelves from the command of reaſon; and whereas it is the method of a reaſonable Soul, to imbrace or refuſe a thing with the will according to the judgment, which is by the underſtanding given in concerning it: it often falls out otherwiſe by reaſon of our Souls diſorder.

He that not only knoweth the will of God, but alſo approveth thoſe things which are moſt excellent, yet hath no hearthimſelf to cloſe with them, he is ready to teach another (like the hand of a Statue in a way which directeth a Traveller, but moveth not) he teacheth not himſelf; hence the renovation of the underſtanding (although the great wheel of the Soul) is not ſufficient to make the Soul to will thoſe things which are ſpiritually good. Mans Soul is like a Clock broken in pieces, every of whoſe Wheels muſt be mended before it will again move truly. But the gracious man is renewed, as well in Spirit as in Body, and in Mind. The day of the Lords Power is come upon him, and of unwilling, he is made willing. God hath given him to will, Phil. 2. 13. taking away that natural enmity and ſtubborneſs, which was in his heart, and diſpoſing, and enabling him to will thoſe things, which are in themſelves moſt deſirable, and which are moſt pleaſing unto God. Now there is nothing more pleaſing unto our Heavenly Father, than to ſee his Children, more ſond of their Fathers love, than of any thing elſe which is in his hand to beſtow upon them: And this is the true reaſon of the gracious Souls thirſt after ſpiritual things.

3. To which may be added (ſecondly) the Souls aſſurance, That other things ſhall be added to it, Mat. 6. 33. If (ſaith the Apoſtle) he hath given us his Son, ſhall be not with him give us all things? All inferiour good things are but appendices to theſe great ſpiritual bleſſings with which the Soul is bleſſed in Chriſt Jeſus, the Woman that hath her Husbands heart, eaſily commandeth his purſe. The Child of the boſom needs not trouble itſelf for a new Coat; It is a ſpiritual ſubrilty of a gracious heart, to be moſt deſirous of ſpiritual things; other things will come alone, they are but appurtenances [Page] to this great poſſeſſion, and an eaſy faith will aſſure the Soul, that if Men who are evil, know how to give good things to their Children, who are once poſſeſſed of their Affections, God will not be wanting to his People, eſpecially conſidering, that his liberality extends to the graſs of the Field, and to the Birds of the Air, becauſe they are his Creatures.

Uſe 1. Let this notion (in the firſt place,) ſhew you the vaſt difference betwixt the renewed ſoul, and that which is yet in its natural eſtate. Grace (conſidering our weak eſtate) is not ſo eaſily diſcernable in us, from our Actions, as from our Affections. The bent of the heart doth beſt diſcover the ſtate of it, whether it be renewed or no. All Men and Women in the Chriſtian world come under one of theſe three ranks. They are either, 1. Profane, and diſſolute Perſons. Or 2. Hypocrites, or ſeeming profeſſors, who have a form of Godlineſs, but deny the power thereof. Or 3. Such as are Diſciples indeed; the true Children of God. God is the fountain of all mercy, and goodneſs, and nature itſelf teacheth man ſomething of this. Hence every ones Soul is looking out towards God for ſome good, or other. 1. The worldling, and profane Perſon ſays, who will ſhew us any good? But what is the good which he thirſts after? an increaſe of Corn, and Wine, and Oil: The objects for the luſts of the Fleſh, the luſt of the Eye, and the Pride of life, let the Swines belly be filled with theſe husks, and he is ſatisfied, let who will take Grace, and Heaven, and heavenly things; as he underſtands not his need of them, no [...] the excellency that is in them, ſo neither is his Soul carried out in any deſires after them. 2. The Hypocrites deſign is of another nature, he would fain appear to be ſomething (though indeed, all his glorying be but a vain ſhew, and a meer appearance) when indeed he is nothing. Now that which he deſires is ſomething proportioned to this end, he poſſibly covets the beſt gifts, like Simon Magus, who when he ſaw, That through the laying on of the Apoſtles hands, the Holy Ghoſt was given, ſaid, Give me this power alſo, that on whomſoever I lay my hands, he may receive the Holy Ghoſt, Acts 8. 18. The Hypocrite may deſire a gift of Prayer, a gift of Prophecy, and ſuch like common gifts of the Holy Ghoſt, which may ſerve his deſign in appearing Godly, and Religious, and this ſatisfieth him. 3. But the gracious Soul is ſatisfied with none of theſe. All his deſire is after the gifts of ſpecial grace, the obtaining of union with, and reconciliation to God, the light of Gods countenance, &c. and nothing leſs than this will ſatisfy his thirſt. It is reported of Luther [Page] (indeed he reports it of himſelf) that when he firſt Preached the Goſpel in Germany, he was much courted by ſome great Perſons, and preſented with many gifts, which made the good man jealous, that God intended to put him off with theſe things, but (ſaith he) Proteſtatus ſum, &c, I made a proteſtation to my God that I would not be ſo ſatisfied. The Sons of Keturah may be put off with portions, but Iſaac muſt have the inheritance): The gracious Soul, is a true Artabazus; he thinks his Saviours kiſs is better than a Cup of Gold: and indeed I know no better evidence of a gracious heart than this, to be found unſatisfied, without the ſpecial, and diſtinguiſhing love of God, yet that you may not deceive your ſelves, I muſt tell you, that as it is poſſible, that one who is a ſtranger to God, may deſire theſe diſtinguiſhing favours from God: So the deſire of thoſe good things which are but the iſſues of common providence, is often found in gracious Souls, and that in too high a degree. But as the former proceedeth from ſome inconſtant principle, and laſteth not long in the unregenerate Soul, nor is much in earneſt, while it continues, but like Auguſtines deſire to be rid of his luſts, while in the mean time (as he confeſſeth) he ſecretly deſired, that God would not hear his prayer: ſo the latter deſires in the Child of God, are ſecondary, and ſubordinate, or (if irregular and immoderate) no more than fits of paſſion, out of which grace ſoon recovers him.

Uſe 2. Secondly. Let me beſeech you all to make theſe ſpiritual diſtinguiſhing mercies of God the object of your deſires. I hope there's none who hears me this day, but is ſometimes breathing out the deſires of his Soul unto God in Prayer. Oh! let this be the lauguage of your Prayers: Let him kiſs me with the kiſſes of his Mouth: Let others beg of God Riches, and Honours, and the favours of Men: Let others beg the golden Ring, but do you deſire the kiſs. Conſider,

2. The Soul of the rational Creature ſtands obliged by the law of reaſon to deſire the beſt things: Is there any thing to be compared with ſpecial grace? this is that more excellent way which the Apoſtle propounds to be coveted before the beſt gifts. You read in the book of Eſther, ch. 5. v. 9. 11. concerning Haman, that he called for his Wife, and tells her of the great honour to which the King had advanced him, and of his great Riches, but (ſaith he) all this availeth me nothing, while I ſee Mordecay ſuting in the Kings Gate. When the poor worlding ſits down, and thinks how God hath bleſſed him with Riches, Honours, and whatſoever contentments the creature can afford him, hath he not cauſe to ſay, All this availeth me [Page] nothing, whil'ſt I have no aſſurance of the love of God, whil'ſt (for ought I know or have reaſon to believe) the wrath of God may be flaming againſt me, and I one of thoſe who ſhall after all theſe ſweet enjoyments, ſpend an Eternity in that fire which is prepared for the Devil and his Angels. Riches profit not in the day of Wrath, no nor any thing elſe will profit in that day, but an intereſt in Chriſt. How much better is a dinner of Herbs with the love of God, than great Treaſures with his hatred? A morſel of bread with an intereſt in Chriſt, than a ſtuffed Ox with the wrath of God?

Secondly, Theſe influences alone will evidence diſtinguiſhing love. Indeed other gifts may poſſibly ſpeak no love at all. The Iſraelites deſired a King, God granted them their deſires, and ſaith by his Prophet that he gave them a King in his Wrath. It may be truly ſaid, concerning the gifts of God to many a poor Creature, he gives them Riches in his Wrath, Honours in Wrath, outward proſperity in Wrath, outward good things dipt in divine vengeance, the wrath of God may ſmoke againſt them while the quails are betwixt their teeth. Poenalis nutritur impunitas. This is a ſecret of Divine Juſtice, which every one ſeeth not. It is the ſaying of a devout Author, that God often uſeth impios melle ſuo punire, to puniſh wicked men with their own Hony. But God never gives a kiſs in Wrath, he cannot give oſculum Iſcarioticum, where he kiſſeth, he loveth. God throws the good things of this life amongſt his Enemies, his Friends living in the ſame world, it may be get ſomething of them, but they are no diſtinguiſhing mercies. But whomſoever he kiſſeth, that Soul is certainly beloved of him.

3. Thirdly, There are no petitions pleaſe God ſo well, as thoſe which are put up for ſpiritual things. When Solomon begged of God a wiſe and underſtanding heart, it is ſaid that the ſaying pleaſed the Lord well. Yea God ſhewed that it pleaſed him well, for he received in abundance what he asked not. Nor is this hard to be conceived by us, who have the ſame affections towards our own Children, had any one of us who are Fathers, 2 Children, and we ſhould put it to their choice, what they would ask of us, and the one ſhould ask that we would ſettle ſo much land upon him, the other ſhould tell us, he deſired not our lands, but ſhould importunately beg that his Father would love him beſt, would not the latter pleaſe you beſt? ſhould we not be ready to give that Child-more than it asked? You read of the two Daughters of Naomi, Orpah, and Ruth, Ruth 1. 14, 15. they both followed their Mother in law while ſhe was full, but when ſhe was [Page] empty, Orpah kiſſeth her Mother in law, and leaveth her, Naomi would have had Ruth have done ſo too; but v. 16. Ruth refuſeth, and tells her: Whither thou goeſt I will go, and where thou lodgeſt I will lodge, thy People ſhall be my People, and thy God ſhall be my God, where thou dieſt, I will die, and there will I he buried. Which is as much as if ſhe had told her, that ſhe valued the company of her Mother above all other concerns. Did not this think you indear her to Naomi? and certainly nothing can more endear a ſoul to God, than for it to judge his favour better than life, and his loves more than Wine.

Now to engage your hearts to prefer the kiſſes of God before any other good things, with which the hand of his providence can make you happy, there needs no more, than that you ſhould be truly poſſeſſed with the notion of your own wants, and rightly underſtand the differences of good. He that knows how much more excellent than the Body, the Soul of man is: will quickly underſtand that thoſe things which are proportioned to its wants, are more deſirable goods than thoſe which are only ſuted to our more outward concerns. Study but the excellency of the love of God, and the vanity, and Earthlineſs of the Creature, the ſtate of your ſouls by nature, and with reſpect to that guilt, which by multitudes of Sins you have contracted, from which nothing can excuſe you but the blood of Chriſt, nor any thing evidence your abſolution (to quiet your accuſing, and condemning conſciences, but the kiſſes of his Mouth, and you will need no more to evince to you, that theſe coeleſtial kiſſes, are of all good things the moſt excellent, the moſt deſirable, which being well underſtood, the rational Soul directly moveth to a choice and deſire of them above, and before all other things.

Sermon III.

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Canticles 1. 2.

Let him kiſs me with the kiſſes of his mouth.

IT is the Spouſe that ſpeaketh; ſhe ſaith not, Let him embrace me, nor (as elſewhere) He ſhall lie all night betwixt my breaſts, but, Let him kiſs me.—Quid tam minimum & ſubmiſſum, quam oſculetur me (is De—Ponte his note upon the Text.) A kiſs is the leaſt token of conjugal love and affection. Hence obſerve,

Prop. The leaſt tokens of Chriſts ſpecial, diſtinguiſhing love are very deſirable to believing Souls.

The free Love of God ſhining out through Chriſt upon ſouls predeſtinated unto glory, in the pardoning of their ſins, the acceptation of their perſons, the renewing of their natures, in ſtrengthening, quickening, comforting influences of grace, is what we call the diſtinguiſhing Love of Chriſt, being not the effects of his Philanthropy, but his [...]; now the tokens of this are more or leſs, or may be ſo called;

1. According to the degree of their Emanation from Chriſt and the Spirit of Chriſt; Or,

2. According to our judgment and apprehenſion, or Eſtimation.

1. According to the degree of their Emanation. God, whoſe heart is at all times the ſame towards his people, yet is pleaſed gradually to diſcover it, and to manifeſt himſelf unto his people. As the Sun in the Firmament (whoſe Light in it ſelf is alwaies the ſame, and which hath alwaies the ſame ability and aptitude to illuminate the Air, and to refreſh the Earth with its Beams, yet) gives out its Light variouſly according to its poſition in the Firmament, or aſpect upon the Hemiſphere, its nearneſs to, or diſtance from the Object to be inlightened, or refreſhed, or as it is more or leſs hindered by the interpoſition of Clouds or Vapours; ſo doth the Sun of Righteouſneſs alſo diffuſe his Beams variouſly. Or, as indeed a prudent Father, though at all times his heart be full of love to his Children, yet in the diſcoveries and manifeſtations of it, he governeth himſelf by his own prudence relating to the Child's good, and with reſpect to the Child's behaviour and demeanour towards him: So though whom God [Page] loveth, he loveth with a great love, and to the end; yet as to the diſcoveries and manifeſtations of it, he governs himſelf by his own Infinite Wiſdom, and with a great reſpect, to his Peoples carriage and demeanour towards him. Hence it is, that though every Child of God, be beloved of God with the ſame ſpecial and diſtinguiſhing Love; yet every one lives not under the ſame manifeſtations and emanations of it: He ſheweth to ſome more, to ſome leſs, to ſome ſcarcely any, according to the Wiſdom of his Counſel, and the good pleaſure of his own will. One ſoul ſhall have juſt light enough to diſcern that the day is broke in his ſoul, that the Sun is ariſen with healing in his wings upon him; another ſhall hardly have ſo much light, as to diſcern that, but ſhall walk in the dark, and ſee no light. Another ſhall have the Sun of Righteouſneſs more fully ſhining upon him, and be able to ſay with Job, I know my Redeemer lives, and that I ſhall ſee him with theſe Eyes; and though Worms ſhall deſtroy this body, yet in my fleſh I ſhall ſee God: Or with Paul, Rom. 8. 38. I know, and am perſuaded, that neither life, nor death, nor any thing ſhall ſeparate me from the Love of God in Jeſus Chriſt. Yea the ſame ſoul ſhall ſometimes ſee its Beloved ſtanding as it were behind the wall, and looking in upon it through the Lattice; ſee him in a Glaſs darkly; another time it ſhall ſee him with a fuller ſight, as in the houſe with it, face to face. One while it ſhall only ſee as by a Wicket of hope open, and poſſibly but imperfectly open neither; another while its viſion ſhall be as it were of the Heavens opened, and Chriſt ſitting at the right hand of God, making interceſſion for it.

2. The more or leſs of ſpecial and diſtinguiſhing grace is often meaſured by the ſoul's apprehenſion, and particular fancy (which judgment poſſibly is not alwaies according to Truth, but yet ſuch as we ordinarily make.) Thus we commonly judge the comfortable reflections of Divine Love, to be the greateſt tokens of it. The ſweeteſt indeed they are, but poſſibly the ſtrengthening Influences of Divine Grace, by which the ſoul is inabled to perform its ſpiritual duties, and to fight the good fight both againſt motions to ſin from within, and temptations to ſin from without, may be no leſs manifeſtations of ſpecial and diſtinguiſhing grace. But take your meaſures how you will, the gracious ſoul valueth at an high rate the leaſt manifeſtations of ſuch grace as may evidence to it that it is beloved of God with a ſpecial and diſtinguiſhing love. I do not ſay the leaſt of theſe will ſatisfie ſuch a ſoul: That it will not, for the ſoul in which God hath cauſed by his Spirit a ſpiritual thirſt after himſelf, is continually [Page] crying out, Give, Give! The ſoul will not be ſatisfied, until in the Reſurrection it awakes with God's likeneſs; but in the mean time, the leaſt influences of this nature, will be to it very precious and deſirable.

The truth of this Propoſition will appear to you from the petitions of ſeveral of the Servants of God in holy Writ, more eminently thoſe which we read of concerning David, Pſal. 4. 6. There be many that ſay, Who will ſhew us any good? Lord (ſaith he) lift up the light of thy countenance upon me; and in the following words he declares, that it ſhould be more to him than the worldlings Harveſt or Vintage greater matter of gladneſs, than their increaſe of Corn, Wine, or Oil: And Pſal. 84. 9. he asks no more than that the Lord would look upon the face of his Anointed. What can be leſs than Beholding, and giving the ſoul a good look? The liberty that the Birds of the Air, the Swallow and the Sparrow had, to make their, Neſts about the Lord's Altars, one would think argued but a ſmall favour; yet David prefers their condition before his. One would think the Office of a Door-keeper in the Lord's Houſe, were but a ſmall preferment; yet David valueth it above a Manſion in the Tents of wickedneſs. The ſeveral expreſſions which David maketh uſe of in the Pſalms, to teſtifie his deſires after God, ſuch as Beholding, Looking upon him, Remembring him, &c. are all evident proofs of this. The Woman, Luk. 7. 38. counts it honour enough to ſit at Chriſt's feet, to waſh his feet with her tears, and then to wipe them with the hairs of her head. The Woman of Canaan is called a Dog, and contented with it, ſo ſhe may but lick up the Crumbs under her Maſter's Table. You read of another Woman that cried out; If I may but touch the Hem of his Garment. The Prophet Zechariah foretold of a time when men ſhould take hold of the Skirt of a Jew, ſaying, We will go with you, for we have heard God is with you. Any thing of Chriſt is precious to a ſoul that hath once taſted how good he is. Joſeph of Arimathea muſt have his dead body; and the Diſciples muſt run to the Sepulchre where he was laid. The People of God of old had a favour for the duſt of Zion, and the ſtones thereof. But much more precious muſt the leaſt emanations of that virtue be which is in him ſuited to the wants (the ſpiritual wants of poor ſouls. What can be leſs than a look, a ſmile, a word? yet we find theſe have been very precious to the People of God.

What can we think of leſs, than the hearing of a Prayer; yet David eſteemeth this ar an high rate, Pſal. 116. 1, 2. For this he [Page] profeſſeth his love to God, and his reſolution to call upon him ſo long as he lived. One would think that of all other Fellowſhip and Communion with Chriſt, a Fellowſhip with him in his Sufferings, were leaſt deſirable. St. Paul glorieth in this, and ſpeaks of it as a thing deſirable, Phil. 1. 10. ch. 3. 11. And we read of the Apoſtles praiſing God, that they were thought worthy to ſuffer for the Name of the Lord Jeſus Chriſt. The ſame Spirit that was in all theſe Servants of God, is yet to be found in the ſouls of ſuch as have any acquaintance with, or relation to the Lord Jeſus Chriſt. And indeed our reaſon will tell us, that it muſt be ſo, if we conſider but theſe following particulars, which will give you a reaſonable account of the truth of this Propoſition.

1. The leaſt token of ſpecial, diſtinguiſhing Grace, is of an infinitely ſweet and ſalvifick nature and evidence. There are common gifts of the Spirit of God, which indeed may be ſweet, and very grateful to a ſpiritual nature (ſuch are the gifts of Prayer and Prophecy, &c.) but yet are not of a ſaving nature, or evidence; a man may have them and periſh for ever; but it is not ſo with ſuch influences of the Spirit, as are tokens of ſpecial diſtinguiſhing love; ſpiritual gifts are to be coveted, becauſe of a ſubſerviency in them to ſpiritual and ſaving ends; but they are not of a ſaving nature, and have nothing of a ſaving evidence in them; but in the leaſt token of ſpecial diſtinguiſhing love, there is ſomething of an evidence for Salvation; the leaſt of it is of a ſaving nature: Faith, that is but as a grain of Muſtard ſeed, is as much ſaving, as the ſtrongeſt Faith is. The meaſures of our comforts much depend upon degrees of grace, but our Salvation doth not. Chriſt bids Zacheus go home, for that day Salvation was come to his houſe. Salvation cometh to the ſoul that hour in which the leaſt of ſpecial love ſhineth upon it; the leaſt of that brings Salvation, and conſequently is exceeding ſweet, and muſt be ſo, if you conſider this ſoul, as firſt ſeeking the Kingdom of God, allarumed with the ſpiritual ſenſe of its miſery by nature, its loſt and undone condition in Adam. This is the one thing that ſuch a ſoul ſeeks after, in compariſon with which, all other things are as droſs and dung to it. That it may diſcern it ſelf beloved of God, one of thoſe for whom Chriſt died, and whoſe ſins are waſhed away with his blood, for this it hath wept, and prayed, and reſolved to ſeek after it, and reſolved not to be ſilent.

2. There is no evidence of ſpecial Love, but is ſuited to ſome great ſpiritual want of the ſoul. Our ſouls are expoſed to a great variety of [Page] wants. All the tokens of God's ſpecial Love, are ſuited to ſome or other of theſe wants. Our ſouls are impotent and weak, both to the performance of ſpiritual duty, and to reſiſt our ſpiritual adverſary; to this want now ſtrengthening grace is ſuited. They are dull and heavy, and move heavily in ſpiritual duties; to this, quickening grace is ſuited. They are ſad and troubled for fear of God's wrath; to this conſolatory grace is ſuited. There is no influence of the ſpecial Love of God, but is ſuited to ſome ſpecial want or burden of our ſouls, and therefore the leaſt of them muſt be exceedingly deſirable, for ſo every thing is that ſuiteth our neceſſities, and ſo much the more as it ſuiteth ſome more ſpecial and eminent wants. If the Sun doth but ariſe upon the ſoul, it healeth, Mat. 4. 2. though it ſhineth not out in its fulleſt glory, if Chriſt ſpreadeth but a wing over it, there is healing in that wing. His very ſhadow gives delight to the ſoul, Cant. 2. 2. the leaſt of his fruit is pleaſant to its taſte. If (ſaith the woman) I can but touch the Hem of his Garment, I ſhall be whole.

3. Such is the purity of the Saints Love, that though they may have an Eye to the Recompence of Reward, which his Love brings; yet they love him for himſelf, who appears to their ſouls as Totus deſideria, altogether deſirable. It is his Love which their ſouls thirſt after; now the leaſt ſpecial token of Love ſheweth that he loves it, and his heart cleaveth to it. He that valueth the Love of his friend, regardeth not the quantum of the Token, but the nature of it; if it be of ſuch a nature as he doth not ordinarily give to any common friend; that is it which he eyeth. If a ſoul can ſee any thing which ſpeaketh its Lord joyned to it, cleaving unto it, this is it which makes it valuable. A diſcerning ſoul will take little joy in gifts of common providence, Riches, Honours, good Relations, common gifts. It may and will deſire theſe things while it is in the fleſh, as they fill up ſome emptineſſes in that our ſtate, but it can by no means be ſatisfied with theſe things. As Haman ſaid when he had been telling his Wife of his great preferments and honours; All this doth me no good, ſo long as I ſee Mordecay ſitting in the King's Gate; my Enemy is honoured and advanced as well as I: So it ſaith; The Lord hath given me riches, honour, &c. but all this doth me no good, ſo long as I ſee the haters of God enjoy as much of theſe things as I do; let me have ſome ſpecial token of4. God's Love. Let him kiſs me with the kiſſes of his mouth.

Fourthly, The Child of God knoweth, That the leaſt token of [Page] Chriſts ſpecial love, is more worth than all the world. There is no proport on betwixt a corp [...]ral and a ſpiritual good; betwixt what is ſutable to our fleſh, and to our wants in this life, and what is ſutable to our Souls, and neceſſary for us with reſpect to our eternal felicity. The Philoſopher could ſay, Animus cujuſque eſt quiſque. The mind of a Man is the Man. The Chriſtian knows that Anima cujuſque eſt quiſque. The Soul of a Man is the Man: What ſhall it profit a Man, if he ſhould gain the whole world, and loſe his own Soul? The ſenſual Man values his life above thoſe things that are only good, becauſe of their ſubſerviency to that. The rational man valueth his mind above his fleſh, and accordingly ſets a price upon knowledge and moral Virtue, above thoſe things that meerly gratify his ſenſe: The ſpiritual Man valueth his Soul, his Soul conſidered not only as a rational Being, but as a Spirit, an immortal Spirit, capable of the favour of God, and an union and fellowſhip with him; and ordain'd to an eternal exiſtence, not only above his body, which he knoweth is made up of duſt, moulded up into fleſh, and blood, and bones. but above his mind. It really is of more value, and he is made apprehenſive of it: hence he cannot but value the leaſt that tendeth to make that happy above any thing elſe whatſoever. Beſides, he knows himſelf created to an eternity, and believing that his reaſon teacheth him infinitely to prefer what is good for him, with reference to an happy exiſtence to eternity above any thing that can only ſerve him for the ſhort time he is to be clothed with fleſh, and to live in this world: This Election of the loves of Chriſt before all things elſe, and the value he puts upon the leaſt tokens, and manifeſtations of it, doth naturally and rationally follow his knowledge, convictions, and faith, and proceedeth upon the ſame reaſon, upon which any reaſonable creature valueth a greater and more comprehenſive good, above what is of an inferiour vertue, and more inſignificant.

Nor is this other than according to the workings of our Souls in5. other caſes towards Creatures which we have made the objects of our love. The good look, and ſmile of an Husband, a letter from him, a ſmall token (be it never ſo ſmall) how welcome, and acceptable is it to the Wife? The reaſon lies in her love to her Husbands Perſon. To you that believe (ſaith the Apoſtle) he is precious. It is impoſſible, indeed rationally impoſſible that a Soul ſhould believe, (take it in what ſenſe you will) but it muſt love the Lord Jeſus Chriſt, Take believing as it ſignifies no more than a firm, and ſteady aſſent to the propoſition of the word revealing Chriſt to us as he is the [Page] eternal Son of God, the brightneſs of his Fathers glory, the expreſs image of his Perſon, full of kindneſs to the Sons of Men, pitying them, taking a delight in them, willing to ſave them, and to communicate of his fulneſs to them, and to this end coming from Heaven to Earth, clothing himſelf with out fleſh, encompaſſing himſelf with creature infirmities, then dying upon the Croſs, that he might purchaſe us unto himſelf, &c. I ſay it is not poſſible, that a Soul ſhould firmly, and ſteadily aſſent and agree to theſe things, but he muſt love Chriſt. But if you take believing in the ſecond ſenſe, as it ſignifieth the Souls receiving of him as its Lord, and Saviour, its reſting and relying upon him, and truſting him with all its Spiritual and Eternal Concerns, it is impoſſible but that the Soul ſhould have a love for him above all created Objects, and having ſo, it cannot but naturally deſire to be mutually beloved, and be paſſionately deſirous of ſome evidences of it, and the leaſt evidences of the reciprocations of love on his part, who is ſo exceeding dear in the Eyes of the Soul, muſt needs be exceedingly deſirable to, and valuable by that Soul.

6. This is yet further advantaged from the conſideration of the exceeding low Opinion and Eſtimate which grace teacheth every ſoul upon whom it hath ſhined, to have, and make of it ſelf. The proud man valueth nothing but great things from his friend; nay he ſcarcely thinks any thing great enough for him to put any value upon. The reaſon lies in the high opinion which he hath of his own worth and merit; but the humble man puts a value upon the leaſt kindneſs; becauſe he hath a low and mean opinion of himſelf, ſo he looketh upon every thing as more than he could merit, or challenge. Naaman huffs when the Prophet ſends to him to go and waſh in the waters of Jordan, he expected the Prophet ſhould have come out and ſtroked him, and he thought the Waters of Abana and Parphar, were as wholſome as thoſe of Jordan were. The Centurion deſireth but a good word from Chriſt, when Chriſt ſpake of coming to his Houſe, Mat. 8. 8. Lord (ſaith he) I am not worthy thou ſhouldſt come under my roof. The Woman of Canaan knowing her ſelf to be a Dog, challengeth no more than Crums. Every gracious Soul is ſenſible that it deſerveth nothing but Hell and Wrath, this makes the leaſt tokens of Divine love highly valuable in its Eyes, who am I ſaid Elizabeth, that the Mother of my Lord ſhould come to me? who am I ſaith an humble Soul that the Lord ſhould look upon me, that the Sun of righteouſneſs ſhould ſhine ſo much as with one healing beam upon [Page] my Soul? Hence it valueth the leaſt tokens of ſpecial love. It valueth nothing leſs than that this proceedeth from its knowledge, and ſpiritual judgment of things that differ. It valueth the leaſt of this. This proceedeth partly from its knowledge, partly from that humility, with which it is clothed, as with a Garment.

7. Laſtly, This Soul knoweth that Chriſts Love will not terminate, and be bounded with little things. The leaſt tokens of diſtinguiſhing Love, are but the Earneſts of a greater bargain, they are but the firſt-fruits to a larger Harveſt. Thoſe that are planted in the houſe of the Lord ſhall flouriſh in the Courts of our God, Pſal. 92. 13. God at firſt gives the ſoul but a good hope, a glimpſe of his glory, but it ſhall go on from faith to faith, and ſtrength to ſtrength.

Uſe 1. Are the leaſt tokens of Chriſts diſtinguiſhing Love ſo valuable, ſo deſirable? what ſhould then his fulleſt and largeſt tokens be, the things which God hath prepared for them that love him, which Eye hath not ſeen, Ear hath not heard, nor can it enter into the Heart of man to conceive? The Aſſurance of his Love: The Manifeſtations of himſelf to his Saints in glory? If it be ſo ſweet ſo deſirable, to ſee him in a glaſs darkly, what will it be to ſee him face to face. If his kiſſes be ſo deſirable, what will his imbraces be? If the Hem of his Garment be ſo full of vertue, and a touch of that ſo deſirable what is his long white Robe which is the white linnen of his Saints? If a good word, a good look be ſo good, what will it be to be ſet as a ſeal upon his Heart, and upon his arm. Surely that love will be as ſtrong as death, as the coales of that fire which ſend forth a vehement flame. Let this notion of truth, and the experience which any of your ſouls have had of the truth of it, kindle in you further flames of deſire after the further enjoyments of Chriſt in this life. Imperfect taſts of deſirable things uſe to do ſo in other things. Quo plus ſunt potae plus ſitiuntur aquae. Yet in all created goods there is ordinarily more in expectation, than fruition, but it is not ſo in Spiritual things. The Apoſtle prayeth for the Epheſians, That they might be able with all Saints to comprehend what is the breadth, and length, and depth, and heighth, and to know the love of Chriſt, which paſſeth knowledge, that they might be filled with all the fulneſs of God, Eph. 13. 18, 19. It is moſt certain that there are many holy, and gracious Souls, that want aſſurance, they may live, they may die without it, but that Soul hath nothing of grace, that doth not deſire it, that doth not thirſt and pant after it. 2. What will it be to be ever with the Lord! what an object of ſpiritual thirſt and deſire is a [Page] fulneſs of communion with our Lord in his Fathers Houſe, when we ſhall know as we are known, ſee Face to Face. How ſhould this fill all our hearts with deſires to be diſſolved, that we might be with Chriſt, which is beſt of all? The leaſt of Chriſt is good, but that full fruition is beſt. Let this diſcourſe leave ſome ſtrong pantings in your hearts; 1. After the aſſurance of Gods love. 2. After the further manifeſtations of Chriſts ſtrength to, and in your ſoul to inable you further to perfect holineſs in the fear of the Lord. 3. After the beatifical viſions of God in another life.

Uſe 2. Learn hence the great difference there is betwixt earthly, and ſpiritual objects of our deſires and delights. The worlds Crums are little valuable, tho ſome are fond of its Loaves. The good things of the world derive much of their value from the quantity of them, that it throws into our laps. The minimum quod ſic, the leaſt portions of the pleaſures, profits, or honours of it, have little of value in them, but the leaſt of Chriſt is exceeding precious; the things of the world affect not the Soul, or or its neceſſities, they are not certain pledges of greater meaſures, they will go but a little way, to fill the creatures emptineſſes, but it is otherwiſe with Spiritual bleſſings in and through Chriſt.

Uſe 3. Thirdly, You may from hence obſerve the difference betwixt the Hypocrites, and the Saints deſires after Chriſt. An Hypocrite may pretend ſome deſires after Chriſt, nay he may really deſire ſomething of his love, conſider Chriſt as a Saviour, as one that brings the Soul to life, and immortality; ſo he muſt neceſſarily be the object of the deſire of every man that hath any view of his own mortality, and that Eternal State to which man is ordained. Even Balaam ſaith, Oh that I might dye the death of the Righteous, that my latter end might he like his. But mark ye, theſe are the fulleſt manifeſtations of Divine Love, theſe are more than the kiſſes of his Mouth, but for thoſe tokens of love, which are below theſe, for ſuch manifeſtations of the love of Chriſt, as tend to the inabling of the Soul to ſerve and glorify God, by the ſubduing of Mans will to the will of God, the mortification of luſts, and corrupt affections, theſe are not at all valuable to a ſenſual man, not indeed to any but to the changed and renewed Soul. I do not know any one thing from which a Man may take better meaſure of himſelf, and a good Chriſtian may better diſtinguiſh himſelf from one that walketh in a vain ſhew, and meerly glorifieth in appearance than this:

To a good Chriſtian the leaſt of Chriſts diſtinguiſ [...]i [...]g love is exceeding [Page] precious, and more precious than the greateſt portions of the worlds goods. The workings of the Spirit of Chriſt within, and upon the Soul, ſubduing the will of Man to the will of God, mortifying our Members, and the deeds of the Body: Taking the affections off the Earth, and Earthly things, and fixing them on more ſublime, and ſpiritual objects; the giving of the Soul a good hope through grace, theſe are things which we uſually count ſome of the leaſt tokens of ſpecial, and diſtinguiſhing love. Really they are great things (nothing of Chriſt is little) but we judge ordinarily according to ſenſe) we ordinarily eſteem a ſenſe or aſſurance, or full perſuaſion of the love of God, a much greater thing than theſe. But now for a Soul to ſet an high price, and value upon theſe, to be more ſatisfied, more to triumph, and rejoice in the conqueſt of a luſt, the victory over a temptation, than in the conqueſt of all our Enemies: More to deſire that our hearts may be filled with love to God, deſires after God, delight in God, than to have our Barns filled with Corn, or our Purſes with Gold and Silver, this I take to be ſuch a difference between a Chriſtian indeed, and a Chriſtian in a meer Name, Title, and outward Profeſſion, as a Chriſtian may reſt in, when he is inquiring into his Soul for evidences of the truth of grace. Other manifeſtations of the love of God, may be deſired for our ſelves, and with a reſpect only to our ſelves, and the quiet relief and peace of our own Spirits; a Chriſtian can deſire theſe only for the glory of God. Try your ſelves therefore Chriſtians by this Touchſtone: An Hypocrite may deſire to know that his Sins are forgiven, and that God would not impute Sin to his Soul, or that he would impute a righteouſneſs without works; an Hypocrite may deſire to live with God in glory, but theſe leſſer tokens of love he valueth not.

Uſe 4. But alas! even the beſt of Gods People muſt I fear be here reproved, not for their no valuing of theſe kiſſes of Chriſt (that is incompetent with a Child of God) but for their not enough valuing of them, and being too paſſionate and unſatisfied for want of the comforting manifeſtations of Divine Love. I have before told you that theſe ſenſible manifeſtations of Divine Love are exceedingly deſirable, and there is no Child of God, but is concerned, to wiſh, to pray, to labour for them. But we muſt take heed that we be not like our little Children, whom we ſhall ſometimes ſee too much ſlighting, and undervaluing, and ready to throw away what good things they have, becauſe they want ſome particular thing, which they have a [Page] mind to, which it may be, we that are their Parents do not ſee ſo proper for them, eſpecially under their preſent circumſtances. It was lawful for Rachel to wiſh for, to pray for Children, but ſhe ſinned in ſaying to her Husband, give me Children, or elſe I die. Hannah was much in the ſame error, 1 Sam. 1. 8. weeping, not eating, and vexing her ſelf, becauſe ſhe had no Child, and in the mean time forgetting that God had given her an Husband, who was better to her than ten Sons. So it is lawful, nay the duty of a good Chriſtian to pray, to endeavour for the ſweeteſt and fulleſt manifeſtations of Gods love. But I have often thought, that though theſe be good things of a Spiritual nature, and ſo vaſtly differing from the good things of this life, yet in this they agree with them, that they muſt be asked with ſubmiſſion to the will of God, becauſe they are not de neceſſariis ad ſalutem, things that are neceſſary to life, and eternal Salvation, but ſuch which a Soul may want without any breach of Gods Covenant with the Soul. 2. But for a Soul not only too paſſionately to deſire theſe things, which ſpeaketh its not ſubmitting to the will of God in his not diſpenſing them to it, but to over-look, deny, or undervalue all the tokens for good, which it hath received from God, meerly becauſe it hath not theſe, and to conclude that it hath nothing of Chriſts love; this is certainly what doth no become a Chriſtian. Certainly a Chriſtian ought as much to value himſelf upon thoſe emanations of grace, by which he is inabled to ſerve and honour God, as upon thoſe by which his Soul is rendred more at eaſe, more refreſhed and comforted. Every kiſs of Chriſt, every meaſure of ſpecial diſtinguiſhing love is, and ought to be precious to a believing Soul.

Uſe 5. Let me in the laſt place bottom upon this diſcourſe a double word of exhortation,

1. The firſt reſpecting the Men of the world; thoſe I would perſuade to leave off their purſuit of their worldly and ſenſual ſatisfactions. I would ſpeak to them as one ſtanding this day in wiſdoms Porch, and crying after them in their hotteſt purſuits of the world, Come and turn your hearts hither, you that are ſimple ones, and void of underſtanding. I ſhall have a fairer opportunity to ſpeak to theſe, when I come to conſider the argument by which the Spouſe backeth her Petition. But alas, we had need make theſe cries often, you can ſee the world, and the gay and fine things therein precious, and run after them with a ſwift pace, but you can ſee no excellency in the kiſſes of Chriſt, nothing for which they ſhould be ſo deſired, when [Page] alas the world is but like a brave glaſs, which whole is of ſome value, but if broken in pieces, the ſmall pieces of it are worth nothing. Chriſt, his love is like a wedge of Gold, or like a moſt precious perfume, the leaſt particle, the leaſt drop of which hath its value; there is no emanation of his ſpecial loves, but is ſuted to the Souls wants, and to ſome eminent neceſſity, under which the Soul laboureth. Hear Solomon ſpeaking to you, Prov. 1. 22. How long you ſimple ones will you love ſimplicity?—And Fools hate knowledge? Turn you at my reproof, I will pour out my Spirit unto you, I will make known my words unto you. Your reaſon tells you that a veſſel of Silver, or Gold is much preferrible to one of Earth, or Glaſs, and as for other reaſons, ſo for this (which you ordinarily ſay) break a veſſel of Earth and Glaſs, the pieces are worth nothing, but if one of thoſe more valuable mettals be broke, the leaſt pieces have their value. Why ſhould not the ſame reaſon inſtruct you, that Chriſts favour is to be prefer'd to all the world can afford you, a little of the world is not much valuable, a plentiful eſtate, the higheſt pitches of honour, a belly full of pleaſure, that indeed may appear deſirable; but the leaſt tokens of Chriſts love, the leaſt expreſſions of his favour are moſt valuable things. The kiſſes of the world are for the moſt part but Oſcula Iſcariotica, or Joabitica, like the kiſſes of Judas, who in order to the betraying of his Maſter firſt kiſſed him, or like the kiſs of Joab to Amaſa, who under pretence of kiſſing him, ſmote him under the fifth rib, and ſlew him. Chriſt's kiſſes are kiſſes of peace and reconciliation, of love, and favour.

2. Secondly. This notion calleth to all thoſe that are true Chriſtians, and that for three things.

1. For a due value of the leaſt tokens of Chriſts ſpecial, and diſtinguiſhing love, look narrowly to make up your judgment, whether what you take to be ſuch, be ſuch or no, and there you muſt take heed that you do not make concluſions from the gifts of common providence. No man can judge of the love or hatred of God to his Soul from any thing which befalls him in this life. No man can judge of any ſpecial love from Gods giving him a longer life, greater meaſures of health, a more plentiful eſtate, or any thing of this nature. God gives the worſt of men their portion in ſuch things as theſe. No nor [...]dly from common gifts, ſuch as thoſe of knowledge, utterance, &c. look therefore narrowly to make your judgment, and the ſureſt Judgment is from ſuch things, as more conform you to the nature, [Page] or will of God; but if you will find aliquid Chriſti, any thing which you can call Chriſts, or ſpeaks his diſtinguiſhing love, take heed of undervaluing that.

Secondly, It calls to you for the uſe of all means for proficiency, and growth in Grace: Such as hearing the Word, Prayer, the uſe of all the Ordinances of God, for in reaſon if the leaſt tokens of Chriſts ſpecial love be deſirable, greater manifeſtations of it are much more deſirable. Labour for more holineſs, more heavenly-mindedneſs, more ſubjection of your will to the will of God. Hath the Lord bleſſed you with a faith of adherence, a power given you from above to caſt your Souls upon the Lord Jeſus Chriſt? Labour for faith of evidence, be like the Travellers to Zion (of which David ſpeaketh) Pſal. 84. that go from ſtrength to ſtrength, until they all appear before the Lord in Zion. It may be a good queſtion ſometimes to ſatisfy a troubled doubting Soul, what is the Minimum quod ſic, the loweſt degree or meaſure of ſaving grace, but it is an ill hearing from a lazy wanton Soul.

Laſtly, it calls loudly to us to thirſt after Heaven, where the believing Soul ſhall be the Lambs Wife, and follow him whitherſoever he goes, and be bleſſed with the cleareſt viſion, and the fulleſt imbraces of its beloved. Oh how pleaſant will the manſions of glory be to thoſe Souls, to whom the imperfect views that it hath had of Chriſt in this life have been ſo deſirable, while we are preſent in the Body, even Paul himſelf owneth himſelf abſent from the Lord. Now indeed we are the Sons of God, now we are in a capacity of his kiſſes, tokens of ſpecial love, ſufficient to uphold and refreſh our Souls, but there we ſhall be at the rivers of pleaſures, where there is not only pleaſure, but fulneſs of pleaſures, and that for evermore. O Bleſſed are they that ſhall be alwaies before the Throne of God, ſeeing their Redeemer with thoſe Eyes, and taking their fills of his love.

Sermon IV.

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Canticles 1. 2.

Let him kiſs me with the kiſſes of his mouth.

BY the beloveds Kiſſes mentioned in this Text, I have underſtood Chriſts ſpecial and diſtinguiſhing love, and the tokens of it, by which, either as God, bleſſed for ever, or as the Mediatour of the world, he may diſcover his kindneſs to the Children of Men, or the Members of his Church in common; from whence I have already obſerved, that the heart of a Believer is after diſtinguiſhing love. Kiſſes being the leaſt of thoſe Evidences, I have ſhewed, That the leaſt tokens of Chriſts ſpecial, and diſtinguiſhing love, are, and will be very ſweet to Believers Souls.

But I obſerve the word is in the plural number. Kiſſes, and ſo may ſignify either. 1. Various diſpenſations of Grace. Or, 2. Various repetitions of the ſame Acts of Grace. Hence the next Propoſition ariſeth.

Prop. That altho the leaſt diſpenſations of ſpecial and diſtinguiſhing love be exceeding ſweet, and precious to Souls which have once taſted how good the Lord is, yet their hearts will be after fuller, and frequent diſpenſations and repetitions of it. I take both theſe to be comprehended in the plurality of the term. [...]

Grace is a thing which is but one piece conſidered as it is in God, their's nothing plural in the one Divine Being; but as the Sea, which is in itſelf but one, yet as it waſheth upon ſeveral coaſts, receiveth ſeveral names and denominations, as the Engliſh Sea, the Iriſh Sea, and the Baltick Sea: So as the Grace of God reſpecteth the ſeveral neceſſities, and wants of us neceſſitous Creatures, it alſo obtaineth ſeveral names, and admits of ſeveral diſtinctions, and is ſhewed by ſeveral Acts. The Grace of God in the ſenſe I am now ſpeaking to, it ſignifyeth nothing but the free love of God looking upon the Sons of Men with reſpect to the ſeveral neceſſities of their Souls. Its variety ariſeth from us, and our neceſſities, it is not divided in the fountain [Page] only in the ſtream, and thus Grace admits of ſeveral diſtinctions, which I ſhall open to you in a few words, that you may rightly underſtand the various notions of it.

1. The moſt famous diſtinction of it is into that which doth render the Soul acceptable to God, and that which is love, and freely given, but doth not make the Soul acceptable in Gods ſight, at leaſt not firſt acceptable, or is not that for which God doth at firſt accept the Soul. The firſt is that which we call the Grace of Juſtification, which is the free love of God ſhining upon the Soul, imputing to it a righteouſneſs without works, and not imputing tranſgreſſion (as the Apoſtle expoundeth it, Rom. 4. 6. 8.) the ſecond we call the grace of Regeneration and Sanctification, which is the love of God freely ſhewed to the Soul, by which its heart is renewed and changed, and filled with new habits, and diſpoſitions, inclining and inabling it to what God requireth of it. This is Grace, it is from the power, and free love of God, though it be not that grace, for which God at firſt accepteth the Soul (as the Papiſts ſay.)

2. This Grace of Regeneration and Sanctification, is alſo uſually diſtinguiſhed into Habitual and Actual. Habitual Grace is nothing elſe but the free love of God ſhining upon the Soul, inabling it to will, and to chooſe the things that are good, and pleaſing to God, he giveth to will (ſaith the Apoſtle,) and we are made willing in the day of his power (ſaith the Pſalmiſt) Actual or acting Grace, which is the love of God ſhewed to the Soul in inabling us to do the things that are good, for as it is he that giveth to will, ſo it is he who giveth to do, both of his own good pleaſure; and our Lord told his Diſciples. John 15. 3. Without me you can do nothing.

3. There is another diſtinction of Grace into Preventing and Subſequent. Preventing Grace is that love of God which preventeth, and goeth before any good motions, or actions of ours, according to that of the Prophet, I was found of them that ſought me not, and of thoſe that did not inquire after me. This is uſually called the firſt grace. Subſequent grace is that love of God which followeth this, and is variouſly manifeſted to the Souls of Gods People. In the firſt we are meerly paſſive, we only receive it: in the other we are active.

4. There are other notions of grace, but I ſhall inſtance only in one more. Special grace is the free love of God either concerning the being of a true Chriſtian, or 2dly, Concerning its well being. That grace which concerneth the being of a true Chriſtian, which quickneth the Soul which before was a Child of Wrath, dead in treſpaſſes and [Page] ſins, is either the Grace of Juſtification, and what concerneth that; this is firſt grace, and preventing grace. Or, 2. The grace of Regeneration, by which a new heart is given unto us, and we are inclined, diſpoſed, and inabled to the operations of a ſpiritual life. Or, Secondly, What concerneth the better being of a Chriſtian in the managing of all the actions, and concerns of the ſpiritual life. This again is divided into quickning grace, ſtrengthening Grace, and conſolatory 1. Grace. 1. Quickning grace may either ſignify that love of God, by which our Spiritual powers, habits, and inclinations are drawn out into acts. 2. Or that whereby a Soul is made more active and lively, and free in the ſervice of God, which removes thoſe difficulties, that heavineſs, and deadneſs, and dulneſs, which we often find upon our Souls as to ſpiritual things. For this you read David ſo often praying in Pſal. 119.

2. Strengthening grace, which is the love of God ſhewed to the Soul in further inabling it both to its ſpiritual actions, and to the managing of the good fight againſt the World, the Fleſh and the Devil; the Apoſtle calleth it a being ſtrengthened with might in the inward Man; of this Saint Paul ſpeaketh, Phil. 3. 13. I can do all things through Chriſt that ſtrengtheneth me.

3. Conſolatory grace, which ſignifieth the love of God ſhining upon the Soul, that is ſad, and heavy, refreſhing it either from the view, and ſenſe of the truth of its gracious habits, or from the ſealings of ſome promiſe, giving the Soul an aſſurance, or full perſuaſion of the love of God. David crieth out, when wilt thou comfort me? Thus you ſee the variety of gracious diſpenſations, the love of God is one as it is in him as the fountain, but it divideth itſelf into ſeveral ſtreams, as it ſhineth upon divers Souls, or the ſame Soul oft-times in differing circumſtances, or with reſpect to divers wants which our Souls have.

Secondly, As there is variety in the diſpenſations of grace, ſo grace diſcovers itſelf in various acts. Divines ſay that the grace of Juſtification, ſo far as it reſpecteth the Souls State, varieth not. Nor is repeated, but the acts of grace referring to our juſtified eſtate, they are repeated. God doth not pardon ſin before it is committed, but repeateth his gracious act in pardoning, as the Soul repeateth its tranſgreſſions.

Now this is that which I ſay in this propoſition, that the Spouſe of Chriſt, the truly gracious Soul is not ſatisfied with any ſingle diſpenſation of grace, nor with a ſingle act, it deſires not only the firſt grace, but further grace, not only the grace of Juſtification, but the [Page] grace of regeneration alſo, not only gracious habits, but that it may be excited, and quickned to ſpiritual actions, not only that it may do them, but that it may do them with ſome ſtrength and vigour, with ſome life, and chearfulneſs, it deſires renewed acts of pardon, renewed influences of ſpiritual ſtrength and life. Let us but a little ſee it in the great inſtance of David the man according to Gods own heart, we ſhall find him ſpeaking to our purpoſe in ſeveral Pſalms, Pſal. 19. 13. Cleanſe thou me from ſecret faults, there he beggeth for pardoning love, will this ſatisfy this holy man? will he think it enough if God pardoneth his Sin? ſee what followeth in that Pſalm; Keep back thy Servant from preſumptuous ſins, let them not have dominion over me; he muſt have ſtrengthening as well as pardoning grace, he deſires to be freed from the commanding, as well as from the condemning power of Sins. Look into the 51 Pſalm (a Pſalm much ſpent in petitions for ſpecial grace) v. 7. He prays for pardon. Purge me with hyſſop and I ſhall be clean, waſh me and I ſhall be whiter than the Snow, he ſpeaks in an old Teſtament phraſe, with reference to the Levitical rites. Chriſt ſpeaketh to Peter, Joh. 13. much in the ſame dialect, Except I waſh thee, thou canſt have no part in me. But the meaning is pardon me, remove the guilt of my ſin from me; but is this enough for this holy Man? Is this all that he asketh of God. No, v. 8. Make me to hear the voice of Joy and Gladneſs, that the Bones which thou haſt broken may rejoice. There he prayeth for Conſolatory Grace: Well, will this yet ſatiſfie the thirſt of this holy Man? No, he muſt alſo have a renewed Heart, a right Spirit. The Spirit of God reſting upon him, dwelling & abiding in him: A right Heart as well as a righteous Heart, v. 10. Create in me a clean Heart, O God, and renew a right Spirit within me. v. 11, 12. Take not thy holy Spirit from me. Uphold me with thy free Spirit. He muſt not only be ſet right in Gods way, but he muſt be kept right, and upheld in it. Look upon him in that 119 Pſalm, Pſal. 119. 28. Strengthen me according to thy Word. The Lord had given him the Pardon of his Sin, he had given him Wiſdom, ſo as he tells us in that Pſalm, he was become wiſer than his Teachers. God had ſanctified Affliction to him, ſo as by it he had learned to keep Gods Statutes. The Lord had given him an heart to love his Law, to make it his Meditation night and day, yet he cries, Strengthen me O Lord: And again, v. 25. Quicken me in thy way, Quicken me after thy Loving-kindneſs. v. 4. O Quicken me in thy Righteouſneſs. Hath he enough yet? No; one thing he yet wants, v. 42. Mine Eyes [Page] fail for thy Word, when wilt thou comfort me? There is hardly any Diſpenſation of Grace which we do not find David in that Pſalm pleading with God for. This one inſtance of David is enough to ſhew you the temper of every Soul, which hath but once taſted how good the Lord is. Nor indeed can it be otherwiſe:

1. If we conſider the Beauty and excellency which appeareth to ſuch a Soul in every Diſpenſation of Grace. The Spouſe ſaith of Chriſt in another part of this Song, He is altogether lovely. There is no part of Chriſt which is not in itſelf lovely; he is the brightneſs of his Fathers Glory, the fulneſs of the God Head dwells in him bodily: As every Beam of the Sun, every Emanation of that Body of Light is lovely to him whoſe Eyes are open to diſcern it: So every Beam of the Sun of Righteouſneſs, every Emanation of his Love muſt neceſſarily be lovely to the Soul that hath its ſenſes exerciſed to diſcern betwixt good and evil. All Beauty is attractive; whatſoever appeareth to our Souls lovely and beautiful, appeareth alſo deſirable. But this is not all, though Beauty and Comelineſs be attractive, and allures our Souls into an earneſt deſire after it, yet profit is more.

2. Secondly, There is no Diſpenſation of Divine Grace, but ſuiteth ſome great want of the Soul. It is the ſame Reaſon that I gave you why the leaſt of Chriſt is ſo pretious: Becauſe the leaſt of his Grace is ſuited to ſome great want of our Souls. What I there applied to the leaſt of his Love, I here apply to the varieties of his gracious diſpenſations, and indeed reaſonably; for there would be no variety in grace, if there were not a variety of defects and wants, and emptineſſes in our Souls; that which diſtinguiſheth divine grace, is our various wants and neceſſities, and we can as naturally not deſire a ſupply for our own diſcerned defects and wants, as we cannot deſire various emanations of divine love, ſuited to the ſupply of them. Nature prompteth us to deſire a ſupply for every craving of our Souls. The Soul is ſenſible that it daily ſinneth, and cannot but deſire pardoning grace, and ſay unto God every day, Forgive us our debts; it is ſenſible, that it wants purity and holineſs, and therefore cannot but deſire a right Spirit. Its wants are many, and it therefore deſireth various diſpenſations of grace to ſupply them; they are daily renewing, therefore it deſires repeated acts of grace to be renewed alſo.

3. A third reaſon lyeth in the Concatenation of grace. The Philoſopher ſaith, Virtutes ſunt Concatenatae, that all vertues are chained together, and no man is truly virtuous, but hath in him the habits of [Page] all Virtue, they make Virtue to lie in the reduction of the whole Soul, to the rule, guidance, and conduct of reaſon. I am ſure Gratiae ſunt concatenatae, the Graces of Gods Spirit, are like Pearl ſtringed together, and that upon a double account: 1. With reſpect to themſelves. 2. With reſpect to our ſenſe, and apprehenſion. Pardoning grace never goeth without renewing and regenerating grace. God never ſaith to any Soul. Thy Sins are forgiven, but he addeth, ſin no more. The Grace of Conſolation never goeth without the Grace of Sanctification. The Grace of Regeneration is alwaies attended with ſome degrees of that Grace which ſtrengtheneth, and quickneth the Soul unto its Spiritual work and duty. 2. As to our ſenſe of it. The Grace of God being as I have before ſaid, nothing elſe but the Love of God freely ſhining upon us, with reſpect to our ſeveral circumſtances, and diverſified wants; the Soul is prone from the want of a ſupply as to one thing to ſuſpect its want of all. Hence it is that it ſuſpecteth the want of the love of God in the whole, from its ſenſe of the want of it in part. Indeed this oft-times is the error of a Soul that is truly gracious, from its not diſtinguiſhing betwixt thoſe things that are neceſſary to Eternal life and Salvation, and thoſe influences that are meerly accommodating, and tending to the better being of the ſpiritual life, the diſpenſations of which are not meerly directed from the divine love, but from the divine wiſdom, and ſometimes are with-held from the wiſdom of God, by which he directeth his own motions to their ends. Hence as Gideon, when the Angel came to him, and ſaid, The Lord is with thee, O thou mighty man of valour, replyed. If the Lord be with us, why am I thus? So the Soul thirſting after the love of God, if any go about to perſuade it, under its ſadneſs, and dejections under the ſenſe of its weakneſs as to ſpiritual duties, or dulneſs, and heavineſs in the performance of them, that yet the love of God is toward it, it hath a truth of Grace, it cries out, If God loved me, why am I thus? I am weak, why am I not ſtrengthened, or my Soul is dull, and dead, and heavy, why am I not quickned? Or I am ſad, and dejected, if God loved me, why am I not comforted? The Soul of a believer is apt to conceive, that becauſe Love is one in God, therefore it [...] be a ſharer in his love, while it wants any one aſpect of it, [...] might ſuite its ſpiritual wants.

4. Another reaſon may be, the poſſibility which the Soul, apprehends of obtaining all grace. Let a thing appear to us never ſo, beautiful, never ſo uſeful, yet if we lye under an apprehenſion of its impoſſibility [Page] to obtain it, this moderateth its deſires after if;nay extinguiſheth them; for our Reaſon forbids our Wills to move after things which we apprehend not poſſible to be obtained: But ſuch is the goodneſs of God towards us, that there is no diſpenſation of his love, but he hath ſomewhere or other promiſed and revealed to us as poſſible to be obtained by us. Now good apprehended poſſible to be obtained by us, is the proper object of the deſires of our Souls, we are told, that it hath pleaſed the father, that in Chriſt all fulneſs ſhould dwell, And that the fulneſs of the God-Head dwelt in him bodily, 1 Col. 19. 2 Col. 12. and of his fulneſs (ſaith the Evangeliſt Joh. 1. 16.) We have all received grace for grace. To paſs by other interpretations of that [...] ſome underſtand, Grace ſuited to all that Grace which is in Chriſt. There is no habit of Grace in Chriſt ſuited to our human nature and ſtate, but believers may receive ſomething from him in proportion to it. There is no love of God to Chriſt, which fitteth us, or may fit us in our proportions, but we may receive. Nay there is no love of God which floweth from the fulneſs of the Divine Nature, of which we are capable, but the believer may receive. For ſaith the Apoſtle, the Fulneſs of the God-Head dwelt in him [...] bodily. In him as our mediator, that he might communicate to thoſe that are the members of his body, and that I take to be the propereſt ſenſe of thoſe words, Of his fulneſs, that is, of the fulneſs of the God-Head, which dwelt in him as Mediator, and dwelt in him, ſo as that he could communicate it to thoſe that believed in him. Hence he tells us, that all power was given unto him both in Heaven and Earth, and that the Son of Man had power upon Earth to forgive Sins, and that God had given unto him Eternal life, that he might give it to whomſoever he pleaſed, ſo as the Soul apprehends all grace, not only beautiful and lovely, but alſo as poſſible to be obtained by it from Chriſt, and having ſuch apprehenſions of it conjoined with its before-mentioned apprehenſions of the beauty and excellency of it, and the uſefulneſs of it, with reſpect to the various; and renewing wants of the Soul, it muſt neceſſarily deſire it.

Uſe 1. This notion may (as the other which I have handled) ſhew you [...] difference betwixt the deſires of the Hypocrite, and thoſe of the true Child of God after Grace. There may be ſome deſires after Grace in Souls, in whom there is no true and real change of heart, but they are either terminated, 1. In the common gifts and graces of the Spirit. Or 2. in the Comfortable manifeſtations of it. 3. Or (at furtheſt) in ſome particular diſpenſations of it.

[Page] 1. The common gifts and graces of the Spirit of God, may be deſired by thoſe in whom the love of God doth not dwell. By common gifts, I mean knowledge, utterance, an ability to pray, to diſcourſe of the things of God, &c. And the reaſon is, becauſe theſe may ſerve a double end, which an Hypocrite may have. 1. His honour, and credit, and reputation in the world. Common gifts and graces may give Men and Women a great name in the Church of God, though they will give a Man no place in the Kingdom of God. They may (eſpecially as times may go) much ſerve a man both as to his luſt of gain and covetouſneſs, and alſo as to his luſt of Ambition, and ſeeking after the honour which is from men, and ſerve him to appear as ſome body in the world, and to make him paſs for a great Profeſſor, and help him to preferments alſo in the Church, and ſo ſerve his Belly. You have an eminent inſtance of this in Simon Magus, Acts 8. 9. of whom it is ſaid, That he uſed Sorcery, and bewitched the People of Samaria, giving out himſelf to be ſome great one. v. 13. He beheld the ſigns, and miracles that were done; this Man, now (to augment his reputation, and probably that he might be in a capacity to get more mony than he had been able to get by his tricks of Hocus Pocus, and diabolical Arts) ſeeing the Apoſtles conveying the Holy Ghoſt to their Diſciples, by their laying on of hands, he did not only deſire the graces of the Spirit thus far, but offered them mony, for that power, that upon whomſoever he laid his hands, they alſo might receive the Holy Ghoſt. There is no doubt but whatſoever may promove the luſts of an Hypocrites heart, may be the object of his deſire. Now as a National knowledge of the things of God, or the common practical gifts and graces of the Spirit, may ſerve a man as to his profit and advantage, or as to his honour and reputation, ſo they mightily gratify the luſts of an Hypocrites heart, who doth all to be ſeen of Men, and whoſe utmoſt deſign is but to glory in appearance, and in the praiſe of Men. Beſides this, they may alſo ſerve him very far in the quieting of his natural conſcience. Natural light diſcovering to us that there is a God doth alſo ſhew us that there is ſome homage due to him, and hence ariſeth a natural obligation upon men to be doing ſomething in diſcharge of this homage, to which theſe common gifts are ſubſervient. The like might be ſaid of moral habits, (which are but common grace) men that are [...] touched with the love of God, or deſire to pleaſe him, may yet ſee a beauty, and a profit too, in a moral, juſt and righteous converſation, and deſire ſo much grace as may keep him from the ſcandal, and reproach [Page] of the world, and from the ruining of himſelf, and Family or Relations.

2. Nay Secondly, his deſires may extend to the conſolatory manifeſtations of the love of God, the pardon of his ſins, and the ſenſe of that pardon; what ſhould hinder? In a time when a Prince is free of his pardons, it is not impoſſible that ſome of his Subjects may take out their pardons that it may be, have no great ſenſe or apprehenſion that they ſtand in need of them. Hypocrites that live within the compaſs of the Church of God, are often hearing of ſin, and the wrath of God due to ſin, to Original ſin, to Actual Sins, to Sins of Omiſſion and Negligence as well as thoſe of Commiſſion, and Preſumption; they alſo hear daily proclamations of Gods grace, and readineſs to forgive, what ſhould hinder but that they ex abundanti cautela, tho they be not touched with any great ſenſe of ſin, tho they have ſome good opinion of their own Righteouſneſs may yet earneſtly deſire to know their iniquities are forgiven, and that the Righteouſneſs of Chriſt might be imputed to them alſo, that they may know, that they alſo ſhall another day ſtand righteous before God.

3. Nor do I ſee any reaſon why they may not go one ſtep further, and paſſionatly deſire ſome ſtrengthning and aſſiſting grace, againſt ſome particular luſts. Some extravagant deſires or luſts of the heart of man do not only expoſe him to the wrath of God in another world, but to the wrath of God manifeſted in this life. Such now as the luſts of the fleſh, drunkenneſs &c. Experience tells us that the purſuit of theſe ruines mens healths, eſtates, reputations; whatſoever is deſirable to us in this life and concerning ſuch extravagant motions of our affections and paſſions, as have theſe iſſues which are contrary to the natural deſires of life and health, and proſperity in the world; I cannot tell any reaſon but that an hypocrite may ſincerly, deſire of God ſtrength againſt them. But now in this ſtands the child of God diſtinguiſhed from all hypocrites; In his deſire after all grace, not this or that kiſs but every kiſs of Chriſts mouth, every manifeſtation of the love of God to a ſoul, particularly ſuch manifeſtations of Gods love, as ſerve not at all to gratify any deſires of the fleſh whether reſpecting gain and profit, or honour and reputation in the [...]rld, but ſuch as ſerve to make the ſoul more holy, and ſpiritual, [...] like to God, more compliant with the will of God in all things; the hypocrite deſires influences of grace, not that he might glorify God but meerly that he might ſerve a turn.

Uſe 2. Secondly, This diſcourſe will let us ſee The great difference betwixt [Page] the deſires that are found in the child of God after Grace; and thoſe deſires which may be found in him after the things of the world. The beſt of Gods people are compoſitions of ſoul and body, as they have a ſpiritual part which hath its deſires and cravings, ſo they have the cravings of the fleſh alſo; their outward neceſſities juſtify in them ſome deſires of the things of this life, but now theſe deſires are limited, If God will be with me ſaith Jacob, and will keep me in the way that I go, and will give me bread to eat, and rayment to put on, ſo that I come again to my fathers houſe in peace, then ſhall the Lord be my God, Gen. 28. 20, 21. Two things (ſaith Agur Prov. 30. 7.) have I required of thee, deny me not them before I die. Remove far from me vanity, and lyes, give me neither poverty nor riches, feed me with food convenient for me. The child of God is ſo far from deſiring abundance of the world, that he often prayeth againſt it. He would not be full leſt (as Agur expreſſeth himſelf v. 9.) he ſhould deny God and ſay who is the Lord? he would not be wholly empty, leſt being poor he ſhould ſteal and take the name of God in vain. As to grace he is like the horſeleaches daughters ſtill crying, give, give. But for the world if he hath food convenient for him, he ſaith to all the world as Eſau once to Jacob. I have enough my Brother, I have enough, keep that thou haſt unto thy ſelf. No child of God covets all the world. His converſation is as to it without covetouſneſs, if he hath but Bread to eat, and Rayment to put on, if he can but make a competent proviſion for his family, and have but ſomething to give to them that want, he bleſſeth God he hath enough; but as to grace, he may be added as a fifth thing to thoſe four which Solomon Speaks of which never ſay they have enough. Nor indeed do I know two worſer evidences againſt any ſoul, than never to think it hath enough of the world, and yet to be ſatisfyed with any meaſures of grace. I muſt confeſs I have been often troubled to ſee thoſe whom I ſhould otherwiſe have judged excellent Chriſtians ſo fond of the enjoyments of this world, and ſo unſatisfyed when the providence of God hath croſſed them in thoſe deſires and expectations. I wiſh I could ſee equal pantings in the ſouls of ſome who yet would be thought great profeſſors, after Chriſts kiſſes, as I often ſee in them after the kiſſes of the world. But alas that is impoſſible that nail would drive out the other, Sirs, that is a dreadful text which you have, 1. John 2. 15. Love not the world, neither the things of the world: If any man love the world, the love of the father is not in him. The world is a thing that may be touched with a Saints hands, [Page] and moderately uſed for his neceſſities, but it muſt not be loved, it muſt have no place in the Child of Gods Heart. What ſhall we ſay then to ſuch Profeſſors, as are much more fond of ſenſual ſatisfactions to gratify their ſenſitive appetite, than they are of the Grace of God to mortify that appetite, to ſublimate their affections, ſubjugate their paſſions, to learn them in all Eſtates to be content to ſubmit their wills unto the will of God: How dwelleth the love of Chriſt in ſuch Souls as are more fond of the worlds kiſſes than of his?

Uſe 3d. But I ſhall ſhut up this diſcourſe with a word of Exhortation, perſuading you to ſpeak after the Spouſe in my Text, Let him kiſs me with the kiſſes of his Mouth. Ceaſe not till you have brought up your hearts to this frame, that they cannot be ſatisfied without ſomething of Chriſts fulneſs, without ſome taſts of all the riches of Grace; whatſoever I have given you as the reaſons of this truth, may be uſed by you as arguments in the caſe. There's no kiſs of Chriſt, no Beam of Grace, but hath its lightſomneſs, and glory in it. No diſpenſation of Grace but is ſuited to ſome eminent want of the Soul, if you diſcern it not, the fault is in your Eyes, you do not underſtand the caſes of your own Souls ſo well as you ought to do, it would be no Grace, no Love, if it were not proportioned to ſome want in us. It will be an hard thing for you to ſatisfy your Souls in the having any truth of Grace, if you find not your Souls thirſting after every manifeſtation of it. There is no influence of Grace, but is poſſible to be obtained. There is a fulneſs of the God-Head in Chriſt conſidered as your Mediator, and he is therefore full, that we might drink abundantly of his fulneſs, but to all theſe before enlarged upon, I ſhall add two.

1. It is an evidence of true Grace to be thirſty after all Grace. That Soul loveth not Chriſt truly that doth not deſire that he ſhould love it fully. True love is ſatisfied with nothing leſs than all of the Beloved, and renders the Soul jealous preſently, if it wants but one good look beſtowed upon another.

2. Secondly, The more thou haſt of Grace, the more thou wilt doubtleſs have of Glory. I know ſome queſtion whether there ſhall be any degrees of glory, for my own part I ſee little reaſon to queſtion it; doubtleſs thoſe that lie moſt in Chriſts Boſom here, ſhall ſit neareſt him upon his Throne hereafter. I ſhall ſhut up my diſcourſe with four or five directions in this caſe.

1. Firſt, Labour to underſtand the various emanations of ſpecial, and diſtinguiſhing Grace, how many ways the Sun of Righteouſneſs may [Page] ſhine upon Souls with healing in his Wings. I am afraid many talk of Grace, ſpecial diſtinguiſhing Grace, who do not underſtand it as they ought to do. Study to underſtand Chriſts ſaving looks upon Souls, and to diſtinguiſh them from other looks, which have no ſuch ſaving vertue, and evidence in them. Chriſts ſaving looks upon Souls, are either ſuch as evidence pardon of Sin, or contribute to the change of the heart in firſt or further degrees of holineſs: Or comforting us with the view of our own ſincerity, take a right notion of Chriſts kiſſes.

2. Be ſure in thy deſires of further Grace thou forgetteſt not to be thankful for what thou haſt, the leaſt token of love for good to thy Soul is more worth than the world, ther's nothing little in Grace. I before obſerved to you the paſſions of ſome Chriſtians, who are ready to overlook all that God hath done for their Souls, if they want ſome particular diſpenſation of Grace, which their hearts are ſet upon.

3. Make uſe of what thou haſt. To him that hath ſhall be given. It is a ſaying which our Saviour applyeth to the parable of the ſower, Mat. 13. 12. Luk. 8. 18. and to the parable of the Talents, Mat. 25. 29. In the two firſt places the meaning may be: To him that hath in actual poſſeſſion, ſo it may be conceived as a promiſe of further grace to thoſe who have any thing of the truth of grace, but in the 25. Mat. 29. it is plainly to be underſtood of ſuch as make uſe of, and improve what they have, for it is ſpoken with reference to thoſe Servants that had ten Talents, and had gained other ten, and five talents, and had gained other five.

4. In thy deſires of more Grace diſtinguiſh betwixt neceſſary and comfortable influences betwixt manifeſtations of the Spirit given thee to profit withal, and ſuch as are given thee to make thy life more eaſy, and cheerful, the firſt thou mayeſt beg more abſolutely, and be as earneſt for them as thou wilt. The latter muſt be asked with more explicite ſubmiſſion to the will of God, they being ſuch as are not only not neceſſary to thy glorifying of God, under all circumſtances, but not neceſſary to the eternal Salvation of thy Soul, & ſuch for which the wiſdom of God may ſee more reaſon under ſome circumſtances to with-hold from thee, and that in order to thy edification and improvement in holineſs. As to ſuch influences, though thou oughteſt to deſire them, and to pray for them, yet thou oughteſt alſo to be content to wait for them. David did ſo: His Eyes failed, while he ſaid; When wilt thou comfort me?

5. Wait upon God in all his own inſtitutions. The Ordinances of God are uſually called means of Grace, becauſe they are uſually made [Page] uſe of by God, as means in, and by which he communicateth his Grace in the ſeveral influences of it to our Souls. Theſe Ordinances are the Word, Sacrament, and Prayer. The firſt Grace is uſually diſpenſed to us upon reading, or hearing the Word of God, and ſo is further Grace alſo. Therefore the Apoſtle Peter commands us to deſire the ſincere Milk of the Word, that we may grow thereby. I had (ſaith David) periſhed in my affliction, if thy Word had not been my delight. The Law of the Lord (ſaith David) is perfect, converting the Soul, the Teſtimony of the Lor d is ſure, making wiſe the ſimple, the Statutes of the Lord are right, rejoycing the heart, the Commandment of the Lord is pure inlightning the Eyes, Pſal. 19. 6. 7. Chriſts love is a thing different from the Word, but it is ſhewen to the Soul in the uſe of the Word. Infinite inſtances might be given you of Chriſts kiſſing Souls, (manifeſting his ſpecial love to Souls, is it which I mean by it) in the reading, and eſpecially in the hearing of the Word; there it is, that is, in the uſe of that, that he uſually ſpeaks to the hearts of Men and Women, hence the Apoſtle tells us, that the holy Scriptures are able to make the Man of God wiſe to Salvation, and are profitable for doctrine, for reproof, for correction, for inſtructions in righteouſneſs: Yea, and for patience and comfort too, Rom. 15. 4. For whatſoever things were written before, were written for our learning, that we through patience, and comfort of the Scriptures might have hope. The Sacrament that is another mean, the Sacramental believing, eating of the Bread and Wine, is an eating of the fleſh, and a drinking of the Blood of Chriſt, a feeding upon all Chriſts fulneſs as Mediator. Prayer is a mean of all Grace, whatſoever God hath promiſed in a way of Grace, is all promiſed upon this condition, That he will for it be inquired of by his People.

5. Walk humbly and uprightly before God. The humble he will teach, (ſaith the Pſalmiſt, Pſal. 25.) and to the humble he will give more Grace, Ja. 4. 6. 1 Pet. 5. 5. he dwelleth with thoſe that are of a contrite and humble Spirit, to revive the Spirits of the humble, and the hearts of thoſe that are contrite, and for the upright he hath told us, that he will with-hold from them no good thing. But this is enough to have alſo ſpoken to this Propoſition. There is another term in the petition of the Text. which I ſhall take notice of, ſhe prayeth not only that her beloved would kiſs her, and that not with one but many kiſſes, but ſhe adds of his Mouth. But of that hereafter.

Sermon V.

[Page]

Canticles 1. 2.

Let him kiſs me with the kiſſes of his mouth.

I Told you in the cloſe of my laſt diſeourſe that I ſhould not yet leave this Text, becauſe of the laſt words [—of his Mouth;] which we muſt either be allowed as a Pleonaſme, and ſuperfluous, or to contain in them yet ſome further ſpiritual Inſtruction. The Jews ſay there is not the leaſt tittle of the Law, upon which great things do not depend; nor do I fancy the allowing of more Pleonaſms in holy writ, than muſt neceſſarily be allowed. I ſhall therefore take notice of what Origen and Beza, and divers others have before me noted from the addition of theſe words; That the believing Soul thirſts after a communion with Chriſt in his Word. Mr. Ainſworth taking ſpecial notice of the term kiſſes, underſtands the Doctrine of the Goſpel, which is the Word of Reconciliation, as kiſſes are amoris & reconciliationis ſymbola, the tokens of love, and reconciliation: I am ſure the notion is in itſelf true, whether the ſenſe of this Text or no. The Law worketh Wrath, (faith the Apoſtle) the Doctrine of the Goſpel alone ſpeaks love, and peace, Chriſts Spouſe here (ſay ſome interpreters) deſires his manifeſtation in the Fleſh, & the publication of the Doctrine of the Goſpel, together with the comfortable application of thoſe Doctrines to her conſcience. I am ſure there is a truth in that. Let me therefore a little make uſe of their notion. Take this for the Propoſition:

Prop. It is of the nature of a believing Soul to thirſt after a communion with Chriſt in his Word, his Goſpel eſpecially, and the teachings of his Spirit in and by that.

I here join two of thoſe propoſitions together, which I diſtinguiſhed upon the opening of the words. She deſires the kiſſes of his Mouth. 2. That he ſhould kiſs her with the kiſſes of his Mouth. This Propoſition will offer me an opportunity to diſcourſe to you, the [Page] affection of the believing Soul, to the words of Chriſt, both in the more external, and more ſpiritual, and internal teachings and miniſtrations of it.

The words of the Goſpel are the words of Chriſt, the kiſſes of his mouth, whether they be applied, and ſet home to the particular conſcience yea or no. The miniſtration of the Goſpel is in itſelf exceeding glorious: Therein (ſaith the Apoſtle,) is the Righteouſneſs of God revealed from faith to faith. Rom. 1. 17. Therein in Gods way of Salvation revealed to loſt ſinners, and by it life and immortality are brought to light. Now this word of God is to be conſidered;

1. As written for our Inſtruction. For ſaith the Apoſtle, Rom. 15. 4. whatſoever things were written before, were written for our learning, that we through patience, and comfort of the Scriptures might have hope.

2. As preached. So it is the Ordinance of God for our faith, and therefore called The word of Faith, Sanctification, Conſolation and Eternal Salvation, for indeed the ſupply of all the ſpiritual wants and neceſſities of our Souls. Hence there are three ways by which our Souls have a communion with God in his Word: Reading, Hearing, and Meditation.

1. Reading is one means by which we come to the knowledg of the will of God in his Word. The King of Iſrael was commanded to read in the Book of Gods Law all the days of his life, that he might learn to keep the Law of his God, and there is a bleſſing pronounced to him that readeth. Indeed he that readeth the word as it lyeth before us in our Bibles hath this advantage, that he is ſure what is there plain to his underſtanding, is the undoubted, pure Word of God; and while a man readeth the Scriptures he is but repeating of Gods Word to his own ſoul, or hearing God immediately ſpeaking to him.

2. Hearing the word preached is another means of communion with God in his Word. This is an Ordinance of God, and ſuch a one, as he honoureth with being the great means of calling, and ſaving ſuch as he hath ordained to life: So as in that ordinance a ſoul hath an opportunity to meet God, to draw nigh unto him, to hear him ſpeak unto it. We muſt take heed that we do not think, that all which we hear out of pulpits is ſpoken by God; God no further ſpeaketh by the Miniſter, than the Miniſter keepeth unto his Text, & ſpeaketh according to the Scriptures, either by way of interpretation, or application. And therefore every good Chriſtian, is to ſearch the Scriptures whether what their Preachers deliver be conſonant to them. Thoſe noble [Page] Bereans mentioned Acts. 17. did ſo when St. Paul was the Preacher, and are commended for it, The Scriptures are to be judged by no other rule, but Sermons are to be meaſured by the holy Scriptures. No man hath communion with God by hearing, further than ſo far as that is conſonant to the will of God which he heareth. But admitting the Miniſter of Chriſt anſwereth his name and Office, and faithfully revealeth, and applieth the will of God, while we hear we have communion with God; God communicateth his holy will unto us, and we communicate with him by an obedient Ear who hath comanded us to hear that our ſouls may live.

5. A third way is by Meditation. This is an act of our inward man ſtanding upon the things which we have read or heard, as neceſſary to the ſouls ſpiritual nouriſhment, as Digeſtion is to the nouriſhment of our bodies by what is their proper food; a duty much practiſed by David Pſal. 119. 97, 99. And a good man is deſcribed by it. Pſal. 1. 3. He meditateth in the law of the Lord night and day. By this, the ſoul doth not only faſten the word of God upon it ſelf but it alſo dives deeper into the depths of it. I ſay this communion with God in his word is very deſirable to the ſpouſe of Chriſt. I added his goſpel eſpecially.

The Word of God in the holy Scriptures of the Old and New Teſtament is made up of ſeveral parts.

1. There is in it ſacred hiſtory; no unuſeful part of holy Writ, it being that which more than any other acquainteth us with Gods way of of providence with his people of old.

2, You have in it many Moral Inſtructions, and Precepts of Chriſtianity and Godlineſs, an admirable part of Scripture, that which makes the holy Scriptures to be what no other book in the world is, a light to our feet, and lanthorn to our paths. Shewing us what we are to do, what to decline and avoid but yet theſe are not properly called Goſpel doctrines.

3. You have in it many Propheſies, or predictions of what God intended to do in the world, moſt of which are fulfilled; ſome we yet live in the expectations of.

4. You have alſo in it many terrible threats, and curſes, and many woes denounced againſt the violaters of the law of God; theſe are excellent portions of holy Writ, to keep your ſouls in awe and make us afraid of ſinning againſt God, but theſe are not properly Goſpel Doctrines but properly belong to the Law which declareth and worketh wrath.

5. You have alſo in thoſe ſacred books, many declarations of the [Page] good will, and love of God to poor loſt Sinners declared in, and through Jeſus Chriſt. You have an hiſtorical part of the Goſpel, declaring what Chriſt hath done, and Suffered for us, a declarative and promiſſory part, proclaiming Salvation to poor loſt creatures, and promiſing life and Salvation, and all grace to ſome poor undone ſinners, promiſes for the conferring, and increaſe of grace. Theſe and ſuch like, I principally underſtand by Goſpel Doctrines. The Doctrine of Gods free grace in the pardoning of ſin, and the imputation of Chriſts Righteouſneſs to the ſoul. Doctrines that reveal Chriſt and tend to bring the ſoul to Chriſt, or direct the ſoul in walking with him. Now I ſay tho the believing ſoul values every line of holy Writ, and hath a reverence for the whole Word of God, and deſires a communion with God in reading, and hearing and meditating in every part of his revealed will, yet it hath a ſpecial thirſt after thoſe portions of it which contain theſe Revelations: Other parts are ſweet but theſe are ſweeter than the Hony and the Hony-comb. No portions of Scripture are like theſe to the believer. Every verſe in the book of God is a Star but as Stars differ one from another in glory, ſo do the Revelations of the will of God in our apprehenſionsa, s more ſuited to our neceſſities. For the proof of the propoſition: There is ſo much reaſon for it, that were it not that it is fit your Faith (for the help of which the Miniſtry is ordained) ſhould not ſtand in the wiſdom of men but in the power of God, I might for bear the uſe of any Scripture texts in the caſe. The World was many hundred years old before there was any written Word of God, (of which we have any record.) The firſt that we read of was the Book of the Law which the King of Iſrael was commanded to have alwayes before him and to read therein all the daies of his life. Saul was the firſt King of Iſrael; he was a wicked man and regarded not the divine Law. The next was David (the man according to Gods own heart.) See his Affection to the word Superlatively expreſt Pſal 19. 7, 8, 9, 10. 11. The Law of the Lord is perfect converting the ſoul, the Teſtimony of the Lord is ſure making wiſe the ſimple, the Statutes of the Lord are right rejoicing the heart, the Commandment of the Lord is pure enlightening the Eyes. The Judgments of the Lord are true and righteous altogether; more to be deſired are they than gold, yea than much fine gold, ſweeter alſo than the hony and the Hony-comb. Pſal. 119. 14, 15, 16. I have rejoiced in the way of thy teſtimonies, as much as in all riches, I will meditate in thy precepts and have reſpect unto thy ways, I will delight my ſelf in thy ſtatutes, v. 97. Oh! how I love thy law, it is my [Page] meditation night and day. Read over that excellent Pſalm at your leiſure, you will find in it a ſtrange variety of expreſſions ſetting out David's value of, and thirſt after the Word of the Lord. I had (ſaith he in one paſſage) periſhed in my affliction, if thy Word had not been my delight. For the Word of God as delivered by Miniſters, you ſhall all along the Hiſtory of the Scripture obſerve, you read not of one good King of Judah and Iſrael, but they were very deſircus in all caſes of conſulting with the Prophets of the Lord; and no doubt but the reading the Law, and the Expoſition of it in the Sanctuary, was the reaſon why David, Pſal. 42. Pſal. 63. and Pſal 84 ſo paſſionately bewailed his being baniſhed from it. In ſhort, look through all the New Teſtament, you ſhall find no company of Believers but by ſome Expreſſions or other declaring their Zeal for, and fondneſs of the Word of God. And the ſame Spirit continued in gracious Souls after the times that the Scripture makes mention of. I remember Hierom tells us of a good woman, whom he ſaith he could never find without a Bible in her hand; aud Mr. Fox in his Martyrology tells us a ſtory of Three Maids (in Lincolnſhire, if I remember right) who ſold their Eſtates in a time of Perſecution to buy a few Leaves of the Bible. It were infinite to tell you the inſtances we have in Eccleſiaſtical Hiſtory, of the great thirſt after, and delight in the Word of God, which good people have expreſſed. What need we any further Inſtance than what the Experience of our own Age do [...]h afford? How naturally do Souls born again, as new born Babes, deſire the ſincere Milk of the Word of God? It is true ſome Hypocrites (eſpecially in times when Religion is in credit and reputation) may lay hold of the Skirts of a Jew, and ſay, We will go with you: I mean, may ſhew ſome fondneſs of hearing and reading the Word; but no Child of God, no regenerate man, but is indeed thirſty of it. So that as it was ſaid of Paul, as ſoon as he was converted, Behold he prayeth; ſo it may be ſaid of every man and woman, let them before have been never ſo looſe, and vain, and careleſs as to reading and hearing the Word; Behold he readeth, or Behold he heareth. Nor indeed is it poſſible it ſhould be otherwiſe.

1. If we conſider firſt That this is the Will of God concerning every Soul. The Soul is unchanged till it be in ſome degree willing and obed ent. So as what St. Paul ſpake more openly, he ſaith to God though more privately, Lord what wilt thou have me to do? Now this is one of the firſt things that God calleth ſuch a Soul to do. Hear, (ſaith God) and your Souls ſhall live. As God ſaid to Paul, Go into [Page] the City, and it ſhall be told thee what thou ſhouldſt do. So God ſaith unto the changed Soul, Go to Church, and hear my Word, and go and read in my Word, and there it ſhall be told thee what thou ſhouldſt do. Auguſtin tells us a ſtory, that being in a great Agony of Spirit, and not knowing what to do, he heard a voice as out of an inward Room, ſaying, Tolle & lege, Take up and read. The Soul in this doth but conform himſelf to an impreſſion that is made by the Spirit upon his heart, and is coaevous to the hour of his New Birth; and this you ſhall ſee exemplified not in this or that particular Soul, but in every Soul born of God. The Infant is not more naturally diſpoſed to ſuck the breaſts of the Mother or Nurſe, than ſuch a Soul is diſpoſed to read, and hear the Word of God from the impreſſion of the holy Spirit of God upon it in the firſt hour of its Converſion.

4. Nor is any thing more reaſonable than ſuch an impreſſion, if we conſider God's Ordination of his Word as the pabulum animae, the food and nouriſhment of the new born Soul. 1 Pet. 2. 2. As new born Babes, deſire the ſincere Milk of the Word, that you may grow thereby. And for this very reaſon this thirſt after, and delight in the Word of God, never goeth out of a ſanctified heart; for the Word is the proper nouriſhment of the Soul in all ſtates; it is not only Milk for Babes, but Meat for ſtronger ones. By theſe things men live, ſaith Hezekiah. The juſt ſhall live by Faith, ſaith the Prophet. The Word is the object of this Faith. You ſhall obſerve that the God of Nature hath planted in moſt ſenſitive creatures a knowledge of their proper food, and an appetite or deſire to it. The God of Grace hath given the renewed Soul a knowledge of its proper food too, and created in it an appetite to it, ſo as no ſoul is born again without a knowledge of the Word, as that by which it is to live, or an appetite to it. Nay, it is not only neceſſary to uphold the Spiritual Being of the the Soul, but to all the purpoſes of its well-being. Such a Soul findeth the Word an inexhauſtible Fountain, a large Store-houſe, a Shop that hath a Salve for every Sore, a Medicine for every Diſtemper: Hence indeed it is morally impoſſible that a regenerate Soul ſhould not value the kiſſes of Chriſt's mouth: The Breath of Chriſt is comforting to thoſe that are ſad; ſtrengthening to thoſe that are weak; quickening to thoſe that are dull; an healing to all the Soul's Diſeaſes: and there are infinite Records of the Cures done by it, both in Scripture, and in all Eccleſiaſtical Story, and in all Experience. A Chriſtian converted, cannot meet with another, but he or ſhe hath [Page] ſome ſtory to tell them of, ſome Cure wrought in them by the Word of God. I had periſhed, ſaith one, in ſuch an affliction, if the Word had not been my delight. I had periſhed, ſaith another, under ſuch a temptation, if ſuch a Promiſe had not ſupported me. O the infinite Cures which the Word of God Read and Preached hath done upon a numberleſs number of Souls! Look almoſt into any Church of God. There are many Souls that were dead in treſpaſſes and ſins, and by the Word were brought to life; many Souls that were dropping into the bottomleſs Pit, whom the Word laid hold upon, and ſaved from it. Here's a broken heart, that was bound up by ſome lines of holy Writ. There's a tempted Soul fetcht out of the depths of Satan by a Promiſe in the Word. There hangs a poor fearful doubting Soul reſolved by it, and brought to a ſettled ſtate. The Regenerate Soul meets with theſe Stories in all its new company. And

3. Thirdly, It hath a reaſon to believe them, becauſe it hath had it ſelf a great Experience of the Virtue of it. The Word (ſaith ſuch a Soul) it is that which hath ſaved my Soul from Hell. My Soul, my poor Soul, was in a full career to the Devil, the Word in ſuch a Sermon, in ſuch a Scripture met me, and turned my face Heavenward; others my companions in ſin dropt into the Pit; my foot was upon the brink of perdition, it is God's mercy I was not ingulphed in Eternal Miſery. God ſhewed me this mercy by his Word; Shall that Word be ever out of the taſt of my Soul? Shall not I wait upon God in the Reading and Hearing of it as long as I live? Hath Chriſt conveyed his Breath, his Life into my Soul, by the kiſſes of his mouth, and ſhall he not by it convey all things that my immortal Soul ſtands in need of? Let others that never taſted the good Word of the Lord, to whoſe Souls the Lord never created the fruit of the lips, peace, peace, undervalue and deſpiſe the Word of the Lord, let them undervalue Scriptures, and deſpiſe Prophecyings, and count vain idle Books better to read in than the Book of God; vain, idle diſcourſes better than lively, Soul-ſaving Sermons. I have taſted better things, I know otherwiſe.

4. Once more, There appeareth to the renewed Soul, a beauty and excellency in the word of God ſurpaſſing all other writings of what▪ nature ſoever. You ſhall obſerve in the world two or three ſorts of People. 1. Some there are, who indeed hardly deſerve the name of rational Creatures, they delight in no fort of knowledge in nothing of any tendency to ennoble the mind of man, but only in ſenſual things; [Page] hence they almoſt hate a Book or any thing which may have any tendency to adorn and any way ennoble the mind of man. 2. Others have ſome delight in knowledge, but it is an airy knowledge of things that are ſuperfluous, and ſignify nothing as to the uſe of mans life, a knowledge of things only which pleaſe the fancy, tickle the ſenſes, furniſh the tongue with diſcourſe for all humors and companies. Romances and Play Books, any Books of idle diſcourſe, and fooliſh ſtories pleaſe them, but for the knowledge of ſuch things, as ſhould ennoble their minds, they have no fancy for it nor any Books, or diſcourſes that have any tendency to ſuch an end; theſe are a ſort of titular Chriſtians that are not yet come up to the higheſt forms of Heathens. 3. There is a third ſort of more noble Souls that love Knowledge, and deſpiſe vain and airy knowledge, that iſlueth in no good and worthy end as to mans life; but ſeek ſuch a knowledge, as may make them wife to the rational ends of the life of man. You ſhall now never find theſe men much employing themſelves with reading or hearing of Playes, or reading Romances, they abhor the feeding of their Souls with Coals, and Dirt, and cheating themſelves with lies and falſhoods, nor debauching their minds with ſordid and ſilthy Books and diſcourſes, they will be reading Books of H ſtory and Philoſophy, which may ſerve their Souls as to the moſt noble ends or life; and indeed ſuch as are come thus far, are yet but come on to the higheſt forms of good Pagans. But the good Chriſtian is got beyond theſe, he hath diſcerned that God is the greateſt good, and the fruition and enjoyment of God is the fruition of the greateſt good, and that the enjoyment of God, an acquaintance, fellowſhip, and communion with him, is more to be deſired than all the world beſides. Whatſoever Books or diſcourſes therefore have either in their own nature, or by any ordination of God, a tendency to bring the Soul of Man to a knowledge of God, to an acquaintance or communion with God appear to him the beſt Books, the beſt diſcourſes in the world, and this he doth by as rational an operation of his Soul, as a ſober Man counteth a true Hiſtory better than a Romance, or a Lecture of Moral or Natural Philoſophy better than a Play, or an [...]dle ſight. All floweth from his right notion of his chief end, for that being once truly fixed in the Soul of Man, he meaſureth other things by their tendency, or no tendency, as means in order to that end. It is becauſe the ſenſual Man maketh the ſatisfaction of his ſenſes the [...]nd of his life, that he thirſts after merry Meetings, Balls, and Dances, and Revellings and Chamberings, and Wantonneſs, and Books of fine [Page] words, and full of filthy, or at beſt witty diſcourſes, as the beſt Book to ſpend his time in, and diſcourſes to ſpend his time upon. It is becauſe the moral Man hath fixed upon the ennobling his mind with human knowledge, and habits of moral vertue, that he deſpiſeth thoſe things before-mentioned, as contrary to his deſign, and the main end of his life, and chuſeth rather the moral writings of Seneca, Ariſtotle, Plato, &c. than any other idle Books to ſpend his thoughts upon. And it is becauſe the true Chriſtian hath fixed upon the glorifying of God, and the ſaving of his own Soul, as the great end of his life that he thirſteth after, and hath ſuch a delight in the World of God, and the Interpretation and application of that (which is that which we call Preaching.) 2. Beſides, the Philoſopher obſerveth, that like delighteth in its like. Look what complexion the Soul is of, ſuch things it deſireth, thirſteth after, and delighteth in. Hence the dirty filthy Soul, where ſenſe, and paſſion, and corrupt and debauched affections predominate, covets filthy Books, and filthy diſcourſes, which are but the iſſues of Souls of the ſame complexion with itſelf, the Soul that is ſomething cleaner, and hath got its paſſions ſomething more ſubjugated unto its reaſon; delighteth in, and deſireth Books and diſcourſes of its own complexion, and which are the iſſues of Souls like unto itſelf. The Spiritual Man being refined to a further degree and pirch, minding the glory of God, and Spiritual things, hath a thirſt after the Word, and Sermons which are the true and faithful Interpretations, & applications of that word, as being more pure and Spiritual, and ſo more like to it in its renewed State, wherein we are transformed into the likeneſs of the word▪ Thy word is pure (ſaith David) therefore doth thy Servant love it, Pſal. 119 140. It is as natural to the renewed Soul, to thirſt after the pure Word of God, and Spiritual diſcourſes from, and upon it, as it is to an impure, unrenewed Soul to thirſt after filthy Books, obſcene diſcourſes, or for the Philoſopher, or moral rational man to deſire after, or to delight in Books; or diſcourſes of its own complexion; eſpecially alſo if we conſider, that as ſober moral diſcourſes tend both to confirm and promove habits of morality, ſo the Book of God, and Spiritual diſcourſes upon, and according to it tend to confirm and to promove Spiritual habits in the Soul.

5. Laſtly. The Souls of believers muſt needs more eſpecially deſire, and delight in thoſe which are more ſtrictly called Goſpel-Doctrines, and diſcourſes relating to them, becauſe thoſe are they which are ſuited to the greateſt and moſt preſſing wants of the Soul; thoſe are the Doctrines [Page] wherein the Lord ſpeaks peace and pardon, that contain the words of reconciliation. I create the fruit of the lips, peace, peace (ſaith God by his Prophet Iſaiah.) In the hiſtorical part of Scripture, God ſpeaks inſtruction in wiſdom to his People, and tells them the courſe of his Providence in the world in the government of it both with reference to his People, and to their Enemies. In the law and preceptive part of Holy Writ, and the threatnings of Holy Scripture, he tells them their duty, what is his will they ſhould do, and avoid, and what he will do unto them in caſe they be diſobedient to his Commandments, and do not walk in his Statutes, and keep his judgments. In the prophetical part of it, ſo far as it is but an Hiſtory of what God hath ſaid and done, he confirms them in their apprehenſions and faith of Gods knowledge of future contingencies, and alſo concerning his faithfulneſs. But it is in the Doctrines of the Goſpel alone, that he declareth his love to poor Souls in and through the Lord Jeſus Chriſt, what Chriſt hath done and ſuffered for the redemption and ſalvation of Man, what he is yet ready to do for all ſuch, as truly repent and believe, and accept of the Mediator. It is in that alone that he offers healing to the Nations; now every gracious Soul being one who muſt be ſuppoſed to have felt ſomething of the burthen of Sin, and the wrath of God due to Man for Sin, it is no wonder if the ſpecial thirſt of ſuch a Soul be after the revelations of Chriſt in the Doctrines of the Goſpel, as being moſt ſuited to the ſtate of a Soul that is weary, and heavy laden, and ſeeking for reſt, and being wearied in its own indeavours, and finding none. No wonder if ſuch Sermons, ſuch Preaching, be moſt ſweet and acceptable unto it, if ſuch portions of Scripture, ſuch diſcourſes from Scripture be moſt acceptable, and grateful to it's thoughts, and moſt ſweet to its meditations, as being ſuch which muſt deliver it from the trouble, and uneaſineſs, which the Law which worketh wrath hath given to it, finding itſelf a great tranſgreſſor of it. Thus I have doctrinally diſcourſed, the hunger of the Soul after the Word of God, and a communion with God in it by reading, hearing, or meditation, and the reaſonableneſs of this appetite of the Soul to it. There is yet a more excellent, internal communion of the Souls communion with God in his Word, which infinitely excelleth this, and conſequently is the more ſpecial object of the renewed Souls Spiritual hunger, and thirſt, to which I ſhall ſpeak. But I ſhall firſt make application of this diſcourſe.

Uſe 1. This Notion may help us to take ſome meaſures of our [Page] Spiritual State, whether we be the Spouſes of Chriſt yea or no, the Souls deſires, or no deſires after communion with God in his Word; its delight or no delight in that piece of communion with God, will go a great way to determine our Spiritual State, and how it ſhall fare with us in the day of Judgment. I am ſure negatively it is a good note. He that hath no deſire after, no delight in the Word of God hath nothing of God, or Chriſt in him. And this is evident from all Scripture experience, and reaſon alſo. Davids experience is inſtead of all, though many more examples might be produced out of Holy Writ. There was never any good King of Iſrael or Judah but call'd for the Law of the Lord, and much deſired and delighted in the Lords Prophets. It is impoſſible that the Word ſhould have done any Soul good, and the ſavour of it not be left upon it, engaging it to prize and value it ſo long as it lives. I only except an extraordinary hour of temptation, in which I have known good Souls, afraid to read, and hear, but alas they are at that time not themſelves, and act not from a free uſe of their reaſon. This reflects ſadly,

1. Upon ſuch as neglect reading the Word. Some indeed cannot read, I know not how to excuſe theſe, in times and places where they have ſuch plenty of means to learn. As I think thoſe Parents will be inexcuſable before God another day, that take not care to have their Children, when young, learned to read: So I think thoſe grown Perſonswhom their Parents have neglected, inexcuſable, who have not uſed ſuch means as the Age affords in great plenty, to learn to read, and can hardly believe that Soul to have any fear of God, or love to God in it, that doth not apply itſelf to this piece of knowledge. But alas: how many can read, that hardly take the Bible in their Hands from one end of the week to the other, Surely we may conclude the Bible never did their Souls good. They cannot but have heard, that the Lord commanded the King of his People to read in the Book of the Law all the daies of his life. And by Gods order was read in the Synagogues every Sabbath Day; and can any think himſelf excuſed from reading the word? we cannot be alwaies hearing, nor doth ſo much knowledge come into our Souls by hearing as may by reading. Am I in none of your boſoms? Is there not amongſt ſome of you a ſad neglect of Reading the Scripture? Let me tell you it ſpeaks you to have taſted very little, if at all, how good the Lord is.

21. Secondly, How ſadly doth this reflect upon thoſe who deſpiſe Prophecyings! It is a dreadful Text, 1. Joh. 4. 6. We are of God: He [Page] that knoweth God heareth us; he that is not of God heareth not us. It is true, no Miniſter of Chriſt can ſay, He is of God, in that ſtrict ſenſe as the Apoſtles did, whoſe Calling was not of men, nor by men, but immediately from God. It is alſo true, that every one who talks out of a Pulpit is not of God. Many run whom God never ſends, and you ſhall eaſily know them by the meſſage they bring. But every faithful Miniſter of Chriſt, that faithfully openeth, and conſcienciouſly applieth the Word of God to Peoples underſtandings, hearts and conſciences, is of God; that is, he is ſent of God; he is the Ordinance of God; and he that knoweth God, that hath [...]y ſaving experimental knowledge of God, will hear ſuch a one: If there be any that deſpiſeth ſuch Prophecying, he is not of God. Now this men may do from looſeneſs and prophaneneſs, and this too many are guilty of, and by it proclaim to the world, that they were never born again of the uncorruptible Seed of the Word; that they never yet taſted the goodneſs of God in an Ordinance. There is another generation that deſpiſe Prophecyings, pretending to the immediate Teachings of the Spirit of God. I ſhall in my next Diſcou ſe (God willing) ſhew you, that no pious Soul can undervalue the Teachings of the Holy Spirit, nor think them needleſs, but he that looks for them, in oppoſition to the Teachings of the Word of God, or otherwiſe than by, and in the Teachings of the Word, is ignoranr, knowing nothing. The Spirit brings to our remembrance the things which we have heard of God. I never yet knew a pious Soul that du [...]ſt ſlight Reading, or powerful Preaching. I have indeed known Religious Souls neglect and deſpiſe ſome mens little jinglings of words in Pulpits, flaunts of Rhetorick, and playing with words, or diſgorging their malice and paſſion, (and they deſerve to be deſpiſed and abhorred of all;) but I never yet knew that pious Soul that did not hunger after the Preaching of Jeſus Chriſt, in a plain, Scriptural, powerful manner. I would ſay to any that pretend to deſpiſe Sermons, pretending to the Teachings of the Spirit immediately, as Paul ſpoke to the Galatians, Gal. 3. 2. This would I learn of you; Received you the Spirit by the Works of the Law, or by the hearing of Faith? So ſay I, you pretend to ſome change of heart, to a Receiving of the Spirit: Received you the Spirit by an immediate afflatus or impreſſion, or by the Hearing of the Word? Beſides, how ſhall the impreſſions of the Spirit be known, tryed, or judged, but by the Word? for St. John hath taught us, 1 Joh 4. 1. That every Spirit is not to be believed. And the Apoſtle warns the [Page] Theſſalonians, 1 Theſ. 2. 2. not to be ſhaken in mind, troubled or deceived, by Spirit, nor by Word, nor by Letter.

I ſhall ſhut up this Diſcourſe with a word of Exhortation: Which of us is there who hath not an ambition to be the Lamb's Wife, and to be thought the Spouſe of Chriſt? Evidence then your ſelves to be ſuch by your hunger after a communion with God in his Word, by your much Reading, much Hearing, by your meditating in the Law of the Lord night and day. For the written Word, you have no plea to the contrary, no excuſe for the Word Preached; I wiſh Chriſtians had more general incouragement. We have too much of of the word of man in Pulpits, too little of the Word of God; and as it is in Trade, the falſe and corrupt making of Wares, depretiates the Commodity, and brings it out of eſteem with ſuch as abhor to be cheated: So the abundance of falſe Preaching, by which I mean, not only Preaching of unſound Notions, but Preaching vain Philoſophy, idle Speculations, turning Sermons into Harangues of Oratory: In ſhort, whatſoever is not intelligible Scriptural Preaching, with a true deſign to ſhew men the way of Salvation, and to direct them into it, and in it: I call this falſe Preaching: We have ſo much of this, that it hath brought a diſcredit upon the Ordinance. I would have you, as our Saviour directs, Take heed what you hear, and how you hear, and that will oblige you to take heed whom you hear. But withal, Take heed that you hear; for God hath told you, that Faith cometh by hearing: He hath ſaid, Hear, and your Souls ſhall live: And bleſſed be God he hath not left us without ſome that Preach Jeſus Chriſt and him crucified, and deſire to know nothing elſe amongſt people. I cannot tell you how long you ſhall have any of the daies of the Son of Man; work while it is day; when the night comes no man can work. We have had faithful, powerful Preaching a long time, (poſſibly Chriſt never had a Church on Earth, had ſuch handling the Word of God ſo long a time) doth not the Candle begin to fail, and burn in the Socket? We have an Ezra's Temple, but is not Solomon's deſtroyed? 2. There's no ſuch way to recover your Light, and keep it with you, as to cry after it, and to make uſe of it while you have it. God will not take away his Word from hungry Children. Where are our Rogers, Sheppard, Hooker, Fenner, Preſton, Sibbs, Burroughs, and others? It's time to recover your Appetites, that you may recover your Bread. 3. Conſider, you that love the Lord, will be the firſt that want it. Prodigals of their Souls, can feed upon any Husks, though [Page] they fill their Bellies with nothing but wind and crudities. That you may recover your Appetite to the Word, Purge your ſelves of your luſts. I ſhall conclude with that of James, Jam. 1. 21, 22. Wherefore lay apart all filthineſs, and ſuperfluity of naughtineſs, and receive with meekneſs the ingrafted word, which is able to ſave your Souls: But be you doers of the Word, and not hearers only, deceiving your own ſelves.

Sermon VI.

Canticles 1. 2.

Let him kiſs me with the kiſſes of his mouth.

IT is not, Let me hear the words of his mouth; though that be intended, the words of God's mouth, may be brought to us by men like unto our ſelves, as they were ſpoken to the Iſraelites of old by the Prophets; the Spouſe begs not only the Words of her Lord, but that they might be ſpoken from himſelf: She beggeth his words, but ſo that they may be kiſſes, tokens of his love and favour to her Soul: She beggeth not only a more external Communion with God, by which God communicates his Will to our exteriour ſenſes, but an inward Communion, that God by his Word and Goſpel would ſpeak unto her heart, that the Word might not be to her a meer ſound, much leſs the ſavour of death unto death, but the ſavour of life unto life.

Prop. The great deſire of a gracious Soul, is after an inward ſpiritual Communion with Chriſt, in his Word ȧnd Ordinances.

This is a Point not ſo well generally underſtood by the croud of Profeſſors; ſuffer me therefore to ſpend a few words in the Explication of it.

All Communion importeth mutual and reciprocal Communication. [Page] It is an action wherein two Perſons do communicate themſelves each to other, Communion with God, implieth God's communication of himſelf to his creature, and the creature's communication of it ſelf unto God. To reſtrain my diſcourſe to the preſent Subject I am about; There is a more external Communion we have with God, with reference to his Word, in the reading it, or hearing it read or Preacht, or meditating in it. God then communicates his Will to us, by the help of Letters, Words and Syllables, by which we underſtand things, or by the voice of his Miniſters, ſent in his Name to open his mind and will unto us; and we communicate with God, giving him the homage of our Eyes and Ears, our common ſenſe and imaginations; this I call a more external Communion: And there is a more ſpiritual internal Communion, which a Soul hath with God in it. I call it a Communion, becauſe God in it doth communicate himſelf to the Soul, and the Soul communicateth it ſelf to God. God ſpeaketh by his Word to the heart, and the heart receiveth the Divine Impreſſions, and ſurrendreth up it ſelf to the Will of God. In the other there is no more than a communication of the Divine Will (on God's part) nor any more than the homage of our exterior ſenſes, our faculty of reading and hearing, the ſervice of our Eyes and Ears, our common ſenſe, and power of Imagination, and of our underſtanding receiving the notions of Truth. In this Communion with God in his Word, there is not only on God's part a communication of God's Will, but alſo of God's Power, by which the Soul is 1. Irradiated as to the underſtanding, inabled to ſee things in another light more fully and clearly 2. Subdued as to the Will, ſo as the man is made willing and obedient to the heavenly Revelation, tranſformed into the likeneſs of the Word, ſo convinced of the truth of it, that it can no longer withſtand it, whether it be a word of Inſtruction, which is the Object of our Faith; or a word of Reproof, for conviction of Sin, or a word of Conſolation, for refreſhing the Soul; the Soul can no longer deny, or diſpute, or doubt of the Propoſition, no longer ſtand out againſt the Precept, no longer refuſe to be comforted. The Word of the Lord comes here to the inward part of the Soul. 2. There is a further Communication on man's part of himſelf to God. In the former Communion he only lends God his Eye to read his Will, his Ear to hear it, his imaginative power to think upon it, his Paſſive Intellect or Power to receive Notions of Truth. Here he communicates his whole Soul to God, his Will and Affections, his whole Man. It is true, here God ſpeaks [Page] firſt, we do only velle quum volumus, agere quum agimur (as Auguſtine expreſſeth it) that is, we only will when we are made willing, and act when we are firſt moved and acted. There are ſome who are great Patrons for the Power of Man's Will as to things ſpiritual, that would elude thoſe Texts about the Teachings of the Spirit, and the Teachings of the Anointing ſpoken of by St. John, by aſſerting, That there is ſuch a conſtant concomitancy of the holy Spirit with the Preaching of the Goſpel, that whoſoever will may be willing, and obedient, and believe, and repent, and be obedient. I ſhould hearken much to this Notion, if the Authors of it could give me a good account how it is then, that of two perſons hearing the ſame Sermon, and ſitting under the ſame miniſtration of the Spirit, one man only hears it, thinks upon it a little, and receiveth ſome notions of it, to fit his Tongue with diſcourſe; another hath his heart changed by it, and transformed into the Image of God, and wholly changed as to his Will and Affections, and his whole Converſation. That it is ſo is demonſtrably true, I would know whence it is, unleſs they will make man a God unto himſelf; that is, the firſt cauſe of truly good and ſpiritual motions. Now this internal Communion with God in his Word, which in Scripture is called the Teaching of the Spirit, and the Teaching of the Anointing, being ſuch as few are acquainted with, is little known in the world, and therefore ſome count it Canting, and ſo unwarily blaſpheme the Teacher, and cannot underſtand any thing elſe by it than Miniſterial Teaching. Others again can underſtand no Teaching of the Spirit in and by Ordinances, but dream that Souls under the Teachings of the Spirit, muſt live above Duties and Ordinances, and ſo turn it into meer Enthuſiaſm, immediate impreſſions (which they pretend to) from the holy Spirit of God. It may be therefore worth our while to underſtand it a little.

You read of it propheſied of old, Iſa. 54. 17. That the Children of the Church ſhould be all taught of the Lord. You read in the New Teſtament of words which the Holy Ghoſt teacheth, 1 Cor. 2. 14. Yea it teacheth us not words only, but things, 1 John 2. 27. But the Anointing which you have received in him, abideth in you, and you need not that any man ſhould teach you; but as the ſame Anointing teacheth you all things, and is truth, and is no lye. Yea it was Chriſt's own Promiſe, Joh. 14. 26. But the Comforter, which the Father will ſend in my name, he ſhall teach you all things, and bring to your remembrance whatſoever you have heard from me. So as that there is a Teaching of [Page] the Spirit, is out of all doubt. The only Queſtions are;

1. 1. Whether this be concomitant with Miniſterial Teachings, and ſuperadded to them; which we maintain againſt thoſe who are for immediate Teachings in raptures, and by immediate impreſſions; or a thing ſeparate from them, and to which Miniſterial Teachings are rather hinderances than any furtherance; which is what we deny. For though we limit not the Holy One of Iſrael, but ſay, that as he did of Old, thus teach his Prophets and Apoſtles; ſo he may by more immediate Impreſſions and Revelations, teach his People ſtill what they are to do, or to avoid. Yet we ſay, that the Book of Scripture being finiſhed and ſealed, no ſuch Revelations are by any to be expected; and if any man think he hath any ſuch Impreſſions, Revelations, or extraordinary Teachings, they muſt be proved by the Word, with which, if they do not agree, they proceed not from the holy Spirit of God, neither have they any Light in them. Secondly,

2. Whether the Teachings of the Spirit be any thing more than Miniſterial Teachings in the Preachings of the Goſpel, which Teachings have ſuch a conſtant preſence of the Spirit of Grace with them, that if a man will, he may with thoſe Aids and Aſſiſtances do what God requireth of him in order to his Eternal Salvation, and avoid what God would have him to avoid. We affirm they are, and that there is no ſuch power in the Will of Man, in the uſe of thoſe common Aids and Aſſiſtances, and that there is a Teaching of the Spirit in the uſe of the Word, far beyond the power and virtue of the Word. The Object of this Teaching we make to be the Elect of God. Reprobates as well as choſen Veſſels, may be taught by the Miniſterial Teaching of the Word, and have that external Communion with God in his Word, which I before mentioned; but the Elect of God, and ſuch as ſhall be eternally ſaved only, know any thing of theſe Teachings; and to ſuch are reſtricted throughout all Scripture, in ſuch places as make any mention of them. The more immediate Object is the Underſtanding, Will and Affections. The Miniſterial Teaching reacheth the Eyes and Ears, and exteriour ſenſes, and thence cometh into the thoughts, and into the underſtanding more confuſedly and imperfectly; it reacheth not the more inward part of the Soul. The things of the Spirit, 1 Cor. 2. 10, 12. are revealed to thoſe who have received the Spirit; V. 14. The Natural man receiveth not the things of the Spirit, nor can he know them, becauſe they are ſpiritually diſcerned. I therefore call it an internal [Page] ſpiritual Communion with God in his Word. But yet for the fuller underſtanding of this, it is reaſonable that I ſhould ſhew you how the Spirit Teacheth the Elect Soul in and by the Ordinance, that you may ſee and underſtand what there is more in this Spiritual Teaching, in this internal Communion with God in his Word and Ordinances, than in the meer Teaching of the Letter, meer Miniſterial Teaching ſeparated from this.

I told you before theſe Teachings were not by immediate Enthuſiaſms, Impreſſions, or Revelations of new things; for, I pray obſerve, there is a twofold Revelation; the one I may call A ſimple, immediate firſt Revelation. Thus God of old taught the Patriarchs and Moſes, and the Prophets, and the Apoſtles. All Scripture was by inſpiration from God, and holy men ſpake as they were inſpired by God. Thus God was pleaſed to teach the Guides of his Church, before the holy Scripture was written, at leaſt fully written, and a Curſe annexed (as a Seal to that Book) to them that ſhould add any thing to it. This is a Teaching ſome would be at, but what need of it, if the Scriptures (as the Apoſtle tells us) are able to make the man of God wiſe to ſalvation, furniſhed to every good work?

Secondly, There is another kind of Revelation, which we may for diſtinction ſake, call a compounded, mediate Revelation; it is the further Revelation of what God hath revealed in his Word; but we wanted a proper medium to ſee it in; we were blind and dark, and our Eyes ſtuck in the bark and ſurface of Scripture. Thus it is yet true, 1 Cor. 2. 10. That God revealeth to his People by his Spirit, the deep things of God, the things which Eye hath not ſeen, nor hath Ear heard, nor can it enter into the Heart of man to conceive the things which God hath prepared for them that love him. But of this I ſhall ſpeak more by and by.

That I may therefore give you (at leaſt) my apprehenſion concerning the due notion of the Spirit's Teaching, ſo as it ſhall not be confounded with bare Miniſterial Teachings, which I take to be a great debaſing of the notion of it, on the one hand, nor be made oppoſite to Miniſterial Teaching, and that made uſeleſs on the other hand: I ſhall ſhew you that in order to the Salvation of a Soul, there is a Teaching of the Spirit neceſſary added to, or over and above Miniſterial Teachings. I ſhall open it in four or five particulars.

1 1. The Spirit teacheth by ſpecial Illumination. There is a common Illumination, which is the Effect of the Spirit alſo; but of the Spirit working in a way of common grace, by which men receive the common notions of Religious Truths. There are two diſeaſes or [Page] faults in the Soul of a Chriſtian, which hinder its learning ſpiritual things.

1. The firſt is, a liſtleſneſs, or indiſpoſition to learn or hear any thing of that nature. You may ſee this in mens ſlighting of the Word of God, till God hath wrought ſome ſaving work in their hearts, they have no mind to read the holy Scriptures, nor yet to hear them faithfully opened and applied: And could you but enter into peoples hearts (which yet you may know by what was the temper of your own hearts before God wrought a change on them) you would ſee this yet further confirmed unto you; this God in converſion removes; but this is not that which I have here to do with.

2. There is beſides this a natural blindneſs and deafneſs, that a poor creature cannot ſee nor hear. In Jer. 5. 21. you find theſe words, Hear now this O you fooliſh people, and void of underſtanding, who have Eyes, and ſee not, Ears, and hear not! Every natural man is one of theſe who have Eyes, and ſee not, Ears, and hear not. The myſteries of the Kingdom of God are fooliſhneſs to the natural Soul; what a notion of Regeneration had Nicodemus? Joh. 3. what notions of Juſtification, Union with Chriſt, the indwelling of the Spirit, Faith, &c. have ſome others diſcovered? Natural men have rational Souls, as well as others, and by the workings of them underſtand many Propoſitions in Religion, which ſhine in the light of Natural Reaſon; but there are Myſteries of the Kingdom of God, Doctrines that ſhine only in the light of Scripture; of theſe they underſtand little or nothing: Nay, for the more common notions of Religion concerning the Immortality of the Soul, the Nature of God, the Doctrines of Faith, Repentance, Good works; when once the heart is changed, the Soul ſeeth them in quite another light, and hath quite another notion of them than it had before, while it was only under the inſtruction of Reaſon, and the Miniſterial inſtruction of Men. Paul prayeth for the Epheſians, Epheſ. 1. 17, 18. That the God of Glory would give them the Spirit of Wiſdom and Revelation in the knowledge of him, the Eyes of their underſtanding being inlightened, &c. It is the Spirit that inlighteneth the underſtanding, and inableth it to a fuller, and further comprehenſion of, and inſight into the Spiritual Myſteries of the Kingdom of God. When the Diſciples came to our Saviour, Matth. 13. 10. and asked him, why he ſpake to the multitude in Parables, he tells them, v. 11. becauſe it was given to his Diſciples to know the Myſteries of the Kingdom of God, but to the multitude it was not given. From hence have proceeded the vain ſpeculations [Page] and reaſonings of one part of the world, that have pretended to more Learning and Knowledge than others; and the prophane ſcoffs and mockings of a more ſilly part of it, at the greateſt Myſteries of the Kingdom of God. Some by Wiſdom know not God, being under the meer conduct of reaſon, and tying up themſelves to the meer informations of that natural Eye: Some knowing leſs, have blaſphemed God, and the holy things of God, counting their own Ignorance a ſufficient excuſe for their Blaſphemy. None knoweth the things of God aright, but he that is under the Teaching of the Spirit. Take the firſt Principle of all Religion, viz. That the holy Scriptures are the Word of God; no Soul knoweth this as he ought to know it, but he that is under a further Teaching than that of the Church, or of Reaſon; much leſs doth it know the momentous Propoſitions that are contained in thoſe holy Writings. To all knowledge there is required, 1. A ſufficient Revelation. 2. A ſufficiency in our faculty to receive and comprehend the Revelation. The holy Scriptures are a ſufficient Revelation of all Truth. There are no Myſteries of the Kingdom of God to be admitted, but what are there revealed. But we want a viſive faculty, a ſufficiency in our underſtandings to apprehend, and to conceive them, till the Lord by the finger of his Spirit toucheth our Ears, and ſaith, Ephatha, be opened. When Peter made his confeſſion of Chriſt, for which Chriſt bleſſed him, Chriſt addeth; Fleſh and blood hath not revealed it to him.

2, Secondly, The Spirit teacheth by a ſpecial Application of the Word to the Conſcience. The Word as written is no more directed to one man than to another; it equally concerneth all men. When we Preach we are like Benhadad's Archers, we draw Bows at adventures, and let the Lord's Arrows fly, who is it that directs them betwixt the joints of one harneſs more than another? that when we reprove ſin, and denounce the Judgments of God againſt it, ſaith to this or that ſinner, Thou art the man; or when we diſplay the grace of the Goſpel, and open the Promiſes of God, teacheth one Soul to apply them, while another refuſeth the comfort of them: All ſpecial Application of the Word to the Soul, (which indeed is the true Teaching) is from the holy Spirit of God. It is the Spirit that was promiſed, Joh. 16. 8. to convince the world of Sin, Righteouſneſs and Judgment. It is the Spirit which convinceth the Soul of Truth, of Wrath, of Love, indeed of any thing of Spiritual Revelation. It is the Spirit that makes the Word ſtick to the Soul: All the Miniſters on Earth cannot make a threatning to ſtick to the heart of an hard and [Page] impenitent ſinner, nor a Promiſe ſtick to a broken and contrite heart, until the Spirit comes and joyneth with the Miniſtration of the Word. We ſometimes meditate of the Lord's terrours, and compoſe Diſcourſes with the beſt Art we are able, and in the vanity of our hearts, are, it may be, ſometimes ſaying within our ſelves, Surely this Sermon will alarum ſome ſinners, open ſome blind Eyes. Another time we ſtudy the Grace of the Goſpel, and with the beſt Art we can compoſe Diſcourſes to affect Souls with the ſenſe of the love of God in Jeſus Chriſt, and are ready to think, ſurely this Diſcourſe will affect ſome Souls, and bring them to love and admire Jeſus Chriſt, to ſeek to him for pardon and forgiveneſs, to receive him as the Saviour of man, as their Saviour. We go about our work, and when we have done, we ſee cauſe to return unto the Lord that ſent us, mourning, and ſaying, We have laboured in vain, and ſpent our ſtrength for nothing, and in vain. The Spirit of the Lord moves not upon the face of our waters; there's not one Soul waſhed from its filthineſs: The Angel comes not and troubles the waters; though our people lye from year to year at the Pool, yet poſſible not a Soul is cured of its infirmity. The Word is but a dead letter, it is the Spirit that quickeneth whom he pleaſeth. The Word, the Miniſter teacheth us by communicating notions, but the Spirit only teacheth by particular and effectual Application of notions to our Souls advantage.

3. Thirdly, The Spirit teacheth by evident Demonſtration. There is a threefold Demonſtration of things. 1. The Demonſtration of Senſe. Thus it is demonſtrable, that the Fire burneth, that Snow is white; all know that ſpiritual things come under no ſuch Demonſtration. 2. The Demonſtration of Reaſon; thus a proper effect is a demonſtration of the cauſe: Some Propoſitions in Religion are indeed capable of this demonſtration. The Creation demonſtrateth a Creator, &c. But alas! there are very few things in Religion that fall under the demonſtration of Reaſon; moſt Propoſitions of that nature depend upon Revelation; and the [...]truth of them is to be judged from thence. That Chriſt is the eternal Son of God; That he took upon him our Nature; died for Sinners: In ſhort, all the main Propoſitions of Religion, all Propoſitions immediately concerning our Salvation, all Articles of Faith, are things which fall not under the demonſtration of Reaſon. 3. There is therefore Thirdly, a Demonſtration of the Spirit. St. Paul tells us his Preaching was in the Demonſtration of the Spirit, that is, attended with the Demonſtration [Page] of the Spirit; and (let Scoffers ſay what they will) if this Demonſtration of the Spirit attendeth not all our Preaching, we do but beat the Air, and labour in vain. Logicians rightly tell us of two ſorts of Arguments: The one they call Topicks; the other Demonſtrations: The difference of them lies in the effects they have upon our minds: The former make a thing only probable to us, the other make it certain. If a notion appears only probable to us, we have ſome doubts and fears, and ſuſpicions about the truth of it. Nothing is demonſtrated to us, but that of the truth of which we have no further doubts, againſt which we can make no Objections. Now nothing but the Spirit of God thus teacheth. The Gifts of Miniſters are various; the diſcourſes of ſome may be meer words, oratorial diſcourſes; theſe of all others have leaſt influence upon any but airy Souls; others more mind their work, and knowing that nothing but the Word of God layeth hold on the Conſcience, endeavour to prove what they ſay by holy Writ; and ſome in this are more happy than others, as they are more skilled in the Scriptures, and the true ſenſe of them; others are more rational in their diſcourſes, men of great parts, good reaſon; though the ſecond ſort of theſe beſt diſcharge their Office, yet the effect of the beſt is to make a thing but probable to the Soul. The Soul will find out ſome diſtinctions, excuſes and evaſions, until it comes under this Teaching of the Spirit; it is an eaſie thing to make it probable to the Soul, that it is in a road and high-way to Hell and eternal deſtruction; that ſin is the vileſt thing in the world; that there is no way of Salvation but by Jeſus Chriſt: In ſhort, any Goſpel Propoſition may eaſily be made probable, either by reaſon working from connate natural Principles, or (at leaſt to thoſe Souls that own the Scriptures to be the Word of God) from Propoſitions of holy Writ; but ſtill I ſay, till the holy Spirit of God comes to teach the Soul, the Soul will not be fully perſuaded, indeed not at all perſuaded, but have this, and the other thing to ſay againſt it. Nothing ſilenceth the Soul to the revelation of any Spiritual Truth, ſo as it diſputeth it no more (unleſs it be perhaps in a fit, or under ſome great temptation) but this Demonſtration of the Spirit.

4. Fourthly, The Spirit teacheth by Recapitulation, or bringing to remembrance. I have my ground for this from that of our Saviour, Joh. 14. 6. The Comforter, which is the Holy Ghoſt, whom the Father will ſend in my name, he will teach you all things, and bring all things to your remembrance, whatſoever I have ſaid unto you. This [Page] Teaching by way of bringing to remembrance, is an excellent way of Teaching. It is one reaſon why Chriſtians profit no more by hearing, becauſe they never meditate; they ſeldom or never call to remembrance what they have heard. If a Schoolmaſter ſhould learn a Child his Grammar Rules once, and never make him bring them again to his remembrance, he would learn but little. An improvement in notional knowledge of ſpiritual things, doth depend upon often calling to remembrance what we have heard. But the Spirits bringing to remembrance is yet a more excellent thing, and there is the ſame diſproportion betwixt our own bringing to remembrance, ſomething we have read of the Word of God, or heard out of it, and the holy Spirit's bringing to remembrance; that there is betwixt Miniſterial Inſtruction, and the Inſtruction of the Spirit of God at the firſt. As man's inſtruction and firſt teaching reacheth no further than that power of man's Soul, by which he receiveth the bare notion of a thing, and that imperfectly too; but the holy Spirit inſtructeth the heart, and reins, and teacheth the ſecret and inward parts of the Soul: So man's bringing to remembrance things which we have heard from God, doth no more than revive the notion of them in our underſtandings, making the firſt prints of them more deep, plain, and legible: But the holy Spirit's bringing things to remembrance, is a bringing them to the remembrance of the whole Soul, renewing thoſe motions of the will and affections which it taught the Soul with reference to thoſe Propoſitions, which by Miniſterial Teaching, or by reading the Word, were firſt, by the help of our Eyes, and Ears, brought into our Souls, and carried by the holy Spirit of God further into the underſtanding, the will and affections, by which the Soul is anew inſtructed, convinced, comforted, ſtrengthened, &c. to which our repetitions of, and diſcourſes of what we have read and heard, ſerve but as means to ſo noble an end; and without the attaining of that indeed, is of very little ſignificancy to our Souls real profit and advantage.

5. Laſtly, The Spirit's Teaching, is by ſtrengthening and quickening the Soul to practice. We call upon men not to be hearers of the Word, but doers of it alſo; but we cannot make them ſo, we cannot give them an inward Principle of Life, either ſtrengthening, or quickening them to do what we call to them for; and this is the reaſon why we oft-times labour in vain, and ſpend our ſtrength for nothing and in vain. Old Adam is too hard for young Melancthon. We ſee this in the experience of every School-Boy. The beſt Teaching is by [Page] practice. Let a Child learn his Rules never ſo well, he underſtands them not till he comes to reduce them to practice; therefore the beſt Teachers put Children upon practice as ſoon as they can. Solomon tells us, Pro 1. 7. The fear of the Lord is the beginning of Knowledge. The end of all Knowledge is practice. We therefore deſire to know, that we might practice, & he that hath not been taught to practice in the things of God, hath indeed learned nothing. By this time I hope I have ſhewed you, that admitting the teaching of the Letter, and of the Miniſters, there is none left for the teaching of the Spirit; and that there is a vaſt difference betwixt a meer external Communion with God in his Word, and an internal Communion with him in and by the Word; ſo as we have no reaſon either to deſpiſe Ordinances, or to reſt in that external homage which we pay unto God in the obſervance of them, and ſufficient reaſon why the Soul of an underſtanding Chriſtian ſhould not be ſatisfied with the reading and hearing the words of Chriſt's mouth, without the kiſſes of his mouth. For the proof of the Propoſition, I ſhall give you firſt the inſtance of holy David; take it as it lieth before you, Pſ. 63. 1, 2. 3. O God (ſaith he) thou art my God, early will I ſeek thee, in a dry and thirſty Land where no water is; he means no waters of the Sanctuary. The title of that Pſalm tells you, that Pſalm was compoſed when David was in the wilderneſs of Judah, in the time of his perſecution by Saul, when he had not the liberty of God's Publick Ordinances. In this condition he thirſteth, he longeth, for what? for thee, ſaith he. Further yet, v. 2. To ſee thy power and thy glory, ſo as I have ſeen thee in the Sanctuary; Becauſe thy loving-kindneſs is better than life. You ſee David's deſires are not terminated in a coming into the Sanctuary, but a ſeeing the power and glory of God in the Sanctuary, in an underſtanding the loving-kindneſs of God revealed in his Sanctuary. And (in the expreſſion of the ſame paſſion) Pſal. 42. 1. As the Hart panteth after the water-brooks, ſo panteth my Soul after thee O God: My Soul thirſteth for God, the living God; when ſhall I come and appear before God? It is manifeſt by the laſt words, that the thing which David thirſted after, was a communion with God in the Ordinances of his Worſhip; but yet not after a meer external communion with him. My Soul panteth after thee O God, for God, the living God. So in Pſal. 119. v. 18. Open my Eyes O Lord, that I might diſcern the wonders of the Law; not my Ears only to hear thy Law; or my Eyes, that I may read the Doctrine of the Law, but that I may diſcern the wonders of thy Law. Paul did not think it enough that the Epheſians [Page] and Coloſſians had the Word of God amongſt them, and Preach'd to them by Apoſtles, and men immediately deriving from them; but for the former he prayes, that the Eyes of their underſtanding might be opened; and for the latter, That the Word of God might dwell in them richly; but what need have we of any Scripture in the caſe? I appeal to the experience of every good Chriſtian, what Soul is there that knoweth any thing of God, or of the nature and end of Ordinances, that can be ſatisfied with meer reading of a Chapter, of hearing of a Sermon, without finding his heart at all affected with what he reads or hears, any operation of it at all upon his heart and conſcience. Formaliſts indeed, who think that God is pleaſed with noiſes and empty ſounds, and with meer bodily labour, which profiteth nothing, may be ſatisfied with going to Church, and hearing a diſcourſe from a Pulpit, and that too of ſmall or no tendency to do good to a Soul; but it is impoſſible that a conſcientious Chriſtian, that looks upon Ordinances as opportunities, under a Divine appointment, wherein God hath promiſed to meet the Souls of people and bleſs them, wherein God hath appointed to come, and to ſpeak unto peoples Souls, ſhould be ſatisfied with the meer external action or homage, but he muſt thirſt after that bleſſing which God hath promiſed to his people, when he meets them in places, or duties, wherein he hath recorded his Name to dwell. But I ſhall ſhew you further, how highly reaſonable this is upon this Hypotheſis, That there is ſuch an inward communion of God with his People in his Inſtitutions.

One reaſon may be, becauſe a meer outward Communion with God is not diſtinguiſhing mercy; and this is known to every Soul who knoweth any thing of God. Pariter adeunt, pariter audiunt, (ſaid Auguſtine) Hypocrites as well Saints go to Church, hear Sermons, read Chapters. This is a favour God gives to all within the pale of his Church, which is a field hath Tares in it as well as Wheat; a Drag-net, whoſe ſwallow hath in it good Fiſh, as well as bad. Every Hypocrite may yield God the homage of his Eye and Ear, and ſome thoughts. I ſhewed you before, that it is of the nature of a Child of God to thirſt after diſtinguiſhing mercies: This is that which ſuch Souls long after, to have ſome tokens of good from God, which may ſpeak God's loving-kindneſs to them. They are awakened to a ſenſe of their loſt condition by nature, and to a fenſe of Eternity; and they know nothing but the Adoption of Sons; nothing but an Union with Chriſt can do their Souls any good with reference to their greateſt wants. Beſides, ſuch Souls as they thirſt after what [Page] is beſt ſuited to their Souls greateſt wants; ſo they have learned to value the Love and Favour of God above all earthly things: They know that all within the pale of the Church, are not in the favour of God; many are called, and few are choſen. Strait is the way, and narrow is the gate that leadeth to eternal life, and few there be that find it. Many ſhall ſeek to enter, and ſhall not enter.

2. Secondly, A meer external Communion with God, is upon the point no Communion with him. It is indeed improperly called a Communion with him. God (ſaith our Saviour) is a Spirit, and from thence a Chriſtian concludeth, that thoſe who worſhip him, muſt worſhip him in Spirit and Truth. I told you before, That in all Communion, there muſt be a mutual communication. In our Communion with God, God communicateth ſomething of himſelf to the Soul, and the Soul muſt communicate it ſelf in ſome degrees unto God. Now in our meer external Communion with God, in the hearing of his Word, or reading of it, what doth God communicate to us? nothing but the revelation of his Will to our exteriour ſenſes, or common ſenſe and underſtanding, and the laſt but in an imperfect degree. What doth man communicate of himſelf to God? he lends him his Eye, to gather up the Letters of a Book to preſent them to his underſtanding; he lends him his Ear, to hear ſounds, which may carry ſome notions of God to the underſtanding; he lends him a little bodily preſence and labour, to do for a little time what he hath commanded him to do; but all this while the man communicateth not his heart and ſoul, his will and affections to God; nor doth God communicate any thing of his power and goodneſs unto the Soul. So that if we conſider God as a Spirit, and who requireth of us the homage of the Soul and inward man, it is upon the point no fellowſhip and communion with God at all.

3. Thirdly, A meer external fellowſhip and communion with God in his Word (if it may be ſo called) wants thoſe two adjuncts, which moſt allure and inflame the Soul with deſires; they are pleaſure, and profit: There is no true pleaſure in it, no true profit and advantage to a Soul ariſing from it. I noted to you before, that one reaſon of the Soul's thirſt after communion with God in his Word, is the pleaſure and ſweetneſs which every pious Soul findeth in it. David ſaith, the Word was ſweeter to his taſt than the Honey and the Honey-comb; and he ſaith, That one day in the Lord's Courts is better than a thouſand elſewhere. But let us a little wiſtly conſider wherein the ſweetneſs of the Word lieth; what maketh the Bible to [Page] be ſweeter than another Book? or a Sermon to be a more pleaſant diſcourſe than any other? The ſweetneſs cannot lie in the gratifying of our exteriour ſenfes, or of our fancy; much reading is a wearineſs to the fleſh; ſo is much hearing, much ſtudy: The ſweetneſs of the Word of God, and diſcourſes out of it, lies in the fittedneſs of the revelations there, and of ſuch diſcourſes, to the diſtreſſes, and ſpiritual neceſſities of the Soul, and the inſight the Word gives us into the great things of God, the great Myſteries of the Kingdom of God: Now no pleaſure, no delight, no ſweetneſs of this nature ariſeth to, or in any Soul, from a meer external communion with God in it. Hence it is that carnal unregenerate men had rather ſpend four or five hours at a Play, or a Muſick-meeting, or Ball, than one at a Sermon; they find no ſweetneſs, no pleaſure at all in the Word. The Preacher indeed may be as one that hath the voice of a pleaſant lovely Song, and have ſome witty ſentences; this may pleaſe them; or if they be perſons that are prophane, and hate all Religion and Godlineſs, he may uſe his wit in ſome jeers and ſquibs at Religion, and this may tickle their luſts a little; but a diſcourſe out of Scripture tending to the true ends of Preaching, informing the Judgment in the Doctrines of Faith, or perſuading the practice of Godlineſs, are the moſt unpleaſant ſounds in the world to ſuch mens Ears. There is no Soul breathing, that takes, or can take any pleaſure from, or find any ſweetneſs in reading, or hearing, that experienceth no inward communion with God in the action, or at leaſt that deſires none. 2. A ſecond great Attractive and mover of our deſires, is profit and advantage; and in this caſe it muſt be the profit and advantage of our Souls; for they are actions from which no worldly profit and gain doth ariſe ordinarily. Now all the profit that can be ſo much as imagined to ariſe from the world, as meerly read in our Bibles, or heard opened from the Miniſters of the Goſpel, or meditated upon, can be nothing but ſome ſuperficial notional knowledge in the things of God. Knowledge indeed is an excellent thing, and as pleaſant to an ingenuous Soul as Light is to the Eye, and ſuch a Soul counts it amongſt his gains, and this may, and doth draw out not only true, and good, and pious Souls, to read, and hear Sermons, and ſtudy the Scriptures, but it may, and doth entice and allure others. But the pious Soul feeth a profit beyond this he hath read, 1 Tim. 3. 15. That the holy Scriptures are able to make a man wiſe to ſalvation, through Faith which is in Jeſus Chriſt. V. 17. To make the man of God perfect, throughly furniſhed to every good work. He hath heard [Page] that good words from thence have made Souls better, when ſorrow hath made the heart to ſtoop; this is the profit, this the advantage which he promiſeth unto himſelf from the Word of God; this makes him thirſt after a real, inward, ſpiritual communion with God in his Word; he knows nothing leſs than this can anſwer the ends which his Soul aimeth at. That it is not being in the Sanctuary, but his ſeeing the power and glory of God in the Sanctuary, which muſt effect this. Hence it is, that though a more External communion with God in his word be ſweet and deſirable to him, yet he cannot take up with it, but he thirſteth after the Teachings of his Spirit, in and by the Word. But I ſee I muſt leave much of this diſcourſe to other opportunities.

Sermon VII.

Canticles 1. 2.

Let him kiſs me with the kiſſes of his mouth.

4. THere is yet another Reaſon to be aſſigned, and added to what you have already heard, why an underſtanding pious Soul cannot be ſatisfied with a bare external Communion with God in his Word. That is the danger which it apprehends from ſuch a performance, when the Soul reſteth in it, and takes up with it, Heb. 4. 12. The Apoſtle telleth us, The word of God is quick and powerful. Whatſoever means are uſed in order to an end, if it be of a quick and operative Nature, if it reacheth not the end, it certainly doth harm. Pbyſick that is quick and operative, if it conduceth not to the healing of the Body, uſually impairs it, and doth it harm. The hearing and reading of the word are means in order to the Salvation of our Souls, by the working of Faith in us, changing our hearts, and transforming us into its own likeneſs, if they profit not in order to that end they certainly prejudice the Soul. Iſa. 55. 10. As the rain cometh down from Heaven, and the Snow, and returneth not thither but watereth the Earth—So ſhall my word be that goeth out of my [Page]Mouth. The Apoſtle lets us know, that Miniſters in preaching the Goſpel, are unto God a ſweet ſavour of Chriſt in them that are ſavea, and in them that periſh. V. 16. To the one they are the ſavour of death unto death, and to the other, the ſavour of life unto life. We read in the Goſpel of two effects of the Word Preached by Chriſt and the Apoſtles; ſome believed, others were hardened. This muſt neceſſarily make a pious thinking Soul, that conſidereth reading and hearing the Word, as they indeed are, not as ends, but as means in order to a more noble end, that it cannot but long after this ſpiritual inward communion with God in theſe Inſtitutions. There's nothing more to be dreaded than an hardened heart; and without this inward Teaching of the Spirit of God in and by the Word, the Soul certainly hardeneth, and groweth worſe by and under it. I ſhall now come to make ſome Application of this diſcourſe.

Uſe 1. From it you may learn, That there is a more internal communion with God in his Word, than the moſt of common hearers are aware of. God's ſpeaking to our Eyes and Ears, our common ſenſe and underſtanding is one thing, his ſpeaking to our hearts, to our will and affections is another thing. It is one thing for a man or woman to give God his bodily preſence, his Eyes, and his Ears in an Ordinance; another thing for the Soul to give up his will in it to comply with the will of God in what he ſhall reveal unto it. I am afraid this is a notion is little either underſtood, or attended to. Men and women think they have done their work, and fulfilled their duty, if they have but read a little in their Bibles, and come to Church to hear a Sermon, never regarding what inward communion they have had with God either in the one or the other; and look at no further Communication of God unto them, than to let them know his will; nor at any further communicating themſelves unto God, than in lending him the preſence of their outward man, and the more out-parts and powers of their Souls. This apprehenſion of men makes them ſtand amazed at God's Peoples being ſo fond of Sermons, and running after them. Indeed, were this all that good men and women expected, they might poſſibly not be ſo exceedingly thirſty after them, though even a notional knowledge of the will of God, is no contemptible thing; but they have further expectations upon Ordinances than this amounteth to. They ſaid, Iſa. 2. 3. Come you, let us go to the mountain of the Lord, to the houſe of the God of Jacob, and he will teach us his waies, and we will walk in his paths. They know that God promiſed of old, That whereſoever he [Page] recorded his name to dwell, there he would meet his people and bleſs them. And that the ſame Promiſe extendeth to the New Teſtament, and that there the Lord hath promiſed, where two or three are gathered together in his Name, he will be in the midſt amongſt them; which Promiſe being not of his Eſſential preſence, (for ſo he is never abſent from us) but concerning the preſence of his grace, it is a promiſe of bleſſing, ſo as they are not ſatisfied without ſome token of God's favour and bleſſing.

2. Br. From this diſcourſe alſo may be concluded, in what communion with God through the Spirit lieth. Some would have it to lie in meer Enthuſiaſtical raptures, impreſſions and revelations, and that the way to enjoy it, is to caſt off all Forms, all Duties and Ordinances; theſe are the things they make to be the things that are above, mentioned in Col. 3. 1. Certainly there is a form of ſound Doctrine, which the Apoſtle Paul commendeth the Romans for yielding obedience to, Rom. 6. 17. A form of ſound words, which he commandeth Timothy to hold faſt, 2 Tim. 1. 13. Theſe are not that form of Godlineſs in men that deny the power of it, which the Apoſtle ſpeaks of in that Epiſtle. There are Duties and Ordinances, to be above which, is to be above the Rule which God hath given us. Our Souls communion with God through the Spirit, is not out of Ordinances, but in and by them. The Teaching of the Letter is not oppoſed, but ſubordinated to the Teaching of the Spirit. There is room enough for the Teaching of the holy Spirit, after the Miniſter hath done what he can to teach us; nor is it to be blaſphemed by ill tongued men, becauſe themſelves do not underſtand what it means; they only ſpeak evil of the things they know not. The Power of God upon the heart faſtening the words we read and hear, upon our hearts and conſciences, as a Nail in a ſure place, is a thing only known unto the Souls that have had experience of it.

3. Br. But the great thing I deſire you might be inſtructed in from this diſcourſe, is, The difference betwixt a prophane perſon, and hypocrites, and the true Children of God, which may be diſcerned from their affections to the Word of God. The prophane perſon wholly deſpiſeth and ſlighteth the Word of God, both the written Word, and the Word Preached; it ſerveth him for nothing but a ſubject to exerciſe his prophane wit upon. The Hypocrite driving another deſign glorying in ſhew and appearance; he muſt have ſome pretended reſpect at leaſt to the Word of God; but he reſts meerly in reading or in hearing, and regardeth not either how far [Page] God in the Word communicates himſelf to him, nor yet how far he communicates his Soul unto God in the Ordinance. Let an Hypocrite go with a multitude, and hear a Sermon, he hath enough if he can but ſay, I have been at the Ordinance, whether his Soul hath been at all inſtructed or affected; whether any Word of God hath come nigh to his heart, laid any hold upon his conſcience yea or no; he hath no true thirſt after any communion with God in the Ordinance; if he hath been but ſeen in the Lord's Courts, or at moſt be furniſhed with matter of diſcourſe to talk of amongſt Chriſtians, ſo as they may take him to be a Diſciple, his ends are ſatisfied. But it is otherwiſe with a Child of God; he is troubled when he cometh from an Ordinance, if he doth not find he hath had ſome communion with God in the Ordinance. That God hath either more ſealed, and further confirmed ſome Truth to his Soul, or convinced him of ſome ſin, or comforted him with ſome Promiſe; ſome way or other ſpoken unto his heart. Methinks the difference betwixt an Hypocrite and a Child of God in this caſe may be reſembled, by the going of a Child with another companion (who is no Child) to a Father's houſe, where they find themſelves ſplendidly entertained; but the Child ſeeth not his Father's face; the Child's companion is pleaſed, and comes home talking, and boaſting of his entertainment; but the Child's heart is ſad; the end of the Child's Journey was to ſee his Father's face, and to have his Father's bleſſing; without this the good chear doth him no good. The formal Hypocrite comes home from Ordinances, pleaſing himſelf that he hath been at Church, that he hath heard a quaint learned diſcourſe, and his tongue may run great deſcants upon ſuch things as theſe. The Child of God is ſatisfied with none of theſe things; he went to his Father's houſe, that he might ſee his Father's face; if he can find no evidence of that, his Soul is diſcontented and unſatisfied; he cries, I have laboured in vain, I have loſt another day of grace, and opportunity of ſalvation; I have been ſeeking the Lord in vain, and waiting upon him for nothing. And this is the very reaſon why a pious Soul cannot hear every body, nor take up with all Sermons or diſcourſes; he doth not go to Church to hear the voice of a man, but the Word of God, and goeth with an expectation to meet with a bleſſing from God; and therefore he will hear where the Word of God is ſo opened, ſo applied, as he can expect God's bleſſing upon it. He cannot expect that God's bleſſing ſhould go along with any to whom he hath ſaid, Pſal. 50. 16, 17. What haſt thou to do to declare my Statutes, or that [Page] thou ſhouldſt take my Covenant in thy mouth, ſeeing thou hateſt inſtruction, and caſteſt my words behind thee? He will not therefore ſit under the Miniſtry of one that is openly prophane and wicked, and of a ſcandalous life: Nor one that teacheth other Doctrine, than what is according to ſound Doctrine and godlineſs, and the form of ſound words delivered in the Word of God; or him that giveth heed to Fables, and endleſs Genealogies, which miniſter Queſtions rather than godly Edifying which is in Faith, 1 Tim. 1. 4. When he goes [...]o an Ordinance, he goeth not to hear the words of men puffed up, but the words of God, and expecteth that God ſhould meet him, and bleſs him; and therefore governs himſelf accordingly in hearing, ſo as he may probably meet with a bleſſing from God, which he cannot expect from one who ſo diſchargeth his work, as he proclaimeth to all, that God never ſent him, though he runs.

In the next place, this will give us another advantage to try our ſtate with reference to God's favour; An earneſt deſire after an inward ſpiritual communion with God in any Ordinance or Duty, and the diſſatisfaction of a Soul without it, will very much argue a man or woman to be a Chriſtian indeed; whereas a bare going to an Ordinance, a bare fancy or deſire to hear, or a meer hearing, will ſpeak a man no more than a nominal titular Chriſtian, and be an evidence, that the Soul reſteth in a meer bodily labour and exerciſe, which profiteth nothing. This is a great point; the being in the Sanctuary, will ſatisfie an Hypocrite; nothing but the ſeeing the power and glory of God in the Sanctuary, will ſatisfie David the man according to God's own heart. But it is hard for us to keep a medium in any thing almoſt. As in the heart of a Formaliſt, there is nothing of this deſire, nothing of this diſſatisfaction; ſo many times in the heart of a good Chriſtian, there may be too much of this diſſatisfaction, and a diſcontent and diſſatisfaction founded in ſome miſtake; let me therefore a little enlarge upon this ſo uſeful a Subject.

1. 1. A ſatisfaction with a bare reading or hearing the Word, ſpeaks nothing above formality, nothing above what an Hypocrite may arrive at. It is ſaid, that Herod heard John Baptiſt gladly, yet he was not got up to the Hypocrite's Form. There was a people in Ezekiel's time, of whom God complained, Ezek 33. v. 30, 31, 32. that talked againſt the Prophet, by the walls, and in the doors of their houſes, yet ſpake every one to his Brother, ſaying, Come I pray you and hear what is the word that cometh forth from the Lord. And came as the people came, and ſate before the Prophet as the Lord's people, and [Page] heard his words, but would not do them; with their mouths the [...] ſhewed much love, but their hearts went after their covetouſneſs. And v. 32. the Prophet was to them as a very lovely Song, of one that had a pleaſant voice, and could play well on an Inſtrument; they heard his words, but they did not do them. And in the time of the Propher Iſaiah, there was a generation that ſought the Lord daily, and delighted to know the Lord's waies, as a Nation that forſook not the Ordinances of God—and took delight in approaching to God, Iſa. 58. 2. yet the Lord ſent his Prophet, to cry aloud againſt them, not to ſpare to lift up his voice like a Trumpet, to ſhew them their tranſgreſſions, and the houſe of Jacob their ſins: And doubtleſs there is ſuch a generation ſtill, as a generation of prophane perſons, that deſpiſe the Word and Ordinances of God, and blaſpheme God, and his Word; ſo another generation, that muſt read, and muſt go and hear, and may take ſome delight in it: They may delight in the ſtile, and phraſe, and wit of the Preacher, or in the Learning that is mixed up with the diſcourſe; or in the Notion of the Sermon, and deſire to hear, eſpecially (ſome kind of Preachers) upon theſe accounts; or to furniſh their minds with ſome notional knowledge of the things of God, that may ſerve them as to their credit and reputation in the world; or furniſh their tongues with diſcourſe in religious company; all this will ſpeak nothing to prove a man a Chriſtian indeed; one whoſe heart is changed and transformed into the likeneſs of the Word. All this may be without any deſire after the kiſſes of Chriſt's mouth, but a deſire after the feeling the power of the Word upon our hearts, and a diſſatisfaction of ſpirit, until a man findeth ſomething of this upon his Soul, this will ſpeak a man or woman not to reſt in a form of godlineſs without the power of it; yet even this diſſatisfaction may be too much, and this happeneth, when it proceedeth from ſome miſtake and miſapprehenſion of Religious Souls. This principally happeneth in two caſes.

1. The Soul's judging it ſelf from its ſenſible experiences, not from its direct motions toward God and its deſires. The motions of our Souls towards God, muſt be warily diſtinguiſhed from the ſenſible returns of God upon our Soul. The firſt will ſpeak the Soul beloved: The latter ſpeaks it highly favoured, [...] much graced by God. A pious Soul is not to judge it ſelf ſo much from God's returns to it in this particular, as from God's workings in it, kindling in it thoſe holy deſires which move it after what it may be it doth not yet ſeem meet to the wiſdom of God, that it ſhould attain. I have not [Page] told you that the Spouſe of Chriſt doth at all times find, that Chriſt hath kiſſed it with the kiſſes of his mouth; but that ſuch a Soul's deſires will be ſteady and conſtant after ſuch a thing, and will not be ſatisfied with a meer bodily labour, and external performance of a duty.

2. The 2d miſtake may be, from the Soul's not conſidering the variety of thoſe kiſſes by which our bleſſed Lord may kiſs the Souls of Believers in and by the Word, but keeping its Eye upon ſome particular influence of grace which it paſſionately deſireth; and not finding that God ſatisfieth it as to that, it concludeth, it hath had no influence from God at all: As now, ſuppoſing a Soul ſad and troubled, it is exceedingly deſirous of comfort and ſatisfaction, and ſaith, Lord, when wilt thou comfort me? In expectation of meeting God in this way, it goeth out to hear the Word, and not meeting with that peace and comfort which it wanted, it is ready to conclude, that it hath met with nothing, and hath had no near, inward, ſpiritual communion with God. As to this, the Soul muſt rectifie its miſtake; the profit of the Word is not limited to one thing; it is (ſaith the Apoſtle) profitable for reproof, and correction, and inſtruction in righteouſneſs.

There is a kiſs of inſtruction in righteouſneſs. It may be thou canſt not find that God by the Word which thou haſt heard, hath ſpoken, or ſealed peace to thy Soul, but thou art ſtill full of troubles, and fears, doubts and dejections; well, but if thou findeſt that God hath more ſealed and confirmed ſome Truth to thee, that he hath made thee to ſee further into the Myſteries of the Kingdom of God, to ſee ſome Truths of concernment to thy Soul in a clearer and fuller light; do not ſay that thou haſt not met with God in the Ordinance. The opening of the Eyes, eſpecially to diſcern the Myſteries of the Goſpel, is one of the kiſſes of Chriſt's mouth. If thy love be not (ſo far as thou canſt ſee) further influenced; yet if thy Faith be promoved, this is a great thing. It may be thou cameſt to hear, hoping for ſtrength againſt the temptation; God poſſibly hath met thee, and hath given thee a further light to diſcern the temptation, the methods, and depth of Satan's ſubtilties in it; this is a kiſs.

There is an inſtruction in Duty (as well as Doctrine) which deſerveth this name. Thou comeſt to the Word, hoping God will ſpeak peace to thee, and take the thorn out of thy fleſh that buffeteth thee. It ſeems not good to God to do this; but thou goeſt home from hearing, more ſubmitting to the Will of God, more reſolved [Page] to wait upon God, more convinced that it is thy duty to lie at the foot of God, and to wait his will and good pleaſure. This alſo is a kiſs of his mouth.

There is a kiſs of Reproof and Correction. When God by his Word reproves and corrects a Soul; when he reproves the Soul, and the Soul is reproved (as is ſaid of Abraham, when the Pagan King reproved him) this is a kiſs of his mouth: Reproof and correction are things, for which God hath told us, that his Word is profitable for, and a Soul ought to look upon it ſelf as having had a communion with God in his Word, when a wiſe reproof hath met with an obedient Ear. In ſhort, if a Soul after hearing, though it hath not the deſired mercy, yet findeth it ſelf more prepared to want it, more quieted in the preſent want of it, more patient under the afflicting hand of God, that the grace of God is more ſufficient for it than it was; this is an excellent kiſs of Chriſt's mouth, a certain token that God in the Word communicated himſelf to the Soul (though it may be) it hath not been juſt in that way and method, and particular diſpenſation that the Soul expected.

I ſhall finiſh my Diſcourſe upon this Propoſition with a Word of Exhortation.

3 Uſe. If this be the frame of one that is the Spouſe of Chriſt, let us labour to find our hearts in this frame. I remember the words of Abſolom; What (ſaith he) do I at Hieruſalem, if I may not ſee the King's face? Hieruſalem is called the City of Solemnities, thither the Tribes went up, the Tribes to the Teſtimony of Iſrael. Hieruſalem was as pleaſant a place as any was at that time in the world, and Abſolom being the King's Son, had undoubtedly accommodations, as good as the City could afford: But Abſolom had diſpleaſed his Father, and was ſenſible he was under his frown; and it was not for the pleaſantneſs of the City, that he deſired a liberty to return, but that he might ſee the reconciled face of his Father; and therefore he ſaith, What ſhould I do at Hieruſalem, if I may not ſee the King's face? Without that, Hieruſalem was to him but as another place; nay in this worſe than another place, becauſe it was a place where others enjoyed that which he wanted. Every Courtier, every ordinary Servant of David's Family, ſaw his face; Abſolom might not: I do only allude to it. In or near Hieruſalem was Mount Zion, called the Mountain of the Houſe of the Lord, becauſe the Temple ſtood nigh to it. It was propheſied, Iſa. 2. 2. That in the laſt d [...]ies the Mountain of the Lord's Houſe ſhould be eſtabliſhed in the top of the [Page] Mountains, and ſhould be exalted above the Hills, and all Nations ſhould flow unto it. And many people ſhould go, and ſay, Come you, and let us go up to the Mountain of the Lord, and to the Houſe of the God of Jacob, and he ſhall teach us of his waies, and we will walk in his paths. 'Tis not the going up to the Mountain that pleaſeth a gracious Soul, unleſs it finds it ſelf, when there, taught ſomething of God's waies, and inabled to walk in the Lord's paths. I ſhall prets this Exhortation by ſome Arguments, and offer you ſomething of Advice in this caſe.

Firſt, For Arguments, what I gave you for Reaſons may ſerve. Thus you ſhall ſhew your ſelves to be Chriſtians indeed. The Wiſe muſt ſee the face of an Husband, though a little Child may be pleaſed with the Picture. Take an Ordinance, of it ſelf it hath ſomething of the impreſſion of God upon it: God is there as a man in a Picture; but this can never ſatisfie a truly thirſty Soul after God; he thirſts after God himſelf; My Soul (ſaith David) thirſteth for thee. David muſt ſee the power and glory of God in the Sanctuary. An Hypocrite may have a fancy to go to Ordinances, to hear Sermons, &c. that's common to perſons that ſhall periſh with ſuch as ſhall be ſaved: There may be many ends which Hypocrites may have, which that may ſerve well enough: But herein as to this point ſtands a good Chriſtian diſtinguiſhed from all Hypocrites and Formaliſts in the world as to this particular.

Secondly, Till your hearts be brought to this, Duties will be nothing elſe but a continual task and a burden to your ſouls. There will be no great pleaſure ariſing to any Soul from a bare reading or hearing the Word of the Lord. The Formaliſts among the Jews, that lookt at nothing but the bodily labour, quickly came to prophane the Table of the Lord, and to account the meat there contemptible, and to ſay, Behold what a wearineſs is it! Mal. 1. 13. Amos tell us, chap. 8. 5. that they ſaid, When will the New Moon be gone, that we may ſell Corn, and the Sabbath that we may ſet forth VVheat. Nothing will deliver the Soul from the burden of religious duties, I mean, the looking upon them as ſuch, but ſome Sweetneſs diſcerned in them, or ſome Profit, which it diſcerneth ariſing from them, neither of which will be diſcerned by any Soul, which taſteth nothing of God in them, nor hath any Communion with him by, and through them; but theſe things I before touched upon, as alſo the danger of a meer bodily labour in this religious Duty; I ſhall therefore rather ſpend the Remainder of my time in directing you what to do, that [Page] you may not only hear the words of Chriſts Mouth, but be kiſſed with the Kiſſes of his Mouth.

1. Go out to hear the word of God as the word of God. The Apoſtle bleſſeth God on the behalf of his Theſſalonians, 1 Theſ. 2. 13. That when they received the word of God,—they received it not as the word of men, but (as it was in truth) the word of God, which effectually worketh in them that believe. I am afraid this is one thing which is much wanting in many Preachers, & more hearers; the former do not go out to preach the word, as the word of God: The other do not go out to hear it under that notion, as the word of God. It is a Phraſe hath a great deal in it, and is comprehenſive of all that previous preparation which is our duty with reference to an Inſtitution of God, and that to ſo great an End as the Salvation of the Soul is. If I remember right, Plutarch doth ſomwhere complain of the Heathen, that they went to the Temples of the Gods [...], not as men do to a place, to which they ſet out upon deſign and due deliberation, conſidering whither they are going, and what their buſineſs was there; but as men who ſtep in by the by into a place: Whereas he ſaith they ſhould come [...], prepared out of their Houſes: What wonder is it if God ſhould not meet them in his Ordinance, who come not out of any fixed deſign to meet him. Your Friend hardly thanks you for making his Houſe your Inn, ſtepping out of your Road to ſee him, when your main deſign is at anothers Journeys end: But he thanks you that that is the main deſign of your Journey.

1. That man goeth to hear the word of God as the word of God, that aright fixeth his end before he goeth to hear. Our Saviour ſeemeth to reflect upon the want of this in thoſe that went to hear John the Baptiſt. Matth. 11. 7. VVhat went ye out into the wilderneſs to ſee? A Reed ſhaken with the wi [...]d: But what went ye out for to ſee? A man cloathed in ſoft Raiment: Behold they that wear ſoft Raiment are in Kings houſes. But what went ye out for to ſee? A Prophet: yea, I ſay unto you, and more than a Prophet. I would have every Man and Woman before he or ſhe goes out to hear the word of God, ſay to himſelf, My Soul, whom am I going to hear? A man that ſhall ſpeak to me ſmooth things, and deliver himſelf in words that are proper to expreſs what he ſaith: But whom am I going to hear? One that hath a pleaſant Voice, like one that ſingeth to, or playeth well upon an Inſtrument, ſuch a one I may hear in the Schools of Rhetorick and Oratory: But whom do I go out for to hear? One [Page] that can diſcourſe rationally upon an Argument; I may hear ſuch a one in the Schools of Ariſtotle and Plato: Whom then do I go to Church for to hear? A Prophet: One that diſcourſeth of the things of God; yea, and more than a Prophet: I am going to hear God and Chriſt himſelf ſpeaking to me him, of whom God hath ſaid, This is my well beloved Son, hear ye him. For though it be a man that ſpeaketh, yet it is a man ſent of God, cloathed with the Authority of Jeſus Chriſt, and ſpeaking to me his Words, and in his Name; nor am I to regard any thing I hear, but what agreeth with what he hath ſpoken, or his holy Prophets and Apoſtles, who were immediately inſpired by him. The ſetting right of a Perſons firſt end, deſign, and intention, gives a mighty conduct to his Actions. And (as I before ſaid) it is very unreaſonable to expect Gods preſence, and Bleſſing with, and upon us, where the Heart is not ſet right with reference to its Intention and Deſign. It is true as to the firſt Grace, God is found of thoſe that ſeek him not, and of thoſe who do not enquire after him. No Soul would ever be converted, and brought home to God, if God did not meet it in his Word, before it had thus rightly fixed its deſign and intention in coming to hear the word of God, but what God may do and ſometimes doth out of his abounding and preventing Grace, is one thing, what a Soul may expect from God upon the account of any promiſe is another thing, the Archer may poſſibly hit the mark, though he hath never by his Eye levelled his Arrow at it, but he cannot promiſe himſelf that good hap. No Soul that ſetteth not his heart aright to ſeek God in any Ordinance, particularly this of hearing his word, who doth not before he go, ſet his Face towards Jeruſalem, ſet this as a mark in his Eye, as the thing which he propoſeth to himſelf.

2. Secondly, It doth not only comprehend the end of Intention and Deſign, but alſo the manner, and certainly none can pretend to hear the word as the word of God, but he muſt go to it without any levity, and with all manner of Seriouſneſs, and compoſure of Spirit. No Reverence, and Submiſſion of Spirit can be imagined too much for the great Majeſty of Heaven. We ought not to go to hear the word as if we were going to hear an Oration, much leſs as if we were going to a Play.

3. Thirdly, We cannot be thought to hear it as the word of God, without ſome previous lookings up to God for a Bleſſing upon it. We go for the Teachings of the Spirit. Our Saviour tells us, Luk. 11. 14. He gives his holy Spirit to them that ask him. Chriſt firſt begg'd [Page] the Spirit for us, John 14. 16. I will pray the Father, and he ſhall ſend you another Comforter. That comforting Spirit is the Teaching Spirit, v. 26. The Comforter which the Father ſhall ſend in my Name ſhall teach you all things. As Chriſt at firſt prayed to the Father to ſend the Comforter, the Spirit that ſhould teach us all things: So he expecteth that we ſhould pray for him for our ſelves. The holy Spirit is given to thoſe that ask him; this is a piece of our Houſhold Preparation.

2. Attend particularly to thoſe Impulſes which at ſome times thou mayeſt have to hear. A Chriſtian ſhall ſometimes find ſome particular impulſes upon him to hear. I would not be hear. I would not be here miſtaken, I know there is a dangerous Opinion imbibed, and promoved by ſome Enthuſiaſts, that Chriſtians ſhould never go to perform a Duty, whether praying or hearing, but upon ſome particular Impulſe or Motion. I call this a dangerous Principle, becauſe it is the firſt ſtep to caſting off all Duties and Ordinances. But yet let no Chriſtian neglect ſuch ſpecial Impulſes. Impulſes to Actions that are contrary to our Duty in the revealed Will of God, ought to be rejected, contemned, and abhorred; they muſt come from the boilings of corruption in our own hearts, or from the evil Spirit. Impulſes to Actions which are not expreſly commanded, nor yet forbidden, muſt be conſidered, and we ought to obey or not obey them, as Circumſtances, pro hic & nunc, at this or that time, may determine it lawful or not lawful, expedient or not expedient, with Reference to the General rules which God in his word hath given us to guide all our Actions by. Impulſes to the Performance of our Duty under due Circumſtances ought never to be neglected. It may be well preſumed, that God hath ſomething to ſay to the Soul in particular at ſuch a time, when he gives it a ſpecial item and monition to go to hear.

Thirdly, be ſure thou goeſt to hear with an humble Heart, and with as much of a poor, broken, and contrite Spirit as thou canſt. There is a Promiſe, Pſal. 25. 9. The humble he will teach, and another Iſa. 57. v. 15. Thus ſaith the high and lofty One that inhabiteth Eternity, and whoſe name is Holy, I dwell in the high and holy place, with him alſo that is of a contrite and humble Spirit, to revive the ſpirit of the humble, and to revive the hearts of the contrite ones. And Iſa. 66. v. 2. To the man will I look even to him that is of a poor, and contrite Spirit, and that trembleth at my word. God ſendeth the proud Soul empty away; take heed of going to hear with a proud Heart, ſelf-opinionated as to Knowledge, or ſelf-conceited. God teacheth the humble, dwelleth with the humble, looketh upon the humble. [Page] The Rain that daſheth off, and runneth down the Mountains, reſteth in the Valleys; the Inſtructions, Reproofs, Convictions of the word which fall upon Men of proud and high Conceits and Opinions of themſelves, reſt, and are drunk in by low, and humble Souls. The broken and contrite Heart is like the plowed ground, which is in itſelf more apt to receive, and drink in the word, than that ground where the ſurface is not at all broken, but there is beſides particular Promiſes made to Broken Hearts. The word you know is compared to Seed in the Parable of the Sower, Matth. 13. and in ſeveral other Texts, the Husbandman uſeth not to ſow his Seed in the whole, but in the broken ground.

Fourthly, Be ſure you go to hear with unprejudiſed Hearts, willing and deſirous to learn. Prejudice naturally barreth the Ear to Inſtruction: Ahab's prejudice againſt Micajah ſtopt his Ears againſt the word of the Lord to him, and proved his fatal Ruine and Deſtruction. I ſhould never adviſe Chriſtians to ſit under the Miniſtry of any perſon they are prejudiſed againſt, it much contributeth to a prejudice againſt the word of the Lord ſpoken by them; if therefore in that caſe I could not remove my Prejudice, I would chuſe another Preacher; but I further added, that you ſhould go with Hearts willing and deſirous to know the Will of God: It is the chapt, thirſty ground that moſt drinks in the Rain, and is made moſt fruitful by it; it is the Soul that hungers, and thirſteth after the word that profiteth by it, and hath a communion with God in it; though the Word be Gods, and he breatheth upon the Soul according to his own good pleaſure, yet he breatheth upon, he teacheth no Souls but thoſe Souls that are willing, and deſirous to learn and to be inſtructed. It is true, it is he who firſt maketh them willing, who firſt enclineth their Ears to hear; but he firſt prepareth the Heart, and then cauſeth his Ear to hear, as to Prayer; ſo in hearing, he firſt circumciſeth the Ear of a man, and enclineth him to hear his Statutes, and then he teacheth them: He dealeth not with us as with Stocks, and Stones, but as with rational Creatures in a rational way.

5. Attend unto the word which thou goeſt to hear. No teaching, no good is to be expected from any teaching, where the perſon only lends an Ear, but ſuffers his Mind extravagantly to wander here and there. The Schoolmaſter hath no Patience for ſuch a Scholar, I am ſure God hath no Bleſſing for ſuch a Soul as in hearing doth not hear, nor encline his Ear to Underſtanding. The Scholar gets little by his Maſter or Tutors reading upon an Author, if the Scholar attendeth [Page] not to the Text of the Author. The Spirits teaching is but a Commentary upon the word, it bringeth to remembrance the things which we have heard from God. The Soul that attends not to the word which he reads, or heareth, can expect nothing of the Spirits teaching; the word is not like to dwell in that Soul, that will not ſuffer it to come ſo much as over the Threſhold into it, I mean into its memory or notion.

6. Take heed of Vexing the Spirit in its Teachings. It was laid to the charge of the Iſraelites, Iſa. 53. 10. that they vexed his holy Spirit. They vexed the Spirit by an afterwork, rebelling againſt his word, not being obedient to what they were taught. But men may in hearing vex the Spirit in its Teaching, either by Non-Attendency, ſuffering their hearts to be wandring elſewhere, when God in his word is teaching the Soul; this vexeth any Father, or Maſter in teaching a Child; but of this I ſpake before. And not only ſo, but by not giving a ſpecial regard to its ſpecial Inſtructions: Scarce any of us but in hearing ſhall find ſome notions of truth, ſome particular paſſages that God ſets more particularly home, and do in a ſpecial manner affect the Soul. The not obſerving them, or quick forgetting of them is a ſpecial vexing of the holy Spirit in its Teachings of our Souls.

Work together with the Spirit, in calling to remembrance: what you have heard. Talk of the Law of the Lord when thou lieſt down, and when thou riſeſt up, when thou ſitteſt by the walls of thy Houſe, when thou goeſt out, and when thou comeſt in. The Jews had Phylacteries. Rolls of the Law faſtened to their Garments, to keep the Law in their mind perpetually. Our Saviour blamed them for their broad Phylacteries and narrow Practice; but he blamed not the means to keep the Law of God in their minds, only they uſed them to a wrong and falſe [...]n [...], & uſed them not to the end for which they made them.

8. Follow the word with Prayer. Do not only pray for the Spirit before thou heareſt, but pray for the abidings of [...] it after thou haſt heard, to bring to thy remembrance what thou haſt heard from God.

9. Labour to practiſe what thou heareſt. The Maſter or Tutor is weary of teaching the Scholar, to whom he hath read Lecture after Lecture, but yet he will do nothing; but on the contrary, how chearfully doth an ingenuous Maſter teach that Scholar, that to his utmoſt p [...]tteth in practice what he hath read to him, and then cometh to his Tat [...]r begging to be further taught and inſtructed. The Spirit of God will give over that Soul, that pretends to be ever learning, and yet never comes to any practical Knowledge of the [Page] Truth. He that is not a meer hearer, but a doer of the Word alſo, 2. is the man that ſhall be bleſſed indeed.

[...]. Sermon VIII.

Canticles 1. 2.

Let him kiſs me with the kiſſes of his mouth; for his Loves are better than Wine.

I Have done now with the matter of the Spouſes (that is the Churches, or the particular believing Souls) prayer in this her firſt Petition; I have nothing (as to the petition it ſelf) to conſider but the form of it. As to the matter we have found, that the thing ſhe would have, is Some Special, diſtinguiſhing favour. Some token of God for good to her which might ſpeak him to love her with the Love of a bridegroom to a bride, a Husband to his Wife.

I have ſhewed you, that ſhe asketh modeſtly but a kiſs, thereby letting us know how precious the leaſt of Chriſts Special, diſtinguiſhing love is to the truly believing Soul. Not that the leaſt diſpenſations, and meaſures of grace, will ſatisfy the Spiritual hunger and thirſt of a pious Soul; it is one thing for a pious Soul to prize, and value the leaſt, another thing to be ſatisfied, and fully contented with it, ſhe therefore mentions Kiſſes in the Plural Number, as well to ſignifie the variety of gracious Influences, as their frequent Emanations. I have further taken notice of her particular deſire after a communion with God in his word, eſpecially Goſpel Doctrines, and that not only a more external Communion with, God in reading, hearing and thinking upon it: But the more reall internal Spiritual communion with God in his word which the Soul hath by the teachings of the Spirit, She deſires not onely to hear the words of his mouth, but to be kiſſed with the kiſſes of his mouth. I have now nothing to do but to conſider the form of her words, and ſee if from thence we can gain any further Spiritual Inſtruction.

[Page] The words are firſt Vox volentis, the Language of a Soul, that was willing to receive theſe impreſſions; if ſhe were not willing, ſhe would not have made them the matter of her requeſt.

Secondly, They are Vox cupientis, not onely the Language of one that was willing but of one inflamed with a deſire after the object willed and propoſed. They do not expreſs a bare velleity with an indifferency as to the thing. They ſound a great deal more then. He may, if he will, kiſs me with the kiſſes of his mouth.

Laſtly, They are Vox petentis, the language of one upon her knees, begging it of God, as the great thing which ſhe ſought after. And as I obſerved to you in the opening of the words, ſhe begs reverently, modeſtly, humbly, boldly, fervently: The form of her Petition ſpeaketh a well ordered Prayer, a Prayer according to the Rules which God hath given us for putting up our Supplications. Hence reſults the Propoſition.

Prop. That believing Souls are not only very willing, but exceedingly deſirous of a near, ſpiritual communion with Chriſt, and to obtain it will uſe rightly ordered Prayer.

In the Propoſition here are three things predicated of ſuch a Soul as is the Spouſe to this glorious Bridegroom.

1. Its willingneſs that the Lord ſhould have a near and ſpiritual communion with it.

2. It is not only willing but deſirous of it.

3. That in order to it, it will make uſe of rightly ordered Prayer.

I have already told you in my former Diſcourſes, That Communion (ſtrictly taken) ſignifies ſome actions wherein two or more mutually impart, or communicate themſelves each to other. Now of this you know amongſt men there are various degrees. We have ſome communion with ſtrangers, more with our neighbours, friends and acquaintance; moſt of all with our neareſt Relations; the Father with his Child, the Husband with the Wife; of all other the communion betwixt the Husband and Wife, is the neareſt. The Huſband communicates his heart, his love and affection, more to his Wife, than to any other perſon: So doth the Wife reciprocally to her Husband; ſo that of all other, the Conjugal Communion is the neareſt; ſuch is that mentioned in the Text. God communicates himſelf to all his creatures in ſome degree or other; he feedeth the young Ravens when they cry; he maketh his Sun to ſhine upon the juſt [Page] and upon the unjuſt: And they in ſome degree communicate themſelves to him as their Creator: The young Ravens cry; the wicked man houls upon his Bed; the vileſt man in diſtreſs cryes, Lord help me. This is like the Communion now that we may have with Strangers, yea Enemies. God doth further communicate himſelf to thoſe within the pale of his Church. To the Church belongs the Oracles of God; God further reveals his mind and will to ſuch as are within the boſom of it: They alſo do communicate themſelves unto God more than the others, that is, they pay him a further homage; they give him a more ſteady, conſtant, bodily ſervice; they read, hear, pray, &c. This is like our communion with neighbours and ordinary friends. But now God doth further communicate himſelf unto ſome perſons: He communicates his grace and power to their wills and affections; they are thereby made partakers of the Divine Nature, transformed into the Image of God, and they reciprocally having received this Divine grace, give up their hearts unto God; this is that which I mean by near, conjugal communion, being like the communion which the Husband and Wife have each with other, of all other the fulleſt and neareſt. I ſay,

1. Firſt, The believing Soul is willing that God ſhould have ſuch a communion with it. It is paſſively willing, not unwilling: Indeed every regenerate Soul is further willing than this comes to; but that I ſhall ſhew you by and by under another Head. This alone will diſtinguiſh ſuch a Soul, from the Soul of an Hypocrite. Take an unregenerate man, he is not willing to this; he may be willing that God ſhould impart himſelf to him in outward bleſſings, which may gratifie his ſenſe, and ſerve him as to his renewing neceſſities in the world; or that God ſhould impart to him ſome ſpiritual gifts; theſe may ſerve him as to his profit, or as to his honour, credit and reputation in the world; & he may be willing to communicate and impart ſomething of himſelf to God (as I have before ſhewed you) but that God ſhould unite their hearts to fear his Name, (which was the prayer of David) that God ſhould cleanſe them from their corruptions, incline their hearts to his Teſtimonies; this they are not willing to. They are like ſome woman, that will ſay of ſuch a perſon as makes love to her, ſhe likes the man well enough to ſit and talk with her; but for an Husband ſhe cannot abide him. Thus the beſt unregenerate man dealeth with God. Some there are, prophane perſons, that cannot endure the Name of God or Chriſt; hate his Word, and all acts of communion with God, or any thing that relateth to him; but now [Page] the formal Hypocrite, he can be content to go and ſit and hear a Sermon, and read a Chapter, wherein he hears God ſpeaking to him; yea and to pray ſometimes, by which duty he talks with God; but he abhorreth that God ſhould come near to his Soul, to captivate his underſtanding, to ſubdue his will, to direct his affections to truly ſpiritual Objects, he withdraweth his heart and affections from God. I think Auguſtine ſomewhere confeſſeth, that in his unregenerate ſtate, he often prayed to God that he would give him ſtrength againſt a particular corruption, when in the mean time he in his heart wiſhed that God would not hear his prayer. The unregenerate man is not willing that God ſhould have any near communion with him: He is not willing that the Law of God ſhould be wrote upon his heart, nor that the Lord ſhould rule over his inward man.

Secondly, The Regenerate Soul is not only willing, but deſirous: The willingneſs that is in him, is not a bare, lazy velleity, and a paſſive willingneſs, but an active willingneſs; he being made willing, his will commands his affections to move towards that which his will hath choſen; and indeed there is no true willing of any thing without this; for good being the proper Object of the rational appetite, no ſooner hath the underſtanding diſcerned it, but the will chuſeth it, and naturally moveth by deſires towards it.

Thirdly, I obſerved to you, that the words are in the form of a Prayer. What the Will hath choſen as good and ſuitable to a man's neceſſities, and upon that account hath by deſires moved towards, it commandeth the aſſiſtance of the outward man in the uſe of any proper mean to obtain. Prayer being an Ordinance and appointment of God, as a means in order to the obtaining any good thing which he hath promiſed; it is but a reaſonable motion of a reaſonable Soul. I put in the term rightly ordered, becauſe, as I ſhall ſhew you further anon, there is a ſufficient ground for it, in this form of words by which the Spouſe's Petition is expreſſed; and it is not every Prayer that is acceptable to God, but ſuch alone as he hath directed, God hath not only directed our duty as to the matter, but alſo as to the manner of the performance. But this is enough to have ſpoken, to give you the ſenſe of the Propoſition. I ſhall ſhew you now the ground or reaſon of it, whence in this thing there is ſuch a different temper and complexion betwixt the regenerate and the unregenerate Soul. The foundation of this lies in the change of the heart, which is wrought in the Child of God, which ſuppoſed theſe motions of his [Page] Soul, will appear to be no more than the regular motions of reaſonable Souls ſo complexionated. The Scripture every where deſcribeth the Child of God as a New Creature, 2 Cor. 5. 17. If any man be in Chriſt he is a new creature, old things are paſſed away, and all things are become new. Epheſ. 4. 23. Be renewed in the ſpirit of your mind; And that you put on the new man, which after God is created in righteouſneſs and true holineſs. Col. 3. 10. And have put on the new man, which is renewed in knowledge, after the Image of him that created him. The Child of God is transformed by the renewing of his mind. Rom. 12. 2. Regenerated and born again. Joh. 3. 3. Except a man be born again, he cannot enter into the Kingdom of God; born again of Water, and of the Spirit, as our Saviour expoundeth it, v. 5. Now this change, this renevation reſpecteth not the ſubſtantial power and faculties of the Soul. The ſame powers and faculties, the ſame underſtanding, will and affections; I mean the ſame powers which we call ſo remain, but they are changed as to their quality and aſpect unto Objects. The ſame wheels of the Soul remain, but they are ſet right, and move more regularly towards what are indeed their true and proper Objects. The natural man's underſtanding is blind, and dark, and weak, and impotent; he calleth good, evil, and evil, good, bitter things ſweet, and ſweet things bitter; his pallate is vitiated, ſo as he neither doth, nor can diſcern things truly and ſpiritually good. Until his nature be cultivated by moral Diſcipline, and ſome ingenious Education, he is like the Beaſt that periſheth, and judgeth of good and evil meerly by ſenſe. When it is cultivated he judgeth of it by reaſon, and determines good and evil according to rational Principles, and in that riſeth no higher, than to the perfection of an Heathen Philoſopher, who knew nothing of any ſuch thing as Union and Communion with God, and either believed nothing of the Immortality of the Soul, and ſo took not himſelf concerned to care for that, or at leaſt had a faint belief, and an imperfect notion of it. But the renewed man hath his underſtanding opened, to diſcern more excellent things. He eaſily ſeeth, That God is the chiefeſt Good, and thence concludes as rationally, that the happineſs of man muſt needs conſiſt in the enjoyment of God, in Union and Communion with him; as the Heathens determined, that the happineſs of a man muſt neceſſarily lye in the f [...]uition of, and an union with the ſummum bonum, the greateſt good: This being determined by the underſtanding, by that new light and power of diſcerning, given it by God: The will, of whoſe nature [Page] it is to follow the Dictates of the Underſtanding, ordinarily chuſeth and embraceth it, by as natural and rational a working as that wretched Soul that knoweth no be tter things than good Meat, and Drink, and Cloaths, and Eſtates, chooſeth them, and embraceth them before other things: Or the more cultivated Soul chooſeth Learning, and Knowledge, and moral Habits. Only in rega rd there is a particular Debauchery and Corruption of the Will of man, there is a particular work of God upon the Will, changing and altering that, or elſe in Spiritual things it would not follow the Dictate of the Underſtanding, and this may be ſeen in things benea th this Order. We indeed uſually ſay, the Will is a blind faculty, and follows the dictate of the Underſtanding; but ſince the Fall, man is ſo much mancipated and enſlaved to his ſenſual Appetite, that we ſee in daily experience it doth not. The drunkard, the unclean perſons are daily proofs of it, who know well enough that the proſecution of their Luſts in thoſe things doth not only deſtroy their contrary moral Habits, but ruine their Lives, Health, Reputation, yet cannot forbear the purſuit of them. But the Will being thus renewed to chuſe the beſt, ſpiritual good, the affections move in a natural Order after it, and the outward man is commanded to all actions purſuant to it. So that I ſay, this Renovation of the whole Man according to the Image of God is the true cauſe of the Souls willingneſs, and earneſt deſire after theſe neareſt degrees of Communion with God: The underſtanding being thus fully enlightened, to diſcern that God is the chiefeſt good, and that mans greateſt happineſs muſt lie in an Union with him, and enjoyment of him.

2. To which I know nothing can be added, but thoſe meaſures of experience which every renewed Soul hath how good the Lord is. The experience of any good adds much to our Souls value of it, as it confirmeth to us our notion and apprehenſion of it. Many things appear better to us in contemplation, than in fruition: But there can be nothing in nature conceived, more effectual to inflame our affections after any Object, than when beſides the goodneſs our Underſtandings have diſcerned in it, upon which our Wills have made their Election of it, a ſuperadded experience confirmeth our noton of the goodneſs of it. There is no juſtified Soul but hath in ſome meaſure taſted how good the Lord is, and how good a Fellowſhip, and Communion with God is, ſo as it doth but move rationally, in willing and deſiring the neareſt and moſt intimate degrees of it.

I added further: That this Soul as a mean to obtain it, will uſe [Page] rightly ordered Prayer. The Reaſon and ground of this evidently appears, if we conſider;

1. That Prayer is the means to obtain it. No man can be ſo much as preſumed truly to will, and to deſire any thing which he uſeth no means to obtain, or as to which he doth not uſe the proper means to obtain it, if he knows it, the good is here is not ſenſible, or rational, to be acquired by natural or moral means, but is truly and highly ſpiritual; the Communication of the Divine Influences to the Soul, and moſt inward part of man; the means muſt be ſomthing of Divine Inſtitution, ſomthing which God hath appointed as a mean in order to ſo great and bleſſed an end. Prayer is one mean of this Nature. He gives his holy Spirit to them that ask him, ſaith our Saviour. This is a Divine Means, under a Divine Ordination, and Inſtitution, with reference to ſuch an end. This the Believer knoweth, and it is a means within his Power. God hath ſent forth the Spirit of Adoption into his Heart, teaching him to cry Abba Father. The Spirit helpeth his Infirmities with ſtrong cries, and groans which cannot be uttered.

2. He alſo knoweth, that it is not all Prayer will be effective of this, but Prayer according to the Will of God, effectual fervent Prayer. A man may ask amiſs, and not receive. Though therefore an Hypocrite that takes up with a form of Godlineſs, and aims at no right end in his acts of Homage, but drives a by Deſign for himſelf in all his duties, and ſeeketh himſelf more than God, may content himſelf with ſuch performances as anſwer the low mark which he levells his Arrows at: Yet the pious Soul that hath a true aim, and deſign in his Actions, muſt mind ſuch a performance of them as ſhall bear a proportion to the true end he aimeth at; but this is enough to have ſpoken for the Explication and Confirmation of this Propoſition; what this rightly ordered Prayer is, (God willing) I ſhall further open to you in the Application of this Diſcourſe.

Uſe 1. From hence in the firſt place we may take ſome meaſures of our State with reference unto God. None of theſe things can truly be ſaid of a wicked man, or formal Hypocrite.

1. It cannot be ſaid that he is truly willing to have ſuch a Communion with God and Chriſt, as I have been opening and deſcribing to you. They would not have God rule over them; they would have a Chriſt to ſave them from the Wrath to come; but they would not have Chriſt to dwell in their Hearts, to ſubdue their Luſts, no Hypocrite can truly ſay this. They have no deſires after ſuch a [Page] Communion with Chriſt. Their deſires are all terminated in themſelves. They ſay to the Almighty depart from us, we deſire not the knowledge of thy ways. If at any time they pray for any thing of this nature, it is coldly, and lazily, and formally, ſecretly wiſhing they might have no Anſwer to their Prayers. Indeed a true willingneſs, an hearty deſire, and fervent Prayer after this ſpiritual, inward, near Communion with God, may I think be truſted to, as a mark of one who is a Chriſtian indeed. It muſt argue a mighty change in the Heart of man, and ſuch a one as no moral Principles, no change upon the meer cultivation of Nature, can be imagined to effect. Here is clearly a good purſued, which no natural man diſcerneth, no natural Underſtanding judgeth, the Eyes of the Underſtanding muſt firſt be opened. Here muſt be an alteration of the Will of man, the natural bent and inclination of it muſt be changed. This change cannot be from our ſelves, nor from any Creature, but from him alone who giveth to will, and to do.

2d Br. Secondly, You may hence obſerve, that it is not a meer willing a near Communion with Chriſt that will evidence a truth of Grace. It muſt be a willingneſs declared by Intenſe deſires, and attended with Sutable endeavours. It is eaſy for men to ſay they are willing Chriſt ſhould Reign over them, and do his will in and upon their Souls when they are really unwilling. Yea, there may be a real faint velleity, but attended with a careleſneſs as to the obtaining what we pretend to will. All Grace, habitual Grace is expreſt under the notion of willing, God is ſaid to give, To will and to do: To make his people a willing people in the day of his power. There are promiſes made, to thoſe who are Willing, and obedient. And If a man will, let him come and drink of the water of life freely, and Paul Saith no more than To will is preſent with me. But theſe Scriptures muſt not be underſtood of a meerly pretended, and profeſſed willingneſs, nor a faint willingneſs, iſſued in a few Short breathed wiſhes, but of a true and real willingneſs diſcovering it ſelf in the intenſe motions of the Affections, and the intenſe purſuit of the thing, willed, by the whole man. Such a willingneſs Speaketh a change in the heart and where it is preſent with the Soul is accepted.

Uſe 2. But let us upon this occaſion enter into our hearts, and try our Spiritual State upon this iſſue, viz. Whether we be truly willing and deſirous to have this near, inward, conjugal Communion with this glorious Bridegroom. To prove this, the Apoſtle hath expreſſed the Union between Chriſt and the Soul, made by faith in the Juſtification [Page] of a Soul, by the moral Union which in Marriage is betwixt the Husband and Wife, Eph. 5. from v. 25. to the End. We ſhall alſo find that ſtate excellently ſhadowing out the Communion which ſhould be, and is betwixt every Soul and Chriſt; I mean every believing Soul.

1. The Husband and Wife are made one fleſh. Not eſſentially, but morally this was a piece of the Law of Marriage upon its firſt Inſtitution Gen. 2. 24. Sutably to this the Apoſtle Speaks. 1 Cor. 6. 26. He that is joyned to the Lord, is one Spirit. Believers are by Peter ſaid to be made partakers of the Divine Nature. Where there is this true Communion between Chriſt and the Soul, there is in his meaſure the ſame mind in him tha [...] was in Jeſus Chriſt. He in the general willeth the ſame things that Chriſt willeth. The Glory of God, the Sanctification and eternal Salvation of his own Soul, and the Souls of others, he can as to the main ſay, Fiat voluntas mea; mea quia tua. Let my will be done, mine becauſe thine. If he doth in any thing err, and not will what Chriſt willeth, it is through ignorance, paſſion or infirmity, when he ſeeth his error, his will altereth; hence in our prayers, in things as to which we are not ſure that it is the will of God we ſhould have them, every true Chriſtian, though he may ask for them, prayeth after his Lord's copy, nevertheleſs not my will but thy will be done. Canſt thou ſay this? That the ſame Spirit is in thee that was in Chriſt, that in the general, in the main thou willeſt nothing but what Chriſt willeth, that thou art one Spirit with Chriſt?

Secondly all Conjugal Communion requires forſaking of Father and mother, Gen. 2. 24. A forſaking them to that degree, as to dwell with the Husband, ſo as to adhere to the Husband, or Wife in caſe of an oppoſition, this is alſo the Law of this Spiritual Marriage Pſal. 45. 10. Hearken O Daughter and conſider, and encline thine Ear. Forget alſo thine own people, and thy Fathers Houſe, The Wife that will maintain duly her Conjugal Communion muſt: 1. Not dwell in her Fathers houſe if he may not be with her there. 2. She muſt forſake the Precepts, Counſels and Advice of her deareſt relations, where it is contrary to the will of her Husband. She muſt 3. Forſake them in what they are Enemies and oppoſite to her Husband. What are our own people? What is our Fathers Houſe? But the world and men of it, the Counſels and Imaginations, and inclinations of our own hearts? A true Chriſtian that is by Faith united to Chriſt is not obliged in order to his or her Communion with him, wholly to [Page] forſake the world, and caſt off Earthly Friends converſe or relations, he is onely bound Not to dwell in the world not to make that his whole buſineſs, but to have his heart in heaven, to uſe the world as if he uſed it not. Not to hearken to the Precepts, Counſels, and Advices of the world contrary to the will of Chriſt. Not to take the worlds part in oppoſition to the Law of Chriſt; thus much the Wives Conjugal Communion with her Husband, and the Souls Spiritual Conjugal Communion with Chriſt calls to it for, the preference of Chriſts will, both to its own natural Will, and to all the Wills of men.

Thirdly. Look as in Marriages, the Communion following that moral Union requires a cleaving of the Married Perſons each to other, Gen. 2. 24. So the Communion that followeth this Myſtical Union requireth this of every Chriſtian, to cleave unto Chriſt, to his Truths, his Intereſts and Concerns in the World, his Friends, his Will, all that is his. This cleaving I underſtand not as reſtrained to the inward motions of the Affections, as it is ſaid, Sechem's heart clave to Dinah: But I extend it further to all overt Acts, by which this inward Affection may be diſcovered, in the ſame ſenſe as we ſay to our Friends. I will ſtick to you, or I will ſtand by you. Chriſt performs his part he ſticks, he cleaves to the Believers, in all its Spiritual Combates, and Dangers with, or from, the World, the Fleſh, and the Devil: Thus muſt we cleave to him.

Fourthly, 'Tis a piece of Conjugal Communion. That the Wife does nothing but ſhe will firſt acquaint her Husband with it, ask his Counſel, take his Direction. The Husband alſo imparts much of his Counſel to his Wife: 'Tis a piece of our Communion, true Communion with Chriſt, to do nothing without taking Counſel of him in his Word, without asking his Directions in Prayer, in every difficulty where we have not a clear direction in the Word of God, to fly to him by Prayer and Supplications.

Are your Souls willing to entertain ſuch a Communion with Chriſt as this is? Are you deſirous of it? Do you pray for it? This ſpeak [...] eth well for the Union betwixt Chriſt and your Souls, nothing leſs than this will.

Uſe 3. This Diſcourſe may be further uſeful to ſome Souls, that it may be cannot ſatisfie themſelves in that Communion which they have with the Lord Jeſus; they would willingly that Chriſt ſhould impart more of his Loving-kindneſs, and of his Power to their Souls, and they are troubled, that they can no more freely, no more fully [Page] give up themſelves to him; their Hearts are not united enough to love and fear God, and indeed the beſt Souls are ſeldom ſatisfied in the Reception of Grace, or in the Actings of it. Now ſuch Souls as are overmuch troubled in this caſe, troubled to that degree as for want of degrees to ſuſpect all the truth of Grace in their Souls. This may be ſome ſatisfaction to hear, that it ſpeaks a Soul to be the Spouſe of Chriſt to be truly willing, ſincerely deſirous, much in Prayer for thoſe degrees of neareſt Communion with Chriſt which it ſtands in need of. In Earthly Marriages three things are required, 1. Conſent of Parties. 2. Conſent of Parents. 3. Publication of it to the World. The firſt alone is eſſential to the Union. The ſecond to make it a perfectly lawful Act. The third only to avoid Scandal and to keep up Civil Order in the World. In the Spiritual Marriage the Conſent of Parties makes the Union. Chriſts Conſent to be united to thy Soul, is evidenced in his Word declared by us, who are his Proxies to eſpouſe you to this Husband. If thy Soul alſo truly conſents, if thou truly deſireſt this Union, and that Communion which followeth and ought to follow it, the Match is made, thou art joined to the Lord, though it may be there be not a Publication of it to thy own Soul, much leſs to the World.

Uſe 4. I ſhall conclude with a Word of Exhortation, To labour for this evidence of Grace. That you may be truly willing to, truly deſirous of ſuch a Communion with Chriſt, as I have been deſcribing. You that are yet ſtrangers to it, labour for the beginnings of it. You that find any thing of it, labour to uphold it, and labour for the Perfection of it. To the firſt, by way of Counſel, I would only ſpeak a few things.

1. Labour to be convinced of your ſad condition, till Grace hath brought you into this better State. Chriſt told the Woman of Samaria ſhe had had many Husbands, and he whom ſhe then enjoyed was not her Husband. Unregenerate Men have many Paramours; for there is no Soul but cleaveth to ſomthing, one mans Heart cleaveth to his Pleaſures, another to his Profits, but all theſe are not the reaſonable Souls Husbands, the Soul cannot feed upon theſe things. Let a Woman be married to a Man, and run away from him ſhe may have another Paramour, but he is not her Husband. It is Mans Caſe; he was in Creation united to God, he is run away from God, and followeth many Lovers, but none of theſe are the Souls Husbands. O therefore return to your firſt Husband, what can you imagine God ſhould do for any of your Souls, more than any [Page] one of you would do for a Wife, that had run away from you, and clave to another man.

2. Look as the Woman that wanteth her Husband, hath none that ſo naturally careth for her, none that will be a covering to her Head, or a Light to her Eyes, ſo neither hath the Soul in its ſtate of diſunion with God, any that will care for it, as to its Spiritual and Eternal Concerns. I might add the infinite advantages of this Union and Communion; I remember the Argument uſed by Hamor and Sechem, to perſuade their People into a Willingneſs to be circumciſed, that Sechem might be married into Jacob's Family. Shall not (ſay they) their Cattle, and Subſtance, and all that they have be ours, only conſent to them? Shall not the Grace, and Glory, and Kingdom of Chriſt be yours, only conſent to him, and be willing to a Communion with him? But it is the Lord that muſt perſuade Japhet to come, and to dwell in the Tents of Shem. No man comes to the Son but he whom the Father draweth; and while there is a ſpiritual Union, it is unreaſonable to think there ſhould be any Willingneſs in a Soul to any near Communion with Chriſt. We may uſe Arguments with Souls eſtranged from God, to reconcile them to him, and it is our Duty ſo to do; till God concurreth with the work of his Spirit they will be of no force.

Let me therefore turn to ſuch with whom this myſtical Union is made. Nor ſhall I need uſe words with any ſuch, to perſuade them to a conſent or willingneſs to, or deſire of this near Communion with Chriſt which I have been diſcourſing; there is no ſuch Soul but muſt be willing, muſt be deſirous of it: But there is none of them which hath attained, there's no ſuch Soul but hath attained ſomthing, nor any that hath attained to Perfection, none but may receive from Chriſt more than it hath received, none but deſireth his Heart might be more in ſubjection to Chriſt than it is. The way further to attain is Prayer, rightly ordered Prayer. It is the Spouſe that ſpeaketh in the Text, ſhe had attained, ſhe was already united to her Spiritual Bridegroom; but yet ſhe finds her Soul in a continuing need of his Influences, and further Tokens for good to be ſhewed unto her, for theſe ſhe uſeth Prayer as an appoſite means. Only we may ask and not receive, becauſe we ask amiſs. Let us look over the form of the Spouſes Petition, and ſee what we may learn from thence to guide our Souls in our Applications to God.

Firſt, The word in the Hebrew [...] in the future Tenſe, which is often uſed for the [...] Mood in the Hebrew, and may indifferently [Page] be tranſlated, Let him kiſs me, or He ſhall, or will kiſs me with the Kiſſes of his Mouth. Her Prayer was the Prayer of Faith. This is a prime requiſite in all our Prayers to God. Math. 21. 22. And all things whatſoever you ſhall ask in Prayer believing, you ſhall receive. Jam. 5. 15. The Prayer of Faith ſaveth the ſick. He (ſaith the Apoſtle) that cometh unto God muſt believe that he is, and that he is a Rewarder of thoſe that ſeek him. Nor is that General Faith enough for that Soul that goeth to God, for any particular Mercy, there muſt be a more particular Faith, both as to Gods Power, and Love, with reference to that good thing, that God is able to do that thing for him: yea and willing alſo ſo far as in his infinite Wiſdom he ſhall ſee it good. When the blind men had come to Chriſt begging Mercy, Matth. 9. 27, 28. (ſaith he) Believe you that I'am able to do this? They ſaid, Yea Lord, then he touched their Eyes. Nay the Prayer of Faith ſignifieth more, a truſting and relying on God for the doing of the thing we ask. It is very much to obſerve how much the holy Scripture layeth upon this with Reference to the hearing and anſwering our Prayers. Jam. 1 5. If any of you lack Wiſdom let him ask of God: But (v. 6.) let him ask in Faith, nothing wavering: According to your Faith (ſaith Chriſt) ſo be it to you. The Unregenerate man cannot ask in Faith, he wants the Habit, his Soul is ſhut up in Unbelief, and Gods People may be too guilty of not asking in Faith, giving too much way to temptations, and hearkening too much to the jealouſies and ſuſpicions of their own Souls.

Secondly, The Spouſes Phraſe ſpeaks an holy boldneſs. He ſhall kiſs me with the Kiſſes of his Mou [...]h, Indeed this differs but gradually from the other it muſt be a boldneſs of Faith, and in this Senſe we are to come boldly to the Throne of Grace. Eph. 3. 12. We have boldneſs and acceſs with confidence, through the Faith of him. Hence Heb. 4. 16. Let us therefore come boldly unto the Throne of Grace, that we may obtain Mercy, and find Grace to help in a time of need.

Thirdly The abrup [...]neſs of the Phraſe ſpeaketh Paſſion, and Ferveney. The fervent Prayer of the Righteous availeth much. Jam 5. 16. [...], The working Prayer When the whole Soul is in Prayer ſet on work, the Underſtanding diſcerning the good the Soul prayeth for, diſcerning God able to give it, and willing alſo, diſcerning the Promiſe by which God hath made himſelf a Debter to the Creature for it. The Will in willing it, the Affections in intenſe deſires of it. Men may pray, and their Souls be hardly ſet at work [Page] at all, only they ſo far as it influenceth the Eye to ſee Words in a Book, or the Underſtanding to invent Words which the Tongue may utter. This Prayer ſignifies little, it is the fervent working Prayer that availeth much, when the whole Soul is at work, wreſtling with God as Jacob did, that it may receive the Bleſſing.

Fourthly, The form of the Word ſpeaks Reverence: Let him kiſs me. O that it might pleaſe the Lord to kiſs me, (ſo much the Phraſe ſounds in our Dialect.) In all our Service of God, he requireth Reverence and a godly Fear. He that dareth not to come to God, but doubteth whether he may preſume to ask of him, knoweth not the Lords goodneſs, he that dares to come without Reverence knoweth not the Lords Majeſty, and Greatneſs. As boldneſs and Confidence without doubting, becomes us with reſpect to his Goodneſs, Love, and Faithfulneſs, ſo Fear and Reverence becomes us with reference to the Greatneſs and Majeſty of the Divine Being.

Laſtly her Speech ſpeaketh Modeſty: She asketh but a Kiſs. Modeſty is not oppoſite to an holy Boldneſs in Prayer. She peremptorily asks ſomthing which might ſpeak his ſpecial peculiar Love: Yet there is a modeſty imported in her words, in that ſhe asketh no more than the Kiſſes of his Mouth. In three things we ſhould ſhew a Modeſty in Prayer, if it be rightly ordered.

1. In the asking the good things of this Life, with a due Submiſſion to the Will and Wiſdom of God. It ſpeaketh too much boldneſs with God, to be too importunate for things that are not abſolutely and infallibly good for us under all circumſtances. It is enough for us that God hath promiſed to withhold from us no good thing. We prefer our own to the Divine Wiſdom, in ſuch importunities.

2. In the asking of Spiritual Mercys Modeſty ought to be ſhewed alſo, in ſubmitting our ſelves to the VVill of God, as to Diſpenſations, or Degrees of gracious Manifeſtations, not abſolutely neceſſary; they may be asked, but they ought to be asked with limitations; if God ſeeth they be good for us, if he that knoweth our Hearts, ſeeth that we will uſe them for his Glory, &c.

3. In not preſcribing time to God, as to the granting of thoſe things, which are not in the preſent time neceſſary. We ought to believe God wiſer than our ſelves, and to limit our Requeſts by the Terms of his Promiſe, to beg the things which God hath promiſed, upon the Terms which he hath promiſed.

[Page] I have now finiſhed my Diſcourſes as to the Spouſes firſt Petition, Let him kiſs me with the Kiſſes of his Mouth: I ſhall in my next exerciſe proceed to the Argument by which ſhe backeth this her firſt Petition, For thy Loves are better than VVine.

Sermon IX.

Canticles 1. 2.

For thy Loves are better than Wine.

I Have done with the Spouſes firſt Petition, Let him kiſs me with the Kiſſes of his Mouth: Wherein (as I have ſhewed) ſhe manifeſted her Deſire after near, and ſpecial Communion with her beloved, and ſome diſtinguiſhing token of his favour; I come now to the Argument, by which ſhe backeth this Petition, that is expreſſed in the words I have now read to you. The Argument is drawn, from the value ſhe had for his Love. The reaſon of her before mentioned Deſire, was the excellency ſhe apprehended, in the favour of her Lord, which ſhe expreſſeth in a way of compariſon; She ſaith, It is better than Wine. And ſhe makes this her Eſtimate of the Love of Chriſt, an Argument for Gods manifeſtation of it to her Soul. I ſhewed yon the Senſe of the words before, I have nothing now to do, but to diſcourſe the Propoſitions ariſing from the words ſo opened, the firſt of which was.

Prop. That Chriſt hath Loves. There are Loves in Chriſt. He is not onely lovely, and ſo the object of our Love, the chiefeſt of Ten thouſand; but he is Loving, and we are the Obiects of his Love. Of old, He rejoiced in the habitable parts of the Earth, and his Delights were with the Sons of Men, Prov. 8. 31. The Apoſtle telleth us, 1 Jo. 4. 16. That God is Love. It muſt be underſtood of God in Chriſt: For take Man as he is ſtated upon the Fall, and our God is towards him a conſuming Fire. We are in that ſtate as Stubble, dry Stubble, he is a conſuming Fire; But the Apoſtle tells us [Page] 2. Cor. 5. 19. That God was in Chriſt reconciling the World to himſelf. God in Chriſt is Love toward poor Creatures. There are Loves in him. Let me a little open the Term. I deſire you to take notice of Two things. 1. That it is Spoken in the Abſtract; 2. In the plural number, not Love but Loves.

Firſt, Love in the ſtrict, and proper Notion of it, ſignifieth the Perſons or the Creatures Propenſion and Inclination to ſome Object, and its Complacency in it. And in this Abſtract, and purer Notion of it, it agreeth to the Divine Being, and Chriſt is the Subject of Love, There is in the eternal Son of God, ſtrong Propenſions and Inclinations to do good to the Sons of men. To love, the Philoſopher ſaith, is Velle bonum; to will good to another: There is in Chriſt a Propenſion a ſtrong Inclination to will good to the Sons of Men; He hath a Complacency in ſome of the Sons of Men. Love is a Term that ſignifies Affections, and all our Affections are but the motions of our Wills towards their Objects. We ſay, there are no Affections in God: That is true; But there is ſomething in the Divine Being, which is proportionable to what in us we call Affectiions. In us Affections are extravagant Motions, mutable Paſſions; there are no ſuch things in God: In us ſomthing out of our ſelves draws out our Love. There is no ſuch Paſſions and Affections in God: But if we conſider Love in its pure Nature, as it is the kind motion of the VVill to an Object, ſo Chriſt is Love, and he hath Loves; that is, there is in him, pure and admirable Propenſions and Inclinations of his Will to do good to the Children of Men, eſpecially to ſome particular Souls amongſt the Sons of Men. Theſe indeed are not kindled in the Divine Being, from any thing in us, or out of itſelf, as Flames of Love in the Creature uſually are: Yet even in Creatures Love oftentimes is an inaccountable thing, but in God it is always ſo; he ſheweth Mercy becauſe he will ſhew Mercy, and loveth freely. That's the firſt thing.

But Secondly, The word is plural, not Love but Loves. God is one, and his Love is one, Chriſts Love is one in himſelf, but as the River, that went out of Eden to water the Garden of Paradiſe Gen. 2. 10. was one in its Original, and Source, but from thence it was parted, and became into four Heads. So that O [...]eneſs of the Divine Propenſion and Inclination to do good to poor Creatures, being out of the Divine Being it divides itſelf into many Heads, and as the Sea which is one in itſelf, yet as it paſſeth by ſeveral Lands and waſheth upon various Shoa [...]s. receives ſeveral Names, and ſo admits of a plural [Page] number; ſo the Love of Chriſt, which in him is but one Good-will to poor Creatures; yet as it ſheweth itſelf, in Serving the neceſſities of various Souls, or the various neceſſities of the ſame Soul, ſo it becomes Loves, and admits of plurality, there is in Chriſt pardoning Love, and an healing Love, a ſtrengthening Love. and a comforting Love; therefore the Spouſe ſaith Thy Loves. There is but One Love in Chriſt, but it becomes many when it waſheth upon various Shoars, and toucheth our diverſe wants.

Thirdly, The plural Number ſpeaketh the Dimenſions of that Love which is in Chriſt, or rather the want of D [...]renſions in it. The plural number hath no bounds, the ſingular is bounded by Unity, but the plural hath no bounds, if you be to expreſs Millions of Millions of Millions, 'tis all ſtill but the plural number. Loves reacheth infiniteneſs. When the Spouſe ſaith, Thy Loves, it is as much as thine infinite, unmeaſurable Love, Chriſt hath not only a good Will, a kind Inclination, and Propenſion to the Sons of Men, but an infinite, unmeaſurable, unfathomable Propenſion and Inclination to do good to the Souls of his Saints. The Apoſtle prayeth for the Epheſians. Eph. 3. 17, 18. That Chriſt might dwell in their Hearts by Faith, that they being rooted and grounded in Love, might be able to comprehend with all Saints, what is the bredth, and length, and, depth, and beighth, and to know the Love of Chriſt which paſſeth knowledge, heighth, and depth, and length, and bredth, are the boundaries of our knowledge but the Love of Chriſt paſſeth knowledge.

Fourthly, Love ſignifies ſome Specialties of Affection. A good man hath Love for many Women, but Love's only for the Wife of his Boſom. Loves ſignifie both a common, and a ſingular and ſpecial Love. Chriſt hath a Philanthropy, or common Love for all the Sons of Men, but he hath an [...], a ſpecial Love and Kindneſs for ſome. Joſeph cauſed all his Brethren, to have a Meſs ſet them, but for Benjamin, a double Meſs. God gave Eſau the Mountains of Edom. There was Love, but Jacob had the Bleſſing, Eſau had his Love, Jacob had his Loves. That the Goſpel is preached to every Creature, is from Chriſts Love, but that any by the Goſpel are made New creatures this is from his Loves. It is kindneſs to them that they have the Goſpel, but a far greater kindneſs, a kindneſs of another nature to the Soul that it is inabled to receive the Goſpel, and is turned into the likneſs of it.

5. Loves may ſignify the Effects, and indications of Love, and indeed [Page] Terms of Affection applyed unto God, do very ordinarily in Scripture ſignify this, Et affectum, & effectum; Both the Motion of the Divine Will within itſelf, and the effect of it, upon the Creature. So it is true, that Chriſt hath Loves, his Good-Will to poor Creatures doth not exhauſt itſelf in one or another Emanation, in one or another Stream, but in various Emanations, in a multitude of Streams, and thus you ſee there are two things in the Propoſition aſſerted.

1ſt. That in the Lord Jeſus Chriſt, there is an infinite, unmeaſurable Good-Will to the Childr of Men, [...] ſuch of them as are by Faith united to him.

2dly. That this Good-will of Chriſt toward them, declareth itſelf in a great variety of Indications and Effects, Suted to their various neceſſities; It is not a Love that evaporates in Air, as the Love of ſome impotent perſons, whoſe Love towards us terminates within their own Souls.

Theſe are the two Points I have to prove, and they, are of exceeding eaſy demonſtration, to thoſe who believe the Hiſtory of the Goſpel, or the Matter, and Propoſitions of the whole Word of God.

Solomon tells us of Chriſt under the notion of Wiſdom (the Apoſtle calls Chriſt The VViſdom of God, 1. Cor. 1. 24.) that before ever the Earth was, when there were no Depths nor Fountains abounding with VVater, when God prepared the Heavens, and ſet a compaſs upon the face of the Deep, when he eſtabliſhed the Clouds, Prov. 8. 24. 25. 31. He was Rejoycing in the habitable part of his Earth, and his Delights were with the Sons of Men. The Apoſtle tells thoſe of the Epheſians who were Saints and faithful, That they were choſen in Chriſt before the Foundation of the VVorld, that they ſhould be holy, and without blame before him, in Love, predeſtinated unto the Adoption of Children, by Jeſus Chriſt to himſelf, according to the good pleaſure of his VVill. To the Praiſe of the Glory of his Grace, wherein [...] hath made us accepted through the Beloved, in whom we have, Redemption through his Blood, the forgiveneſs of ſins, according to the Riches of his Grace. &c. There is no portion of the Word of God, that part of it eſpecially which we call the Goſpel, but affordeth us an abundant proof of this; What meant his being made Surety of a better Covenant for us (as the Apoſtle to the Hebrews tell us?) His being given for a Covenant for the people, Iſa. 42. 6. a Light to the Gentiles, to open the Eyes of the blind to bring out the [Page]Priſoners from the Priſon, and them that ſit in Darkneſs out of the Priſon-houſe? His being the Lamb ſlain from the beginning of the VVorld, Rev. 13 8. His Speaking by the Mouths of the Prophets (as the Apoſtle tells us) His growing up as a tender Plant, and as a Root out of a dry ground, having no form, nor comlineſs, nor beauty to be deſired, his being deſpiſed, & rejected of men, a man of ſorrows and acquainted with griefs, his bearing our griefs, and carrying our Sorrows, being Smitten of God, and afflicted, his being wounded for our Tranſgreſſions and bruiſed for our iniquities, when the chaſtiſement of our peace lay upon him? His ſuffering ſtrips that we might [...]e healed, &c. What ſignified his incarnation, his death and [...] his reſurrection, and aſcenſion, his taking care for his Goſpel to be preach'd to every creature, &c. his being grieved for the hardneſs of peoples hearts, and troubled for their unbelief, his frequent preaching while he was upon the Earth, his weeping over Hieruſalem, his invitations of people to come unto him that they might have life, his complaints that they would not come unto him, &c. I ſay what do all theſe things ſignify from him who needeth not his creature, being over all God bleſſed for ever, but that he hath loves, an infinite good will to the Children of men? No man is at coſt, taketh pains in any buſineſs, ſuffereth hard things to go through it, but either out of kindneſs to himſelf or to another. Our Lord did not do, and ſuffer theſe things for himſelf, he had no need of them, if it were for us it ſpeaks his loves.

2. But this is no more than what every one who owneth Chriſt, and the Goſpel will eaſily grant, That Chriſt is Love and hath a Love for the Sons of men, yea and that there is an infiniteneſs, and unmeaſurableneſs in the Love of Chriſt. But that he hath Loves in the Other ſenſe: Some Specialties of Love, ſome particular propenſions to ſome Souls more than others; this is what the proud world cannot ſo eaſily digeſt. Yet is this as plain in the Revelation of holy Writ as the other. It ſpeaks of an Election or choice of ſome to Holineſs and Happineſs before the foundation of the world; the choice of Some muſt ſuppoſe the paſſing by or not electing others, experience ſhews us that not onely the good things of common pro vidence, but even the external means of Grace are granted to ſome not to others.

3. Neither doth this grate ſo much. The moſt perverſe opiners in this point muſt grant the publication of the Goſpel, an effect of the Love of Chriſt, and that there is a very inequal diſtribution of it by [Page] the wiſe Providence of God, but as to them to whom the Goſpel is alike preached, they know not how to allow Loves in Chriſt; have they then forgot what the Apoſtle ſaith, Rom. 9. 6. For they are not all Iſrael which are of Iſrael; Neither becauſe they are the ſeed of Abraham are they all Children: But in Iſaac ſhall thy ſeed be called, that is, They who are the Children of the fleſh theſe are not the Children of God, but the Children of the Promiſe counted for the ſeed. And again. Rom. 2. 28. 29. He is not a Jew which is one outwardly, neither is that circumciſion which is outward in the fleſh: But he is a Jew which is one inwardly, and circnmciſion is that in the heart, in the Spirit, and not in the Letter, whoſe praiſe is not of men but of God. Doth not experience teach us that even where the Goſpel is preachd ſome repent of their ſins, ſome are hardened, ſome believe, others are lockt up in unbelief, ſome are holy and blameleſs, others are leud, and profane. But they will ſay. This is not from any Loves in Chriſt, he his alike to all, but from the differing motions and inclinations of the will of man. I yet ask, Whence is it? Seing human Souls are Equal and have the ſame powers, and faculties, how comes it that one man loveth God, and the ways of God, another hates and abhorreth every thing almoſt that hath the image and Superſcription of God upon it? Is a man a God to himſelf and the firſt cauſe of any motions that are truly and ſpiritually good? Is it not God that giveth to will, and to do, of his own good pleaſure? Hath a man any thing which is good which he hath not received? If one hath received ſuch a power, ſuch an inclination, ſuch a diſpoſition from God, there is Special Love; then Chriſt hath Loves beſides a common Philanthropy, a good will to the generality of mankind, ſhewed in other things which will not bring Souls to Eternal Salvation, he hath a ſpecial Love and kindneſs to ſome Souls, which he manifeſteth in ſuch diſpenſations to it, as ſhall certainly bring the Soul to Eternal Life and Salvation; and theſe are thoſe of which the text Speaks.

But I have Spoken enough in evidence of ſo plain a Propoſition as this is. I come to the application.

Uſe 1. 1ſt. How ſhould this Revelation of Chriſt reconcile the world unto him. Chriſt hath Loves for us, why ſhould there be found in our hearts, or ways, any hatred to, or oppoſition againſt him? Yet is not the World full of this? What is an oppoſition to the publication of his Goſpel, an hatred to his Miniſters, to his People, to his Laws, and holy Inſtitutions, but an hatred to him? [Page] Chriſt hath ſo judged of it, he told ſome of the firſt Miniſter s of his Goſpel, Math. 10. 14, 15. That in the day of Judgment it ſhould be more tolerable for Sodom and Gomorrha than for thoſe that did not receive them, and hear his words. Wicked men, and Enemies to the Goſpel are in Scripture called unreaſonable men, 2. Theſſal. 3. 2. Abſurd men. The abſurdneſs, and unreaſonableneſs of men that are Enemies to Chriſt and the Goſpel (for of ſuch the Apoſtle ſpeaketh there, praying to be delivered from thoſe that are unreaſonable upon many accounts, but eminently in this, that they hate, & do all the deſpight & miſchief they can, to him who is full of Loves to them. We ſhall ſometimes find in men and women a ſtrange averſion from ſuch as truly Love them, they cannot get up their hearts, to love a man, or woman, that Loves them, but it is very brutiſh, very unreaſonable for any of us to hate, and malign, and to ſeek to deſtroy one that Loves us. Such brutes are all thoſe that are Enemies to Chriſt and his Goſpel. Chriſt hath Loves for us, theſe Loves are declared in his Goſpel, that declareth God in Chriſt reconciling the world to himſelf not imputing their ſins; the publication of the Goſpel, is a great act of this Love, the faithful Miniſters of the Goſpel, are the Meſſengers to publiſh this Love; what an unreaſonable thing it is now for men to make them the But of their malice? I remember when the Jews cryed out concerning Chriſt, Crucify him, Crucify him, and Pilate asked them, why? What evil hath he done? They like a company of unreaſonable bruits could give him no anſwer, but ſtill they cryed out the more, Crucify him, Crucify him. Doth not the ſame brutiſh cry hold up even at this day in ſome wretches mouths. They can give no reaſonable account why they ſhould oppoſe the publication of the Love of Chriſt to poor loſt Sinners, yet they do it with a rage reaching up to Heaven. This is now to be unreaſonable men. why ſhould you perſecute him who loveth you. Yet verily as St. Paul ſaid of himſelf The more he loved the Galathians the leſs he was beloved of them, So it feareth with Chriſt, and all that hath relation to him the more faithful the Miniſter of Chriſt is in preaching the Goſpel, the more diligent, and zealous he is to gain Souls to Chriſt, the moſt hated he is, and the reaſon is becauſe it thus fared with Chriſt. Joh. 15. 18. If the world hateth you, you know it hated me before it hated you. But Oh let this reconcile your hearts unto Chriſt. That he hath Loves. No ingenuous man but will repay Love for Love. He who repayeth hatred for Love, is of the Devil eminently, he doth [Page] Evil without a provocation, becauſe he Loves to do Evil.

Uſe 2. Secondly, What an Invitation doth this Notion afford to the moſt miſerable, forlorn Souls, to Kiſs the Son, to receive, and cloſe with the Lord Jeſus Chriſt. Whileſt our Lord was, upon the Earth, he told the people, That when he was lifted up he ſhould draw all men after him. Alas! that this word [All] in that Text muſt be engliſhed by Many. Chriſt is lifted up upon the Croſs, and therein he hath ſhewed us, that he hath Loves, Infinite Loves: For Greater Love than this hath no man ſhewn, than that a man lay down his Life for his Friends. Yet this is greater Love, while we were Enemies he dyed for us; Yet how few are drawn after him? How few can be perſuaded to accept him as their Lord and Saviour? What is the reaſon one man is drawn after his ſenſual Appetites, after his Luſts, and thoſe draw quite from Chriſt? Men cannot be his Diſciples, except they deny themſelves, mortify their Members. Others are drawn after the World, and are not at leaſure to come to Chriſt; and beſides, the friendſhip of the World is enmity with God! Others have ſome thoughts of coming to Chriſt, but they are afraid Chriſt ſhould not receive them. I ſhall have occaſion to Speak to the 2d ſort when I come to the next Propoſition, to ſhew you that Chriſts Loves are better then Wine: Indeed both to the firſt and Second I might Speak as Saul once to his Courtyers will the Son of Jeſſe give you Vine-Yards, &c. Can the World, can your Luſts, give you Peace of Conſcience and joy in the holy Ghoſt? Will they bring you to the favour of God, and to eternal Life? But they are onely the 3d Sort whom I would here Speak to. Is there a Soul here that is almoſt perſuaded to be a Chriſtian? A Chriſtian, not in Name, but in Deed, and is afraid Chriſt ſhould not be willing to receive it? Hear what God ſaith 2 Cor. 6. 17. Come out from amongſt them, and be you ſeparate (ſaith the Lord) and touch not the unclean thing, and I will receive you. Obſerve what I have bin diſcourſing, Chriſt hath Loves, an Inclination and Propenſion to do good to the Sons of Men; He hath declared it in a variety of gracious Acts from before the Foundation of the World. It encouraged the Servants of Benhadad to go to Ahab, to beg their Maſters Life, that they had heard that the Kings of Iſrael were merciful Kings. Let this be an incouragement to you to come to Chriſt, to hear that Chriſt is a merciful High Prieſt, who caſteth away none that cometh unto him. Certainly it would incourage the greateſt malefactor to go to a Prince to beg his pardon, and to th [...]o [...] [Page] himſelf into the arms of his grace and mercy, if he could but be perſuaded, that the Prince were full of Love, and had a particular propenſion and inclination of kindneſs to the family from which he derived. This you have heard particularly made good to you concerning Chriſt. You that have been the greateſt trangreſſors, the oldeſt Sinners, yet return and come, I remember, when Iſaac told Eſau, that Jacob had come before him, and got the bleſſing, he replyed, Father thou haſt many bleſſings, bleſs me alſo. It may be you may be thinking ſo in your hearts, ſuch, and ſuch perſons, they have obtained the bleſſing, they had not been ſo vile, ſo proſane as I have been. O but yet remember, the Lord Jeſus Chriſt hath many bleſſings, not Love, but Loves, come unto him, and he ſhall bleſs thee alſo. When thy thoughts are overwhelm'd in the thoughts of thy ſins, ſink them again into the thoughts of Chriſts Loves, thou wilt find that is as great a depth as the other is; Yea thou will find the ſame difference as betwixt the Shore, and the main Sea▪ Near the Shore the Mariner may find it ſeveral fathom water enough to drown a man: But off at Sea, he finds himſelf out of the ſoundings, all the lines he hath will find no bottom So a Soul in the thoughts of his ſins may find himſelf beyond his depth, he is drowned in the thoughts of them. Ah but yet there is a Sounding, his Sins are not Infinite; ſo there is a ſounding, but if he lancheth his thoughts into the depths of Gods grace, and Chriſts Loves, there is no ſoundings, let therefore no Soul be diſcouraged from coming unto Chriſt.

Uſe 4. Fourthly. Hath Chriſt Loves? How ſutable a Saviour hath God provided for poor ſinful creatures. The Apoſtle to the Hebrews Heb. 7. 26. having ſaid of Chriſt. v. 25. That he is able to the uttermoſt to Save them that come unto God by him addeth For ſuch an high Prieſt became us, &c. Give me leave upon this argument to make uſe of the ſame words. Chriſt hath Loves, ſuch a Saviour became the Sons of men, and that upon a three fold account.

1. As love ſtands oppoſed to hatred, and wrath, and Enmity. Conſidering man as Gods Creature, he was not hated of God, God h [...] teth not the work of his own hand; but conſidering him as a lapſed creature as degenerated into the Plant of a ſtrange Vine, after that God had created him a generous, noble plant, ſo he became the object of Gods wrath, hatred, and Enmity. We were Children of wrath by nature ſaith the Apoſtle, E ph. 2. 3. God is angry with the wicked every day, How Sutable, to us now is it, to have a Saviour? That is Love, and who hath Loves, conſidering the averſion [Page] in the holy Divine Beeing, from Mankind as rebellious Seed, a Seed of Evil▪doers? Who could have ſuited us to have become a Saviour unto us, but one who had akind propenſion, and inclination to us, inclining him to the great work of mans Redemption, and Reconciliation to God, eſpecially alſo conſidering, that there could be no remiſſion of ſins without blood, no reconciliation without the reconcilers Death, he had need have loves that ſhould dye for his Friend, and he much more who ſhould dye for Enemies that were by his death to be made friends.

2. As Loves ſignifies multitude, and infinitneſs of Love. We have all a multitude of ſins, and there is a kind of infiniteneſs in ſin; indeed our Acts of Sin are not infinite, we cannot number them, we cannot meaſure them, but they are to be numbred, that is our comfort; ſo that the ballance is on Gods ſide, he hath infinite Mercies. But there is an infiniteneſs of a will to ſin in every Sinners heart, if a Sinner were let alone he hath ſuch a depth of vileneſs in his heart, that if he were to live infinitely he would ſin without limits, without bounds, infinitely; there is an infiniteneſs in the guilt of Sin, we had need of a Saviour that ſhould have Loves, an infinite of Love, a multitude of Mercies for our multitude of Sins, numberleſs pardons for numberleſs Sinnings; we Sinned yeſterday, we ſin this day, and we ſhall ſin to morrow If Chriſt had not Loves, we could have no hopes.

3. Thirdly ſuch a Saviour became us. As Loves ſignifyes a Variety of gracious inclinations. We have a variety of wants, Our wants are not all of one nature, we have need of Love to pardon us and to bring us into a ſtate of favour, Love to preſerve us, and uphold us when we are in ſuch a ſtate of favour, One or another gracious aſpect, and inclination of Chriſt, would not have been enough for our Souls, which are not onely miſerable, and ſtand in need of mercy, but poor, and ſtand in need of the riches of divine grace, and naked, and ſtand in need of the long White robe of Chriſts righteouſneſs, and blind, and ſtand in need of his Eye Salve. We are all Emptineſs, and ſtand in need of his fulneſs that we might receive of his fulneſs, Grace for Grace. Leſs than infinite Loves, and variety of gracious inclinations, a readineſs to ſerve our Souls in a variety of diſtreſſes with a ſutable Supply of grace, grace ſuited to every neceſſity of our Souls could not have fitted our Souls which have not only wants and infirmities, but are incompaſſed about with wants, and infirmities.

Uſe 5. Fifthly, Let this report of Chriſt to your Souls ingage you to indeavour to be made the Objects of theſe Loves. I have obſerved to [Page] you before, that this text doth not ſpeak of the Love of Chriſt, with reſpect to his Father but with reſpect to us, to the Sons of men; they are the objects of the Loves of Chriſt here mentioned. How ſhould we all ſtudy and indeavour that we may be the Beloved, the objects of theſe Loves, not of his Love onely, but of his Loves. Arminians keep a great deal of ſtir with a Philanthropy in Chriſt, a common Love, which he hath for all the Sons, and daughters of men. Nor is the queſtion betwixt them, and other Divines ſo much about the thing, as the extent of it. Sober Divines will (many of them) grant in Chriſt a common Love to all mankind and ſpeak of ſome things which they take to be the effects, and products of it; but admit it, yet it is certain he hath alſo an [...], a good pleaſure of his will, or Special kindneſs to ſome Souls. So he hath Loves; that is, the benignity, and kindneſs of his inclinations is more to Some than to others. Let none of us ſatisfy our ſelves to be the Object of Chriſts Love, unleſs we be the object of his Loves. I ſhall preſs this onely with One Argument. It is this; Nothing but the Loves of Chriſt can ſerve our Souls as to their true Spiritual and eternal Concernment. There is a great ſtir made in the world, about a common Love which Chriſt ſhould have for all the Sons, and daughters of men, and there are many that would make the Death of Chriſt to be the Effect of this Common Love. And ſo conclude that he intentionally dyed for all and Every man. Others are not of that mind, but yet will allow, all men and women in the world to receive ſome good from Chriſt and that not onely conſidered as God over all bleſſed for ever, and one with his Father, and ſo in him we live, move and have our Being; But as Mediator. It is from him they ſay, that the world yet ſtands, that the Goſpel is preached to the worſt of men. I ſee little in this worth the contending for. I would gladly know what real advantage accrueth to any Soul from being the common object of Divine Love? Admitting that all ſhal! not be ſaved for whom Chriſt dyed (which they muſt hold who hold that Chriſt dyed for all and every man, unleſs they hold univerſal Salvation) I would fain know what relief any Soul can have from this notion of Chriſts dying for all which ſome ſo much contend for? Suppoſing that all men ſhall not be ſaved, but thoſe onely, whom Chriſt hath loved with a Special Love? Nothing can poſſibly revive a Soul troubled as to its Spiritual, and eternal concerns, but ſome evidence of that. It is ſaid of the young man who came to Chriſt ſo hopefully, Mar. 10. 21. kneeling to him, & ſaying, Maſter what good thing may I do that I [Page] may obtain everlaſting Life; that he loved him. With that general Love which he hath for all his Creatures eſpecially ſuch as have any ſeeds of goodneſs in them; yet the Text ſaith he went away Sorrowful. Let us labour for the Special Love of Chriſt: Such tokens of his Love as may diſtinguiſh betwixt us and thoſe who ſhall periſh.

Uſe 6. But (to ſhut up this Diſcourſe.) This notion calleth upon all of us who would be like Chriſt to have Loves alſo. There are two Loves, which are much our duty upon this view of our great Lord and Maſter, 1. Love to him. 2 Love to our Neighbours, eſpecially thoſe in whom any thing of Chriſts appears.

1. It calls to us for Loves to Chriſt. This in point of gratitude; If (Saith our Saviour) you love them which love you, what reward have you? Do not even the Publicanes the ſame? Our Love to Chriſt is but a Love to him who hath Loves for us, and indeed this ſpeaketh to all men for Love to him, but more eſpecially, O Love ye the Lord, all you his Saints. It is the opinion of great Divines, that all the world is beholden to Chriſt as Mediator, that from his Mediation there iſſueth ſome good to the worſt of men. But he hath eminently extended his Love to his Saints, he hath loved them with a ſingular Love. If there ſhould be Love wanting in their hearts to Chriſt they ſhould be of all men, and women in the world moſt inexcuſable, what could he have done for any of the Sons of Men which he hath not done for them? What greater thing could they have asked of him, then he hath prevented them in asking? O Love you the Lord all you they that believe. Do you ask me how you ſhould ſhew your Love to him? The firſt motions of Love are in the heart; Love there is ſeen in delighting in him, breathing after him. It next ſhews itſelf by the lips Speaking well of him to others, defending his intereſt, and concern in the world. If we come to more external acts; That of David, Pſ. 16. 2. 3. is true here, O my Soul thou haſt ſaid unto the Lord thou art my Lord, my goodneſs extendeth not to thee, but to the Saints that are in the earth, to the excellent on whom is all my delight. Our Love to Chriſt muſt be ſeen in our actings in our ſtations for the honour, glory, and concern of Chriſt in the world. In our kindneſs to the poor flock of Chriſt. Chriſt calls a want of Love to them a want of Love to himſelf 25. Math. But that brings me to the Second with a ſhort diſcourſe upon which I ſhall ſhut up this diſcourſe.

2. It calls you for Love to men eſpecially to thoſe in whom you ſee any thing of Chriſt. The argument for this ariſeth from our [Page] duty to ſtudy a Conformity to Chriſt, he had a kindneſs for all, when he was born, good will towards men was proclaimed by the multitude of the Heavenly hoſt Luke. 2. 14. There alſo lyeth an obligation upon usfrom the law of Chriſt and from this great Example, to be kindly affectionate toward all, There lyeth alſo a Precept upon us to do good to all. And again ſaith the Apoſtle. Owe nothing to any, but this; That you love one another. Indeed there is not the ſame degree of affection, nor the ſame acts of Love due to all (as to that we muſt be ruled by the Word of God,) but Love is a debt upon us which is due to all men. Therefore wrath, hatred, anger, ſtrife, malice, are [...] where reckoned up by the Apoſtle as the fruits not of the Spirit but of the fleſh. In a kind Child of God there ſhould be a general love and kindneſs to all mankind, though to be expreſſed in a Scriptural order as to the degrees, and acts of it. So it was in Chriſt.

2. But ſecondly it calls to you for a more Special diſtinguiſhing Love to all thoſe in whom you ſee any thing of Chriſt. Do good to all (ſaith the Apoſtle) but eſpecially to the houſhold of Faith. The Soul of every Member of Chriſt ſhould cleave to theſe, with whom he is united, not onely by a common nature (being the ſame fleſh and blood with him) but by a common faith, by the ligament of Members of the ſame body, whereof Chriſt is the head. Give me leave to preſs this the more upon this argument becauſe I find the Apoſtle St. John preſſing it upon the ſame Topick, 1. John. 4. 11. If God ſo loved us we ought alſo to Love one another. v. 12.—If we love one another God dwelleth in us and his love is perfected in us, v. 16. He tells us that God is love and he that dwelleth in Love dwelling in God. Every good Chriſtian may ſee much more in the meaneſt, pooreſt true Chriſtian to ingage him to Love him or her, than Chriſt could ever ſee in the higheſt Saint to oblige or move Chriſt to love him or her. When thou wallowedſt in thy blood, when thou hadſt nothing of the lineament of a Saint in thy Soul not ſo much as a line of any Spiritual Goodneſs, he paſſed by thee, and it was with him a time of Love as to thy Soul; there is not a child of God in the world, but there is ſomthing of holineſs, and righteouſneſs, ſomething of the image and Superſcription of Chriſt to be ſeen in his Soul, ſomething of the Divine nature reſplendent in his Soul. It may be there is more in ſome, leſs in others, but there is in all ſome. When thou haſt a temptation upon thee to averſate thy brother, or to turn away thy heart, or head, [Page] or hand from him. O remember Chriſt hath loves and and he that dwelleth in Love dwelleth in him. And that it is he whoſe heart is full of of Loves for thee who hath commanded thee to Love thy Brother. But I have ſpoken e nough to this firſt Propoſition.

Sermon X.

Canticles 1. 2.

For thy Loves are better than Wine.

IN my laſt diſcourſe I ſhewed you that Chriſt hath Loves, kind affections, and inclinations to the Children of men and more eſpecially to the Souls of his Saints, which he is ready to declare and expreſs, yea hath already expreſſed in acts of kindneſs, and theſe not of one but various kinds, ſuted to the reſpective neceſſities of his people, a ſalve for every Sore, a Supply for every want. I come now to ſhew you the quality of his Loves, which in my Text is ſet down poſitively, and comparatively. In our tranſlation according to our Idioms or propriety of Speech the poſitive is to be underſtood in the comparative particle. A thing cannot be called better than another, unleſs it hath ſome poſitive abſolute goodneſs in it ſelf, but in the Hebrew it is more plainly expreſſed. That ſaith, Are good before Wine. (It is their way of expreſſing comparatives.) It makes no difference in the ſenſe. Good before Wine. And better than wine, are phraſes of the ſame ſenſe. In the Explication of the Text I told you that though Wine ſtrictly ſignifies the juice of the Grape, yet by a Synechdoche here it ſignifyeth all created goods whatſoever can be ſweet or profitable or advantageous to us. The Propoſition is plainly this.

Prop. The Loves of Chriſt are good befo e [or better than] all created comforts, and enjoyments whatever. I have already ſhewed you what the Loves of Chriſt ſignify, viz. His good will, his kind affections and inclinations to the Souls of men. Of theſe here the Spouſes [Page] predicates. 1. A goodneſs. 2. A tranſcendent and excelling goodneſs. My work muſt be to demonſtrate both. 1. That they are good. 2. That they are good before wine, before all Sublunary goods, all created comforts of what nature ſoever. 1. That they are good.

The true nature of all good lyes in the conveniency and Sutableneſs of things which we ſo call to ſome wants, and neceſſities that we have and lye under. Hence the Philoſopher deſcribes Good to be the Object▪ of our deſires, what all men deſire, for we deſire nothing, but in order to the ſupply of ſome want or other that we are ſenſible, and apprehenſive of. A man may indeed deſire what is not good, but he muſt apprehend ſome goodneſs in the thing which he deſireth. So that to demonſtrate the loves of Chriſt to be good, there needs no more than to prove them convenient, and admirably Suited to ſome thing which we want to Supply us in that want. That I may reſtrain my diſcourſe to the Loves of Chriſt as mediator, I ſhall only premiſe, what I hope you all believe: That we have Souls as well as Bodies, the Soul is an eſſential part of man, and as much excelling and better than the Body, as the body is better than rayment This admitted, whatſoever ſuiteth the Soules wants muſt neceſſarily be good and eminently good. The Souls wants are many, but its principal wants are reducible to five heads. 1. Pardon, Righteouſneſs, Peace, Purity, Hopes, or aſſurance of Eternal life and Glory.

1. It wanteth pardon of Sin. This is a want which the Soul brought into the world with it, it was by nature dead in treſpaſſes and Sins, conceived in Sin, brought forth in iniquity, a Child of wrath by nature Eph. 2, 3. This want hath grown upon the Soul from the day of its birth. Its Child-hood and youth were altogether vanity; who knows the Errours of his life? The righteous falls ſeven times a day, who can tell how often he offendeth? It is true, not one of many is ſenſible of this want, but that only increaſeth their miſery. It is certain this is a great want of a Soul, Chriſt elſe had never directed us to pray, Forgive us our debts. There is a debt of ten thouſand Talents, upon every Soul, that hath not taſted of Chriſts pardoning grace. That it is not arreſted for it proceeds only from Gods patience, who ſometimes beareth long with veſſels of wrath fitted for deſtruction. The Love of Chriſt is Suited to this want. It is he that forgiveth Sins and waſheth the Soul from the guilt of ſin with his blood. He dyed for our ſins (ſaith the Apoſtle.) [Page] He was wounded for our tranſgreſſions, and bruiſed for our iniquities ſaith the Prophet Iſaiah. Ch. 53. 5. We have Redemption, and forgiveneſs of Sins through his blood. This Love of his, is ſo ſuited to this want of the Soul, that it can be ſupplyed no other way. God forgiveth ſin and none but he: who but the creditor can diſcharge the debtor; but it is for Chriſts ſake that God forgiveth us, Eph. 4. 32. Without blood there is no remiſſion; this was tipyfyed (as the Apoſtle teacheth us) by the Beaſts of old ſlain for Sacrifices of Expiation, and Atonement, and without his Blood we could have had no Remiſſion; for it is very vain (as the ſame Apoſtle inſtructs us) for any to think that the blood of Bulls and Lambs and Goats could de away Sin.

2. Secondly, The Soul wants Righteouſneſs. A righteouſneſs wherein it ſhould ſtand before God as if it had never ſinned againſt him. For the righteous Lord (ſaith the Pſalmiſt) loveth righteouſneſs, and the Apoſtle tells us Rom. 3. 15. That God declareth his righteouſneſs for the remiſſion of Sins. Such is the nature, or at leaſt ſuch is the will, of God, that he remits no ſins, but upon a firſt declaration of his righteouſneſs. Neither doth God accept any Soul but the righteous Soul: we have no righteouſneſs, our works will not make this Web. God therefore imputeth Righteouſneſs without works. Rom. 4. 6. In the Goſpel God hath revealed his righteouſneſs from faithto Faith. Rom. 1. 17. This is the righteouſneſs of Chriſt. Rom. 8. 3. For what the law could not do becauſe it was weak through our fleſh, that God himſelf hath done, ſending his Son in the likeneſs of ſinful fleſh, and for ſin condemning ſin in the fleſh, That the righteouſneſs of the Law might be fulfilled in us. Hence Chriſt is by the Prophet called the Lord our Righteouſneſs, and the Apoſtle ſaith he was made of God for us wiſdom, righteouſneſs; And hence the Apoſtle Prayeth. Philip. 3. 8, 9. That he might win Chriſt, which he expounds. v. 9. And be found in him, not having my own righteouſneſs which is of the Law, but that which is through the Faith of Chriſt, the righteouſneſs which is of God by faith. It is called the Righteouſneſs of God becauſe it is that which God accepteth us for; the righteouſneſs of Chriſt, becauſe it is his perfect Satisfaction to, and obedience to the law; and the righteouſneſs of faith becauſe it is by faith, by us received, and applyed, and made ours. But in Chriſt and from Chriſt the Soul muſt find, and have that righteouſneſs in which alone it can ſtand before God.

3. A third great want of the Soul is Peace. Peace with God. [Page] Peace with itſelf. Rom. 8. 7. The Carnalmind is Enmity to God. Take a man in his natural ſtate, he is an Enemy to God, and God is an Enemy to him. He hath no peace with God, and if he hath any quiet in his own mind, it is but a Truce not a Peace, the product of Gods ſilence, not the product of his favour. Now in Chriſt and in him alone the Soul hath peace. In the world (ſaith our Saviour to his diſciples) you ſhall have trouble, but in me you ſhall have pcace. My peace, ſaith he, I give unto you, I leave with you; It is he that hath reconciled the whole number of the elect to God by his death, and it is he who doth by his Spirit, and the word of reconciliation committed to his Miniſters actually reconcile Souls unto himſelf. He is therefore called our Peace, we have Peace with God through him, Rom. 5. 1. And therefore the Apoſtle in all his Salutations prefixed to his Epiſtles prayeth, Mercy and Peace from God our Father, and from the Lord Jeſus Chriſt.

4. A fourth great want of the Soul is Purity. No unclean thing ſhall enter into the new Jeruſalem, Take the Soul of a Chriſtian Naturally, it is an impure, filthy Soul; what can be clean that is born of a Woman? Or how can that which is clean come from that which is unclean? The connate proneneſs of our hearts to whatſoever is evil, and the natural averſion of our hearts to any thing that is good is a ſufficient proof of this. The promiſe of the clean heart, and of the new heart in Ezek. 36. (as you know) are both from God. and Heb. 9. 14. the Apoſtle tells, us That the blood of Chriſt purgeth our Conſciences from dead Works to ſerve the living God: Hence the Apoſtle. 1. Cor. 1. 30. Telleth us, that Chriſt is made unto us Wiſdom, Sanctification, and Redemption.

5. The 5th great Want of the Soul which I mentioned was, Hopes or Aſſurance, of an happy Exiſtence to all eternity: This Want now accrueth from the Soul's Immortality. The Conſideration that God hath created us under an Ordination to an Eternal Exiſtence and State. Admitting this (which indeed is the main thing that diſtinguiſheth a reaſonab'e Soul from the Soul of a brute Creature) it is impoſſible that the Soul ſhould be under any degree of Happineſs, that hath not ſome Hopes or Aſſurance of Glory, That its Soul ſhall go to God when it leaveth the Body. And that the Body ſhall riſe again in a joyful Reſurrection, in which it ſhall be again united to the Soul, that both may live with God for ever. Now this is a Good which floweth unto the Soul, from the Loves of Chriſt: This needs no further [Page] proof than: 1. That no Soul is born to this glorious, and incorruptible Inheritance, for we are by nature Children of Wrath, and eternal life is the Gift of God, (as the Apoſtle tells us) Rom. 6. The Gift of God is eternal Life, and it is a gift which cometh from God to us by the Hands of Chriſt. John 17. 2. As thou haſt given him Power over all Fleſh that he ſhould give eternal Life to as many as thou haſt given him: And John 10. 28. Speaking of his ſheep (ſaith he) I give unto them eternal Life, and they ſhall never periſh. Now as their having a certain right to, and their future poſſeſſion of eternal Life, is neceſſary for them in another Life, when this tranſitory Life ſhall be determined; ſo the hopes, or full aſſurance of it is neceſſary for them, to make them in any meaſures happy while they live here. And this is in, and from, Chriſt alſo and therefore he is called our Hope, 1 Tim. 1. 1. And the the Apoſtle, Col. 1. 27. ſaith, Chriſt in us is the Hopes of Glory: That is, all the Hopes we have of Glory are from Chriſt. This is abundantly enough to evince that poſitive goodneſs that is in the Loves of Chriſt, their high and ſutable conveniencies to the neceſſities and wants of our Souls. I ſhall in the next place ſhew you the tranſcendent Goodneſs and excellency that is in them, that they are, as the Text ſaith, Better then Wine, or as it is expreſſed in the Hebrew Idiome, good before Wine. Wine, as I have before ſhewed you, literally Signifies the Juice of the Grape. Figuratively whatſoever is good, ſweet and excellent in the World. Now take it in one or both Senſes, The Demonſtration is very eaſy. I ſhall make it in 3 particulars.

1. Firſt all the Goodneſs that is in Wine, (taken either litterally for the Juice of the Grape, or Figuratively for all created comforts) lies in a Sutableneſs of them, (and that but for a time neither) to the more external wants of a Creature. Three things muſt be yielded concerning all created Goods. 1. None of them reach the wants of the Soul, which is the beſt and nobleſt part of man. What do Pleaſures, Riches, Honours, whatſoever this world affordeth, ſignify as to the Souls wants? It wants Pardon of ſins; Will any of theſe procure or purchaſe it? It wants a Righteouſneſs wherein to ſtand before God; Will theſe procure it? It wants Peace of Conſcience, Will thoſe give it? It wants Purity, Will they cleanſe it? It naturally wants a Right and title to Glory, and the Hopes or Aſſurance of it; Can any of theſe help the Soul to it? They indeed ſute the more external wants of Man. The wanton Senſe wants grateful Objects, They will Supply it; The body wants Food, and Rayment, they will Supply it; But [Page] for the more inward Spiritual Wants of the Soul, they have no Sutableneſs to them, no conveniency. But (as I have ſhewed you) the Loves of Chriſt have, nay, they are not onely ſuted to the Souls greateſt wants but to the Bodies alſo, at leaſt ſo far as the Soul hath influence on the Body, upon the Happineſs of which it undoubtedly hath; for a good Conſcience is a continual feaſt: The Contentment which Grace filleth the Soul with, the Mortification, and Subduing of the Paſſions, and ſtubborn Will of Man, have a great Reflection upon the Health and chearfulneſs of the Body. So that here is a double Argument to prove the Loves of Chriſt better than Wine. 1. From their Sutableneſs to the neceſſities and wants of the Soul, which are the wants of the nobleſt part of man. 2. From their ſutableneſs to the wants both of Soul and body, by reaſon of the Reflection which the Souls good hath upon the outward Man, even in this Life, to ſay nothing of the joyful Reſurrection of the Body, and the Happineſs both of Body, and Soul, reunited in the Enjoyment of God for ever. 2. All created Comforts laſt but for a Seaſon, and that a little Seaſon. They only ſute the wants of our Bodies in this Life. Riches profit not in the day of Wrath: Honours lie down with our Bodies in the duſt, Pleaſures ceaſe, when our ſenſes which they gratified are gone: Nay very often the Sutableneſs or gratefulneſs of theſe created Goods extinguiſheth before the determination of our natural Lives. When Barzillai was Foureſcore years old his Eye took no pleaſure in ſeeing, nor his Ear in hearing. There are daies in this Life, Eccleſ. 12. 7. in which a man ſhall ſay he hath no pleaſure in them? What do Riches, Honours, Friends, Pleaſures, ſignify in a day of Sickneſs? 3. No created good ſuteth all our wants, one ſuteth one want, another fills up another Emptineſs, none ſuteth all: But the Love of Chriſt as it ſuteth our Soul wants, So it is Suted to all times, and is certain, and a Supply to all wants of Souls. This is my firſt Argument to prove his Loves better then Wine.

2. Secondly there is no need or want, which Wine, or created goods ſupplieth but the Love of Chriſt will ſupply, and much more eminently, and abundantly: Let me open this in a few particulars.

1. Wine in regard of the Subtile, Spirituous nature of it, hath a great vertue to exhilarate the Spirits and to raiſe up the Affection of Joy. Hence you read of thoſe who ſhout by reaſon of Wine. Pſal. 78. 65. And the Pſalmiſt ſaith, VVine makes glad the heart of Man. Pſal. 104. 15. and Ecc. 10. 19. Wine maketh merry. But do not the Loves of Chriſt do this much more? Eph. 5. 19. And be you not [Page] drunk with Wine, wherein is Exceſs, but be you filled with the Spirit, ſpeaking to your ſelves in Pſalms and Hymns and Spiritual Songs, making Melody in your heart to the Lord. David, Pſal. 4. cries out, Lord lift thou up the light of thy Countenance upon me, for thou thereby ſhalt make my heart more glad then theirs, when their Corn, and Wine, and Oil increaſeth. Thoſe who are critical in words in the Latine Tongue diſtinguiſh between Voluptas and Gaudium. Pleaſure they make to be nothing but the Senſual Appetites Satisfaction, 'tis common to Beaſts as well as Man. Gaudium or Joy they make to be the procede of the ſatisfaction of the rational Appetite; the firſt is meerly ſenſual, and beaſtly, the latter alone becometh a Man who is a reaſonable Creature. I am ſure that Mirth which is in the Soul of man, that Exhilaration of his Spirits, which ariſeth from the ſenſe and apprehenſion of the Love of Chriſt unto the ſoul, is a Satisfaction to the Rational, Spiritual Appetite; ſo the nature of it muſt be more Spiritual, more Suted to the reaſonable creature, then any Wine, or indeed any created comforts can be.

2. Wine is of excellent uſe to allay our thirſt, and in Phyſick and Chirugery under deliquiums, &c. This is a great execellency that is in it. Prov. 31. 6. Give wine to thoſe of heavy hearts. In Chirurgery it is of uſe to waſh and cleanſe wounds, &c. Hence you read in the Goſpel, of the good Samaritane that he put Wine and Oil into the wounds of the man that was fallen amongſt thieves. But in this reſpect are not the loves of Chriſt good before Wine? Wine onely ſatisfieth the cravings of nature, the drought of the body for want of moiſture. If a Soul hungers and thirſteth after righteouſneſs, Wine will not allay that thirſt, the Loves of Chriſt will; and ſurely the thirſtings of a Soul are far greater wants than the want of liquor for the body. Wine may be of ſome uſe in Deliquiums and failures of the Vital, and Animal Spirits. But if the Soul fainteth for Gods Salvation, Wine is of no uſe, the Loves of Chriſt are. Wine may waſh and purify the wounds of the body and keep them from putrefaction, but the Loves of Chriſt alone can purify the wounds of a Soul and reſiſt putrefaction there. He was annointed to preach glad tidings to the meek, to bind up the broken hearted, to appoint to them that mourn in Sion, Beauty for Aſhes, and the Oil of gladneſs for the Spirit of heavineſs. Iſaiah 61. 1, 2, 3.

3. Wine will make a man forget his affliction. Prov. 31. 6, 7. Give wine to him who is of a heavy heart, let him drink and forget his poverty, and remember his miſery no more; but now wine doth this by [Page] bringing a man unto a kind of ſtupefaction or temporary deliration, and the Affliction, muſt be meerly external, and not in extremity. Wine makes a Man forget his affliction onely by putting him beſides himſelf. The Loves of Chriſt have a proportionable effect upon the Soul, but of a far more high and excellent nature. Let a Soul be bowed down to Hell and not know what to do, Let but the Loves of Chriſt ſhine upon it in the ſealing of any promiſe, it forgets all its poverty, and miſery. The Soul will rejoyce in Sufferings, glory in tribulation, &c. the Martyr cries out that the fire is but as a Bed of Roſes. So that you ſee there is never a good quality in Wine but ſomething proportionable to it, (only infinitely excelling) is to be found in Chriſts loves.

My laſt demonſtration of the truth of this Propoſition is this. Wine though it hath many excellent qualities, yet hath it alſo ſome ill qualities; The Loves of Chriſt are not ſuch. There is an exceſs in Wine ſaith the Apoſtle, Eph. 5. 18, 19. Be not drunk with Wine wherein is exceſs. It is a mocker (ſaith Solomon) it will intoxicate, breed many diſeaſes, many a one periſheth by drinking too much Wine. But no Soul ever periſhed from the exceſs of Chriſts love to it, no Soul ever contracted any diſtemper from it, he you filled with the Spirit, ſaith the Apoſtle in the ſame Text, where he tells us there is an exceſs in Wine.

Much of what I have ſaid concerning the excellency of the love of Chriſt above Wine, taken in a literal ſenſe, is as true concerning it, in its figurative ſenſe, as it may be ſuppoſed and interpreted to ſignify and created comforts, they only are ſuited to our External wants only, they are but temporary and uncertain, they alſo have ſome ill qualities attending them. I ſhall therefore add no more Doctrinally.

Uſe 1. By way of application. We may in the firſt place obſerve in o what a degree of debauchery the generality of the Sons and Daughters are fallen. Nothing more becomes a Man or Woman conſidered as a reaſonable Creature, than to diſcern aright betwixt things that differ, and to judge aright concerning them, and accordingly to make our Election, and to guide our practice. But ſuppoſing what you have heard to be truth, where is the man of many, that rightly diſcerneth, rightly judgeth, or aright guideth himſelf in practice? where is the man that judgeth the loves of Chriſt better than Wine.

How many are there that judge Wine better then the loves of Chriſt. Wine, not in the figurative ſenſe, as it ſignifies all outward, created comforts, but in the literal ſenſe, as it ſignifieth nothing but the juice [Page] of the Grape, fermented and a little refined from its dregs, doth not every one thus judge, that uſeth Wine immoderately? that ſits bibbing at a Tavern until the Wine inflameth him, Chriſt by his Apoſtle Paul hath ſaid, Eph. 5. 18, 19. Be not drunk with Wine wherein is exceſs. How many are there, that tarry long at the Wine, that go to ſeek mixt Wine, that look upon wine when it is red, when it giveth its colour in the cup, when it moveth itſelf aright, till at laſt it biteth like a Serpent, and ſtingeth like an Adder, till it cauſeth woe, and ſorrow, and contentions, and wounds, and redneſs of the Eyes (as Solomon Speaketh, Prov. 23, 29, 30, 31.) and yet have no ſenſe of the Loves of Chriſt, no thoughts of it, make no enquiries after it, take no courſe for the obtaining it. Do not thoſe poor wretches Love wine better than the Love of Chriſt, that will not abate life a cup of wine to gain it? Thoſe that for an intemperate cup of wine, will be diſobedient to the rule which Chriſt hath given them. My Soul in this contemplation, even akes to think what will become of drunkards, by whom I mean not thoſe only who reel in the ſtreets and are intoxicated with Wine, but thoſe who take a greater pleaſure in drinking than in praying or hearing the word of God or obeying his will.

2. But if we extend the notion of wine further, to ſignify all ſenſual Satisfactions, all created comforts, Lord how many are there in the world that in this betray their folly, and diſcover the corruption, and debauchery of humane nature. How few are there in the world that do not prefer ſome creature or other before the loves of Chriſt; indeed as the Poet-ſaith—Trahit ſua quemque voluptas; Every one is not alike taken with every ſenſual object, the Apoſtle tells us we have [...], every one hath his proper luſt and corruption by which he is drawn, away, the luſts of the fleſh, are one mans proper luſt, the luſt of the Eye is anothers proper luſt, the pride of life is anothers. Separate from mankind, drunkards, laſcivious perſons, vain perſons, perſons that are covetous, and too greedy of the worlds riches, ambitious men, whoſe God is honour and applauſe, credit and reputation in the World, how few will you leave? But I hear ſome ſay this is an hard cenſure upon mankind, men indeed are fleſh, and blood, man hath natural Senſes and naturally ſeeks the gratification, and Satisfaction of them, but we hope we do not prefer the ſatisfaction of them before the Loves of Chriſt ſhewed in the pardon of ſin, peace of conſcience, purity of heart, the hopes of glory. This were a very ſad thing, and it is a very hard judgment to paſs upon any Soul; we muſt [Page] plead not guilty to this Indictment. Say you ſo? my next queſtion is how will ye be tryed? will you be tryed by the ordinary rules of tryals of your preference in other caſes: anſwer me then, or call your ſouls to anſwer themſelves in ſome few queſtions: What do you moſt delight to hear of? what do you pleaſe your ſelves moſt in? what do you imploy your ſelves moſt in the purſuit of? what do you moſt poſtpone, and put behind in the motions of your lives? which do you moſt neglect for the other? &c.

1. What do you moſt delight to hear of? The loves of Chriſt are not the objects of any ſenſe but the Ear, but they may be heard of. Sermons ſhould be principally ſuch diſcourſes; diſcourſes of Chriſts love; we preach Chriſt Crucified, canſt thou be patient to hear diſcourſes of the loves of Women, diſcourſes of worldly buſineſſes of vanity, many hours, and canſt thou not with the like patience and delight ſit out a Sermon of one hour? art thou never ſaying, when will this vain, idle, diſcourſe be done, this diſcourſe that tends nothing to the good of my Soul, and yet often ſaying when will this Sermon be done? Judge then whether thy Soul judgeth the loves of Chriſt better than Wine? There are thoſe that can riſe up early in the morning, that they may follow ſtrong drink, and continue till night, till Wine inflame them, and canſt not thou riſe up early to hear of the love of Chriſt, and ſit an hour or two, till the report of his love inflameth thy Soul. Hadſt thou rather hear a wanton idle ſtory, than a Goſpel ſtory? how doſt thou then prefer the loves of Chriſt before Wine; thou manifeſtly giveſt the preference to a ſenſual ſatisfaction.

2. What do you moſt pleaſe your thoughts in the contemplation & meditation of? My meditation of him (ſaith David) ſhall be ſweet. Our thoughts muſt feed themſelves with ſome objects; we are ſo incompaſſed with the ſtraits and neceſſities of this life, with the various diverſions, and temptations, that I think it unreaſonable to put the tryal there. Whether have the loves of Chriſt, or worldly objects moſt of your thoughts, none would acquit themſelves upon ſuch an inquiry. But which are your Souls moſt pleaſant Bread, which are your ſweeteſt meditations? this will try a Soul; undoubtedly ſuch objects as a Soul moſt preferreth, it will be moſt pleaſed in the contemplation of. But is this the caſe of the moſt of men? can they ſay, that though they have more thoughts upon the World, and ſenſible objects in it, yet the meditations upon the World, and the other are rather thoughts of neceſſity, than of delight and pleaſure?

Thirdly, What do you moſt imploy your ſelves in the purſuit of? Is [Page] it ſenſible ſatisfactions, or Chriſts love, I do not here mean by [moſt] a frequency of action, or length of time, but a warmth, and fervency, and intenſion of affection, and a Chriſtians circumſtances, and ſtation in the world may be ſuch as will inforce him to ſpend more of his time, and more of his action about worldly than about ſpiritual things, but which doth the Soul preſs moſt hard after? which purſuit hath moſt of the ſtrength and vigour of the inward man? That doubtleſs hath the preference in the mans judgment: it is an ill ſign to ſee a man work hard, and pray coldly, lazily, perfunctorily, when men ſpend their ſtrength for that which is not bread, when a man ſo toileth in his pleaſures, when he preſſeth ſo hard after the World, that his whole heart may be diſcerned and read in thoſe purſuits, and but half his heart can be diſcerned in his purſuits after the loves of Chriſt, he comes late to an Ordinance of God, he ſleeps, when he is there, he doth the work of his God negligently. My Soul (ſaith David preſſeth hard after thee; it is an excellent ſign, when tho the motions of the Soul be after the World, yet the preſſings hard of the Soul are after Chriſt, and his loves.

4. In the motions of your lives, what do you moſt poſtpone and put behind? that which is moſt poſtponed, is leaſt preferred, Let my Tongue (ſaith the Pſalmiſt, Pſal. 137. 6.) cleave to the roof of my mouth, if I prefer not Hieruſalem before my chief Joy. We have an Engliſh ſaying, That meat and drink may be had, but work may ſtay: it intimates our preference of meat and drink before labour, the end of which is chiefly to procure meat and drink. Do you ſay I muſt pray, I and my Houſe muſt ſeek the Lord, I muſt hear that my Soul live, my labour in my calling, that may ſtay? It is a very ill ſign, that the Soul prefers earthly things before heavenly things, when he poſtpones the means to obtain things heavenly, to the means for obtaining things that are earthly, when every trifling buſineſs, will turn him off from prayer, reading, hearing the Word. It is true, there is a time for all things. But when the Worlds time is admitted to joſtle out Gods time, and Gods time is not reſerved to him, and the worlds time never yields to Gods time, it is a very ill ſign that Chriſts loves have not the preference in the Soul.

Laſtly. Which do you moſt neglect for the other? Our Saviour telleth us, Mat. 6. 24. No man can ſerve two Maſters, for either he will love the one, and hate the other, or elſe he will hold to the one, and deſpiſe the other, the neglect of one thing to give place, or room to another, ſufficiently argueth the preference of that for which we [Page] make room, before that, by the neglect of which we make room for it. Do you neglect the world and the things of the world, to give room for the loves of Chriſt, and the means to obtain them, or do you neglect the loves of Chriſt, and the means he hath appointed for the gaining of them for the world, and the means you are to uſe for the gaining of it? But I have I fear ſaid enough not only to convince you that the moſt men and women in the world are guilty of a falſe judgment, either judging Wine in the literal ſenſe, or at leaſt in the figurative ſenſe, better than Chriſts love, but alſo to convince Gods own People that they do not ſufficiently live up to, and practice what they profeſs to Believe. I might add another thing.

6. Whoſoever purchaſeth Wine or a ſatisfaction from any creature by a diſobedience to the commands of Chriſt, doth moſt certainly judge, that Wine, that creature, better then Chriſts loves. The demonſtration of this depends upon this, That no man or woman can truly ſay they love Chriſt, or groundedly expect that Chriſt ſhould love them, that doth not keep his Commandments, or that wilfully, ordinarily, and preſumptuouſly breaketh them, tho there none lives who doth not, ſin againſt God.

Uſe 2. I ſhall ſhut up this diſcourſe with a word of exhortation, which muſt be to a preference of the loves of Chriſt before Wine. I ſhall preſs this exhortation upon you by ſome arguments.

My firſt argument ſhall be drawn from the reaſonableneſs of this; That a reaſonable Soul ſhould judge of things not according to any appearances from falſe repreſentations, but as they are. I have ſpoken enough to perſuade any perſon, that believeth that he is not a meer lump of fleſh, but hath a reaſonable Soul, and that he is not a creature of this life meerly, but ordained to an Eternal Exiſtence, and that the Soul of every man by nature, and his ſtate is ſuch as the holy Scriptures ſpeak it to be, that the loves of Chriſt are more ſuited to his neceſſities, & his true, & real wants, than it is poſſible that any created comforts ſhould be; now admitting this, what more doth become areaſonable creature than to judge them ſo▪ All other judgment is but fallacy, and deceit, and of all deceit, and fallacy, there's nothing ſo unworthy of a man as to cheat and deceive himſelf. Thus every Soul doth that judgeth any thing better than the Loves of Chriſt. Further yet there is nothing more unworthy of a man then to outlaw himſelf, and ſuffer his paſſion to domineer over his reaſon; the courſe of mans Soul according to reaſon is for his will to follow the dictate of his underſtanding, for him to purſue the things, which he judgeth [Page] moſt excellent; and though in other things indeed man doth not ſo' he ſeeth that which is better and doth that which he confeſſeth and judgeth worſt, yet all this is paſſion, and ſo far as a man walketh or acteth thus, he acteth not reaſonably, but this is but the firſt argument, and conſidereth them meerly as men.

2. The ſecond ſhall concern you as Creatures. What an indignity do you put upon the Creator to prefer the Creature before him: Wine is but a Creature, Riches, Honours, the World and all that is therein it is all but a Creature. Chriſt is God over all bleſſed for ever. It is a mighty degradation of God in our hearts to prefer any thing to his loves. How can any man think that God ſhould look upon that Soul that dethroneth him, and preferreth ſome of his creatures, yea of the meaneſt of his Creatures in his affections before him, how righteouſly ſhall God leave that Soul to the creature as its portion, that chuſeth it, and chuſeth it in preference to his loves.

Thirdly, Conſider what an ill requital this is of Chriſts love to you? This argument now concerneth you as you are Chriſtians, and believe that Chriſt in the fulneſs of time left his Fathers Throne, and took not upon him the nature of Angels, but the nature of Man. Chriſt in his love, his redeeming love to you hath manifeſted a double preference. 1. A preference of your good to his own glory and manifeſtative favour from God his Father. Chriſt indeed in his eſtate of humiliation, was the beloved Son of his Father, his Father in that time proclaimed him his only begotten Son in whom he was well pleaſed. But he had not thoſe manifeſtations of that love as before he was incarnate. He was made a curſe for us that the bleſſing of Abraham might come down upon us, he cryed out upon the Croſs, my God! my God! why haſt thou forſaken me? 2. A preference of you to Angels. He took not upon him the nature of Angels, but your nature, now how ill do you requite this love of your Saviour in preferring a creature to it; how can we believe the Goſpel, and all that it telleth us of the dying loves of Chriſt, and do this? Oh therefore let not this be the condemnation of any poor Soul that heareth me this day, let none of us incur the guilt of this Idolatry. God aggravateth the Peoples ſin of Idolatry from this, that they ſaid to a ſtack and to a ſtone thou art our Father; the more baſe and low and unworthy the object is that is preferred before another, the greater is the provocation of the preference. Let us then ſo live, ſo walk as by our converſation to evidence to the world, that the Loves of Chriſt to our Souls are better than all the Wine which the world can afford us. Let [Page] us not break a divine Precept to embrace any thing which this World can afford us, in this we ſhall be ſo far from acting like to Chriſtians, or Creatures, that we ſhall not act like men poſſeſſed of reaſonable Souls. Let us in our hearts more thirſt, in the Spirit after Chriſts Love, than the worlds imbraces, let us delight more in any reports of the love of Chriſt, any diſcourſes concerning it, than in any worldly objects. Let us be more diligent in uſe of means to gain Chriſts love, than to gain the whole world. Let us be more ſatisfied in the enjoyment of any thing of it, than if we enjoyed all the World can afford us. I remember Solomon ſaith, The bleſſing of God maketh rich; and addeth no ſorrow therewith. The Loves of Chriſt make the Soul happy, and mixeth no ſorrow with that happineſs. Wine is a ſweet liquor, but it will intoxicate, in time it will grow flat, and acid, and there is no created good, but will at one time or other grow flat, & ſharp, if the Soul be not drunk with it. There is a ſatiety in pleaſure, riches, honour, there is a time when there will be no pleaſure in them, when we ſhall be able to ſee no goodneſs at all in them. Let us neglect them upon the proſpect of the vanity of them, and the vexation of Spirit that is in them before we come to experience their vanity and rottenneſs. I have ſhewed you a far more excellent object.—Chriſts loves are better than Wine.

Sermon XI.

Cnt. 1. 2.

Let him kiſs me with the kiſſes of his Mouth: For thy loves are better than Wine.

FOr thy loves are better then Wine.] I have handled theſe 2 Propoſitions, which the matter of theſe words affords us. I have now only further to conſider, the relation they ſtand in to the Petition, conſidered as an argument uſed by the Spouſe to inforce it. I have already ſhewed you, they are brought in by the Spouſe. 1. Partly to [Page] ſhew us the reaſon why the Spouſe ſo earneſtly deſired theſe tokens of Chriſts diſtinguiſhing love, viz. becauſe ſhe had found them good, yea good before Wine, (as is the Hebrew Idiom) 2. Partly as an argument ſhe inforceth her Petition drawn from the value ſhe ſet upon the love of Chriſt. Each of theſe will afford us a diſtinct Propoſition.

Prop. 1. That the ground of Believers earneſt deſire after the tokens of Chriſts diſtinguiſhing love, and neareſt communion with him, is their knowledge, and experience, of the goodneſs, and tranſcendent excellency of it.

Prop. 2. That it is a good argument, for Chriſtians to uſe in pleading with God for the choiceſt diſpenſations of his grace if they can truly tell him, that his Grace is very precious to them. Theſe 2 propoſitions remain yet to be handled, I begin with the firſt of them.

1 Prop. The ground of Believers earneſt deſires after the tokens of Chriſts diſtinguiſhing love, is their knowledge, and experience, of the goodneſs and tranſcendent excellency that is in it.

I ſay their knowledge, of the goodneſs, and tranſcendent goodneſs of thoſe tokens of Divine Love. By knowledge I here mean no more then their believing apprehenſion. God hath in his word revealed the excellency of them, this revelation they have read, and heard, and God hath wrought in their hearts a firm and ſteady aſſent to the Divine Revelation: This indeed is Gods firſt work in the Soul, the motion of the will, and affections follow it. I added [and experience.] Experience is a ſenſible evidence. Knowledge is gained by reading, and hearing, experience by ſeeing and enjoying; knowledge conduceth ſomething to move the Will and Affections, experience more. The reaſon is, becauſe good things in the fruition, and enjoyment of them, do not alwaies anſwer our firſt apprehenſions of them, and expectations from them, but nothing can be imagined more potent to incline the whole Soul to any thing than knowledge in conjunction with experience juſtifying our apprehenſion. As we have heard (ſaith the Pſalmiſt, Pſal. 48. 8.) ſo have we ſeen in the City of our God; when a Soul hath not only heard of the Loves of Chriſt, but its Eyes hath ſeen them, the Soul hath taſted how good the Lord is, this mightily engageth the Affections. Eſpecially if we further conſider, that whereas in all ſenſible objects called good, the fruition, or enjoyment rarely anſwers the report of them, or the apprehenſion of them which the Soul firſt entertained and apprehended: it is quite contrary here, the enjoyment infinitely tranſcends the notion and apprehenſion, ſo that as the Queen of Sheba ſaid to Solomon; It was a true report that I heard in my own land of thy Acts, and of thy wiſdom, howbeit I believed [Page] I eved not their words, until I came, and mine Eyes had ſeen it, and behold the half was not told me, thy wiſdom, and proſperity exceedeth the fame which I heard, 1 Kings 10. 6. 7. So ſaith the Soul, that being juſtified by faith hath arrived to a peace with God; Lord it was a true report that I read in thy word, and heard from thy Miniſters, while I was yet in my natural ſtate, and condition of thy loves, and the infinite ſweetneſs that is in them, how beit I believed not the words, until my Soul came to taſt ſomething of it, and behold the half of that quiet, and peace, and joy in the Holy Ghoſt, the half of that ſerenity of conſcience, and ſatisfaction, which the Soul hath from a peace with God, was not told me, thy loves far exceed the fame which I heard.

I ſhall lay the proof of this Doctrine upon theſe 2 Propoſitions, which have a natural rational evidence to every reaſonable Soul.

1. The Soul of man naturally, and neceſſarily knowing an object to be good, and wanting it in whole or in part to any conſiderable degree, doth deſire it, and without ſuch knowledge it deſires it not. It is a rule in Philoſophy, we will nothing, but what to us appeareth good, It is our miſery in our lapſed ſtate, that many things to us appear ſo, which are not ſo, but they muſt ſo appear or we cannot will them. Three things muſt concur to make any thing the object of a reaſonable Souls deſires. 1. An apprehended goodneſs in it. That is, an apprehended Sutableneſs in it, to our ſtate, or circumſtances, if there be never ſo much goodneſs in a thing if we have no knowledge of it, no apprehenſion of ſuch goodneſs in it, our will moveth not by deſire toward it. Hence it is, that the Clown deſires no learning, and the man of learning and knowledge deſireth no exceſs of gold or Silver. Though there be a goodneſs in learning and knowledge. Yet the Clown apprehends it not, ſo doth not deſire it, and though there be ſome degrees of goodneſs in a great eſtate, yet the Philoſopher and man of contemplation apprehends it no further than as it ſerveth for a Viaticum, a Travelling Penny to pay for food & rayment whiles he paſſeth through the world. And indeed this is the true reaſon why the ſenſual profane man ſaith to the Almighty, depart from me, and to Chriſt, what do I care for thee? for being under no conviction of his loſt, and miſerable eſtate, and poſſibly hardly believing that he hath an immortal Soul, or ſhall have any exiſtence beyond this Life, he ſeeth nothing in Chriſt, or the loves of Chriſt, that any way ſuteth the neceſſities, and wants of his Soul, and, Ignot i nulla cupido, what good a man doth not know he never longeth for. 2. A Second thing, concurring to make the Object of deſire is an apprehended poſſibility of attaining [Page] to or enjoying what he apprehends ſo ſutable; for the reaſon of man will not ſuffer his Soul to move towards what he apprehends impoſſible to be attained. Hence as no Schollar ever heartily deſired all kinds & degrees of learning & knowledge: ſo no worldling ever deſired all the Gold and Silver in it. Hence it is alſo impoſſible that a Soul under an habituated deſpair ſhould heartily deſire the Love, and favour of God, which it apprehends not poſſible for it to obtain. 3. The object of it muſt be ſomthing which the Soul wanteth, either in whole, or in part, either as to the thing it ſelf, or as to ſome degrees of it, or at leaſt what it apprehendeth itſelf to want? Still apprehenſion is neceſſary, for De non Entibus, & non apparentibus, eadem eſt ratio. It is the ſame thing as to this motion of the Soul not to have a good, and not to apprehend that it hath it. for our Souls move according to their apprehenſions; and this is the reaſon, none deſires being (though they may deſire the continuance of it;) the healthy man deſireth not health (though he may bleſs God for it and deſireth the continuance of it.) The Ignorant bold preſumptuous Sinner deſireth not the Love of God, the pardon of Sins; he thinks he is ſure of all. Hence now it is that the believer deſires the Loves of Chriſt, it apprehendeth them good, poſſible, and what its Soul doth ſtand indaily, and further need of, which apprehenſion is the reaſon why our Souls deſire any thing, be it of what nature ſoever; we can deſire nothing but what we muſt apprehend good, ſutable to us in ſome of our circumſtances, poſſible to be attained, and ſuch as either wholly, or in ſome degree at leaſt, we need.

2. According to the degree of our knowledge or apprehenſion of the goodneſs of any object ſo are our deſires after it. This will juſtify itſelf upon experience in all other things, we do not deſire them according to the degree of goodneſs in them, for then every man muſt deſire the favour of God, Union and Communion with him, but according to the degree of our knowledge, or apprehenſion of ſuch a good, as ſuch. Now there are various degrees of knowledge.

1. The firſt and meaneſt is the meer act of our Underſtanding. which by the help of our Eyes, and Ears gaineth the knowledge of things, And thus the vileſt of men may know that the Loves of Chriſt are good, yea good before wine, that is, they may have ſo read in the Bible, ſo heard from Miniſters of the Goſpel. And even this knowledge may produce in a bad man a deſire after theſe things, proportioned to his apprehenſion. Hence ſuch a man may faintly will, and lazily deſire theſe things.

[Page] 2. A Second degree of Knowledge is Opinion. This riſeth a little higher, the man who thus knows that the Loves of Chriſt are good, doth not onely know it from reading, or hearing, but from probable Arguments. Nor is it difficult for a wicked man thus alſo to know that the Loves of Chriſt are good. Aſſoon as he can be made to believe that there is a God, and that he is the Fountain of Good, and that Jeſus Chriſt is the Eternal Son of God, and Equal with the Father, both in Eſſence and all Divine Perfections, his Reaſon will perſuade him that there muſt be a Goodneſs, yea, a tranſcendent Goodneſs in Chriſts Loves. But while Fleſh and Blood only revealeth this thing unto him, his Knowledge is incertain and faint, and he is ſubject to thoughts that he may be miſtaken, and therefore though he may ſometimes deſire Chriſts Love, yet it is but by fits, and with incertainties, according to the Nature of the Knowledge and Apprehenſion he hath of the truth of the things.

3. A Third degree of Knowledge is Perſuaſion, ariſing from Demonſtration. Now there is 1. A Demonſtration of Senſe; thus we know the Sun ſhines, the Fire burneth, &c. 2. A Demonſtration of Reaſon; when we can conclude a thing from infallible Principles of natural Reaſon. 3. A Demonſtration of Faith, which is the Demonſtration of the Spirit. When men know things from the holy Spirits fully perſuading them of the truth of this, or that, from a Divine Revelation. This is the Demonſtration of faith.

4. There is yet a further and higher degree of Knowledg, that ariſeth from Experience, being a ſenſible Evidence of the truth of what the Soul had before received a little of, from the ſight of the Eye and hearing of the Ear, and more from the perſuaſion of the Spirit, and ſome Argumentations within itſelf. I ſay now that according to the degree of the Souls knowledge and apprehenſion, ſo are the workings of the Affections: This of deſire in particular. Hence the deſires of Believers to the Loves of Chriſt, muſt neceſſarily be the ſtrongeſt: For the degree of the Knowledge and Apprehenſion the Believer hath of the goodneſs of them, is higher than it is poſſible any other Souls ſhould have. Other Souls may have read Books diſcourſing the Loves of Chriſt, or heard Diſcourſes of that tendency, or judge ſo from Arguments of Scripture, which may make ſuch a thing probable to them: But none but theſe have any perſuaſion wrought in their Souls by the Spirit of God, of the Excellency of them, none elſe have had any real Taſts and Experience of them Knowledge and Experience of the Goodneſs of any Objects being thoſe things which move the Soul to deſire them, and the degree of [Page] the Souls apprehenſion of ſuch Goodneſs and Excellency in Objects, the ground of the Souls Intention in ſuch deſires; it muſt neceſſarily follow that a good Chriſtians Knowledge and Experience of that Goodneſs which is in Chriſts Loves, muſt be the grounds of their deſires after them. There needeth no Scripture to prove this, it is evident to our Reaſon. Yet take the Inſtance of David, Pſal. 4. 6. David deſires of God to lift up the light of his Countenance upon him. Obſerve now v. 7. what made him prefer the light of Gods Countenance to the Worldlings Corn, and Wine, and Oil, Thou haſt put gladneſs into my Heart. Accordingly he tells us Pſal. 9. 10. They that know thy Name will put their truſt in thee. Hence you ſhall obſerve that David concludeth many of his Pſalms of Praiſe with Prayer. But, will ſome ſay, If they have had experience of the Loves of Chriſt, why ſhould they yet deſire them? None deſires what they have. This is true, if our Enjoyments were perfect, but there is an heighth, and depth, and length, and breadth of the Love of God in Jeſus Chriſt, an heighth which the Soul hath not taken, a depth which the Soul hath not fathomed, a length and breadth which the Soul hath not meaſured from end to end. It is true, we deſire nothing but what we want, either in whole or in part, therefore in Heaven will be no deſire, That which is perfect will be come, and all that which is in part only, will be done away: But we ſhall never be filled with the Loves of Chriſt till our Mortality be ſwallowed up in Life. I come now to the Application.

Uſe 1. We may learn from hence. That God muſt ſhew ſome act of Love to us, before we can ſhew any Love to him. Deſires after the Loves of Chriſt, though ſincere, are the leaſt, and firſt, and loweſt motions of our Souls toward God. Theſe (you have heard) muſt ariſe from a Knowledge and Experience of the goodneſs of thoſe Loves. Now this Knowledge, this Experience, muſt be the Gift of God to, and the work of God in, and upon the Soul, yea, and that not in a way of common Grace and Illumination, but in a way of ſpecial Grace; for though a common Illumination may produce ſome faint deſires, yet it will produce no ſincere and effectual deſires, becauſe the Knowledge, begot by them, will be flitting and incertain, and attended with Doubts, Fears, and Incertainties. So as till the Lord by his Spirit hath wrought in the Soul a perſuaſion of Faith, commanding the Soul without diſpute to give credit to what he hath revealed in his Word, there will be no ſincere deſires in the Soul after theſe things. The Schoolmen tell us there are three ways by which we gain the [Page] Knowledge of a thing. By Signs, Conjectures, and Effects, (as ſome Cauſes are known.) 2. By the enquiry of our Reaſon into the nature of it. 3. By Divine Revelation. The Excellency of the Loves of Chriſt is a ſpiritual thing, and to be judged upon Spiritual accounts, and in a Spiritual manner. The natural Man receiveth not the things of the Spirit of God, 1 Cor. 2. 14. So as the natural Reaſon of a Man will ſerve him very little to the gaining of this Knowledge, by the Effects, having never experienced it he cannot know it; ſo as there is no other way to know it but by Divine Revelation, God (ſaith the Apoſtle, 1 Cor. 2. 10.) hath revealed them to us by his Spirit. And v. 12. We have received the Spirit which is of God, that we might know the things that are freely given us of God. So as that I ſay God muſt ſhew ſome ſpecial token of his Love to our Souls for good, before we can ſhew any Love to him, or make ſo much as one ſtep toward him.

Uſe 2. Obſerve from hence, That a Believers Soul moves rationally and accountably enough in all its deſires after the Loves of Chriſt. The Souls of Believers are not ſo unintelligible as ſome prophane Perſons would make them in their Paſſions for, and Motions towards Chriſts Loves. The Knowledge a Soul hath, or the Experience which it hath had of the Goodneſs and Excellency of any Object, moves the reaſonable Soul to the deſires of it. Admitting the Believer to ſee things in another Light than a natural Man hath, or can ſee in, to have other Notions of Good and Evil, and to take the meaſures of them from their ſubſerviency to the Spiritual and eternal good of the Soul; the Paſſions and Deſires of his Soul after Chriſts Love, are as natural Motions of the reaſonable Souls, as the Worldlings Deſires after Riches, or the ſenſual Mans Paſſions for ſuch things as gratifie the ſenſitive Appetite. The Reaſon why every Soul moveth not after theſe Spiritual Things, is becauſe every Soul ſeeth not the Good and Excellency in them. Multitudes hardly know (that is, believe) they have immortal Souls that ſhall outlive their Bodies in a ſtate of Happineſs or Miſery; or if they know or believe that, yet they do not believe that there is no other name under Heaven by which they can be ſaved, but only the name of the Lord Jeſus Chriſt: Nor ever had any experience of the Love of God to Souls. Their deriding of Religious Paſſions, and the Breathings of pious Souls after the Manifeſtations of Divine Love, flows from their ignorance of them, and their unreaſonable Rudeneſs, in ſpeaking evil of the things which they know not. The original difference betwixt a perſon truly pious, [Page] and panting after the Love of Chriſt and others, lies here: Theſe Creatures know that they have Souls, Souls ordained to an eternal exiſtence, either in Hėll, or Heaven, in eternal Happineſs, or in eternal Miſery. They believe what God hath ſaid, that there is no other Name under Heaven by which Men and Women can be ſaved, but only the name of Jeſus Chriſt, neither is there Salvation in any other. That he that believeth on him is not condemned, and he that believeth not is damned already, the Wrath of God abideth on him, and he ſhall never ſee Life; they do not only read theſe things in their Bibles, and hear them from their Preachers, but the Holy Spirit of God hath firmly perſuaded them, that they do as fixedly believe them, as they do any thing of ſenſible or rational Demonſtration; they have more waky thoughts, with reference to Death; Mortality and Eternity, are things more in their Eyes than in the Eyes of others: Again, they have taſted and experienced more of the Love of Chriſt. Allow the Souls of others to be in the ſame Circumſtances, they would have alike Motions; but becauſe they are ignorant, knowing nothing of Spiritual Things, or at leaſt nothing as they ought to know it, thence it is that their Souls move not; this is now but the natural working of reaſonable Souls in other caſes, nor is there any ſuch unaccountable, or unintelligible thing in it.

Uſe 3. And indeed this gives us the true Reaſon why every unregenerate Soul is ſo cold in its motions toward Chriſt, and alſo may inform us how far it is poſſible ſuch a Soul may go in motions of this nature. The Reaſon why ſuch a Soul moves no more, is want of Evidence, which ſuch a Soul hath of the Goodneſs of his Loves. Simple Goodneſs, and Excellency in an Object, is not attractive of the Soul, but Goodneſs apprehended by, evidenced, and appearing to us. All the apprehenſion that it is poſſible, a natural man ſhould have of the Loves of Chriſt, muſt be from Reading, Hearing, or its own Reaſoning and concluding from what it hath ſo heard, or read; for it wants both the demonſtrative perſuaſion of the Holy Spirit, and alſo any experimental Taſts or ſenſible Evidence. All Knowledge which hath no better Foundation, will ariſe no higher than to beget in the Soul an Opinion, and leaves the Soul at ſome Incertainties, and unfixed, and hence its Motions towards an Object of which it hath no better Evidence, are alſo incertain and faint, and fluctuating. Knowledge being the Foundation of Deſire, Reaſon will tell us that the Deſire muſt bear proportion with the Knowledge. The unregenerate man, [Page] having no Knowledge of Spiritual things, that is productive of more than an Opinion, the deſire muſt be incertain and faint, according to the nature of the Opinion that cauſeth it.

Uſe 4. By this alſo Chriſtians may be able to take ſome Meaſures, and make up ſome Judgments of themſelves, whether the deſires they find in their Souls after Chriſt, and his Loves, be ſuch as are peculiar to the Souls of Believers, yea or no. We uſually ſay that Deſires after Grace are Evidences of it, and there is a truth in it, but all deſires are not ſo; for as I have ſaid, there may be deſires after Chriſt and his Loves, in an unregenerate Man, commenſurate to that knowledge which he hath of the Goodneſs of them; but this will ſpeak nothing of good to the Soul, only ſuch Deſires, as flow from a Chriſtians Knowledge of Faith, and from Experience. He that hath only a knowledge of Chriſt and his Loves, from Reading the word, or from the Report of Miniſters, may ſo far deſire Chriſts Loves, as may ſerve him for his own ends, nay though he hath no great Faith as to that eternal State of Happineſs to which Chriſt brings the Soul, but hath only received Notions of ſuch ableſſed State, to which he gives no great credit, yet for his own Security, becauſe his notions may be true, though he hath no great fixed perſuaſion of them, he may yet deſire the Loves of Chriſt ſo far as to bring him to an everlaſting Happineſs. As a Merchant that hath heard a Report of the rare Commodities, and cheapneſs of them, in a Country, which Report he doth not ſo far believe, as he will adventure an Hundred Pounds to try the Iſſue, yet may deſire the Commodities at ſuch Rates as he hears of; ſo may an unregenerate man that hath fate under the Preaching of the Goſpel, and heard abundantly of the Excellency of Chriſt, and the rare effects of his Love, though he will not do any thing toward the obtaining them, yet may wiſh that Chriſt loved him, that he might be made partaker of ſuch Love, though all this while in Heart he believeth little or nothing. That you may not therefore deceive your ſelves in this point, take a few notes of ſuch deſires as are indeed Evidences of Grace.

1. They are not meer velleities, lazy wiſhings, and wouldings as we ſay, but alwaies attended with the uſe of means which we judge or find proper to obtain our deſires. And indeed this alone without anything further ſaid, will try this iſſue; a deſire ariſing from the knowledge and experience a Soul hath of the goodneſs of an Object is alwaies attended with the uſe of what means are within our reach for the obtaining of it. Hence a Souls pretended deſire of the pardon of [Page] ſin through the blood of Chriſt, and of living with Chriſt in glory, not conjoined with fervent prayers, with an endeavour to reform our lives, and to ſin no more, is of no good ſignificancy at all. It is only an indication, that the man or woman would be happy, and ſecure as to eternity (if there be ſuch a thing which he hath heard;) but now when theſe deſires are attended, with ſad reflections upon ourſelves for ſin, ſerious indeavours againſt ſin, and hearty and fervent prayers to God for pardon, theſe things ſpeak the truth, and ſincerity of our deſires.

2. Deſires upon knowledge and experience of the goodneſs of a thing are alwaies moſt intenſe, and ſtrongeſt. If you obſerve it, the deſires of our Souls are augmented from a double cauſe 1. The certainty of our knowledge of that goodneſs which is in the thing deſired. 2. The quickneſs of our apprehenſion of the want of it: The more full, and certain knowledge that we have of the goodneſs and excellency of an Object the more we deſire it. For I told you before it is not the ſimple goodneſs, and excellency of a thing that draweth out our Souls after it, but our apprehenſion of ſuch a goodneſs, hence in reaſon it muſt follow that the deſire muſt be ſtrongeſt in that Soul, where the apprehenſion is moſt full and certain. And all goodneſs being meaſured by us by the ſuitableneſs of the thing to our wants, the quicker and fuller apprehenſions the Soul hath of its wants of Chriſt love, the ſtronger muſt the ſouls motions for, and towards it be. Now the believing Soul, having the moſt certain knowledge of the goodneſs of the Loves of Chriſt, and having alſo the fulleſt, and quickeſt apprehenſion of its wants of them, of neceſſity its pantings after them muſt be moſt intenſe, and ſtrong; As the Hart panteth after the Water Brooks (as David ſpeaketh, Pſal. 42. 1.) Hence it is that when the Prayers of Hypocrites are but complementings of God, a few words of courſe, the prayers of the Saints are wreſtlings with God (as Jacobs prayer is ſtiled) ſtrong cries, and groans which cannot be uttered (as the Apoſtle ſpeaketh, Rom. 8.) where any Soul findeth ſuch deſires as theſe, it hath reaſon to rejoice, and be comforted concerning the truth of its grace, tho it findeth its actions imperfect, and Gods manifeſtations of himſelf to it in conſolatory influences not ſo full. In this ſenſe it is true, that deſires of grace, are indications of it, provided they be ſuch deſires, as flow from a knowledge, or any experience of Divine Love, I mean a knowledge of Faith, a certain firm perſuaſion wrought in the heart of that goodneſs and excellency that is in Chriſt, and his loves, not a meer knowledge from report, and the [Page] credit of others, but ſuch deſires can never admit of a regardleſs careleſsneſs, whether the Soul obtaineth what it deſireth or no, but will be attended, with an inquiry after, and a due uſe of all means for the obtaining the thing deſired. And beſides, they will alwaies be ſtrong deſires according to the nature of the good deſired, and the apprehended degree of the Souls want of it; and hence again: The Soul that hath theſe true deſires, will find them attended with trouble and unquietneſs till it hath in ſome meaſure at leaſt obtained the thing which it deſireth, for as the wiſe man ſaith of Hope (ſo it is true of deſire) deferred it maketh the heart ſick. The Soul filled with deſires is like the Woman in Travel, pained till it obtaineth the thing deſired. As when the deſire is accompliſhed, it is ſweet to the Soul, Prov. 13. 19. So while it is accompliſhed, there muſt be ſome bitterneſs, and uneaſineſs in the Soul. But now deſires after Chriſt and his loves, attended with no trouble, no uneaſineſs for want of the accompliſhment and obtaining of them, faint and cold, and languid deſires without the uſe of means within, our power to obtain the thing deſired are of no ſignificancy as to a truth of grace. Solomon hath two ſayings in his Proverbs that may be applyed here. Prov. 13. 4. The Soul of the ſluggard deſireth, and hath nothing, but the Soul of the diligent ſhall be made fat. And Prov. 21. 25. The deſire of the ſlothful killeth him, for he refuſeth to labour. Two things are ſaid of the ſlothful ſluggard. 1. That he deſireth and hath nothing, he never obtaineth his deſire. 2. That his deſires kill him, they do him hurt, no good; what is the reaſon? Becauſe he refuſeth to labour: But the Soul of the diligent is made fat. Solomon ſpeaketh as to the things of this Life, The Soul of the ſluggard deſireth and hath nothing. It is as true as to Spiritual things, the Grace of God, the Loves of Chriſt. The Souls of Sluggards, that will ſometimes ſay, O that I had my part in Chriſt, O that my Iniquities might be pardoned, O that I might live with God in Glory, &c. but never will do any thing toward theſe things, not ſo much as deny themſelves in a Luſt, nor keep under their Body, and bring it into Subjection in any thing; theſe Souls have nothing. The truth is they have nothing of any true deſire proceeding from any ſound knowledge, or any true experience, but they ſhall have nothing. Their Deſires kill them, if they truſt to theſe deſires of Grace, as Indications of a truth of Grace, they kill them, they cheat their own Souls to an eternal ruine, and deſtruction. But the diligent Soul is made fat. That Soul, that from a ſound and firm perſuaſion of the goodneſs, and excellency of the [Page] loves of Chriſt, deſires to taſt, and further to taſt of them, and is diligent in the uſe of means to have its deſires accompliſhed, that Soul ſhall be made fat. That Souls deſires ſhall be accompliſhed, tho it may ſee it falls ſhort of its duty in the uſe of means, and tho it may be God is not pleaſed to give the Soul the ſenſible manifeſtations of its love, ſo that its deſire is deferred, and while it is ſo differred, the heart is pained, and it meets with ſome trouble and uneaſineſs, through the not accompliſhing of its deſires to its ſenſe, yet, it ſhall be made fat. The hope of the righteous (ſaith Solomon) ſhall be gladneſs, ſo the deſire of ſuch a Soul; the diligent Soul, ſhall be ſatisfaction. This is according to the words of our Saviour, Mat. 5. 6. Bleſſed are they which do hunger, and thirſt after righteouſneſs for they ſhall be filled. Thus much I have thought fit to add in this place in anſwer to that queſtion, which we ſometimes meet with, Whether the deſire of grace be grace? A true reſolution of it is of mighty uſe ſometimes to Souls under melancholick diſtempers, or in an hour of temptation to relieve them, where they both want ſenſible manifeſtations, and a juſt view of the ſincerity of their own actions.

Uſe 5. I ſhall ſhut up this diſcourſe with a word of exhortation. 1. To all to look to their deſires, their pretended deſires after Chriſt, and his loves. That of the Apoſtle, 1 Cor. 16. 22. is a dreadful Curſe. If any man love not the Lord Jeſus Chriſt let him be Anathema, Maranatha, accurſed till the Lord come. Love is the complacency of the Soul in an object, the firſt fruit of its deſire. None hath a true complacency in an object, but he deſireth an union with it in ſuch a degree as he is capable of. Hence every one that liveth under the preaching of the Goſpel, and hath heard of Chriſt will pretend to deſire him. But one deſires him from a knowledge by hearſay of the goodneſs of his loves, another deſires him from a knowledge of faith, a ſetled perſuaſion of it wrought in his heart by the Spirit of God, and ſome taſts and experience of it; you have heard that the deſires of the Soul which ariſe from a knowledge of report and hearſay, are weak and faint, and cold and lazy, and will ſpeak nothing of good for the Soul that hath them, you have heard the other deſires are ſtrong, and intenſe, vehement and fervent, active and diligent. Nothing more relieveth a Soul ſometimes, than to find in itſelf; that though it wanteth a ſtrength to perform, yet to will is preſent with it, tho it cannot yet rejoice, and delight in the apprehenſion of his loves, yet for theſe are its deſires. Nothing more killeth and deſtroyeth a Soul, than to truſt to deſires of grace, as indications [Page] of it, which indeed are not ſo. O therefore look to your deſires after Chriſt. See that they proceed from knowledge and experience. For experience indeed it dependeth upon Divine influence, and breathing upon the Soul, and the holy Spirit of God like the wind breatheth where it pleaſeth. But ſee that your knowledge of the goodneſs of theſe loves be a knowledge of faith, not a meer knowledge from report and hearſay, as we may know many things of which we believe nothing; that is, we know ſuch things are written, reported, talkt of, rake heed this be not all the knowledge your Souls have of the loves of Chriſt. I have ſhewed you that the Knowledge of Faith, is a knowledge of perſuaſion of the excellency of the loves of Chriſt in themſelves (for I am not now diſcourſing of the perſuaſion that you have a particular intereſt in them) a firm, ſetled, conſtant perſuaſion of the Soul, that the love of Chriſt is the moſt deſirable good in Heaven or Earth, better then Wine yea better than life itſelf. This is the work of the Spirit of God in the Soul. A man can by no ſtudy perſuade himſelf of this, we can, by no art, no words, no arguments of ours perſuade Souls of this. All that you can do, or which we can adviſe you to do in this caſe, in the uſe of ſuch means, to the uſe of which God hath promiſed his bleſſing, or in the uſe of which God ordinarily concurreth with his bleſſing. Theſe means are reducible to a few heads. 1. His Word. 2. His Sacrament. 3. Prayer. 4. A reformed holy life and Converſation.

1. The Word is the great means; he hath given you it in writing, that you may exerciſe your ſelves in it by reading, he hath appointed the Ordinance of Preaching, that you may receive it by your ears; neither reading nor hearing will beget in your Souls ſuch a knowledge of Chriſts love as will be productive of this knowledge which I call the knowledge of faith, but they are both means, means within our own power, and with the uſe of which God uſeth to concur, and in the neglect of which, no [...]e can expect that the holy Spirit of God ſhould work ſuch a knowledge of the excellency of Chriſt and his loves, as will be productive of theſe deſires after them. The Word of God is therefore called the Word of faith, not only becauſe it containeth the ſubſtance of what we are to believe, but becauſe it is that with the uſe of which God ordinarily concurreth in giving the Soul a power to believe, therefore the Apoſtle tells us, That faith cometh by hearing. If you would know Chriſt, and his loves, read, hear the Word of God, and that in a conſcientious manner, but I have had occaſion to ſpeak of this under a former propoſition.

[Page] 2. The holy Sacrament is another means, at leaſt for a further knowledge of Chriſt and his loves, I am not of their minds who think that the Lords Supper is a means for conveighing the firſt knowledge of faith, concerning Chriſt and his Loves, to the Soul; if it had, Chriſt doubtleſs would have given it in commiſſion to his Apoſtles, not only to go and preach to, and Baptize all Nations, but alſo to Adminiſter the Supper to them, which he did not if any will ſay, both Sacraments are intended, I ſhall not contend, but the Apoſtles practice expoundeth our Saviours precept, who baptized none till they believed, and made a profeſſion of their true faith in Chriſt, the Sacrament is not a means for ignorant perſons and unbelievers, to come to the firſt knowledge of Faith, but an excellent means in order to the getting a further knowledge of Faith, that is a confirmation of their Faith in the love of Chriſt.

3. A third means is Prayer. He gives his holy Spirit in all the manifeſtations of it to thoſe that ask him.

4. The laſt I mentioned, was a reformed holy life and Converſation. None know the loves of Chriſt more fully and effectually then thoſe Souls, who walk with him moſt cloſely. You know the promiſe of Chriſts manifeſtation of himſelf, is to thoſe that love him, and keep his commandments, but of theſe things I have before inlarged in my diſcourſes upon ſome former propoſitions.

Sermon XII.

Canticles 1. 2.

For thy Loves are better than Wine.

I Am now come to the laſt propoſition I obſerved from theſe words, which I told you might be either conſidered, As a Reaſon why ſhe deſired the tokens of Chriſts diſtinguiſhing loves, (a reaſon drawn from her knowledge and experience of the goodneſs, the tranſcendent goodneſs of them. In this notion I have already ſpoken to the propoſition ariſing from them, Or, 2. As an argument of her petition by which ſhe pleadeth with God, for the thing which ſhe deſired. An argument [Page] drawn from the value ſhe ſet upon his love. From whence reſults this propoſition.

Prop. 10. That our value, and eſtimate of the love of Chriſt above all other things is an excellent argument for a Soul to uſe with God for the obtaining of it.

An argument is a mean brought either to prove a propoſition, or to move the Affections. The Logicians bring arguments to prove the juſt connexion of Subjects, and Predicates in propoſitions. The Orator uſeth them to move mens wills and affections, the buſineſs of the Soul with God in any prayer, is the buſineſs of an Orator; the Arguments he hath to uſe, are ſuch as may move God to beſtow the good things upon him which he deſireth. If you obſerve all the prayers of the Servants of God upon Sacred Record, you ſhall find them much to conſiſt of Requeſts, or Petitions, and arguments backing, or inforcing thoſe requeſts. Theſe arguments you will obſerve drawn from ſeveral heads. Sometimes from the Nature of God. Sometimes from their relation unto him. Sometimes from the promiſes made in the caſe. Sometimes from the greatneſs of their miſery. Sometimes from Gods Power and the freeneſs of his Grace. Pſal. 25. 7. According to thy mercy remember thou me for thy goodneſs ſake O Lord. Sometimes from their faith, alliance to, and dependance upon God, Pſal. 25. 2. O my God I truſt in thee, let me not be aſhamed. So from various other heads, I ſay amongſt others: A Souls juſt prizing and valuing of the loves of Chriſt, is an excellent argument for a Soul to uſe to inforce a petition for them.

2. The goodneſs or badneſs, the ſtrength or weakneſs of an argument derives wholly from its ſubſerviency to its end, its cogency, or no cogency. The End here aimed at is by prayer to obtain the loves of Chriſt, ſo as the goodneſs of the arguments to be uſed in this caſe depends upon the force they have with God to move him to grant the requeſts of our lips.

3. Perſuaſive arguments have their force either upon a natural account, and that is moſtly from the infirmity of our Natures, which renders them ſubject to be affected with fine words, paſſionate expreſſions; we muſt not imagine that God can be moved with any ſuch thing, and therefore fine phraſes in prayer are very inſignificant things: Or elſe upon a moral and rational account. As now amongſt men, if one can come to another, requeſting a favour from him, and ſay, Sir, you promiſed it me, there is a force in this argument, upon a moral and rational account, ſuch an argument is this, in this caſe. [Page] If a Soul can go to God pleading for the manifeſtations of his love unto it, and truly tell him, that it valueth his love and favour above all created comforts, tho the bare naming of this, and delivering it in fine, ſignificant words will do nothing with God in order to the obtaining of it, nay though this affection and temper of our Souls, can merit no influence of grace from God, yet conſidering the perſections of the Divine Nature, and the obligations which God hath laid upon himſelf. It will have a great moral vertue, and efficacy, and be of great force with him for the obtaining the influences of Divine Grace, and the communications of his love.

Hence I ſhall deſire you in the firſt place, to obſerve what frequent uſe the People of God have made of it in their applications to the Throne of Grace. David eſpecially, Pſal. 42. 1, 2, 3. As the Hart panteth after the water-brooks, ſo panteth my Soul after thee O God; my Soul thirſteth for God, the Living God, when ſhall I come and appear before thee, O God? His Requeſt there lies in the laſt words, That he might come and appear before God, the Argument he uſeth is from the value he had for ſuch a mercy, ſo as the Hart did not more pant after the water-brooks. The ſame Argument he uſeth, and much in the ſame caſe, Pſal. 84. 1, 2. The great Petition of that Pſalm was for a liberty again to enjoy God in his Ordinances; what is the Argument he uſeth to enforce this Petition? How amiable are thy Tabernacles, O Lord of Hoſts? V. 1. My Soul longeth, yea even fainteth for the Courts of the Lord; my heart and my fleſh cryeth out for the Living God. So he goes on in a variety of Phraſes, all expreſſing but his great value and eſtimate of ſuch a mercy, to that degree that he preferreth the condition of a poor Sparrow, or Swallow to his own in the want of it. You have him uſing the ſame Argument again, Pſal 63. 1, 2, 3. O God thou art my God, early will I ſeek thee; my Soul thirſteth for thee, my fleſh longeth for thee, in a dry and thirſty Land, where no water is. To ſee thy Power, and thy Glory, as I have ſeen Thee in the Sanctuary. Becauſe thy loving kindneſs is better than life. The Petition is much the ſame, and the Argument the ſame. I might inſtance in many other places of the Pſalms, but this is ſufficient: And certainly this were enough, if no more could be ſaid to juſtifie this Propoſition. That Argument which the man according to God's own heart uſed, and ſo often uſed, is certainly a good Argument, and of due force and efficacy; but this was an Argument he often made uſe of. But I ſhall further ſhew you the value of this Argument from Reaſon.

[Page] Firſt, This Argument ſpeaketh Chriſt in the Soul. What the Apoſtle ſaith in another caſe, No man calleth Jeſus Chriſt Lord but from the Spirit, may be applied in this. No man can truly ſay that he prizeth the Loves of Chriſt above Wine, above all created comforts whatſoever, but from the Spirit; none but the true Chriſtian, the truly ſpiritual man, ſets any conſiderable value upon Chriſt's Loves. To you that believe (ſaith the Apoſtle) he is precious. Now what Joſeph ſaid to his Brethren of Benjamin: Bring your Brother Benjamin, or ſee my face no more. God hath ſaid to every one of us, Bring Chriſt with you, or ſee not my face. We are all tranſgreſſors from the womb, and God heareth not ſinners for their own ſakes, but for Chriſt's ſake; therefore we are commanded to ask in Chriſt's Name. God indeed as our Father by Creation may hear us crying for temporal good things in the day of our wants; ſo he heareth the young Ravens when they cry for food to him. But we are bleſſed with Spiritual Bleſſings in Chriſt, and upon the account of Chriſt; he giveth the firſt grace upon the account of Chriſt's Interceſſion pleading for the Application of the purchaſed Redemption. He giveth further grace upon the account of Chriſt's Interceſſion for us, and the Spirit's Interceſſion for us: For we know not what to pray for as we ought, but the Spirit it ſelf maketh Interceſſion for us, with groanings which cannot be uttered; and he that ſearcheth the heart knoweth what is the mind of the Spirit, becauſe he maketh Interceſſion for the Saints according to the Will of God, Rom. 8. 26, 27. Now a due eſtimate and value of the Love of Chriſt in a Soul, is an Indication of the Spirit of Chriſt dwelling in the Soul; hence it muſt needs be an Argument of force with God; for he that ſearcheth the heart, knoweth the mind of the Spirit, making Interceſſion for the Saints, according to the will of God.

Secondly, The force of this Argument lies here, in that it layeth hold upon many Promiſes. The Promiſes are but as ſo many Bonds in which God hath made himſelf a Debtor to his Creatures. All Promiſes oblige the truth and faithfulneſs of thoſe perſons that make them: God being the true and faithful One, cannot lye; He is faithful that hath promiſed (ſaith the Apoſtle;) ſo that if it be a ſufficient Argument to uſe with a man to obtain any thing we would have, to tell him, He hath promiſed it, it holdeth towards God more ſtrongly, as his truth and faithfulneſs is much more certain and infallible than any Creature is. Beſides that, it is a further advantage when Promiſes are made upon a due and juſt conſideration; for [Page] theſe is not only the truth, but the juſtice alſo of the perſon promiſing is concerned to the fulfilling of them. Hence in Scripture you ſhall ordinarily find the Servants of God pleading the Word, the Covenant of God, ſpoken to, and made with them, Pſal. 119. 49. Remember thy Word unto thy Servant, upon which thou haſt cauſed me to hope; and in many other Texts of Scripture. I ſay, when a Soul can go to God, and ſay in truth, that he valueth his love and favour above Wine, above Life, above all created comforts, this Argument layeth hold upon ſeveral Promiſes of God. I will a little enlarge upon this: [...]. It layeth hold upon a Promiſe of filling and ſatisfaction, Matth. 5. 6. Bleſſed are they who hunger and thirſt after Righteouſneſs, for they ſhall be filled. It is a mighty large and comprehenſive Promiſe. To fill a Soul with the influences of Divine Love, is a very great thing. It is not eaſie to fill the covetous man with Wealth; but he may be ſooner fill'd with Riches, than the Soul of a good man with the Love and Grace of God. But here is a Promiſe of being filled: Open thy mouth wide (ſaith God) and I will fill it. To whom is this Promiſe made? To him that hungers and thirſteth after Righteouſneſs. Righteouſneſs is Grace, whether you take it for the Righteouſneſs of Juſtification, the Righteouſneſs of Chriſt, in which every Soul muſt ſtand righteous before God: Or the Righteouſneſs of Sanctification, habits and acts of Holineſs wrought in us, and done by us, they are both from Grace, from the free Love of God ſhining upon our Souls. He that hungers and thirſts after it, is he that intenſely deſires it. Hunger and thirſt are natural paſſions ariſing in us from our want of due aliment; nature inforcing in us a ſenſe of that want, (and of all other) they are the moſt vehement. Thence our Engliſh Proverb, Hunger will break through ſtone walls; and experience tells us, to what hard things theſe paſſions have brought people, not only to eat Carrion, but to kill and eat their own Children; yea the fleſh of their own Arms; ſo as hungring and thirſting after Righteouſneſs, importeth vehement deſires after Grace, which deſires teſtifie the Soul's eſtimate of it, and value for it; and to thoſe who thus hunger and thirſt the Promiſe is made, that they ſhall be filled.

Again, ſuch a Soul hath a right to thoſe Promiſes of all Grace propounded in the moſt large and comprehenſive terms, and general phraſes; as where God promiſeth a new heart, the water of life, his coming unto Souls, dwelling in them, abiding with them. The Soul that can go to God; and truly ſay,, that he prizeth the Loves of Chriſt [Page] above all things, layeth hold of all theſe Promiſes of which the holy Scriptures are full, Iſa. 55. 1, 2. Ho every one that thirſteth, come you to the waters, and buy, without money, and without price, buy wine and milk. So Rev. 22. 17. Let him that is athirſt come, and whoſoever will, let him drink of the water of life freely. Joh. 14. 23. If any man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. So v. 21. He that loveth me, ſhall be loved of my Father, and I will love him, and manifeſt my ſelf to him. Theſe now, and ſuch like, are general Promiſes comprehenſive of all the Love of Chriſt to the Soul, in the various manifeſtations of it, according to the Soul's diverſified neceſſities, with reſpect to its ſeveral circumſtances. Now obſerve to whom theſe Promiſes are made, to thoſe that love Chriſt, and in evidence of that love, hunger and thirſt after him, to them the Promiſes are made, 1. That the Father will love that man or woman. 2. That both Chriſt, and his Father, will come unto him. 3. That they will manifeſt themſelves unto them; that they will dwell, and make their abode with them. That they ſhall have Wine and Milk without money and price. Now I appeal to any ordinary capacity, what evidence of Love any Soul can give greater, than the valuing of his Loves above all other things. So that, where this can be ſaid in truth to God, God is challenged upon a multitude of Promiſes, even ſo many as are made, to the Love of God, and Chriſt, and to the Soul's hungrings and thirſtings after him. Nay, there is yet another ſort of Promiſes, which ſuch a Soul challengeth, viz. all thoſe Promiſes of a further ſupply and increaſe of Grace to thoſe that have the Seed of Grace: As Matth. 13. 12. To him that hath ſhall be given, and he ſhall have in more abundance. I might add many more of like nature; but there is hardly any of you but know how to furniſh your ſelves with them. Now where the Soul can challenge God upon a Promiſe, and lay claim to the mercy which it asketh, from an obligation which God by his Word hath laid upon himſelf, to give it: This is a great Argument, for it toucheth God upon the account of his Truth and Faithfulneſs.

3. Further yet this argument toucheth God as he is a tender Father. God (you know) to let us know his heart to his poor Creatures, amongſt other names of relation hath taken to him that of a Father, to let us know there is in his gracious nature ſomething analogous or proportionable to the heart and bowels of Earthly Parents to their Children, and accordingly our Saviour argues, that if [Page] any of our Children ask of us bread, we will not give them a Stone, nor a Scorpion inſtead of Fiſh, and thence concludeth, that if we being evil know how to give good things to our Children, much more will our Heavenly Father give good things to them that ask him. You, many of you know the heart of a Father. To which of you would it not be a great argument, to draw you out to any acts by which you could manifeſt your loves to a Child, for your Child to come, and beg your love to it, telling you, that it valueth your love above all things in the world, that it had rather have your love, your heart towards it, than have all the eſtate you can give it? Shall there not be ſomething in the heart of God proportionated to this affection in your hearts? Is it poſſible that a Child of God, ſhould come to God, and in ſincerity ſay to him; Father! I beg ſome tokens of thy ſpecial diſtinguiſhing love to my Soul, thou that knoweſt all things, knoweſt that I love thee, and that my Soul doth value thy loves above all that the world affords, and Gods heart ſhould not yearn, and his bowels melt towards ſuch a Soul? God muſt ſay of the voice of ſuch a Soul, as Iſaac ſometimes ſaid, It is the voice of my Son Jacob. None but a Child can ſpeak ſuch a language.

4. Finally. No arguments can be of more force to uſe with God, than ſuch wherein the Intereſt of his own glory is concerned. The Glory of God being his own great end, which he purſueth in all his actions, he uſeth a great argument to God, that ſaith unto him, Father glorify thy ſelf. So gracious is God, that he gives us leave to fetch arguments from our ſelves, our own wants, and the miſery we are in, which arguments affect God, as he is a God full of pity and tender compaſſion. But thoſe arguments which we can fetch from the Intereſt of his own glory, ſeem to have a greater force, as complying with what is the Lords great and chiefeſt end. He that ſets an high value and eſtimate upon the love of Chriſt, giveth God a great deal of Glory, preferring him to all things in the world, for God cannot be more glorified by the Creature, than to be in heart eſteemed above, and preferred to the whole Creation. So as that Soul that goeth to God with this argument, doth in effect ſay; Father! my Soul hath glorified thee upon the Earth, and doth give thee the glory of being the moſt excellent object, and more deſirable than all the world beſides. Now therefore glorify thy ſelf in manifeſting of thy love to me, that I may further exalt thee in thy rich and free Grace. I now come to the application.

Uſe 1. By way of Inſtruction, firſt, we may obſerve, That the meaneſt [Page] Child of God is furniſhed with a better argument to encourage his hopes in his addreſſes to the throne of Grace, than the greateſt and proudeſt Sinner in the world hath. There are arguments, which Sinners may uſe, from the infiniteneſs, and freeneſs of the divine bounty and goodneſs, from their relation to God, as his Creatures, from the greatneſs of their miſery, &c. and they may obtain ſomething from God upon theſe pleas, from that infinite goodneſs, and compaſſion that is in the Divine Nature; but no unregenerate man can uſe this argument which hath in it a much greater force. On the other ſide, there is no the meaneſt child of God, not the meaneſt believer that is in the world but hath this argument to uſe with God. Other arguments may be of avail with God for the obtaining ſome good things of this life, this is of force for the obtaining thoſe of higheſt conſequence relating to the internal, and eternal happineſs of the Soul.

Uſe 2. Secondly, This offers us a great incouragement to examine our ſelves upon this point, Whether we have a due eſtimate of the loves of Chriſt, Whether we can truly ſay to our bleſſed Lord, That his loves are better than Wine, and that we value them not only above all ſenſual ſatisfactions, which the profane ſcandalous Sinner doeth not, but above all ſenſible ſatisfactions, which no unregenerate carnal man doth. I remember when our Saviour examined Peter about his love to him, he propounded to him this queſtion, Joh. 21. 15. Simon Peter loveſt thou me more than theſe? I do know that many Interpreters by [theſe] in that Text underſtand his other Diſciples ſtanding by. There was a time when Peter preferred himſelf (as to his love towards his Maſter) to all the other Diſciples: Tho (ſaith he) all ſhould deny thee, yet I would not deny thee. Peter ſince that time was humbled, our Saviour had a mind that his humility ſhould be manifeſted, and therefore (ſay ſome) he propoundeth that queſtion to him: but I remember Bernard in one of his Sermons upon the Canticles puts another ſenſe upon the words, Loveſt thou me more than thou loveſt theſe? and ſo it may be referred either to the company with whom he was, or to the diverſion of fiſhing, they were employed in, or to the great draught of fiſh, which they had taken. I do but allude to the text, who ſo truly loveth the Lord Jeſus Chriſt, if all the perſons, and things in the world were before him, muſt be able to ſay, I love Chriſt more than theſe. Admit his friends and neareſt relations to be in his Eye, all the pleaſant and delectable things in the world, all the Crowns and Scepters, and honours in the world, all the Gold, and Silver, and Houſes, and Lands in the world in his [Page] Eye: He muſt be able to ſay, I love the Lord Jeſus Chriſt more than theſe; yea if his own life be ſet before him, not to be enjoyed without the loſs of Chriſts love, he muſt be able to ſay that he loves Chriſt more than that, Mat. 10. 37. He that loveth Father or Mother more than me, is not worthy of me, and he that loveth Son or Daughter more than me, is not worthy of me, Lu. 14. 26. If any man come to me, and hate not his Father and Mother, and Wife, and Children, and Brethren, and Siſters, yea and his own life alſo, he cannot be my Diſciple. But I have formerly given you ſome directions how to try your ſelves, whether the loves of Chriſt in the apprehenſion of your Souls are good before Wine, and ſhall therefore add no more on this argument.

Uſe 3. In the third place; This notion may be of great uſe to relieve Chriſtians doubting whether they have any one good Argument to uſe with God in their applications to him. 2. Whether any of their Prayers have at any time pierced the Heavens, and been accepted of God. A good Chriſtian is often doubting, whether he may go to God or no; whether he hath one good Argument to uſe, which may be of avail with God. We have many words to ſay, many Arguments to uſe; and when it is a clear day with the Soul, it can eaſily diſcern it, and fill its mouth with words of ſeveral natures; but in a dark day, under the prevailings of Melancholy, or boiſterous Temptations, it can find many Arguments to deter it from Addreſſes to God, its own vileneſs and unworthineſs conſidered with God's purity and holineſs, the multitude of its ſins, its former Prayers (as it fancieth) lying by not anſwered, but it cannot find one Argument to incourage it. But every Chriſtian hath at all times many Arguments, if he could diſcern them. David made his vileneſs and unworthineſs an Argument, Pſal. 25. Pardon mine iniquity (ſaith he) for it is great. That's an Argument all have, and at all times. Ah! but (ſaith the Soul) this is no other than the vileſt perſon hath: He may plead the freeneſs of Divine Grace. The Soul that goeth to God for Free Grace, can never want an Argument, but ſtill this is common, and no more encouraging a Believer, than another man. We may plead our own miſery, and ſad ſtate; miſery is the object of Grace and Mercy; but ſtill this is common. The vileſt ſinner may go and plead with God for mercy, becauſe his ſtate is miſerable. A true Chriſtian would have an Argument of a more ſpecial nature, and ſuch a one as in the uſe of, he could go boldly and with confidence to the Throne of Grace. Admitting this Propoſition, every good [Page] Chriſtian hath ſuch an Argument; ſuch an Argument as no unregenerate man hath, ſuch an Argument as he may go to God with, with boldneſs and confidence: God was never yet wanting to the truly hungring and thirſty Soul after his Love; ſuch an Argument as if pleaded with God, and being in truth, alwaies prevailed with God.

Uſe 4. I ſhall ſhut up this Diſcourſe with ſome few words of Exhortation.

1. To all: To labour to bring up their hearts to this, to prize the favour of God above all other things whatſoever. How you ſhall know whether your hearts be brought up to it or no, I have before ſhewed you; but ſuffer me here to give you ſome Directions in the caſe, and to preſs it with ſome Arguments. Until we do find that our Souls do ſet ſuch an eſtimate upon the Loves of Chriſt, we can never uſe it as an Argument with God. This is therefore the firſt thing which we have to do, to be reſtleſs till we find that we can ſay it in truth, that we value Chriſt's Loves above all earthly things. Nor will this ever be effectually done, till the holy Spirit of God comes upon our hearts with its impreſſions and demonſtrations; all that we can do will bear no more than the notion of means in order to that bleſſed end. Of that nature much may be directed.

Firſt, Let thy Soul and its immortal ſtate, with its condition referring to that ſtate, be much in thy thoughts. It is one great reaſon why men neglect and are careleſs as to the Loves of Chriſt, becauſe they do not remember they have immortal Souls, nor conſider any future ſtate, or their own circumſtances relating to it. Men know that they have bodies, and experience hunger, and thirſt, and cold, and ſo are very buſie in taking care what they ſhall eat, and drink, and put on, but they do not know, at leaſt they do not attend to their knowledge of it, and have no certain knowledge and perſuaſion that they have immortal Souls, that can no more die with the body, than eat, drink, or ſleep with it, ſo as they take no further care than for their outward man. Neither do they attend to the conſideration of the condition of their Souls with reſpect to an eternal exiſtence, but run away with preſumptuous fancies that God will not ſuffer them to periſh for ever; determining concerning their Souls according to their fancies, and the dictates of their own vitiated reaſon, not according to the revelations of the Divine Will; would men think more of their Souls, and conſider the immortality of them, would they determine concerning them, according to Divine Revelation, it were impoſſible they ſhould ſo far, as generally they do, neglect the [Page] care of them. They would quickly ſee that all the good things of the world could not affect the Soul with any good, and therefore muſt needs be invaluable things compared with thoſe things that will ſecure the Souls happineſs both here and for ever. If men believed they had immortal Souls, their reaſon would teach them quickly to conclude that they are better than the body, which is but earth, and which muſt return to duſt and conſequently whatſoever is good for the Soul, muſt be infinitely more good than what only ſerveth the neceſſities of our earthly part, and that neither but for a little time. But the truth is, as the Fool hath ſaid in his heart there is no God: So he hath alſo ſaid in his Heart, I have no Soul, no ſuch immortal ſubſtance as Preachers talk of, there is no ſuch thing as Heaven, or Hell; moſt unregenerate men are in their Hearts Atheiſts. The natural reaſon of all men teacheth them to look after their concerns and intereſts, and to prefer greater, before leſſer intereſts, and to value what makes for their greateſt intereſts, above what is only ſubſervient to an intereſt of leſſer value. Mens preference of created comforts before the loves of Chriſt proceedeth meerly from their ignorance, that they have Souls to look after, or at leaſt unbelief of it, if they notionally know it, their not underſtanding the nature, and ſpiritual concerns of their Souls, or at leaſt their erronious fancies and conceptions, of an univerſal Salvation of all, or all at leaſt that are baptized; the firſt thing to be done rationally to poſſeſs Men and Women of the excellency of Chriſts loves, above Wine, above all ſenſual things, or any ſenſible things, is to poſſeſs men of this knowledge, and to keep their Eyes waking to the conſideration of it, and to engage them to take their meaſures of theſe things from the revelation of the will of God, in his word, not from their own wild fancies, and ratiocinations.

Secondly, Poſſeſs your Souls of the impoſſibility of their receiving of any good, any thing ſuited to their neceſſities, but only from Chriſt. There is no other name given under Heaven, there is no Salvation in any other. The power over all Souls is committed unto Chriſt. The Father forgives Sins, but it is for Chriſt's ſake; as God for Chriſt's ſake hath forgiven you (ſaith the Apoſtle) we have Redemption, forgiveneſs of Sin through his blood. In him we have righteouſneſs, peace, through him we have acceſs, an entrance into the hol [...]eſt of all; the Father hath given unto him Eternal life, that he ſhould give it to whomſoever he pleaſeth. There is no good thing ſuited to a Souls wants, but it deriveth from Chriſt. Good things ſuited to the more external [Page] wants of our Body, derive from God as the great preſerver of man, and flow from that common providence of his which dayly worketh in the upholding and preſervation of created Beings; but good things for our Souls derive from Chriſt as Mediator, and as they are purchaſed by his blood, ſo they are diſpenſed out by his Spirit. This now can appear to a Soul from no other light but that of Revelation, ſtudy therefore the holy Scriptures, meditate therein night and day, they teſtify all this concerning Chriſt. A full perſuaſion of theſe two things, 1. That we have immortal Souls, ordained to an eternity, either of happineſs or miſery. 2. That nothing but the love of Chriſt can furniſh them with thoſe good things which are proper, and neceſſary for them, with reſpect to their Eternal Happineſs, are enough to convince Men and Women that the loves of Chriſt are as much better than Wine, and to be preferred to it, as the Soul is better than the Body, and the things ſuited to its wants, better than thoſe things which are only ſuited to the wants of the outward man. But ſtill I ſay, and every days experience, maketh it good, Non perſuaſeris etiamſi perſuaſeris, you ſhall not perſuade Men and Women, tho you ſay enough to perſuade them, though you ſhut up their mouths, and they having nothing to ſay, ſuch a power hath luſt in the heart of man, into ſuch a debauchery is the nature of man degenerated. Admitting men to believe, that they have immortal Souls, and that the Holy Scriptures are the Word of God, there is nothing in nature hath a fuller evidence than this truth, that the loves of Chriſt are preferrible to all things in the world, and a man cannot act like a reaſonable creature in preferring any thing unto them; yet who believes it? who lives up to this demonſtration? It is God muſt perſuade the Soul of this, and till the Soul hath this written and ingraven upon it by the finger of his Spirit, it will never ſo Judge. Laſtly therefore,

Pray mightily that God would open your Ears, to ſee this, and perſuade your Souls of the truth of it, for till he doth it, in vain are mens perſuaſions. To move you to it, conſider,

1. This will bear ſome proportion to the love of Chriſt to mankind. Chriſt loved us more than theſe, more than all the Kingdoms, and pleaſures and profits, and honours of the world, yea more than his own life, yea he preferred us to the Angels, the fallen Angels, for he took not upon him the nature of Angels, but the nature of man.

2. This will ſpeak the Soul to be a wiſe and underſtanding Soul. Certain it is (as I have already ſhewed you) that the loves of Chriſt are good before Wine. The wiſdom of a Soul lyeth much in a right [Page] diſcerning betwixt good and evil, and betwixt that which is good, and that which is more good or better. The excellency of a Soul lyeth in its conformity to God, he is an Atheiſt who owneth not God to be the firſt Being, and to be of all Beings, the moſt excellent, and perfect Being. So as neceſſarily, that Soul that comes neareſt in conformity to God, muſt be the moſt excellent Soul, now that Soul which acteth moſt up to the principles of improved and pure reaſon, and to the rule of that holy Writ, which we all confeſs to be the revealed Will of God, and liveth moſt up to the Divine Pattern, doing what God doth, that muſt needs be the moſt wiſe, excellent, underſtanding Soul. Now will not a little reaſon ſerve to convince us that Chriſt is the moſt excelling Object, and therefore to be preferred to all ſublunary enjoyments? Doth not the Scripture repreſent him to us as altogether deſires, as the chiefeſt of ten thouſand, as the well beloved of the Father in whom he is well pleaſed, as he whom we ought to love with all our heart, all our Soul, all our Strength? Doth not the Father, the Heavenly Father love him above all other objects? To which of the Angels ſaid he at any time. Thou art my Son, this day I have begotten thee; and again, I will be to him a Father, and he ſhall be to me a Son,—He was brought up with the Father, and daily his delight, rejoycing alwaies before him.

3. This will ſpeak an heavenly ſublimated Soul, purged from the dregs of ſenſuality and from an earthly mind, a Soul riſen with Chriſt, and ſeeking the things which are above, Col. 3. 1. The preference of Wine, any ſenſual ſatisfactions, or any ſenſible enjoyments to the loves of Chriſt, ſpeaks a dirty Soul, that feedeth upon carrion, and can be filled with wind.

Laſtly, You have heard what an argument this will ſupply a Soul with in all its addreſſes and applications to God for any grace or favour, no argument can be more moving, more prevailing with God, none that layeth hold upon more promiſes, or that toucheth God more as a tender Father. O therefore labour for this frame of Spirit, and give your Souls no reſt until you find that they indeed do prefer the love of Chriſt before all other things in Heaven and Earth.

Exh. 2. Br. Secondly, This notion calleth to all you who profeſs Godlineſs, and to any thing of the Spirit of Adoption, which teacheth to cry Abba Father, to take heed of a Carnal mind, an heart cleaving to any created comforts in exceſſive degrees, ſo as for the enjoyment of them, or any of them to run the hazard of the loves of Chriſt; you will by it prejudice your ſouls in a great argument, which you might uſe [Page] at the Throne of Grace. There are amongſt others, three diſtempers of heart, which thoſe that would do much with God in Prayer muſt take heed of.

1. A revengeful, not forgiving frame of Spirit. It is a dreadful Text, Mat. 6. 15. But if you forgive not men their treſpaſſes, neither will your Heavenly Father forgive you. Our Saviour hath taught us to pray, Forgive us our Debts, as we forgive our Debtors.

2. A doubting and unbelieving frame of Spirit. He that cometh unto God muſt believe that he is, and that he is a rewarder of them that ſeek him, he that lifts up his hands unto God, muſt lift up pure hands, and that without doubting?

3. Thirdly, A Carnal heart, cleaving to the world, & preferring the things of the world, to the loves of Chriſt, & the good things of Grace.

3. Br. Laſtly. Is this ſuch an argument of force with God? Let then ſuch as can uſe it in truth make uſe of it, I doubt not but I ſpeak to many, who can in truth ſay, that they value the loves of Chriſt the tokens of his ſpecial, and diſtinguiſhing love above all earthly contentments; when you go to God plead this, take unto you words, and ſay, Lord, let me be made a partaker of thy ſpecial diſtinguiſhing love, thou knoweſt that my Soul valueth it above mountains of Gold, Rocks of Pearl, or ten thouſand Rivers of Oil.

Obj. But poſſibly ſome may ſay, This is to plead my own merit.

Sol. I anſwer, no, for conſider who it is that hath wrought in thy heart this value and eſteem. Is it not God? Did fleſh and blood reveal any ſuch thing unto thee; thou doſt not then plead thy own merit, thou only pleadeſt with God, from what he hath already wrought, and begun in thee.

2. It is but the pleading of the promiſe which God hath made to them that love him and keep his Commandments.

3. Neither doſt thou plead thy eſteem, and value for the loves of Chriſt, as meritorious, as thinking that thy prizing the loves of Chriſt, meriteth the further manifeſtations of them to thy Soul, thou only pleadeſt it as a gracious habit wrought in thy Soul, by which God hath fulfilled in thy Soul the condition of the promiſe; thou only beggeſt of God, that he who hath wrought in thy Soul that condition to which he hath annexed his promiſe, would now fulfil alſo that promiſe to thy Soul which is annexed to that condition.

Thus I have finiſhed the diſcourſes I deſigned upon the firſt Petition of the Spouſe as preſſed by her firſt Argument; Let him kiſs me with the kiſſes of his Mouth: For thy Loves are better than Wine.

Sermon XIII.

[Page]

Canticles 1. 3.

Becauſe of the ſavour of thy good Ointments: Thy name is as an Ointment poured forth, therefore do the Virgins love thee.

I Proceed to the next Propoſition, which I at firſt obſerved from theſe words, which I then largely opened.

Prop. 11. Chriſt hath good Ointments, which caſt a ſavour, my meaning is (according to my former explication of the words) That the Lord Jeſus Chriſt, is filled with the graces of the bleſſed Spirit, which in themſelves are as good Ointments, and whoſe excellency is diſcerned by every true Believer, by every Soul that is eſpouſed to the Lord Jeſus Chriſt (to uſe the Apoſtles phraſe, I have eſpouſed you to one Husband.) For a further diſcourſe upon this Propoſition, let me firſt ſhew you,

1. What I mean by Chriſts Grace, and when I ſay he is full of the Graces of the holy Spirit.

2. In what reſpects theſe graces are like to good Ointments.

3. What particular graces of the Spirit, are thus like to good Ointments.

4. Whence it is that they are diſcerned, and more effectually diſcerned by a gracious heart than another. We read in the Pſalmiſt that Chriſt was anointed mith the Oil of gladneſs above his fellows, Heb. 1. 3. That he was anointed with the Holy Ghoſt, and with power, Acts 10. 38. That phraſe in the Epiſtle to the Hebrews; borrowed out of Pſal. 45. as I ſhewed you, is excellently interpreted by John: God gave not the Spirit unto him by meaſure, Joh. 3. 34. The Grace of God was ſaid to be upon him, Luk. 2. 40. and he is ſaid to be full of Grace and Truth, Joh. 1. 14. Grace in Scripture, as it relateth unto God, is uſually taken in one of theſe two ſenſes:

1. For the favour, and free love of God by which a Perſon is accepted of God, and ſo Grace is in St. Pauls Epiſtles to the Romans and Galatians, and in his other Epiſtles oppoſed to works; thus we are [Page] Rom. 4. 4. Eph. 2. 5. Rom. 3. 24. ſaid to be juſtified by Grace, ſaved by Grace. In this ſenſe it is alſo in Scripture applied to Creatures; Eſther obtained Grace (that is favour) in the ſight of the King, Eſther 2. 17. and ſo in many other Texts. Or 2dly it is taken,

For ſome holy and virtuous qualities, and diſpoſitions, by which (our Perſons being firſt accepted in Chriſt) we are acceptable unto God: Thus it is ſaid, Joh. 1. 16. Of his fulneſs we have all received Grace for Grace; thus Love is called a Grace, 2▪ Cor. 8. 6. and in this ſenſe the Apoſtle telleth the Corinthians, God is able to make all Grace to abound to them, 2 Cor. 8. 9. In this ſenſe we are commanded to grow in Grace, that is in holy & virtuous diſpoſitions, or habits, 2 Pet. 3. 18. It is expounded by 2 Pet. 1. 5. Add to your [...] virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godlineſs; and to godlineſs, brotherly-kindneſs; and to brotherly-kindneſs, charity. The Grace of Chriſt is taken in a double ſenſe.

1. Subjectively, For that free love, and favour, which is ſubjected [...] Joh. 14. 15. Rom. 1▪ 7. in Chriſt, and being in him as its Fountain, floweth from him to cur Souls. In this ſenſe Chriſt is ſaid to be ſail of Grace, and truth, full of love, free love towards his Peoples Souls, and truly in this ſenſe Grace comes by Jeſus Chriſt, for out of him God loveth no Soul. In this ſenſe the Apoſtle wiſheth to the Romans, Grace and peace from God our Father, and from the Lord Jeſus Chriſt. Take Grace in this ſenſe, Chriſt is the Subject of it, and the medium by whom it floweth from the Eternal Father to the Children of men; he himſelf was from Eternity, beloved of God, and that both neceſſarily, and freely, being his Fathers Son, begotten from Eternity, the Father loved him, delighted in him; and indeed in this ſenſe Chriſt may be ſaid to have been the object of Grace, but he was not anointed with this in time, he had it from before all times, only as to the Grace of Ʋnion, the humane Nature, until Chriſt aſſumed it was not beloved of God, Chriſt aſſuming it, it became the object of this Grace.

2. But ſecondly the Grace of Chriſt is alſo taken objectively for that Grace which was poured out on Chriſt as Mediator, and this is either;

1. The Grace of Ʋnion, which is the free love of God aſſuming the humane nature into a perſonal union with the Divine Nature, in which thing God put a great deal of dignity upon, and [Page] ſhewed a great deal of love unto our Nature.

2. The grace of Sanctification, by which I underſtand not the ſame which the Children of God receive upon Regeneration, when of unholy they are made holy, of impure they are made pure, of proud they are made humble, &c. But thoſe holy diſpoſitions, and qualifications, which were found in Chriſt, conſidered as the Son of Man by vertue of the union of the Divine Nature, with the Humane Nature, and his anointing with the Holy Ghoſt (not given by meaſure unto him) by which he was not only acceptable to his Father as Mediator, but he is alſo exceeding lovely to his Saints. So that when I ſay Chriſt hath good Ointments; abundance of Grace; I underſtand,

1. Abundance of free love which dwelt in him as God over all bleſſed for ever, to be diſpenſed out according to the particular exigencies of all his Peoples Souls.

2. Many gracious diſpoſitions, which eminently dwelling in the God-Head from all Eternity, were alſo by the Spirit, poured out upon the Humane Nature in his Incarnation. Theſe are here called by a Metaphor Ointments, and good Ointments.

1. Becauſe by the communication of theſe from the Divine to the Humane Nature, in the perſonal union of both Natures in the Lord Jeſus Chriſt, Chriſt was ſanctified and ſet apart, and conſtituted as a perſon fit to be our High Prieſt and King.

This (as I told you in my laſt diſcourſe) was one of the ſacred uſes of Oil, which the Jews made, there was a ſweet anointing Oil, made by Gods ſpecial preſcript, for the conſecration of the High Prieſt, the Tabernacle, and their holy Utenſils; with this alſo they anointed their Kings. This did but typify the anointing of the Holy Ghoſt; and by the receiving of this Ʋnction Chriſt was conſtituted our High-Prieſt, and the King upon the Holy Hill of Sion. By the Grace of Hypoſtatical Ʋnion he was made ſo: I mean by the union of the Divine and Humane Nature in the one Perſon of Chriſt. Chriſt indeed had an Eſſential Kingdom, equal with the Father by his Eternal Generation, but he obtained his Mediatory Kingdom, by vertue of his Incarnation, and Ʋnction. The new and living way was conſecrated for us through the vail, that is to ſay, his fleſh, Thus he was made our High-Prieſt, our King, our Prophet; and by his gracious diſpoſitions and qualifications, he was made fit for a Mediator. For ſuch an High Prieſt became us, who is holy, harmleſs, undefiled, ſeparate from Sinners, and made [Page] higher than the Heavens, who needed not daily as thoſe High Prieſts (under the law) to offer up Sacrifice, firſt for his own Sins, then for the People, &c. Heb. 7. 26. 27.

2. The Graces of Chriſt were like good Oils, or Ointments, as they were uſed in Sacrifice, they cannot indeed ſo properly be called a Sacrifice, but they were as the Oyl poured upon the meat offering. There is a diſpute whether the Paſſive Obedience of Chriſt only, or his Active obedience alſo, be imputed to us, and be our righteouſneſs; not to meddle with that, ſuppoſing his paſſive obedience to have alone been the Sacrifice, yet his Active obedience muſt be allowed, as the Oyl poured upon it. The meat offering was uſually ſome Beaſt or Bird ſlain, but then they were to come, and pour Oyl upon it. Chriſts death upon the Croſs was his offering: That was the Sacrifice, but his Graces were as the Oyl poured upon this offering, had not he that died been pure, and holy, righteous, and ſeparate from ſinners, meek, obedient, &c. he could not have been accepted for others, for he muſt have offered for himſelf, as the Apoſtle teacheth us, Heb. 7. 26, 27. Thus his perſonal graces, and perfections, were like good Oils, with reſpect to the uſe of Oil in Sacrifice, upon the account of them it was that he offered up to his Father a Sacrifice for the Sins of his People, which was acceptable.

Thirdly. The Perſonal Graces and perfections of Chriſt, were like good Oils for their ſweet ſavour. Theſe perfections are thoſe things which make the name, and perſon of Chriſt as a ſweet ſmelling ſavour in the Noſtrils of every underſtanding gracious Soul; what is it which maketh any Soul love Chriſt; what maketh its own private meditations of him, or the report which it receiveth of him, ſo exceeding ſweet to the Soul, but theſe excellencies and perfections, which are in him: His free, and infinite love, to the Sons and Daughters of Men, his pity and compaſſion, his ſlowneſs to conceive a wrath, and readineſs to forgive, his freeneſs to heal his Peoples backſlidings, his purity, and holineſs, his patience and meekneſs: Theſe are thoſe things which make Chriſt appear ſo lovely, and amiable to gracious Souls. Laſtly like good Oils, they ſerve the Soul for food. What doth a Soul that hungereth, and thirſteth after Righteouſneſs ſeed upon, but the Righteouſneſs of the Lord Jeſus Chriſt? (ſome indeed have found a Righteouſneſs of their own to feed upon, but I doubt whether thoſe Souls that feed on nothing elſe will appear fair, and well liking in the great [Page] day of the Lord:) Suppoſe a Soul pined away in the ſenſe of its iniquities, what doth it live upon, but only the free Grace and mercy of God in the Lord Jeſus Chriſt? As Hezekiah ſaid in another caſe; By theſe things men live: ſo doth every Spiritual Soul make uſe of the Grace of Chriſt, and may ſay: By the Righteouſneſs of Chriſt I live, by thelove, pity, and tender mercies of Lord Jeſus Chriſt I live: By his fulneſs of grace I live, for, of his fulneſs we receive Grace for Grace. Thus you ſee how upon all accounts, The grace of Chriſt is like good Ointments.

But thus much generally. We are upon a Bed of Spices, it is good for us to be here, let me therefore ſpeak a little more particularly, ſhewing you particularly:

Qu. 3. What theſe Graces of our Lord Jeſus Chriſt are, which are upon all theſe accounts, as good Oils, or good Ointments.

I ſhall anſwer this in ſeveral particulars:

1. The Grace of Ʋnion, is as a good O [...]l. There is a three-fold Union conſiderable with reference to Chriſt. 1. His Eternal Ʋ nion with his Father. This is what he ſaith in the Goſpel once, and again, I and my Father are one, but it is not proper to call this Grace. It was natural; his Generation who can declare? 2. The ſecond is the Hypoſtatical Ʋnion of the Divine, and Humane Nature, in the One Perſon of the Mediator. This was Grace, the aſſumption of our Nature, to make one Perſon, with the Divine Nature, this was an act of Grace; it was not Natural, not Eternal, but the product of Divine, and free [...] time. It was the Grace both of the firſt and of the ſecond Perſon in the Trinity, to aſſume humane nature into an Union with the ſecond Perſon. 3. There is an Ʋnion of Chriſt with Believers, I in you (ſaith Chriſt) and you in me. Theſe are myſteries (the two latter I mean) not to be fully known, and underſtood, until Chriſts ſecond coming. At that day (ſaith our Bleſſed Lord) Joh. 14. 20. You ſhall know that I am in my Father, and you in me, and Lin you. That there is ſuch a thing we know, how it is we do not know: but in the mean time this is alſo of Grace. This in the ſecond ſenſe is terminated in Chriſt, in the laſt it is terminated in the truly believing Soul. I am ſure both are as good Oils. That Grace which was both from the Father, and himſelf conſidered as God, by which our Nature was aſſumed into a oneneſs with the Second [Page] Perſon in the God-Head. This is like a good Oil, this was the ſweet anointing Oil of his Conſecration, by this he Was conſtituted out High-Prieſt, capacitated to offer a Sacrifice to his Father, both meritorious, and acceptable. As God he could not die, as meerly the Son of man he could not merit, as God-man, he could do both. O this makes Chriſt exceeding lovely in the Eyes of a Spiritual intelligent Soul: Chriſt as God is full of Glory and Majeſty; but his Glory is inviſible, his Majeſty is incomprehenſible; but now when the Word was made fleſh, and came and dwelt amongſt us, then as the Evangeliſt ſaith) we beheld his glory, as the glory of the only begotten Son of the Father, full of Grace and Truth. All the comfort of a Soul dependeth upon Chriſts Incarnation, and what he did, and ſuffered, as manifeſted in the fl ſh. Oh! how ſweet this is to the Soul to think of this, together with the ſatisfaction, which by vertue of this, he gave to Divine Juſtice, and the daily interceſſion which he makes, together with the conſideration, that in this Capacity he entred into the Heavens, as our forerunner; and we ſit together with, and in him in heavenly places (as the Apoſtle ſpeaks) are matters of exceeding ſweet Meditation; upon theſe the Soul liveth, and ſupporteth its faith. The Grace of Ʋnion alſo conſidered in the laſt notion is exceeding ſweet. This Grace is rooted in Chriſt, and terminated in the Soul. By this the Soul is conſecrated to God, by vertue of this it is conſecrated a Prieſt to offer up Spiritual Sacrifices to God acceptable through the beloved; by this it is comforted and refreſhed, when it is terrified with the thoughts of the diſunion with God, occaſioned by the fall of Adam, and that ſeparation which its daily ſins make betwixt God and it: By this the Soul liveth its Spiritual life, for Spiritual life lies in the union of the Soul with God, which is made by, and in Chriſt.

Secondly, The Grace of Love in Chriſt, is as a ſweet Oil or Ointment: That holy diſpoſition which is in him, by which he takes delight in the Sons of Men, willeth them good with reſpect to their ſeveral capacities. God is love (ſaith the Apoſtle) Chriſt is Love as he is God, but as Mediator he is infinitely full of love; his pardoning Grace, is nothing but free love reſpecting a guilty creature, his healing, reſtoring Grace is free love reſpecting a backſliding Soul. I will heal your backſlidings, and love you freely. He hath in him comfort for them that are ſad, ſtrength for them that are weak; now is not this an Ointment that giveth a good ſavour? I appeal to any Soul [Page] that hath been pricked at the heart for ſin, and felt the load and burthen of it: How ſweet hath it been to a Soul to apprehend the Lord Jeſus Chriſt as one who pardoneth its iniquities! How ſweet hath it been to a Soul ſmitten with the ſenſe of its backſlidings, to apprehend Chriſt as one who healeth backſlidings, and hath mercy even for the rebellious alſo! When a Soul is diſcouraged at the apprehended difficulty of duty, the ſtrength and prevailings of ſin, and corruption, how ſweet is it to the Soul to think of Chriſt's ſtrengthening grace, the Promiſes againſt the Dominion of ſin, and the over-powering of temptation, &c. That we who of our ſelves can do nothing, yet can do all things through Chriſt that ſtrengtheneth us!

Thirdly, The Righteouſneſs of Chriſt, is a good Oil or Ointment. There is a threefold Righteouſneſs may be conceived in the Lord Jeſus Chriſt. 1. Conſidering him as God; ſo there was in him an univerſal rectitude and perfection of nature. What is eſſentially good, pure and perfect, is the object of Love. Thy Word is pure (ſaith David) therefore doth thy Servant love it. 2. Conſidering him as Mediator, ſo his Righteouſneſs was his Active and Paſſive Obedience: Whether both be imputed to us for Righteouſneſs, that is another queſtion, as to which I ſhall only ſay this; That the uſual Objection, That his Active Obedience was but the debt of his humane Nature, which was a Creature, and therefore could not be imputed, is of no value, for his Righteouſneſs was the Righteouſneſs and Obedience of a perſon that was God Man, ſo had a ſurpluſage infinitely beyond the debt of the humane Nature conſidered as a creature. Moſt certain it is, he had a Righteouſneſs, yea and a Righteouſneſs which is reckoned to us for Righteouſneſs: his Name is, The Lord our Righteouſneſs; and he was made of God for us Wiſdom, Righteouſneſs, Sanctification and Redemption; and this is a ſweet Ointment; for by this the Soul knows that God hath ſaid to it, Take away that Soul's filthy garments, and clothe it with a change of garments: By this it knows, under the utmoſt ſenſe of its own unrighteouſneſs, that it hath a Righteouſneſs, wherein it ſhall ſtand before God, and its Sins ſhall be as if they never had been; by this the Soul knows that its imperfect duties, and ſhort performances of the Divine Law ſhall be made up, through the more perfect performance of the Lord Jeſus. 3. There is alſo a Righteouſneſs of the humane Nature of Chriſt, which was the conformity of his Soul to the whole Will, and Law of God. There is no holy diſpoſition required of any humane Soul, but was to be found in [Page] the Lord Jeſus Chriſt. Holineſs, Meekneſs, Patience, univerſal Obedience; now this alſo is a ſweet ſmelling Ointment.

1. As theſe diſpoſitions render any Subject lovely, any creature, though found in it more imperfectly, much more Chriſt in whom they are found moſt eminently. There is none but naturally loves one who behaveth himſelf blameleſly, in whoſe heart we can diſcern no guile; one who is in his behaviour humble, meek, lowly, gentle, patient, full of goodneſs; now theſe, and all other excellent Virtues being in Chriſt eminently, make him the excelling Object of our Love: Chriſt was meek and lowly, Matth. 11. 29. he was humble, condeſcending to thoſe of low degree. He made himſelf of no reputation, Phil. 2. 7. Though he was rich, yet for our ſake (ſaith the Apoſtle) he became poor. For his patience, he was led as a Lamb to the Slaughter, and as a Sheep before the Shearers, ſo opened he not his mouth. What ſhould I ſpeak of his readineſs to forgive, his praying to his Father that he would forgive thoſe that crucified him; all theſe made Chriſt an exceeding lovely Object.

2. But now Chriſt as Mediator hath not only theſe excellent habits as Ornaments for himſelf, but as the Fountain of Grace, to diſtribute to us. Of his fulneſs, we have received Grace for Grace, 1 Joh. v. 16. Theſe are now Chriſt's good Ointments, for the ſavour of which the Spiritual Virgins love him. And that they may do ſo, it is neceſſary they ſhould receive the ſavour of them. At the ſavour of thy good Ointments: So then, they muſt not only caſt a ſavour, but the Soul that loveth Chriſt for them, muſt receive the ſavour of4 Qu. them. The laſt Queſtion is; How a Soul receiveth the ſavour of them? I anſwer two waies.

1. By Faith: I mean not here Juſtifying Faith (that brings in experience to the Soul, of which more by and by) I mean here only Faith of Aſſent; whoſe Object is the Propoſition of the Word, to which the Soul fixedly and ſteadily ſubſcribeth; So as the Revelation which is there, becomes as certain to it, as matter of ſenſible demonſtration: For Faith is (as the Apoſtle telleth us) the Evidence of things not ſeen.

Secondly; The Soul receiveth the ſavour of theſe good Ointments: By Experience it hath taſted how good the Lord is. What it bath heard of God in his Word, it hath ſeen in the communications of his Grace. There is no knowledge like to this, and there is no Spiritual Virgin, but hath had leſs or more, ſome experience of the Lord's good Ointments. But I come to the Application.

[Page] In the firſt place, this may inform us of the Excellency of the Lord Jeſus Chriſt, what an adequate Object he is for every Soul to take a delight and pleaſure in? It may be worth your obſervation, how the Language of the Scripture concerning Chriſt, is ſuch as ſeems to court the humour of every Soul, to a ſeeking after a propriety and intereſt in him, by ſhewing him to have ſomething in him ſuitable to it, that ſo it might take our hearts off beguiling Objects. Every Sinner naturally ſaith, Who will ſhew us any good? Good is the common Miſtreſs of the World: Every one courts it. They only differ in their fancies and apprehenſions of what is ſo, and court ſhadows and Chimera's. One ſaith, Who will ſhew us any good? That is, ſome way to get a penny. How ſhall we heap up Silver as the Duſt, and Riches as the Sand, and joyn houſe to houſe, and field to field, until there be no room left in the Earth? Come unto me, ſaith Chriſt, I will give you the Riches of Grace, the Riches of Glory, Rev. 3. 18. I counſel thee to buy of me Gold tryed in the fire, that thou mayeſt be rich, and white Rayment that thou mayeſt be clothed, and the ſhame of thy nakedneſs may not appear. What ſhall it profit thee (ſaith he) to gain the whole world, and loſe thy own Soul? Another man he cares not for money, but for his neceſſary uſes; but he hunts after honour, that is his good; he would be [...], ſome great perſon in the World; he would be led about the Streets, and hear men cry out; Thus ſhall it be done to the man whom the King delighteth to honour. This man now looks upon Silver and Gold but as white and yellow Earth, and Sand, Idolized a little by a relative value ſome put upon it. He ſnuffs up the Air, and deſires no more than a great Name in the world. Chriſt, to take them off this pitiful purſuit of the Wind and Chaff of the Air, the empty Air of Court Favour, or popular Applauſe, tells them, he hath honour for them. To as many as receive him, he gave a p wer to become the Sons of God. And if Sons, then Heirs, Joynt-Heirs with Chriſt. They ſhall Reign with him; They ſhall judge the World; They ſhall be Kings and Prieſts to the moſt High God, &c. There is a third ſort that crys, Who will ſhew us any good? Their good is the tickling of their Senſes▪ delicious Fare and Drink for their taſt; fine Rayment for their touch; ſweet Odours for their ſmells; Muſick for their Ears, &c. Give them but enough of Wine, and Strong Drink, and Dancings, and dainty Food, coſtly Apparel Perfumes, ſweet Ointments for their Hair, &c. and a few ſuch trifling vanities, which periſh with the uſing, and they have enough, let who will take Silver, and Gold, and Honours, &c. [Page] Now that the Lord might draw off theſe ſenſual Hearts, he proponndeth himſelf as the object of Pleaſure; he at whoſe right hand is pleaſure, a fulneſs of pleaſure for evermore; one who hath Oils, and ſweet Ointments, Wine, &c. Thus he allureth the appetite of every ſinner, propounding himſelf as an object proportioned to it.

Uſe 2. In the ſecond place, This Notion will afford every one of us a Note by which we may try our intereſt in, and acquaintance with the Lord Jeſus Chriſt. The Note is this: If thou beeſt a Spouſe of Chriſt, thou haſt a ſavour of his good Ointments. Do the excelling graces of Chriſt, make him appear pretions to thy Soul? 1 Pet. 2. 7. To you that believe he is pretious. To an unbeliever Chriſt is vile; every unbeliever doth not ſpeak vilely of Chriſt, but he hath a vile eſtimate of him, he judgeth vilely concerning Chriſt, he hath no eſteem for him, he ſeeth no excellency in him for which he is to be deſired; he can underſtand the value of any Gold, but that which Chriſt calleth Gold tried in the fire, Rev. 3. 18. He can fancy the value of any honour, except that of being called the Sons of God, he can taſt any pleaſure, but that which ariſeth from a Souls Ʋnion, and communion with Chriſt. By this we may try our ſelves, what relation we have to Chriſt.

Uſe 3. In the laſt place, this Notion of Chriſts good Ointments offers me a fair opportunity to perſuade Men and Women of pleaſure, Vain, Chriſtleſs, careleſs Souls, to endeavour an acquaintance with Chriſt. There is a generation in the world, whom pleaſure enticeth from God and his ways, their temptation lies not in their Cheſts, they value not riches, if they have mony, they throw it away as dirt; it lies not in honours, they have no itch after great places, no, but it lies in the cravings of their external ſenſes. Their ſenſes itch, & they muſt ſcratch them & this is their undoing,& muſt be ſo, ſo long as the practice of Religion lies in ſelf-denyal, and a mortification of our members. They muſt drink Wine in Bowls; and ſtretch themſelves upon their couches of Ivory, and anoint themſelves with chief Ointments, and chant to the ſound of the Viol, and invent to themſelves inſtruments of Muſick. Give them but a few glaſſes of brisk, and generous Wine, and a leſſon or two upon ſome inſtrument of Muſick, with a fooliſh wanton Song: Give them but gay cloths, and a powdered Perriwig, a few patches, or a little paint for their faces, they regard not whether they have a peny in their Purſes yea or no, and verily Pleaſure [Page] is the undoing of many a Soul; the Woman (ſaith the Apoſtle, it is as true of the man) that liveth in pleaſure, is dead while ſhe liveth. As there are pleaſures, the meer uſe of which is ſinful, ſo there is ſcarce any kind of pleaſures, I mean ſuch gratifications of the outward ſenſes, as come under the name of Voluptates, but expoſe Souls to temptations to greater ſins, and indiſpoſe the Soul to the greateſt duties, they are Snares in which the Devil catcheth many a poor Soul. Now how ſhall theſe poor Souls, be drawn off from this, that it may not dance itſelf into Hell fire? Certainly by no means ſo effectual as the diſcovering to it, that as theſe pleaſures are pernicious, and dangerous to the Soul, ſo there are far greater pleaſures to be found with Chriſt. Perfumes often are but like paint to a Sepulcher; the body, the cloaths, by a little art ſmell ſweet, the mind and Soul (the more noble part of man) ſtinks (it may be through ſordid conditions) but moſt certainly in the Noſtrils of God, as being out of Chriſt; the Begger that hath been anointed with the good Ointments, mention [...]d in the Text, though he ſmells of the Dunghil, of putrified Sores, in our noſtrils, yet in the noſtrils of God, and of all S [...]i [...]ts, hath a thouſand times ſweeter ſavour than the moſt coſtly perfumed Sinner in the world. O therefore come to Chriſt, that thou maiſt have of his ſweet Ointments.

Br. 2. And let this engage every Child of God to ſtudy Chriſt more, to labour for more knowledge of the Scriptures, for more experiences of the Grace of Chriſt. How often do we put a Box of ſweet perfume, or aflower to our noſtrils? How ſeldom do we medirate of Chriſt, or ſmell of his ſweet Ointments? Conſider, 1. Hath not Chriſt good Ointments? have not you had experience of them? Nay 2. Herein lies their excellency, their ſweetneſs is inexhanſtible; you have, i [...]may be, taſted a little of the ſweetneſa of Grace, and communion with God, but ah! how little?

3. Laſtly, The more your Souls are acquainted with him, and the myſteries of his Grace, the more you ſtudy him, the nearer you come to him, the more exceeding ſweet he, and his grace will appear to your Souls. He that cometh too near a Box of Ointment, ſmells a worſe ſavour then at a diſtance; there is an ill ſmelling earthineſs in all the worlds ſweets; but the nearer your Souls come to Chriſt: The nearer fellowſhip and communion you have with him, the more exceeding ſweetneſs you will diſcern in him.

Sermon XIV.

[Page]

Canticles 1. 3.

At the ſavour of thy good Ointments: Thy name is an Ointment poured forth, therefore do the Virgins love thee.

I Have opened theſe words, and from them handled already one Propoſition of Doctrine.

I now proceed to the ſecond from thoſe words, Thy name is an Ointment poured forth.

The name of Chriſt is an Oil, or Ointment poured out.

Prop. 12. When I opened the words, I told you a Name, is either a word or words expreſſive of the eſſence of a thing, or ſerving to diſtinguiſh one thing from another. In the firſt ſenſe God hath no name. No word ſufficiently expreſſeth the eſſence of God; what is his name? What is his Sons name? It is ſecret it is wonderful. But ſo far forth as God, or Jeſus Chriſt is by any terms made known to us, ſo far he is ſaid to have a name. More eſpecially I told you, that Chriſt as Emanuel, or God with us, hath ſeveral names: Jeſus, Chriſt, Meſſias, Emanuel; theſe are all his names. 2. Whatſoever Chriſt is made known by to his People, or to any Soul by, that is his name, but that I may yet ſpeak a little more fully, and diſtinctly, I will ſhew you; 1. What I mean by the name of Chriſt in the Propoſition. 2. In what ſenſe this name of his, is like an Oil, or Ointment poured out. 3. I ſhall prove it to you, and ſhew you whence it is ſo. Laſtly, I ſhall apply it.

Q [...]. 1. What in the Doctrine is meant by the name of Chriſt?

I have told you in the general, thoſe proper names, whether relating to his Perſon or Offices, which the Scripture gives him. Let me inſtance in ſome of them.

1. Emanuel (or it may be more properly Immanuel.) When that Ahaz, Iſ. 7. 14. refuſed to ask a ſign, the Lord graciouſly promiſeth him one. A Virgin (ſaith the Prophet) ſhall conceive, [Page] and bear a Son, and thou ſhalt call his name Immanuel. The Angel gives him this name, Mat. 1. 23. The name it ſelf is Originally Hebrew, made up of three Hebrew words. [...] El. ſignifieth God, [...] ſignifieth us, [...] ſignifies with, and thus the Angel interpreteth it. Mat. 1. 23. This is one of the names of Chriſt, and ſignifieth the Hypoſtatical Ʋnion of the two Natures, in the One Perſon of the Redeemer, and therefore Piſcator (I think) ſaith right that it ought not to be given to any Creature; Cheitomeus tells us it was given to Chriſt. 1. In reſpect of his Perſon, in which God was united with our Nature; and 2. In reſpect of his Office, we have an advocate with the Father (ſaith St. John) 1 Joh. 2. 1. even Chriſt the righteous. So he is God with us; that is, on our ſide, in that ſenſe, as the phraſe is taken, Num. 14. 9. The Lord is with us, ſear them not, and Judg. 6. 13. If the Lord be with us, whence is all this?

2. I will join two other names together, indeed they are the ſame, only one is of an Hebrew extract, the other Greek; Meſſiah and Chriſt: the one cometh from the Hebrew Verb [...] he hath anointed with Oil, and the Noun properly ſignifieth one that is anointed; [...] in Greek ſignifieth one that is anointed: you have the ſignification of Meſſias warranted, Joh. 1. 41. we have, ſ [...]y they, found the Meſſias, that is, the Chriſt, and thus even the Samaritans underſtood it, as appears from the language of the Woman, Joh. 4. 25. I know that when the Meſſias comes, who is called Chriſt. The Jews were wont to anoint both their High Prieſts, and Kings, and Prophets, as you ſhall find in that one inſtance, 1 Kings 19. 16. compared with the known Text for the anointing the High Prieſt in the Book of Exodus; thoſe that were thus anointed, were in the Hebrew called Meſſiahs. The High Prieſt is ſo called, Levit. 4. 3. If the High Prieſt that is anointed do ſin; the word is there the Meſſiah. The ſame name is applied to Saul, the King of Iſra [...]l, 1 Sam. 24. 6. The Lord forbid (ſaith David, when his men would have had him killed Saul) that I ſhould do this thing to my Maſter the Lords anointed. In the Hebrew it is the Lords Meſſiah, yea, and the People of God who have received the Ʋnction of the bleſſed Spirit, of which the legal Unctions were a Type, have this name applyed to them, Pſal. 105. 15, Touch not mine anointed, in the Hebrew it is, touch not my Meſſiahs, but look, as though there be many Antichriſts (that is many that are enemies to Chriſt) as St. [Page] John tells us, 1 Joh. 2. 18. yet there is an [...], one ſpecial Antichriſt to whom that Name belongs, & to whom that Name is as a proper Name; whereas, as to others, it is rather an Appellative. So though there be many Meſſiahs many Anointed ones, to whom the Name agrees as a kind of an Appellative Name; ſuch were the Jewiſh High Prieſts, & ſome, if not all their Kings and Prophets; yea and all the Lord's People, yet there was one to whom this Name eminently & moſt properly did belong, who was The Meſſiah: This was Chriſt. Daniel calleth him Meſſiah the Prince, Dan. 9. 25. From the going forth of the Commandment, to reſtore Hieruſalem, and to build it, unto Meſſiah the Prince ſhall be ſeven weeks. And although the ſecond Pſalm literally reſpects David, an eminent Type, as well as Progenitor of Chriſt, yet by the Application of it to Chriſt in the New Teſtament, it appeareth that he was intended in it. There Chriſt is called the Lord's Meſſiah, againſt the Lord and his Anointed, &c. It is a Name which agreeth to Chriſt as he was Anointed with the Oil of gladneſs above his fellows, Pſal. 45. 8. That is, with the Holy Ghoſt, and with Power, as it is expounded, Act. 10. 38. The Spirit not being given unto him by meaſure, Joh. 3. 34. He was Anointed to Preach glad Tydings to the meek, Iſa. 61. 1. By this Name ſome think both Natures in Chriſt are expreſſed, as well the Divine Nature Anointing, as the Humane Nature Anointed. Juſtin Martyr thinks he was called the Meſſiah, not only becauſe he himſelf was Anointed but becauſe he Anointeth. This is now a ſecond Name given to the Lord Jeſus, and is (as I ſhall ſhew you) as Oil poured forth.

3. A third peculiar Name of Chriſt you have, Gen. 49. 10. where he is called Shiloh. Jacob in his laſt bleſſing of his Sons ſaith, The Scepter ſhall not depart from Judah, nor the Lawgiver from his feet, V. Pagn. till Shiloh come. There is a d [...]ſpute amongſt Etymol [...]g ſts, for the Original of that word, ſome will have it to be derived from [...] which ſignifies a Son. Until Shiloh come, that is, until the Son of God cometh; or till Judah's Son come, which muſt be underſtood either of David, or of Chriſt: But I do rather agree with thoſe who derive it from the Hebrew Verb [...], which ſignifies to be a Peacemaker, a name very proper to Chriſt, who made Peace between God and Man, betwixt Jew and Gentile, and is therefore called Our Peace. This Name of Chriſt is alſo an Oil poured forth.

4. A fourth peculiar Name of Chriſt is the Name Jeſus. TheMat. 1. 22. Luke 1. 30. Angel you know gave him that Name, Matth. 1. and gave alſo the reaſon of it, becauſe he was to ſave his People from their ſins; [Page] he therefore came into the world, that we might be ſaved from our Enemies, and from the hands of all that hated us. When old Simeon had him in his Arms, he called him The Lord's Salvation. Jeſus ſignifies a Saviour. Theſe are ſome of his perſonal Names, every one of which is to the Soul as a ſweet Oil, or Ointment poured forth.

2. But he hath a ſecond ſort of Names, which are the Names of Office given to Chriſt upon the account of ſeveral Offices which he was to bear; and thus he is called Our Mediator, Our Advocate, Our King, Our High Prieſt, The Prophet, &c.

Firſt, He is called Mediator. It is a name you will find in the New Teſtament given to our bleſſed Lord four times. One Mediator between God and Man, even the Man Chriſt Jeſus (ſaith the Apoſtle to Timothy) 1 Tim. 2. 15. The Apoſtle to the Hebrews calls him, The Mediator of a better Covenant, Heb 9. 15. Of the New Covenant, Heb. 12. 24. The Law was ordained in the hands of a Mediator, Gal. 3. 19, 20. Socinus tells us, that this word in Scripture ſignifieth no more than God's Interpreter; but the Word in the Greek is derived from [...], me [...]ius, and ſignifieth a middle perſon, one who ſtands in the midſt betwixt two offended parties, and appeaſeth them. Su [...]das interprets it by [...], one that maketh Peace. A name excellently agreeing to Chriſt, who was God-Man: God with us: Neither God only (after his Incarnation) nor meer man. 2. Becauſe being thus God-Man, he interpoſeth himſelf betwixt the Offended Creator, and the Offending Creature, and taketh up the difference between God and Man. This Name of Chriſt is as an Ointment, or Oil poured forth.

Secondly; He is called our Intereeſſor, and Advocate, Heb. 7. 25. He ever liveth to make Interceſſion for us, Rom. 8. 34. He maketh Interceſſion for us, 1 Joh. 2. 1. If we ſin, we have an Advocate with the Father, even Jeſus Chriſt the Righteous. The Office of an Advocate is in a Court to appear, ingage and plead for his Client. Chriſt as an Advocate appears in the Court of Heaven for Believers, pleadeth their Cauſe, anſwereth the Accuſations which Satan brings againſt them, interceedeth for them, &c. This is a ſweet Name. This is as an Oil poured forth to a Soul conſcious to it ſelf of its manifold failings, and the imperfections of its beſt performances.

Thirdly, He is called a King. Pilate called him ſo in mockery to the Jews, and refuſed to alter the Superſcription of the Croſs which had ſo expreſſed him. God calls him his King; I will ſet my King [Page] upon my holy Hill of Sion. He is called ſo not only with regard to his Eſſential Kingdom, which he hath as God over all, bleſſed for ever, nor only with reſpect to his Political Government of his Church, which is, or ſhould be every where executed according to his Laws and Preſcripts, but with reſpect to that ſpecial Dominion which he hath over his Saints, by which he doth both ſurpriſe their Enemies, bruiſing Satan under their feet, ſtrengthening them againſt their luſts and corruptions, commanding them into a conformity to his Will, and to the practice and exerciſes of thoſe habits of grace which he hath beſtowed upon them.

Fourthly, He is called our Prieſt, our High Prieſt. The Apoſtle to the Hebrews calls him the High Prieſt over the Houſe of God. The High Prieſt of our Profeſſion, a great High Prieſt. The Office of the Prieſt was to enter into the Holieſt, to offer Sacrifice for the People, to pray for them, to bleſs them. Chriſt did all this: He once offered up himſelf for us; he entred into the Holieſt, whither our forerunner is entred (ſaith the Apoſtle;) we are bleſſed with all ſpiritual bleſſings in him. He was (ſaith the Apoſtle to the Galatians,) made a Curſe for us, that the bleſſing of Abraham might come down upon us.

Fifthly; He is called a Prophet; that is alſo his Name: That Prophet (by way of Eminency) Deut. 13. 3. Joh. 1. 21. Act. 3. 23. The woman of Samaria perceived that he was a Prophet, Joh. 4. 19. He is a Prophet not only as he could, and did foretel many things to come, but as he teacheth and inſtructeth his People. This he did while he was here upon the Earth, going about, and Preaching in the Temple, in the Synagogues, in the Streets, upon Mountains, &c. but when he aſcended up on high, he gave gifts unto men; he made ſome Apoſtles, ſome Evangeliſts, others Paſtors and Teachers; for the continual building up of his Church; and not only ſo, but by his Spirit inſtructing them in, and revealing to them the deep things of God, the things which Eye hath not ſeen, nor hath Ear heard, nor can it enter into the heart of man to conceive. Now all theſe pieces of Chriſt's Name are to the believing Soul as Oil poured forth.

But beſides theſe perſonal Names of Chriſt, and his Names of Office. Whatever elſe Chriſt is made known by is his Name. I will mention but three things.

Firſt, His Word is his Name. The Goſpel of Chriſt is his Name, that expreſſeth to us what Chriſt is. Chriſt ſaith, that he had manifeſted his Father's Name unto the men whom he had given him out of the world, Joh. 17. 6. that is his Fathers Truths, the Doctrine [Page] of his Goſpel. The Lord Jeſus is made known by his Goſpel. That doth the ſame thing for Chriſt, that our Name doth for us; it lets the World know whoſe Son Chriſt is, what he is, what he hath done and ſuffered for Sinners, and this is to the Soul exceeding ſweet, as an Oil that is poured forth.

Secondly, His Mercy is his Name. All thoſe declarations of his love and good will towards his Peoples Souls, of which his Goſpel is full. All the Emanations of his Love. When the Lord telleth Moſes his Name, he thus proclaimeth it; The Lord, The Lord merciful, ſlow to anger. As God gets him a great Name upon Pharaoh, and the wicked of the Earth, by executing Juſtice and Judgment; ſo he gets himſelf a great Name amongſt his Saints, by ſhewing me [...]cy. His Name is, I, even I am he that blotteth out tranſgreſſions for my own Names ſake: I will heal your backſlidings, and love you freely.

Laſtly, His Truth is his Name. By Truth I mean his Faithfulneſs in fulfilling his Word. Thy Truth reacheth unto the Clouds, ſaith David, Pſal. 108. 4. David, Pſal. 138. 2. reſolveth to praiſe God's Name, for his Loving-kindneſs and for his Truth. Jeſus Chriſt is much known to us by his Truth and Faithfulneſs to his Promiſes, making good to his Peoples Souls, what he hath ſaid; hence he is called the Amen, the Faithful; and the true Witneſs, Rev. 3. 14. Pareus (upon that Text) ſaith, that Chriſt is called the Amen for that reaſon which the Apoſtle giveth, 2 Cor. 1. 19, 20. becauſe he is not Yea and Nay, but he is Yea; and becauſe all the Promiſes of God in him are Yea and Amen. Thus I have opened to you what that Name of Chriſt is, which the Spouſe compareth to an Oil, or to an Ointment poured forth.

2 Qu. But why to an Oil poured forth?

Certainly for the uſefulneſs of it under that circumſtance. Ointment in the Box, Oil incloſed and kept up in the Veſſel, is no way ſo uſeful as when it is poured out. If we uſe it for food, it muſt be poured out, if for Medicine, if for Ornament, which way ſoever we uſe Oil or Ointment, it muſt be poured out, then it becomes uſeful to us. But that which I take to be what is principally intended, is, Thy Name is exceedingly, infinitely ſweet. Oil is ſweet in the Veſſel where it is kept; it is ſweet, if but dropped out by drops. But ſaith the Spouſe of Chriſt, Thy Name is as an Oil or Ointment poured forth. Thou haſt not only a ſweetneſs and excellency in thy ſelf, but all the grace and mercy in thee is communicated, and that not in drops, or little meaſures, but as Oil poured forth, that hath ſcope of Air [Page] enough to diffuſe it ſelf in and by. If Chriſt had No Name by which he could be made known to us, yet there would be in him (as God bleſſed for ever) infinite goodneſs, as well as Majeſty and Glory; the fulneſs of the God-Head would be in him, he would be full of Grace and Truth; but now his Name makes him to be as an Oil poured forth; by that we behold his glory, the glory as of the begotten of the Father, full of Grace, and Truth, Joh. 1. 14. When the inviſible, incomprehenſible excellency, love, and grace of Chriſt is made known unto us, either by the Goſpel, or by the emanations of his grace and mercy, or the demonſtrations of his truth, and faithfulneſs, by any of his perſonal names, or names of Office, w [...]ich are given to him, then like Oil, or Ointment poured out, he appears to the Soul tranſcendently, incomparably ſweet. This now appears both from Scripture, and from experience.

1. From Scripture; how ſweet are thy words unto my taſt, faith David, Pſal. 119. 103. More to be deſired are they than gold, yea, than much fine gold, ſweeter alſo than Honey, and the Hony-comb, Pſal. 19. 10. In his name ſhall the Gentiles truſt, Mat. 12. 21. Adam had a little of Chriſt made known unto him: One promiſe (we read of no more) The Seed of the Woman ſhall break the Serpents head, Gen. 3. 15. It was like Oil poured forth, and kept him from a deliquium, in the ſenſe of the firſt ſin, and his being turned out of Paradiſe; Abraham heard a little of Chriſts name, it was to him like Oil poured forth, he ſaw my day, and rejoiced (ſaith Chriſt, John 8. he ſaw the day ſtar ariſe afar off; he ſaw but the morning, the dawning of the morning too, of Chriſts day, and at a great diſtance how ſweet was it to him? He ſaw my day (ſaith Chriſt) and he rejoiced. I might give you very many inſtances of the ſweetneſs which the Saints of God perceived upon the ſeveral diſcoveries of Chriſt made to them. But what needs any further demonſtration, than what ariſeth from the conſideration of the thing, and from the experience of any Child of God to whom Chriſt is, or hath been made known! how ſweet muſt reſt be to one that is weary! eaſe to one that is heavy laden? both theſe are promiſed from Chriſt. Mat. 11. 29. how ſweet muſt the name of a Saviour be to one that is loſt and undone, the name of Redeeme [...], to one that is a Captive! The name of a Mediator to one that hath offended a potent adverſary, able to cruſh him every moment?

2. I appeal further▪ to the experience of every Child of God, [Page] even every Soul who hath taſted any thing of Chriſt, and who hath heard any thing of his Name, when a Soul is troubled to think, how often, how heinouſly it hath offended God; how ſweet is the name of a Mediator, when it is brought to a ſenſe of its ſin, and apprehends itſelf loſt and undone, how ſweet is it to remember the name of Jeſus, given unto Chriſt, becauſe he was to ſave his People from their ſins? when a Soul conſidereth, that without Blood, without a Sacrifice; there is no remiſſion of Sin, how ſweet then is the name of an High Prieſt over the Houſe of God; who offered up himſelf once for our Sins, and having done ſo, aſcended up into Heaven, and ever ſitteth at the Right Hand of God to make interceſſion for the Sins of his People. How ſweet to the Soul that is afraid leſt its luſts ſhould have dominion over him, is the name of Chriſt as a King, given unto him, becauſe he is to rule in the hearts of thoſe who are once ſubjected and ſubdued unto him. How ſweet are his mercy, his truth, his promiſes, when at any time the latter are applied to the Soul, and the former any way made known in the Soul?

Doth any one ask whence it is that the name of Chriſt is ſo ſweet to the Soul? I anſwer,

1. Becauſe it ſignifieth him, to be the fountain of the greateſt ſpiritual good to us; his name Meſſiah and Chriſt ſignify him to be ſeparated, and ſet apart of God for the accompliſhment of the great buſineſs of our Salvation; his name Emanuel ſignifies him to have Hypoſtatically united in one Perſon, the Divine, and Humane Nature, that he might be a fit Mediator, that he might die, and merit ſalvation for us by dying; his name Jeſus ſignifies that he is a Saviour; his name Shiloh ſpeaketh him to be a Peacemaker, his name of an Advocate, ſignifies him to tranſact our buſineſs in Heaven for us, his name of High Prieſt ſignifies him to have offered for us a propitiatory Sacrifice, to have made an atonement for us, to bleſs us, to interceed for us; the like I might ſay of his other names. Now if the name of a friend, who hath done ſome great kindneſs for us, be oft-times ſweet, like an Oil poured forth unto us, how much ſweeter muſt be his name, by whom we are bleſſed with all Spiritual bleſſings?

Secondly. Becauſe by his Name, or in his name, our greateſt bleſſings are obtained. How ſweet muſt that name be to the begger upon the uſe of which, all its wants are ſupplied. Is ſalvation worth any thing? There is no other name under Heaven by [Page] which we can be ſaved, but only the name of Jeſus; do our Souls want any thing? Whatſoever you ſhall ask in my Name, that I will do, that the Father may be glorified in the Son, John 14. 13. Whatſoever you ſhall ask the Father in my Name, he will give it you, ch. 16. v. 23. Is the Soul trembling under the ſenſe of its guilt, doth horrour ſurprize it? do the terrors of the Lord diſtract it: a wounded Spirit who can bear? by the diſcovery of the Lord Chriſts name to it, in the Goſpel, promiſes, in the mercy, truth, and faithfulneſs of Chriſt, it is freed from theſe. The diſcovery, the leaſt diſcovery of Chriſt to the troubled Soul, is like the Sun beam to the weather beaten and be-wildered Traveller, like the ſhadow to him whom the heat maketh faint, like light to him that fitteth in darkneſs, like life to him that fitteth in the ſhadow of death. How ſweet is the diſcovery of Chriſts truth in his promiſes, the ſealing of a promiſe to a poor doubting Soul? Every Soul that hath experienced it will ſay. It is like Oil poured forth.

Uſe 1. I come to the application of this diſcourſe, Is the name of the Lord Jeſus ſo exceeding ſweet, like an Oil poured forth. Oh thenOrigen. in Homil. in loc. what is Chriſt himſelf? It is Origens application; Si ſolo nomine—Quid ejus faciet ſubſtantia? How ſweet is the Oil upon the Crown of the head, when that which runs down to the skirts of the garment, is ſo ſweet? Open all created boxes, admit that all their ſweet qualities would unite, and conſpire to make one compounded fragrant ſmell, diſtill all the odoriferous herbs that the Earth bringeth forth, mix all the ſweet gums, and odoriferous ſpices of Arabia, and the whole Eaſtern part of the world: let them all make one body, and contribute all their delicious qualities, to the compoſition of one Oil or Ointment to pleaſe the wanton ſenſe of a Creature, what would they all ſignify to one Chriſt? Oh bleſſed Jeſus; thou that art altogether delights, clear the Noſtrils of vain Creatures, ſtopt with their own luſts, and the vanities of pitiful creature ſatisfactions, and contentments, that they may take the air of thy delicious names, and follow thee in the ſavour of thy moſt precious Ointments.

Br. 2. Secondly, Is the name of Chriſt in this life ſo exceeding ſweet. Oh what will the enjoyment of Chriſt in Heaven be? When the Saints ſhall ſee him as he is, when they ſhall be ever with the Lord, beholding his face, rejoycing in his preſence, when they ſhall be at his right hand, where are, and ſhall be Pleaſures, and [Page] fulneſs of Pleaſures, and that for evermore; here we know in part, and ſee in part, and the greateſt part of that we know of Chriſt, amounteth not to the leaſt part of what we do not know; then the Saint ſhall ſee him face to face, and know him, as he is known by him. Surely we ſhould cry out with the Pſalmiſt, Bleſſed is the man whom thou chuſeſt, and cauſeſt to approach unto thee, that he may dwell in thy Courts. Here we ſit but under the ſhadow of the Apple tree; yet it is with great delight, and his fruit is pleaſant unto our taſt; how ſweet will it be to be within the arms of it? If a Garden of Flowers, or a Bed of Spices caſteth a [...]ſweet ſmell at a 1000 miles diſtance, what will it do when we come near it? O you! to whom the name of Chriſt is as an Ointment poured forth, follow the ſavour of it, it will bring you to that place of delights, where your Souls ſhall be ever ſatiated, but never nauſeated.

Br. 3. Thirdly, Obſerve from hence the difference betwixt a natural carnal man, and a ſpiritual man. The name of Chriſt is publiſhed in all our parts of the world. The Goſpel is publiſhed, that is Chriſts name (ſaith Gencbrard upon my Text) but the natural man diſcerneth no ſweetneſs in it, he can ſmell ſweetneſs in a perfume, but in the name of Chriſt he can ſmell nothing ſweet. Nay what is more unpleaſing to a carnal heart than the name of Chriſt? and there is reaſon for it, for to him Chriſts name is the Lion of the Tribe of Judah, his name is a Judge, an Enemy, &c.

Uſe 2. In the ſecond place, what an argument is here to perſuade thoſe that hear it to labour for a diſcovery of Chriſts name to their Souls. To perſuade ſick and fainting Souls to make application of Chriſts name to themſelves: To all to ſtudy Chriſts name more, to wear it upon their hearts, to meditate of it, &c.

1. To perſuade thoſe who know little or nothing of Chriſt as yet, to get a knowledge of Chriſts name; ſweetneſs naturally enticeth the ſenſe, and attracts the Soul, ſhall the incomparable ſweetneſs of Chriſt draw no Souls unto him? ſhall the air of Solomons name bring the Q of the South from the furtheſt parts of the Earth, and ſhall Chriſts name draw never a Sinner, invite never a Soul, to come and taſt, and ſee how ſweet, how good the Lord is? You that are enticed with the ſmell of a flower, that lay out your mony for perſumes of no value; will you have no value for theſe ſweet Ointments; Alexander the great was ſaid to have had ſuch a rare temper of his body that it caſt forth [Page] a natural ſweetneſs. I am ſure there is an infinite, a tranſcendent ſweetneſs in the Lord Jeſus. O let the Virgins love him! Men and Women that are in a ſtate of Nature, are in one ſenſe Virgins, not for purity, but as not married to Chriſt. O do you love Chriſt for the ſavour of his good Ointments! Conſider what a difference there is betwixt this Object of your Loves, and thoſe pitiful Objects which your Souls are ſo hot in the purſuit of. One man's heart is after his Wine, another's after his Riches, a third after the Pride of Life. The Name of theſe things is like the opening of a Dunghill, which ſendeth forth a ſtench; they bring up an ill report upon your Souls. Chriſt's Name is like an Ointment poured out.

2. What an Argument doth this afford to perſuade troubled, fainting Souls, in their ſpiritual Swoonings, and Deliquiums, to apply themſelves to the Lord Jeſus Chriſt. Ludovicus De Ponte upon my Text telleth us; Oil is a ſign of Peace, it healeth wounds, it nouriſheth the weak, it feedeth the Candle with light; It exceedeth all Liquors. Chriſt's Name is as Oil, as Oil poured forth; it brings Peace to a diſturbed Soul; it healeth the wounds of a wounded Spirit; it nouriſheth the weak Soul; it exceedeth all created Oil. O meditate upon this excellent Name. There is ſomething healing and refreſhing almoſt in every Name of Chriſt.

3. Finally, Let thoſe who have taſted how good the Lord is, ſtudy Chriſt's Name more; meditate upon his Name, his Promiſes, his Mercy, Truth and Faithfulneſs more; wear his Name upon your hearts. There is no Chriſtian but is ſubject to its faintings. David's Soul fainted for the Lord's Salvation, Pſal. 119 81. But he hopes in the Lord's Word. He had multitudes of perplexing thoughts, but in the midſt of all the comforts of God refreſhed his Soul. You that have experienced the ſweetneſs of his Name, ſtudy yet a farther knowledge of him, and acquaintance with him.

Sermon XV.

[Page]

Cant. 1. 3.

Becauſe of the ſavour of thy good Ointments. Thy Name is as Ointment poured forth; therefore do the Virgins love thee.

I Have yet ſomething further to diſcourſe to you from this Text. You have heard from it, 1. That Chriſt hath good Oils, or good Ointments which caſt a ſavour. 2. That his Name is as an Oil, or Ointment poured forth. It followeth, Therefore do the Virgins love thee. When I opened the words, I noted to you a double ſenſe of the term Virgins, each▪ contrary to the other. Some taking notice of the term Virgins, as ſignifying perſons in a ſingle and ſolute ſtate and condition, underſtand by it, perſons that are natural and unregenerate, not yet by Faith married and united to this ſpiritual Bridegroom, intended in this Song, who upon the pouring out of the ſweet Oil in the Preaching of the Goſpel (which is part of his Name) are invited and allured to take a complacency in the Lord Jeſus Chriſt, to deſire him, to will and chuſe him as their Lord and their Saviour. There is a truth in this: When I ſhall be lifted up (ſaith Chriſt) I will draw all men after me. But I do not think this the ſenſe of the term: 1. Becauſe I am not willing to interpret Metaphors uſed in Scripture into a ſenſe different from all other Texts of Scripture, where the ſame terms are uſed. Now I do not remember that in all Scripture, Heathens, Unbelievers, Natural and Unregenerate men are called Virgins, but only ſuch as are the Saints and Servants of God. 2. Nor ſecondly are they ſo, they be [...]ng married to their luſts and to the world, &c. Upon which account the Scripture expreſſeth them under the notion of Adulterers, and Adultereſſes; perſons that are filthy, unclean, defiled, &c. 3. Neither can the Natural Unregenerate man be ſaid (while ſuch) to love Chriſt, becauſe of the ſavour of his good Oiutments, they are conſtantly expreſſed under the notion of ſuch as hate God, and hate Chriſt. By Virgins therefore I then told you the Scripture generally underſtands the Saints. Indeed Profeſſors at large in the Parable, [Page] Matth. 25. 1. are ſet out under the notion of fooliſh Virgins. But the wife Virgins are the true Children of God, Rev. 14. 4. 2. Cor. 11. 1. The Propoſition then is this:

Prop. 13. That the Saints (who are Virgins) love the Lord Jeſus Chriſt for thoſe excelling graces which they diſcern in him.

In the handling of which, I ſhall

1. Enquire why Saints are called Virgins, ſo ſhewing you the propriety of the Metaphor.

2. Whence it is, that they love Chr ſt, for the ſavour of his Ointmen [...]s, and the pourings out of his Name.

Firſt, Why are the Saints of God called Virgins?

Not becauſe they are not married. The Soul of man will not be alone, it will be united to ſomething; if it be not united to God and Chriſt, it will be united to the world, to luſt and corruption. I ſay, it will not be alone. The ſame therefore that are here called Virgins, are elſewhere called The Spouſe of Chriſt, the Bride, the Lamb's Wife, &c. Such as are eſpouſed to one Husband. God faith of them, I am married to you (ſaith the Lord.) But they are called Virgins;

1. Becauſe they are free from thoſe things to which Vulgar Souls are married, but which are not the proper Husbands of reaſonable Souls. God hath created man's Soul for himſelf, and its Maker only can be a proper Husband for it. A Soul may be united to other Objects, but they are not juſt Matches, they are not proper Husbands for Immortal Souls, that are Spiritual Subſtances, and under ordinations for Eternity. The moſt of Souls are married, but they are unequally yoked. For a Spiritual Subſtance to be united to a clod of Earth, to a little yellow Earth or Sand, is a very unequal match. For a Soul to be united to any ſordid luſt, any ſinful pleaſure, is a very unequal match. The Souls of Voluptuous men, of Covetous worldlings, of Ambitious men, they are indeed married, they have made a Covenant with their luſts, and with the world, and with theſe things; they eat, they drink, they ſleep, they converſe, they keep a conſtant communion, as the married woman doth, but they are all this while Adulterers and Adultereſſes, becauſe theſe things are not proper matches for the Soul of man; it is like the marriage of a Man to a Beaſt. Now in this reſpect the Saints are Virgins, not defiled with this adulterous Union; they have eſcaped the pollutions of the world through the knowledge of the Lord Jeſus Chriſt, 2 Pet. 2. 20. [Page] Hence they are called undefiled in the way, Pſal. 119. 1. They are Virgins with reſpect to any Marriage-Union with the world, or any ſinful luſts, or any thing which is not a proper match for a rational immortal Soul. They indeed live in the world, and uſe the world, but they uſe it (according to the Apoſtles Precept) as if they uſed it not; they live not with the world, as the Wife lives with her Huſband, delighting in it, looking upon it as their chief Joy and Portion; they make uſe of the world, and the things of this world for their lawful occaſions (as the Man may uſe the Woman that is not his Wife) but the world is not that, which their hearts cleave to, or ſet upon, and in which they take a chief pleaſure and delight. For their luſts and corruptions, they are not free from them, but their hearts are dead to them. Thus they are Virgins with reſpect to their ſtate, which is not a ſtate of abſolute independency from the world, or abſolute freedom from luſts and corruptions, but ſuch a freedom from the one and the other, that they have no conſtant fellowſhip and communion with either.

2. Their Life is like the Life of a Virgin, an hidden Life. The Virgin hath her name in the Hebrew from [...], which ſignifieth to hide, becauſe ſhe lived an hidden kind of life. Virgins antiently lay hid in their Fathers houſe, and there they ſpent their time, not in Markets, and Fairs, and places of publick concourſe. Dinah made an eſcape, and there was (you know) a ſad conſequent of it. The Virgins life is moſt in her Cloſet, or in her Fathers houſe. Such is the life of a Child of God; they are called God's hidden ones; and the Apoſtle ſaith of them, Our life is hid with Chriſt in God. The Spiritual Soul ſpends moſt of its time at home, in its Cloſet, or in his Fathers houſe, where two or three are met together in the Lord's Name (this is their Fathers houſe on Earth) or elſe in Heaven. Our converſation is in Heaven, Phil. 3. 20. The world (ſaith the Apoſtle) knoweth us not. The Children of God live, but the World underſtands not how they live; they walk with God▪ They live in Chriſt; the life which they live in this ſtate, is by Faith in the Son of God.

3. The Life of Virgins is a free Life, free from that care and ſollicitude which attendeth the Houſe-wife. The Apoſtle telleth us, 1 Cor. 7. The unmarried woman ſeeketh to pleaſe the Lord, but ſhe that is married ſeeketh to pleaſe her Husband. The married woman hath upon her a great deal of care and trouble; ſhe hath an Huſband, ſhe hath Children, ſhe hath Servants, ſhe hath a Family to take care for; the Virgin hath nothing to trouble her, nothing to take [Page] care about, but how to pleaſe her Father, who provideth for her what ſhe hath need of. In this reſpect the Diſciples of Chriſt are Virgins; God hath bidden them be careful for nothing, but in everything by prayer and Supplications, let your requeſts be made known unto God, Philip. 4. 6. He hath commanded them to caſt their care upon him, aſſuring them that he careth for them, 1 Pet. 5. 7. As the Father taketh the care of his Virgin Daughters upon himſelf, ſo as they need not be ſollicitous, or trouble themſelves with cares what they ſhould eat, or what they ſhould drink, or what they ſhould put on; ſo hath the Lord taken care for his Children; and every Child of God that walks up to his Principles, and liveth up to his holy Calling, leadeth a life as void of ſollicitous care and anxiety, as the Virgin in her Fathers houſe, whoſe only care is to pleaſe her Father. He is indeed careful to maintain good works but for nothing elſe; and thus as with reſpect to their ſtate, ſo with reſpect to the way and condition of their lives, the Saintsare Virgins. But further yet, they are, or ſhould be Virgins, with reſpect to their Qualifications.

4. Virgins are chaſt and undefiled. Thus the Children of God are uſually deſcribed in holy Writ. I have eſpouſed you to one Huſband, that I may preſent you as a chaſt Virgin to Chriſt, 2 Cor. 11. 2. They are called pure in heart, undefiled in the way; they have not defiled their garments, Rev. 3. 4. Indeed every married woman is not an unclean woman; there is a marriage-bed undefiled (as the Apoſtle ſpeaks) and indeed as there is a matrimonial Virginity, or Chaſtity, ſo the Saints are ſuch; for though they be Virgins, yet they are eſpouſed to one Husband; they are married unto Chriſt. Though their hearts cleave not to Objects which indeed cannot be the proper Husbands of a reaſonable, ſpiritual and immortal Soul.

5. Finally, Virgins are or ſhould be modeſt in all their behaviour. She that hath loſt her Modeſty, hath expoſed her Virginity to great jealouſies and ſuſpicions. The Children of God are ſo in their hearts, in their diſcourſes, in their hehaviour. But I have opened this Metaphor ſufficiently. Now theſe Virgins love Chriſt for the ſavor of his Name, becauſe his Name is an Oil, or Ointment poured forth. All theſe things are ſpoken in a figure, that figure which we uſually call a Metaphor. Sweet things entice and allure our ſenſes. Sweet ſavours are grateful to our ſmell. Thence it is that it hath been an antient practice for Men and Women to uſe ſweet Oil, or Powder, that they might be more amiable and delightful to their Lovers: This you may know was an old practice, by that inſtance of the [Page] lewd Woman in the Proverbs, who to invite the young man to her Adulterous Bed, tells him, She had perfumed her Bed with Myrrh, Aloes and Cinamon. The Spouſe making uſe of this vain and wanton practice, to expreſs how pleaſant and delightful Chriſt was to her, fancieth him as one perfumed with ſweet Odours; anointed with odoriferous Oil, or Ointment. Thy Name (ſaith ſhe) is as an Oil, or Ointment poured forth; Therefore do the Virgins love thee. That is, thou art poſſeſſed of many noble, rich and excellent habits of grace, which make thee to my Soul appear infinitely more ſweet and lovely, than all the good Oils and Perfumes in the World can make one appear to the wanton ſenſe of another; and for thoſe excellent graces of the Spirit, by thee not received by meaſure, and for the pourings out, and diſcoveries of theſe upon the Souls of the Saints, and the diſcovery of them unto their Souls it is, That Souls freed from the pollutions of the world through luſt: Souls that are holy, ſpiritual, heavenly- minded, deſire after delights, and take an infinite complacency in the Lord Jeſus Chriſt. What theſe excellent habits are; what this ſame unctuous, ſweet-ſmelling Name of Chriſt is, I have already opened, in my former Diſcourſe. Let me now a little further ſhew you:

Qu. 2. What there is in the excellent Graces, or precious Diſcoveries of Chriſt, which make Chriſt ſo amiable to the Soul?

1. There is in them an infinite, inexhauſtible, real goodneſs. All good is attractive. Who will ſhew us any good, is, you know, Vox Populi; and it is impoſſible a Soul ſhould apprehend any thing fixedly, as really and tranſcendently good, but it muſt be pleaſing to it. Light is not more grateful to the Eye, than Good is to the reaſonable Soul: And as our Eye is proportionably pleaſed with the glimmerings of Light from a Candle, or the counterfeit of it in a Glow-worm; ſo the Soul of man falls into the imbracings of good, when it doth but glimmer in a piece of Silver, or diſſemble in a periſhing pleaſure. Nay, we are not altogether ſelfiſh in this motion of our will, which we call Love: We naturally love what we apprehend good, though we view it but at a diſtance from us▪ Many a man that hath no Learning, nor is ever like to have it, yet loves Learning, as it hath in it an innate Excellency, as it is an ornament to him that hath it, and makes him more uſeful to the world than his Neighbour. In Chriſt's excelling graces, which dwell in him eminently, and [Page] eſſentially, there is ſuch a luſtre, and brightneſs, and glory, that to make the Soul take a complacency in him, there needeth no more than that it be enlightened to ſee, know, and underſtand Chriſt. Hence it is that many a Soul convinced of the filthineſs of ſin, and of the fulneſs of that Excellency which is in Chriſt, before ever it have received him, ſo as to apprehend its Intereſt in him, yet loves, admireth him, paſſionately deſireth a part and portion in him, ſaith within it ſelf, Oh that my Soul were brought unto Chriſt! Oh that this Chriſt were my Chriſt, my Jeſus, &c.

2. But there is not only a tranſcendent goodneſs and excellency in Chriſt's Name, but alſo a Relative Goodneſs. Our reaſonable Natures force us to love any thing which appeareth to us to be Good and Excellent; but we much more love it, when we diſcover in it a ſuitableneſs to our ſtate and condition; and the more goodneſs and ſuitableneſs we diſcern in any Object in proportion to our ſtate and wants, the more a great deal do our hearts cleave to it, and long after it. Now every Child of God is apprehenſive enough of the proportion which the Name of Chriſt bears to the wants, the various wants that it hath. It wants a Mediator, a Saviour, an Advocate, an Interceſſor, and this that Soul is ſufficiently ſenſible of, and therefore its heart cleaveth unto Chriſt, and cryeth out, Whom have I in Heaven but thee? Or what have I upon the Earth to be compared with thee? This Soul ſeeth, that there is nothing in Heaven or Earth that ſo ſuiteth the Soul of a Child of God as Chriſt doth. Hence his love to him is ſtronger than the Grave, and his jealouſie burns like fire.

3. The Virgins muſt needs love Chriſt, upon the diſcoveries of himſelf to their Souls, becauſe theſe diſcoveries command, and teach the Soul to love him. Our love to Chriſt proceeds, you ſee, upon rational grounds, but not wholly upon rational Principles; for we are taught of God (ſaith the Apoſtle) to love one another; and if without a Divine Teaching we cannot love our Brethren whom we have ſeen, we ſhall much leſs love Chriſt, whom we have not ſeen Indeed this is the firſt cauſe of any love from our carnal hearts to Chriſt at all, it is true. No Sacrifice from our hearts flameth, or can aſcend towards God, until fire hath firſt come down from Heaven and kindled it; when indeed love is thus kindled in the Soul, the fire increaſeth in the Soul; as the apprehenſions of Chriſt's Excellencies, and diſcoveries of himſelf, do increaſe in the Soul from the experiences we have of God, or the improvements of our Reaſon upon Revelation, to ſhew us more of the Excellency of Chriſt. I come now to the Application.

[Page] Uſe 1. In the firſt place, This may convince us, That even amongſt Profeſſors there are many that glory in appearance, and not in reality. They are no Virgins; they have no love for the Lord Jeſus Chriſt. The world it is to be hoped is not ſo full of ſuch as go for Virgins in a carnal ſenſe, and are none, as it is of ſuch as go for Virgins, in a ſpiritual ſenſe, and are none. Unmarried they are, but you muſt underſtand it only with reference to Chriſt, who is the only proper adequate match for a reaſonable Soul; they are without Chriſt indeed, but not without a-Mate.

Firſt, Too many are Whores inſtead of Virgins. You ſhall in Scripture obſerve, that ſin, eſpecially Apoſtacy, is compared to Whoredom; and thoſe that live in ſin, to ſuch as live in Adultery. God of old complained of his People, that he was broken with their whoriſh heart. Ah! how many Profeſſors are there in the world, of whom we may ſay the ſame; God is broken with their whoriſh heart. How many ſpots are there in our Aſſemblies? How many of our Virgins that have at leaſt ſuch black ſpots upon their faces, as cannot be allowed to be the ſpots of God's Children? Some are gone a whoring after other Gods. (Reconciled they call it to the Church of Rome.) Oh! tell it not in Gath, publiſh it not in the Tents of Askelon, that Proteſtants ſhould ever again lick up that Vomit, and be ſo ſottiſh, as to adore a piece of bread for God, or fall down before a Graven Image. Bleſſed be God there are not many whom God hath thus given over; I mean, not many Profeſſors, though too many that have been baptized into the Name of Jeſus Chriſt. But how many more have defiled themſelves with damnable, or at leaſt very dangerous Opinions? You read of the Daughter of Jephtah, that ſhe went up to the Mountains three months to bewail her Virginity. The Mountains are places of ſolitude. How were it to be wiſhed for many, that they would go and ſit alone; that they would go up to the Mountains of Solitude, and bewail the loſs of their Spiritual Virginity. They were ſound Chriſtians (in appearance) but they have loſt their ſoundneſs. They were fond of Ordinances and Duties, but they have caſt off Duties and Ordinances. They were of the number of Virgins, as we thought, and we were bound in charity ſo to think (we judged by the outward appearance) but they have defiled themſelves.

Secondly, Many are wedded, and no Virgins. We do not call married Women Virgins. 'Tis true, they are not ſo in one ſenſe, as the notion of a Virgin ſignifieth a ſolute or ſingle perſon; but yet they may be ſo in another ſenſe, as the notion of a Virgin ſignifieth [Page] one that is pure and chaſt. But now, if you can imagine a Woman married to a Beaſt, or married inceſtuouſly, this marriage would ſpoil her Virginity in the faireſt notion of it. The Soul married to Chriſt, is yet a Virgin, for ſhe is married but to one Husband, and him the proper Husband for a poor Soul, ſo that that Soul is yet a Virgin. But now the voluptuous ſenſual Soul, that is united to a baſe and ſordid luſt; or the covetous worldly Soul, that is united to the gain and filthy lucre of the world, is no Virgin, no more than an inceſtuous Wife is in any notion a Virgin; and how many of theſe are to be found in the Tents of perſons profeſſing to Religion! How many Demas's, who have forſaken and forgotten their Religion, and have embraced the preſent World? Judas's, who have betrayed their Maſter and their Brethren for a few pieces of Silver? Surely the Soul, the high-born Soul of man, is of too noble an extract, too ſpiritual a ſubſtance to be united to the Earth. This is certainly a forbidden Relation. Love not the world (ſaith the Apoſtle) nor the things of the world; yet never were more to be found amongſt ſuch who are called Chriſtians.

Thirdly, Marriage doth not alwaies ſpoil Virginity, as it ſignifies Chaſtity: But an heart equally cleaving and inclining to two men will; eſpecially if byaſt to him who is not the Woman's Husband. She that hath one true and proper Husband, and yet loveth another equally with him, or more than he, hath loſt her Virgin-heart. Ah! how many of theſe are there amongſt Profeſſors? they are married to Chriſt in the face of the Church; they were baptized into his Name, and are under Vows to be the Lord's: But as God ſaid of old concerning Ephraim; Their heart is divided, and therefore they muſt be found faulty. Ah! How many are there that have divided hearts? that halt between two Opinions, and are not able to conclude with themſelves, whether Baal be God, and they ſhould ſerve him; or God be God, and they ſhall ſerve him? Nay, they halt between two Converſations; ſomething there is of Heaven in them, but alas! how much of the Earth? how much of ſin, folly, and vanity? how much of contradiction to their Profeſſion? where's a Chriſtian Caleb to be found to walk with God fully?

Fourthly, If we have ſome that are Virgins, yet how few beautiful Virgins? where's the beauty, the glory of Profeſſors? where's their former ſhining out before men? Ah! call your Children Ichabods; call them Ichabods. The Glory is departed in a great meaſure from England, from the Profeſſing Party of England. Where's the [Page] former ſincerity, love to God, zeal for God, plainneſs of heart, ſincerity of converſation, brotherly love, heavenly walking? the World, the vanities of the World, have ſpoiled Profeſſors beauty. The Sun of a little outward proſperity hath ſhone upon them, how are they tanned?

Uſe 2. But in the next place this diſcourſe offers us a fair opportunity to try our Relation to Chriſt, whether we be the Lambs Wife, who ſhall hereafter follow him whitherſoever he goes. 1. Are you Spiritual Virgins? There are tokens of Spiritual as well as Natural Virginity. 1. Purity, and Chaſtity, in heart, as well as outward appearance; Bleſſed are they (ſaith our Saviour) who are pure in heart, for they ſhall ſee God; is not thy heart defiled, with ſenſual affections, impetuous paſſions, doth not thy Soul cleave to ſin, and luſt? 2. Doſt thou live like a Virgin, an hidden life? doth not the world ſee all that thou haſt of a Spiritual life, doſt thou not like the Phariſees, love to pray ſtanding in the Synagogues, and in the corners of the Streets, more than with thy doors ſhut about thee, in thy cloſet? liveſt thou any thing of that life which is hid with Chriſt in God? is it thy only and greateſt care to pleaſe thy heavenly Father, and Chriſt thy great Lord and Maſter? 3. Where's thy modeſty; the Virgin bluſheth preſently, when any thing is reflected upon her. Art thou aſhamed when thou committeſt iniquity, and thy heart reflects it upon thee, or haſt thou a Whores fore-head, that cannot bluſh? I might inſtance in many particulars more, but theſe are enough to try thy Spiritual Virginity.

2. A ſecond note of the Spouſe of Chriſt ariſing from this Text, is a love to Chriſt; Love is a natural plant, and groweth in every Soul, but love to Chriſt is a plant from Heaven, heavenly, a plant ſprung up from the ſeed of God in the Soul. If Chriſt ſhould from Heaven propo und the fame queſtion to thee, which while he was on Earth he propounded to Peter, couldſt thou anſwer with him, Lord! Thou that knoweſt all things, knoweſt that I love thee. This Grace of all others is moſt diſcernable, for love is of an active nature, and will hardly lie hid. The pantings of thy heart after him, the acquieſcence, complacency, and delight of thy heart in him, will eaſily diſcover it to thee if thou lookeſt narrowly. The natural man cannot ſay, that his Soul cleaveth to Chriſt, or thirſteth after Chriſt, or taketh any complacency in the Lord Chriſt.

Thirdly. As God is the fountain of good, and bleſſing to his [Page] Creatures, and as Chriſt hath a fair inheritance of a Crown, anMulti cupiu [...]t con-regnare, non compati. Bernard in Cant. Ser. 21. Heaven, an incomprehenſible glory which is annexed to the fruition and enjoyment of him, ſo the worſt of men may have a kind of love for Chriſt, or rather, for what he bringeth along with himſelf unto the Soul.

Laſtly, Therefore, Doſt thou love Chriſt for the ſavour of his good Ointments; becauſe his name is an Oil, or Ointment poured forth? He that loveth Chriſt meerly for his Heaven, and Glory, is purely ſelfiſh in his love. I deny not but Moſes had an Eye to the recompence of reward, and ſo hath every honeſt and gracious heart; without doubt Chriſts beneficence, and goodneſs unto us, and the benefit which our Souls have, and hope to have from Chriſt is, and ought to be a very great attractive, and to draw out our hearts more, and more in love to Chriſt, but herein is the purity of the Saints love; he diſcovereth ſuch an excellency in the Lord Jeſus Chriſt, that were he never to have an Heaven with him, yet his heart would cleave to him, & infinitely delight in him; if thou canſt ſay, that thou thus loveſt the Lord Jeſus, it will indeed ſpeak thee to be a Spiritual Virgin, a Spouſe to the Lord Jeſus.

Uſe 3. Exhort. I ſhall conclude my diſcourſe upon this verſe with a threefold word of Exhortation.

1. In the firſt place methinks from this metaphorical expreſſion of Saints under the notion of Virgins, I have here a fair opportunity to plead with Virgins to be Saints; Virgins (generally) have the object of their love to ſeek; Lo here a moſt deſerving object for every young man, every young woman that heareth me. Methinks the holy Spirit points out this in the Metaphor Therefore do the Virgins love thee; Chriſt here expreſſeth himſelf under the notion of ſome beautiful young man, beautified, and adorned with all the advantages both of nature, and of art; So that the Virgins muſt love him. I noted to you before that ſome would have the term [...] to be rather a term of age, then either ſignifying Sex or State: oh that I could this day prevail with you who are young men and young women, to love the Lord Jeſus Chriſt. Youth is an age, a time of love, full of love, but it uſually miſpends its ſelf upon vain, and worthleſs objects, the young man loves his luſts, and his pleaſures, the young woman loveth dancings, and fooliſh ſports, and vain company, and gay and coſtly attire, but how rare is it to find a young man or woman that ſincerely loveth the Lord Jeſus Chriſt? truly amongſt young or old, there is hardly one of a thouſand, but of [Page] thoſe that are in the height and heat of their youth hardly one of ten thouſand. It is too frequent for us, to give our marrow to the Devil, and then think to put off God with the bone. O deſperate folly and preſumption! offer this now to thy Prince, will he accept it? canſt thou expect Sinner that Chriſt ſhould freely love thee when thou art grown old, who refuſedſt him when thou wert young? canſt thou reaſonably think that God will be put off with the fag end of thy life, doſt thou not know how hardly an old ſinner is brought to repentance? ſin is bred and ſed in his bones, and it will not out, art thou aware how acceptable to God the ſacrifice of thy youth is? under the old law no Sacrifice was admitted that was above three years old. Doſt not thou remember how kindly God accepted his young. Samuel, Abijam, Joſiah, Timothy, &c. who in their youth inclined their hearts unto him? doth the good nature and handſome features, and ſweet perfumes of the young man pleaſe thee, and is there no excellency in the Graces of him who is full of Grace and Truth? is there no ſavour in Chriſts Ointments? no ſweet Odour from his name poured forth! O come you that are Virgins, behold your Huſband! an Husband, who if you be poor, is able to enrich you, if you be mean and baſe, is able to honour, and to ennoble you, who, (what ever you want) is able to ſupply you. O that upon the pouring forth of his name amongſt you in this Sermon this day, ſome of your ſouls this day might be allured to love the Lord Jeſus Chriſt.

Br. 2. Secondly, This notion obligeth all thoſe that be Saints, or profeſs themſelves ſuch, to approve themſelves to be Virgins, the holy Spirit hath ſo called them; certainly it ſhould be their great care to anſwer their name. To keep themſelves, unſpotted from the world, undefiled in the way; free from the pollution of the world through luſt. I have toldyou that there are many, who go for Virgins, but are not, they are wedded to ſome filthy luſt or other, wedded to the world, defloured by entertainnig ſome corrupt & dangerous principles, or declining to a corrupt converſation; we live in a debauched, & a debauching age, you that ſtand, take heed leſt you fall.

1. If you loſe your Virginity, you loſe your honour. The young Womans Virginity is her honour, your freedom from idolatry and ſuperſtition; your ſoundneſs in the faith, your purity, integrity, and holineſs of life is your honour, Hold faſt that thou haſt (ſaith Chriſt to the Church of Philadelphia, Rev. 3. 11.) that no man take thy Crown; he who deſpoileth you of your purity [Page] of Doctrine, and Worſhip, or who ſeduceth you to any licentious practices, takes away your Crown, yea not only your Crown in reſpect of reputation, but your Crown of Glory alſo. John, Rev. 14. 1. Saw a Lamb ſtanding upon Mount Sion, and with him 144000, having his Fathers name written upon their foreheaas; and v. 2. heard a voice from Heaven, &c. and they (the 144000) ſang as it were a new Song before the Throne, and the four Beaſts, and the Elders, and no man could learn that Song but the 144000. which were redeemed from the Earth. v. 4. It followeth: Theſe are they which were not defiled with Women, for they are Virgins, theſe are they which follow the Lamb, whitherſoever he goeth, theſe were redeemed from amongſt men, being the firſt fruits unto God, and to the Lamb, and in their mouth was found no guile, for they are without ſault before the Throne of God; not defiled with Women. Non polluti idololatriá, quae eſt ſcortat io ſpiritualis ſed virgines fide & ſpiritu, (ſaith Pareus) not defiled by idolatry, which is a ſpiritual Adultery, but Virgins in Spirit and Faith.

Secondly, Conſider, if you loſe your chaſtity. It will be an hard matter to reconcile you to your firſt Husband. If the Virgin be known to have loſt her Virginity, it is no eaſy matter to procure her an Husband of any reputation; if the Wife hath loſt her Virginity (that is her chaſtity) it is an hard matter to reconcile her to her Husband; If a man put away his Wife, and ſhe go from him, ſhall he return to her again? Jer. 3. 1. It is true, the mercies of God are above the mercies of men, it follows there; yet return unto me (ſaith the Lord;) but it is no eaſy matter for a lapſed Saint to recover his peace; many a Bone muſt be firſt broken, and if ſuch be ſaved, it muſt be as through fire. It is a dreadful Text which you have, Heb. 6. 5, 6. O keep your integrity, and behave your ſelves like Virgins, live an hidden life more and more to God, and Chriſt, more and more reſerved from the world; learn what this meaneth, Our life is hid with Chriſt in God. Be like Virgins, careful in nothing, ſave only to pleaſe Chriſt, who is your ſpiritual Husband, let your behaviour ſpeak your Virginmodeſty; and that you may keep your Virgin State, and behaviour. 1. Take heed of Books, that will principle you to a Spiritual Fornication. There are 2 ſorts of Books in the world, which help much to debauch it. 1. Amorous Books full of laſcivious Songs, and filthy ſtories. 2. Heretical Books. The firſt debauch People as to their bodies: the latter as to their faith and immortal Souls. 2. Take heed of Whoriſh Company. The Chaſt Virgin is often [Page] ſpoiled by unchaſt Society. Dinah went abroad into wanton company, and was deflowred. If ſhe had kept her Fathers houſe, ſhe had probably kept her honour. How many Chriſtians are defiled both in Judgment and Practice, by keeping company with Papiſts, Quakers, Socinians, &c.

Br. 3. Laſtly, O love the Lord all his Saints for the ſavour of his Ointments; for the ſweetneſs of his Name, which is as an Ointment poured forth. The beſt are prone to love Chriſt only for the Peace of Conſcience which they have, upon their Juſtification by his blood, and for the Heaven they ſhall have hereafter for his ſake. His Glory is exceeding ſweet. This Love is not to be faulted; but I would work my own heart, and have you ſtudy to work up your hearts to an higher pitch. Labour to be like Angels. The Angels were never Redeemed with the Blood of Chriſt, never knew what trouble of Conſcience meant: They have a natural right to Heaven, yet they love, admire, adore Chriſt; they are rational, though ſpiritual Subſiſtences. What maketh them to love Chriſt but the perfections and excellencies which they ſee in him. Let us ſtudy to be like Angels, to get up our hearts to ſuch a ſpiritual pitch as this; to love Chriſt for the excellency of his perſon for the ſavour of his good Ointments. I ſhall add no more to this Diſcourſe. I have now done with this third Verſe.

Sermon XVI.

Cant. 1. 4.

Draw me, we will run after thee. The King hath brought me into his Chambers; we will be glad and rejoyce in thee; we will remember thy Love more than Wine. The upright love thee.

I Have told you that the eight firſt Verſes of this Chapter contain three Petitions, which the Spouſe (by which we underſtand the Church, or the believing Soul) maketh to her Beloved, the Lord Jeſus Chriſt. The firſt I have done with, together with the Arguments [Page] ments which ſhe uſed to enforce it. I am now come to the ſecond, comprehended in this Verſe, with the Arguments by which ſhe preſſeth it. Her firſt Petition was in thoſe words; Let him kiſs me [...] the kiſſes of his mouth. Here ſhe ſaith, Draw me. Our Engliſh Annotations make the connexion thus; Lord, do not only invite and call me, by the Preaching of thy Goſpel (which are the kiſſes of thy mouth) but command me by the Power of thy Spirit. Or thus; Let me not only be paſſively happy in receiving tokens of love from thee, but make me active in maintaining communion with thee. Let me run after thee, and to this purpoſe do thou draw me. Thus the coherence of her Petitions ſeemeth to lie. Some there are that do not make this a new Petition, but adjoyn the beginning of this Verſe to the latter end of the former, and read it thus; The Virgins love thee, and have drawn thee after them; thus the Seventy read it [...];Se. per fidem, qu [...]a Chriſtus ubi vidit cong [...]egatus, &c. Origen. ad loc. V. Nyſſen. ad loc. and after them Origen and Greg. Nyſſen, expounding it of the Faith of the Saints, by which they draw Chriſt after them according to his Promiſe; Where two or three are gathered together in my Name, I will be in the midſt amongſt them. But though there be ſomething of truth in this, yet this Interpretation is, I think, juſtly ſlighted by Lud. de Ponte, and others even of the Papiſts (the greateſt Admirers of the Fathers.) And although the Copies of the Seventy, which we have indeed thus read it, yet Symmachus and Aquila, the two other Antient Greek Tranſlators, read it as we tranſlate it: And I am ſure that is the true Tranſlation of the Hebrew, where the Verb is in the Imperative Mood, though there be a little change of the Vowels in regard of the Affix, according to the Rules of Grammarians: For [...] ſo I conclude, they are clearly a Petition, and thus the Vulg. Lat. reads them, with the Tigurine Tranſlators, Pagnine, Montanus, Piſcator, Junius, and indeed almoſt all others. Agreeing therefore in that, let me conſider, 1. The parts of the Text: 2. Then open the terms: And thirdly and laſtly, Raiſe and handle ſuch Propoſitions as it will afford, and may be uſeful to us. You may in the Text pleaſe to conſider,

1. The Spouſe's Petition. Draw me.

2. The Argument by which ſhe enforceth this Petition; We will run after thee. Where 'tis obſervable;

1. The parties promiſing; We.

2. The thing promiſed; A running after Chriſt.

3. The Spouſe's Acknowledgment of her Beloved's ſpeedy Anſwer to her Prayers: The King hath brought me into his Chambers.

[Page] 4. And laſtly, The Effects this Anſwer had upon her; they are three: 1. We will rejoyce. 2. We will be glad in thee. 3. We will remember thy Loves more than Wine. Then you have the Spouſe's Juſtification of her ſelf in this paſſion; The upright love thee. Let me now come to open the terms.

[...] This word (for it is but one in the Hebrew) contains the Spouſe's Petition. It is agreed by all, that it is the Spouſe that ſpeaks; by which the Jews, who underſtand nothing of the Goſpel-Church in this Song, underſtand Abraham, and the Church of the Jews. Aben-Ezra, Apud Genebrardum. a Jewiſh Doctor, would have theſe the words of Abraham ſpeaking to God to draw him out of his own Country into Ur of the Chaldees, according to that hard Precept to fleſh and blood, Gen. 12. Solomon Jarchi (another of them) makes it the voice of the Jewiſh Church ſpeaking to God to bring them back again toIbid. Hieruſalem, out of Captivity. The old Chaldee Paraphraſt, and Lira with him, make it the voice of the Church of the Jews coming out of Egypt ſpeaking unto God that he would go before them, as he did by the Cloud and the Pillar. The Righteous of that Generation then ſaid, Draw us after thee, O thou Lord of the whole world: We will follow thee in the way of thy goodneſs. Mr. Cotton makes the Spouſe to be either Solomon himſelf deſiring to be drawn to Chriſt, or the Church of the Jews, deſiring Solomon by Laws and Edicts, and Proclamations, to draw them to their duty. Rupertus his notion applying the words to Elizabeth, John Baptiſt's Mother; and of ſome Popiſh Writers making them the words of the bleſſed Virgin are hardly worth mentioning, any more than theirs, who would make them the words of the Queen of Sheba to Solomon. We have fixed the Spouſe with the moſt and beſt Interpreters, to be the true Church of God, and every individual believing Soul; and then it is eaſie to know to whom the words are directed, viz. unto God; and whether we underſtand the firſt or ſecond Perſon in the Trinity, is not at all material: For beſides that they are both but one in their operations reſpecting the creature; Drawing is made in Scripture the act both of the Father and the Son. No man (ſaith Chriſt) cometh unto me, unleſs the Father draweth him. And again, When I am lifted up, I will draw all men after me. But drawing is a term of motion; there muſt be a term to which; Whither would the Spouſe be drawn? This is not ſo plainly expreſt in the Engliſh as in the Hebrew. I ſhall ſpeak more to it by and by; but I ſhall firſt open the term Draw, and ſhew you what the Spouſe deſireth of her Beloved in this term. [Page] I find the Verb [...] in the Hebrew ſignifying four things.

Judg. 4. 6. Exo. 12. 21. Job 21. 33. 1. It ſometimes ſignifies no more than to go, to go on, and forward; ſo Jud. 4. 6. Go and draw toward Mount Tabor, Exod. 12. 21. Draw out, and take you a Lamb, that is, go out, Job 21. 33. Every man ſhall draw after him, that is, by little and little follow him to the Grave. But it would ſpoil the ſenſe to interpret it ſo in this place. The Me following makes this ſenſe inconſiſtent.

2. Sometimes it ſignifieth the pulling of a thing or perſon to a place, by ſome violence or force. Thus you read of the Heifer that had not Deut. 21. 3. Job 24. 22. [...] Kings 22. 34. Gen. 37 28. Jer 38 [...]3. P [...]l. 28. 3. drawn in the yoke, Deut. 21. 3. So it is ſaid, God draweth the mighty with his power, Job 24. 22. And you read of the man that drew a Bow at adventure. That is an act of ſtrength and power you know, 1 King. 22. 34. So they drew Joſeph out of the Pit, and Jeremy out of the Dungeon, Gen. 37. 28. Jer 38. 13. And David prayeth that he might not be drawn away with the wicked, Pſa 28. 3. In all which places this word is uſed.

3. Becauſe in love and fair perſuaſion there is a kind of force, compelling a reaſonable and ingenuous perſon: The word is ſometimes Pſa. 109. 12. Jer 31. 3. Hoſ. 11. 4. Judg. 4 7. Eccleſ. 2. 3. uſed to expreſs alſo ſuch an action. It is ſaid of the wicked, Pſal. 109. v. 12. He draweth the poor into his Net, i. e. he ſlattereth him, and under pretence of friendſhip enticeth them into ruine. God ſaith, He will draw his people with the Cords of a man, with the Bands of Lov [...], Hoſ. 11. 4. and that he had drawn them with loving kindneſs. Jer. 31. 3. thus Deborah promiſed to draw the Iſraelites to Tabor, that is, to perſuade, and to conduct them thither. Judg. 4. 7. Solomon ſaith, he ſought to draw his fleſh with Wine (ſo it is in the Hebrew, Eccleſ. 2. 3.) his meaning is, he would entice and pleaſe his fleſh.

Exo. 19. 13. Jo [...]. 6. 5. [...]ſ [...]. 1 [...] 22. Prov. [...]3 12. Pſa. 109. 12. Pſal. 36. 10. 4. Sometimes in Scripture it ſignifieth, to lengthen out, and to continue. Thus it is uſed to ſignifie the ſound of a Trumpet lengthened out. It is tranſlated prolonged, Iſa. 13. 22. d ferred, Prov. 13. 12. Hope deferred (in the Hebrew, drawn out) maketh the heart ſick, Pſal. 109. 12. Let none draw out mercy: We tranſlate it, extend mercy unto him. None of my words ſhall be prolonged: The ſame word is there again uſed; O continue thy loving-kindneſs, Pſal. 36. 10. This ſenſe methinks ſeemeth not much forreign to this place, as the Petition refers not only to firſt, but following grace: We need the prolongings and continuances of Divine Influences to make us toV. Avenarium, run after Chriſt. The word, as the Learnedeſt Lexicographers in that Language tell us, ſignifies, with a ſecret force to compel one whithe [...] we would have him. It ſometimes ſignifies, with fair words, Reaſons and perſuaſions to draw one to our ſide. Forſter tells us, that [Page] Chriſt without doubt had reſpect to this place, in thoſe GoſpelJo 6. 44. Jo. 12. 42. Mar. 22. expreſſions. No man cometh to the Son, but he whom the Father draweth. And when I ſhall be lifted up, I will draw all men after me. And Lud. de Ponte expounds this Text by that in the Goſpel, Compel them to come in. So then when the Spouſe ſaith, Draw me; this is that ſhe means: Lord! Put forth thy ſecret Power, thy irreſiſtible and effectual Grace; and compel me to come unto thee, and to run after thee; move me ſweetly, but yet powerfully. Draw me by thy Word and Spirit, and by the ſweetneſs of thy grace open my heart (ſaith Mr Ainſworth.) I am weak, Lord, add thy ſtrength. (ſo T [...]emellius gloſſeth.) Divine grace muſt prevent, and muſtSatius eſt mi [...]i ut me tra [...]as ſcilicet ut vim quamcunque mi [...] inf [...]ras quam parcens in meo me torpore ſecuram derelinquas: Bernard. ad loc. follow, he that is not drawn, will be hindered by his own corruption. Luſt draws every heart backward from Chriſt. The Soul muſt by Grace be drawn to him. Bernard underſtands it of an act of power, and thus gloſſeth. ‘Lord it is better that thou ſhould'ſt draw me by any force, than that thou ſhouldeſt ſpare me, and leave me ſecure in my deadneſs.’

But let us weigh it yet a little further. It is the Spouſe that here ſpeaketh; The Church of God, the believing Soul; hath the Spouſe need to be drawn to Chriſt? Is ſhe not already come to him, doth ſhe not willingly follow after him, how then doth ſhe ſay draw me? doth the Child of God follow him unwillingly?

To this I anſwer. 1. The Church doth not conſiſt of all true believers, there may be ſome in the boſom of that, that have but a name to live, and which had need be drawn unto Chriſt. For theſe the Church may be underſtood to pray; that there may not be any in it ſtrangers unto Chriſt, but that as ſome are drawn, ſo all may be drawn.

2. But Secondly, Bernard (who ſtarts this queſtion) anſwereth it otherwiſe. Non omnis qui trahitur invitus trahi [...]ur. Every one who is drawn, is not drawn unwillingly. The Bear is drawn to the Stake unwillingly, ſo is the Malefactor to the place of Execution; but an hungry man may be drawn to his Meat, and the Cripple to the Bath, and both willingly; beſides, if the Spouſe were not willing, ſhe would never make it her requeſt to be drawn, nor yet, were ſhe able of her ſelf to go, would ſhe ask to be drawn. Thoſe who are weak, as well as thoſe that are unwilling, had need to be drawn. How perfect ſoever the Soul be (ſaith Bernard) while it ſigheth under the body of death, and isQ [...]anquam & q [...]a [...]taetevis perfectio [...]s, ſit ani. kept in the Priſon of mortality, being full of wants, and full of [Page] ma quamdiu gemit ſub corpore hujus mortis & ſeculi nequam retinetur carcere, &c. Bernard. ad loc. ſin, it goeth ſlowly and dully after Chriſt, and is not at liberty to follow him, but muſt be drawn to its Spiritual duty. I know (ſaith the Spouſe) that I cannot come to thee in Heaven, but by going after thee, while I live here upon the Earth, and I know I cannot go after thee, unleſs thou draweſt, unleſs thou helpeſt me. She confeſſeth here, that ſhe ſtandeth in daily need of preventing Grace, of drawing, and quickning Grace, from God. 'Tis true ſhe prayeth, and ſo ſeemeth to prevent the Grace ofV. Lud. de Ponte ad loc. God, but in that ſhe prayeth, it is plain, that the Grace of God had prevented her; otherwiſe ſhe would not have ſaid, Draw me. She here deſireth that Grace of God which might have a divine, ſweet, efficacious, power, and force with it to conſtrain her Soul to run after Chriſt. The Kingdom of Heaven within the Child of God ſuff [...]reth violence, and force, through the power of Luſt and Corruption. She beggeth of God, to oppoſe the power of his Grace to the power of her Luſts, and vile Affections. She uſeth this word therefore to acknowledge her weakneſs, and to ſhew that without the help of grace, ſhe could not run after Chriſt, according to that, John 15. 4 With [...]ut me you can do nothing. Genebrard ſaith that by this Phraſe ſhe teacheth us, that the beginning of our Juſtification is from God. Bernard, Beza, Lud. de Ponte, and others conclude, that ſhe teacheth, that further Grace is from God. By the word draw, ſhe begs, not only firſt grace, but the prolongings, and continuances of Divine Grace, according to that, Pſal. 36. 10. O continue thy loving kindneſs to them that know thee, and thy righteouſneſs, to the upright in heart. The Soul doth not only ſtand in need of, the ſweet and powerful influences of Divine Grace to bring it to Chriſt, but to keep it, and to carry it on its ſtate, and exerciſes of Grace. For whether would the Spouſe be drawn? [...] after thee, ſaith the Text.V. Mercer. ad loc. Our tranſlation puts theſe words after the next Verb, we will run after thee; in the Heb they follow draw me, and ſo may indifferently be read with either. The matter is not much, they muſt be underſtood here as well as there, the term of either motion was the ſame. Surely 'tis thither ſhe would be drawn, whither ſhe had a mind to run. The Spouſe is drawn, and comes to Chriſt. By faith it runs, and follows after Chriſt by holineſs, and is drawn ſo by a power inabling it to perfect holineſs, it is drawn to Chriſt by Death (ſay ſome) ſo Paul deſireth to be diſſolved, and to be with Chriſt, 1 Phil. With reference to this Bernard puts this [Page] queſtion, An hoc dicit cupiens diſſolvi? Doth (ſaith he) theNunc vero quod dicit poſt te, magis illud poſtulare videtur, ut converſationis ejus valeat veſtigia ſequi. Bernard. Spouſe ſpeak this, deſiring to be diſſolved, and to be with Chriſt? He ſaith he ſhould be ſomething of that mind, but that the words are not draw me to thee, but draw me after thee. So that he thinks ſhe rather deſires the drawings of Grace, that ſhe might follow him in an holy converſation, walking as ſhe had him for an example. The ſum then of this petition, conſidered as the language of the Church (the collective Spouſe) is this.

Lord! I have in my Boſom, many that are indeed drawn to thee in an outward profeſſion, in that ſenſe in which thou ſayeſt, When I am lifted up, I will draw all men after me, they are flocked like Doves to the Windows: Oh let them yet be drawn more effectually to an hearty embracing of thee, for none ſo comes to thee but he whom the Father draws, Lord draw that part of my Members by thy efficacious grace. Conſidered as the voice of a believer, the ſenſe is this: Lord thou haſt made me thine, thou haſt by thy mighty powerful work of thy Spirit drawn me to thee; but I am weak, and feeble, and not able to follow thee in a courſe of holineſs, nor to watch with thee, thou who at firſt haſt put forth thy powerful effectual Grace in changing my heart, in bringing me to thy ſelf, continue the ſame power of thy Grace, commanding me to keep my heart cloſe with thee, ſo as I may never depart from thee. I proceed to the next words.

[...] We will run after thee. The former word contained the Spouſes Petition: this, her promiſe: what wilt thou do O thou faireſt, if the Lord will beſtow upon thee the daily influences of his drawing Grace? ſhe here anſwereth, and preventeth that queſtion (ſaith ſhe) we will run after thee. Theſe words may alſo be conceived to have the force of an argument, enforcing her Petition, Lord! If thou wilt draw me, I will not hold back, no; We will run after thee.

Here is conſiderable, 1. The Perſons promiſing, We; where the change of the number is very conſiderable; ſhe had ſpoken before in the ſingular Number draw me; here ſhe promiſeth in the plural, We will run. 2. The promiſe itſelf, or thing promiſed; Will run. The anſwering of two queſtions will open theſe words: 1. What is meant by running. 2. Why ſhe ſaith we will run, when before ſhe had only ſaid draw me.

Qu. 1. What is here meant by Running; what doth the Spouſe promiſe under this term of running after Chriſt.

[Page] [...] 1. The word in the Hebrew, doth properly ſignify a bodily motion, and you eaſily underſtand what it is to run, it is more than to go, and walk. It is here by a metaphor applied to the Soul, or indeed to the whole man; for although ſome of the Hebrew Doctors, and ſome others (according to their different notion of the Spouſe, which I before hinted) underſtand it of Abrahams bodily motion out of his Country, or the Iſraelites motions, out of Aegypt, and Babylon, or the Peoples going to the Temple in Solomons time to worſhip God, yet their notions are doubtleſs much too low, and not at all agreeing to that notion of the Spouſe which we have fixed. I do therefore fully agree with the moſt, and the moſt eminent interpreters, who acknowledge here a metaphor, and that by running ſome motion of the mind is ſignified, analogous to the motion of the body, which we call running; now what that is, we muſt further enquire.

2. Running doth not only ſignify motion, but ſome ſtrength in the body ſo moving. The ſick, and feeble perſon can hardly ſtand, or go, much leſs run. The perſon running may want ſome degrees of ſtrength, but he muſt have legs, and ſome ſtrength in his legs, or he cannot run. The Soul that runneth after Chriſt muſt firſt be poſſeſſed of ſome Spiritual ſtrength. The ſtrength of the Soul is an effect of Chriſts drawing. Behold (ſaith theIſ. 55. 2. Prophet) thou ſhalt call a Nation that thou knoweſt not, and Nations that knew not thee ſhall run unto thee. Firſt God calls, then we run; firſt he putteth ſtrength into them, and then they uſeV. Ainſworth ad loc. the ſtrength, which he hath given them, Iſa. 0. 31. They that wait upon the Lord ſhall renew their ſtrength like the Eagle, they ſhall run, and not be weary; firſt they ſhall renew their ſtrength, then they ſhall run.

3. Thirdly, Running importeth ſpeed, and celerity in motion. De Dieu ad loc Pſal. 119. 32. 60. Feſtinant em ſignificat actionem is De Dieu his note on the Text. David ſaith, I will run the way of thy Commandments, Pſal. 119. 32. which he expoundeth, v. 60. I made haſt, and delayed not to keep thy precepts. Buxtorf in his Hebrew Lexicon noteth that the Greek word [...] which ſignifies to run haſtily, comes from this Hebrew word, and others fancy that the latine word Rota, that ſignifies a Wheel, hath its Original from this word alſo; Delrio interpreteth it here by feſtinabimus, we will make haſt, and indeed it is the obvious, and ordinary notion of the word; thus you know running is diſtinguiſhed from thoſe flower motions [Page] of creeping, going, walking, &c. Running argueth a quick and ſpeedy motion; the Soul having received from Chriſt the powerful influences of Divine Grace, ſtands not ſtill, creeps not, moveth not ſlowly, but makes haſt in the ways of God.

4. Running argues a free and chearful motion. The man that runs hath, as we ſay, good will in his way; it implies a prompt inclination and readineſs of mind. Thus Forſter (an Hebrew Lexicographer) [...] notes a great cognation betwixt this word, and two other Hebrew words; the one of which ſignifieth, to bring forth in plenty and abundance; the other, to be willing, or have a good will to a thing. Buxtorf alſo obſerveth its affinity to the latter. Avendrius alſo obſerveth, that it ſignifieth to move readily, as the falſe Prophets ran, Jer. 12. 5. Jer. 23. 21. I have not ſent theſe Prophets, and yet they ran; as Gehazi ran for his bride, 2 King. 5. 20. Thus the believing Soul that is once drawn by the Spirit of Grace, moves in the way of holineſs, not dragged on to duty by a Foreign Principle: It is its meat and drink to do the Will of God: It delighteth in the Law of God as to the inward man; it was before unwilling, but now it is made willing, as it is ſaid My People ſhall be a willing people in the day of Pſal. 110. my power. Grace giveth wheels to the Soul, and it oileth the wheels when given. Buxtorf noteth, that this word is uſed only to ſignifie the running of Men, not of Beaſts. Men move not like Beaſts raſhly and giddily, and meerly when they are whipped on, or out of wantonneſs, but men propoſe and know their end, and move toward it out of a Principle of Reaſon and Affection: The believing Soul knoweth its end, and moveth towards it from a conduct of reaſon; ſo it moveth ſpeedily and freely after Chriſt.

V. Robotham & Trap. ad loc. 5. I find ſome Interpreters judging, that the term likewiſe implyeth a promiſe of Perſeverance. There is one Text of Scripture which ſeemeth to advantage this Notion, Iſa. 40. 31. They ſhall run, and not be weary. When men begin to be weary, they leave running, they go a foot-pace, & as it were draw their leggs after them. Now, ſaith the Spouſe, Lord, draw me, and we will run; we will not be weary in our courſes of holineſs and duty, we will not faint and give over. But running, in its abſtract, and ſingle notion, doth not conclude Perſeverance; running added, to not being weary doth. So here ſuppoſing firſt a drawing, then a running in obedience to that; while the Lord draweth, the Soul will run; but we ſhall no longer dance to him, than he pipeth to us. And this I think ſufficient to open the Spouſe's Promiſe: Only add further, that thoſe who run muſt have [Page] a way, or path to run in. What is the Spouſe's way? Beza ſaith, that Chriſt is both the Principle from which we run; the way in which we run; and the End of the Race. It is true, but in a diverſified Notion. Chriſt is our Pr [...]nciple in the gracious Influences of his Spirit: Without me (ſaith he) you can do nothing. Chriſt in his Word and Goſpel is our way. I will run the way of thy Commandments (ſaith David) Pſal. 119. 132. This is the Race ſet before us, Heb. 12 1. The following of Chriſt commanded, Luk. 9. 23. Chriſt in his Example, in the fulneſs of the meaſure of his ſtature: Chriſt in his Glory is our End. That then which the Spouſe here promiſeth, amounts to this: Lord, ‘I am weak and impotent, I cannot come unto thee, I cannot of my ſelf move after thee; I am hindered by the prevalency of my luſts and corruptions; Who ſhall deliver me from my body of death? Who can but thou alone? Lord, draw me, make me willing, keep me willing, put forth thy mighty Power, and ſweetly conſtrain my Soul by thy love, then I ſhall not ſtand ſtill, but move in thy wa [...]es. I ſhall not move w [...]akly, but ſtrongly, not ſlowly, but chearfully, freely, nimbly. I ſhall not be faint nor weary, but hold on in the way of thy Precepts, until I come to the fulneſs of the meaſure of the ſtature, which is in thee; yea until the day break, and the ſhadows fly away, and I come to thee in that glory which thou hadſt prepared for them that love thee, and ſollow the Lamb in glory whitherſoever he goeth.’ But there is yet one thing further to be conſidered.

2. Qu. What meaneth the change of the Number? Her requeſt was in the Singular Number, Draw me; her promiſe is the Plural; We will, or we ſhall run after thee. Who are theſe We?

1.V. Lud. de Ponte, & Genebrardum in loc. Thou and I together (fay ſome.) Indeed this muſt be. I live, ſaith the Apoſtle, yet not I, but Chriſt liveth in me. We read in Ezekiel's Viſion of the Wheels, of his Viſion of a Spirit within the Wheels, without which the Wheels moved not. Suppoſe Wheels put upon the Soul, yet the Soul moveth not, without the Spirit moving the Wheels. Ego cum gratia tud (ſaith Genebrard.) But this ſeems to me too nice.

2. I rather therefore chuſe to expound it with the moſt of Interpreters, and to ſay that by We is here meant, The individual Believer, and all her companions. Ego & adoleſcentulae mecum, (ſaith Bernard) Ego & Puellae meae (ſaith Tremell [...]us) I and my Maidens, I and my Virgins, I and all mine. So it imports thus much, that the Child of God once drawn to Chriſt, will make it her buſineſs to [Page] draw others along with her. Yet a little further to enquire the reaſon why ſhe changeth the Number. Doth ſhe promiſe for more than ſhe would pray for? Or doth ſhe envy others that drawing grace which ſhe prayed for for her ſelf? Doubtleſs neither: what then?

1. Poſſibly Bernard's notion may be more acute than ſolid. We are drawn (ſaith he) when we are tempted, when we are afflicted, and exerciſed with tryals, we run when we are refreſhed and comforted. She would have the ſowre for her ſelf, and the ſweet for others. She did not know their ſtrength; here was her charity. But I ſay, this ſeemeth too nice; for certain it is, that all who run after Chriſt muſt be firſt drawn one way, or other, and that by power. God's People are made willing in the day of his power.

2. Beza therefore ſpeaks better, I think: When ſhe ſaith, Draw me, ſhe ſpeaketh in the perſon of the whole Church, ſo had a liberty to ſpeak either in the one, or the other Number: So that as Ludov. de Ponte hath well obſerv'd, by this change of the Number, ſhe ſhews, that the Church, which conſiſts of many, is yet but One; according to that of the Apoſtle, Rom. 12. 5. We being many are one body.

3. By this alteration of the Number, ſhe ſheweth, That ſhe believed it as eaſie with God to draw many; as one.

4. Laſtly, Though the Saints be many, yet the end of Chriſt's drawing them is, That they might be one. John tells us, ch. 11. 52. That the end of Chriſt's dying was, That he might gather together in one the Children of God which were ſcattered abroad. Thus I have opened the terms. But before I part with them, I muſt mind you who are capable of that Learning. That the Seventy add [...]. according to which our Engliſh Tranſlation ſhould have been. We will run after thee, in the ſavour of thy Ointments. The Vulgar Latine follows them; ſo do Origen, Ambroſe, Theodoret, Vigilius, Hildebrand, Greg. Magnus, Nyſſen, Bernard, Honorius, &c. and generally the Popiſh Writers; but Lyra, who is one of them, differeth, and agreeth with the Hebrew, which hath not thoſe words, and thinks, they were put in by ſome Expoſitor in the way of an interlineary gloſs, and afterwards got into the Text through the unskilfulneſs of ſome Tranſcribers. How they came into the Text in Tranſlations we cannot tell: Sure we are, they are not in the Hebrew and therefore our Engliſh Tranſlators had no reaſon to put them in, though they make no new Doctrine; for the believing Soul doth in leed follow Chriſt in the ſavour of his Ointments. We heard before, that therefore do the Virgins [Page] love him, and it is their love to him which maketh them to run after him. But that is enough to have cautioned you of. I proceed to the following words of the Text, The King hath brought me into his Chambers.

This I called, The Spouſes acknowledgment or teſtification of her beloveds anſwer. The word tranſlated King is the ordinary word uſed [...] by the Hebrews to expreſs that relation by; ſhe doubtleſs meaneth by the King, the King of Kings, the mighty God; I ſhall not reſtrain it to Chriſt conſidered as a Mediator, upon which account he hath a peculiar Kingdom: The King, God my King.

Hath brought me.] The word is [...] which in Hiphil ſignifies he [...] hath made me to come, or made me to go.

[...] Into his Chambers.] The word is often uſed in Scripture, tranſlated a Chamber, Gen. 43. 30. Jud. 15. 1. A Bed-chamber, 2 Kings 6. 12. An inward Chamber, Judg. 3. 24. A Bridegrooms Chamber, Joel 2. 16. A Summer Chamber, Judg. 3. 24. It is alſo uſed, Prov. 24. 4. Prov. 7. 27. Job 9. 9. and in many other Texts. It plainly ſignifieth, the more inner ſecret, retired part of the houſe, where Perſons can be moſt private, and moſt ſecure; The King hath brought me into his Chambers, that is, into the places of moſt private ſecret communion with him, where I can be moſt private, free, and ſecure; but yet for the clearer explication of the words, we will more ſtrictly enquire upon two things.

Qu. 1. What is here meant by the Kings Chambers.

Doubtleſs it is ſpoken in a figure. The Houſe in the Heavens, not made with hands, is not (as our Earthly Houſes) divided, into rooms, and ſtories, by partitions; let us therefore rightly comprehend the notion of a Chamber, and we ſhall without much difficulty underſtand the priviledge in which the Spouſe doth glory. Three things will give us the notion of a Chamber.

1. It is a lofty place: elevated from the Earth, you know that you ordinarily call thoſe rooms in your Houſes Chambers, which are above the lower floor.

2. It is a place of privacy, In ipſum penetrale theſaurorum ineffabilium Delrio. any one is admitted into your lower rooms, Loca quaedam abdita, quietis & refectionis. Lud. de Ponte but very familiar friends only into your Chambers, when thoſe of the ſame family would be more retired and private, they chuſe Chambers for that privacy; our more hidden private fellowſhip with our friends, or near relations is in our Chambers.

[Page] 3. A Chamber is a reſting place, we eat, and drink, and have our ordinary converſe with our neighbours in other rooms we lie down, and reſt in our Chambers.

Theſe three things I ſhould think may make us to underſtand the Spouſes meaning in this metaphorical expreſſion, and what it is that ſhe glorieth in.

The Lord my King hath heard me, and taken me up into the neareſt degrees of cloſe & private communion with him, where my Soul enjoyeth him, in the moſt heavenly, free, and moſt familiar manner.

Qu. 2. But how cometh the Spouſe thus ſoon to glory, who but now was praying that the Lord would draw her, and facitly complained for the want of the manifeſtations of his Divine Grace? how ſoon is her tone altered? ſhe but now groaned, as one that could not get up the Stairs, now ſhe glories that ſhe was brought into the Kings: Chambers. To which I anſwer two things.

1. Poſſibly ſhe ſpeaketh but in the dialect of Faith; you know the Apoſtle calleth Faith the Evidence of things not ſeen. It (like God) calls the things that are not as if they were, and often forgets the future tenſe, and ſpeaks in the Preſent or Praeterperfect Tenſe. The believing Soul, while it is in the dungeon of a deſertion, being aſſured the Lord will do it, can ſay; The Lord hath brought me into his Chambers. And thus thoſe muſt neceſſarily underſtand it, who with Piſcator, by the Chambers underſtand Heaven, and Glory.

2. But I rather think the words are to be underſtood as they lie before us: She is heard while ſhe is ſpeaking; while ſhe prayeth, Lord draw me; ſhe is drawn, and is in Heaven e're ſhe is aware of it; thus the learned Mercer expounds it.

If you underſtand the words in the firſt ſenſe. They ſpeak the vertue and efficacy of faith, the believer by vertue of it, can look upon things as done, which yet are to be done, why? becauſe the Soul eyeth the promiſe, and knoweth, that he who hath promiſed is both able, and faithful. If a debt be owing to you, from an able, and an honeſt man; you ſay it is as good mony as any in your purſe, you count you have ſo much as that debt maketh, addition to your eſtate. Gods hand is an able hand, and he is faithful, the Soul may count upon it, that it hath ſo much either in Grace or glory, as the Lord hath promiſed it. If you take the words in the latter ſenſe (as I ſhall do) they inform you of the efficacy of Prayer, ſpiritual, fervent [Page] prayer, it availeth much; while the believer is ſpeaking, God is anſwering. I proceed to the latter part of the Text.

We will be glad, and rejoice in thee, and remember thy loves more than Wine; we have heard the Spouſes petition, Draw me, ſhe prayed for Divine Grace, that might both ſweetly, and powerfully draw her Soul after Chriſt. We have heard her promiſe, which I told you might be conſidered as an argument to enforce her Petition, an argument drawn from the glory of God, and the concern of it, in the anſwer; we will run after thee. A prayer for the beſt things, and to receive them for the beſt end, to make her more holy. We have heard, how well pleaſing her petition was, ſhe had no ſooner prayed, but God anſwereth, and ſhe recognizeth her anſwer; My Lord the King (ſaith ſhe) hath brought me into his Chambers; now ſhe cometh to ſhew the effects this quick and gracious anſwer had and would have upon her. She mentioneth three. The firſt (as ſome if not too critically diſtinguiſh) reſpecting her heart: We will be glad. 2. The ſecond reſpecting the action of the whole man: We will rejoice in thee. 3. The third reſpecting the record of it: We will remember thy loves more than Wine. This now diſtinguiſhed her ſpiritual affection, from a fooliſh tranſient paſſion.

[...] We will exalt, or be glad.] the Radix [...] is very often uſed in Scripture, I will point you to 3 or 4 other Texts, from whence you may gather the ſenſe of it, Iſ. 65. 19. And I will rejoice in Hieruſalem, and joy in my People, Pro. 23. 24. The Father of the Righteous ſhall greatly rejoice, Pſal. 21. 5. The King ſhall joy in thy ſtrength. So Pſal. 2. 11. Pſal. 13. 11. My heart ſhall rejoice in thy Salvation. Pſal. 16. 9. Zech. 9. 9. Forſter thinks it rather ſignifieth the expreſſion of the Joy of the heart, by ſome outward geſture, than the meer internal affection. It doubtleſs ſignifies the higheſt affection of the heart upon its union with its deſired object.

[...] We will be glad.] the Radical word is [...] which ſignifieth to rejoice, and to be merry, and is very often in the old Teſtament, uſed to expreſs the gladneſs of the heart. Exod. 4. 14. The rejoicing of a Virgin in a dance, Jer. 31. 13. I ſhall not inſiſt upon that critical diſtinction which ſome make betwixt theſe words, reſtraining the one to the inward affection, the other to the more outward expreſſion; nor do I think it will hold but clearly both theſe are expreſſed by theſe two words, whither diſtinctly, [Page] or jointly I ſhall not determine, and the ſenſe is this. ‘O Lord thou haſt heard my prayer; thou haſt granted the requeſt of my lips, thou haſt brought me into thy Royal Chambers, admitted me to Spiritual, ſecret, and moſt ſweet communion with thee. Our hearts ſhall be moſt highly affected with thee, and our outward man moſt highly expreſſive of our inward affections.’ It follows;

We will remember thy Loves more then Wine.

This is the third thing ſhe promiſeth. I ſhall be very ſhort in the explication of this phraſe, more fully opening the terms, when I come to handle the Propoſition, I ſhall raiſe from them. Only this, the Heb. word is [...] we met with it before, v. 2. the Septuagint tranſlate it [...] the difference is founded I conceive in the cognation of the two words, ſignifying Loves, and Breaſts, they differ only in the points, but ſuppoſe it were thy Breaſts, a figure muſt ſtill be acknowledged, becauſe the breaſts are near the heart, and that is the ſeat of love, ſo that the ſenſe ſtill muſt be thy loves, thy gracious influences. More then Wine, that is more then thoſe things which are moſt pleaſant, and delightful to us; but I opened this, v. 2. It follows,

The upright love thee] in the Hebrew it is Ʋprightneſſes, or Ʋpright things love thee; ſo the Hebrew word properly ſignifieth. [...] The ſame word is uſed, Pſal. 17. 2. Thy Eyes ſhall behold upright things. The word is found in this form, Pſal. 9. 9. He ſhall judge the world in righteouſneſs, and the people in uprightneſſes, ſo Prov. 1. 3. Iſ. 33. 15. Prov. 2. 9. Pſal. 58. [...]2. Pſal. 75. 3. If we expound it (as the letter of the Text is) in the abſtract the queſtion will be whether it ſhould be read in▪the Nominative caſe, uprightneſſes love thee, or in the Ablative, in uprightneſſes, they, that is, the Virgins love thee. If in the firſt ſenſe, the meaning is this:

Whatſoever is good, and right, is to be found in thee, all the graces love thee, that is, cleave and are united unto thee. The fulneſs of grace dwelled in him, and all vertues, and graces were made perfect in him. But although this be a truth, yet I do not take it to be the ſenſe of the Text, and in my further diſcourſes on this Song, I ſhall have occaſion once and again to diſcourſe that ſubject.

Secondly, It may be read in the Ablative caſe. In uprightneſſes they love thee; that is (as Buxtorf expounds it) Rectiſſimè, fortiter. The Saints love thee moſt intirely, ſincerely, ſtrongly, [Page] thus it will afford us this leſſon; That the Saints love to Chriſt is a moſt ſtrong, ſincere, and entire love. The Virgins love Chriſt in uprightneſſes, not in word, and in tongue only: but in deed and in truth, as St. John expoundeth it; they love him with a true, and perfect heart. But this will fall in the handling of the Doctrine, which will ariſe from the third ſenſe, which is more generally accepted, and which I ſhall embrace.

Thirdly, Therefore I agree with thoſe who think the Abſtract is here put for the Concrete; uprightneſſes, for the moſt upright perſons. The quality for the perſons indued with that excellent quality; a very ordinary way of ſpeaking in the Hebrew, and indeed moſt languages▪ No wonder (my beloved!) that I ſhould love thee, for there is not an upright Soul in the world, but loves thee; and the more there is of uprightneſs in any Soul, the more that Soul loves thee; Uprightneſſes love thee. Thus now I have largely opened this excellent Text.

The Propoſitions I ſhall obſerve from it and handle them (if God pleaſe) in their order, are theſe that follow.

Prop. 1. Souls muſt firſt be drawn by God before they will come to Chriſt, or run after him, and it is their duty to pray, that they may be ſo drawn.

Prop. 2. The Soul being drawn, ſhall and will run after Chriſt.

Prop. 3. That Gods drawing one Soul, will be a means to make many run after him.

Prop. 4. That God is often very quick in anſwering his Peoples Prayers.

Prop. 5. That Jeſus Chriſt hath Chambers, into which he ſometimes brings his Peoples Souls.

Prop. 6. That Jeſus Chriſt is the ſingular object of the Saints joy, in the middeſt of its m [...]ſt excellent enjoyments.

Prop. 7. The G [...]ace receiving Soul, will remember his loves more than Wine.

Prop. 8. The upright Soul will love the Lord Jeſus Chriſt, and the more upright a Soul is, the more it will love him

Sermon X [...]VII

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Canticles 1. 4.

Drawme, and We will run after thee.

I Come to handle more largely thoſe Propoſitions from this ſecond Petition of the Spouſe, which in my laſt diſcourſe I had no more time, but to name, the firſt of which was this.

Prop. Souls muſt firſt be drawn by God before they can come to, or run after the Lord Jeſus Chriſt.

I noted to you in my explication of this Petition, that there are two principal uſages of this word Draw, in Holy Writ, it ſometimes ſignifieth an alluring by fair carriage and perſuaſions. 2. Sometimes a conſtraining by force and power; both ways the Lord draweth thoſe Souls that come to Chriſt, or that run after him, he draweth them ſuaviter, and fortiter, ſweetly, and yet powerfully.

1. There is a drawing by Afflictions, and Chaſtiſements. Afflictions are the Lords Cords. If (ſaith Job, ch. 36. 8, 9.) they be bound in Fetters, and be holden in Cords of Affliction. Then he ſheweth them their work, and their tranſgreſſions wherein they have exceeded, he openeth their Ear to diſcipline, and commandeth them that they return from iniquity. Thus the Lord drew Manaſſes, he was bound by Fetters, and carried into Babylon, and when he was in affliction he beſought the Lord his God, and humbled himſelf greatly before the God of his Fathers, and prayed unto him, and he was entreated of him, and heard his ſupplication,—It is added v. 13. Then Manaſſes knew that the 2 Ch 12. Lord he was God. I know that Bernard thus interpreteth this Text (tho he reſtrains it not to that ſenſe) but I muſt crave leave to diſſent from ſo great a Perſon, not only becauſe I find ſcarce any Interpreters agreeing with him, but becauſe then the thing here prayed for, muſt be Afflictions, which I do not know we are commanded to pray for, and I am ſure nature reſtraineth us in ſuch a Petition; neither [Page] are afflictions in their own tendency drawing Cords, they are rather called Cords and Fetters to ſignify their pinching effects, than that God ordinarily uſeth them to draw Souls by unto himſelf; we read of one Thief upon the Croſs converted at his laſt hour, and of one Manaſſes converted by Feſters, but you have but a ſingle inſtance of each in Holy Writ, and let me further add, Manaſſes his affliction was but Fetters, and Impriſonment, nothing that affected his head, and made him unfit to do any thing but to attend the diſtempers of his Body; nor indeed is there any drawing vertue in an affliction, it rather naturally alienateth the Soul from God: in my experience in the work of the Miniſtry, I have known many good Men and Women bettered by Affliction; but I never knew a bad man or woman, by affliction brought home to God; it is a fire that ſo ſoftens the wax, and hardeneth the clay, and this agreeth with what we have in Scripture. David ſaith, before he was afflicted he went aſtray, but his affliction had learned him to keep Gods Statutes, Pſal. 119. But it is ſaid of Ahaz, 2 Chron. 28. 22. In the time of his diſtreſs he treſpaſſed more againſt the Lord; This is that King Ahaz; and I am ſure the ſame is ſaid of the body of Iſraelites, Amos 4. 6, 7, 8, 9, 10, 11. God followed them with judgment after judgment, yet they returned not unto him. Afflictions are good remembrancers to them who have learned their duty before, but they muſt be ſome particular afflictions, that give leiſure for Inſtructions to be then firſt given, or time for the digeſtion of them, if they can be given. I conclude in ſhort, whatever uſe God may ſometimes make of Afflictions, it is not the drawing by them, which the Spouſe here prays for.

Secondly, There is a drawing by liberal diſtributions of mercies of common Providence. Thus God ſaith, Hoſea 11. 4. I drew them with the Cords of a man, with bands of love, So Jer. 31. 3. With loving kindneſs have I drawn thee, Love is of a drawing nature, it is like the hook, in the intrails of a Creature, which draweth more forcibly, than Cords faſtened to the fleſh, and outward part; But experience teacheth us that this is not a ſufficient Cord to draw Sinners Souls to God, God in his parable of the Vineyard, Iſaiah 5. repeats what he had done for the Iſraelites, and concludes, v. 4. What could have been done more to my Vineyard that I have not done in it? Yet when he looked, it ſhould bring forth Grapes, it brought forth wild Grapes; Oppreſſion inſtead of Judgment, and a cry inſtead of righteouſneſs? How many thouſands are there in the world, that are incompaſſed with Mercies of this nature, they have healthy bodies, [Page] pleaſing relations, full barns, plentiful eſtates, they want nothing, yet are they Enemies to God, and to the Croſs of Chriſt; nor do the People of God, ordinarily run moſt after, or walk moſt cloſe with God, when they moſt abound with the good things of this life. Gods People, Jer. 2. that followed him in a Wilderneſs, and in a land of droughts, forſook him when they came into a land that flowed with Milk and Hony; whence Agur prayed as much againſt Riches, left he ſhould (being full) blaſpheme God, as againſt poverty. And even the man according to Gods own heart, offended more, when he was come to ſit upon his Throne in Hieruſalem, than when he was hunted like a Partridge in the Wilderneſs, and knew not where to reſt, and this is ſeen in our ordinary experience.

3. God draweth us (thirdly) by the potent arguments of the Goſpel, as it lieth before us to be read, or as it is opened, and applied to us by the Miniſtry of the Word. Man hath a tunable ear, and is a reaſonable Creature, ſo as arguments have a great force upon humane nature, and the more, as any of us are more knowing and rational, and able to raiſe concluſions from Principles. Into this ſenſe Interpreters do interpret thoſe words of our Saviour, John 12. 42. When I ſhall be lifted up, I will draw all men after me, after my death upon the Croſs, I will ſend my Apoſtles up and down the world, to be witneſſes of my death, reſurrection and aſcenſion, and to perſuade men to receive me in my true notion, as the true Meſſias and Saviour of the world. Accordingly the Apoſtle tells the Corinthians that Chriſt had committed to them the word of Reconciliation. Now then (ſaith he, 2 Cor. 5. 20.) We, as Embaſſadours for Chriſt, as tho God did beſeech you by us, we p [...]ay you in Chriſts ſtead to be reconciled to God; and this muſt be the meaning of that command to the Servants, Luke 14, 23. Compel them to come in, Chriſt is not there ſpeaking to Magiſtrates, or of their duty, but of the duty of Miniſters, who have no power from him to compel any, but by a lively and powerful Preaching the Goſpel, the potent arguments of which ſet home upon reaſonable and ingenuous Souls, by the gifts God hath given to his Miniſters have a kind of compulſory force, and power in them, and the Apoſtle tells us, that Faith comes by hearing, Rom. 10. and as men are by it drawn to Chriſt; ſo they are alſo by it drawn after him, and therefore Peter exhorts Chriſtians, 1 Pet. 2. 2. As new born babes to deſire the ſincere milk of the Word, that they might grow thereby. The believing Soul followeth Chriſt, in the ſcent or favour of his precious Ointments. It is the publiſhing of the Goſpel that makes the name of Chriſt an Ointment poured out.

[Page] Fourthly, God may be ſaid to draw men by the common motions of his Spirit, impreſſing good thoughts upon us, either upon occaſion of his Providential diſpenſations, or while we read or hear the word; ſome ſay that there is a common Miniſtration of the Spirit attending the preaching of the word, ſufficient to aſſiſt every Soul that will, to repent, and believe, and to do what God requires of us in order to Salvation; that the holy Spirit doth ordinarily attend the preaching of the word, and ſuggeſt to and imprint upon the hearts of thoſe that hear it, ſome good thoughts, is what will not be denied; I believe there are but few who have uſed to attend the preaching of the Goſpel, where it hath been faithfully, and livelily preach'd, but muſt own, that he hath heard the Lord ſtanding at his door, and knocking. But ſtill the queſtion is whether this be all the drawing which the Spouſe here begs, No doubt but ſhe begs ſuch a cauſe, ſuch operations of a cauſe as ſhould be productive of the effect. The effects are coming unto Chriſt, running after Chriſt. Coming is not expreſly mentioned in this Text, but it is Joh. 6. 44. No man cometh unto me, except the Father who hath ſent me, draw him, and it is included in the term running. The queſtion therefore muſt be whether ſuch a drawing as is by common mercies, by the preaching of the Goſpel, or by the common work of the Holy Spirit, all which reprobates may have, is ſufficient to innable a Soul (yet a ſtranger to God) to come to Chriſt, or to innable any Soul already come to Chriſt, to run after him. I think not, and therefore I conclude in the laſt place;

5. That both in the Souls firſt motions to Chriſt, and its further motions after him, the Lord putteth forth a powerful influence of his Spirit of grace, beyond the arguments of the word, the ſuaſion of his Miniſter and the common work of the Spirit, attending all faithful preaching of the Goſpel This I take to be that drawing, the Spouſe here prayeth for and which our Saviour mentions, John 6. 44. (as ſome think with an alluſion to the phraſe of this Text) nay ſome bring that Text, John 6 44. to prove this Book quoted in the New Teſtament) This I firmly believe, becauſe I am convinced, there is ſuch a work of the Spirit neceſſary, and that both as to the Souls firſt coming to God, and further walking with God, tho as to the latter the Soul being renewed, and ſanct [...]fied there be a far leſs influence neceſſary than as to the former, yet even after ſanctification, the Apoſtle tells us that we are kept by the power of God through Faith to Salvation, and Chriſt tells his Diſciples that without him, they could do nothing, Joh. 15. 3. And St. Paul ſaith, 2 Gal. 20. I live, yet not I, but Chriſt liveth [Page] in me, and the life which I now live, I live by the faith of the Son of God. But indeed the great queſtion is upon the firſt. Arminians will grant ſpecial grace to believers, but no more than common grace to all men in aſtate of unbelief. Let us therefore firſt enquire,

1. Whither there be not ſomething of a divine power and influence neceſſary to cauſe any Soul to come to Chriſt, beyond the Preaching of the Word, and that common concurrence of the Spirit with the word Preached and all the ſuaſions and arguments can be uſed by Miniſters; and of what nature this p [...]wer is.

We affirm it, Jeſuites, and Arminians deny it; let me ſhew you upon what arguments we aſſert it, I ſhall not inſtance in all or the 4th part of what hath been or might be ſaid, only ſpeak ſomething to ſatisfy you, remembring that I am now preaching a Sermon, not writing a controverſy.

1. Thoſe who aſſert that there needeth no ſuch act of the divine power, muſt neceſſarily make man a God to himſelf; I mean the Author of the greateſt Spiritual and Eternal good, both in reſpect of action and fruition, whatſoever is moved, is moved from a living principle within ſelf, or from another: Either man is moved to Chriſt as drawn by the Father, or from a principle of life within himſelf. I know they will ſay it is from his own power of willing; now beſides the multitude of Scriptures, which this is oppoſed to, Eph. 2. 1. You hath he quickned, who were dead in Treſpaſſes and Sins, Pſal. 110. 3. The People ſhall be a willing People in the day of thy Power, Phil. 2. 13. For it is God which worketh in you to will, and to do, of his own good pleaſure. I ſay beſides theſe. This opinion makes man the author of the greateſt good to himſelf. 1. In point of action; it makes him the author of th ſe gracious acts and habits by which a Soul is made meet for the inheritance of the; Saints of life, repentance, faith and new obedience, expreſly contrary to thoſe Scriptures, which tell us that it is given to us to believe, Phil. 1. 29. That Faith is not of our ſelves, it is the gift of God, Eph. 2. God gives repentance unto life, and a multitude of other Scriptures. 2. And in point of fruition too, man by this Doctrine is his own Saviour; for Eternal life is every where promiſed to repentan [...]e, faith, and new obedience, which according to this principle are all works proceeding from our ſelves; ſo man is become a Saviour to himſelf by this new Divinity, and the author of the higheſt good to himſelf, and hath nothing to bleſs God for, but only making him a Man, not a Beaſt, for being indued with a reaſonable Soul, and living under the Goſpel, he hath a power of [Page] himſelf to repent, to believe in Chriſt, to do whatſoever Eternal life is promiſed to in the Goſpel, unleſs they will ſay he is beholden to God for the Covenant of Grace, annexing eternal life to theſe performances, and accepting ſincerity inſtead of perfect obedience, which yet leaves the regenerate Soul no more to bleſs God for, than the vileſt and moſt profane Sinner that liveth where the Goſpel is preach'd, for he alſo hath a reaſonable Soul, a will equal with others, there is a covenant of grace equally eſtabliſhed for Judas as well as Peter (according to this Doctrine) One is under the means of Grace, and the common aids and aſſiſtances of the Spirit, as well as the other, for the good inclination of his will to accept the terms of the Goſpel which the profane perſon hath not, the regenerate Soul hath no body to thank but himſelf, and to applaud himſelf for the principle of goodneſs, of which it ſeems he is an author to himſelf.

Secondly. This Doctrine leaves the Soul ſomething to glory in before God. The Apoſtle treating of Juſtification by faith, in oppoſition to that of works argueth thus. Rom. 4. 2. If Abraham were juſtified by works he hath whereof to glory, but not before God. The Propoſition of that Text which alone in this caſe, I will make uſe of is, That God hath ſo ordered the cauſes in the Salvation of Man, that man hath no cauſe of glorying before God; to that purpoſe he ſpeaks, Rom. 3. 27. Where is boaſting then? it is excluded; but admitting that there needed no power, to change the heart, but what is in mans will, boaſting is not excluded, a man hath wherein to glory, and that before God; he ſhall ſay Lord! it is true, thou fixedſt an eternal Covenant of Grace, thou madeſt me a man, thou gaveſt me the Goſpel, and the preaching of it, but notwithſtanding all that thou ever didſt for me, I might have gone to Hell as well as a thouſand more, for whom the ſame Covenant was made as well as me, to whom thou gaveſt a Soul of the ſame ſpecies with mine, the ſame Goſpel, the ſame Preaching, the ſame common grace, if I had not had a principle of goodneſs in my own will, of which my ſelf was the cauſe; I had been damn'd, notwithſtanding all thou didſt for me, as many others ſhall be for whom thou didſt as much as for me. Is not here glorying before God? Is boaſting excluded by this Divinity? The main parts here as to mans Salvation are given to a mans ſelf! For I pray obſerve, a man cannot repent truly, and believe, and obey the Goſpel, and periſh for ever, now all theſe it ſeems a man may do from himſelf without any act of Divine power, inabling him more than a reprobate to do them, but he may have a common Covenant of [Page] Grace eſtabliſh'd for him, as well as others, he may have a reaſonable Soul, he may have the Goſpel preach'd to him, and the common aids, and aſſiſtances of the Spirit, and yet periſh for ever. So as plainly all that neceſſarily brings Salvation, makes the Soul meet for it, and accompanieth it; all this is from man, nothing is from God, but that, notwithſtanding which, he might have periſhed for ever.

Thirdly, This Doctrine moſt abſurdly aſcribes unequal vertues to Souls that are equal as to their ſpecies, faculties, and vertues. All reaſonable Souls are equal, their faculties are the ſame, their vertues and powers the ſame, their Souls are under equal means, motives, aids, aſſiſtances, whence is it, that one mans will is enclined to believe, to receive Chriſt, to obey his laws; the others not? Are not here inequal vertues aſcribed to Souls in all points equal, they are both reaſonable, both have the ſame underſtandings, the ſame wills, the ſame means, the ſame common aids and aſſiſtances. I ask then whence, if not from a mighty powerful influence of God upon one mans Soul, one mans will, more than anothers▪ comes it to paſs that the Soul of one is ſoftned, changed, renewed, and not the Soul of another? If it be from a power in the Soul, here is a mighty inequal vertue, aſcribed to one Soul more than to another, of the ſame ſpecies, indued with the ſame powers and faculties, and under the ſame means, aids and aſſiſtances, which is a moſt inaccountable thing.

4. I ſhall add fourthly, If there be no ſuch diſtinguiſhing powerful influence of God, making the difference, the Apoſtle is contradicted, 1 Cor. 4. 7. Who maketh thee to differ from another? and what haſt thou that thou didſt not receive? That their Souls are reaſonable Souls that differ one from another in Spiritual things is evident, not only in gifts and endowments, but in ſaving ſpiritual habits, now (ſaith the Apoſtle) who maketh thee to differ? Admit the Apoſtle there, not ſpeaking of ſpiritual ſaving habits, but of common guifts, or extraordinary gifts, certainly if it be God who in theſe maketh one Soul to differ from another, it is much more God, who makes a Soul to differ as to ſaving ſpiritual habits, ſuch as make the Soul fit for the Kingdom of God, and accompany ſalvation, but according to this Doctrine man maketh himſelf to differ. God doth no more for the believer than for the unbeliever, for the elect than for the reprobate Soul; ſo he hath not received, but may glory. God is beholden to man for inclining his will to him, he is not beholden to God for inclining his will more than another mans. From hence plainly appears that the Drawing here mentioned doth not ſignify the [Page] meer change of a mans heart or life from a principle within himſelf, but a change from a new principle infuſed from another, from God; and therefore the Spouſe here ſpeaking to her beloved, ſaith, Draw me.

Thus far now I have evinced that the turning of the Soul from a ſtate, and courſe of Sin, muſt be the work of God, and 2. That it muſt be a ſpecial work, ſpecial grace, but we have yet further to enquire into the nature of this great work, how God draweth the Soul that comes to him.

This I anſwer in two particulars, 1. It is For [...]iter. 2. Suaviter.

1. Powerfully. So as though the Soul may a long time oppoſe itſelf, yet it cannot finally reſiſt it, Pſal. 110. 3. Thy People ſhall be willing, in the day [...] of thy ſtrength, ſo is the Heb. Reſiſtance implyeth the oppoſition of the patient to the action of the agent; In all reſiſtance there muſt be two parties, whoſe ſtrength muſt be either equal, or inequal. If it be equal, there is no victory on either ſide. If the Patient be ſtronger than the agent, the agents intended effect is not wrought, but if the power of the Agent be greater than that of the Patient, then the Patient is ſubdued and conquered to the will of the Agent. Let us take an inſtance in Phyſick; we will ſuppoſe a Stomach oppreſſed with wind, or peccant humors; the Phyſician gives Phyſick to expel it, if the power of the wind, or noxious humors be above that of the Phyſick, the Phyſick is ineffectual, the wind yet rageth, the peccant humors prevail, or increaſe, but if the ſtrength of the Phyſick be more, it expelleth the wind or the peccant humour, though they may firſt make the Perſon ſick, and ſtruggle a great while with the Phyſick; ſuch a reſiſtance as this; may be, and is ordinarily, if not alwaies made to the grace of God; eſpecially to his common grace. God calls to the ſinner for repentance, faith, new obedience, the Spirit of God concurring with the Preaching of the Goſpel ſtands at the door, and knocks, Rev. 2. 20. The Soul ſaith, how ſhall I leave my ſweet, and pleaſant luſts, my ſenſual or carnal enjoyments. But there is a reſiſtance when the ſtrength of the Patient is above the ſtrength which either the Agent putteth forth, or hath, ſo as all the action of the Agent is fruſtrated, and thus Grace cannot be reſiſted; that is, not finally reſiſted. It is the will of God to renew, and change the Sinners heart, and who hath reſiſted his will? The Spouſe, Cant. 5. 2. heareth Chriſt knocking at the door of her heart, and ſaying; Open my Love, my Dove, my Undefiled; ſhe maketh excuſes, ſhe had put off her coat, and how ſhould [Page] ſhe put it on? ſhe had waſhed her feet, and how ſhould ſhe defile them? Doth the Lord neſt in that anſwer? no; ſee v. 3. My beloved put in his hand by the hole of the door, and my bowels were moved for him. It is much the ſame caſe with the Soul in its firſt converſion, God calls, invites, perſuades, intreats the Soul to leave its ſinful courſes, and to turn unto God. Saith the poor Creature; I am young, and how ſhall I abandon the luſts of youth, I am ingulphed in a courſe of profitable ſinning; how ſhall I leave my too greedy purſuit of the world, my purſuit of unjuſt gain, &c. Thus it reſiſts a while. But God will not take theſe anſwers, he at length—puts in his hand by the hole of the door, and opens it. God cannot ſeriouſly act, and be finally oppoſed, for it is certain his power muſt be above the power of the Creature. 2. That he muſt act powerfully, appears from hence, in that the effect is upon the will, otherwiſe inclined, both by nature, and by cuſtom, which is a ſecond nature; I ſay the effect is upon the will, a Caſtle too ſtrong for all the power of Hell to ſubdue, the will can be over-ruled by none but him that made it; beſides, this will is otherwiſe inclined. 1. By nature, hence we are ſaid to be ſtubborn, ſtiff-necked, to have ſinews of Braſs; he knoweth nothing of the heart of man by nature, that knoweth not that it is averſe to God. Add to this, that cuſtom hath the force of a ſecond nature; how can you (ſaith the Prophet) that are accuſtomed to do evil, do well? Nothing but a powerful operation can ſubdue, ſuch a mighty Prince as the will of man is, nor ſuch a mighty Tyrant as cuſtom is. As to the point of reſiſting grace, we ſay;

1. There is a common, praecedent exciting grace, this may be rejected, as the Phariſees rejected the counſel of God againſt themſelves, for their own Salvation; thus all reprobates living under the preaching of the Goſpel, reſiſt the grace of God; they have an enmity to the Spirit of God, Rom. 8. 6. and cannot be ſubject to it, hence it is, that God ſo often complains, Jer. 7. 14. I ſpeak to you riſing up early, and lying down late, and you have not heard, Pſal. 81. 14. I call'd you, and you have not anſwered; Chriſt told the Inhabitants of Hier [...] ſalem, that he would have gathered them, but they would not. And hence appears that it is no wonder that Arminians who will allow none but common grace before converſion, ſhould contend, that it may be finally reſiſted, for there is no doubt but all common grace may be finally reſiſted.

2. But ſecondly, We ſay there is a working, drawing grace, which may be for a while oppoſed, but cannot be finally reſiſted. By this the [Page] Soul is regenerate, and born again, and that not after the will of the fleſh, or the will of Man, but the will of God. This we ſay cannot be finally reſiſted; the reaſons are:

1. Becauſe by this God gives a new heart, and a new ſpirit, and cauſeth the Soul to walk in his ſtatutes, as you will find, Jer. 31. 18. ch. 36. v, 26. Now grace cannot be reſiſted but from an old heart, and indeed it is a contradiction, to ſay God may be reſiſted by a new heart. 2. Again if this grace might finally be reſiſted, the whole buſineſs of mans Salvation, muſt depend upon his own goed nature, and the power of his own will, and the proximate cauſe of a mans repentance, faith, holineſs, muſt be in himſelf.

Thirdly, We ſay there is a co-working Grace, by which (as Auguſtine ſaith) being firſt drawn we move, being acted, we act; this is that grace, which God followeth converted Souls with, that Grace, which followeth the Child of God, all the days of his life, without which he can do nothing, Job. 1 [...]. 3. through which ſtrengthening and aſſiſting him, he can do all things, through which he lives, and moves in his ſpiritual ſphere, this is reſiſtible in part, through that law in our members which rebelleth againſt the law of our mind, and brings us into captivity to the law of ſin. Hence is the ſpiritual combate; the luſtings of the fleſh againſt the Spirit. Yet this is but a partial reſiſtance, not from the whole of the regenerate Soul, but from the fleſh in it, which luſteth againſt the Spirit, from that part which is yet unregenerate. Nor ſhall this reſiſtance be victorious, but the ſame Soul that crieth out. O wretched man, who ſhall deliver me from this body of Death? ſhall in the next words ſay, I thank God through our Lord Jeſus Chriſt. Thus I have ſhewed you how God in the drawing of a Soul to Chriſt worketh powerfully.

But 2dly, As he works powerfully, ſo he works ſweetly, powerfully, ſo that he will be obeyed ſweetly, ſo that he is freely obeyed, the converſion of a ſinner is an act of power, but not of violence; the myſtery of this lieth here: Becauſe the effect of grace is upon the will of man. Violence is then offered to us, when we are compelled to actions contrary to our wills. The will is not indeed capable of violence; the will may be changed, renewed, otherwiſe inclined, but not forced, force can only be offered to the outward man, and why thoſe who contend for a power in man, ſo renew, change, alter, otherwiſe incline his own will, ſhould find a difficulty to allow God, as much power as they claim for man, who is but a creature, I cannot underſtand: Thus far I have ſhewed you that a Soul muſt be drawn before it [Page] come to Chriſt. I have yet further to ſhew you that it muſt be drawn, or it will not run after Chriſt.

In this drawing indeed, there needeth not ſuch a power as in the former, the reaſon is becauſe now, to will is preſent with the Soul (as St. Paul ſaith) it only wanteth ſtrength to perform. But an influence, a powerful influence there muſt be. I believe (ſaid he in the Goſpel) Lord help my unbelief! Lord increaſe our faith, ſaid the Apoſtles! without me you can do nothing, ſaith our Saviour, Joh. 15. 3. and again ſaith he, as the branch cannot bring forth fruit except it abide in the Vine, ſo no more can you except you abide in me, and 2 Cor. 3. 5. Our ſufficiency is of God, we are not able of our ſelves ſo much as to think any thing, Phil. 4. 13. I can do all things through Chriſt that ſtrengtheneth me; we are kept by the power of God to Salvation, 1 Pet. 1. 5. The Apoſtle ſpeaking of the weak Brother, ſaith, God is able to make him to ſtand. We ſtand in grace, Rom. 5. 3. Chriſt prayeth that Peters faith might not fail while Satan winnowed him like wheat. God giveth both to will and to do, both of his own good pleaſure; but I ſhall not need heap up Scriptures in ſo plain a caſe. I ſhall have advantage enough to prove it from Reaſon, concluding from Scripture principles.

1. In the firſt place the Scripturé ſpeaketh of the Children of God in this life as in a ſtate of imperfection. Not (ſaith the Apoſtle) as though we were perfect, or had already attained, Phil. 3. 12. To have no further need of Grace, ſpeaketh a ſelf-ſufficiency, and a ſtate of perfection, which is every where in holy writ denyed to man in this life, nothing needs be added to that man who ſtands in no need of the power and aſſiſtance of Divine Grace, but the holy Scripture every where ſpeaketh of the ſtate of man while on this ſide Heaven, as a ſtate in which ſomething is lacking to him, & of Heaven only, as that ſtate, wherein juſt Souls are made perfect: wherein that which is perfect ſhall be come, and that which is in part ſhall be done away.

Secondly, As the Child of God before he comes to Chriſt is in Scripture repreſented in a ſtate of death, Eph. 2. 1. You hath he quickned, Eph. 2. 1. Who were dead in treſpaſſes and ſins; So when come to Chriſt, it repreſents him in a ſtate of weakneſs, Ro. 5. 6. When we were yet without ſtrength, Chriſt died for us. Not only life but ſtrength, was a piece of the purchaſe of Chriſt for us. Chriſt ſaith as to his Sheep, John 10. 10. I am come that they might have life, and that they may have it more abundantly. The Children of God are all as Mephiboſheth, the Sons of Jonathan, and ſo beloved of David, united to [Page] Chriſt, and ſo beloved of God, and muſt eat bread at his Table, but they are all of them (like him) lame of their Feet. Now thoſe that are without ſtrength cannot run; running doth not only require life as the principle of motion, but ſtrength alſo to aſſiſt the motion; what the Apoſtle ſaith of their knowledge, and prophecying they know in part, and prophecy in part, is as true concerning all their other gracious habits and acts, they are all but in part, they are in this like Nebuchadnezzars Image, part of Iron, and part of Clay. Adam indeed had both his legs, a full ſtrength, and could of himſelf (without any need of the aſſiſtance of a Mediator) have done all that God required of him in that ſtate, as neceſſary to his Salvation, but he fell, and did not only for his poſterity, as well as for himſelf, loſe his innocency, and righteouſneſs, but his ſpiritual ſtrength, and ability alſo. His fall cauſing the need of a Mediator, and a coming unto him that we might have life, cauſed alſo the need of the influence of the Holy Spirit upon us, to quicken and innable us, to com [...] unto him, and to walk with him, Hence there was a need of ſuch a Covenant for God to make, as that mentioned, Jer. 32. 40. I will make an everlaſting covenant with them, that I will not turn from them to do them good, but I will put my fear into their hearts, that they ſhall never depart from me.

Thirdly, That body of death which remains in the beſt of Gods People, evinceth a neceſſity of a continued powerful influence of grace to keep the Soul in any motion, eſpecially in any quickneſs of motion after God. That we have weights that preſsus down, a ſin which eaſily beſets us, a body of death as St. Paul calls it, proper lufts, luſtings of the fleſh againſt the Spirit, is evident in holy writ; we are indeed at laſt more than conquerours over this inteftine adverſary, but it is through our Lord Jeſus Chriſt, Rom. 7. For luſt is ſo connatural to us, the luſtings of the fleſh ſo ſtrong in us, that our regenerate part could never elſe maintain the Spiritual fight. Beſides (as I ſhall ſhew you) as we have an impotency, ſo as we cannot ſo much as will the thing which is good, ſo we have alſo a natural dulneſs and averſion to it, and this alſo remaineth in part in the regenerate Soul, nor to be conquered without the influence of the holy Spirit.

Laſtly, The many hinderances which the Soul hath from its Enemies without, will alſo hinder it from running. James tells us, that every man is tempted when he is drawn away by his own luſt and enticed. This is a temptation from within, à carne, this would be too hardfor a Soul in its own ſtrength But it hath alſo Enemies from without, both [Page] from its grand adverſary the Devil, and alſo from the world. I muſt confeſs I have met with one, & never but one, that would pretend to maintain a power in man to reſiſt▪ the ſtrongeſt Temptations without any extraordinary aſſiſtance of the Spirit of grace, this he would impoſe upon the world to believe, becauſe that Joſeph reſiſted the temptation from his Miſtriſs. That Joſeph did reſiſt that temptation, is plain in Scripture; but that he did it, by no further aſſiſtance of Grace, than Reuben had, who defiled his Fathers Bed, or Abſolom who went in to his Fathers Concubines, will want better proof than any I find in his diſcourſe. I cannot but think that if man (without the aſſiſtance of ſpecial grace) had a power (as he boldly ſaith) to reſiſt the ſtrongeſt temptations; we ſhould have none deſtroy themſelves upon temptations to ſelf murder, Atbeiſtical thoughts, and Deſpair. It is an inaccountable thing why any ſhould deſtroy themſelves if this Doctrine were true, eſpecially if they be perſons not before poſſeſt of atheiſtical principles, believing there is neither God, nor Devil, Heaven or Hell; who can give an account (ſuppoſe it in the power of the beſt of men to reſiſt the ſtrongeſt temptations without any ſpecial grace) how David (the man according to Gods own heart) came to fall into the ſin, firſt of Adultery, then of Murther? To will was certainly preſent with him, (as well as with Paul) how came he to want a ſtrength to perform, but from Gods withdrawing his ſpecial influence of grace from him, and leaving him to his own ſtrength, which (though, the ſtrength of a renewed man) yet is too little to grapple with a ſtrong temptation. If even the beſt of men without the powerful influence of ſpecial grace, can reſiſt ſtrong temptations, how came Peter to fall by denying his Maſter by ſwearing and curſing that he did not know him? he manifeſted that to will was preſent with him, by his telling our Saviour that altho all men ſhould forſake him, yet he would not. God was pleaſed to with-hold his powerful influence, and to leave Peter to the ordinary ſtrength even of a renewed man, he was not able to grapple with the temptation. It is ſo far from being true, that man hath a power to reſiſt the ſtrongeſt temptations, that without Chriſts influence aſſiſting, he hath not a power to reſiſt any temptation, whether from the World, the Fleſh, or the Devil. It is Muſculus his obſervation upon John 15. 3, Our Saviour doth not fay without me you cannot do much, or all, but you can do nothing. Nor if it be a ſtrong temptation (ſuch as the fear of life &c.) can a Chriſtian reſiſt and overcome it without a more than ordinary aſſiſtance of Divine Grace proportioned to the degree of [Page] temptation. But vain man would be wiſe, though he be but as an Aſſes Colt he would be ſtrong, though in very deed he is weaker than water, he would be all to himſelf, though he be nothing in himſelf.

5. But for a further proof of this Propoſition concerning the neceſſity of drawing, powerful influences of Divine Grace, both with reference to the Souls firſt motions and coming to Chriſt, and further motions, in following Chriſt, and running after him, I ſhall but appeal to the experience of all converted Souls. If there be an heart before me which God hath truly changed, any one that is not only converted from one opinion to another, or one profeſſion to another, from Paganiſm to Chriſtianity: but indeed converted from the love of ſin, and luſts, to the love of God, and the hatred of all ſin, and an endeavour to walk cloſe with God, from an opinion and confidence of, and in any righteouſneſs in itſelf, wherein it can hope to ſtand before God▪ to a truſting and relying on the Lord Jeſus Chriſt and his Righteouſneſs! I appeal to that Soul, what was it, thinkeſt thou, that inclined thy heart to accept of Jeſus Chriſt for thy Saviour, to commit all the concerns of thy Soul unto him, and to alter thy courſe of life from a principle of love to God, and obedience to his will, more than anothers, who ſate in the ſame Seat with thee, or lived in the ſame Houſe, and ſate under the ſame Miniſtry, heard the ſame Sermons? how cameſt thou to be taken, thy Neighbour left? how came thy will to move regularly, whiles thy Neighbour under the ſame circumſtances ſtill retained his ſtiff neck, and iron ſinews, and hard heart, and continued in the ſame lewd and ſinful courſes? who made thee to differ? Didſt thou make thy ſelf to differ? How came it that he did not alſo make himſelf to differ? I know there is no Soul, whoſe heart is truly changed, but will ſay, if almighty power had not changed me, I had been as bad as any other. And ſo ſince thy Soul hath been changed, thou haſt met with Temptations to ſin, thou haſt reſiſted them, overcome them, triumphed over them; others (poſſibly ſome very good men) have fallen by, and under them, who again hath here made thee to differ? No pious Soul that underſtands itſelf, but will here cry out Grace, Grace, powerful diſtinguiſhing Grace. So as this Doctrine is conſonant to the experience, and judgment of the beſt of men, the other contrary to their experience and reaſon, and therefore not like to prevail much in the world with any who either underſtand what grace and holineſs is, nor what the ſtate of man is ſince the fall. I could only wiſh that thoſe who ſo glory in a power they have to come to Chriſt, and to [Page] walk with him and run after him, and to incounter and overcome the greateſt Lions in the way, would let us ſee it, by their ſtrict and cloſe walking with God, without putting ſuch a ſenſe upon the Commandments of God as the Phariſees did of old, whom Chriſt confutes, Mat. 5. according to which they may indeed be kept, by vertue of that common Grace of God, which he denieth to no man.

This is enough to have ſpoken Doctrinally upon this Subject.

Sermon XVIII.

Canticles 1. 4.

Draw me, and We will run after thee.

I Proceed to the Application of the Propoſition, which I largely opened, and confirm'd in my laſt exerciſe, viz. That no Soul cometh to, or runneth after Chriſt, till it be firſt drawn; not only ſweetly allured, but powerfully by God inclined; I come now to apply it.

Uſe 1. This in the firſt place may inform you of the Vanity both of the Arminian, and Popiſh Tenets as to this great point. Arminians think it hard to be accounted Enemies to the Grace of God, yea they will profeſs themſelves to own ſpecial Grace, but by the Grace of God, they underſtand no more than exciting Grace, the Grace of God in the Goſpel, which hath appeared to all men, and by ſpecial Grace they only mean that further Grace which is given to them, who have firſt made a good uſe of the power, God hath created in their wills. They ſay that wherever the Goſpel is preached, there goes alongwith it ſuch a preſence of the Spirit, that if men will, they may without any further influence of Divine Grace upon one more than another, repent and believe, &c.

‘That God when he calleth them by his Goſpel, giveth to ſinners, not only neceſſary, but ſufficient Grace, for faith and obedience, and ſeriouſly commandeth them to believe and obey, under [Page] the promiſe of eternal life if they do theſe things, and the contrary threatning of eternal death if they do not. This calling they ſay is in Scripture called an Election unto Grace differing from that unto gloty and Eternal Salvation. This calling is effected, and perfected, by the Preaching of the Goſpel, and the vertue of the Spirit conjoined with it, and that with a gracious, and ſerious intention (on Gods part) ofConfeſſ. Rem. cap. 17. working faith in all thoſe who are ſo called, whether they believe, and be ſaved in the iſſue, or pertinaciouſly refuſe faith, and eternal Salvation; for they tell us there is an effectual calling ſo called, rather from the event, than from the intention of God, properly ſo called, which calling obtaineth its ſaving effect, not from any preciſe intention of God to ſave men, or becauſe it is ſo made by the ſecret and ſingular wiſdom of God, that it effectually agreeth with the will of him that is called, or becauſe in, and by it the will of him who is called, is ſo determined to faith, by an irreſiſtible, and an almighty power (not leſs than that of Creation, or raiſing the dead) that it cannot but believe, and obey, but becauſe man doth not put in a bar (which he might do) to the call of God, nor reſiſt Divine Grace. They tell us there is another ſufficient grace which is ineffectual, which through a failure on mans part, hath not a ſaving effect, but is unfruitful, and obtaineth not its due, and deſired effect, only through mans voluntary and vincible fault;’ Hence they will tell you, that they attribute all to Grace, they make that the beginning, the reaſon of the progreſs, and perfection of all good, ſo that without preventing, exciting, following, and co-operating grace, the regenerate man himſelf, can neither will, nor do any good, nor reſiſt any temptation.

But they mean by Grace, nothing but the means of grace, and ſuch an aſſiſtance of the holy Spirit, as alwaies attends it, and one as well as another hath, that ſits under the Goſpel; for that which we call ſpecial grace or diſtinguiſhing grace (the drawing of the text) by which God powerfully influenceth the Souls of ſome, not of others, and worketh faith and diſpoſitions to new obedience in them, they deny any ſuch thing, and ſo attribute to the will of man, all the change of the heart which we call converſion or regeneration; hence they will tell you, that God never ſo worketh in any Soul, but man may hinder, and finally reſiſt [Page] his operations. This is their opinion, which how contrary it is to truth, and how abſurd it is, I have ſhewed you in my former diſcourſe; what Bradwardin ſaith of the Pelagians, may be appliedBradwardin de cauſa Dei l. 1. cap. 38. to theſe Teachers. ‘They make God pauperculum Mercatorem, like a poor Pedlar, that indeed carries about his Grace, and perſuades men to receive it:’ But man is made the buyer. Thus (ſaith that grave Author) God ſhould rather, gratiam ſuam commutare ac vendere, quam dare; commute and ſell his grace rather than beſtow, and give it. Doubtleſs the will of▪ God is the efficient cauſe of every good thing that is done, the firſt mover in every good motion, the begetter and preſerver of it. Amantiſſima genitrix, & vivifica conſervatrix (as Bradwardin expreſſeth it, l. 1. cap. 9. and maintaineth it from reaſon, and the conceſſions even of Philoſophers.) They will tell us they will grant this; That God is the firſt cauſe, and mover as to all good, and that all this is of his grace, but he moves us only, by external calling, and the common aſſiſtance of his Spirit. They much delight in thoſe terms, [aids, and aſſiſtances of his Spirit] by which they plainly grant the will of man, the firſt cauſe, and make the Spirit but an aiding aſſiſting cauſe. Again how is the converſion of a ſinner from the Grace of God, whoſe Grace it ſeems extends no further before converſion, to the perſon to be converted, than to the perſon that ſtill continues in its hardneſs, and inconverted ſtate, ſo as it is not the Grace of God that cauſeth the Soul to differ, for as to that, there is no difference, the ſame adminiſtration of grace, both to thoſe whoſe hearts are changed, and to thoſe whoſe hearts are not changed. They tell us grace, and in the ſame degree of adminiſtration, may be, yea is reſiſted, by many of thoſe to whom it is adminiſtred. This opinion muſt be faulty either,

1. By maintaining that God doth not ſeriouſly, and efficaciouſly will the ſalvation of any Soul, the contrary to which in words they affirm, and inſtead of it ſay he ſeriouſly willeth, the ſalvation of all Souls, to whom the Goſpel is Preached, which is very ſtrange; for which of us ſeriouſly willeth any effect, and want no power to effect it, and the thing is not effected? that an Almighty God ſhould ſeriouſly will, what he from all eternity knew ſhould never be effected, and will that which he hath a power to effect, yet never is, never ſhall be effected, is a ſtrange piece of Divinity, or ſenſe: Or elſe it is faulty,

[Page] 2. By maintaining a greater power in the will of man in its lapſ [...]d ſtate, than in the will of God, which is againſt all reaſon, and can be owned by none but ſuch as deny God to be omnipotent; I have in opening and proving the Doctrine, ſaid enough to ſhew you the vanity of this dream, I ſhall only add a word or two 1. That this pretended willing of God, which they affirm to be. real, and ſerious, and yet inefficacious, not producing the effect, is incomp [...]tent with that infinite wiſdom and knowledge which muſt be in him, who is the fountain of all knowledge, and wiſdom▪ Indeed man who hath no knowledge of future contingencies, may ſ [...]riouſly will, that ſuch a perſon ſhould be moved, exhorted, and call'd upon to do ſuch or ſuch a thing, upon the doing of which he ſhould have an eſtate, and yet he may be left at perfect liberty, whether he will do it or no, and ſo the reward may not be certain, but contingent to him. But that God who from all Eternity, had a certain perfect knowledge who would, and who would not believe, and could not know it, but becauſe he had willed it, (for the will of God only from Eternity could make that certain, which it itſelf was but cont [...]ngent) I ſay that this God, ſhould ſeriouſly will the ſalvation of all thoſe to whom the Goſpel ſhould be Preached, and their faith, and holineſs as a means in order unto it; when he from all eternity knew, that only ſome of thoſe to whom the Goſpel ſhould be Preached, would believe and obey, and therefore knew it becauſe he had eternally willed their faith, and holineſs, and ſalvation. I ſay this is a ſtrange myſtery, which it will be hard for any thinking men of any degrees of ſenſe or reaſon to underſtand.

2. Indeed if this Doctrine were true, no Soul could be ſaved, at leaſt it were poſſible that no Soul ſhould be ſaved. Our Lord tells us, Joh 6. 44. That no man cometh unto him, but he whom the Father draweth, and every one as he is learned and taught of the Father, cometh unto him. So then it is not of him that willeth, no [...] of him that runneth, but of the Lord who ſheweth mercy, and man that is born again, is not born again, of the will of the Fleſh, nor of the will of Man, of God. And it muſt be ſaid of God, He hath begotten us; not only he hath treated, and intreated us, and propoſed ſalvation to us, but he hath begotten us, influencing, renewing, changing the heart of the Creature by his power; not leaving us to the power of our wills, upon his word being p [...]eached unto us, and the arguments of the Goſpel uſed to us.

[Page] I appeal to any whoſe heart God hath changed, whether they think their hearts, had ever been turned to God if this had been all God had done for them, that is, given them his Goſpel, and by that invited them to turn unto him, nor can it be ſuppoſed, that when an all-knowing, all wiſe God, from all Eternity, had a certain infallible knowledge, who ſhould be eternally ſaved, and of the powers, and inclinations of all mens hearts, that he ſhould leave the means in order to this ſalvation ſo imperfectly willed, that it was left poſſible, that by thoſe means, none ſhould ever be ſaved, and obtain what he certainly fore knew, and therefore fore-know becauſe he had willed it. But I have already abundantly ſhewed you the oppoſition of theſe notions to the plain revelations, and reaſon of Scripture; It is ſaid that God opened the heart of Lydia, Acts 16. 14. And certainly if man had ſuch a power, being unregenerate, to repent and believe, upon the propoſal of the Goſpel, and preſſing the arguments of it, ſuppoſing the common work of the Spirit always attending the Goſpel, he would much more have a power, being converted, to walk with God, to run after him, for the Soul not changed, is not only impotent, but unwilling, and ſtubborn, when converted it is willing, though [...]e [...]k, yet not ſo weak as before converſion; and according to all reaſon, the Soul, which is both ſtubborn, and wholly weak, hath more need of a power (foreign to its own power) which can be no other than the power of God, then that Soul which is now made willing, and only weak, and not ſo weak, as the inconverted Soul is, but this is enough to ſhew you the vanity of theſe principles, which yet obtain ſo much in the world.

2. The Papiſts ſay the ſame thing that the others ſpeak, they will grant, That man hath no power to ſpiritual things without the aſſiſtance of Divine Grace, he cannot believe (ſay they) the myſteries of Divine Salvation, this Bellarmine proves from Joh. Bellarm. de gratia & lib. arbit. l. 6. cap. 2. Ibid c. 4. 5. 7. 6. 4. where he deſires his Reader to obſerve, that it is not, no man doth, but no man can come to the Son, except the Father draweth him. Nay he tells us; that without the ſpecial grace of God to help him, man cannot love God, nor prepare himſelf for Grace; nor will any thing which tends to Salvation, o [...] Godlineſs. But then they tell us;

Ibid c. 9. 1. That this Grace of God, is not the ſole agent. That the Soul of man (as to the firſt grace) is no▪ meerly p [...]ſſive, but alſo [Page] active. God indeed calleth, and by ſpecial grace excites, and his grace aideth the will of man in believing. He falls heavily upon Luther, Calvin, and Chemnitius, for ſaying that the Soul in the reception of the firſt grace is meerly paſſive. Pelagians, and Arminians, aſcribe to the will of Man, the whole power of cloſing with the promiſe by faith, being once offered in the preaching of the Goſpel; Papiſts ſeem to divide Gods glory, betwixt him, and the will of man. God ſay they, muſt ſend his Grace, but his Grace is not that alone which produceth the effect for the power of mans will (though infeebled by the Fall) is yet alive, and God accommodating the Soul with the aid, and aſſiſtance of his Grace, the Soul joins with it, and this they aſſign for the reaſon, why one heart is changed, and not another (for God propoſeth his ſpecial grace to all; where by the way you may take notice that they call ſpecial Grace, what we call common, becauſe adminiſtred to all) becauſe free will works better in him that is converted, than in the other; thus ſtill Arminians, and they are agreed, that the fountain of all Spiritual and EternalBellarm. ibid l. 6. c. 15. 3. good is in mans ſelf, that man makes himſelf to differ, and ſo hath wherein to glory, and that man is the firſt cauſe of any true Spiritual ſaving motion, and ſo inequal vertues, are, as I ſaid before, aſcribed to Souls of the ſame kind, under the ſame circumſtances, and endowed with the ſame rational faculties.

Secondly, They alſo agree, That the operations of Divine Grace are no other, than what may by the power of mans will be not only oppoſed, but finally reſiſted, ſo as they ſhall produce no effect, and that drawing grace, is no more then an intreating, and moral ſuaſion, no ſuch act of power as we would have it to be; man comes to Chriſt alone, he is not drawn. Therein they agree with the other.

3. Finally they ſay, the converted Soul, can of itſelf, do acts of righteouſneſs, obey the Commandments of God, and ordinarily needs, no quickning, only aſſiſting Grace. This is not to be allowed in the Latitude, though there be ſomething of truth in it, there is certainly a greater power, and ability to ſpiritual good in the converted, then in the unregenerate, and unconverted Soul, we dare not ſay the Soul converted moves not, acts not, but as acted, and is alſo in that ſtate meerly paſſive, God hath now infuſed a principle of life into it, his Spirit dwelleth in it. But we ſay that even the juſtified Soul ſtill ſtands in need of a conſtant divine influx, [Page] and that in a powerful degree; and Bellarmine himſelf grants that as the Soul hath at all times need of Gods aſſiſting, exciting and protecting grace (for Chriſt ſaith, without me you can do nothing) ſo in ſome hard caſes, and in the performance of ſome hard & difficult duties, he hath need of powerful influences of Grace. So as the Jeſuite himſelfdurſt not aſcribe ſo much to the power of mans will, though altered by grace, as thoſe bold men amongſt our ſelves, who will have man have a power not only in ordinary caſes, but to reſiſt the ſtrongeſt temptations. It is a ſign they neither ever knew what a ſtrong temptation meant: Nor what it is to reſiſt and evercome them. But this is enough to ſhew you the vanity of theſe Doctrines.

Uſe 2. Secondly, My diſcourſe on this propoſition will let all of us ſee the exceeding ſolly, of reſiſting and vexing, or grieving, or quenching the holy Spirit of God at any time in its operations or motions. you meet in Scripture with all theſe terms expreſſing the oppoſition which vain man maketh to the holy Spirit of God, two of them, reſiſting, and vexing are applied to men wicked and unregenerate, Acts 7. 51. You do always reſiſt the Holy Ghoſt, and thus you read of vexing the Spirit. The Apoſtle writes to the Theſſalonians, not to quench the Spirit, 1 Theſ. 5. 19. and to the Epheſians, Eph. 4. 30. not to grieve it. As the man that is unregenerate may reſiſt and vex; ſo thoſe that are renewed, may quench, and grieve the Holy Spirit. The Propoſition which I have opened to you, ſhewing you the neceſſity, of our being drawn by this Holy Spirit, if we ever come to Chriſt, or being come, if we hold on in our way, and run after him, and walk with him, juſtifies thoſe reproofs, and exhortations of the Apoſtles evincing it to be the greateſt folly imaginable, voluntarily to do any ſuch acts, by which this bleſſed Spirit ſhould be reſiſted, vexed, quenched, or grieved.

1. This may be done by perſons whoſe hearts are not yet changed, they ſit under the miniſtration of the Goſpel (which is the miniſtration of the Spirit, and a glorious miniſtration) and beſides the ſuaſion of the potent arguments contained in it, ſet on by all the art of the Miniſters of Chriſt, gifted by God for this end, and authorized by God to this work, there is hardly any of them but find ſome inward impreſſions of the Holy Spirit, ſhewing them a neceſſity of believing and obeying the Goſpel if they would ever obtain Eternal life, this they cannot deny, but cannot [Page] (through the prevalency of their paſſions above their reaſon) obtain of themſelves, to hearken to theſe admonitions, and yield obedience to theſe impreſſions, but after the prickings of their luſts they muſt go, they cannot deny themſelves in their pleaſures, or profits, (be they never ſuch forbidden fruit;) yet on the other ſide poſſibly their conſciences bear ſo hard upon them, that they cannot quiet them, without promiſing, that they will amend their ways, they will turn to God, they only beg a little time, and cry out with the Sluggard, yet a little ſleep, yet a little ſlnmber, a little folding of the hands to ſleep; like Trades-men, that know they muſt not ſpend all their time in their Beds, if they do, their Families muſt ſtarve, yet their Eyes are heavy, and they cry to thoſe that call them. It is not time to riſe yet, an hour or two hence is time enough. So theſe men ſitting under the ſound of the Goſpel, will grant you, that if they live, and die in ſuch courſes as at preſent they walk in, their Souls muſt periſh to all Eternity. But this they intend not, only it is not time yet to awake ou [...] of ſle p, a year or two hence is time enough, let them have ſome l [...]t [...]s [...]ction in the pleaſures of youth, they will repeat and believe before they die, and upon this preſumption, they at preſent [...] the holv Spirit of God from time to time, and v [...]x i [...] no [...] only appearing in the Miniſtration of the Goſpel, but in its more common motions and impreſſions.

This is what I would ſhortly ſhew you, the vanity of from the aſſerted truth of this propoſition. Two things I would ſay to theſe Souls. That whatſoever humane action is to be done, naturally requireth time and place, and that the Earth is the place, and this life is the time for ſuch actions, for (ſaith Solomon, E [...]l. 9. 10. There is no work, no device, nor knowledge, nor wiſdom in the Grave whither thou go [...]ſt, upon which he exhorts us: Whatſoever thy hand f [...]d [...]h to do, do it with all thy might. It is only while we are upon the Earth, that we are in the way with God whom we have made our adverſary, and whom we are concerned quickly to agree with, when we die we are delivered to the Judge, the Spirit returneth to God that gave it. When our Duſt returns to its Duſt, Our comp ſ [...]um is then diſſolved, and no action can be the action of the whole man. When our bodies come to be covered with Earth, our bodies move, and act no more. In the Grave, none repents, believeth, prayeth, or praiſeth, or any way remembreth [Page] God. Thou ſayeſt, to morrow, or within a few years I will amend, I will repent; how knoweſt thou in what capacity thou ſhalt then be, what a day, or a month, or a year will as to thee bring forth? The preſent time alone is thine, and but a little of that neither, that which (as Gerard ſpeaks) dicendo praeterit, currendo praeterlabitur, is gone while thou ſpeakeſt of it, ſlipt away while thou thinkeſt of it. What talkeſt thou of to morrow, of the next week, month, year, who haſt not an inch of time at thy command, nor canſt command thy Sun to go back, or to ſtand ſtill for an hour? If James inſtruct us not to ſay, To morrow we will go to ſuch a Fair or Market, without adding, If God will; ſurely vain man ſhould not ſay at ſuch a time, I will repent, I will believe, I will turn to God, without ſaying, If God will let me live to ſuch a time; and poor creature, what if God will not! What if he will ſay unto thee, Thou dilatory fool! This night thy Soul ſhall be taken from thee, this year, this month thou ſhalt die. O the moſt unrea ſonable vanity of men in venturing Eternity upon ſuch incertain contingencies! yet this is the uſual deluſion. Auguſtine confeſſeth, that his foot was once in this ſnare; he reſiſted motions for his turning to God, with cras, cras, to morrow, to morrow, I will do it, till at length through the power of grace he brake the ſnare, crying out, Cras Domine! cur non hodie? to morrow Lord, and why to morrow? why not to day? This is but the firſt thing I would ſay to theſe procraſtinating Souls, and not that which properly reſulteth from my former Diſcourſe.

2. But though there be an obvious contingency in that, yet we may admit that thou ſhalt live unto the time thou haſt prefixed to thy ſelf for thy coming, and returning unto God, ſuppoſing yet that no man cometh to the Son, unleſs the Father draweth, how vain are the promiſes that thou makeſt to thy ſelf? Admit thou doſt live to that time, and that before that time thy heart ſhall not be more inamoured upon thy luſts, and hardened in thy ſinful courſes, but that then thou ſhalt have as good and fair convictions as now thou haſt: Yet art thou ſure that God will then draw thee? Art thou ſure thou ſhalt then be drawn by the Preaching of the Goſpel? Admit that, Art thou ſure of the motions, impreſſions, and breathings of the holy Spirit of God? The Preaching of the Goſpel beareth the ſame proportion to the healing of the Soul, that the Pool of Betheſda bare to the healing of bodily infirmities. Men might lie there many years; the Goſpel tells you of one that lay 36 years, yet was not healed; the Angel indeed came often down and ſtirred the waters, but none [Page] thruſt him in. There is an healing virtue in the Goſpel; it is the word of Reconciliation, the word of the Kingdom. The Spirit of the Lord attends the miniſtration of it, it ſtirreth the Pool; but admit this, if there be none to help the poor Soul that is impotent into it, it is not healed. What knoweſt thou whether the holy Spirit which breatheth where it liſteth, will breathe upon thee at thy leiſure? God ſaid of the Old World, My Spirit ſhall not alwaies ſtrive with man. If it be not perfectly in thy own power to turn to God when thou pleaſeſt, it is the moſt unaccountable folly imaginable, for any to reſiſt the holy Spirit, and to vex it; yet promiſing himſelf the operations and effects of it, when he will be pleaſed to call for, and to admit them.

But I hear ſome ſaying, Do not you determine that the grace of God cannot be reſiſted, what need your exhortations then not to reſiſt it?

1. I have told you that the grace of God may be oppoſed and reſiſted, but that Grace by which the heart is changed, is powerful, and finally cannot be reſiſted; but certainly the common grace of God (which the Apoſtle ſaith hath appeared to all men) may be oppoſed and reſiſted, and finally rejected, and is ſo by the moſt of thoſe that ſit under it; and certain it is, that mens oppoſing and reſiſting of that common grace, may provoke him to deny ſpecial grace to the Soul that doth it, and will juſtifie God in the denial of it. For we have no reaſon to complain of God's not doing what was truly and purely his part, whiles we have not done what is our part, and in our power. Now, though the change of the heart be an act of Divine Power, yet acts of moral Diſcipline, and the avoiding groſs and ſcandalous ſins, and the performance of ſome religious Duties, which God hath preſcribed as means (though not in themſelves ſufficient and effectual) are things within our power, with the aſſiſtance only of that common grace, which God denieth to none to whom he doth not deny the Goſpel: And in theſe the holy Spirit may be oppoſed, and finally reſiſted, though he ſhall not be finally reſiſted by any Soul that is ordained to life and eternal Salvation; and it is certainly the duty, and wiſdom of every Soul, to take heed of this Reſiſting, this Vexing the holy Spirit, becauſe, as I ſaid before, God ſhall for ever be juſtified in the with-holding his gracious acts of power, until man hath done what is in his power. To which I think I may add, that in the day of Judgment, there will be wanting a Preſident ſo much as of one Soul, who hath followed the drawings of his Goſpel, ſo far as he had power; to whom God hath denied the more powerful [Page] drawings of his Spirit, making a change in the Soul, and ſubduing it to the obedience of Faith; and alſo becauſe God will not have his Spirit alwaies ſtrive with man, becauſe he is but fleſh.

2. But ſecondly, Even the People of God alſo fall under this reproof, though not for ſuch vexings, and reſiſtings of the Spirit, as natural, and unregenerate men are guilty of, yet for Quenching the Spirit in its motions, and reſiſtances of it in his operations, whence the Apoſtle ſaw need of thoſe Precepts, 1 Theſ. 5. 19. & Epheſ. 5. 30. We are prone, 1. To Quench the Spirit in its motions to duty, and to put them off. 2. And to promiſe our ſelves, if we fall, we ſhall riſe again.

When we find ſome motions to duty, which we have reaſon to conclude to be from the holy Spirit dwelling in us, and ſometimes from ſome more than ordinary ſuggeſtions to, and impreſſions made upon us, we are too ready to put them off to ſome other time, promiſing to our ſelves that we then will obey them, and hearken to them, not conſidering, that as our firſt coming to Chriſt dependeth upon the Father's drawing; ſo our running after him depends upon Chriſt's, and his Spirit's drawing. Now, though the Lord never forſaketh the Soul that is his, as to neceſſary grace; yet he often deſerts it as to gradual manifeſtations, in ſtrengthening, and quickening influences. See that famous inſtance, Cant. 2. The Lord called at the door of his Spouſe, ſaying, Open my Love, my Dove, my Undefiled. The Spouſe grieveth her Beloved's Spirit; ſhe would open in the morning, when ſhe ſhould have had her fill of ſleep; when ſhe ſhould be up and dreſt, ſhe had put off her Coat, and how ſhould ſhe put it on? ſhe had waſhed her feet, and how ſhould ſhe defile them? At length v. 5. She roſe to open to her Beloved, but he had withdrawn himſelf, and was gone,—She ſought him, but ſhe could not find him; ſhe called him, but he gave her no anſwer. It is the caſe of many good and pious Soul. The holy Spirit moves it to ſome evident piece of ſpiritual duty; (for I am not ſpeaking for extravagant impulſes to things no where preſcribed, or directed in the Word of God) the Soul is under ſome ſpiritual Torpor, and liſtleſneſs; it agrees the thing ought to be done, and diſputes nothing but the neceſſity of doing it preſently, it neglecteth it; it may be when it would open to its Beloved, it finds that he hath withdrawn himſelf, and is gone. It ſeeketh him, but it cannot find him.

2. Secondly, We are as prone alſo vainly to think within our ſelves, If we ſin, we will repent, if we fall, we will riſe. Or, though [Page] we run into temptation, yet we will not fall by it. All this while forgetting, that although we live, yet it is not we, but Chriſt lives in us, and we ſhall ſtand in need of drawing grace to run after God. It is true, that if the Believer ſinneth, he hath an Advocate with the Father, even Jeſus Chriſt the Righteous. If he falls, he ſhall riſe. God will ſuccour him when he is tempted; but all this proceeds from an influence forreign to him. God is able to make him to ſtand, and faithful, ſo as he ſhall ſtand. But yet his own endeavours are neceſſary to his ſtanding, and Divine Grace is neceſſary (if he be lapſed) to his recovery; and though he may know, if he knows that he is Elected, and effectually called, and juſtified, that he ſhall not periſh for ever; yet this can by no means encourage his preſumptuous ſinning; for theſe two Reaſons: 1. Becauſe while he lies under the guilt of ſin not repented of, he can have no knowledge of his Election, or Effectual Calling, but hath reaſon to ſuſpect he hath all this while miſtaken the caſe and ſtate of his own Soul. 2. Becauſe he may be ſaved as through fire, and go with an aking conſcience even to the gate of the City of God. Now it is impoſſible, that in the Judgment of any Soul under the conduct and command of reaſon, the pleaſure of ſin ſhould appear compenſative of the rack of Conſcience, and the feeling the terrours of God upon the Soul but for a few days. If indeed man having fallen from his integrity, had a power to riſe again at pleaſure by the help alone of his own hands, he might have from hence a motive to indulge his corruptions; but if he hath no ſuch power, but what he derives from drawing grace, certainly it is the vaineſt thing imaginable for man to ſin upon a preſumption, of what is not in his power; and though he be certain of it in the iſſue, yet he may want it ſo long, as may leave him little pleaſure of his ſinning, little fruit of thoſe things for which he hath been ſo long aſhamed.

Uſe 3. Thirdly, From this repreſentation of the ſtate, the preſent ſtate of Man; We may obſerve the difference betwixt our preſent ſtate, and the ſtate of our Pro-parent Adam in the ſtate of Innocency. It is a point not half enough thought of, and the want of a due conſideration of it, cauſeth ſo many ſwellings againſt, and blaſphemings of the Truth of God in this point. They will not underſtand, that although God made Man upright, and in Honour, yet he abode not in Honour, but by ſeeking out inventions, became like unto the Beaſt that periſheth. The ſtate of Man at firſt was ſuch,

1. That he needed not have come to Chriſt for life; he had his li [...]e in his hands. There needed no Saviour before we were loſt, no [Page] Mediator or Interceſſor, before man had offended, and conſequently, no applications of our Souls unto him for life and Salvation, and this by the way may ſhew you the weakneſs of their reply, who when they are told, that it is no more injuſtice with God to call to us for thoſe exerciſes of Grace in order to our ſalvation, which in our lapſed ſtate we have no power to perform, than it is in man to call to him, to whom he hath lent a great ſum, which he by his debauchery hath ſpent, to pay him what he oweth him, and to lay him in Priſon (though he hath nothing to pay) for God in creation gave unto man a power to do whatſoever in that ſtate was neceſſary to his Salvation. I ſay when they are told this, they uſually tell us, That Adam never had a power to repent and believe in Chriſt; Nor was repentance or faith in Chriſt neceſſary in that ſtate wherein Adam was created, nor would it ever have been neceſſary either to him, or us, had he ſtood in that eſtate, God gave unto Adam and to us in him, whatſoever was neceſſary in that ſtate, and if our Fore-fafather, and we (who dyed in him, and fell with him) have made a Mediator neceſſary, and repentance, and faith in the Mediator neceſſary, and we have no power to theſe acts, nor ever had, no not in Adam, how yet is God unrighteous in requiring thoſe acts of us, though we have no power to perform them?

Secondly, As in that ſtate, there was no need of a Chriſt, of a Saviour, a Redeemer, nor conſequently of a being drawn, or a coming to him: So neither was there need of any ſuch potent drawing in order to our running after him. Adam had a perfect power connatural to him, to walk with God in the obedience of his will. It was the fall that lamed us in our feet, and introduced this neceſſity of Chriſts drawings in order to our running. Let us in a word or two take a view of man now in this, that he ſtands in need of theſe divine drawings.

1. He now ſtands in need of a Mediator, and there is no name given under Heaven by which any Soul can be ſaved, but only the name of the Lord Jeſus Chriſt, no Salvation by any other.

2. He ſtands in need of drawing to this Mediator, not only of a Child to be born a Son again, a Saviour prepared, but of the work of the Father, and the holy Spirit to draw us to, and after this Mediator.

1. Drawing (as I have ſhewed you) imports a fair treating, & intreating, & alluring Souls to what is their great and only happineſs, [Page] this ſpeaks man, 1. In a ſtate of averſion from God and his only felicity. Mans ſupreme happineſs lies in his union, and communion with God, as the ſupreme and greateſt good; yet he muſt be drawn to it, drawn with the cords of a man, allured by mans Rhetorick, perſuaded to it by mans Logick, and ratiocination; we as the Embaſſadours of Chriſt, muſt beſeech and intreat men to be happy in being reconciled to God, and thus much is granted to us by thoſe who make themeaneſt, and moſt jejune interpretation of this drawing.

2. Drawing (ſecondly) ſignifieth an act of power. This ſpeaketh us not only averſe, but impotent and weak without ſtrength. We are like Lot in Sodom; though we daily hear that the wicked ſhall be turned into Hell, with all thoſe that forget God, though the Lord uſeth all intreaties with his poor Creatures, and the love of God be diſplayed before us in the fulleſt meaſure, yet till the Lord doth by us (as the Angel did by Lot) lay hold upon us, and pull us out of our ſinful ſtate, we move not a jot. Yea verily man in his beſt eſtate, man regenerate, and brought home to God, muſt alſo be drawn, or he will not run, he muſt be kept by the power of God through faith to Salvation, or he will never come into Heaven; when to will is preſent with us, we have no ſtrength to perform. The Spirit is willing, but the fleſh is weak. O miſerable men that we are; who ſhall deliver us from our bodies of death. I need ſay no more, it being what is juſtified by the experience of the beſt of men, and their prayers directed to God accordingly.

Sermon XIX.

Cant. 1. 4.

Draw me, and we will run after thee.

I Have formerly diſcourſed from this Text this Propoſition, That the Soul till drawn, doth not run after Chriſt. I am in the application of that diſcourſe, and that by way of Inſtruction.

[Page] Uſe 4. This may inform us in the true nature of ſpecial ſaving Grace. It is a drawing to, and after Chriſt. Grace in its general notion ſignifieth nothing but free love and favour. Let me find grace, or I have found grace, ſignifies no more in Scripture, than though I have no worth, no merit, yet ſhew me love and favour; when applied to God, it ſignifieth no more in the general notion, whether this love be ſhewed in the collation of the good things which concern this life, or thoſe which concern that life which is to come, they are all grace in a large ſenſe, becauſe emanations of divine love, not merited by Creatures. But words taking their ſignificancy more from uſe than etymology, Grace in a more ſtrict and uſual notion hath been taken to ſignify, The emanations of Divine love concerning the Souls, and Eternal Salvation of the Children of men, which is called the Grace of God which bringeth Salvation. Now theſe divine emanations having different effects, this Grace of God is alſo diſtinguiſhed into Common and ſpecial, ineffectual, and effectual; under the notion of common grace, we comprehend all thoſe effluxes of divine goodneſs, by which God ſheweth his kindneſs to the Souls of men in order to their Salvation, whether they prove effective of their Salvation, yea or no; under this head, ſome will bring both Election and Redemption, owning no other Election, than the eternal counſel of God to ſave ſuch as ſhould believe, ſo denying all eternal Election of perſons, and making Chriſts intention in dying to extend to all, either equally, or at leaſt ſo far as to put all in a poſſibility of Salvation, if their own perverſe wills do not hinder. The Publication, and propoſal of the Goſpel, with the common influences of the Spirit attending the preaching of it, certainly come under this notion, for though all hear not that joyful ſound, yet it is granted on all hands, that of thoſe that do hear it, to ſome it is the ſavour of life unto life, to others the ſavour of death unto death. And this is all the grace which ſome will acknowledge, antecedent to the pardon of ſins, and regeneration. But we affirm a further ſpecial grace than this is, which we call ſpecial, becauſe it is not equally adminiſtred to all, no not to all that hear the Goſpel, ſaving, becauſe it brings ſalvation, not only in a general tender, and offer unto all, but to that particular Soul, upon whom it ſhineth, and ſo is effectual, becauſe effective of the bleſſed end to which it is levelled, and aimed, and doth not evaporate in a meer tender, and propoſal of the will of God. This is that which [Page] we conceive expreſſed here, and in John 6. 44. under the notion of drawing. Which term is fully expreſſive of the Nature of it, as it ſignifieth both, 1. An act of power. 2. An act of ſweetneſs and love.

1. An act of power. The converted Soul is made willing in the day of the Lords power, Pſal. 110. 3, 4. The holy Scripture deſcribes us in our natural ſtate, as dead in treſpaſſes and ſins, Eph. 2. 1. Enemies to God, Col. 1. 21. and alienated from the life of God. Having hearts, harder then rocks, then nether milſtones, iron ſinews, ſtiff necks. Let thoſe that think, a meer intreaty of a Soul to come to Chriſt, that it might have life, a meer moral ſuaſion, or perſuading a Soul to Spiritual duty, will change it, and renew it, and beget in it ſpiritual habits, try what their Rhetorick will do, to melt a rock, or to raiſe a dead body. If the diſadvantage of an ill education, and a cuſtomary courſe of debauchery, added to our vitiated nature, hath ſuch a power to beget in us a moral impotency, that the drunkard, and the unclean perſon cannot obtain of himſelf, notwithſtanding the advantage of his own ratiocination, and the potent arguments drawn from the health of his body, the upholding his reputation amongſt men, the preſervation of his eſtate, the pleaſing of his ſober friends, to turn from an Alehouſe, and Tavern, and from the houſe of the ſtrange Woman, no not tho his own experience, and the daily experience of others, verifieth theſe arguments; and the acts are but ſuch, as by the force of reaſon (ſuppoſing the common grace of God denied to none) may be declined. How ſhall we ever think, that a man hath a natural power to the moſt ſublime and ſpiritual acts, and that the power of God muſt not be put forth upon a Soul, cauſing it to love God, and to hate ſin, and to believe in the Lord Jeſus Chriſt. Two things evince this grace to be an act of divine power.

1. The inviſibility of Chriſt and his excellencies. 2. The natural alienation of our Souls from him; If indeed our need of Chriſt, or the ſuitableneſs which is in him to the lapſed ſtate of Souls, were either evident to ſenſe, or demonſtrable to reaſon, or the excellencies of Chriſt were demonſtrable to either; ſomething might be ſaid for the ſufficiency of rational arguments to perſuade the Soul to Chriſt, yet not enough in that caſe, for the ſenſibility of the goodneſs of temperance, and ſobriety and chaſtity, their ſuitableneſs to the frail ſtate of our bodies, ready to be [Page] deſtroyed by debaucheries oppoſite to theſe vertuous habits, we ſee by experience, are not enough to keep Souls within the circle and bounds of morality. But the other things being neither ſubject to the demonſtration of ſenſe or reaſon, it is moſt irrational to plead for a power in the will of man to chuſe them. The ſweetneſs of what the lapſed Soul in its ſtate of alienation from God taſteth in ſenſible ſatisfactions, is a thing evident to ſenſe, and it is moſt abſurd to imagine, that a Soul ſhould ever call theſe things bitter, till it be convinced of a more excellent good, and the incompetency of its fruition both of the one and of the other. Could it be any thing leſs than a powerful act of Divine Grace, that could make Moſes willing, to refuſe the pleaſures of Pharaohs Court, and the honour of being called his Son, and to chuſe rather to ſuffer affliction with the people of God, counting the reproach of Chriſt, greater riches then the Treaſures of Aegypt? O ſtudy, and adore the power of faving and effectual Divine Grace. Do but conſider your own weakneſs, and the mighty power of Satan in tempting, and you will be convinced, that there had need be a divine power exerted, in the collation of ſaving Grace.

2. But yet as it is mighty and powerful, ſo it is alſo ſweet; we are drawn to Chriſt, but it is with the cords of a man, the divine power put forth, hath the will for the object, which is not forced, but melted, renewed, changed by the influence of the mighty God upon it. Indeed the will is not capable of violence, but yet it is capable of a divine influence ſweetly renewing, and changing it, the Soul is made willing, and then it wills, and chuſeth, deſires, delights in the things which are good, and acceptable in the ſight of God. Grace doth not meerly exhibit, and propoſe Chriſt as a lovely, and beautiful object, altogether deſires, it doth not only furniſh the Goſpel, and fill the mouths of Miniſters with ſuaſive arguments, but it fills the Soul, the inward man with a powerful divine influence, which quite reneweth and changeth it, and altereth the byaſs and inclination of it. This is the nature of ſaving grace, effectual grace, thus it differs from that Grace of God which may ſhine upon reprobates, which they may finally reſiſt, and abide ſtill in darkneſs.

Uſe 5. This notion in the next place wonderfully commendeth the love of God, to thoſe Souls that are made partakers of this Grace of God that bringeth Salvation, that maketh a Soul meet [Page] for the inheritance of the Saints in light. The great boaſt which thoſe who maintain the contrary ſyſteme of Doctrine to what I have maintained, make, is, that their Doctrine doth vaſtly more commend the love of God to mankind. Let us try that a little; According to their Notion of the Grace of God, it is no more, than might have been conſiſtent with the Eternal perdition of all mankind; for they ſay God hath determined no particular perſon unto eternal life, Chriſt hath laid down a price no more for the Soul that is ſaved, than for thoſe that periſh. In the Acts of his Providence he doth no more for one than another. Both have the Goſpel, both have the common aſſiſtances of the Spirit, and one hath no more than another, both have Souls of the ſame ſpecies, indued with the ſame faculties, both might have reſiſted the Grace of God, and that finally. Now do not theſe mightily magnify Grace, who will allow no more of it then what is conſiſtent with the eternal deſtruction of all men? yet neither are they conſiſtent to themſelves in their doctrine of Grace, ſo far as they will allow any thing to it, they pretend the advancement of the love of God, by their conditional Election, incertain Covenant, univerſal Redemption, common Grace, yet they cannot deny, but that the far greater part of the world hath not ſo much as the means of grace, the ſound of the Goſpel is not in their Ears; and how little of it is there in Popiſh Countries, where the People have not the Bible in their own language, and hear ſtories, and tales out of the Legends inſtead of the Goſpel? nay, in Proteſtant Countries how many places are there, where People have Stones inſtead of Bread, Scorpions inſtead of Fiſhes, where they from the Pulpit hear little of Chriſt, or the great motives of the Goſpel to faith and holineſs? ſo as to make out their notion of their Doctrines, commending the love of God; they muſt find out a way to Chriſt and Salvation, for more than three parts of the world, without Chriſt, and that an ordinary way too, (or but few of them will be ſaved) yet in this extraordinary, that their Salvation muſt be without the Goſpel, and the potent motives and arguments of it, the Preaching of it, and the ordinary concurrence of the Holy Spirit with it. The opinion of Divine [...] on the other ſide is this; That God out of the Maſs of Mankind (whether conſidered as created, or to be created, they are not ſo univerſally agreed) did chuſe a certain number of Perſons great in itſelf, but ſmall in compariſon of the [Page] whole number of mankind, as to whom he willed a Kingdom of life and glory: and alſo choſe them and ordained them to obtain this life, by having Redemption through the Blood of Chriſt, the forgiveneſs of ſins, and by being holy and unblameable before him, and to this end ſent his Son to die for them, and gives to the moſt of them, whom he thus ordained to life, and to faith, and holineſs, as the means of it, his Goſpel, and the Miniſtry of it, by which he intreateth all thoſe to whom it is Preached, to be reconciled to God; but for thoſe whom he hath ordained to life, he powerfully and effectually worketh in them by the Spirit of his Grace, by which their hearts (though they may for a time oppoſe and reſiſt) yet are ſubdued to the obedience of faith, and drawn unto Chriſt, and by which alſo being come to Chriſt, they are drawn after him, being by his power through faith preſerved to Salvation. Now whether is the Love of God more ſeen to mankind in the certain Salvation of many, (though comparatively but few) and ordering of cauſes accordingly: Or in ſuch an ordering of cauſes, as it was poſſible notwithſtanding any thing God had done for man, all might have periſhed: And whether is God more glorified by our predication of him, as one, who though from all eternity he knew who would believe and live holily, and who would not; yet left it poſſible that all men ſhould believe if they would. Or by the predication of him, as one who knowing all things, becauſe he willed them (ſo being the firſt cauſe of all good in the creature) ordered all things according to the good pleaſure of his own will. In the mean time this Drawing Grace which we maintain, infinitely commendeth the Love of God to thoſe who are thus drawn, if we conſider

1. The infinite diſtance of God from the creature: He is a ſelf-ſufficiency to himſelf, and in order to his happineſs needed not the company of any creatures: Now if there were no more in drawing grace than ſome would make, drawing with the Cords of a Man, intreating and perſuading Souls to be reconciled to God, his love might be juſt matter of admiration and aſtoniſhment: Who are we that God ſhould treat us, and ſend Embaſſadors to intreat us to be reconciled unto God? If the Lord had only ſent to us to give us warning of a wrath to come, and timely notice to flee from it, leaving us meerly to our own wills, whether we would hear, or forbear, accept, or refuſe. This had been love above the uſual mercy of men, who do not uſually ſpend much time in treating, and intreating thoſe enemies whom they can eaſily cruſh, and tread under foot. Yet had God [Page] done no more for our Souls, though in this he had ſhewed great love, yet we through the natural ſtubborneſs, and perverſeneſs of our hearts, had been undone for ever. How many are in a high Road to ruine and eternal deſtruction, whom God hath been thus intreating, and beſeeching many years?

2. But now that the Lord ſhould not only do this, but put forth an act of power, though not ſaving them againſt their wills, yet making them willing to be ſaved, and in order to it not verbally, but really willing to receive Chriſt as tendred to them in the Goſpel, ſo as not only to be ſaved by him, but to ſubmit to thoſe Laws and Rules, in the obſervance of which they ſhall obtain Salvation; and not only ſo, but that God ſhould aſſiſt the Soul in the performance of theſe acts; not only giving it to will, but to do alſo. This certainly muſt tranſcendently commend the love and goodneſs of God to thoſe Souls that have experienced ſuch grace. That God doth not ſo much for all, ſpeaks indeed ſeverity to them, but that he doth it for any, ſpeaks his unſpeakable goodneſs and good will to their Souls. I ſay, that he doth not this for all, ſpeaks to them ſeverity, but yet juſtice, and that not only in regard of that ſtock of ſufficient grace, wherewith our Pro-parent was intruſted, which being loſt, God is under no obligation to reſtore: but alſo in regard that God never denieth his ſpecial Grace, until the Soul hath abuſed his common Grace.

3. Nay laſtly, That the Lord ſhould take care of our Souls after that we are once brought to Chriſt, that he ſhould put his fear into our hearts, to keep us from departing from him, and never depart from us to do us good, that drawing Grace ſhould follow us all the days of our life. This certainly is the heighth of Divine Love, more than this God could not have done for any Soul; thoſe for whom he hath done this, muſt be highly beloved. What now is left for ſuch a Soul to do, but to ſtrive after perfection? to live in a conſtant eying this All-ſufficient God, this Fountain of all Fulneſs, and living in dependance upon him: To live in a continual thankſgiving to, and love for that God who hath dealt thus graciouſly with it, and in a daily care not to grieve that holy Spirit by which it was firſt drawn to Chriſt, and by which it is ſealed to the day of Redemption, and guided and kept, that it doth not ſlip fatally. O love you the Lord all ye his Saints! Let drawing Grace find no renitency, no reſiſtance from any of your Souls. God hath done for you more than others; what will you do for God? nay, what can you do for that God, [Page] who hath not only called, but pluckt you out of the horrible Pit? Take the Cup of Salvation, and be for ever praiſing the Lord.

Uſe 6. Again, we may from hence learn, though not the proximate, yet a true and remoter cauſe why the Goſpel is preached to many ſo ineffectually. Our Saviour tells us, Many are called, but few are choſen Iſaiah cried out, Who hath believed our report? to whom is the Arm of the Lord revealed? Paul in his Preaching was to ſome, the ſavour of life unto life; to others, the ſavour of death unto death. When Chriſt himſelf Preached ſome believed, others were hardened. Whence ſo great a difference, when the Word was the ſame, the Preachers the ſame, both to thoſe that believed, & to thoſe who were hardened: They had all reaſonable Souls; thoſe Souls had all the ſame powers, the ſame faculties; I mean, powers and faculties that had the ſame virtues. We ſee the ſame in the experience of every day. Indeed there may be ſome Preaching, that may bear no better proportion, to the inſtruction of the ignorant, or the conviction of a ſinner, and turning him from his ſinful courſes, than the Clay and Spittle had to cure the blind man's eyes, from which no ſuch effect could have flowed, but by a miracle; but where there is the ſame Scriptural, ſpiritual, lively, powerful Preaching, we ſee this effect. Two ſit in the ſame ſeat, one's heart is changed, the other's is not; one goes on in his leud courſes, and periſheth for ever, the other is converted, his heart changed; whence is this difference? Is it from him that willeth, or him that runneth (think you) or from him that calleth? from him that ſheweth mercy becauſe, and on whom he will ſhew mercy? We will grant that the one doth not make that uſe of God's common Grace which he might, and therefore the Lord righteouſly with-holds his ſpecial Grace. But could not the Lord, if he pleaſed, influence the one Soul as well as the other, to make a good uſe of his common Grace? Hath God (think we) no influence upon men, inclining their hearts to make a due uſe of his common Grace? When men have ſaid what they can, the converſion of every Soul is the effect of the Lord's drawing; and when the Lord doth not draw, the Soul doth not, cannot, come or run. The natural man hath many things which draw him another way, and God is not pleaſed to put forth his power upon the Soul. Indeed properly nothing but our own luſts draw us another way, but our natural paſſions are inflamed ſeveral waies. You have an inſtance of the principal of them in the Parable of the Marriage-Feaſt which the King made for his Son, recorded by Luke, c. 14. 18, 19, 20. & Matth. 22. v. 5, &c. A certain great [Page] man (Matthew calls him a King) made a great Supper, (Matthew calls it a Marriage for his Son) he bade many, ſaith Luke; he ſent forth his Servants to call them that were bidden to the Wedding, ſaith Matthew. They would not come, (ſaith Matthew) They all with one conſent began (ſaith Luke) to make excuſe. They were invited by potent Arguments; I have prepared my Dinner, my Oxen, and my Fatlings are killed, and all things are ready, come you to the Marriage, Matth. 22. 4. In general it is ſaid, They would not come; they made light of it; they made excuſe? What drew them another way. Lu. 14. 18. The firſt ſaid, I have bought a piece of ground, and I muſt go and ſee it, I pray thee have me excuſed? And another ſaid, I have bought five yoke of Oxen, and I go to prove them. And another ſaid I have married a Wife, and therefore I cannot come; who is this King? Even the King of Kings, the Lord of Lords; who is his Son but the Lord Jeſus Chriſt? Of whom he ſaid; This is my Beloved Son in whom I am well pleaſed. What are the fatlings kill'd, how are all things ready? the Lord Jeſus Chriſt hath dyed, there is in his blood a ſufficiency of merit. The Goſpel is Preached, the Miniſters of Chriſt are ſent out to offer reconciliation with God, union with Chriſt to all thoſe to whom the Goſpel is Preached; a great part of them will not come, they make light of the tender of Grace and Salvation, what is the matter that they find any difficulty to make haſt to their own happineſs? The three great cauſes are mentioned, and they fall under theſe three heads. 1. Worldly enjoyments. 2. Worldly imployments. 3. Senſual and ſenſible ſatisfactions; theſe have all a power upon man by reaſon of that luſt which is in them, either the luſt of the Eye, or the luſt of the fleſh, or the pride of life.

1. Wordly enjoyments hinder ſome. The firſt ſaid, I have bought a Farm, I muſt go and ſee it; The young man, Mat. 19. ſeems to have a good mind to follow Chriſt. Chriſt bids him firſt go and ſell all that he had, and he ſhould have riches in Heaven. The Text ſaith, he went away ſorrowful, for he had great poſſeſſions, Mat 19. 22. Our Saviour upon it ſaith to his Diſciples, Verily I ſay unto you, a rich man ſhalt hardly enter into the Kingdom of Heaven. It is eaſier for a Camel to go through the Eye of a Needle, then for a rich Man to enter into the Kingdom of Heaven Another Evangeliſt expounds this by one that truſteth in his riches. The deſire of getting riches, and the over-much complacency, and delight of the Soul in them, together with mens valuing themſelves upon them, are three great drawers of the Soul from Chriſt. The firſt as it over-ruleth the Soul to an evil [Page] covetouſneſs, oppreſſion, and unjuſt methods and meaſures of gain, and ſo brings him into the herd of thoſe that ſhall never come into Heaven. The Second as it melteth the Soul into ſenſuality, and hindereth thoſe acts of Self-denial, and Mortification, without which a man cannot be Chriſts Diſciple, nor ever come into Heaven. The 3d, As it ſwells the Soul with pride; and lifts it above religious Duties, which it judgeth too mean for it, ſuited to poor people, but not to Perſons of its degree and quality in the world.

2. Worldly Employments hinder others. Alaſs! That Men and Women ſhould be too buſie to attend the making their calling and election ſure, but ſo it is. The ſecond ſaid, I have bought five yoke of Oxen, and I muſt go and prove them. Some Men and Women are not at leaſure to be ſaved as they are not at leaſure to pray, that the thoughts of their heart might be forgiven them, or to hear that their Souls might live. Licitis perimus. As many periſh by the ill uſes of lawful things, as by reaching their hands to abſolutely forbidden fruit; more die by meat then by poiſon. Though the Drunkard cannot keep the narrow path that leads to Eternal life, yet what hindereth, but that a ſober Perſon ſhould? what more lawful then to buy five yoke of Oxen, and to try, and uſe them, when we have them? It is the command of God, that In the ſweat of our Face we ſhould eat our Bread. Ah! But if the Cart draws to the Market, when God calls to the Solemn Aſſemblies of his People, the five yoke of Oxen prove of fatal conſequence. O cupide negotiator (ſaith De-Ponte) when a man hath ſo much buſineſs about his body, that he hath no leaſure to attend the buſineſs of his Soul, he is overbuſy, and makes his [...] when his Trading is ſo much in the world, as is inconſiſtent with having his [...] his converſation in Heaven, then much buſineſs makes him mad, and his time is but (like Domitians) ſpent in catching of flies, inſtead of attending the concerns of the Roman Empire, the concerns I mean of his immortal Soul; I would have the active men of the world ſometimes think whether they have not too much buſineſs to manage, and go to Heaven too. This made our holy Mr. Palmer bleſs God who had call'd him to the work of the Miniſtry which drew mens minds towards God, whereas moſt other imployments divert the Soul from God.

3. Senſual and ſenſible ſatisfactions, are another kind of things [Page] which potently ſeduce and draw off the Soul from God. Another ſaid, I have married a Wiſe, and cannot come. Never yet any miſt of Heaven, but had ſome impediments or other; the others prayed to be excuſed, this gueſt ſaith, I cannot come, Riches draw hard, ſo do worldly buſineſs and imployments; but ah! Pleaſures, pleaſures are the bane of Souls, like the ſilly Bee, they are drowned in their own Hony. Gods voice grates upon the Ears accuſtomed to Muſick, and all manner of delightful ſounds. A bleeding crucified Chriſt is a moſt ingrateful object to the wanton Eye that hath been uſed only to behold pleaſant things. Yet it is to be obſerved that he doth not ſay, I am going to an Harlot but I have married a Wife, & cannot come. Still, Licitis perimus. Theſe are thoſe potent Seducers, which ſuiting with the ſtrong & natural byaſs, & inclinations of our hearts draw off from Chriſt. Man is too weak to withſtand the force of them, God doth not pleaſe upon every Soul to whom the Goſpel is Preached, to put forth his power. Hence Souls of the ſame ſpecies, under the ſame means, and aſſiſtances, yet incline and move diverſely. There is, there can be, nothing in man that makes him in practice to differ from his Neighbour. Let not therefore he who is thus drawn, glory, for it is God who hath drawn him. Nor let any murmur on the behalf of thoſe who are not thus drawn. Grace is the Lords own, he may do with it what he pleaſeth; Auguſtine ſaith well concerning Grace, the cauſe why it is given to one, not to another, may be hidden and ſecret, but unjuſt it cannot be. In the mean time (as I ſaid before) I believe at the great day there will be not be found ſo much as one Soul that ſhall be able to accuſe God for the denial of this Grace, this powerful, and effectual Grace, who hath not voluntarily, reſiſted, and vexed the holy Spirit of God in the uſe of that common Grace, for the want of which he hath no reaſon to complain; and ſhall not the Lord be juſtified in refuſing to draw thoſe, who have firſt ſuffered a baſe luſt (which was in their power to have reſiſted) to draw them away from him? Shall not this powerful Grace be righteouſly denied to them, who have ſuffered themſelves by a revel to be drawn from a Sermon?

2. Further yet we may from hence have an account of thoſe many ſtartings aſide, from God of which his own People are guilty, and the inequality of gracious motions, and actions. Some ſeem to us to ſtand ſtill, others to move very ſlowly, others with great [Page] heavineſs, and difficulty. All this difference depends upon the inequal diſtributions of Divine Grace, for although when this Oil is once in the Cruiſe, it ſhall not fail from it, till Grace ſhall be ſwallowed up in glory, but ſo much influence of Grace ſhall be continued as to juſtify the Lord in his promiſe, that he will never depart from the Soul to do it good, and he will put his fear into the heart, that it ſhall never depart from him; and the Soul ſhall be preſerved by the power of God through faith to Salvation, yet there may be, and are great differences as to the degrees of Gods Adminiſtrations. Nor yet poſſibly muſt the blame of theſe Souls not running, reſt upon God for not drawing? For although the Lord may ſometimes do it upon his prerogative and ſoveraignty,

1. To ſhew the freeneſs of his Grace in all the emanations of it, and that he is under no obligations to meaſure out to every Child an equal portion of the riches of his Grace, but as in the diſpoſal of his other talents of Riches, & common gifts, he may if he pleaſe make inequal diſtributions as it pleaſeth him, giving out to ſome 10, to others 5, to others but one, ſo he may do as to his Talents of diſtinguiſhing Grace, whiles yet every one hath enough to conduct and preſerve his Soul unto eternal life and happineſs.

2. Secondly, He may do it to lay his people under the potent conviction of this truth, That their running depends upon his drawing. God himſelf ſometimes aſſigns this as the reaſon of his ſubſtraction of worldly enjoyments, that they might know who it is that gave them. Hoſea 2. 8. 9. For ſhe did not know that I gave her Corn, and Wine, and Oil, and multiplied her Silver and Gold, which they prepared for Baal. Therefore will I return and take away my Corn in the time thereof, and my Wine in the ſeaſon thereof, and will recover my Wool, and my Flax, &c. Thus alſo the Lord may do as to the diſpenſations of his Grace (that Grace I mean which is not neceſſary to Salvation) did we alwaies find an equal ſtrength againſt our luſts, and to our Spiritual duties, an equal readineſs to, and chearfulneſs in the Service of God, we ſhould attribute too much to our renewed nature, and not know in what a daily derivation from, and dependance upon God, even the beſt Souls live, and that all our freſh ſprings are from him. Did we Sail to Heaven through the Sea of this world, alwaies with a Trade wind, we ſhould not underſtand that the wind of Divine Grace (which is the breathing of the holy Spirit) bloweth [Page] where it liſteth. But when we are becalmed in our voyage for the new Hieruſalem, and forced to lie at Anchor, then we learn that without Chriſt we can do nothing.

But though this muſt be ſaid to aver the Soveraignty of God, and to aſſert his wiſdom, yet moſt ordinarily theſe withdrawings are upon ſome provocations on our parts, the Clouds in the Heavens are cauſed from the Vapours which ariſe from the Earth. God can never be ſo provoked againſt a juſtified Soul as to withdraw himſelf wholly, but he may be, and is oft-time ſo far provoked, as to withdraw his gradual influences, ſo as the Soul ſhall feel that it is not with it as at former times, and cryeth out, where is my God become? When the Lord offereth a wind, and the Soul refuſeth to open its Sails when he moveth, and the Soul quencheth its motions, and grieveth him in his operations, he many times hides his face from it, & it is troubled; the Soul that hath grieved the quickning Spirit, ſhall ſmart alittle for the want of quickning Grace, & complain of dulneſs, & heavineſs, & liſtleſsneſs to its Spiritual Duty. I ſay this oft-times, yea moſt ordinarily is the cauſe. So as though it wants theſe divine drawings, yet its want of them, is the puniſhment of its iniquity.

I ſhall conclude this diſcourſe with a word of advice, what ſuch Souls ſhould do, under ſuch diſpenſations.

1. Search and ſee whether ſome late ſin, hath not provoked God to theſe withdrawings. See if thy conſcience (which in this caſe is thy beſt informer) doth not tell thee, that ſuch a time thou hadſt an impulſe or motion to prayer, or ſuch a duty (and that under convenient circumſtances) and thou neglectedſt it; or offered thee ſome help, and thou neglectedſt it. And now the righteous Lord hath left thee to thy own ſtrength, and thou feeſt what thou art, and humble thy Soul before God, and renew thy covenant with him.

2. If thou canſt not find that any ſuch blot hath clave to thy Soul, yet acknowledge the Lords wiſdom, the freeneſs of his grace, and his righteouſneſs in his diſpenſations. We muſt allow God to do many things in infinite wiſdom, and righteouſneſs, though we cannot ſee or underſtand it, we muſt not look in this life to underſtand the reaſon of Gods works. It is enough for us to know that he hath done it, and that all his works are done in wiſdom and righteouſneſs.

3. Take heed of lowing thy Sails, when thou thinkeſt the wind [Page] abates. This you know is contrary to the methods of Mariners; I am ſure it is contrary to the wiſdom of Chriſtians; keep thy heart at ſuch a time with the moſt diligence, working and ſtriving againſt ſin. Tow thy Ship if thou canſt not Sail as at other times. Go if thou canſt not run, and keep thy Soul ready for a wind, whenever God will pleaſe to ſend it.

4. Fourthly, Beg the returns of the bleſſed Spirit. Tell God of thy Souls weakneſs, or the ſtrength of thy corruptions, or temptations; ſay unto God as Jehoſaphat ſaid in another caſe; Lord I have a mighty hoſt coming againſt me, I know not what to do, I have no ſtrength againſt it, but my Eyes are unto thee.

5. After this, I know nothing more to be done, but a patient waiting for God, according to the reſolution of the Church, Iſaiah 8. 17. I will wait upon him, that hides his face from the houſe of Jacob, I will look for him.

Sermon XX.

Canticles 1. 4.

Drawme, and We will run after thee.

I Am dwelling yet upon the firſt Propoſition of Doctrine I obſerved from theſe words, That the Soul muſt be drawn to, and after Chriſt before it will run after him. (It is a great point, and I am willing to make the utmoſt improvement of it that I can. The improveableneſs of it for our inſtruction is all you have yet heard.

Uſe 2. In the next place, certainly there may be made ſome improvement of this notion, to aſſiſt to judge concerning our ſpiritual ſtate, concerning faith and holineſs. Theſe being from the ordination of God ſo neceſſary to Salvation, that without them we cannot ſee God, miſtakes about them are like diſeaſes that affect the vital parts, exceeding dangerous. All that this Doctrine will help us in, as to this particular, is in letting us know,

[Page] 1. That that faith which will do the Soul any good as to Eternal Salvation muſt be (as the Apoſtle ſtiles it, Col. 2. 12.) a faith of the operation of God. The work of Faith with power, as the Apoſtle ſpeaks, 2 Theſſal. 1. v. 11. It is call'd the gift of God, Eph. 2. 8. Not of our ſelves, it is the gift of God, Eph. 2. 8. The work of God, Joh. 6. 29. This is the work of God, that you believe on him whom he hath ſent. It is not only the Commandment of God, 1 Joh. 3. 23. and the gift of God, but the work, the operation of God, a work with power, ſuch a faith as is an effect of the Fathers drawing? This if duly obſerved, will go a great way to guide us in this inquiry, it will let us ſee [...] that that believing (which is the mere product of natural powers) is not that coming to Chriſt, to which the promiſe of life, and Salvation is annexed▪ Two things men ordinarily deceive themſelves with, as to this buſineſs of Faith.

1. Judging any kind of blind, and languid aſſent, to the propoſition of the Goſpel to be that believing, to which the Holy Ghoſt in Scripture annexeth the promiſe of Salvation, A great many know no more by believing, but their agreement that Jeſus Chriſt is the Son of God, that he was made man, and died for us. All which, and much more the Devils believe, and yet tremble. I do not think that an aſſent to the Propoſition of the Goſpel, be the aſſent what it will, is that Faith which juſtifieth. It is not the Propoſition of the Goſpel, but the Perſon of the Mediator, that is the object of that Faith; ſome indeed tell us, that Faith is an operative aſſent, and by that they have mended the matter: but if the Perſon of the Mediator, not the Propoſition of the Word be the formal, and proper object of true Faith, no aſſent can be the juſtifying act of Faith, for the Propoſition muſt be the object of that. There are ſeveral kinds of aſſent according to the light in which we ſee a Propoſition. We aſſent to things oft-times meerly upon report and hear-ſay, ſo as the aſſent is a meer humane Faith. Thus moſt Engliſhmen aſſent to this, that there was ſuch a Perſon as William the Conquerour. A thing they can ſee in no other light than that of humane reports in Hiſtory; of all other aſſents this is the weakeſt, and moſt invaluable, and before we give it, there muſt appear to us a probability in the thing; upon this account, none but thoſe who judge themſelves obliged to believe what the Church ſaith, and that thoſe Books were written by the order of the Church, believeth or aſſenteth to the ſtrange ſtories [Page] in the Popiſh Legends, becauſe their reaſon tells them the things are improbable, yea, impoſſible, without a miraculous operation which they ſee no reaſon God ſhould work in ſuch a caſe, nor will men give their aſſents in ſuch caſes, but where they are not much concerned whether the thing be true or falſe, ſo as it is equal to them to agree the thing or to deny it. 2. Men aſſent to things upon the evidence of ratiocinations, they form concluſions from principles, and then aſſent to them. Now in regard our reaſon is not infallible; this aſſent likewiſe (though more ſtrong than the other) yet is but ſaint and incertain, and alters as we ſee better reaſon for the contrary. 3. There is an aſſent which is given to a Propoſition upon the account of a divine revelation. Now this aſſent is ſtronger or weaker, as the Revelation, is more fully, or imperfectly, & incertainly agreed. A man by a natural power may aſſent to the Propoſition of the Goſpel, as delivered to him by men: he that thus aſſenteth doth no more aſſent to what the Goſpel ſaith of Chriſt, than to what Hiſtories tell him of what was done by the Saxon or Norman Kings many hundred years ago. Reaſon working upon its own principles ſheweth us nothing of Chriſt. The Scriptures are by all Chriſtians generally lookt upon as the Word of God, but no man hath any certain and firm perſuaſion that they are ſo, but he who is perſuaded of it by the Holy Spirit of God; all arguments from tradition and reaſon, have their incertainties, and though they are uſeful to make it probable to others, yet they do not produce a certainty of perſuaſion in our own Souls; hence the aſſent to ſuch Propoſitions as are only revealed in Scripture, muſt alſo be faint and incertain, and conſequently not operative, or very incertainly operative; ſo that although it may produce ſomething of practice, whiles the fit of aſſent is upon the Soul, yet it produceth no ſteady, certain conſtant practice; ſo as though it ſhould be granted, that a practical aſſent to the Propoſition of the Goſpel, be true juſtifying faith, to which is annexed the pardon of ſin, yet if by it we mean ſuch an agreement of our minds to the truth, as produceth a certain, ſteady, conſtant or ordinary practice and courſe of life, conformable to the propoſitions of truth which we agree, as this will imply truſting, and relying on Chriſt for life and ſalvation, ſo it is ſuch as is the operation of God in the Soul, and that not in a way of common providence (as our abilities▪ to ſpeak or move are) but in a way of ſpecial favour and working, for mans agreeing to [Page] the holy Scriptures to be the Word of God, firmly and ſteadily, being the reaſon why he agrees the truth of the propoſitions which are revealed in it alone, and that being the ſpecial work of God in Souls that ſhall be ſaved, of neceſſity ſuch alſo muſt be the aſſent to the Propoſitions that are revealed in it, and which can be ſeen by the Soul in no other light. So as indeed I do not think there is much in it more than a ſtrife about words, or at leaſt a very great nicety, whether true juſtifying Faith be a practical aſſent to the Propoſitions of the Goſpel, or a reliance on the Perſon of the Mediator, or rather both; for a practical aſſent doth neceſſarily infer a reliance on the Perſon of the Mediator: Admitting that this is one Propoſition of the Goſpel, Acts 4. 12. That there is no Salvation in any other, for there is no other name given under Heaven amongſt men, whereby we muſt be ſaved; and that the Soul in its practice of holineſs, hath any Eye to the recompence of reward, it is impoſſible there ſhould be any practical aſſent (to uſe the term of ſome) that is, any aſſent to the Propoſition, that ſhall produce any truth, or conſtancy of practice, without a reliance upon, and truſting to the Perſon of the Mediator; and this muſt be the ſpecial work, and powerful operation of God in, and upon the Soul. But now if men make any kind of languid, weak and incertain aſſent to the Goſpel Faith, and think that they have true Faith, becauſe they agree the truth of the Propoſitions of Scripture, they may miſerably deceive their own Souls; a Man by a mere natural power may as well agree, that there was ſuch a one as Jeſus of Nazareth once in the world, who went about doing good, exhorting men to a good life, and was Crucified, &c. as that there was in England a William the Conqueror, or any thing elſe that is to be found in other Books of tolerable credit, and reputation in the World. Or if men think that they do truly believe, becauſe they agree many propoſitions of the Goſpel, which are evident in the light of Reaſon, they again deceive themſelves, here may be nothing of the operation of God in this faith. Nay if they agree the Propoſitions of the Goſpel, becauſe they are revealed there, and in the mean time do not agree the Scriptures to be the Word of God, but look upon them in the ſame rank with human writings, or only by an human saith agree them to be the Word of God, becauſe the Church hath ſo deliver'd, and tranſmitted them, here is all this while no thing of the ſpecial operation of God. Nor will [Page] this agreement produce any ſteadineſs and firmneſs of practice, commenſurate to the Revelation, but only commenſurate to the nature of the Aſſent, which being not fixed, & conſtant, nor it may be, not univerſal, but to ſome part only of the revelation, muſt neceſſarily bring forth no more than a ſaint, partial, and incertain, practice. Hence it is that Hypocrites may do many things contained in the law, and at one time be more warm than at other times. But if thy Aſſent be the ſpecial operation, thou aſſenteſt to the whole revelation, becauſe God hath fixed in thy Soul a perſuaſion that it is from him who cannot lie, it is alſo ſteady and fixed; and tho ſome doubts may poſſibly incumber thee ſometimes, yet they hold not long, and thou firmly and generally (with allowance for the frailty and infirmity of human nature, endeavoureſt to live up to the whole of that duty, which the revelation impoſeth upon thee, which thou canſt not do, without relying on Chriſt, and him alone for Salvation, and having a reſpect to all the Commandments of God. And indeed, herein that agreement or aſſent which is the ſpecial work of God in the Soul, differs from that which is but a meer natural action. 1. In that it is more fixed, certain, and univerſal; and this muſt be ſo, for our aſſent is according to our light, we muſt firſt ſee, before we agree the truth of a propoſition, now the light of the holy Spirit is without doubt the cleareſt and brighteſt light. Our natural reaſon gives us but a dim light, as to matters of Faith. 2. In that it layeth a ſtronger obligation to practice. Reaſon will tell us, that the more firmly we believe the truth of Propoſitions, holding forth rewards and puniſhments relating to our practice, the ſtronger we ſhall find our obligation to practice in order to the obtaining ſuch rewards, or avoiding ſuch puniſhments. 3. In that it layeth an obligation to a more univerſal practice. The obligation to practice riſeth no higher than the aſſent, ſo as if there be any duty to which we do not agree, our aſſent obligeth to no practice of that. Now the holy Spirit perſuades us of the truth of the whole revelation, and that in the fulleſt and trueſt ſenſe. Hence it is that the true believer is more warm and univerſal in his obedience, than it is poſſible another ſhould be, becauſe his aſſent unto the truth, is from a quite differing light, and a quite differing work of God, the aſſent of the former proceeding but from a common work of God in nature, the latter from a work of ſpecial grace by the [Page] Spirit of God upon the Soul. I will not much contend with thoſe who will have true Faith to be a practical Aſſent to the Propoſition of the Goſpel, if they by Aſſent mean a firm and ſteady Aſſent; and by practical, ſuch an Aſſent as obligeth ſtrongly to an univerſal practice of whatſoever is revealed as our Duty. 1. Becauſe I know a reliance upon Chriſt for eternal Salvation, muſt be the effect of ſuch an Aſſent. 2. Becauſe I know there can be no reliance on Chriſt without ſuch a praevious Aſſent to the Propoſition of the Goſpel. 3. Becauſe I know there can be no ſuch thing without the mighty Power of God upon the Soul. So that in this ſenſe the Soul muſt be drawn by the Father, before it come to Chriſt. Only let none deceive themſelves, (as to this point of true Believing) by fancying ſuch an Aſſent to the Doctrine of the Goſpel, true Faith, wherein God hath no further concern, than as he influenceth acts of Humane Nature flowing from that order of operations which he hath ſet in all rational Souls. True Faith muſt be more than this.

2. As to Faith men are alſo prone to cheat themſelves by calling their Natural preſumption Faith; we ſay Faith lies in a reſting, and reliance on Chriſt. Now many will tell us they reſt and rely on Chriſt, and yet it is no difficulty to evince they do but preſume and not believe. Reſting and relying on Chriſt for Salvation, muſt be the Father's drawing. Natural preſumptions are meerly from our ſelves. Every man is willing to hope well for, and to propheſie good unto himſelf. Hence living under the publication of the Goſpel, and having heard of an eternal Life and Salvation, and this to be had through Chriſt, and by reſting on him, many naturally cry, they reſt on Chriſt, and truſt in him, and him alone. And our Saviour lets us know, that men may die with ſuch confidences, Matth. 7. 22, 23. Now there is a reſting and reliance on Chriſt, which is the Operation of God, yea and the mighty work of God upon the Soul, and this many a poor Soul finds that lives months, and years, under the Spirit of bondage, before it can reſt on Chriſt, and quietly commit it ſelf unto him; and there is a reſting, which is no more than a natural hope, or confidence, ariſing either from the Souls natural deſire of good to it ſelf, or from its ignorance of the true grounds of a true reſting and reliance: And indeed by this may theſe two be diſtinguiſhed and known aſunder, That reſting and reliance upon Chriſt for any ſpiritual and eternal bleſſing, which is the Operation of God, is alwa [...]es bottomed on a Promiſe, and teſtified by a life ſuitable to the condition upon which that Promiſe is made. Theſe two things are alwaies [Page] in it. 1. I ſay firſt it is founded upon a Promiſe; for all Grace, and Eternal Life being the gift of God, it is as vain a thing for any to be confident they ſhall have it, without God's revelation of his Will as to it with reference to them; as it is for any man to pretend a confidence, and truſt in another for the making him rich with a great part of his Eſtate, when that other never ſo declared his mind to him, or any one elſe. And 2. The Promiſes being not made to perſons by name, but to perſons that do thus & thus, it is altogether as unreaſonable for any to pretend a reſt and confidence in Chriſt, for the collation of thoſe ſpiritual bleſſings, as it had been for any Commanders in the Jewiſh Army, having heard Saul's declaration of his Will, That whoſoever killeth Goliah, ſhould have his Daughter to Wife, ſhould have promiſed himſelf Saul's Daughter without incountring the Philiſtine. Now this reſting and relying on Chriſt, (which is the only true reliance) is ſo difficult by reaſon of our former ſins, and daily infirmities of humane nature, and the lapſes and backſlidings we are guilty of, that no man thus comes to Chriſt until he be drawn. Thus far I have ſhewed you how far this diſcourſe may be uſeful to guide us in our enquiry whether we be drawn and come to Chriſt yea, or no, directing you to diſtinguiſh true Faith, both from a faint and languid aſſent, and from a natural preſumption of our good Eſtate with reference to Eternity.

2. But it may be further uſeful alſo to try your holineſs. That alſo muſt be the effect of Drawing Grace. There are two uſual miſtakes about holineſs.

1. The firſt is when what we uſually call Moral Virtue is called holineſs.

2. When we miſtake it for a formal running a round of Religious Duties.

I ſay firſt, When we miſtake holineſs, for what we uſually call Moral Virtue, or Moral Righteouſneſs. I put in thoſe words [we uſually call] becauſe I perceive ſome modern Writers (poſſibly becauſe pinched with their Arguments, who have contended for ſomething elſe beſides Moral Virtue to be neceſſary tó ſalvation) have extended the notion of Moral Virtue far beyond what Ariſtotle and the reſt of the Philoſophers learnt us to underſtand by that name; and do not only bring Faith within the compaſs of it, but will pretend it to be neceſſary to it, that the action to be done ſhould be performed from a Principle of Faith, and Love, and Obedience, and directed to the Glory of God as their end. Theſe acts and actings our Fore-fathers [Page] were wont to call Grace; but to let us know that thoſe in our days who have inlarged the acts of Morality, mean no more, than what men may do, by nature, having no more than the motives of the Goſpel, and the aſſiſtances of the Spirit, common to all to whom the Goſpel is Preached, therefore they well call theſe things Moral Virtues. As to Moral Virtue in the latter notion of it, it cannot be miſtaken for holineſs, for it is ſo. It is in the antienteſt, and moſt proper notion of it, that I am ſpeaking to it. So Chaſtity, Sobriety, Temperance, Liberality, Juſtice, are moral habits, and the acts of them are acts of Moral Virtue and Righteouſneſs; whether he that doth them doth them out of any Principle of Faith, or Love, or Obedience, or with any reſpect to the Glory of God, yea or no; but if any thinks this is holineſs, he is wonderfully miſtaken, for it is eſſentially neceſſary to an act of holineſs, that it ſhould be done from a Principle of Faith, the Soul being fully perſuaded, that it is the Will of God, and in Obedience to his Will, eying his command in our action. And 3. Propoſing to our ſelves the Honour and Glory of God for our end. So that though the ſame acts be done, yet if they be done from other Principles, and to other ends, they may be acts of Moral Virtue (that is, under the government, and conduct, and guidance of reaſon) but no acts of holineſs. Beſides, there are many actions which are our duties, in obedience to the Will of God, the reaſonableneſs of which is not to be concluded (nor ever was concluded by the men of reaſon amongſt the Heathens) from any other Principle than this, That it is the higheſt reaſon that we ſhould do what God commands us. So that to reduce our duty as Chriſtians, to the Precepts of what we have uſed to call Moral Virtue, is partly to ſecure our ſelves from a great part of our duty, by that Art, and partly to do what we do out of ſuch Principles as God will never more thank us for, than we will do our Servants, for doing what we would have them do, but they do out of reſpect to themſelves, without any regard to the pleaſing of, or obeying us. Now, though it be true, that acts of Moral Virtue (that is conformable to natural reaſon) may be performed by men without any ſpecial influence of the Holy Spirit: Yet without ſuch a Drawing Influence the Soul will neither do thoſe acts, from any true Principle, or to any right end: Nor yet do many things which are required of us (under the notion of holineſs) in order to eternal life. Beſides, the holineſs required of us is in all our converſation, 2 Pet. 3. 11. Now it is obſerved of the greateſt Moraliſts, that they failed here, and indulged themſelves in ſome things of immorality, [Page] yet went for morally virtuous men, if they excelled in Juſtice, though they failed in Temperance, Sobriety, and Chaſtity, &c. And indeed herein is the drawing of Divine Grace with reſpect to holineſs ſeen, and from hence to be judged. If the Soul finds it ſelf under a conſtant obligation to whatſoever God hath commanded, and that becauſe God hath commanded it, and that it might pleaſe him, and do what is acceptable in his ſight. This no Soul doth from a meer natural power; and though the renewed Soul be made willing, yet to keep on in this courſe it ſtands in need of the daily excitings and quickenings, and aſſiſtances of the Holy Spirit.

2. A ſecond miſtake which men may be deceived by, as to Holineſs, is when they take a formal performance of Religious duties to be it. Holineſs lieth in Godlineſs, and Righteouſneſs. And as men may miſtake Righteouſneſs towards men for Holineſs, ſo they may as eaſily miſtake a Form of Godlineſs, which may conſiſt (as the Apoſtle teacheth us) with a denial of the Power of it to be Holineſs. Godlineſs in the ſenſe I am ſpeaking to it, ſignifieth the performance of thoſe acts of homage and worſhip, which God hath required of us to his more immediate Service and Glory. This lieth in the performance of ſome external actions of God immediately, according to the preſcription of his Divine Will, which reſpecting the manner, as well as the matter, all ſuch actions as are meer bodily labour, are indeed no Godlineſs, but meer formal performances, and things ſo ſhort of obedience to the Commands of God, that God in Scripture is ſaid not to require them, that is, not them alone, or them performed in ſuch a manner, as Iſa. 1. 12. When you come to appear before me, who hath required this at your hands, to tread my Courts? Bring no more vain Oblations; Incenſe is an abomination unto me; the New Moons, and Sabbaths, the calling of Aſſemblies, I cannot away with, even the Solemn Meetings: Your New Moons, and your appointed Feaſts, my Soul hateth; they are a trouble to me. God had appointed all theſe things; he had commanded they ſhould tread his Courts, bring Oblations, offer Incenſe, keep New Moons, and Sabbaths; but all theſe things ought to have been done out of love to God, with a Faith in Chriſt, and with pure hearts; not being ſo performed, they were no Godlineſs, but meer abomination unto God. The caſe with us under the Goſpel is the ſame, though our Acts of homage there preſcribed be of another, more reaſonable and ſpiritual nature. God hath required of us to pray, to praiſe, to hear his Word, to partake of his Supper. He hath alſo preſcribed us the manner in which we ought to [Page] do theſe acts; in Faith, in Obedience, with the intention of our minds, attention of our thoughts, fervency of ſpirit. Separate the more external acts from theſe, they are no better than formal performances, bodily exerciſes, neither acceptable to God, nor profitable to our ſelves: If men will call theſe Godlineſs, or Holineſs, it is a great miſtake. The external acts are indeed ſuch as men that live under the Goſpel may be excited to perform, and may perform without any ſpecial influence of Grace, by vertue of his natural powers and abilities, and the common Grace of God not denied to any: But when they are done, without due affections, and principles, and inward motions of the heart correſpondent to the nature of the actions, according to the revelation of the Divine Will, they are no Holineſs, but Hypocriſie; and thus they cannot be performed without the aſſiſtance and influence of ſpecial Grace. Thus from this notion of the neceſſity of Chriſt's drawing both with reference to our firſt coming to Chriſt for life, and further following him, walking with him, and running after him. Chriſtians may be able to judge both concerning the Truth of their Faith, and alſo of their Holineſs. If either be true, they muſt be the effect of Divine ſpecial Grace, and more than any can do from the powers of Nature, even the beſt educated Nature, not renewed, changed and influenced by ſpecial and diſtinguiſhing grace. I am fully of their mind who think that thoſe Souls, who are no further changed and reformed, or converted, than might be from the power of Nature rationally improving Moral Principles, and Goſpel Motives and Arguments, cannot be ſaved: But yet I am ſo charitable, as to think that many may be ſaved who think they have no other converſion than this; the workings of the Spirit of God upon our Souls are ſo indiſcernable and internal, that we may poſſibly miſtake them for the workings of meerly our own powers and faculties, under the advantages of the Goſpel; but they muſt be more than ſuch, or elſe (as I have before ſaid) man is the firſt Author of all ſpiritual good, both with reſpect to action and fruition, to himſelf, and clearly his own Saviour, and muſt make himſelf to differ from another, and that by the higheſt, and moſt ſpiritual difference, and one man's Soul muſt have different and inequal vertues from the Soul of his Brother, whoſe Soul is of the ſame ſpecies, and hath the ſame faculties. But I have dwelt long enough upon this branch of Application.

Let every one now by this Examine himſelf, whether the Faith that he thinks he hath, be a meer Aſſent to the Propoſition of the Goſpel, upon the Evidence of it he hath had from the Church, or from [Page] men, or a meer languid incertain Aſſent, from probable Arguments of Reaſon, or a meer preſumption bottomed upon no Promiſe. Or, whether it be a firm and fixed Aſſent to the Truths of the Goſpel underſtood by him, conjoyned with a reliance upon the Perſon of the Mediator, clearly revealed in the Goſpel, as the only Saviour of Man, and producing an endeavour in all things to live up to the condition of the Promiſe? Whether the Holineſs which he thinketh his Soul hath arrived at, lieth in a meer Moral Righteouſneſs, a forbearance of groſs and ſcandalous courſes of ſin, and a doing ſuch acts of Juſtice and Charity, as a man may do from the meer improvement and conduct of reaſon, and a meer Formality of Godlineſs, a performance of ſuch acts of homage, as God hath preſcribed, without reſpect to the manner in which God hath willed them to be performed.

If your pretended Faith and Holineſs be no more, truſt not to them as Evidences that you are come to Chriſt; all this may be without any thing of this drawing; your Faith is no more than that mentioned, Matth. 7. 22. where our Saviour tells you that many (pretendedly truſting in, and relying upon him, as may appear by what they ſaid) ſhould ſay to him in that day; Lord! Lord! Have we not propheſied in thy Name, and in thy Name have caſt out Devils, and in thy Name done many wonderful works? to whom he would ſay, I never knew you, depart from me, you workers of iniquity. God had never promiſed Heaven & Salvation, to a propheſying in his Name, nor to a caſting out of Devils, ſo as their confidence, or reliance on, or in Chriſt, was the growing up of a Ruſh without Mire; a truſting without a ground, or bottom: Your Holineſs and Righteouſneſs is no more than that of the Phariſee, who gloried, Luk. 18. 11, 12. That he was not as other men were, Extortioners, Unjuſt, Adulterers; he faſted twice a week, and gave Alms of all that he poſſeſſed. Our Saviour ſaith, he went away not juſtified. And Matth. 5. 20. Except your Righteouſneſs exceed the Righteouſneſs of the Scribes and Phariſees, you can never enter into the Kingdom of God. Say to your ſelves ſeverally, My Soul, thou muſt one day come before the Judgment Seat of Chriſt, and begging for admittance into Heaven, thou wouldeſt be loth to hear the Lord in that day ſay to thee, Depart from me, I know thee not. My Soul, what haſt thou more to truſt to than they had? Canſt thou ſay any more than Lord! I am not as other men? I am no Swearer, no Drunkard, no Reviler, no Extortioner, no Whoremonger; Lord, I faſt often, I go to prayers often, and to Church often, to hear the Word; if thou haſt no more to ſay, the Phariſee [Page] had as much. The intereſt of a man's own body, or eſtate, the examples of other men, the credit and applauſe of the world, may move a reaſonable Soul, under no other power than that of reaſon, nor other influence, than that which all within the compaſs of the Church, where the Goſpel is Preached, may carry thee thus far, without any influence of powerful, ſpecial Grace.

Uſe 3. Further yet, this notion of Truth, may help to relieve many good Souls, who are diſcouraged, either becauſe they ſeem to themſelves to ſtick in the New Birth: Or, becauſe they find in themſelves a great weakneſs to ſpiritual duties: Or, impotency in the reſiſtance of their own intrinſick motions to ſin, or forein temptations. As eaſie a thing as ſome make it to believe; many Souls ſmitten of God, and truly afflicted under the ſenſe of ſin, find it one of the moſt difficult things in the world, to give ſuch a firm and ſteady Aſſent to the Revelation of the Goſpel, as will produce in their Souls any grounded confidence, and reſting on the Lord Jeſus Chriſt as our Saviour, and ſhall be productive of ſuch a change of heart and life as the Goſpel requireth. Hence, though they be truly wounded in the ſenſe of ſin, and have taken up reſolutions through the Grace of God, to ſin no more as they have done formerly; yet they cannot tell how to bring their Souls to any fiducial adherence and reſt on the Lord Jeſus Chriſt, but they are ſtill full of doubts and fears concerning their ſpiritual and eternal ſtate; the guilt of their ſins is upon their conſciences, and they pine away, in, and under it; but they are not able to reach out an hand to the Promiſe in and through Chriſt; they have deep ſights of their miſery, but they can ſee no hope, no mercy at all in God for them. Now to ſuch Souls as theſe, this is ſome relief to conſider, That no man cometh to the Son unleſs the Father draweth him. It is no wonder that thou who haſt formerly been not a ſtranger only, but an enemy to God, canſt not at firſt come unto him, without a powerful influence of Divine Grace; when as thoſe who are brought home to God, ſtand in need of a daily Divine Influence to enable them to walk with him, and to run after him. This is not the weakneſs, or frowardneſs, or badneſs of thine heart alone; it is the condition of every lapſed Soul. And here the thinking Soul will come to feel the wound given it by the Fall of Adam, and its own original corruption. No man hath by nature more aptitude than another to acts truly ſpiritual. You will ſay, this is very cold comfort. We are ſure, if we be without Chriſt, we are undone; and what if our hearts be no worſe than others were till they were made better by the [Page] Power of Divine Grace, ſo long as that they are ſo bad as we cannot come to Chriſt for life? We have been lying in this ſtate at the Pool of Betheſda, under the Ordinances of God, many months and years; others within the time have been rolled in; here we lie ſtill as weak as ever. I will but offer two things to the relief of a Soul thus complaining.

1. That every Chriſtian drawn to Chriſt, doth not preſently diſcern it. Faith, is one thing, the ſenſe of that Faith is another thing. Many a Child of Light doth not walk in the Light. I would hope charitably, that that Soul which complains that it cannot believe, and ſeriouſly bemoans its impotency, doth believe; a ſerious deſire to believe, is generally the fruit of believing. I would ſay to the Soul that thus complaineth, Thou art awakened to conſider an Eternity, and that thy Soul is haſtening towards an Eternity; yet thou doſt not deſpair, thou haſt ſome hope: In what is thy hope? What doſt thou truſt in, with reference to thy Eternal Happineſs? Such a Soul will eaſily ſee, that its Moral Righteouſneſs, or Formal Performance of Duties, are not the things it hopeth in; Where then is thy hope, (thoſe degrees of hope which keep thee out of the Pit of deſpair,) fixed? Where can it be fixed but in Chriſt exhibited in the Promiſes of the Goſpel, ſo as thou rather complaineſt for want of ſenſe, than for want of [...]

2. If thou doſt but pray, and wait, thou ſhalt ſee. Chriſt will make thee to ſee, that he hath drawn thy Soul unto himſelf. Never poor Soul periſhed under thy circumſtances, that is, heavy loaden under the ſenſe of ſin, and weary of its ſinful courſes, and ſenſible that it hath no Righteouſneſs wherein it can ſtand before God, and panting and thirſting after the Lord and his Righteouſneſs. I have alwaies thought that God would not be wanting to any as to his ſpecial Grace, that had made the beſt improvement he could of common Grace. But this caſe riſeth higher; God hath begun his good work in thy Soul, and he will perfect it; he hath begun with thee in a way of ſpecial Grace, and more ſhall be added; he hath brought to the birth, and ſhall he not give ſtrength to bring forth? ſo as thou haſt nothing to do but to pray, to wait upon God in his Ordinances, and to wait for God with patience.

Secondly, I hear others complaining, They would run after God, they would follow the Lord fully; the Spirit is willing, but the Fleſh is weak; they find their corruptions, their temptations ſo ſtrong, their ſtrength againſt them ſo ſmall, that they wonder they [Page] hold out ſo long, and fear they ſhall one day fall. They cannot find that they run after Chriſt; ſomething of duty they do, but with ſo much dulneſs and heavineſs, as is far from running. Chriſtian! be of good comfort:

1. The Lord will draw thee; do what in thee lieth, the Lord will draw thee. Who (ſaith Paul) ſhall deliver me from this body of death? He preſently ſubjoyns, I thank God through Jeſus Chriſt our Lord. The Spouſe prayeth in Faith, when ſhe ſaith, Draw me, and we will run after thee. If Abraham had conſidered his own body, at that time dead (as to ſuch acts) or the deadneſs of Sarah's womb, he had never glorified God by a ſtrong Faith in the Promiſe; Rom. 3. 21. He conſidered none of theſe, but the Promiſe only, and concluded, that what the Lord had promiſed, he was able to perform. Thou conſidereſt how buſie the Devil is, and what he can do: How ſtrong thy luſts are, how weak thou art, and how little thou art able to do. But thou doſt not conſider what a mighty God can do; what he can do who hath ſaid, To him that hath ſhall be given, and he ſhall have in more abundance. Thou ſeeſt a great Mountain of luſts and corruptions, great Mountains of temptations, and thou art afraid: But what art thou O great Mountain before the Lord's Zerubbabel? If it be the Lord's work, who ſhall let him?

2. Conſider, The Lord may ſometimes not draw [...] as at other times, and our running will bear a proportion to his drawing. The Mother will never leave the little Child to go wholly alone, for fear it falls; ſhe will alwaies have an hand upon it; but ſhe may ſometimes put forth more, ſometimes leſs of the ſtrength of that hand. God never leaveth us wholly to our ſelves; he knows we cannot ſtand, or go without him; but he ſometimes lets us feel more of his ſtrength, ſometimes leſs.

3. Going ſlowly when God ſlackens his hand, is indeed running, that is, equivalent to a going faſter with a further influence. It is like the Widdows Mite, who hath no more to put in. Like Hezekiah's chattering like a Crane. Like the voice of David's weeping. Like the ſorrowful ſighings of the Priſoners which God heareth and accepteth.

Sermon XXI.

[Page]

Cant. 1. 4.

Draw me, and we will run after thee.

Uſe 5. IT is a great point that I am upon from the Petition of the Text Draw me, viz. That the Soul muſt be drawn before it will move toward Chriſt, either by coming to him, in its firſt converſion, or by running after him: I have been ſome time upon it, I ſhall now ſhut up my diſcourſe with ſome few words of exhortation, which ſhall reſpect all Men and Women. 1. Thoſe that are yet without Chriſt, not come unto him. 2. Such as are come unto him, yet are under obligations to run after him.

1. To the firſt I would ſpeak two things. 1. Never think either of coming to Chriſt, or running after him in your own natural ſtrength. It is a rock which many Souls daſh, and are eternally ſpilt upon. They ſay not, there is no hope, they have found the life of their hands, therefore they are not grieved. It is one of the moſt dangerous deceits of a mans heart, for him to ſay he hath his Spiritual life in his own hands, to think that he hath a power within himſelf, and can turn to Chriſt, when he pleaſeth, or to bleſs himſelf as in a good condition, when indeed his condition is very bad. Let me a little ſhew you the miſchief of this errour.

1. If I could ſay no more, than that it is a falſe perſuaſion, yet that were enough to defame it to every reaſonable Soul, the Soul inſtead of having its life, hath no more than a lie in its right hand; the object of our underſtanding is truth, falſhood is what it ought naturally to reject and abhor. Men are but in an ill condition when they are forced to make lies their refuge, and to hide themſelves under falſhood, Iſ. 28. 15. What a ſad ſtate is that Soul in, that is put to make a lie its refuge, and to hide itſelf from the reflections of its conſcience, under falſhood! His conſcience tells [Page] him he periſheth for ever, if he abideth in the State he is in, what relieves him? he thinks he can repent, and believe, and turn to God when he liſteth, and ſo goeth on in his ſinful courſes, ſtoppeth his Ears againſt the voice of the Lords Charmers. Here is now a lie made the refuge of the Soul.

2. But Secondly, a further miſchief lies here, That whereas the drawings of Divine Grace do uſually follow ſome means, and endeavours to be uſed on our part. and that in time, this falſe perſuaſion, takes us off the timely uſe of ſuch means, and endeavours, upon the uſe of which God ordinarily comes in with the further power of his Grace. Admit a thing neceſſary to be done, and ſo allowed by us, yet if it be laborious, painful, or any way ingrateful as to the means to be uſed in the doing of it, and it be a thing which we know, or believe we can do when we will, we are never haſty to do it, but very apt to defer and put it off from time to time, and to omit thoſe means, the uſe of which is not pleaſing to our ſenſe; whereas if we be convinced that the thing is not in our own power, but requires the aſſiſtance of another, if we apprehend it neceſſary for us, tho the means be unpleaſing, yet we will not neglect the uſe of them. For example, admit a man ſick of ſome dangerous diſeaſe, and he apprehendeth, that without the uſe of ſome skilful Phyſitian he cannot live, though he cannot come at this Phyſician without a laborious journey, and knows the Phyſick will not pleaſe his pallat, yet a man will not loſe his opportunity, nor neglect taking Phyſick according to the Phyſicians preſcription; whereas if he apprehends his diſtemper ſuch, as he knows at any time how to remove, by ſome means in his own power, he is very prone to put off the uſe of means from time to time, until poſſibly it be too late. This is the caſe of a Soul, perſuaded that it hath its life in its own hands, a power in itſelf when it pleaſeth to repent, believe and turn to God; theſe things being not pleaſing to fleſh and blood, the Soul is very prone to ſlight and neglect the means, with which God uſeth to concur, giving the Soul a power to do theſe things above what it hath in itſelf, but now admit a Soul poſſeſſed of the neceſſity of faith, repentance, and new obedience, in order to its eternal happineſs, and alſo to know that it cannot do theſe things without a powerful influence of Divine Grace, which God uſeth not to give out in the neglect, but in the uſe of thoſe means of Grace, which he hath appointed, eſpecially if it knows that the [Page] Spirit of God ſhall not alwaies ſtrive with man, it will neglect no time, no uſe of means, but in the morning ſow its Seed, and not ſuffer its hand in the Evening to be [...]lack, becauſe it knoweth not which ſhall proſper, this or that, with what means, or at what time God will concur, Iſaiah 57. 10. Thou ſaidſt that thou hadſt thy life in thy hands, therefore thou wert not grieved. The Jews had uſed all means to make piece, and leagues with other Nations, and had at length obtained it, and thence concluded they had their life in their hands; they were well enough, and ſafe enough, and therefore they were not at all grieved for their ſins againſt God, which was a means in order to their true ſecurity. It is even thus with the Soul, did it lie under the powerful conviction of this truth, That of itſelf it hath no power to repent, believe, or turn to God, it would then be troubled for its ſad and miſerable eſtate, and look out for Salvation in and by Chriſt, waiting upon him in ordinances, and by prayer crying to him to draw it unto himſelf, but ſo long as it is poſſeſt of an opinion of ſufficiency in itſelf, it neglecteth the timely uſe of ſuch means as muſt be uſed in order to eternal Salvation by, and from Chriſt, upon this ſcore I conceive it was that Chriſt told the Phariſees, Mat. 21. 32. That Publicans and Harlots ſhould enter into the Kingdom of Heaven before them. The Phariſees ſaid they had their life in their hands, they could ſave themſelves, they were Lords, and therefore they would not come to Chriſt; the Apoſtle telleth us that the Jews going about to eſtabliſh their own righteouſneſs, ſubmitted not themſelves to the righteouſneſs of God, Rom. 10. 3.

3. May it not be doubted whether God will ever draw that Soul that faneieth that it ſtands in no need of his drawing? It is ſaid of God, that he reſiſteth the proud, and giveth grace to the humble. What is Pride but an high, and undue opinion of our ſelves? Whether it be upon the account of ſome gifts of common Providence, ſuch as Riches, Honours, &c. or common gifts of the Spirit, ſuch as knowledge, the gift of prayer, or prophecying, or (which indeed is the worſt of all) upon the opinion of ſome conceited righteouſneſs in our ſelves, or ſome ſpiritual power, and abilities we have, or judge our ſelves to have; the latter is Spiritual Pride, nor is any thing more oppoſite to the truth, and Grace of the Goſpel; the whole deſign of the Goſpel, is to exalt Chriſt as the Lord our righteouſneſs, and our ſtrength, and our great duty is [Page] to accept him in that notion, nor indeed can he be truly received in any other notion; now can it be reaſonably imagined, that he whoſe arm uſeth to bring Salvation; when he looketh and ſeeth there is none to ſave, ſhould bring Salvation to a Soul, that apprehends it hath no need at all of him, he hath done enough for it, in giving it a reaſonable Soul, and the Preaching of the Goſpel. Theſe are now ſome of thoſe great Evils, that are conſequential to this error imbibed by the Soul; but you will ſay to me: what can a Man or Woman in his or her natural ſtate do in order to his being drawn by Divine Grace? To this I anſwer,

1. He may not oppoſe or ſet himſelf againſt the workings of this Divine Grace.

2. He may do ſome things that may be conducive.

1. In the firſt place do not reſiſt the Grace of God, nor ſet your ſelves in oppoſition to it; You will ſay then, can Grace be reſiſted, did not you tell us it is powerful, and ſhall be obeyed?

I anſwer. I did tell you that Grace is powerful, and cannot be finally reſiſted, but it may be a long time reſiſted and oppoſed. The holy Spirit, is the moſt potent agent, and muſt at laſt overcome, but it may be vexed and grieved. I know what ſome will ſay; what if I do reſiſt, if I do oppoſe it, if God hath determined me to liſe, and to Grace, as the means, it ſhall at laſt overcome? I anſwer that is true, but yet it is no vain counſel to give any to adviſe them to take heed of ſuch reſiſtings, and vexings of the Spirit of God, as it is capable of, and that upon a threefold account.

1. Becauſe he who thus reſiſteth the Holy Spirit, juſtifieth God in his condemnation, and not putting forth ſuch a power of Grace as ſhall be effectual of its Salvation; thoſe who plead ſo highly for a power in man to what is Spiritually good, lay a great ſtreſs upon their fancy, that if we do not allow this, we make the deſtruction of a Sinner to be from God, not from himſelf, but they do not conſider two things. 1. That whatſoever deſtruction we derive from Adam, is from our ſelves, for in Adam all died (ſaith the Apoſtle.) God is neither bound to reſtore unto us the Grace he once gave us, and we loſt, nor yet unjuſt in requiring of us the exerciſe of that power, which we once had of his gift, and have loſt through our own default (for the default of our firſt Parent in whom we all ſinned, and dyed was our own.) 2. That the reſiſtance of the holy Spirit in its more common Grace and operations [Page] is a ſufficient clearing of God in the condemnation of Sinners, though he doth not give out his effectual Grace; he hath ſaid, that to him that hath ſhall be given. The ſenſe of which (tho Mat. 13. and in the parallel Text it may be to him that hath any thing of ſpecial diſtinguiſhing grace, ſhall be more given of the ſame nature and kind yet) is plainly, Mat. 25. 29. (where it is uſed in the expoſition of the parable of the Talents) To him that improveth what he hath, and may very well be interpreted into a promiſe of further Grace to him that makes a good improvement of common Grace. The juſtice of Gods judgment upon thoſe of Hieruſalem was from this manifeſted to the world. That Chriſt would ofttimes have gathered them as an Hen gathereth her Chickens under her wings, but they would not. If a man muſt be ruined, yet ſurely he ſhould not ruine himſelf.

2. Secondly, Tho if thou beeſt one ordained to life, the Grace of God towards thee ſhall not be finally reſiſted; yet thy reſiſtances, and oppoſition may make the new birth, much harder, and more full of pain to thee. It is a moſt certain truth, that the foundation of God ſtandeth ſure, the Lord knoweth who are his, and not one of thoſe whom the Father hath by his Eternal gift given to Chriſt ſhall be loſt, they may for a time oppoſe and reſiſt the motions, and knockings of his Spirit, but it ſhall at laſt overcome them, but the Soul in its coming unto Chriſt, uſually meets with the Spirit of bondage, making it to fear before it receiveth the Spirit of adoption, teaching it to cry Abba Father. Now thy oppoſition, and reſiſtances to the Spirit of Grace may keep thee much longer under the Spirit of bondage; and for this, I appeal to the experiences of all thoſe who have been brought home to Chriſt, whether they have not found the oppoſitions and reſiſtances which they have made, to the knocks, and motions of the Holy Spirit, have not lain heavy upon them, before they have been able to diſcern a gracious acceptation; whether when their faith in Chriſt hath got above their other ſins, the follies, and vanities of their youth, they have not found it ſtick here. They could hope in Chriſt, and in the free and infinite Grace of God through him, were it not that they remember, how often they refuſed the tenders of Grace, and put off the holy Spirit, knocking at the door of their hearts. Now what knoweſt thou O Chriſtian but that thou art an elect veſſel, one ordained to eternal life, and ſalvation, if ſo, thou ſhalt certainly be brought home to Chriſt, [Page] and be ſaved, notwithſtanding thy preſent reſiſtance and oppoſition, but it may be as through fire, why ſhouldeſt thou make thy new birth more painful, and difficult?

3. Thirdly, When thy Soul is brought home to God (if ever thou ſeeſt that happy hour) it will while thou liveſt he a grief of heart unto thee, to think how long thou didſt oppoſe, and reſiſt the Grace of God, bringing Salvation in the tenders of it to thy Soul. The People of God, have their ſad, and dark hours, as well as their hours of light and comfort, they will tell you from their own experience, that when they reflect a ſad Eye upon their former ways, they find nothing lying more ſad and heavy upon their Souls, than their ſo long reſiſting, and oppoſing the Grace of God, before they ſubmitted to it, to all their ſins they have added this great iniquity, that when the Lord ſaid to them, yet Believe and you ſhall be ſaved, they to go on in their ſinful courſes, put off the Spirit of God from day to day, and ſent him ſad away from their Souls, and why ſhould Chriſtians make themſelves matter of trouble and ſorrow hereafter, how graciouſly ſoever God will deal with their Souls? O therefore let all that wiſh well to their own Souls, be ſo far from oppoſing, or hindering the drawings of Divine Grace, as to do what in them lies in order to the obtaining of them; you will ſay unto me, what is that, what can we do either, as to the hindering or obtaining them?

1. Firſt, As you may hinder theſe influences by omitting your attendance upon hearing the word: ſo you may by your conſcientious attendance upon it, do ſomething in order to the obtaining of it. I obſerve that the blind men in the Goſpel, obſerved, and placed themſelves in Chriſts walks, the way wherein he was to go. He that conſcientiouſly waiteth upon the preaching of the Word, placeth himſelf in the way wherein Chriſt uſeth to go. He that walks to the Ale-houſe, or to his worldly buſineſs, or abideth in his Houſe, when he ſhould walk to a Sermon, is out of Chriſts walk, and as this is in his own power to avoid, ſo by not avoiding, he hindereth divine drawings. The Preaching of the Word is the ordinance of God for the Salvation of the Elect, when Chriſt was lifted up, he by this drew all thoſe Gentiles that were converted to the faith of Chriſt; you know in the drawing of a thing by a Cord, there is neceſſary, a Cord to draw with, which muſt de faſtned to the thing we would draw, when it is faſtned, he that draweth muſt put to his ſtrength, it is not the [Page] Cord that draweth, but the power and ſtrength of the mans arm that uſeth the Cord. That which is drawn here is the Soul of man, a poor dead Soul, that hath in it no principle of Spiritual life, and of itſelf cannot come to Chriſt. He that draweth is God, the holy Spirit of God, and that by the power of an everlaſting arm; but now the Cord is the word of God (ſo God hath ordained) either ſome terrible word of threatning, or ſome comfortable word of promiſe, ſome word of God, is by the holy Spirit faſtned upon the Soul, by this the Soul is drawn, yet not by the force of the Word, but by the power of the Spirit making uſe of the Word; now he who neglects the reading, or hearing of the word, hinders his own drawing, he rejecteth and refuſeth the Cord, which though alone, it would not draw the Soul, yet is the mean, the Cord in the hand of the Spirit, by which ordinarily Souls are drawn that do come to Chriſt. On the other ſide thoſe Souls that are diligent, and careful to read and hear the Word of God, where it is interpreted, and applied with moſt tendency to the converſion of Souls, though he doth nothing ultimately, and efficiently, yet he doth much, in a way of means in order to his drawing unto Chriſt. This is the firſt way.

2. As a man may hinder the drawings of God, by quenching the motions of the holy Spirit, and giving a deaf ear to the knocks of it, or delaying its obedience to them, ſuffering vain company, or worldly cares to choke the motions of the Spirit, and wear out the impreſſions of the word: ſo he may further them by favouring them, retaining ſuch impreſſions, and whetting the word upon his heart. There is ſcarce any perſon who is a conſtant attender upon the Preaching of the word, but at ſome time ot other will find ſome diſcourſe more than ordinarily affecting him, and making ſome more than ordinary impreſſions upon him, now if when a man findeth this, he endeavoureth to ſtifle this conviction, or wear off this impreſſion, and to work his Soul out of the trouble of it, he hereby oppoſeth and reſiſteth the drawings of Divine Grace. [...] the other ſide, if he withdraws himſelf, fits alone, meditateth upon what he hath heard, ſearcheth the Scriptures to ſee if it be according to what is revealed there, and when worldly buſineſs would put it out of his thoughts, if he endeavours again to bring it to his remembrance, and ſetcheth it again into his thoughts, deſiring it may have its perfect work. This man now doth what in him lieth to promove divine drawings.

[Page] Thirdly, As a man or woman may hinder God's drawings, by walking contrary to his or her Light: So they may promove them, by walking up to their Light and Power. The Soul that is drawn to Chriſt is alive, and yet dead: Alive as a natural rational Soul, dead as to God and Goodneſs. And this anſwereth an obvious and ordinary Objection, viz. What can a dead Soul do? The Anſwer is eaſie, it can do nothing ſo far as it is dead; but though the natural man be ſpiritually dead, yet conſidered as a man, a rational creature, he is alive; and though he can do nothing that is ſpiritually good, becauſe he is dead in ſin; yet he may do ſomething that is morally, and rationally good, becauſe he is rationally alive, and under the power and conduct of reaſon in a great meaſure. He hath ſome Natural Light; he hath a further revealed Light by and in the Goſpel; and though he hath not a power to live up to all the Light which the Goſpel ſhews him; yet he hath a power to ſin againſt that Light, to which he might walk up, and of which [...]he might make a better improvement. It is very poſſible, and too too ordinary for men when God draws one way, to ſuffer their paſſions, their vile affections and luſts, to draw another; and in doing it, to triumph over their reaſon. This is highly provocative of God. There is a great queſtion about the power and freedom of man's will by nature. Sober Divines ſay, the unregenerate man hath no power, no freedom to what is truly, and ſpiritually good. If any power, or freedom may be allowed to the unrenewed will▪ certainly it is moſt proper to aſſert it at ſuch a time, when the Holy Spirit moveth moſt ſtrongly, by its impulſes and convictions. The unregenerate man at ſuch a time more than another hath in his power to reſiſt his luſts and motions to ſin, and give up himſelf to God; if he will now reſiſt this Light, and not to his power uſe this help, he thereby hindereth God's drawings. Suppoſe a man in a Pir, and weak, and not able to get out; ſome ſtrength he hath while he lies ſtill, to hold back, but none to raiſe himſelf upward, to get out: When a Cord is faſtened about him, if inſtead of yielding himſelf, he holds back what he can; this man now hinders the charitable drawing that others more ſtrong would lend him.

Fourthly and laſtly, Pray to God that he would draw you out of the horrible Pit, and miry Clay. It is the Holy Spirit that draweth; and Chriſt tells us, that he giveth the Holy Spirit to thoſe that ask him. But I ſhall turn my diſcourſe to the Children of God, and ſhew them what is their duty, upon the conſideration of this truth; That no [Page] Soul, unleſs drawn by God, either comes to, or runneth after Chriſt I ſhall open it in ſeveral particulars.

Firſt, This Doctrine calleth to all who apprehend themſelves to be come to Chriſt, to examine their Calling, whether it be ſuch as amounts to a Divine Drawing; whether there be any thing wrought in your Souls, which fleſh and blood could not reveal to you; any thing more than could be the effect of the will of the fleſh, or the will of man. I have before enlarged upon this Theme, ſhewing you, how you may know whether your Faith be a Faith of the operation of God. The work of God upon your Souls with power. Whether what you take to be Holineſs, be the Sanctification of the Spirit. You have heard that there is an Aſſent to the Goſpel, which may be given upon meer humane teſtimony, or upon probable Arguments of Reaſon; neither of which is true Faith; that there may be a Moral Righteouſneſs, and a formal courſe of performing Religious Duties; neither of which amount to the Sanctification of the Spirit, or a running after Chriſt upon his drawings. I ſhall here only add, that there are two or three things which may draw men to ſome Reformation of life, though Chriſt draweth not.

1. The intereſts of mens bodily lives, and healths, and eſtates. Temperance, Sobriety, Chaſtity, are Virtues, in the practice of which men are concerned, as to theſe; and though indeed luſts have ſo far fermented in ſome debaucht perſons, that theſe intereſts will not draw them to ſuch a Reformation, yet in many who have not been tainted by a vitious Education, and in whom cuſtom hath not begot a ſecond nature, theſe concerns will draw much, as to which aactions Grace comes not in, (I mean ſpecial Grace [...]) further than to direct men to do them from a Principle of Faith, Love, and Obedience to the Will of God, and with an aim at glorifying God.

2. The Examples of others, eſpecially ſuch as are our Superiours, whom we honour or reverence, or our near friends and companions whom we love, may have a great force upon us, that we may pleaſe them, or be like unto them, to do many things. It is of great concern with whom we converſe. Many perſons in Religion, write only by Copies, and do acts becauſe they ſee others do them whom they love, admire, or have in reverence. Theſe Examples alone will not only bring men to a conformity to them, in a civil converſation, but alſo to forms of Religion and Worſhip.

3. The inter ſt [...]of mens credit and applauſe in the World will go a great way. Saul begs of Samuel to honour him before the People. [Page] The Phariſees ſought the praiſe of men, rather than that of God; and indeed this is the general cauſe of Hypocriſie. This happens more generally when Religion is in faſhion and credit with the world. I might inſtance in ſeveral other things, but theſe are ſufficient. Try therefore and examine your Souls, and reſt not till you find what may evidence to you, that you are indeed drawn by Chriſt.

Secondly, This Doctrine calls to all the People of God for Humility; indeed it evidenceth Humility a neceſſary ingredient into Saintſhip. A proud Child of God is a contradiction. Grace leaves the Soul nothing to boaſt in, nothing to be proud of Is he come to Chriſt? He had never come, if the Father had not drawn him: Doth he run after him faſter than another? he had never run, if he had not been drawn. There were ſome in the Church of Corinth, who were puffed up, who deſpiſed Paul, and thought of themſelves above what they ought to think; they were full, they were rich, they had need of nothing. Obſerve the Argument by which the Apoſtle humbleththem, 1 Cor. 4. 7. Who hath made thee to differ from another? Or, What haſt thou which thou haſt not received? And if thou haſt received it, why doſt thou glory as if thou hadſt not received it? Art thou come to Chriſt? and is not thy neighbour? What follows from hence, but (as the Apoſtle to the Romans ſaith) that to thee God hath been more good, to him more ſevere. Haſt thou come of thy ſelf, or in thy own ſtrength? Chriſt hoth told us; That no man cometh to the Son, but he whom the Father draweth. Every one as he is learned and taught of the Father, cometh unto the Son. He who is not drawn, is the object of thy pity, and deſerveth thy prayers, thy good counſel and exhortations, all the help thou canſt give him; but thou haſt no reaſon to triumph, or boaſt, or glory over him; had not the Lord drawn thee, thou hadſt been in the ſame circumſtances that he, as as much a ſtranger to Chriſt as he is. It is grace, ſpecial grace which alone maketh the difference betwixt thee and him. Doſt thou find thy ſelf more ſtrong and able than another to reſiſt a motion to ſin, whether from the luſts of thy own heart, or from the ſuggeſtions of of the Devil, or from the World? Thou ſtandeſt when another is overcome and falleth. Doſt thou find more ability to ſpiritual duties, more freedom and livelineſs in the performance of them? ſtill all this is from grace: Without Chriſt thou couldeſt do nothing; thou haſt no reaſon to glory, becauſe what thou haſt is received; what thou doſt is by grace, which thou haſt received. I live (ſaith Paul, Gul. 2. 20.) yet not I, but Chriſt liveth in me, and the life which I [Page] now live in the fleſh, I live by the Faith of the Son of God. So as the Child of God hath nothing to glory in, nothing to boaſt and triumph over his weaker Brother; for, if he differs, it is grace alone makes him to differ.

Thirdly, This notion calleth upon the People of God to bleſs the Lord, if at any time they find their hearts more inabled to run after God, Pſal. 18. 29. By thee (ſaith David) I have run, or I have broken through a Troop; and by my God have I leaped over a wall. David owns there to God his Victory over his fleſhly enemies; but a Chriſtian's Warfare is more ſpiritual, againſt Principalities and Powers, againſt ſpiritual Enemies, mighty Temptations, ſtrong Motions to ſin; doth he at any time get a Victory againſt them? certainly he is obliged to give God the glory, for it is by him that he breaketh through the Troops of the Prince of darkneſs. Hath he difficult duties to perform, and hath he found a ſtrength to perform them, ſtill the glory is due unto God; for by him he leapeth over the wall. It is an expreſſion of David's, Pſal. 87. 7. All my ſprings are in thee. Our ſpiritual life is maintained from many ſprings. A ſpring of pardoning grace, becauſe of our renewing guilt. A ſpring of renewing and ſanctifying grace, becauſe of the frequent luſtings of the fleſh againſt the Spirit, and our being brought ſo often into a captivity to the Law of our members. Springs of ſtrengthening, quickening, comforting grace, becauſe of accidents which weaken our ſtrength, make us dull and heavy in the ſervice of God, and often to walk in the dark, and ſee no light. Now all our freſh ſprings are in Chriſt; whither then but to God ſhould we go with our homage, for any influence of grace received? God laid it to the charge of the Iſraelites, Hoſ. 2. 8. that they did not know that he gave them their Corn, and Wine, and Oil, and Silver, and Gold. Great evils followed this ignorance. 1. God had not that glory which was due unto him for it. 2 They made an ill uſe of them, they multiplied them for Baal. 3. They by this means provoked God to deprive them of thoſe mercies. Thoſe who do not know, that is, do not believe that their freſh ſprings of grace are from God, cannot give God the glory of them, nor will think themſelves ſo concerned, to uſe them for the honour and glory of God; the not doing of which will provoke God [...] to deprive them of them. I cannot underſtand, how thoſe who derive all their good motions from their own wills, ſhould underſtand themſelves obliged further than to ſacrifice to their own Net and Yarn, and to applaud themſelves inſtead of giving glory to [Page] God. What have they to praiſe God for, ſaving only for making them reaſonable creatures, and ſo leaving them to the power and freedom of their own natural faculties?

Fourthly and laſtly, This notion calleth upon all the Children of God to eye and to uſe Chriſt, as the fountain both of their ſpiritual life and ſtrength. Chriſt is the All in all to, and in all his Saints. He is the Lord their Righteouſneſs, that is, their All as to Juſtification: The Lord their ſtrength, that is, as to Sanctification, and in Heaven he will alſo be to them All in All. They ſhall be ever with the Lord: that's their All in Heaven. But here is our infirmity, that we do not eye Chriſt in this notion. Hence our doubts, and fears, becauſe of our guilt of ſin, and imperfection in duty; hence our deſpondencies as to the Promiſes, if our Souls be but a little ſpiritually ſick, we propheſie to our ſelves no leſs than ſpiritual death. We ſhall one day die by the hand of our tempter, or by the power of our luſts. Here we do not act like our Father Abraham; he did not conſider the deadneſs of his own body, nor the deadneſs of Sarah's womb; he ſtaggered not at the Promiſe through unbelief. We conſider only the frame and temper of our own hearts, and what they are able to produce; we conſider not what God is able to perform, nor yet his Promiſe, which enſureth his willingneſs, that he might be faithful. Fear not (ſaid God to his People) for I am with thee; be not diſmaid, for I am thy God, I will ſtrengthen thee, and uphold thee with the hand of my Righteouſneſs, Iſa. 41. 10. & v. 14. Fear not thou worm Jacob, and you men of Iſrael, for I am thy Redeemer.

2. Uſe him as the fountain both of your life and ſtrength. It is with the ſpiritual life of the Soul, as with the natural life of the Body; both of them are from God's breathings: The firſt is from the breathings of his more common providence; the ſecond from the breathings of his more ſpecial grace, and ſpiritual influence: And in the like manner, as the former is alſo preſerved, and maintained by God upholding our faculties, and the virtues in our meat to nouriſh, in our phyſick to heal us, and keeping off thoſe accidents, which would ruine and deſtroy us; uſe him therefore as the principle and fountain of your life:

1. By frequent addreſſes and applications to him: Becauſe our natural life is from God: We are not excuſed from endeavouring to our utmoſt the preſervation of it, whether by the uſe of food or phyſick, o [...] cautious avoiding what will be noxious and pernicious to it, becauſe the influence of God's bleſſing is not to be expected in the [Page] omiſſion and neglect of due means, but from the due uſe of them, God concurreth with our endeavours, and uſe of means, though he putteth forth an influence in order to the effect, beyond the bare vertue of the means: ſo as to our ſpiritual life, the neceſſity of Chriſts influence in order to the preſerving, and upholding it, doth not infer a needleſneſs of our uſe of ſuch means as he hath inſtituted, in order to that end, it only teacheth us not to truſt in the means alone, but to look beyond them unto Chriſt. Every gracious Soul hath in itſelf a principle of ſpiritual life, as every living Body hath in it a principle of natural life, but as the Soul in the Body of a man may be obſtructed in its operations, ſo the Soul may be clog'd in its ſpiritual operations, hindered by luſts, and corruptions, hindered by ſtrong temptations and motions to ſin; theſe may make the Soul ſtumble and fall, they may make it dull, heavy and inactive, weak, and ſad, and dejected; here is need of Chriſts further drawings, in order to it we muſt cry unto him, we muſt lie in the way in which he uſeth to meet Souls with ſuch diſpenſations.

2. Keep up in your Souls a dependency upon Chriſt, without diſtruſt and unbelief; when you cannot live upon the ſenſe of ſtrengthening, quickning, conſolatory influences, yet live upon faith, as to them; God is never ſo much honoured as when he is truſted, when his Servants live a dependent life upon him, for whatſoever he hath promiſed. It ſpeaketh a great faith to live upon a promiſe, when we cannot live by ſight; a Chriſtian ſhould live by faith upon Chriſt as to his ſpiritual influences, with reference to the Enemies of his Soul, as David lived by Faith upon God, and his promiſes, and providence with reference to his worldly Enemies, Pſal. 118. 10, 11, 12. All Nations (ſaith he) compaſſed me about, but in the name of the Lord I will deſtroy them: They compaſſed me about, yea they compaſſed me about, but in the name of the Lord I will deſtroy them. They compaſſed me about like Bees, they are quenched as the fire of Thorns, for in the name of the Lord I will deſtroy them. If our ſtrength depends upon Chriſts drawings, we have no reaſon to diſtruſt becauſe of our own weakneſs, and have nothing to do but to do what in us lieth, depending upon Chriſt for his further ſupplies and influence.

Sermon XXII.

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Canticles 1. 4.

Draw me, and We will run after thee.

I Have done with the Spouſe's Petition, Draw me. I now come to the Argument, or her Promiſe, And we will run after thee. She begg'd her Beloved's drawing; ſhe promiſeth her own running. From the Petition I obſerved; That the Soul muſt be firſt drawn, before it will come to, or run after Chriſt. This I have diſcourſed largely. I come now to the ſecond Propoſition I raiſed from theſe words:

Prop. That the gracious Soul being firſt drawn, will run after Chriſt.

Till it be drawn, it will not, it cannot run; when once drawn, it will run. This Propoſition I ſhall open, prove, and apply. In the Explication I have only the term running to open. I opened the term draw largely in my Diſcourſe upon the former Propoſition, where I told you it ſignified, a powerful gracious influence of the Holy Spirit upon the Soul, perſuading, alluring, and commanding the Soul's Obedience. It is an act both ſweet, and powerful. Sweet, for God draws with the Cords of Love, as he ſpeaks, Jer. 31. 3. yet powerful, for the Soul is made willing; the will is not forced, but melted, renewed, and changed, and contrariwiſe inclined to what was before its inclination. So as my meaning is, that when God hath once, by the ſweet and powerful influence of his Spirit upon the Soul of a man, allured, perſuaded▪ and commanded the Soul to its duty, then it will run after him. The only queſtion to be ſpoken to is, what is meant by Running. When I opened the Text, I told you of ſeveral things imported by this term, I ſhall now more largely diſcourſe them

1. Running implieth willingneſs to the motion. It implieth motion, and ſo is oppoſed to lying, or ſi [...]ting ſtill. It is a ſaying of [Page] Auguſtine, Certum eſt nos velle, quum volumus, agere quum agimur. It is (ſaith he) certain, that we will, when we are made willing, that we act, when we are acted, ſed ille facit ut velimus, it is God that maketh us to be willing. He giveth to will and to do. Men may run, that are not originally willing, it is a miſchief that they fear, which makes them run, but yet even then they move willingly, though it be a danger imminent upon them, which maketh them ſo willing. But this motion is a much ſweeter motion, they are made willing firſt, and then they move out of choice, willingly: until the Soul be renewed, and changed, it moveth not at all toward God, it may move to natural actions, from that principle of natural life, of which it is poſſeſſed. It may move to moral actions, from that principle of life which every reaſonable Soul is poſſeſſed of. But it moveth not to any truly ſpiritual actions, becauſe it wanteth a principle of Spiritual life. But this being infuſed in regeneration, to will being given unto it, it moveth in the ways of God, and that from a principle within itſelf. You (ſaith the Apoſtle, Eph. 2. 1.) hath he quickned, who were dead in treſpaſſes and ſins. It moveth not, as a meer Machine, or Inſtrument, from the power and force of a forreign agent, but as a living creature, from itſelf, and a principle within itſelf. Yet not without a divine influence, look as it is in natural motions, though they flow from a a principle of life in a man, yet they are not without an influence of more ordinary common providence, upholding our natural faculties; hence the Apoſtle ſaith of God, in him we live, move and have our being: So it is as to our Spiritual motions, the Soul moveth from the principles of Spiritual life infuſed into it, from the principles of the new creature, but yet not without the influence of the Spirit of Grace upon it, upholding thoſe habits of Grace, which are infuſed into the Soul, and exciting it to, and aſſiſting of it in Spiritual actions. Without me (ſaith Chriſt) you can do nothing. he doth not ſay, without me you cannot do much, or you cannot do great things, but you can do nothing. But yet to will is preſent with the Soul, yea and to do, though it hath no ſtrength to do what it would. And as the Soul hath need of a daily influence of Grace, in its ordinary courſe of Spiritual action, ſo it hath need of more ſpecial and powerful influences, when it meets with a work more difficult, for (ſaith the Apoſtle) 2 Cor. 3. 5. We are not ſufficient to think one good thought [Page] as of our ſelves, for now our ſufficiency is from God. This is now Gratia co-operans, co-operating Grace, in the exerciſes of which we are not mcerly paſſive, as in the reception of the firſt Grace; as it was with the Iſraelites in their journey towards Canaan, Numb. 9. 17. 18. &c. They kept pace with the Cloud, and with the Pillar of fire, when the Cloud moved, they moved, when the Cloud ſtood ſtill, they ſtood ſtill. At the Commandment of the Lord they journied, and at the Commandment of the Lord they pitched, as long as the Cloud abode upon the Tabernacle, they reſted in their Tents. And when the Cloud tarried long, upon the Tabernacle many days, then they—journied not. So it is with ſuch as are Iſraelites indeed, in their ſpiritual motions toward the new Hieruſalem, the City of God. If the Grace of God aſſiſts not, they move not, and according to the degree of its influence, they move more, or leſs. But yet they move, and willingly move, though not without the co-operating and aſſiſting Grace of God.

2. Secondly, Running implyeth ſtrength in the motion, thus it is oppoſed to creeping, or walking ſaintly. The weak man may creep, and go ſlowly, but he cannot run. When the Lord draweth, the Soul will not only move towards God, and that freely and willingly, but it will move ſtrongly; it will find ſtrength againſt ſin, and ſtrength unto duties, Job. 17. 9. The righteous man will hold on in his way, and he that is of clean hanas ſhall grow ſtronger, and ſtronger. God commandeth that we ſhould love h m with all our ſtrength, Luk. 10. 27. When the Lord draweth the Soul, then it runneth with all its ſtrength, loveth God with a love that is ſtronger than the Grave; then it believeth with a ſtrong ſaith, and obeyeth with a perfect heart. While God was preſent with Sampſon, though they tied his Hair to a Beam, and ſhut up the Gates of the City, he could carry away Beam and Gates, though he had no more then the jaw-bone of an Aſs, he could with it ſlay a thouſand men, when God was departed from him, he could not get out of his Enemies hands, though he had no ſuch oppoſition; when a Soul finds the power and preſence of Divine Grace, though it hath ſtrong corruptions, and meet with ſtrong Temptations, yet they are all nothing to it, it eaſily over all becomes more than Conqueror. Peter at one time, at the command of Chriſt, walks to him upon the Sea, at another time wanting the ſame ſpecial aſſiſtance, is overcome by a ſilly Maid in the High Prieſts Hall; the oppoſite Temptation was [Page] much the ſame in both caſes, viz. from the ſear of his life, which was in as apparent danger from the Sea, as from the Enemies in the Hall of the High Prieſt.

3. Running argues ſpeed, ſo it is oppoſed to walking a footpace, or ſtep by ſtep. When the Soul is by God drawn unto him, and wants not his co-operating Grace drawing him after him, it will not only move towards God, and that with ſtrength, and courage, but it will move with nimbleneſs and readineſs. As it is with the body ſometimes, though it hath its uſual ſtrength, and be able to work as uſually, yet it is ſeized with a torpor, and lazineſs, there is a dulneſs, and inactivity upon it: So it is with the Soul, its Spiritual diſtemper many times, is not ſo much a weakneſs, as a ſpiritual deadneſs, dulneſs, and inactivity, ſo as it wants a promptneſs, and readineſs to its duty: It cannot ſay with David, My heart is ready O God, my heart is ready, I will pray and ſing Praiſe. Running argues the abſence of this ill temper. If the Lord draweth the Soul, it will not only ſerve him, but it will ſerve him with a ready mind, and free Spirit; praiſe and duty will wait for God in the Soul; it will not only walk, but run the ways of Gods Commandments. David hath an expreſſion to this purpoſe, Pſal. 119. 60. I made haſt, and delayed not to keep thy Commandments. Every Soul that loves God keepeth the Commandments of God, it is the teſt of our love to God. He that hath my commandments, and keepeth them (ſaith Chriſt, John 14 21.) he it is that loveth me. But there is a great deal of difference in mens keeping, and fulfilling the commandments of God. The meaneſt, weakeſt Chriſtian doth in his meaſure keep the Lords commandments, all the commandments of God, Pſal. 119. 6. Then (ſaith David) ſhall I not be aſhamed, when I have a reſpect to all thy Commandments. He that hath the leaſt of ſaving Grace, ſets the law of the Lord in his Eye, and makes the word of God a light to his feet, and a Lanthorn to his paths, and hath a reverence and regard to all the commandments of God, and To will is preſent with him, he would walk perfectly with God, but in many things he doth offend, through weakneſs, and in many things through a dulneſs, and heavineſs which ſometimes doth affect, and afflict his Soul, he doth not only want a ſtrength to perform, but he wants a life, and quickneſs of Spirit in what he doth, but now if the Lord draweth, the Soul makes haſt and delayeth not [Page] to keep the Commandments of God. Jacob himſelf had forgot the vow which he had made unto God, when he fled from the face of his Brother Eſau; God draweth him, ſaith unto him, Gen. 35. 1. Ariſe go up to Bethel, make there an Altar to God, &c. then Jacob made haſt, and delayed not, v. 2. When there is a ſuſpenſion of this drawing Grace in its co-operating, and concurring influences, the Soul moves heavily, like Pharaohs Chariots; when the Wheels are taken off, it hath a view of its duty, and lieth under convictions as to it, and it may be finds ſtrength enough to the performance of it, but wants a readineſs of mind, and is ready when it hath a monition to duty from ſuch as wiſh well to it, to ſay as he ſaid to Paul, Go thy way, when I am at leiſure I will ſend for thee. Or tomorrow, or at ſuch or ſuch a time I will do it; as the young man in the Goſpel whom Chriſt bid follow him, ſaid, ſuffer me firſt to go and bury my dead; So ſometimes the Soul is ready to ſay, ſuffer me firſt to go, and do ſuch or ſuch a thing. So the Soul is ready to delay and put off good motions, but when the Lord draweth, then it maketh haſt and delayeth not to keep his Commandments. It longeth for times of duty. It is glad when they ſay unto it, Come, let us go up to the Houſe of the Lord, it ſayeth, when ſhall I come and appear before God? There is a time when the Soul ſaith, when will the Sabbath come, the hour of Prayer come, that I may appear before God, and pour out my Soul before him? This is now when God draweth hard, when the Spirit of God cometh upon the Soul, in a more than ordinary influence: and there is a time when the Soul ſaith, when will the Sabbath he gone, the hour of duty be run out? This is when the Lord doth not draw in ſuch a manner. The believing Soul like the flowers, opens or ſhuts, as the Sun of righteouſneſs ſhineth more or leſs upon it. Let me again allude to that Text, Pſal. 65. 1. Praiſe watteth for God in Zion. Praiſe is a rent due from our Souls to God, we farm much mercy from the great Landlord of all good, Praiſe is all the rent we pay. Now look as it is in the world, a bad tenant never hath his rent ready ſo it is with a bad Man, he lives upon mercy, and it may be hath liberal portions of mercy, but God never hears of him to pay his acknowledgments. A good Tenant, if the times be good, hath alwaies his rent ready for his Landlord, ſo as his rent waiteth for his Landlord: but if the times be bad, even the beſt Tenants, though they have an heart to pay their rent, yet may not have it to [Page] pay, their Landlords may wait for their rents; ſo it is with the beſt Souls. If the Sun of righteouſneſs ſhines out clearly upon them, and the Spirit of Grace draweth powerfully, Praiſe waiteth for God in their Souls. If not, God may wait for his Praiſes. Hence David ſo often prayeth. Quicken me according to thy word, Pſal. 119. 25. Quicken me in thy way, v. 37. Quicken me in thy righteouſneſs, v. 40.

I have now opened the term Run. The Propoſition opened lies thus before you, That the Soul of a Chriſtian, once drawn not only by the motives and arguments of the Goſpel improved by the gifts of Gods Miniſter, but by the ſecret, and powerful influence of the Spirit of God upon it, doth no longer lie ſtill (as the Soul dead in ſin) nor move from a forreign power put forth upon it, but from an inward principle within itſelf, and that not weakly and impotently, but with might and ſtrength, and that not dully, and heavily, but with life, freedom, ſpeed, and chearfulneſs, after God in the way of its duty, keeping the Commandments of God with its whole heart; being firſt made willing it willeth, being firſt ſet on work, it worketh, yet not of itſelf meerly nor principally. I live (ſaith the Apoſtle) yet not I, but Chriſt liveth in me, and the life which I now live, I live by the faith of the Son of God. I can do all things (ſaith the ſame Apoſtle to the Philippians) through Chriſt that ſtrengtheneth me, and without me you can do nothing, ſaith Chriſt to his Diſciples, Joh. 14. 3.

The truth of this further appears from Gods Peoples promiſes of running upon Gods drawing, in that excellent 119 Pſal. you ſhall find many paſſages of this tendency. v. 32. I will run the ways of thy Commandments, when thou ſhalt inlarge myheart. 33 Teach me O Lord the way of thy▪ Statutes, and I ſhall keep it unto the end. v. 34. Give me underſtanding, and I ſhall keep thy Law, yea I ſhall obſerve it with my whole heart, v. 35. Make me to go in the paths of thy Commandments. v. 36. Incline my heart to thy teſtimonies. The inlarging of the heart, his prayer for giving him underſtanding, making him to go in the paths of Gods Commandments, &c. are but all ſeveral phraſes, expreſſive of the drawing influences of Divine Grace, which are followed with the promiſes of running, keeping Gods Commandments, yea, keeping them with his whole heart, keeping them to the end. So v. 7. I will praiſe thee with uprightneſs of heart, when I ſhall have learned thy righteous Judgments. So v. 41. Let thy mercies come unto me, even thy ſalvation, v. 44. So ſhall I keep thy law continually.

[Page] What needs any further proof of this than what every good Chriſtian hath from its own experience? Who is there that walks with God, that alwaies finds the ſame ſpiritual temper? that doth not find, that he cannot at ſometimes do as he can, and doth do at other times? Every good Chriſtian finds the ſame willing at all times. To will is alwaies preſent with him; but who finds the ſame degree of ſtrength, the ſame readineſs, and chearfulneſs of Spirit in Gods ſervice at all times? Now from whence is this, if not from the inequal drawings of Divine Grace? if the Soul be drawn ſtrongly, then is it ſtrong, if weakly, it moveth accordingly. Being drawn, then it runs. Being at firſt drawn to Chriſt, it moves, being further drawn, it runs.

The reaſon of this lieth. 1. Partly in the Souls renewed nature. 2. Partly in the nature of ſpecial Divine Grace.

1. All motion is from a principle of life. Natural motion from a Natural life, Spiritual motion from the Spiritual life, and the truly Spiritual motion is as much an indication of a Spiritual life that principleth it, as the Natural motion is an indication of that Natural life from which it floweth, and the Spiritual motion is as much the neceſſary effect of a principle of Spiritual life, as the Natural motion is the neceſſary effect of a Natural life. So as the Soul being once quickned by the quickning Spirit, cannot but move in its Spiritual motions. But look as it is in the natural motions, ſome motion muſt attend all natural life, yet it is more or leſs, more or leſs ſtrong, or weak, and there is a more or leſs chearfulneſs, and readineſs, attends the motion of the natural body, as the faculties of the Soul that animates it, are more or leſs upheld by the influence of Divine Providence, and the incumbrances of that life are more kept off by the power of Divine Providence: So it is as to our Spiritual life, there is in that Soul that is once drawn to Chriſt, and ſo alive to God, a ſeed of God abiding, which is a conſtant principle of life, and is alwaies working, and moving to, and in its proper operations, but yet theſe motions are more or leſs ſtrong, free, and chearful, according to the influence of the holy Spirit of God, and the workings of it in the Soul, which being a free agent, ſometimes puts itſelf forth more, ſometimes leſs, & according to that are the Souls motions either more quick and chearful, or more dull and heavy, but being once drawn to Chriſt, it moves, and moves willingly from a principle within itſelf, being made willing it willeth, [Page] and chuſeth the things that pleaſe God, though it muſt be further drawn before it runneth. It requires no more than a renewed ſanctified heart to move for and towards God, but it requireth an inlarged heart, to run after God.

2. Secondly, It will yet further appear from the Nature of Divine Grace, in its ſpecial ſaving operations. There are thoſe who will acknowledge no Grace but exciting Grace in the propoſal of the Goſpel, and preſſing the Grace of it by thoſe gifts which God hath for that end given to his Miniſters, whatſoever elſe is done in the Soul, they will have to flow from the power of mans will, leſt free to good or evil; but we ſay this is not enough, there muſt alſo be a working Grace, applied to the Soul in converſion, and a co-working Grace, which is neceſſary to the Soul after converſion. Now all ſpecial Grace, whether it be operans, or cooperans, that which we call working, or that which we call coworking, is effective; thoſe who will own nothing but an exciting Grace, allow it no proper effect upon the Soul, for if it be productive of an effect, it is more than exciting. Now here indeed lies the difference betwixt common and ſpecial Grace, betwixt the Grace that bringeth ſalvation, and that which only propoſeth and offereth Salvation. The firſt is alway effective of its end, the latter is never effective, but is determined in the exhibition and offer of good, which man is left to his own freedom, and choice whether he will accept yea or no, which being admitted, it is not poſſible but that the Soul once drawn by it, muſt run, or rather will run, for now it moves from the inward principle of a renewed nature, and if working ſpecial Grace be eſfective, and faileth not in its operations upon the unrenewed Soul, it is much more effective of its end in the Soul that is changed, and renewed where it is but aſſiſtant to the renewed nature, ſo as the Soul being drawn, will run, Firſt, From that principle of ſpiritual life which is in the renewed nature alwaies a principle of ſome motion, though ſometimes more, and ſometimes leſs; and Secondly, From the powerful aſſiſtance of that ſpecial Grace which God puts forth upon the Soul in its renewed ſtate, helping it over thoſe mountains of difficulties which ſometimes it meets with, and removing thoſe ſtumbling blocks, which corruption, and the malignity of the world, or its grand adverſary, oft-times layeth in its way. I have thus far opened the propoſition, I ſhall now apply it. Firſt,

[Page] Uſe 1. 1. By way of Caution. Blindneſs is a great Mother of boldneſs and confidence, and Love is the Mother of jealouſy and ſuſpicion, hence it is, that the natural man knowing nothing of ſpiritual things, nor underſtanding the ſtate of the Soul by nature, nor the workings of God in the Soul, turning it from ſin unto God, ſeldom or never examineth, or queſtioneth his ſtate. The knowing Chriſtian fulleſt of Love, for God, finds difficulty to ſatisfy himſelf as to his Spiritual ſtate. The firſt concludeth himſelf ſufſiciently drawn, becauſe he ſits under the preaching of the Goſpel, and finds ſometimes ſome good motions, and impreſſions, whether he obeyeth them or no, whether he be turned into the likeneſs of the Goſpel, yea or no. The other, though he doth find his heart renewed, and changed, tho he doth find, that to will is preſent with him, yet becauſe he wanteth ſtrength to perform, becauſe he doth not find at all times, that promptneſs, and readineſs of mind, that freedom, activity and chearfulneſs of Spirit, which he thinks he hath ſometimes found, and which he ſeeth others triumph, and rejoice in, queſtioneth whether he was drawn, yea or no. Now ſuch a Soul ought to diſtinguiſh,

1. Betwixt a being drawn to Chriſt, and a being drawn after Chriſt. It is true, there is no Soul that is drawn to Chriſt, but ſhall be drawn after him, but yet theſe are two things, both the acts of ſpecial, powerful Grace, but yet in a different kind, and degree.

2. Secondly. Betwixt a real drawing after him, and a gradual drawing. I told you before that all Divine drawing ſignifieth a ſweet, and powerful influence of the Spirit upon the Soul, by which it is allured, changed, and melted into that duty which the Soul oweth to God in obedience to the Goſpel; now as it is in our drawing of a thing, or perſon to us, we may put forth more or leſs power as we pleaſe: So in the divine drawings, though divine drawing be a mercy of that nature, that it ſhall and will follow the Soul all the days of its life, God will never depart from the Soul to which he is thus united, to do it good, and he will put his fear into its heart, that it ſhall never depart from him; yet he puts forth more or leſs of his power, according to the good pleaſure of his own will, and the conduct of his own infinite wiſdom, and according alſo to our behaviour toward him; let me for the relief of ſuch a Soul lay down three concluſions.

1. Firſt, I ſay there is no Soul by the Father drawn to Chriſt, but [Page] that Soul is alſo, and ſhall be by the Spirit drawn after him. Upon the Souls being drawn to Chriſt, there followeth an Ʋnion between Chriſt and the Spirit of Chriſt, and the Soul that is ſo drawn. Chriſt after that time is in the Soul, and the Soul is in Chriſt, hence his Spirit is put into their hearts, and dwelleth in them, a multitude of phraſes of that nature are to be found in holy writ. It is called an ingraſting into Chriſt. Now it is not poſſible, that the Soul ſhould be ingraſted into ſuch a ſtock, but it muſt partake of the fatneſs of the ſtock, and grow up in him, the ſeed of God abiding in the Soul, it cannot but grow and ſpring up in it. Some Communion with Chriſt alwaies follows this union. So that unleſs the union with Chriſt could be wholly broken and diſſolved, its communion with Chriſt, cannot be wholly interrupted; interrupted it may be, but I ſay not wholly interrupted. Secondly,

2. The leaſt influence of ſpecial Grace keeps the Soul moving for, and towards God, and in a willingneſs to ſorve and obey him, and preſerveth it from a total falling away. Papiſts ſay that we may fall away both totally, and finally, Lutherans ſay we may fall away totally, but not finally, but we ſay, the juſtified Soul can neither fall away totally, nor yet finally, if he could fall away totally, the union betwixt Chriſt and the Soul, muſt be diſſolved, or the union remaining, the communion conſequent to that union might be wholly interrupted, neither of which can be.

3. But Thirdly, The holy Spirit dwelling in the Souls of Believers, and working in them putteth forth its power, ſometimes more, ſometimes leſs, as a free agent, and according to the good pleaſure of his own will, as is the drawing, ſo is the running. Hence the Soul moveth, ſometimes with more, ſometimes with leſſer ſtrength, ſometimes with more promptneſs, and readineſs, ſometimes with leſs, as the holy Spirit is pleaſed more or leſs to exert and put forth his power, in, and upon the Soul. Now from this diſcourſe it appeareth, that a Soul that findeth that God hath renewed, and changed it ſo far, that to will is preſent with it, and it hath an heart to do, though it wanteth ſuch a ſtrength, ſuch a freedom to, and chearfulneſs in duty, as others rejoice in, and itſelf hath ſometimes found, yet hath no reaſon to conclude, that it was never truly drawn to Chriſt, becauſe as it apprehendeth it is not drawn after him, all the evidence of which that it hath, is becauſe it doth not run as at other times; all this [Page] may be, yet the Soul may be truly drawn to him, and alſo drawn after him, though not ſo powerfully as it may be it hath felt itſelf, at other times, or ſeen others drawn.

Uſe 2. In the ſecond place, This notion may inform us. That a running after Chriſt is the duty of a Chriſtian. The life of a Child of God is in Scripture, ordinarily expreſſed under the notion of a walking with God, a phraſe that ſome in this age would ſcoff at, but one of the ancienteſt by which in Scripture a courſe of holineſs is expreſſed, Gen. 5. 24. Enoch walked with God, and was not; but now if walking be taken in oppoſition to running, there is ſomething more than walking with God, the duty of a believer; even this running after Chriſt which I have been deſcribing to you. Hence it is alſo expreſſed under this notion. So the Spouſe here expreſſeth it, we will run after thee. So David, I will run the ways of thy Commandments. So St. Paul, ſo run that you may obtain, we are not only under an obligation to ſerve God, but to ſerve him with all our might, all our ſtrength, to ſerve him with readineſs, and freedom of Spirit; this is that which elſewhere is called a growing in Grace, and correſponds with the Iſraelites motion and pace to Hieruſalem, mentioned, Pſal. 84. a going from ſtrength to ſtrength. It is a long journey that we have to go, from the minimum quodſic, the leaſt degree of Grace, to the maximum quodſic, the fulneſs of ſtature which is in Jeſus Chriſt, and therefore we had need run; ſinners run in their ſinful courſes. Luſts get ſtrength, and diſcover their activity daily, men make haſt to be compleat in ſinning, to fill up the meaſure of their iniquities. Men make haſt to be rich in the world, and ſhall the Children of God make no haſt to be rich in Grace? David ſaith, My Soul followeth hard after thee, Pſal. 63. 8, St. Paul tells us that he preſſed forward toward the Mark, Phil. 3. 14. Ah! where are thoſe Souls of whom we can ſay they run after Chriſt. How few are thoſe Souls that follow hard after God, that go as faſt as they can, though it may be they cannot go as faſt as they would.

1. How many are there in the world that appear to us as if they were moving after God, but move meerly as Machines and Ingines, they are rather moved from ſome forreign principle without them, than move from any intrinſick principle; all hypocrites, all formal profeſſors do ſo, they follow Chriſt for the Loaves, or are drawn from the conſideration of their own credit and reputation, ſome are drawn to ſome degrees of duty, from the [Page] reflections of their natural conſcience; this is now no running after God, they may do many things which God requires, but it is from no internal principle.

2. How manẏ are there that inſtead of running, halt? We dare not ſay that they do not move at all, we hope their hearts are right, we hope they are the Children of Jonathan, but they are lame of their feet, with one foot they ſeem to go right, with another they fail, they are like Naaman the Syrian, who pretended that he would ſerve God, even the God of Iſrael, only he deſires that the Lord would be merciful to him, as to his bowing down in the Houſe of Rimmon. They are neither uniform nor ſteady, and conſtant in their ſervice of God, they ſeem to run in publick duties, but follow them into their Families and Cloſets, there they halt. They appear like thoſe that run in duties of more external communion with God, but halt in duties of more ſecret, heart communion with God. Nor are they conſtant; that of the Apoſtle to the Galatians is applicable to them, Gal. 5. 7. You did run well, who hindered you? Heretofore one would have thought them in a great zeal for God, but they are grown cold, and remiſs and are very careleſs of their converſations, theſe never truly ran, though they appeared to others to have ran: at leaſt they never ran ſo as to obtain. It is ſaid, Iſaiah 40. 12. That they that wait upon the Lord, ſhall renew their ſtrength, they ſhall mount up with wings like the Eagle, they ſhall run, and not be weary, walk and not faint.

3. How many more are there that ſeem to ſtand at a ſtay? We cannot ſay they halt, that they are not uniform, or not conſtant, they are not to be accuſed of any notorious lapſes, or goings backward, but alas they are come yet but to a little pitch in religion, their knowledge of the things of God is but little, that of the Apoſtle, Heb. 5. 12. is applicable to them. Whereas for the time they might have been teachers of others, they had need be themſelves taught the firſt principles of Religioṅ, and muſt be ſpoken to as Babes in Chriſt, ſuch as had need of milk, and not of ſtrong meat, and truly this is much the fault of good People, they do not grow in the knowledge of Chriſt, we ſee ſomething of heat in them, in whom we want a great deal of light. Others ſeem to be increaſed in light, but to be decayed in heat, and warmth for God; ſure we are we ſee a great decay of religion amongſt Chriſtians, or at leaſt but a ſmall improvement, they have in profeſſion [Page] ſeem'd to be ſuch as have walk'd with God a long time, we do not ſee them running yet. It is true, ſome plants grow downward in the root, when they do not grow upward into the air, ſo as their growth is not ſo ſenſible, and difcernable. So it is poſſible there may be ſome ſuch Chriſtians, who though their proficiency may not ſo much appear in their outward performances, which requires a growth in gifts, and parts, yet they may be grown more in faith and love, and hatred of ſin, and reſolution for God, &c. and this is a good running, in Grace; they grow beſt who grow in the root, not thoſe who improve moſt, in leaves, and more exterior branches of Chriſtian profeſſion. 2. If Chriſtians cannot ſatisfy themſelves that they run in any ſenſe, it would be enquired from whence they are hindered, whether from ſome cauſe from within or from without. 1. A man may be hindered in his bodily running by ſome inward obſtructions, bodily decay, or weakneſs; this muſt be cured or purged out; Chriſtians ought to ſearch whether they have no ſecret luſt, no love to the world, no greedy deſire to be rich, nothing of ſenſuality which weakens their Souls, and keeps them from this running after Chriſt. 2. As a man may be kept from running from ſome external cauſe. So may a Chriſtian alſo be hindered in his ſpiritual race, from ſome ill company with which he is linked, from ſome impreſſions of his grand adverſary the Devil. From the withdrawings of Divine Grace, thoſe meaſures of it I mean which are neceſſary to a Chriſtians running, though not to the upholding of the ſpiritual life. If a Chriſtian be hindred from ſuch ill company as he cannot avoid, or from ſome temptations of Sathan, or from ſuch divine deſertions, he is the object of our pity, but not to be haſtily cenſured or condemned, but in the mean time he ought to lie under convictions of his duty to run, though it be his miſery, that at preſent he cannot run.

[...] Br. Secondly, We may from hence learn one great reaſon, Why many move not at all after Gȯd; and alſo of that uneven pace which is diſcernable even in the beſt of God's People.

The greater part of the World moveth not after Chriſt at all. One Man runs after his ſenſual ſatisfactions, anoher after ſenſible enjȯyments, making haſt to be rich, few after Chriſt [...]: What is the reaſon? The Scripture layeth the fault upon the immediate proximate cauſe, that is, Man's perverſe will, he will not come to Chriſt that he might live; but there is an higher cauſe, for no more would any other Soul have [Page] done, if the Lord had not drawn it, and made it partaker of his powerful, ſpecial Grace, had it pleaſed the Lord to have done as much for thoſe other Souls, they would have come, they would have run likewiſe. But you will ſay then mens Damnation is from God, and is not cauſed ſo much from their not running, as from God's not drawing. I have before ſpoken to this Objection, but it comes again a croſs me. I will add but a word, or two, or rather repeat what I have already ſaid in the caſe.

The Objection were indeed conſiderable, if, 1. God did not in ſome degree draw every Soul to whom the Goſpel is preached,

2. If the Sinner did to his utmoſt obey thoſe drawings, and God yet denied his further and more effectual Grace. But as I have before ſhewed you, there is no Soul that liveth under the preaching of the Goſpel, but is drawn, drawn by Exhortations, Arguments, Promiſes of reward, &c. the proper Cords of a Man. Nay, there are none amongſt the Heathens, but are drawn by the Cords of common gracious Providence, God (ſaith the Apoſtle) leaveth not them without witneſs. Now though none of theſe Cords are ſufficient to draw the Soul home to Chriſt, yet they are ſufficient with that power which is left in the will of Man, to ingage him to many acts of Reformation, and to the performance of many acts of moral diſcipline; yea, and of Religion too, (that part of it, which lyeth in Bodily exerciſe) if men will not do what they have a power to do, how ſhall their deſtruction be from God, for denying them his ſpecial grace? Eſpecially when we ſay, That although the good uſe of common Grace meriteth nothing at the hand of God, yet God doth never deny his ſpecial Grace, but where common Grace is firſt wilfully abuſed; and thus the deſtruction of Sinners lyeth at their own Doors, not becauſe that if they would they might repent, believe, and turn to God, but becauſe, that if they would, they might make ſuch an uſe of the common Grace of God, as in the uſe of it, God would not be wanting to them in the giving them that further power to Spiritual acts, which they have not of themſelves. But now if we riſe higher, and enquire, how ſome come to uſe common Grace better than others, when all have an equal Natural power, to do thoſe acts of Moral diſcipline and of Religion alſo, which extend no further then to a bodily labour; how it comes to paſs, that ſome get leave of themſelves, of their Luſts and Paſſions [Page] to do them, others do not? We muſt ſay there is an influence of God's Spirit of Grace more upon the one than the other inclining them thereto; but ſo long as others have a Natural power thus far which they do not uſe, God is acquitted of their Blood, and their Damnation is of themſelves, though his abounding grace be more ſeen as to others whom he doth further incline to a better uſe of common Grace, and their natural abilities; but of this I have ſpoken before, and do now little more than repeat.

2. The ſame account muſt be given of the uneven pace which is diſcernable in ſuch as are Chriſtians indeed. The running of God's own People is not alike, though they have all the ſame renewed Nature, and inward principle of life, To will is preſent with them all, yet they have not all an equal ſtrength to perform. Nor an equal life, livelineſs, freedom, and chearfulneſs in their walkings with God, there may be much blame to be laid upon themſelves, for not uſing the Grace of God as they ought to do, not keeping their Watch as they ought to keep it, but the Original cauſe is the want of Divine drawings, which are ſometimes with-held as a puniſhment to ſome looſe and careleſs walking ſometimes, as the product of Divine Wiſdom for the exerciſe of ſome habits of Grace, which are not ſo well tryed and exerciſed under the full influences of divine grace upon them, as under the partial withdrawings of it.

There might be other uſes made of this point, but they would be moſtly ſuch, as were proper to the former Doctrine, and there inlarged upon. So as I ſhall proceed no further in Application of this Diſcourſe.

Serman XXIII.

Canticles 1. 4.

Draw me, and We will run after thee.

YOu have heard the Spouſes Petition opened, what ſhe means, when ſhe ſaith to her Beloved, Draw me; you have heard her Promiſe or Argument opened, We will run after [Page] thee. She prayeth for drawing, ſhe promiſeth her running. Drawing was the act of her beloved. Running was her own Act, though in force of his drawing. But here is (as I before obſerved) an alteration of the Number, She ſaith, Draw me; She addeth, We will run. She begs but for one, ſhe promiſeth for more, ſhe prayeth for her ſelf, ſhe promiſeth for others. How is this?

1. I told you when I opened thé words, that ſome by We underſtand, The Spouſe and the Spirit of God in conjunction. I, and thy Grace. This is a Senſe hinted by Genebrard and De Ponte upon the Text, and it may ſeem to have ſome colour from that of Chriſt, Without me you can do nothing, and that of Paul, Gal. 2. 20. I live, yet not I, but Chriſt liveth in me, and the life which I now live in the Fleſh; I live by the Faith of the Son of God. It is a great truth, that when ever the Soul runs after Chriſt, the holy Spirit aſſiſts its motion; but yet it is drawing, that is Chriſt's and his Spirits work, running is ours. Grace works together with the Child of God, but it worketh by drawing, the Soul works by running; it is not Chriſt or the Spirit of Chriſt that is in us, that runneth the way of God's Commandments, but it is the Soul of the Chriſtian, in and with the ſtrength, and power of Chriſt. Grace is the Principle of our Spiritual life, like the Spirit within Ezechiels Wheels, without which the Wheels move not; but they are the Wheels that move. I cannot therefore agree this ſence.

2. Bernard hath another Notion, She begs (ſaith he) The ſowre part for her ſelf, the ſweeter part for others, but this is an interpretation which to me ſeemeth to have many faults. 1. It maketh the drawing here prayed for, to be a drawing by Afflictions, which are indeed the Lord's Cords, but ſuch as he ſeldom draweth Souls to Chriſt by, not are they the proper matter of our Prayer. Secondly, It turneth the Promiſe into a Prayer, and makes the Senſe to be to this purpoſe, Lord for me, Draw me with the Cords of Affliction: Let others run after thee; but I ſee no ground at all for ſuch an Interpretation. It is not others, but We, ſhe includeth her ſelf. It is not, let others run, but we will run.

3. Thirdly, If by the Spouſe we here underſtand the Church ſpeaking, The Church being many yet make but one Body. So the Spouſe prayeth for her whole Body which is but one, and ſaith properly, draw me, and then promiſeth for every part, [Page] Rom. 12. 5. We being many are one Body; She prayeth for Grace, ſhe promiſeth not only action, and obedience, but unity in her obedience and action, God's Kingdom is not divided againſt its ſelf, not different from it ſelf, eſpecially in the Fundamentals of Faith, and Holineſs. They are an Army in order, and fighting together againſt the World, the Fleſh, and the Devil; but this ſtill is more than I will run.

4. I rather chooſe another ſence of this Promiſe. A promiſe of an endeavour to cauſe others to run after Chriſt, or a Prophecy that others would run, ſo as the ſenſe ſhould be this; Lord draw me, and I will endeavour to be a cauſe of more than my own running after thee; others ſeeing, or hearing of thy Grace and Goodneſs to me, ſhall alſo by my example be provoked to run after thee. In this ſence I ſhall carry it. The Propoſition reſulting from hence is this,

Prop. That God's ſweet, and powerful drawing of one Soul, to, or after himſelf, will be a means of cauſing others alſo to run after him.

God's drawing of John, 1 John 26. draweth firſt two other Diſciples, who when they heard him, followed Jeſus: and Andrew drew Simon Peter, v. 40, Chriſt's drawing of Philip, was the occaſion of Nathaniel's running, v. 45. Philip findeth Nathaniel, and ſaith unto him, We have found him of whom Moſes in the Law, and the Prophets did write. Chriſt draweth the Woman of Samaria, John 4. v. 28. She leaves her Water pot, and goes her way into the City, and ſaith to the men of the City, Come ſee a Man, which told me all things that I ever did, is not this the Chriſt? Then they went out of the City, and came unto him, and v. 41. Many more believed becauſe of his own word.

There are two main grounds upon which the truth of this Propoſition depends. 1. The firſt is the alluring nature of Divine Grace. 2. The Second is, The exceeding Charity of every pious Soul. I will alittle enlarge upon them.

1. I ſay, firſt, Divine Grace in the effects of it is exceedingly attractive. The love of God (ſaith the Apoſtle) conſtraineth; nor doth it only conſtrain the Soul in which it is ſhed abroad through the Holy Ghoſt, but it alſo conſtraineth others, at leaſt to ſome inquiries after it. The Fathers kindneſs to one Child maketh every Child more ſtudious to pleaſe him, and the Maſters kindneſs [Page] to one Servant, encourageth others to their duty. We have not perfect ſingle Hearts, to act meerly in compliance with a pree [...]pt, even Moſes himſelf had an eye to the recompence of reward. Nor are we only incourag'd from the proſpect of a futur recompence, but we muſt alſo be encouraged, from ſome promiſes, or hopes of preſent aſſiſtance. Solomon tells us, The Sluggard ſaith, there is a Lion in the way We are prone to fancy Lions, where indeed there are none, The way of holineſs is a plain and lightſome way, no rough nor dark way, God hath ſaid, Wayſaring men though fools, ſhall not err therein; but we know not how to adventure, and indeed there are Lions and Mountains in the way. The roaring Lion is in the way, who goeth about continually ſeeking whom may he devour, & we have Mountains of Luſts and Corruptions, as well as of Worldly Temptations that are in ourMat. 11. 30. way. Chriſt hath told us, that his Yoke is eaſie, his burden is light. We cannot underſtand it; Is it an eaſie thing to deny our ſelves, to take up the Croſs, and to follow Chriſt? To keep a ſteady even pace with God? The very Thoughts of the difficulty of a Chriſtians life, make many to turn away from it, looking upon the Yoke of Chriſt, as a Yoke which no Fleſh and Blood is able to bear. But now the effects of Divine Grace upon one Soul here incourageth many others. We are like Travellers, going toward the City of God, we meet with Rivers over which we muſt paſs, the River ſeems deep, and the Stream ſeems to run ſwift, here our Hearts fail; but as it is with earthly Travellers in ſuch a caſe, if one ventures through, and gets ſafe on ſhore, then many follow: So when we ſee ſome that were under our diſcouragments from entring upon the ways of God, yet through Grace got into them, and finding them eaſie, and pleaſant, this is a great encouragement to others. I have known ſome who have long ſtumbled at this Stone: Better never to know the way of Righteouſneſs, never to enter into a courſe of Profeſſion, than having entred into it to fall Back; that I ſhall do, I ſhall never be able to hold on in a courſe of Duty; I ſhall never conquer ſuch Corruptions, &c. Now when God draweth but one Soul, others are incouraged to run, Pſal. 40. v. 1, 2, 3. I waited (ſaith David) patiently for the Lord; he inclined to me, and heard my cry. He brought me up alſo out of an horrible Pit, out of the miry Clay, and ſet my ſeet up-a Rock, and eſtabliſhed my goings, and he hath put a new Song into my Mouth, even praiſe unto our God. Many ſhall ſee it, and fear, [Page] and truſt in the Lord. One bleſſed Martyr, is upheld by God, and Burns chearfully, his aſhes ſet many others on fire. From hence it is that the converſation of Chriſtians is a Winning converſation, and Chriſtians are perſuaded to walk, that others may be won by them. There is nothing unlovely in the effects of ſpecial Grace. Serenity and peace of Conſcience, contentation in all Eſtates, Juſtice, and Charity towards men, they are all the effects of Grace, and exceeding lovely in the Eyes of all reaſonable Creatures.

2. A ſecond ground of this lyes in that Charity, or good will toward men, which is the ſteady effect of this grace; whoſoever is taught of God to love God, is alſo taught to love men; all men with a love of good will, though the Saints only with a love of complacency or delight. Two things in purſuit of this will be found the effects of true Saving grace, in every Soul that hath been made partaker of it.

1. Firſt, Such a Soul will reveal the grace that it hath received. 2. It will excite, and quicken others to look after their ſhare in the ſame grace.

1. Firſt, A gracious Soul is alwayes communicative. Grace, in the Soul, is like new Wine in the Bottle, which muſt have vent, ſee David, Pſal. 66. 16. Come, and hear all you that fear God, and I will declare what he hath done for my Soul. I cried unto him with my Mouth, and he was extolled by my Tongue. Chriſt when he healed the lame Man in the Goſpel bid him, that he ſhould tell no Man of it, yet he muſt go and publiſh it. He never when he heals a Soul, ſaith to it, Tell no Man of it, nay, he ſaith the quite contrary. When thou art converted (ſaith he to Peter Strengthen thy Brethren, Luk. 22. 32. Such a Soul cannot hold its peace. Job could not eat his bodily morſels alone, but much leſs can the Soul eat his Spiritual Morſels, and let none know of it. If the Woman in the parable could not find her loſt Groat, but ſhe muſt call in her Neighbours and ſpend it upon them, how ſhall a Man that diſcerns his loſt Soul to be found, his loſt Peace, and ſtrength, and livelineſs to be recovered not call his Neighbours, and tell them what God hath done for him? Sorrow and joy both fill the Heart, both pain it, the communication of either unto others in ſome degree eaſeth it. There are in the World Myſteries of other knowledge, which Men have and do very ſtudiouſly conceal, becauſe the more are [Page] made partakers of them, the worſe it is for thoſe who got the firſt knowledge, they get the leſs; but it is otherwiſe as to Grace that is an inexhauſtible Fountain, all may have their fill of the Fountain of Living Waters, and the Soul that makes firſt diſcovery of it to another loſeth nothing by the diſcovery. If Abraham knoweth any thing of the mind of God, he will teach his Family; therefore, God will not hide from Abraham, what he intends to do to Sodom. Several reaſons might be given, why grace will not lye hid in the Soul: Such a Soul apprehends it ſelf under ſome Obligation of duty, that of Chriſt to Peter, when thou art converted, ſtrengthen thy Brethren, muſt not be underſtood as a ſpecial and particular precept. 2. The Joy of that Soul, that hath any evidence that it hath taſted of of this grace, is ſuch as cannot be concealed; little Streams may be circumſcribed by the Banks of the River; but great falls and flows of Water, will overflow them. We cannot bite in great paſſions. Nor can a greater joy fill the Soul, than that which ariſeth from the ſenſe of God's ſpecial love, either in the firſt Collation of it upon, or the returns of it unto the Soul.

3. Again this Soul knoweth, That much of God's praiſe ariſeth from his Peoples telling of his wondrous works; you ſhall in Scripture obſerve it as a conſtant piece of God's Peoples thanksgiving, and what we are often called to for. Now the good report which a pious Soul makes of Chriſt, hath a great influence upon others. If a Phyſicians Name be up, if but two or three Neighbours make a report, what wonderful Cures he hath done in, and for them, all in like Circumſtances will be running to him. See what David ſaith, Pſal. 34. 2. My Soul ſhall make her boaſt in the Lord, the humble ſhall hear thereof and be glad. v. 6. This poor Man cryed, and the Lord heard him, and ſaved him out of all his Troubles. When a gracious Soul makes its boaſt in the Lord, relates with joy and thankfulneſs, what God hath done for it: The humble, that is, thoſe that are in poor, afflicted conditions, they hear of it, and are glad, and are encouraged to go to God. They ſay, Here's a poor Soul that cried, and the Lord heard it, and ſaved it out of all its troubles. This is the firſt way, by which Souls once drawn are a means to make others run, by making a good report of God unto them. But this is not all.

2. Secondly, Such a Souls Charity extendeth further, viz. To an exciting, exhorting, and quickening of others, to labour to be [Page] made partakers of the ſame grace. Come (ſaith the Woman of Samaria) and ſee the Man that hath told me all things that I ever did, Is not this the Chriſt? Come ſaith the Soul, and taſte of that love which hath ſo refreſhed me; my Soul was as ſad as yours. God hath comforted me; as dead as yours, The Lord hath quickned me. I had once as much prejudice againſt the ways of God as you; I once thought them as difficult: I now delight in them. I find now the Yoke of Chriſt is caſis, his burden is light. Come, let us go up together to the Mountain of the Lora's Houſe, he will teach us his ways, and we will walk in his paths. I will ſhew you in two or three words, from whence it is that a Soul that hath taſted the ſpecial grace of God, will be ſo buſie with others to bring them into the ſame circumſtances with it ſelf.

1. It knoweth that it ſhall loſe nothing by others running. Nature makes us all in the firſt place to ſecure our own Intereſt, but that being firſt ſecured, good nature obligeth all Men to wiſh the beſt they can to others, and the Moraliſts give it us for a Rule, That thoſe kindneſſes ought to be denied to none which we can do them without any prejudice to our ſelves. There is no Soul that hath received any thing of the ſpecial grace of God, but knoweth ſomthing of the value of it, and that no ſo great kindneſs can be done for another, as to be an Inſtrument to bring men and Women acquainted with that grace of God which bringeth Salvation, Acts 26. 29. I would to God (ſaith Paul to Agrippa) that not only thou, but alſo all that hear me this day, were both almoſt, and altogether ſuch as I am, except theſe Bonds. This Soul knoweth, that it ſhould be never the poorer, if all others were inriched with the riches of Grace. All Envy which maketh us pine at the good of others is taken out of the heart of a Child of God, (it is one of thoſe luſts that are mortified in it.)

2. Nay further, It knows that the more Souls it can be a means to bring to Heaven, the more welcome it ſelf ſhall be. Thoſe who win Souls are wiſe, and thoſe who win many to Righteouſneſs, ſhall ſhine as the Stars, for ever and ever, Dan. 12. 3. It was Chriſts work to bring many Sons unto Glory. It was David's Language, and he ſpoke in the Perſon of Chriſt, I will declare thy Name unto my Brethren, in the midſt of the Congregation I will praiſe thee. The Propagation of its Species, is one of the moſt perfect acts of the Creature. It is a great piece of the perfection of a Chriſtian, to propagate his Species. The [Page] Romans deſigned rewards for the Father of ſuch a number of Children; God hath prepared great rewards for thoſe that are co-workers with him in bringing Souls unto Chriſt.

3. Laſtly, Such a Soul knows the Price of a Soul, and the ſad condition of thoſe who want Chriſt either in the firſt, or further influences of his ſpecial grace, and ſo doth it out of mere pity and commiſeration. None knows the miſery of a Chriſtleſs Soul, ſo well as that Soul, that hath been loſt, and is now found, hath been dead, and is now alive. None ſo well knows the miſery of that poor Creature whoſe Conſcience is upon a Rack, or whoſe Soul is under a Divine deſertion, crying out, Where is my God become? We never well underſtand the miſery of others, nor throughly pity them under any miſery till our ſelves have felt it. Nor on the other ſide do we ever underſtand the riches of Grace, the conſolations of the Spirit, or the Soul ſatisfaction which a Chriſtian hath in God and in his ways, till we have in ſome meaſures had experience of them. Hence it is that a natural man is ſo unconcerned, in the natural ſtate of his Relations, it is becauſe his own Eyes are not open; he wants Faith, he doth not ſee the miſery of a Soul that is without Chriſt, nor doth he believe what God hath in his Word revealed as to the ſtate of ſuch Souls. But the Spiritual Man whoſe Eyes God hath opened, (knowing God's terrors) perſuades with others to get out of the horrible Pit; the believing Soul, giving a firm and ſteady aſſent to what God hath revealed in his Word about the Eternal State of Souls, and the only way to happineſs, cannot but Night and Day perſuade with others thoſe eſpecially in whom it is moſt nearly concerned, that they would be reconciled to God, and flee from that Wrath which is to come.

1ſt. Uſe. In the firſt place, This puts an argument into our Mouths to uſe with God, wh [...]n we go unto him for any influences of ſpecial grace. Say unto God, Draw me, and we will run after thee. Tell him that his drawing thy Soul, will-not only ingage thee, but be a means alſo to make others to run after God. It was David's argument, Pſal. 51. 12, 13. Reſtore unto me the joy of thy Salvation, and uphold me with thy free Spirit; then will I teach Tranſgreſſors thy way and Sinners ſhall be converted unto thee. An Argument which he often made uſe of. The humble ſhall hear thereof and be glad, Pſal. 34. 2. An Argument whoſe force lyeth, in the concern of Gods glory. The glory of God is the great end of all his actions, he doth all that he doth for his own glory, [Page] and he uſeth a great argument with God that tells him, that if he doth ſuch a thing for him, there will a great deal of glory by it accrue to his holy Name. God is glorified by nothing more, than by our, and others running after him.

2d. Uſe. Secondly, This diſcourſe will let us ſee a difference between one who is a Chriſtian indeed, and one who is only a Chriſtian in name. An Hypocrite would ſeem to be ſomthing, but is nothing, he doth nothing, he is inconcerned in the good of others Souls, whereas, if he were a true Plant of righteouſneſs, he would caſt his Seed. Prov. 10. 21. The Lips of the Righteous feed many. It is an i [...]l ſign that there is a truth of grace wanting in that Soul, in which are found no endeavours to propagate the knowledge, & fear of God.

3d. Uſe. But I ſhall ſhut up my Diſcourſe upon this Argument with a word of Exhortation, to all thoſe who profeſs themſelves to have received the ſpecial grace of God; So to manage their converſation, that others by their examples, or by their means may be provoked to run after Chriſt. Chriſt tells his Diſciples, Mat. 5. 13. That they were the Salt of the Earth: and v. 14. The light of the World, a City ſet upon an Hill; that God had not lighted up a light in their Souls to be hid, for no Man lighteth a Candle to put to it under a Buſhel (ſaith he) but to be ſet on a Candleſtick, that it might give light to all them that are in the Houſe. Upon this he foundeth an Exhortation, v. 16. Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in Heaven. I ſee no reaſon to reſtrain thoſe Texts unto thoſe that are the Miniſters of the Goſpel; they are true of all true Chriſtians, the Children of God in the World, are the Salt of the World, and it is their duty to ſeaſon others. They are the light of the World, and to ſhew light to the World; they are obliged ſo to live that being themſelves drawn, others alſo by their means may run after Chriſt. You will ſay to me how ſhall this be? How ſhould a Chriſtian ſo live as to draw others to run after Chriſt. I anſwer It will very much depend upon, 1. The Seriouſneſs of his pious behaviour towards God. 2. The Humility and Inn cency, and quietneſs of his behaviour toward men. 3. His abounding in good works. 4. His Communicativeneſs both of his Gifts, and of his Experiences. I will a little inlarge upon all theſe.

1. I ſav Firſt, It will much depend upon the Evenneſs, and Seriouſneſs of a Chriſtians pious behaviour toward God. Religion is in it ſelf a lovely thing, and many who cannot get leave of themſelves [Page] to be pious, and devout, yet are conſtrained to commend it in others, where they ſee the Practitioners in it ſerious, and even in their practice, for nothing is more odious even to common Eyes, than to ſee men act a part in Religion; but for a Chriſtian in praying to pray, in hearing to hear, to be ſerious and in earneſt in his acts of devotion, ſo to demean himſelf, that he ſhall appear to others to mind what he is about, to be fervent in Spirit while he is ſerving the Lord, is lovely in all mens account; to ſee men gaping about the Church whiles they are pretending to pray, ſleeping, or talking when they are pretending to hear the Word of God, winneth none, but rather eſtrangeth the World from God and makes them think there is nothing in Religion but a vain ſhew: But to ſee a Chriſtian ſerious, and ſervent in prayer, diligent and attentive in hearing, hanging as it were upon the Preachers Lips, as it is ſaid of thoſe who heard Chriſt, Luke 19. 48. (we tranſlate it they were very attentive to hear him, the Greek is they did hang upon him) this makes People think there is ſomething in Godlineſs: Eſpecially when men are even in their pious converſation, that their warmth in Piety, is not by fits, but there are the ſame at all times, having to do with the ſame God, and being in the ſame ſervice of God.

2. A ſecond thing upon which the inciting others to come to, and to run after Chriſt, doth much depend, is Chriſtians behavior towards men; ſo three things much commend the grace of God to the World.

1. Humility. Pride, and ſelf exalting, are generally odious to all men, and men (as it were by a natural inſtinct) conclude there is nothing of God in thoſe in whom they ſee much of Pride, diſcovered by an immoderate boaſting, uncharitable judging, and cenſuring, ſuperciliouſneſs, a ſcorn, and contempt of others; but now where men have the advantage of the Word of God, which commands men to deny themſelves to be cloathed with humility, in honour to prefer others before themſelves, to learn of Chriſt for he is meek, and lowly, &c. they are much more confirmed in this; and any thing of pride in Chriſtians doth rather eſtrange men from God and Chriſt, then cauſe them to run after him.

2. Innocency in Chriſtians is another thing, which much commends the ways of God to others. Chriſt commanded his Diſciples [Page] to be wiſe as Serpents, innocent as Doves. Paul exhorteth the Philippians, 2. Phil. 15. to be blameleſs and harmleſs, the Sons of God without rebuke. Moſt People have a natural Notion of God that he is full of goodneſs, and doth no Man harm; and thoſe who are in any meaſure acquainted with the Scriptures, obſerve that Chriſt's converſation on Earth was an innocent, harmleſs converſation, the Apoſtle, Heb. 7. 26. calleth him, not only undefiled, and ſeparate from Sinners, but holy, and harmleſs. Now an innocent converſation implieth righteouſneſs, in all injuſtice there muſt be harm done to others.

3. A third thing that makes an honeſt and winning Converſation towards men is quietneſs and peaceableneſs in oppoſition to Tumultuouſneſs, Sedition, and qua [...]reling. The Apoſtle commands us to ſtudy to be Q [...]iet, 1 Theſſ. 4. 11. I need not enlarge upon this, Experience tells you how much a quietneſs, and peaceableneſs of behaviour obligeth the World, and how much a contrary temper diſobligeth it from Men and Women profeſſing to Religion and Godlineſs. God is the God of Peace, and delighteth not in confuſion.

3. A third thing upon which much depends, the winning and gaining of others to run after Chriſt is abounding in good works. I here reſtrain the Notion of good works, underſtanding by them acts of Mercy and Charity towards men. Our Saviour bids us make our ſelves Friends of the Mammon of Ʋnrighteouſneſs, and by it teacheth us, that good works of this Nature, are not unprofitable as to our own Souls, though they are no fit price to purchaſe Heaven with. But they are alſo of great uſe to ſave the Souls of others, as they have a tendency to commend the grace, and ways of God unto other men. On the other ſide, acts of Oppreſſion, Cruelty, and uncharitableneſs, have a great malignity, to eſtrange Souls from Religion and Godlineſs. It is a ſad ſtory I have ſomewhere met with upon the Cruelty ſhewed by the Spaniards to the Indians upon their pretended converting them to the Faith of the Goſpel; A great Perſon of the Indians would know whither the Souls of the Spaniards went when they died, to Heaven or to Hell; and being told they went to Heaven, replied▪ Then he woula go to Hell. Being it ſeems naturally perſuaded that cruel, bloody, and uncharitable men could never be happy in another life.

4. I will add a fourth thing (though not beforementioned) which [Page] experience hath conſtantly ſhewed us to be of very great force, to draw others, viz. A bold, and couragious Suffering for the Name of Chriſt. It hath been a conſtant Obſervation, that the Blood of Martyrs hath been the ſeed of the Church. Men naturally are inclined to think there is a great deal in that Religion, which will make men ſo Valiant as to die in the defence and aſſerting of it. There is yet one thing more upon which this much depends; that is,

5. A Chriſtians communicativeneſs both of his gifts, and of his experiences. 1. Of his gifts, his knowledge and other gifts, by which he informs Chriſtians of the Truth, and perſuades, and argues them out of their ſinful courſes. Come (ſaith David) I will teach you the ſear of the Lord; O that there were more of this in the World than there is! how few are thoſe Chriſtians that have either grace or confidence enough to mind others of their conditions and to call upon them to look after Eternity! We can call upon our Children and Friends to mind their Worldly concerns, we are communicative euough to them of what we know, which may help them as to them; but how little do we call upon them to ſtrive to enter in at the ſtrait Gate, to make their Calling and Election ſure. What ſhould the reaſon of this be? Is it unbelief, or is it careleſneſs? Is it unbelief? do we not then believe an Immortal, Eternal ſtate of Souls, into which no Souls can come, but bv and through Chriſt as the way? It cannot be, this is the Object of our Hope, it is the great thing we have in expectation; if we had hope only in this Life, we were of all men moſt miſerable. Are we confident that our Children, our Friends, or Neighbours are in the road to this bleſſed ſtate? Certainly there are many of them of whom we can have no ſuch hopes. How are we then ſilent? if we know better things then they know, why do we not inſtruct them? St. John ſaith, He that hath of this Worlds goods, and ſeeth his Brother in want and releives him not, how dwells the love of God in h m? 1 Jo. 3. 17. What ſhall we ſay of thoſe who have of the goods that relate to another World, the Treaſures of Spiritual knowledge and ſeeth his Child, his Friend in want, and (to his power) relieves him not, how dwells the love of God, or of his Childs, or Friends Soul in him? Dalilah asked Sampſon, how he could ſay to her, that he loved her, when he kept his ſecrets from her, which ſhe was not concerned to know; but how [Page] canſt thou ſay, thou loveſt thy Yoke-fellow thy Child, thy Friend, and concealeſt from them what thou knoweſt with reference to their Spiritual and Eternal good, and which it is as much their concern to know as it is thine? I remember Chriſt doth thus prove himſelf his Diſciples friend, John 15. 15. I have called you Friends, for all things which I have heard of my Father, I have made known to you; that is, all things which my Father hath let me know, and which are of concern for you to know. Thus Chriſt hath diſcharged the Office of a Friend to our Souls, and ſhould not we do likewiſe? Do we know any thing concerns our near Friends Souls with reference to their Eternals happineſs, and do we conceal our knowledge from them, how do we diſcharge the Office of Friends to them? how dwells either the love of God, or the love of them in our Souls?

2. Nor is the communicativeneſs of our own Experiences, What we have ſeen, as well as what we have heard, of leſs uſe, or leſs our duty. I know it is a thing which profane Perſons may mock at, but let them mock on, Wiſdom ſhall be juſtified of her Children. I am ſure we meet with David and Paul, and others of the Servants of God of whom we have a ſacred Record very frequent in it. Come ſaith David, and I will tell you what God hath done for my Soul. I know Men may boaſt beyond their line, or meaſure, they may boaſt of experiences they never had; experiences muſt be fulfillings of Promiſes. But certainly there can be nothing as a mean more powerful to draw others to a running after Chriſt in the ways of Holineſs then the knowledge of what others have found, and experienced in them. I am ſure it was the practice of the Woman of Samaria, of Andrew and Peter, and that with great ſucceſs. O let every one of us who have in our hearts any love for God, any zeal for the glory of God, any kindneſs for the Souls of others, being our ſelves drawn, ſo behave our ſelves, that others, allured by our examples, perſuaded by our arguments may alſo run after Chriſt. Let thoſe that cannot as yet diſcern the Savour of his good Oyntments be helped to diſcern them at ſecond hand, while our Lips feed many, and our Garments ſmell of Myrrh, Aloes and Caſſia.

Sermon XXIV.

[Page]

Cant. 1. 4.

—The King hath brought me into his Chambers.

I Have done with the Spouſes Petition, Draw me, and with the argument by which ſhe impleaded her Petition. She would then run after him, and of the alteration of the number, in the promiſe, we will run, not I, but we. I come now to the third thing which I took notice of in the verſe which I called, The Spouſes atteſtation of her beloveds favour in the anſwer of her Petition. That is in the words I have now read. The King hath brought me [...] unto his in Ward-Rooms [...] his Cloſet. His Chambers (ſo we tranſlate it.) What is neceſſary for the opening of the words, you have heard before.

It was but even now that we heard the Spouſe praying, draw me; and promiſing that if the Lord would hear, and anſwer her Prayers, both ſhe and others would run after him. How preſently is her tone altered, and her prayer turned into praiſe? Hence I obſerved;

Prop. That God is pleaſed ſometimes to make a very quick return to his Peoples Prayers. But before I handle this, I ſhall take a little notice of the name ſhe here giveth to her Beloved, [...] the King. The word is the ſame, that is every where uſed, to expreſs the ſole dominion of a Perſon over others; a term very properly given to Chriſt, and that not only as he is God over all bleſſed for ever, and ſo the Pſalmiſt telleth us, that his Throne is eſtabliſhed in the Heavens, and his Kingdom ruleth over all; but in reſpect of his Mediatory Kingdom, as he is the Lords King, whom he hath ſet upon his holy Hill of Sion, Pſal. 2. 6. to whom he hath given the Heathen for his inheritance, and the uttermoſt part of the Earth for his poſſeſſion, v. 8. which Kingdom he doth not only exerciſe over all, in order to the gathering of his Church, ſubduing the hearts of people unto himſelf, and then over his [Page] Church, gathered, by giving laws to it, and ſetting Officers over it, but more particularly in the hearts of all believers, in whom he ruleth by his Spirit. But why doth the Spouſe here ſpeak to her beloved or of hėr beloved, in this lofty ſtile, and not rather in that familiar ſtile which ſhe generally uſeth in this Song? What if we ſhould ſay?

1. That in other places of this Divine Song, ſhe is ſpeaking to him, here ſhe is ſpeaking of him. God is the King of Kings, the Lord of Lords; yet when we pray unto him, we are licenſed and commanded to ſay unto him, Our Father; when ſhe ſpeaks of him to others, ſhe uſeth another ſtile, and ſaith, the King; though we are allowed an holy boldneſs in our acceſſes, and addreſſes to the Throne of Grace, yet this is not excluſive of that holy fear and reverence which we owe unto God as our King, we ought to remember, that he who is our Beloved [our Father] is alſo our King.

2. What if we ſhould ſay that this lofty compellation is uſed, to enhance the favour that ſhe had received? She was not admitted into ordinary Chambers, but into Royal Chambers; the King hath brought me into his Chambers. No words are too big to expreſs the ſingular favour of God to our Souls.

3. What (finally) if we ſhould ſay that ſhe changeth her ſtile to intimate the perſons who muſt expect ſignal favour from God, and to remember her ſelf of her duty, in conſideration of ſuch favours? I ſay firſt to intimate to us who thoſe Perſons muſt be, that expect any ſingular favours from God; they muſt be ſuch, as apprehend and receive Chriſt, not for a Saviour as a Prieſt only, but ſuch as own, and acknowledge him as a King, as their Lord to command, and to rule over them, according to that promiſe, John 14. 21. He that hath my Commandments, and keepeth them, he it is that loveth me, and he who loveth me, ſhall be loved of my Father, and I will love him, and manifeſt my ſelf unto him. It might alſo remember her of the duty ſhe owed unto God, in conſideration of his favour to her, ſhe reſolveth to own, and to acknowledge him, as her Lord, her King. But theſe things being premiſed, I come to that Propeſition which I raiſed from the connexion of theſe words, teſtifying, the Lords hearing of her Prayers; the words are immediately annexed to her Petition. Whence I obſerved,

Prop. That it pleaſeth God ſometimes to make very quick returns to his [Page] Peoples Prayers. That it is ſo, appears. 1. By the Lords anſwering his People ſometimes before they ſpeak, or while they are ſpeaking, Iſaiah 65. 24. It ſhall come to paſs that before they call, I will anſwer, and while they are yet ſpeaking, I will hear. Nothing can be quicker then that, for God to take notice of what his people have in their hearts to ask, and to give it, before they can form it by their lips into words, or while they are ſpeaking, to give an anſwer, you have the firſt exemplified in David, Pſal. 32. 5. I ſaid I will confeſs my tranſgreſſion unto the Lord, he had not confeſſed, he had only ſaid in his heart that he would confeſs his tranſgreſſion to the Lord, and (ſaith he) thou ſorgaveſt the inquity of my ſin, you have an inſtance of the latter in Hannah, the Wife of Elkanah, 1 Sam 1. She was praying, her lips moved, but her voice was not heard, yet the Lord heard her, and though the time muſt be fulfilled before ſhe could have a Son, yet 1 Sam, 1. 18. It is ſaid of her at preſent, that ſhe went away, and did eat, and her countenance was no more ſad. She had a preſent anſwer of peace, her mind was quieted, her countenance was no more ſad, you have another inſtance in Daniel (to name no more,) Dan. 9. 20. Daniel with the reſt of the Jews had been in the captivity of Babylon, near 70 years, the time was almoſt expired, as to which God had promiſed they ſhould come out, Daniel ſets himſelf to pray, and you have a copy of his prayer from Dan. 9. v. 4. to v. 20. Obſerve now, v. 20. And while I was ſpeaking, and praying, and confeſſing my ſin, and the ſin of my People Iſrael, yea, v. 21. While I was ſpeaking in prayer, the man Gabriel, whom I had ſeen in a viſion at the beginning, being cauſed to fly ſwiftly, touched me, about the time of the evening oblation, and he informed me, and talked with me, and ſaid, O Daniel, I am now come forth to give thee skill, and underſtanding; at the beginning of thy ſupplication the Commandment came forth, and I am come to ſhew thee, for thou art greatly beloved, &c. Here now the Lord made a very quick return to Daniels prayer, while he was ſpeaking, the Lord anſwered him,

But a return of prayers may be quick, though it be not thus quick, but after the interval of ſome few months, days, or years; Abraham was thus anſwered as to his Prayer mentioned, Gen. 17. and David glorieth in the aſſurance of this, Pſal. 4. 3. The Lord will hear when I call upon him. But now, becauſe on the one hand this is a very deſirable mercy, and many times the Souls of [Page] Gods people are diſcouraged, and flagg in duty, becauſe the viſion is yet for an appointed time; It will not be out of our way▪ to inquire, what prayers theſe are that meet with ſo quick an audience from God, God doth not this at all times, nor for all perſons, no, not for thoſe who are moſt beloved of him. David himſelf complaineth; Pſal. 22. 2. O my God, I cry in the day time, but thou heareſt not, and in the night ſeaſon, and am not ſilent. The Church complains of ſome times, when God is angry with the prayers of his people, Pſal. 80. 4 Gods own People ſometimes ſhoot arrow after arrow, to find what they ſhot firſt; hence you ſo often meet with it as a piece of the Saints Prayer, Hear my prayer O God, give ear to my Supplications. Let us a little enquire from whence this variety of Providence proceeds, as to this hearing, and anſwering of prayers. God is the Lord that changeth not, therefore we are not conſumed, we muſt therefore find the cauſe in the perſons praying, or in the prayers which maketh this difference as to Gods anſwers. That ſo quick and gracious anſwers may be obtained, ſomething is neceſſary on the party praying: Something with reſpect to the matter prayed for: Something as to the manner of putting up the prayer.

1. As to the Perſon praying, 1. No Soul can expect ſuch an anſwer, unleſs perſons in ſpecial favour with God; this the Angel told Daniel, Dan. 9. 23. At the beginning of thy ſupplication, the commandment came forth, and I am come to ſhew thee, &c. for thou art greatly beloved. Ordinary ſubjects may have their petitions anſwered, but they muſt be favourites, that have the Kings ear preſently; thoſe Souls to whom God gives preſent anſwers of prayers are ordinarily ſuch as are beloved, greatly beloved. A good natured Mother may help a Child that is another perſons, being in any ill circumſtances, and crying to her aloud, and fiercely, but it is a ſign the Child is her own, when her bowels yern towards it as ſoon as it begins to cry, yet I find two inſtances at leaſt in Scripture of Gods preſent anſwering the cries of perſons in no ſuch ſtate of favour with God, Ahab and the King of Nineveh, 1 Kin. 21. 27, 28, 29. & Jonas 3. 4. But beſides, that thoſe inſtances relate meerly to temporal mercies, and ſuch wherein not thoſe Perſons alone, but great bodies of people were concerned, and in ſuch caſes, as nothing but a preſent anſwer could have done them good, as to the thing wherein they were heard, Nineveh was within forty days of [Page] ruine, and it was only a deferring of that judgment which God had threatned, as to which they were heard, I ſay beſides theſe things, it is one thing what God may do out of the abundance of his goodneſs, and mercy, and another thing, what they may with any confidence expect. It is moſt certain that perſons who are ſtrangers, and enemies to God, and ſo under a threatning, That although they make many prayers, God will not hear them; and of whom God hath ſaid, that their ſacrifices are abomination, cannot hope that the Lord ſhould anſwer, much leſs preſently anſwer their prayers. 2. As to a preſent anſwer of prayers, it is neceſſary not only that the perſons praying be believers, perſons in favour with God, but that their prayers be prayers of faith, that they exerciſe faith in their prayers, James 1. 5. If any of you want wiſdom; let him ask of God.—But v. 6. Let him ask in faith, nothing wavering, for he that wavereth, is like a wave of the Sea, driven of the wind, and toſſed, and James 5. 15. The prayer of faith ſhall ſave the ſick; Prayers for Perſons ſick, ordinarily require preſent anſwers, now ſaith the Apoſtle, the prayer which ſaveth the ſick▪ muſt be the prayer of faith. This is a point not well underſtood, viz. how to pray in faith, and what exerciſe of faith is required in prayer, I ſhall therefore ſhortly open it, and ſhew you what exerciſes of faith are neceſſary to that Soul, that would have his prayers at all anſwered, at leaſt who can expect a preſent anſwer.

1. Faith in prayer muſt reſpect Gods being and goodneſs. This the Apoſtle informeth us, Heb. 11. 6. He who cometh unto God, muſt believe that God is, and that he is a rewarder of them that ſeek him. That God is, and that he is able to give what we ask of him; Believe you (ſaith Chriſt to the blind man) that I am able to do this? If God be, if he be God, he is able to do whatſoever we ask of him. But this is not all, we muſt alſo believe the goodneſs of God; That he is a rewarder of them that ſeek him: one who hath ſaid to the Children of Men, ſeek ye my face, and who never ſaid to the ſeed of Jacob, ſeek ye my face in vain. This is the firſt act of faith in prayer, whoſoever cometh to ſeek God for any mercy, muſt ſteadily agree to this, That God is, and is able to grant the thing he asks of him, and that he is infinitely good, and a rewarder of thoſe Souls, that obey his will in that precept, ſeek ye my face.

2. Faith muſt reſpect that promiſe which God hath made for that [Page] mercy, or good thing which we come to God for. There is hardly any particular good thing, for which God hath not ſomewhere in his word made a particular promiſe; now this promiſe is Gods bond which faith laies hold on, and prayer puts in ſuit, if we want a particular promiſe, reſpecting the ſpecifical mercy, yet there are general promiſes, within the latitude of which thoſe particular good things fall, ſuch as thoſe, Pſal. 84. 11. He will give grace and glory, and no good thing will he with-hold from them that walk uprightly, Pſal. 34. 10. They that ſeek the Lord, ſhall not want any good thing, Rom. 8. 24. We know that all things work together for them that love God, 1 Cor. 3. 22. 23. All things are yours, and you are Chriſts, and Chriſt is Gods. Now I ſay that he that prayeth in faith, muſt have his Eye either upon ſome of theſe more general words, in which God hath promiſed all good things, or thoſe particular promiſes, wherein God hath promiſed that ſpecifical mercy, which he comes to ask of God, Mar. 11. 24, What things ſoever you deſire when you pray, believe that you ſhall receive them, and you ſhall have them. It is not only neceſſary that when we go unto God in prayer, we ſhould Eye him, as the fountain of power, ſo able to grant what we ask of him, and as the fountain of goodneſs, ſo willing to relieve all the ſtreights, and ſupply all the neceſſities of poor creatures; but 3. As a God of truth and faithfulneſs, that he believe that he ſhall receive what he asketh of God, and to this end he muſt ſee the good thing either generally, or particularly promiſed.

3. There is yet a third act of faith neceſſary, which is a caſting of our Souls upon God in the promiſe, a truſting in him for the receit of the thing we have asked of him. James ſaith, we muſt ask in faith nothing wavering, the Soul muſt not doubt within itſelf, whether God hears, or will give in a gracious anſwer, yea or no, but commit itſelf wholly to God, upon the credit of his promiſe, believing that he who hath promiſed, is able to perform, and truſting in him for a performance. This is now praying in faith, and the truth is, all other praying is but praying in formality, of which we can expect no more profit then ariſeth from a meer bodily labour. This, now is neceſſary with reference to an anſwer, eſpecially a quick and a preſent anſwer, on the part of the perſon praying.

2. But ſomething alſo is neceſſary to be obſerved, with reſpect to the matter that we pray for.

[Page] 1. It muſt be ſomething which is truly and really good for us and of which we ſtand in need. Our need of a thing, and the goodneſs of it for us, is not to be meaſured from our ſenſe, and apprehenſion, for we are often miſtaken, and do not keep what is good for our ſelves, and therefore muſt refer our ſelves to the wiſdom of God, who knoweth what things we have need of. It is true that there are ſome things ſo perfectly, and abſolutely good, as they can never be evil, ſuch are the pardon of our ſins, the love, and favour of God, &c. But there are other things that are not ſo, which at ſome time we may have a need of, and they would be good to us, at another time we have no need of, but they would be hurtful, and pernicious to us, and this is the reaſon why our ſupplications for ſome things may be abſolute, and peremptory, for other things they ought to be limited, conditioned, and put up with a reference of our ſelves to the will, and wiſdom of God; God cannot give evil things unto his Children, though they ask them never ſo importunately, never ſo frequently. This our Saviour hath taught us, Luke 11. 11. 12. If a Son ſhall ask Bread of any of you that is a Father, will he give him a ſtone, or if he ask a fiſh, will he for a fiſh give him a Serpent. Or if he ſhall ask an Egg, will he offer him a Scorpion? if therefore you being evil, know how to give good gifts to your Children, how much more ſhall your heavenly Father give his holy Spirit to them that ask him, Mat. 7. 11. it is, give good things to them that ask him. It is moſt certain, that no one would ask things that are, or would be hurtful to him, wittingly. Children through ignorance may, but if they do, their parents that have more wiſdom, will not give them ſuch things. No more will our Heavenly Father, who knows it is nothing but ignorance that cauſeth us to ask any thing of that nature. And this may help us to underſtand Gods diſpenſations, and ſatisfy the people of God, though they have not all thoſe things they ask of God, if they be ſuch things as are not abſolutely, and perfectly good, they may be ſuch things as the Lord knoweth under our circumſtances, would be evil and pernicious to us, and we are anſwered by being denied them, for though through our weakneſs and ignorance we asked them, as believing them to be good, yet had we known them as indeed they were, we would have prayed againſt them. The things we ask, muſt be good, and ſuch things as we ſtand in need of (indeed therein lies the nature of goodneſs) or they [Page] are no matter of a promiſe, and conſequently ought to be made no matter of prayer, nor would be but for our infirmity and weakneſs, and conſequently they may be denied us, and we may never have an anſwer, by receiving the things which we ask, but are anſwered, in having them denied to us.

2. What we ask muſt be according to the will of God, 1 Joh. 5. 14. And this is the confidence that we have in him, that if we ask anything according to the will of God, he heareth us. The Spirit maketh interceſſion for us, according to the will of God. Indeed this doth very little differ from the other, for whatſoever is good for us, is doubtleſs according to the will of God. It is Gods will that no good thing ſhould be with-held from them who live uprightly. But there is yet ſomething further that I ſhall add under this head, which is neceſſary in order to the receiving of a preſent anſwer from God; If we would have a preſent anſwer, we muſt ask for ſuch things, not only as it is the will of God we ſhould have, but as it is according to the will of God we ſhould have at ſuch a time as we ask, and under ſuch circumſtances as we then are Solomon telleth us, there is a time for all things. God hath appointed times and ſeaſons for all his diſpenſations of providence, he had not only promiſed Canaan to the ſeed of Abraham, but he had ſet the time, after four hundred and thirty years; he had not only promiſed a deliverance, out of the Captivity of Babylon, but he had alſo ſet the time ſeventy years. Hence, Daniel was preſently heard, when he prayed, the Text telleth you; that he underſtood by Books the number of the years, whereof the word of the Lord came to Jeremiah the Prophet, that he would accompliſh 70 years in the deſolations of Hieruſalem. Then he ſet his face to the Lord God, to ſeek by prayer and ſupplications, with [...]aſting, &c. Dan. 9. 2, 3. and while he was ſpeaking, God gave him an anſwer. To Habakkuk it fell out otherwiſe, he put up a prayer to to God, ch. 1. his anſwer was, ch. 3. v. 3. The Viſion is yet for an appointed time, but at the end it ſhall ſpeak, it ſhall not lie, tho it tarry, wait for it, becauſe it will ſurely come, it will not tarry. Had the believing Jews prayed never ſo often, never ſo ſeriouſly, for the coming of the ſeed of Abrahams out of Aegypt, and going into Canaan before the four hundred years were expired, they could have neither expected, nor received any preſent anſwer, other than according to the tenor of that to Habakkuk; becauſe, Gen. 15. 16, 17. Though God had promiſed Abraham, [Page] that he would give unto his Seed the land of Canaan, yet he had alſo told him, that they ſhould be ſtrangers in a land that was not theirs, and they ſhould ſerve them, and they ſhould afflict them, 400 years—but afterwards they ſhould come out with great ſubſtance, and v. 16. In the fourth generation his Seed ſhould come again into Canaan. All things are ſeen by an Omniſcient Eye, and ordered by an eternal thought. Now where the believing prayer meets with an eternal thought, as to the time of the mercy, there the anſwer is alwaies preſent. See therefore how confidently the Pſalmiſt prayeth, Pſal. 202. 12. Thou ſhalt ariſe, and have mercy upon Sion, for the time to favour her, yea, the ſet time is come; when the time, the ſet time for God to favour a Nation, or a particular Soul is come, then the anſwer is alwaies preſent. It is therefore the great wiſdom of a Chriſtian, before he ſets himſelf to pray, to inquire ſo far as he may, whether Gods ſet time for the collation of the mercy is come.

Obj. But will a good Chriſtian ſay, How ſhall I ever find out this, how ſhall I knows when Gods ſet time to favour his Church, or to favour my, or anothers particular Soul is come? Times and ſeaſons are not in our hands, nor within the compaſs of our knowledge. The caſe indeed was plain as to the Jews, with reference to their ſervitude in Aegypt, and Captivity in Babylon. God had then revealed it to, and by his Prophets, but we have no ſuch revelations now concerning Nations, or Churches, much leſs concerning particular Souls. It may be my Soul is under the power of ſome violent and impetuous temptations, under the preſſure of ſome ſtrong luſts [...] corruptions, in ſome dark hour of deſertion, I find [...] in the caſe in Holy Writ; theſe promiſes are ſufficient grounds for me to pray, but if my prayer muſt be ſuited to Gods will, as to the time, how ſhall I ever know how to perform my duty, how ſhall I ever pray in faith?

Anſ. 1. As we ſay in our law; When in any contract for payment of any ſum of money, no particular time is expreſt for the payment, the preſent time is to be underſtood: So God having made promiſes to his people, which ſhall moſt certainly in their Seaſon be fulfilled, and having not expreſſed the particular time when God will fulfill them to this, or that particular Soul: The Soul is warranted at all times, to ask them of God, for we may certainly pray for any thing which is not contrary to Gods revealed will.

[Page] 2. But ſecondly, We knowing that God in his ſecret purpoſe, hath determined not only the beings, but the circumſtances of all things, cannot infallibly expect preſent anſwers of our prayers, by giving us the very things which we ask of God. Suppoſe now a Chriſtian under the power of ſome ſtrong and impetuous temptation, whether from his fleſh, or from his grand adverſary, he may pray for deliverance from it, becauſe God hath promiſed an happy iſſue of temptations, he may pray in faith, Eying Gods power, his goodneſs, his truth, and faithfulneſs, and being fully perſuaded that God will deliver him, nay, he may pray for a ſpeedy iſſue and deliverance (with ſubmiſſion to the will, and wiſdom of God;) you have it in the caſe of Paul, 2 Cor. 12. 9. When the Lord had given him a thorn in his fleſh to buffet him (what that thorn in the fleſh was, whether ſome impetuous motion to ſin, from within, or without, we know not, be it what it will, it was a great burthen, a great affliction) Paul prays to be delivered, and prayeth thrice, and no doubt prayed in faith, but his deſires met not with Gods ſet time, his anſwer was, My grace ſhall be ſufficient for thee. Suppoſe a Soul walking in the dark, and ſeeing no light, it prayeth with David, when wilt thou comfort me; poſſibly God is not pleaſed, yet to viſit it with his conſolation, yet its prayer is warranted from the promiſe, God hath promiſed us the manifeſtations of the Spirit, Joh. 14. 21. It prayeth in faith, believing that God is able to do it, believing that he is full of goodneſs, a rewarder of them that ſeek him, believing that it ſhall receive even that particular mercy from God in Gods time; but it cannot pray in faith, believing that it ſhall preſently be comforted. Becauſe as to this [...] hath no bottom, no promiſe to lay hold upon; but yet even as to this it may pray in faith, having confidence in God, that if it be truly good for it, it ſhall be preſently anſwered.

Thirdly, When a Soul findeth that Gods ends in the affliction are obtained, and that it is in ſuch a frame as God hath required a people, or a ſoul to be, to whom ſuch promiſes are made, it may then conclude that Gods time, his ſet time is come. Here are now two rules to guide an inquiſitive Chriſtian in the knowledge of Gods ſet time, for the collation of any mercy which he hath promiſed, whether more publick and national, or more private, or perſonal. 1. When Gods ends in afflicting are obtained, and ſatisfied. We ſay that God and nature do nothing in vain, indeed every [Page] rational agent propounds to himſelf an end of all his or her actions. Brute Creatures, and ſuch as are not indued with reaſon, move and act for ſome end or other, but their end is ſet them by another. But rational agents propound an end to themſelves, and their ends being obtained, their action ceaſeth. God is the higheſt rational agent, and propoundeth to himſelf an end in all his actions, and his end is alwaies good, his ſupreme end is his own glory, that is the beſt end, and he cannot act for one more ignoble, but his mediate ends, that is, by which he propoſeth to get himſelf glory, they are ſeveral, you ſhall ſee much of them expreſſed in that one text, Hoſea 5. 15. I will go and return to my place, till they acknowledge their offences, and ſeek my face. In their affliction they will ſeek me early. There are alſo other texts of Scripture, which let us know Gods ends in the affliction of his people, ſuch as thoſe, Jer. 9. 7. I will melt them, and try them; for how ſhall I do for the Daughter of my people? Zech. 13 9. And I will bring the third part through the fire, & I will refine them as Silver is refined, and will try them as Gold is tryed, they ſhall call on my name, and I will hear them, I will ſay it is my people, and they ſhall ſay, the Lord is my God. From theſe Scriptures now appear three great ends, the obtaining of which, he aimeth at, that thereby he might be glorified.

1. The firſt is a bringing them to the acknowledgment of their tranſgreſſions, and an humbling of them in the apprehenſion ef them. God by puniſhing us, whether in our fleſh, or with more internal troubles in our minds, brings our iniquities to our remembrance, & ſaies to us in every affliction, Know therefore, & ſee that it is an evil and bitter thing that thou haſt done, in that thou haſt departed from the living God, & that his fear hath not been within thee; and this is one thing which he aimeth at, to bring his people to be vile, & low in their own Eyes, when this is done, Gods end is ordinarily fulfilled. Hence you ſhall obſerve, that before Gods promiſe of a gracious return to his People, Jer. 3. 14, 15. there is put in v. 13. Only acknowledge thine iniquity, that thou haſt tranſgreſſed againſt the Lord thy God; ſo that if our affliction hath brought us to this acknowledgment of our iniquities, and a lying low before God, it may give us encouragement to hope that Gods time, his ſet time is come, for though he hath not particularly told us the day, and hour, when he will return unto his people, either in a way of ſpecial providence, or in a way of [Page] ſpecial grace, yet he having annexed the promiſe of his gracious returns to his peoples acknowledgment of their offences, and humbling themſelves, he hath effectually told them, that when that is done, is the time when they may expect to ſeek his face, with a ſpeedy ſucceſs, and gracious iſſues.

2. A ſecond end which God aimeth at in the afflictions of his people, whether by with holding ſome deſired mercies from them, or making them to feel ſome ſenſible ſmart, is the exciting of his Peoples Grace. This is plainly expreſſed in the beforementioned text, Hoſ. 5. 15. I will return (ſaith God) unto my place, till they ackuowledge their offences, and ſeek my face. There are two gracious exerciſes which the Lord by affliction extiteth. 1. The firſt is the grace of prayer. This is moſt properly ſignified, by the term ſeek my ſace, (though I know it is a phraſe more comprehenſive) yet that is moſt ordinarily expreſſed by it; this is not only expreſſed in that text, but in many others. Is any man afflicted (ſaith James) let him pray, ſo Pſal. 50. 12. Call upon me in the day of trouble, and I will deliver thee, and thou ſhalt praiſe me. Hence it is an excellent ſign that Gods appointed time to ſhew mercy, either to a people, or to a Soul is come, when the Lord poureth out upon them the Spirit of grace, and ſupplication, he more ſpecially moveth, and inciteth his people to ask, when it is in his heart to give the mercy that they ask of him, and on the other ſide, the reſtraining of prayer from God on our part, or the with-holding the Spirit of Prayer (on Gods part) is an ill ſign that our mercy is yet afar off. 2. A ſecond exerciſe of grace, the exciting of which God aims at, is that of faith. Zech. 13. 9. They ſhall ſay the Lord is my God; this is now when a Soul for the mercy which it deſireth, is brought off all dependances upon the creature, and brought to a ſole Eying of, and dependency upon God; and this is true, both as to more publick and national mercies, and alſo as to more private, and perſonal mercies. Iſrael were a great way off mercy, when they truſted on the broken reeds of Ae [...]ypt and Aſſyria, inſtead of helping them, they ran into their hands, and more wounded them, but they were very near mercy when they ſaid, Hoſ. 14. 3. Aſhur ſhall not ſave us, neither will we ride upon Horſes, neither will we ſay any more to the work of our hands, ye are our Gods, for in thee the Fatherleſs finds mercy. Mark what God addeth in the very next words; I will heal their backſlidings, [Page] I will love them freely, for mine anger is turned away, I will be as the dew unto Iſrael, he ſhall grow as the lilly, and caſt forth his roots, as Lebanon. Hence again it appeareth, that when People, for the mercies they want and would ask of God, are brought off all forreign dependencies, all creature confidence, and brought to a ſingle, ſole confidence in God, this is an excellent ſign, that the day is dawning upon them, and the time come, which God hath ſet in his eternal thoughts, wherein he intendeth to ſhew them favour.

3. A third end which God aimeth at, in, and by our afflictions, is, the probation and trial of grace, I will melt them, and try them, Jer. 9. 7. I will bring the third part through the fire, and will refine them, as Silver is refined, and will try them as Gold is tryed. Faith and Patience are thoſe two graces which are more eminently tryed in an hour of affliction; you have them both mentioned together, James 1. 2, 3. My Brethren count it all joy, when you fall into divers temptations, knowing this, that the trial of your faith worketh patience, and again; let patience have its perfect work, & 1 Pet. 1. 6. You are in heavineſs through maniſold temptations, that the trial of your ſaith, being much more precious, then that of Gold that periſheth, though it be tried with fire, might be ſound unto praiſe, honour, and glory, &c. by faith here is meant a relieance, and dependance upon God, notwithſtanding our trials, Job expreſſeth it well, Job 13. 15. Though he ſlay me, yet will I truſt in him. Hence again, if a Soul findeth that its affliction (be it of what nature it will) hath humbled it to Gods foot, made it quiet, and patient, reſolving meekly, and without repining, or murmuring to bear the indignation of God, becauſe he hath laid it upon it, and that it hath brought him to a reliance and dependance upon God, though it doth not ſee him, this (again) is an excellent ſign, that Gods ſet time is come.

2. A ſecond rule to know Gods ſet time by, is this, When a people, or a particular ſoul is wrought into ſuch a frame, as the promiſe of mercy is made unto. David ſaith of God, Pſal. 20. 17. Thou haſt heard the deſire of the humble, thou wilt prepare their heart, thou will cauſe thine ear to hear. Mark, firſt God prepareth the heart, then he cauſeth his ear to hear; firſt, he prepareth the hearts of people to receive the mercy, then he gives out the mercy; now how doth God prepare the heart, but by working of it up into ſuch a frame, as he hath promiſed the mercy upon, and unto?

[Page] 1. He worketh the heart into a patient, meek, humble, ſubmiſſive frame, he heareth the deſire of the humble, as you have it in that text, but of this I have ſpoken but now.

2. In the mountain of the Lord it ſhall be ſeen. We are then prepared for mercy, when we know not how longer to uphold, and ſubſiſt without it, Iſaiah 57. 16. I will not (ſaith God) contend for ever, neither will I be alwaies wroth, for the Spirits would fail before me, and the Souls which I have made, v. 18. I have ſeen his ways, and will heal him, and will lead him alſo, and reſtore comforts unto him. When Peter cried out that he ſank, then Chriſt lent hhim is hand; when the Soul apprehends itſelf as it were at the laſt gaſp, that is often Gods time, for he will not ſuffer his peoples Spirits to fail, nor the Souls which he hath made.

3. In ſuch diſpenſations of mercy to the People of God, as muſt depend upon the deſtroying or removing of their Enemies; the exceeding wickedneſs of the enemy, is a good ſign that Gods ſet time is near, for the Salvation of his people from them. I build this concluſion upon Gods Word to Abraham, Gen. 15. 16. where God gives this as the reaſon why the ſeed of Abraham ſhould not till after four hundred years, take a poſſeſſion of the land of Canaan—for the iniquity of the Amorites is not yet full. The wicked have their day, and their day is with reference to the people of God, the very power of darkneſs, but as it is with the darkneſs of the night, they ſay it is darkeſt juſt before the dawning of the day, ſo the darkneſs cauſed to the Church of God, by the wickedneſs of the wicked, when it is at the thickeſt, is a good preſage of approaching light. So as though the day of the gteateſt malice, oppreſſion, and wickedneſs of wicked men, be a very ſad day, even the power of darkneſs, yetin this it ſpeaketh well, that the ſalvation of Gods people is nevernearer.

4. Laſtly, In regard the ſet times of our mercies are hidden from the beſt of Gods people, in caſe they have not a preſent anſwer in kind, they muſt be content if they have it in value. I pray obſerve this. God anſwereth the prayers of his people more ways then one, ſometimes he anſwereth them by denying them, nor is this a way of anſwering to be deſpiſed, for whatſoever the particular thing be, which a reaſonable Soul deſires, its general deſire is ſome good. Our reaſonable natures will not ſuffer us to ask any thing which is bad, if we ſo apprehend it, now ſuch is the infirmity of our ſtate, that we in all circumſtances do not know what [Page] is good for our ſelves. So that God often in denying a particular deſire of our Souls, anſwereth the general deſire of our Souls, we ask what would do us hurt; God denieth it, becauſe he would do us good, and not hurt. In this caſe if the Lord giveth us an heart content to be without the thing we ask, he abundantly anſwereth our prayers, and giveth us the general and true deſire of our Souls. God ſometimes anſwereth our prayers, by giving us idem, the ſame thing which we ask, but this he never doth, but where he ſeeth it is for our good, and that under our preſent circumſtances; ſometimes he anſwereth us by giving us tantundem, the value of the mercy, though not the particular thing which we ask of God, thus he anſwered Paul as to the thorn in his fleſh, and this is a real anſwer, and with this every Child of God ought to be fully ſatisfied, and contented.

But this is enough to have ſaid to this point, how Chriſtians may know whether Gods time, his ſet time to favour his Church, or the Souls of his people is come, a point of great concern in order to the ſatisfaction of Chriſtians, why they have not a preſent anſwer to their prayers, & to abate their diſſatisfaction, as to the inequal motions of Divine Providence in this anſwer of prayers.

3. Laſtly, Something is neceſſary with reference to the manner of our prayers, if we would ſo pray as to receive a preſent anſwer. So two things are neceſſary; 1. That we pray Believingly. 2. Fervently.

1. Believingly. I opened this before, under the firſt head, and therefore ſhall ſay nothing to it here.

2. Fervently. That is that which alone I ſhall here ſpeak to. This is much miſtaken, if it be thought to lie in the vehemency of our tone, and expreſſion, it lyeth much deeper in the intenſion of the mind, and the Souls ſecret affection to, and in the duty. James tells us, ch. 5. v. 16. The effectual ſervent prayer of the righteous availeth much. The word is [...] which properly ſignifieth operative and working, and ſo working, as it produceth the effect. The Prophet ſpeaking of God, Iſaiah 41. 4. uſeth this expreſſion, who hath wrought, and done it, the Septuagint tranſlate the Hebrew word there by this word, the Apoſtle uſeth it to expreſs ſuch a working, as that by which God bringeth about his decrees, Eph. 1. 11. Who worketh all things according to the counſel of his will; and again, he uſeth it to expreſs the working of the Devil in wicked men, whom he calleth Children of diſobedience, [Page] Eph. 2. 2. In the primitive times, thoſe who were acted by the Devil, were called [...] becauſe of the great power, and force, which the evil Spirit put forth upon, and ſhewed in thoſe miſerable creatures that were poſſeſſed. Piſcator upon the Text, Jam. 5. 16. tranſlates it Ardens, the burning flaming prayer. Beza tranſlateth it Efficax, the efficacious prayer; [...] doubtleſs ſignifies that prayer, which ſetteth the whole Soul on work. There is a cold, dead, lazy prayer, where the tongue only is ſet on work, or only the tongue, and the head, or the fancy; the one to invent and compoſe matter, the other to utter it, but neither of theſe is that fervent prayer which St. James ſpeaketh of, but that prayer which ſetteth the whole Soul in motion towards God, where not only the fancy and imagination, and underſtanding are imployed to invent and ſuggeſt matter, the will to will it, but the affections (which indeed in a reaſonable creature are but the motions of the will towards its object) with the utmoſt intenſion to deſire it, to exerciſe an hope in God for it, &c. this is the fervent working prayer mentioned by St. James, this prayer doth much with God. Jacobs prayer was ſuch a prayer, Moſes ſaith he wreſtled with God until the morning, he ſaid unto God. I will not let thee go, until thou bleſſeſt me, the Prophet expounds it, Hoſea 12. 4. He wept, and made ſupplications unto him; by this prayer he had power over the Angel, and prevailed (as it is there in the words immediately preceding) yea, and he had a preſent anſwer, God bleſſed him before he parted with him as you read in his Hiſtory. Such a prayer was Daniels, to which he received alſo a preſent anſwer, Dan. 9. v. 3. I (ſaith he) ſet my face to the Lord God, to ſeek by Prayer and Supplications: with faſting, and ſackcloth, and aſhes, ſuch was Elijahs prayer, 1 Kings 18. 42. The text ſaith. He put his face betwixt his knees, a poſture ſignifying the great intenſion of his mind and ſpirit. It is a praying with ſtrong cries and groans which cannot be uttered, which is the Apoſtles phraſe, Rom. 8. 26. This praying comes up to the firſt, and great commandment. Yhou ſhalt love the Lord thy God with all thy Soul, and all thy ſtrength. This is like the drawing the arrow to the head, which ſendeth it with more force to the mark; nor indeed is there a better ſign of a ſudden anſwer, than when the Lord hath thus prepared the heart. A man ſeldom finds his Soul more then ordinarily fervent, and importunate with God for a mercy, but when the Lord hath [Page] determined ſuddenly to give it in to him. Thus now I have ſhewed you in what caſes God ordinarily gives in ſpeedy anſwers to his peoples prayer. But God doth not do this alwaies. David himſelf complaineth, Pſal. 22. 2. O my God, I cry in the day time, but thou heareſt not, and in the night ſeaſon, and am not ſilent. The Church crieth out, Pſal. 80. 4. O Lord God of Hoſts, how long wilt thou be angry with the prayers of thy people? And again, he ſhutteth out my prayer, Lam. 3. 8. What ſhould be the reaſon of theſe inequal diſpenſations from the hand of the ſame God, and gracious Father? I anſwer;

1, Why may not God do it, that we may not track him in his ways? He will be known to be a free agent. He will ſometimes give preſent anſwer, that his people may be confirmed in their faith, that God is a God hearing prayer. The God, that never ſaid to the ſeed of Jacob, ſeek my face in vain; he will not alwaies give a preſent anſwer, that we may not aſcribe too much unto prayer, nor will he alwaies delay, that we may not aſcribe too little to it. If God ſhould alwaies give a preſent anſwer, we ſhould aſcribe too much to prayer, and make an idol of a duty. That the Lord might ſecure his own glory, and be owned as the God of our mercies, the object of our faith, and dependence, the free fountain of all our good things, God is pleaſed, ſometimes ſooner, ſometimes later, to give in anſwer to his peoples prayer.

2. But there may be reaſon enough for it, fetched from the prayers themſelves. One prayer may be made more in faith than another, more fervent than another, more fitted to Gods ſet time, for the beſtowing of a mercy than another; it is true nothing of theſe can render the prayer more meritorious, our prayers, take them at the beſt, are too poor things to be the price of the leaſt mercies, when we have done all that we can, we are unprofitable ſervants; but where one prayer is more conformable to the will of God than another, it may move God further, and may obtain a more ſpeedy anſwer from Gods hand.

3. Finally there may be ſome reaſon given on the account of the parties praying. Some of Gods people may be greater favourites with God then others; God loves all his Saints with an equal elective, and redeeming love, but there may be differences as to the manifeſtations of his love. Samuel, and Moſes, Noah, Daniel, and Job are mentioned by the Prophets, as Perſons that had a [Page] mighty power with God above others. God therefore in the expreſſion of his anger againſt Iſrael ſaith, if they ſtood before him, they ſhould only ſave their own Souls. God ſent Abimelech to Abraham, and Jobs Friends to Job, to pray for them, aſſuring them that thoſe he would accept, God had a David whom he calls the man according to Gods own heart, and Chriſt had a John, who was called the beloved Diſciple, all the Diſciples were beloved, but he was loved with a more ſpecial, ſignal love, this the Diſciples knew, and therefore when he had told them, that one of them ſhould betray him, Simon Peter beckned to John, that he ſhould ask him of whom he ſpake. Now it is no wonder if the prayer of him who is highly beloved in ſome ſingular degree of favour with God, ſhould receive a quicker anſwer then anothers, this is but after the manner of men. 2. The ſtate of Gods people, may be ſuch as will admit of no delay. If the Lord doth not come in with ſome preſent help, they muſt be loſt and undone, their Spirits muſt fail, and the Souls which he hath made; now in ſuch caſes as theſe, it is no wonder if the Lord gratifies his people with quicker anſwers, and returns to their prayers; but who is he that can pretend to give a reaſon of Gods differing diſpenſations of his grace? all that we can do in this caſe, is but to ſhew you that the ways of the Lord are reaſonable, though the reaſon of them be a depth paſt our finding out. We ſhould not ſufficiently adore, and admire God, if we did perfectly underſtand him; but I ſhall add no more doctrinally to this diſcourſe, much of which, though it may look like ſomething of a digreſſion, yet I hope it will not be altogether unprofitable.

Uſe 1. This notion wonderfully commendeth the love of God to the Sons, and Daughters of Men. There is not any one name of God, that more commendeth the love of God to us, or which we have more reaſon to glory in than, that he is a God that heareth prayers. It is true God needeth not our tongues, to tell him what we have need of, he knoweth what things we need before we ask him, nor do our prayers merit any favour, It is the goodneſs, the free goodneſs of God that relieveth us in any ſtreight, in any diſtreſs, but you know it is very natural to us, when we are in any miſery, in any diſtreſs, or ſtreight, to cry for help, and a wonderful relief to our thoughts, to know that our ſighs, and cries, and groans are not loſt in the air; Oh! 'tis a ſad, and uncomfortable [Page] thing to cry, and to have none to help, none to deliver. What a comfortable thing it is to cry in hope, nay, in confidence, for we have this confidence (ſaith the Apoſtle) that if we ask any thing according to his will, he heareth us. Now that the great and mighty God, who needeth not our ſupplications, ſhould lend an ear to them, and give us an aſſurance of his hearing, and anſwering them, what a mighty thing is this to ſet up God high in our thoughts, for the Majeſty of Heaven to ſtoop to the worms of the Earth, when they but turn up their heads to him? What a condeſcenſion is this? what an humbling of the Divine Majeſty? what a relief to poor creatures infirmities, to know, that not a ſigh, not a groan, not a prayer ſhall be loſt? But this is yet ſomething beyond this; That the Lord ſhould oft-times give a preſent anſwer, and prevent our impatience by an anſwer ſo ſwift, as gives our Eyes no leave to fail through a fruſtrated expectation; this is yet a great deal more. In receiving our petitions, and promiſing us an anſwer, God ſhews himſelf a gracious King, though we wait ſome time for an anſwer, but in his preſent anſwers he ſhews himſelf a gracious Father, that is not patient that his Child ſhould be one hour in diſtreſs and miſery. Nor is the love of our Heavenly Father alone commended in this particular, but the love of Jeſus Chriſt alſo is remarkably commended, for it is through him that we have boldneſs to enter into the holieſt, by the blood of Jeſus, by a new and living way which he hath conſecrated for us through the vail, that is to ſay, his fleſh, and he is the High Prieſt over the Houſe of God. O let every quick return of prayers which God makes to our Souls, bring us more in love with Chriſt, more into the admiration of his love, and raiſe up our hearts more in thankfulneſs, for the death, reſurrection and interceſſion of Jeſus Chriſt.

Uſe 2. Secondly, How ſhould this incourage us to prayer, and to ſuch a performance of that duty, as we may have a quick return, and anſwer. Prayer is not ſo ſlighty a duty, as the moſt of people do make it, it ought not to be made ſuch a formal performance. It is one of our great priviledges to have an acceſs, a freedom of acceſs to the Throne of Grace, to ask of God ſuch things as we ſtand in need of; it is that which bringeth down the Protection, and influences of common providence, and the influences of his ſpecial grace, it openeth, and ſhutteth up Heaven. By prayer Elijah brought down rain and fire from Heaven; Samuels Prayer [Page] brought thunder, and lightning. Hezekiahs prayer brought down an Angel, that deſtroyed the Hoſt of Sennacherib, it obtained a bleſſing for Jacob, and turned his name into the name of Iſrael, becauſe as a Prince he had power, and prevailed with God; nay, it often brings down the mercy we want in a very ſhort time, while the Child of God is ſpeaking, God anſwereth, here am I. This ſhould make us value the duty of prayer, and not to think it a mere thing of courſe, and turn it into a formality. And what you have heard concerning the nature of that prayer, which is of ſuch power and prevalency with God, ſhould alſo mind you to take heed how you pray. Prayer doth not lie in a meer uttering, or repeating of words expreſſive of our minds unto God, men may call this prayer, but they will find it a bodily labour of a little efficacy, and avail with God; it is true, you will hardly find any thing called Prayer in Scripture, where words were not uſed, it ſeemeth to be ſomething more then the ſecret deſire of the Soul; the deſires of our Souls, expreſſed by the words of our lips, is what is generally called prayer, in holy writs, but words without inward affections, words not thruſt out from the force of our internal deſires and affections, are the leaſt thing in prayer, which lieth not in the pouring forth of words, but in the pourings out of our Souls before God. Labour Chriſtians to underſtand the nature of prayer, both as to the matter you ſhould pray for, and as to the right manner of the performance of it, you all know what you would have, what you have need of, what is truly good for you under your preſent circumſtances, this you know not; ſome things are abſolutely good, univerſally neceſſary, ſuch things as all Souls at all times have need of, ſuch are pardon of ſins, ſanctification, further grace to honour and glorify God in your circumſtances, and relations, an heart to honour and glorify God in whatſoever ſtate and condition you are; theſe and ſuch like things you may beg importunately, and abſolutely, and that at all times. But there are other things which are not ſo abſolutely and univerſally good, but are good or evil, as they are well uſed, or abuſed. Theſe muſt be asked of God, with a ſubmiſſion to his will, and a reference to his wiſdom. It is of mighty concern for a Chriſtian rightly to underſtand the matter of prayer, what he may, or may not ask of God, what he may ask abſolutely, what but conditionally, and with limitation; an ignorance of this may make Chriſtians too bold, too importunate [Page] with God in asking ſome things, and to ſin by impatience, and murmuring, becauſe they do not receive preſently what they ask, when as the reaſon is, becauſe they ask amiſs. James tells thoſe to whom he wrote, Jam. 4. 3. You ask, and receive not, becauſe you ask amiſs; he inſtanceth but in one way wherein they asked amiſs, that you might conſume it upon your luſts. That indeed is one way by which men may miſcarry in prayer, not directing their prayer to the honour and glory of God, but meerly to a ſelf-ſatisfaction, and indeed taking the words in that ſenſe, as ſpending upon their luſts ſignifies a gratifying our ſelves, and giving our ſelves a pleaſure and ſatisfaction; ſo all asking amiſs, will fall under it, and ſuch asking amiſs is the cauſe of all our not receiving; no man can ask any thing for the honour and glory of God, who doth not ask according to the will of God, God is glorified by the fulfilling of his will, and whoſoever prays, and the ſum of his prayer is not, let the Lord be glorified, let the will of the Lord be done, doth but ask that he may conſume upon his luſt, and give himſelf a ſatisfaction; now all this is asking amiſs, which is the cauſe of our not receiving. It is therefore I ſay of a very great concernment for a Chriſtian to know what he may pray for, what he may pray for abſolutely, and peremptorily, what but limitedly, and conditionally, with ſubmiſſion to the Divine will, and with a reference to the Divine wiſdom, how elſe is it poſſible, that he ſhould pray in faith? or how elſe will he be able to command his Spirit into a due ſilence, and patience, if he doth not preſently receive what he asketh of God? Nay, the ſervency of a Soul in prayer doth much depend upon this knowledge; no prayer can be fervent, but the prayer of faith. No prayer receiveth a preſent anſwer, but the prayer of faith. Study therefore (Chriſtian?) the due matter, and manner of prayer. There may be many prayers put up, and yet God not hear, Iſa. 1. 15. Though (ſaith God) you ſpread forth your hands, I will hide my Eyes from you, yea, when you make many prayers, I will not hear, the reaſon there aſſigned is, becauſe their hands were full of blood, which amounts to that of David, If I regard iniquity in my heart, God will not hear my Prayer, and to that of Solomon, The Sacrifice of the wicked is an abomination unto the Lord, but the prayer of the upright is his delight. He that lifteth up hands unto God, muſt lift up pure hands. But a man may lift up pure hands, yet not be heard, David complaineth that he did [Page] ſo, Pſal. 22. therefore the Apoſtle adds, 1 Tim. 2. 8. Holy hands without wrath or doubting, for ſaith James, ch. 1. v. 7. Let not him that wavereth, think that he ſhall receive any thing of the Lord. Now it is impoſſible that a man ſhould pray without doubting, for any thing of which he is not fully perſuaded that it is the will of God that he ſhould receive it, this therefore is of very great concern, that a Soul ſhould know that he asks according to the will of God, and that muſt be when he knows that God hath ſomewhere in Scripture promiſed it. Be not therefore only much in prayer, but ſee that you do not ask amiſs, that you ask ſo, that you may receive, yea, that while you are ſpeaking, God may give you a gracious anſwer.

Uſe 3. Thirdly. This Doctrine calls to you for an holy, and cloſe walking with God. A looſe liver may receive ſome good things from God, as he is a God of compaſſion, full of pity, and tender compaſſion, that hears even the young Ravens when they cry unto him for their food, thus did Ahab, thus did the King of Nineveth, and this was a ground for Simon Magus to pray, though he was in the gall of bitterneſs, and the bonds of iniquity; but he can receive nothing from God, as he is a God of truth and faithfulneſs, there is not in all the Book of God, one promiſe made to a wicked mans prayer. God hath ſaid, though they make many prayers, he will not hear them, Iſaiah 1. 15. he hath ſaid, They ſhall call upon me, but I will not anſwer, they ſhall ſeek me early, but they ſhall not find me, Prov. 1. 28. For Hypocrites he hath ſaid, Job 27. 9. Will God hear his cry, when trouble comes upon him? but a cloſe walking with God is not only commendable to us upon this account, that our prayers may not be wholly ſhut out from God, that we may not only in our diſtreſſes go to God as a fountain of mercy, and goodneſs, as a God of pity, and tender compaſſion, but as unto a God of truth and faithfulneſs, with an hope, and a confidence in him, and an expectation upon him, and with an holy boldneſs: but alſo that we may have a preſent anſwer, we are naturally haſty as to the ſupply of our wants▪ and the ſatisfaction of our deſires, hence we ſay, Bis dat qui cito dat, and count that kindneſs double, which is done for us quickly. Now they are the favourites of Heaven, that gain the quickeſt anſwers from God. There's nothing makes one Soul more the favourite of God then another, but a more ardent love for God, and a more ſtrict, and cloſe walking with God. Let this ingage us to perfect holiveſs in the fear of the Lord. Study therefore the cloſeſt [Page] degrees of fellowſhip, and communion with God, the ſtricteſt courſe of an holy converſation. There is a great deal of difference even in good mens communion with God, ſome are more upon the mountwith God then others are, more in holy meditation and contemplation, more in ſecret duties, more in prayer, more in watchfulneſs, more warm, and zealous for God, David had many worthies, but he had a firſt three, to which the others did not come up, though they did worthily. God hath many Souls, that he loveth, that are dear and precious in his Eyes, but he hath alſo his firſt threes, ſome that excel, and outrun others; theſe are they that have moſt of Gods Ear, for tho the firſt grace be not given, becauſe men keep his Commandments, yet further grace, the manifeſtations, and ſignal tokens of Divine love are given out (according to the promiſe, Jo. 14. 21.) as men love, and keep the Commandments of God; you therefore that would excel in the favour of God, that would have Gods ear fully and preſently open to your ſupplications, ſtudy to excel in holineſs. Doth a poor Courtier in the Courts of Earthly Princes, bleſs himſelf in having the Ear of his Prince, that if he hath a Petition to put up unto his Prince, he can go immediately into his preſence, and have his Petition preſently ſigned, whereas the Petitions of others are rejected, or at leaſt deferred, ſo as he is conſtrained to wait months or years? And is this no priviledge, no happineſs at all, that a poor Soul can immediately go unto the Lord of Heaven and Earth, to him who is the Fountain of all grace and goodneſs, and if he wants any thing, freely preſent his Petition to him, and have it ſigned preſently, not let the Lord go, until he hath bleſſed him, when as a wicked man, tho he maketh many prayers, yet is not heard; yea, thoſe that may have ſome intereſt in God, yet walking more looſely, and more imperfectly, may cry a long time, and yet not be anſwered, if we had nothing more then this to commend to us holineſs in all manner of converſation, and the ſtricteſt degrees of walking with God, yet this certainly ſhould be enough.

Uſe 4. I ſhall add but one word more in application of this diſcourſe. I put into the Propoſition, the term [ſometimes] God doth not alwaies, but ſometimes give in a quick anſwer to his peoples prayers; Let not the people of God therefore think it ſtrange if they have not preſently an anſwer to their prayers. God is not alwaies alike quick in his returns to the prayers of his people. [Page] He always heareth them, he will be certain to anſwer them, but he is not alwaies equally quick in the anſwer of them. This is many times the trouble of Souls that belong to God; it was Davids trouble, expreſſed, Pſal. 22. 2, 3. It was Aſaphs trouble, though God did at laſt hear him, as you read, v. 1. yet he had firſt ſpake, as in v. 7. 8, 9. Will the Lord caſt off for ever, and will he be favourable no more? Is his mercy clean gone for ever? Doth his promiſe fail for evermore? Hath God forgotten to be gracious; hath he in anger ſhut up his tender mercies, yet becauſe the not hearing of prayers is threatned as a judgment, and puniſhment upon wicked men, and mentioned in holy writ, as the reward of mens regarding iniquity in their hearts. This often cauſeth a great deal of trouble in the Spirits of Gods People. Let me therefore ſhut up this diſcourſe in adviſing alittle, what that man or woman ſhould do, that lieth at leaſt under ſome apprehenſions, that God doth not hear, or hath not heard their prayers, they cry in the day time, and are not ſilent in the night ſeaſon, yet God heareth not.

1. In the firſt place. Let ſuch a Chriſtian examine whether it be not his own miſtake. Thou thinkeſt God hath not heard, nor anſwered thy prayers, art thou not in a miſtake? All anſwers of prayers are not diſcernable to our ſenſe. It may be God hath anſwered thee by denying thee the particular thing that thou askedſt of him; thus he anſwered Paul, by denying him as to the thing he asked, which was the taking the thorn out of his fleſh. He better knoweth what we have need of, then we our ſelves know it, the general deſire of thy Soul was for ſome good, thou didſt therefore deſire health, riches, &c. becauſe thou didſt apprehend them ſuitable, and convenient, and ſo good for thee. God who knoweth thy Soul, the frame and temper of it, he ſeeth, that theſe things would be for thy hurt, he therefore with-holdeth them, and ſo in not anſwering anſwereth thee, in not anſwering thy particular requeſt, he doth anſwer the general deſire of thy Soul, and only correcteth thy ignorance in thy requeſt. 2. You have heard that God ſometimes anſwereth by giving (though not the thing) yet the value of the thing which thou askeſt, i. e. that which is every way as ſutable and convenient, and as profitable for thee, as that which thou didſt deſire. Hath not God (according to thy prayer) removed thy affliction? yet, hath he ſupported thee under it? hath he filled thee with inward [Page] conſolations? hath he told thee (as he did Paul) that his grace ſhould be ſufficient for thee? Doſt thou call this no anſwer? God anſwers the prayer of that Soul, to whom he giveth the full value of the thing it asketh, though he doth not give the thing itſelf.

2. If thou canſt not find that God hath anſwered thee, neither in kind, nor in value, Review thy prayer, and ſee if thou canſt not find ſome failure in that, for which God with-holds his anſwer. I ſuppoſe thee a perſon reconciled to God through the blood of Chriſt; other Souls either pray not at all, or if at all, they make a meer formality of the duty, and put up prayers, as Children ſhoot arrows, never regarding whither they flie, or what becometh of them, but even in a good mans prayer there may be ſuch failures as may give God a juſt cauſe to with-hold an anſwer, without any breach of Gods truth, or faithfulneſs, thou mayeſt not have prayed in faith, but too much doubting, thou mayeſt have prayed for ſomething, which thy wiſe Father ſaw was not good for thee, or at leaſt not good for thee under ſome preſent circumſtances, under which thou art; if thou findeſt any thing of this nature, thy work is to correct thy prayers, if thou wouldſt receive an anſwer.

3. If thou doſt not find this, if thou canſt not charge thy want of an anſwer upon ſome defect or failure in thy prayers, nor yet find that God hath anſwered thee, either giving thee the thing which thou didſt ask of him, or the value of it in a quiet and contented frame of Spirit in the want of it, or in the ſupportations, or conſolations of his Spirit, but thy Soul is yet unquiet and impatient; it is thy duty yet to wait upon God, to chide down thy tumultuous, and unquiet thoughts, all the riſings up, and murmurings of thy Soul againſt God, to adore, and to admire God where thou canſt not ſee, or underſtand him, to acknowledge Gods goodneſs and holineſs, though thou canſt not diſcern his goodneſs as to thee in this particular. Thus did David, Pſal. 22. 3. after he had complained, that he had cried in the day time, and the Lord did not hear, and in the night ſeaſon, and was not ſilent. v. 3. he ſaith, But thou art holy, O thou that inhabiteſt the praiſes of Iſrael. This is moſt certainly our duty under ſuch providences as theſe are; we muſt not look in this life to underſtand all Gods ways, and methods of providence, much leſs the reaſons of them, that is a piece of knowledge reſerved [Page] for another world; all that we have to do, is to obſerve, and ſtudy them, and where we cannot find them out, to admire and adore them, and to wait upon him, that wrappeth up himſelf in thick darkneſs, and hideth his face from the Houſe of Jacob. This waiting doth not only ſignify a paſſive quietneſs, ſilence, and patience, but an active doing our duty. Waiting on the Lord, and keeping his way, are put together, Pſal. 37. we ought not to leave off praying, becauſe (in our apprehenſions at leaſt) our prayers lie by without anſwer, much leſs to ſlacken our courſe of holineſs, but to reſolve as the Church did for Zions ſake, ſo for our own ſake, not to hold our peace; we have for this an excellent preſident in the example of the Church, Pſal. 44. 17. All this is come upon us (ſaith ſhe) yet have we not forgotten thee, nor dealt falſely in thy Covenant. Our heart is not turned back, neither have our ſteps declined from thy way, though thou haſt ſore broken us in the place of Dragons, and covered us with the ſhadow of death? then ſhe concludeth with prayer. v. 23, 24, 25, 26. Awake, why ſleepeſt thou? O Lord! ariſe, caſt us not off for ever, wherefore hideſt thou thy face, and forgetteſt our affliction, and oppreſſion? For our Soul is bowed down to the duſt, our belly cleaveth to the Earth. Ariſe for our help, and redeem us for thy mercy ſake.

Sermon XXV.

Cant. 1. 4.

The King hath brought me into his Chambers.

IF any asketh who is this King whom the text ſpeaks of; as the queſtion ſoundeth like that, Pſal. 24. v. 8. Who is the King of glory? So the anſwer muſt be much the ſame; The Lord, ſtrong and mighty, the Lord mighty in Battel, the Lord of Hoſts, he is the King of Glory. He is the King of Nations, for all the Nations of the Earth are the work of his hands, and he hath a Native Lordſhip and dominion over them. He is the King upon the holy hill of Sion, the King of Saints, they have choſen him, he ruleth in them, and reigneth over them, they have choſen him, [Page] he hath ſubdued their hearts unto him, and hath choſen them for his peculiar people; this is the King of whom the Church, and the believing Soul here ſpeaketh, and ſaith; The King hath brought me into his Chambers. It is the ſame Perſon of whom ſhe ſpake, v. 2. Let him kiſs me with the kiſſes of his mouth. To whom ſhe ſaid, v. 3. Draw me, and we will run after thee. There ſhe ſpake to him, as her beloved, here ſhe ſpeaketh of him as a King; there ſhe prayed for ſomething that ſhe wanted, here ſhe praiſeth, and giveth thanks for ſomething ſhe had received. I have already taken notice of the alteration of her ſtile, of her ſo ſudden giving thanks upon the quick return God had made to her prayers. I come now to conſider the mercy or good thing ſhe had received, which ſhe expreſſeth in the ſame metaphorical dialect, which ſhe uſeth throughout this Song. The King hath brought me into his Chambers; when I at firſt opened the whole verſe, I endeavoured to find out what this mercy was, in the receit of which the Spouſe triumpheth in this text. I then conſidered Chambers, as places more lofty then others, and and of more privacy and ſecrecy, and from thence concluded; that the Spouſe by this phraſe ſignifieth ſome ſpecial favours which ſhe had received from God, ſome ſpecial, and more near and intimate degrees of fellowſhip, and communion with God, into which her beloved had taken her. The Propoſition I offered from the words for my further explication was this:

Prop. That the Lord Jeſus Chriſt hath Chambers, in which he ſometimes entertaineth the Souls of his people. He hath a favour for them all, Rooms in his Houſe for all the ſizes of his people, but he hath Chambers for ſome, or into which he ſometimes takes up the Souls of his Saints; the ſubject of my diſcourſe will be ſuch ſpecial favours, as God ſheweth to ſome Souls, or to the Souls of his people at ſome times. This is evident in holy writ. Abraham was called the Friend of God. Moſes is called his Servant, emphatically. Moſes my Servant is dead. David, the man according to Gods own heart. Solomon was named by God Jedidiah, a man beloved of God. There are four degrees in the love of God, as it reſpecteth the Children of men.

1. He hath a Philanthropy, or general love, which he ſheweth towards all; He leaveth not the Heathen without witneſs. In him all men live, move, and have their being, from him they have fruitful times and ſeaſons, which fill their bellies with food, their [Page] hearts with gladneſs, their bellies are filled with his hid treaſure. The patience of God leadeth them to repentance. The inviſible things of God, even his eternal power and God-head are made known to them, by his works of Creation, by the things which he hath made.

2. He hath a more ſpecial love for his Church. This is ſeen in his more ſpecial providence, exerciſed towards his whole Church, which are more watched over, and preſerved by a common providence, then any other body of people are. They have alſo the Oracles of God, the Ordinances of God, and means of grace, and this latter is certainly an effect of the death of Chriſt.

3. He hath yet a more ſpecial love for all thoſe within his Church, who are effectually called, whoſe hearts God hath ſeized, and ſubdued to himſelf, they are made partakes of more ſpecial grace, being called, juſtified, and ſanctified, and ſuch who ſhall hereafter be moſt certainly glorified.

4. But there is yet another ſpecialty of Divine love, even amongſt thoſe who are made partakers of ſpecial ſaving graces, ſome are more ſpecially favoured in this life, and ſhall be more eminently then others glorified, in that life which is to come. Theſe more ſpecial favours to the Saints, that are all made partakers of the ſame ſaving grace, are the ſubject of my preſent enquiry.

1. Some here underſtand the manſions of glory, but they are forced to make an Enallage of tenſes to juſtify their interpretation, & to ſay, the King hath, is put for the King ſhall bring me, &c. Aquinas, Piſcator, and ſome others thus interpret the Spouſe. The queſtion about degrees of glory, is not well agreed amongſt Divines, there are great Divines on either ſide as to that opinion; nor is it a ſmall difficulty to open in what the glory of one Child of God, when he comes in Heaven, ſhall excell anothers▪ When it is certain, that they ſhall all ſee God, inherit his Kingdom, be ſatisfied with his likeneſs, and there ſhall be no want to any Soul there, eſpecially we being taught by our Saviour, that every labourer in the Vineyard ſhall have his penny. But yet it is very probably judged by Divines, That in that firmament, as well as in that which is lower, the ſtars ſhall differ one from another in glory, and that when Chriſt told his Diſciples, they ſhould ſit upon twelve Thrones, judging the twelve Tribes of Iſrael, he by it expreſſed ſome greater degrees of glory, then [Page] ſhall be the portion of his more common Diſciples beſides, that the Scriptures ſpeaking of God's rewarding all men according to their works, compared with the diſproportion which we ſee in the works of Believers, make it yet more probable: So that I muſt confeſs my ſelf very inclinable in this point, to be of the mind of thoſe Divines who think that in the Manſions of Glory, there ſhall be Chambers, though I am not able to diſtinguiſh them from the lower Rooms in thoſe bleſſed Manſions. But yet I am not inclinable (ſuppoſing this) to interpret the Spouſe as ſpeaking of them here, but rather judge her by this phraſe deſigning to expreſs her felicity, not diſcerned by the Eye of Faith, which is the Evidence of things not ſeen, but by the Eye of Senſe, ſome ſpecial favour now received from God; and I am therefore concerned further to enquire, what theſe favours may be.

2. God hath Chambers of ſpecial Providence. Some indeed underſtand that Text, Iſa. 26. 20. Come my people enter into the Chambers, and hide thy ſelf; concerning the Grave, becauſe the righteous are taken away (as the Prophet ſaith) from the Evil to come: But others (and I think better) interpret it as an invitation of God to his people in calamitous times to betake themſelves into the Chambers of his ſpecial providenee, the Pſalmiſt ſaith, Pſal. 91. 1. He that dwelleth in the ſecret place of the moſt High, ſhall abide under the ſhadow of his Wings. In this Chamber there are Cloſets, there is a ſpecial providence that attendeth, and watcheth over the whole Church, as the whole Nation of the Jews were under more ſpecial providences, than the Heathens, but yet there is a more ſpecial providence attends the people of God who are ſo indeed. Which is abundantly proved throughout the 91 Pſalm, ſo Pſal. 34. 18. The Eye of the Lord is upon thoſe that fear him, and upon thoſe that hope in his mercy: To deliver their Souls from death, and to keep them alive in Famine. But in regard the Spouſe here ſpeaketh not of herſelf, as under any circumſtances of outward miſery or affliction; I do not think this is her meaning in this Text, theſe are not the Chambers, concerning which the Spouſe boaſteth, that the King had brought her into them, ſhe is ſpeaking here doubtleſs of more ſpiritual inward diſpenſations.

3. God hath his Chamber of Audience, where he receiveth, heareth, and giveth anſwer to the prayers of his people. This [Page] is a near degree of the Souls communion with God, and what God hath promiſed them, Pſal. 34. 15. The Eyes of the Lord are upon the righteous, and his Ears are open unto their cry. And again, v. 17. The righteous cry, and the Lord heareth them, and delivereth them out of all their troubles. This is a favour which the Lord affordeth every believer, the promiſes of hearing prayers belong to them all; but yet in this Chamber there are Cloſets alſo, God ſometimes granteth a more ſpeedy anſwer to his pecples prayers, ſometimes he delayeth, and ſeemeth to be angry with, and to ſhut out his peoples ſupplications from him; but you know it was my whole buſineſs in my laſt diſcourſe to prove, and to give you ſome account of this, which may very well ſuperſede any larger diſcourſe upon it, under this Propoſition. Abraham, Moſes, and Daniel, and Job, were all entertained in theſe Chambers, ſo are many of the Servants of God at this day, men mighty with God in prayer, ſuch Favourites in the Court of Heaven, that they have no more to do then to form their Petitions, and to put them into the hands of Chriſt, and to get upon their Watch-Tower with Habakkuk, and ſee what the Lord will anſwer. God ſeemeth to have ſaid unto them, as Ahaſuerus ſaid to Eſther; What is thy Petition (O my Child) and what is thy requeſt? it ſhall be performed, even to the half of my Kingdom Solomon was entertained by God in this Chamber, when the Lord appeared unto him in Gibeon, and asked him, what ſhall I give thee? and when after his prayer upon the dedication of his Temple, the Lord again appeared to him, and ſaid? I have heard thy prayer, and have choſen this place for my ſelf: a Soul may be ſaid to be brought into this Chamber, either when it findeth that God hath anſwered its prayers at any time; Or, 2. When, it before it prays, ordinarily findeth a perſuaſion within itſelf, that it ſhall be anſwered, and ſo goeth with boldneſs, and confidence to the throne of grace, and poureth out its ſelf unto God without doubting.

4. God hath Chambers, which I may call the Chambers of his ſpecial preſence. This being the thing which I conceive chiefly intended in this metaphorical expreſſion, I ſhall ſpend a little time in the explication of it. The Scripture ſpeaking much of Gods preſence with, and abſence from his people, his being with them, or forſaking them, and departure from them; that you may in ſome meaſure underſtand thoſe phraſes, Conſider,

[Page] 1. There is a preſence of the Divine Eſſence, in all places, in reſpect of which it is ſaid, The Lord filleth Heaven and Earth. In reſpect of this he is never far from any of us, he is neither ſhut up in, nor ſhut out of any place, nor is he more preſent in one place, then he is in another, according to that barbarous verſe. Enter, praeſenter, Deus eſt & ubique potenter. God is every where in reſpect of his being, eſſential preſence, and power.

2. There is a preſence of the Divine goodneſs; it's communicative goodneſs, for there is an eſſential goodneſs which can never be ſeparated from it, wherever the divine being is, there is infinite goodneſs; but there is in God not only a goodneſs of perfection, which is eſſential to God, and inſeparable from him, but a goodneſs of bounty and beneficence, which is nothing elſe but the goodneſs of God affecting the creature, and flowing out upon the creature; now this dependeth upon the will of God. He ſheweth mercy where he will ſhew mercy. Thus God is ſaid to be preſent, where he ſheweth mercy and kindneſs, and to be abſent where he with-holdeth his acts of kindneſs. Thus the Saints in Heaven are ſaid to be ever with the Lord in Heaven, becauſe they ſhall be ever under the fulleſt manifeſtations of his glory and goodneſs, and the damned are ſaid to depart from God, becauſe they are never like more to ſee him, or feel him in any manifeſtations of his mercy and goodneſs, the ſhewing of mercy and goodneſs is ſo natural to God, ſo much his proper work and delight, that he is ſaid to be wholly abſent from them, to whom he will never more ſhew kindneſs and mercy. So as to this life, God is ſaid to be preſent with a people, when he ſheweth them goodneſs, and mercy, to be departed, and to be abſent from them▪ when he with-holdeth from them ſuch diſpenſations, as they have formerly enjoyed, and are ſuited and proper to their wants, or deſires. Now theſe mercies, or good things being ſuch as are ſuited to the neceſſities of our bodies here in this life, or of our Souls, the firſt of which we uſually call the good things of common providence. The latter, the good things of ſpecial grace. God is ſaid to be preſent with, or abſent from his people, with reſpect to the one, or to the other; with reſpect to the good things of common providence, God is preſent with a people, when he goeth forth with their Armies, gives them peace, and plenty, ſucceſs in buſineſs, proſperity in their tradings and commerce; and on the [Page] other ſide, he is ſaid to be abſent from them, and to be departed from them, when he goeth not forth with their Armies, but makes them to fall before their enemies, when he ſends amongſt them famine, and peſtilence, &c. Thus as to particular perſons, as God is ſaid to be preſent with perſons, when he upholdeth their Souls in life, their bodies in health, when he bleſſeth them in their buſineſſes, and relations, and maketh the works of their hands to proſper; ſo he is ſaid to have forſaken them, and to be departed from them, when he leaves them to ſickneſſes, blaſts them in their Eſtates, &c. thus Gods preſence, and being with his people, his abſence, forſaking of, and departing from a people, or perſon, are often taken in holy writ. Thus God may be preſent with the very worſt of men, thus he may be abſent, and depart from the very beſt of his people.

But then there is a preſence of God with men and women, with reſpect to the good things of ſpecial grace. Now theſe things again are ſuch as are either abſolutely neceſſary to ſalvation; Or, 2. Such influences, as though they be not abſolutely neceſſary to the ſalvation of the Soul, yet do highly accommodate the Soul in its way to Heaven. Of the firſt ſort are the graces of juſtification, and of Regeneration, & Sanctification; without theſe the Soul can never enter into the Kingdom, as to theſe therefore God is always preſent with, never abſent from the Souls of any whom he hath choſen, and called out of darkneſs into light; in that ſenſe the promiſe doth, and ever ſhall hold true; He will never leave his people, nor forſakethem. But now there are other influences of grace, exceeding pleaſant, & of high advantage, & accomodation to the Soul in its way to Heaven, ſuch are further degrees of ſtrength, and ability, further freedom, l [...]fe, and activity, and chearfulne [...]s in the ſervice of God, p [...]ace of conſcience, and joy in the Holy Ghoſt, theſe are not abſolutely neceſſary unto eternal life, and ſalvation, nor to the upholding of ſpiritual life in the Soul, the want of them is only afflictive to the Soul, and incumbers it in its ſpiritual life, without a total deſtruction of it; as to theſe, God giveth more or leſs to the Souls of his people, and to the ſame Souls, more or leſs at one time then at another, and ſo is ſaid to be preſent, or abſent from them, according to the greater or leſſer degrees of theſe influences which he vouchſafeth unto them, and thoſe Souls may be ſaid to be brought into the Lords Chambers, to whom he vouchſafeth greater degrees of theſe gracious [Page] influences, and thoſe Souls may be ſaid to be under deſertions, forſaken of God, to whom the Lord denieth ſuch degrees of theſe influences, as either themſelves have before enjoyed, or others do enjoy. As to theſe God is very various in his diſpenſations, they being ſuch diſpenſations, as God upon the covenant of grace is left at liberty to diſpenſe out to the Souls of his people, or to with-hold from them according to his own good pleaſure, and wiſdom, and which accordingly he doth diſpenſe out in purſute of the deſign of his own glory, and as according to his infinite knowledge and wiſdom, he ſeeth will be moſt for the good of his people; when God diſpenſeth out more of theſe, he is ſaid to be more preſent with the Souls of his people, when he more with-holdeth them, he is ſaid to be abſent, not that at any time he is wholly abſent from the Souls of his people, as to his gracious preſence (for without that they were able to do nothing) the ſeed of God abiding in the Soul, muſt be upheld in its life, and cheriſhed by the influence of the Sun of righteouſneſs upon the Soul; but as God, though he be alwaies preſent in the world, by his eſſential preſence, yet doth not alwaies ſhew forth his power in upholding, and preſerving this or that part of it, no not the ſame parts of it, which is the reaſon of that ſickneſs and mortality, with which ſome parts of it are affected more than others, and the ſame parts of it are affected at ſome times more than others. So as to ſpiritual influences, though he alwaies vouchſafeth ſuch a preſence of his gracious influences, as ſhall keep up ſpiritual life in the Soul, yet for further gradual influences (the want of which is yet conſiſtent with ſpiritual life in the Soul) the Lord granteth, or with holdeth them, according to his own will, guided by his infinite wiſdom, with reſpect to the great ends of his own glory, and his peoples good. And the Lords withdrawings of this nature, are the cauſe of all the Souls ſickneſs, and ſpiritual diſtempers, upon this are the grievous complaints of the people of God, of the ſtrength of their corruptions, the violence of temptations, their deadneſs, and inactivity to, & in the operations of the ſpiritual llfe, their heavineſs, ſadneſs, and want of comfort. When the Lord granteth out to any of the Souls of his people more of theſe influences, then he may be ſaid to bring them into his Chambers; when they find more internal ſtrength to the performance of their duties, that their meditation of God is more [Page] ſweet to them, they can believe with leſs doubting, pray with more faith, more fervour, leſs diſtraction; when they find more ſtrength againſt motions to ſin, more ability and courage to ſuffer for the name of God, when they find their Souls more ready to, more free, and chearful in their duty, when they find more ſerenity, peace, and comfort within, than they have formerly experienced, then may the Lord be ſaid to have brought them into his Chambers, the Chambers of his preſence, when theſe abate, and the Soul lives, and no more but lives, complaining that it is without ſtrength, ready to be overthrown by every motion of luſt, by every forreign temptation, that the thoughts of God are troubleſome to it, it may be terrible that it moves heavily, it doth ſomething of its duty, but it is rather its task, and burthen, than its pleaſure and delight, its heart is ſad, and heavy, and dejected, in ſuch caſes as theſe. Now God is preſent with the Soul that is his, for he dwelleth in it, but he entertaineth it as it were in his low Rooms. Cubiculum (ſaith Bernard upon the Text) eſt locus ubi vere quieſcens & quietus Deus cernitur. The Chamber is a place where the Soul ſeeth God, quiet, and at reſt. Sometimes the Soul apprehendeth God as it were returned to his place (to ſpeak in the Prophets Dialect) as it were riſen up from the Soul, and returned to Heaven, only to be found there, by faſting, and weeping, and earneſt ſeeking after him; it apprehends God as angry, and not at reſt in it; ſometimes it diſcerns him at reſt in it, the Soul can ſay, Lo this is my God, I have waited for him, I have waited for him, I will rejoice, and be glad in his Salvation, then the Soul returneth unto its reſt, Pſal. 116. 7. Return unto thy reſt O my Soul (ſaith David) for the Lord hath dealt graciouſly with thee. When God is at reſt in the Soul, then is the Soul at reſt within itſelf, then hath the King brought the Soul into his Chambers. David when he was under apprehenſions that the Lord ſuſtained him, reſolves to lay himſelf down in peace, and ſleep, Pſal. 4. 7. God had dealt graciouſly with him. Theſe now are the Kings Chambers, and what I conceive to be here chiefly intended.

5. Gregory hath another notion of theſe Chambers. What (ſaith he) ſhould we underſtand by theſe Chambers but the myſteries of holy contemplations? The Aſtronomer indeed, that ſpends his time in the contemplation of the Stars, chuſeth the roof of the Houſe, or ſome lofty room, for his contemplation, and we all [Page] chuſe the higheſt places of the Houſe, for our proſpects of things afar off, and all contemplative Perſons chuſe Chambers, as places of privacy for their contemplations▪ When the Lord raiſeth the Soul to further degrees of ſpiritual-mindedneſs, and gives the Soul a power further to contemplate him in his Divine Nature and goodneſs, then he may be ſaid to have brought the Soul into his Chambers. There is a time when the Soul remembreth God, and is troubled (thus it was with the Pſalmiſt, Pſal. 77. 3.) Another time when the meditation of God is ſweet to the Soul (ſo it was with David, Pſal. 104. 34.) when the Soul is able to meditate of God without diſtractions, or diſturbance, and can fit alone, and fancy that it ſeeth even the Heavens open, and beholdeth the glory of God, and its Redeemers arms open to receive it; and there is another time, when it is not able to lift up an Eye to God, nor to behold him with any pleaſing aſpect. When the Soul is in the former ſtate, then the King may be ſaid to have brought the Soul into his Chambers, but this the obſerving perſon will ſee ſell under the aforementioned conſideration.

Laſtly, There are yet ſome other Chambers, into which God ſometimes brings the Souls of his people, in the deſcription of which I will not enlarge, becauſe they are more peculiar Cloſets into which God hath taken, and may (for ought I know) yet take the Souls of ſome particular Servants of his, into which believers in general cannot expect to be brought, they being ſuch as God in all times hath been pleaſed, but to take ſome few of his people into, and generally ſuch, as he hath deſigned to make ſome more publick uſe of in the world; I may call them Chambers of particular inſtruction. Before God had fully revealed his will in the holy Scriptures, written for our inſtruction, and conſolation. God was pleaſed at ſundry times, and in divers manners (as the Apoſtle ſpeaketh, Heb. 1. 1.) to ſpeak unto the Fathers by the Prophets. Perſons whom God admitted to a more ſpecial degree of fellowſhip, and communion with him, and ſometimes more plainly, ſometimes more typically, and darkly to inſtruct them concerning his mind and will, both concerning what they were to do, and to avoid, and concerning what God intended to do in the world, or ſome particular place in it; into theſe Chambers he took Abraham, when he did not hide from him what he intended to do to Sodom, and Moſes, when he took him up into [Page] the Mount, and there gave him his law, inſtructing him in his, mind and will, that he might inſtruct the people under his charge, in theſe Chambers the Lord entertained Samuel, Elijah, Eliſha; Gad, and Nathan, and all the Seers, and Prophets of whom you read in the Old Teſtament, and after them the bleſſed Apoſtles, and ſome primitive Chriſtians. But the bringing of any Souls now into theſe Chambers, is no matter of our faith, and expectation; though we muſt not limit the holy one of Iſrael, nor hath (that we know) he any where as to this limited himſelf; indeed as to one part of the revelation he hath: None can expect, nor have any new revelation of duty, for the holy Scriptures are a perfect rule, and able to make the man of God wiſe to Salvation. But we may have a fuller revelation of what is revealed, and thus doubtleſs, there is a further diſcovery of duty in this, than in former ages, no new light of truth, but a new light in our Souls to diſcern the revelations of the word. And doubtleſs there may be to ſome particular Souls, ſome more revelations of what God intends to do in the world, and as to his or their particular circumſtances than others have, they are things we cannot expect, hope or believe for, but what ſome may receive, and for the tryal of the truth of them, the iſſue muſt be expected, and from that the truth of their revelations, and prophecies, muſt be judged. And it ſeemeth by the anſwer of the Prophet Jeremy to Hananiah, that under the old diſpenſation, this was a piece of the Judgment, Jer. 28. 8, 9. The Prophets (ſaith he) which have been before me, and thee of old, propheſied both againſt many Countries, and againſt great Kingdoms, of War, and of peſtilence, the Prophet which propheſieth of peace, when the word of the Prophet ſhall come to paſs, then ſhall the Prophet be known, that the Lord hath truly ſent him. Yet they muſt doubtleſs at that time have had ſome other way to diſcern a true Prophet from a falſe Prophet, how elſe could they have been charged with ſin, in not hearkning to their voice, unleſs it were in ſuch things which they required them to do, or to avoid, in force of the law of God given them by Moſes, for though ſome of them wrought miracles, as Moſes, Elijah, Eliſha, yet we read no ſuch thing of Iſaiah, Jeremiah, Ezekiel, Daniel, &c. But whatever that way was, it is hidden from us, & though I dare not but ſay that God may yet to ſome particular Servants of his, not only more fully and clearly reveal what he hath in his word revealed, [Page] ſo as they may more clearly underſtand the Scriptures, and be more able to teach others, but alſo reveal his mind and will as to future contingencies, with reference to Nations, or Perſons; yet I know no reaſon any hath to expect, or pray for any ſuch Revelation; nor any others to believe it; but yet when the thing thoſe Prophets prophecy, comes to paſs, then ſhall we know that the Lord hath ſent them. But though theſe be ſpecial degrees of communion, ſpecial favours, which the Lord may vouchſafe to ſome Souls, yet theſe are not certainly thoſe Chambers, of which the Spouſe here ſpeaketh. I have before told you what I judge thoſe to be.

Will any one that heareth me, now ſay unto me, Why will the Lord thus pleaſe to do? 1. Why will he bring any Souls into his Chambers; allow them a nearer fellowſhip, and communion with him, then he will allow unto othe [...]s, and if he will thus treat any, why not all? I ſhall add a few words to ſatisfy ſuch Souls as are ſo curious, and inquiſitive; and then come to the practical application of this diſcourſe.

1. He will do it to ſome to manifeſt that he hath a delight in the Sons of men; the wiſe man thus ſpeaketh of Chriſt from all Eternity, as Rejoycing in the habitable part of the Earth, and having his delights with the Sons of men. Who can give a reaſon of love, and its motions in the creature? the affections of ſome perſons to others (as we daily ſee) are inaccountable things; we find our own Souls, cleaving to ſome Neighbours, ſome Friends, and that we take a greater delight, and complacency in ſeeing them, hearing them diſcourſe, being with them, and having them with us, then in others. Others can give no account of it, nor ſee any reaſon for it, and it may be we our ſelves can give our ſelves no great account of it, but ſo we do, though we know not why; and ſhall any one think to call God to account, to know why he ſheweth more favour to one Soul, then to another? how cometh God to be more a debtor to his Creature, then man is to his Neighbour? what Man or Woman lives without their more intimate, and ſpecial friends? What Prince (tho never ſo ingenuous, and good natured, and kind to all his Subjects) is without his more particular, and ſpecial favourites? Chriſt as God bleſſed for ever; before ever that he had aſſumed our nature, he had a delight in the Sons of men, but upon his taking unto him our nature, we cannot but apprehend him more [Page] ſpecially inclined, he therefore took our fleſh, that he might be touched with the ſeeling of our infirmities, Heb. 2. 17. And in all things (ſaith the Apoſtle) it behoved him to be made like unto us, that he might be a merciful, and ſaithful High Prieſt. Chriſt thus being not only ingaged by the infinite goodneſs of the Divine Nature, to a communication of his goodneſs; but alſo by his choice, and aſſumption of the humane nature, engaged to a delight in the Sons of Men, though conſidering his Majeſty and greatneſs, it behoved him not to make every Soul a Favourite, taking it up into the neareſt degrees of communion, and fellowſhip with himſelf; yet it behoved him to make choice of ſome Souls, to whom he will more fully, and freely make known himſelf in the riches of his grace.

2. Secondly, He is concerned to it [...] point of faithfulneſs, becauſe of his promiſes. God hath given us many great, and precious promiſes; ſome concerning this life, ſome reſpecting that which is to come, we have promiſes of ſpecial providence, ſpecial protection from dangers, ſupport under them, deliverance from them, promiſes of ſpecial grace, manifeſtative love, Joh. 14. 21. I will love them, and manifeſt my ſelf unto them, &c. promiſes of comfort, ſtrength, &c. Now theſe promiſes are not made good to every Soul, at all times, but it is neceſſary (to uphold the Lords faithfulneſs) that they ſhould be made good to ſome Souls, and at ſome times; by this we know, that none of his words ſhall fail, that his promiſes are in, and through Chriſt all of them, yea, and Amen.

3. By this the Lord alſo incourageth others to their duty. It is ſad, that we ſhould not be willing to ſerve God for nothing, at leaſt without ſenſible reward; but ſo croſt is our duty to the grain of our fleſh, ſo many are our temptations, and diſcouragements, that even the moſt ſpiritual Souls muſt have their incouragements to duty from ſenſible rewards, whiles we think that every labourer in Gods Vineyard ſhall have his penny, we are apt to think, it is of no avail for us to labour more then others. God is therefore pleaſed (though one mans penny in glory may be brighter then anothers) to incourage us alſo with ſenſible rewards in this life; one Chriſtian ſhall have more freedom, and liberty in his Spirit, then another, more quiet and peace in his Spirit then another he ſhall find more ſtrength unto his duty then another.

[Page] If any further ask why the Lord doth not pleaſe to deal thus with all, who yet truly love, and fear him; we cannot enter into Gods ſecrets, or pretend to give an account of Gods motions. I ſhall only ſhew you that it is reaſonable, that God ſhould not ſo deal with all, but with ſome only, and that he ſhould not at all times deal alike with the ſame Souls.

1. In regard of our own incertainty, and mutability, and diſproportion to others; though we be made partakers of the ſame ſpecial ſaving grace that they are, there is nothing more evident upon obſervation, then that ſome walk more cloſe with God, are more in prayer, more in reading, and hearing the Word of God, more in ſpiritual contemplation, and meditation, more reſerved from the world, more watchful upon their own hearts and waies: nay, that the ſame Chriſtian hath not alwaies the ſame heart for God, nor doth walk with God the ſame pace, nor by the ſame ſteps. Now though the Lord doth not diſtribute rewards ſtrictly, according to our merits, yet he diſtributeth puniſhments, according to our demerits, and the withdrawing of theſe gradual influences, being ſpecies of puniſhments, it is very reaſonable that as our hearts, and ways are uneven before God, ſo his ways in theſe diſpenſations ſhould alſo be uneven towards us, that in the darkneſs of our Spirits, we might ſometimes read the darkneſs of our looſe, and ſinful converſation. God thus puniſheth our pride, our hypocrify, our neglect of duty, our wilful yielding to temptations, to which we might have made a better oppoſition. And upon the withdrawing of theſe influences, we have all juſt reaſon to ſearch, and try our own hearts, and to reflect upon our own ways, to ſearch out (if we can) the cauſe, why when others are in the Mount with God, we are ſtill kept in the valley, while they are in the Chambers, we are kept in the lower Rooms, this is certain, that though poſſibly the puniſhment of ſin be not alwaies the next cauſe, moving God to ſuch diſpenſations, yet we have alwaies reaſon to ſuſpect it, having our Souls never ſo free from ſin, but we may find enough to juſtify God in them.

2. It may be reaſonable that God ſhould thus deal with us, that we might know (as I told you in handling the other Doctrine) that his grace is free, and he a free agent in the diſpenſation of it. Not only firſt grace, but further grace alſo in God is free; indeed elſe it could not be grace, we ſhould never underſtand the freeneſs [Page] of grace, if it were equally diſpenſed. We in our little manifeſtations of our love to our fellow creatures, challenge to our ſelves a liberty, and think our ſelves free to ſhew it where we will. God certainly muſt in juſtice be allowed the ſame, which we ſhould not be brought to ſee and acknowledge, if we ſaw God treating all his Servants, and at all times to the ſame rate, and in the ſame degree.

3. It may be the mind of God to make a trial of his peoples grace, to draw forth ſome habits into acts, which would not be ſo exerciſed, if ſome of his people were not under different diſpenſations, and the ſame Souls ſometimes variouſly exerciſed. The Soul that is with the Lord in his Chambers, is more a receiver from God, then a giver to him. It gives him the exerciſe of its ſaith, in its reflex act, which indeed is not very properly an act of faith. It offereth up unto God, the ſacrifice of joy, of praiſe, and thanksgiving, it followeth here in the next words; we will be glad, and rejoice in thee. It may exerciſe its love of complacency, and delight in God. But all this while, where is the exerciſe of the Souls panting, and breathing after God, of its faith of adherence unto, and dependence upon God? of its hope in God, and patient expectation of, and waiting for God? where is the exerciſe of its patience, and ſubmiſſion to God under ſeverer providences? It is reaſonable that God ſhould ſee all thoſe bleſſed habits which he hath infuſed into the Soul; drawn forth into act.

4. The good Judas asked Chriſt, John 14. 22. Lord, how is it that thou wilt manifeſt thy ſelf to us, and not to the world. Chriſt told him, becauſe they loved him more, and kept his Commandments better. There is the ſame reaſon to be aſſigned, why Chriſt will manifeſt himſelf to ſome of his Saints, more then to others, becauſe at ſome times the love of his people more manifeſteth itſelf to him by a ſtricter keeping of his Commandments, and the love of ſome good men is greater for God. Now to encourage men (as I before ſaid) to perfect holineſs in his fear, though he will give them all glory, yet ſome ſhall in this life have Gods goodneſs made to paſs before them, more then others, that others may ſee what it is to be much with God.

5. Laſtly, God often doth it for the good of others. And indeed this generally is the reaſon of that more ſpecial communion with God, which ſome have, more then others, as to the Revelation [Page] of his mind and will unto them; thus God would not hide from Abraham, the thing which he had to do againſt Sodom, becauſe Abraham had a Family to inſtruct; God taketh Moſes up into the Mount, and revealeth his mind, and will unto him, that he might teach the People over whom God had ſet him his Statutes, and Judgments; the ſame reaſon is to be given of Gods ſpecial communications to the Prophets under the Old, and the Apoſtles under the New Teſtament, and doubtleſs the ſame reaſon is to be aſſigned for Gods more full revelation of his mind and will already revealed in the Scripture, to his faithful Servants in the Miniſtry, who generally know more of the ſenſe of Scriptures, and the mind, and will of God revealed in them then other Chriſtians do, becauſe God deſigneth that the Prieſts lips ſhould preſerve knowledge, and the people ſhould enquire at them; and there is the ſame reaſon to be given for ſome more then ordinary influences of grace upon ſome Chriſtians Souls. See 2 Cor. 1. 4. Bleſſed be God, even the Father of our Lord Jeſus Chriſt, the Father of mercies, and the God of all comforts, who comforteth us in all tribulation, that we may be able to comfort them, which are in any trouble by the comfort wherewith we our ſelves are comforted of God. God hath made us one for another, and in the diſpenſings out of his own gifts, and graces, he hath reſpect unto the ſerviceableneſs both of Miniſters, and others, one to another.

But this is ſufficient for the Doctrinal part of this diſcourſe.

Sermon XXVI.

Cant. 1. 4.

The King hath brought me into his Chambers.

YOU have heard the Propoſition raiſed from theſe words; God hath Chambers, in which he ſometimes entertains the Souls of his people. As there are ſpecialties of common Providence, ſo there are ſpecialties of ſpecial and diſtinguiſhing grace He takes [Page] ſome of thoſe who love, and fear him, into nearer degrees of fellowſhip and communion with him, then he doth others. Man will claim himſelf a prerogative in this; the Parent will be more fond of, more kind to one Child then another, though he owns them both as his Children, and will give to them both a portion. The Prince who hath a tender love for all his Subjects, yet will be allowed his favourites.

Uſe 1. Let us not then accuſe God in ſuch diſpenſations of partiality, or injuſtice, let us not murmur that we have leſſer ſhares in his manifeſtative love. This is a thing we are very prone to. Chriſt taught it us in the Parable of the Prodigal, Luke 15. The Son that was alwaies at home with the Father. v. 28, 29. was angry, and would not go into his Fathers Houſe, no not though his Father intreated him, becauſe the Father had killed a ſatted Calf to entertain his Prodigal Brother returning; our Saviour doubtleſs intended in that parable to check the Jews envy at the kindneſs Chriſt was about to ſhew to the Gentiles, or did at that time ſhew to Harlots, to Publicans, and Sinners; but it reacheth further, we ſhall find all our hearts too prone to this, to repine at the further manifeſtations of the love of God to others Souls, then unto ours. If I do not miſconceive him, David ſeems in this to have failed, Pſal. 22. 2, 3, 4. O my God (ſaith he) I cry in the day time, but thou heareſt not, and in the night ſeaſon, and am not ſilent. But thou art holy, O thou that inhabiteſt the praiſes of Iſrael. Our Fathers truſted in thee, they truſted, and thou didſt deliver them, they truſted in thee, and were not confounded, but I am a Worm, and no Man, a reproach of Men, and deſpiſed of the People, &c. To ſilence this corruption ſo exceedingly natural to us, let me offer a few things to thy thoughts.

1. The firſt ſhall be the Lords Prerogative, to ſhew mercy where he will ſhew mercy. This our Saviour hints me in the Parable of the Labourers ſent into the Vineyard, Mat. 20. 15. when thoſe who had wrought all the day, received their penny, in proportion to thoſe who had wrought but a few hours, they complained, the Maſter of the Vineyard ſaies to them. May I not do with my own what I pleaſe? All influxes of grace are Gods own. It is a prerogative that every one of us claims for himſelf, to diſpoſe of his love, (eſpecially ſome degrees of it) as we pleaſe; why ſhould we deny that to God, which every one of us claimeth to himſelf? The Prince will not allow the Subject to diſpoſe of [Page] his favour, no more will the Father allow it to his Child; why ſhould we think God is not at the ſame liberty? eſpecially conſidering▪

2. That God by it doth us no wrong. You have this in the ſame Text, Friend, I do thee no wrong, Mat. 20. 15. This now dependeth upon this hypotheſis, that the grace of God cannot be merited by any; he that hath the greateſt manifeſtations of Divine love, hath them freely, & he who hath the leaſt diſcoveries of it, hath what he hath freely, without any preceding merit in himſelf. If God will let one of his Children walk in the light of his countenance, and another to walk in the dark, and ſee no light, if he will treat one in Chambers, another in a low, and more common Room, yet he doth not wrong to any. There is no injuſtice in the caſe; in appearance to us, he ſheweth indeed more ſeverity to the one, and more goodneſs to the other, but he is unjuſt to neither, becauſe neither hath merited any thing that he receiveth.

3. God hath with held from thee nothing for which he agreed with thee. This is a third thing which the Maſter of the Vineyard told thoſe labourers that repined, becauſe they had not more then thoſe who had laboured leſs, Mat. 20. 15. Did I not (ſaith he) agree with thee for a peny? we can lay claim to nothing of anothers, but either upon the plea of a Native right; thus the Child laies claim to his Patrimonial Eſtate, as heir at law; or upon the account of purchaſe, by vertue of ſome compact or agreement, or ſome valuable conſideration given him for it; we can lay no claim to the Grace of God, as our Patrimonial right, as Heirs to it, we are indeed called Heirs, but it is by adoption; nor upon the account of any valuable conſideration given; who hath given firſt to God, and it ſhall be repaid to him again? All the claim we can lay to any thing either of Grace, or Glory, is upon the account of a Covenant that God hath made with us, or with Chriſt on our behalf, and by us accepted, when we come to believe in the Lord Jeſus Chriſt. The queſtion is, what God hath agreed with us for, he hath agreed with us for a Kingdom. Fear not little Flock (ſaith Chriſt) it is your Fathers will to give you a Kingdom. He that believes on me, is not condemned (ſaith our Saviour) he is paſſed from death to life. He hath agreed with us for all that grace, and mercy which is neceſſary to bring us to this Kingdom. That he will give us a clean heart, and a new heart, [Page] that we ſhall be kept by the power of God through faith to ſalvation. But where hath the Lord agreed with the Souls of any of his people for equal meaſures of his manifeſtative love? Nay, plainly, God in the Covenant of his Grace hath reſerved himſelf a liberty to chaſtife, and afflict his people, either for the probation of Grace, or for the puniſhment of ſin, and this is one ſpecies of affliction, by which God doth both try the faith and patience, and alſo correct the errors, and miſcarriages of the beſt of his people. But you will ſay, is not manifeſtative love promiſed? I anſwer it is, but ſo are not the meaſures of it, nor yet the particular time for the diſcovery of it. 2. It is but the matter of a conditional promiſe, John 14 21. He that hath my Commandments, and keepeth them, he it is that loveth me, and he that loveth me, ſhall be loved of my Father, and I will love him, and manifeſt my ſelf unto him. Pſal. 50. 21.—To him that ordereth his converſation aright, I will ſhew the Salvation of God. The promiſes of Eternal life, and Salvation, are made to Faith, and holineſs, without which (both which) none ſhall ſee God, but not to degrees of the one, or of the other, a weak faith may bring a Soul to Heaven, ſo will an upright and ſincere heart, though incumbred with many luſtings of the fleſh againſt the Spirit; but the caſe is otherwiſe as to ſome degrees of the manifeſtative love of God, which much depend both upon degrees of faith, and degrees of holineſs alſo. Our Saviour hath determined doubts, and fears, indications of little faith, and reaſon will determine them inconſiſtent with much joy, peace, and comfort in the Soul; that holineſs in ſome good degree is neceſſary to our peace, will appear to any Soul, that conſiders, that nothing but ſin will break our peace with God. So that if thou beeſt not conſcious to thy ſelf, that thy faith is as ſtrong as others, and thy ways as perfect before God as theirs, thou haſt no reaſon to expect the ſame manifeſtations of Divine love; No; tho thou beeſt one who truly believeſt, and truly loveſt, and feareſt God, God hath agreed with every believer for eternal life and ſalvation, for pardon of ſin, and a clean heart, and the upholding of him by his power unto ſalvation: But he hath not agreed with every ſuch Soul for the ſame meaſures of peace and comfort, the ſame degrees of his manifeſtative love, he hath reſerved himſelf a liberty to reward thoſe with theſe more ſpecial favours, who walk moſt cloſely, and exactly with him in their converſations. Thoſe therefore who find their Souls under [Page] temptations, to repine at God, for doing more for others then for them, ſhould do well to reflect upon themſelves, and to conſider whether the faith of thoſe others be not more ſtrong, and their walking with God more cloſe and exact then theirs; if it be, they are not to wonder that their Souls are more highly favoured, and more treated in Gods Chambers.

2. But Secondly, There being no merit in any thing we do or ſuffer, at Gods command, why ſhould we think God obliged thus to reward the higheſt degrees of faith or holineſs? What if God will hear one believers prayers ſooner then anothers, what if he will give one ſuch Soul more peace then another, who ſhall ſay unto him what doeſt thou, or why am I thus, and others are otherwiſe? we certainly ought to allow the freeſt, and moſt ſovereign agent, what priviledge we every one claim for our ſelves, with reference to our Children, Servants, Friends, whiles every of us receives more then we deſerve, what reaſon have we to repine, becauſe others have more then we.

4. I beſeech you conſider whether this fruit floweth not from a root of Pride. Why ſhould my Eye be evil, becauſe anothers is good? Why ſhould I repine, becauſe God is kinder (as I think) to another Soul, then to me, if I did not ſecretly think that I had deſerved as much, and as well as thoſe, if not better? The humble Soul looks upon itſelf as meriting nothing, and therefore prizeth every influence of Divine love. The Dogs eat the crums, ſaid the poor Woman. I am not worthy that thou ſhouldſt come under my roof (ſaith the Centurion) therefore ſpeak the word only. Now if this be thy root of thy complaint, be aſſured, there is not a more bitter one in all the wilderneſs of nature. There is no Soul at further diſtance from obtaining at the hand of God, then that Soul that challengeth God as a debtor to his Creature, if thy Soul ſaith, as Haman, to whom ſhould the King more delight to honour then me, thou art like enough to meet with as great diſappointment as he did; God ſets himſelf to pull down the Soul, that exalts itſelf above meaſure. God will keep Souls ſwell'd with this tumor, with Thorns in their fleſh for their buffetings, it is enough if they find his grace ſufficient for them.

5. If it doth not argue this, yet it ſpeaketh a diſcontent at, and diſſatisfaction with Gods methods in the conduct, and government of thy Soul, in order to that end to which he hath appointed thee. This frame of ſpirit is ſinful enough, it is indeed a branch [Page] that groweth out of the root of pride; Gods general promiſe is, that he will with-hold no good thing from them that live uprightly, and that all things ſhall work together for the good of them that love God; but we muſt leave the judgment of good to the wiſdom of God, who knoweth what is good for us, while we repine at Gods diſpenſations, we either ſhew our diſtruſt, and unbelief in theſe promiſes, or aſſume the judgment of good to our ſelves, paramount to the judgment of God. No ſin more provokes God then this of murmuring, and repining. It was the great ſin of the Iſraelites, which at laſt provoked God to ſwear in his wrath they ſhould never enter into his reſt. Let us therefore learn thankfully to acknowledge what grace we have received, and with ſilence, and patience to wait for what further manifeſtations of it we deſire, and judge our Souls to ſtand in need of.

2. Br. Inft. 2. Hath the King of glory, whom we ſerve Chambers, wherein he treateth the Souls of his Subjects, not only Manſions, but Chambers, further degrees of gracious influxes, & manifeſtations. Let us then learn from hence; That no man ſerves God in any degrees of ſervice for nothing; ſome indeed ſhall have greater degrees of reward then others, none ſhall ſerve him for nothing, there is a reward for every righteous Soul. He that ſerveth God in truth and ſincerity, though with a great deal of weakneſs and imperfection, though he comes into his Service at the laſt hour, yet he ſhall have his penny, he ſhall have Heaven and Glory. If any will come in to Gods Service in the morning, and work in the heat of the day, and labour for God more abundantly, he ſhall not loſe his reward; nay, he ſhall be rewarded according to his work, as there are degrees of active working Grace, ſo there are degrees of manifeſtative love, and this by the way.

1. It is a great encouragement to thoſe that are young, to turn into the ways of the Lord betimes. Joſiah, and Timothy, and Enoch, were all of them ſuch as began early to walk with God. Of Joſiah it is ſaid, Chron. 2. 34. That when he was but eight years old, he began to ſeek after the God of David his Father, what ſpecial favour he had from God, his ſtory will tell you; he was early taken into the Chambers of glory, and while he was upon the Earth, God treated him in his Chambers, he would not in his days bring the intended evil upon Judah. Enoch walked with [Page] God, the Text ſaith he was not, for God took him. Timothy was a great Favourite, uſed as a great inſtrument for God, and doubtleſs theſe three, and ſo thoſe others who have early given up themſelves to God, and continued to the end, will hereafter be found in ſome degrees of glory above others.

2. It is a great incouragement to men and women to put out themſelves mightily for God, to love the Lord (according to the tenour of the firſt, and great Commandment) with all their Soul, and all their ſtrength, & all their might, God hath degrees of love to reward degrees of holineſs & ſervice, & though poſſibly there may be ſome rare inſtances, wherein the wiſdom of God (as unſearchable) is to be adored, and not to be found out, and we may ſee ſome, who appear to us more exemplary in holineſs then others, yet clouded under darker diſpenſations, walking in the dark, and ſeeing no light, yet ordinarily it is otherwiſe, thoſe who walk moſt in the light of holineſs, have more of the light of Gods countenance, enjoy moſt peace, and have moſt manifeſtations of Gods ſpecial love; and this now lets us ſee what a difference there is betwixt the ſervice of God, and the ſervice of the Devil, or the ſervice of the world, many a one ſerves the world, and gets little, and thoſe that make themſelves leaſt drudges to it get moſt of it; he that ſerves the Devil in ſerving corruption, the more he toils in that ſervice, the more torment he hath. But the more a man ſerves God, the more peace, the more inward reſt and ſweetneſs he hath.

3. This diſcourſe may give ſome relief to ſuch Chriſtians whoſe hearts are right with God, but yet their attainments are not proportionable to others. The King hath not brought them into his Chambers, indeed the fault of this may be in our ſelves, and where it is ſo, we have reaſon to blame our ſelves, and to ſit down in ſilence, and endeavour for the time to come to mend our pace in the ways of holineſs; there are Stairs, by which Chriſtians uſually aſcend into theſe Chambers, come up (I mean) into this near degree of communion with God, if we will not do what in us lies to climb up thoſe ſteps which God hath made for us, by which we may aſcend into theſe Chambers, we muſt blame our ſelves, if we abide below: But this is not alwaies the cauſe, in ſome caſes we muſt have recourſe to Gods prerogative, and muſt reſt in this. Even ſo O Father, becauſe it pleaſeth thee. Some Souls are dignified with a ſpecial communion, [Page] and familiarity with God, ſo was Abraham, Moſes, David, yet poſſibly if we look into the records we have of their lives, we ſhall find more blots in ſome of them, then in ſome others, who we do not read were taken up into ſuch eminent degrees of favour. We cannot give juſt reaſons, and accounts of all Gods acts of Grace, it is enough that God wills them. In the mean time, if we find but a good hope through grace, an heart changed, and cleaving to God, if we can ſay with Peter, Lord thou that knoweſt all things, knoweſt that we love thee, though we cannot boaſt of ſuch ſpecial providences as others, nor of ſuch viſions of peace, nor of ſo quick an hearing of our prayers, tho we dare not pretend to be ſuch favourites of Heaven, yet let us not be diſcouraged, poſſibly as to us the Lords time is not yet come, poſſibly it never will come, God is a great Soveraign, and unqueſtionably free as to theſe things, he knows what is beſt for us, he will deny no good thing to us We may ſay of the whole Family of God, as the Queen of Sheba ſaid of Solomons, 1 Kings 10. 8. Happy are thy Men, happy are theſe thy Servants, which ſtand continually before thee, and heaṙ thy wiſdom. There are ſome of Gods Servants, that as to theſe enjoyments are more happy then others, but there are none but are happy, none but have reaſon for ever to admire the difference which God hath made betwixt them, and others; to admire what God hath done for their Souls, bringing them out of the horrible Pit, if they have not, if they cannot ſee reaſon to rejoice in ſuch a proſpect of Heaven as othershave, yet they have reaſon to rejoice in an equal deliverance from Hell.

Uſe 4. I will ſhut up this diſcourſe with two words of exhortation. 1. The firſt directed to thoſe who can ſay with the Spouſe, The King hath brought us into his Chambers. 2. The ſecond to thoſe who walk with God, but have not yet arrived at this. Are there any who can ſpeak the language of the Spouſe, and glory in this▪ not only that they are brought home to Chriſt, but that the King hath brought them into his Chambers, the Lord hath dignified them with ſome ſpecial favours, and manifeſted himſelf more to them then unto others, the following words of this Text will let them know what is their duty. I will (ſaith the Spouſe) be glad, and rejoice in thee, and remember thy loves more then Wine. 1. Be glad, and rejoice in God; we are often called to for this rejoycing in the Lord, Pſal. 33. 1. Pſal. 97. 12. Phil. 3. 1. 4. 4. and in many other Texts. Such is the portion of Gods Children, ſuch their [Page] ſtate, and condition, that they have a continual cauſe of rejoycing, and giving of thanks; be they under what circumſtances they can, there is ground enough for them in all things to give thanks, but they are more eminently obliged to it, when they are under the higheſt manifeſtations of Divine Love. This rejoycing in the Lord is (I conceive) oppoſed, both to a carnal joy in ſenſual objects, and alſo to a rejoycing meerly in that eaſe, and ſatisfaction, which the good thing giveth us, for which we rejoice. As now, ſuppoſe a rich man giveth a poor man 20 s. it is one thing for the poor man to rejoice in the gift, as ſuited to to [...]his neceſſitous circumſtances, another thing to rejoice in the love and favour of the giver. This is now the duty of the ſpiritual man; he ought not only under the manifeſtations of divine love, to rejoyce in the Lord, more then in all the world, and all the affluences, and contentments of it, which is expreſſed in the next phraſe, we will remember thy loves more then Wine, and is commenſurate to what David ſaith, Lord lift thou up the light of thy countenance upon me, for thou ſhalt thereby make my heart more glad then in the day when their Corn and Wine increaſed▪ I ſay this is not enough for a Soul thus dignified, he ought more to rejoice in the favour of God ſhewed him, in theſe ſpecialties of his favour, then in the eaſe, and ſati [...]faction, which the mercy received giveth unto his Soul, And herein lieth the purity of the ſpiritual mans joy, nor is his joy genuine, and perfect till it come to this pitch.

2. The ſecond phraſe in the Text, expreſſive of this dignified Souls duty is, We will remember thy loves more then Wine. The term remember is taken in Scripture in a great latitude, and expreſſive both of all that affection which is due to the remembrance of the object, and of all that practical duty which is conſequent to it. I ſhall touch a little upon both theſe, and that very ſhortly, for I ſhall, God willing, ſpeak to both theſe expreſſions in order more fully.

1. Remember Chriſts loves, with the remembrance of the heart. I ſhall inſtance but in one fruit of this, and that is faith, Remember his loves, ſo as for them to truſt in God more, and to caſt the care of thy Soul in an hour of diſtreſs, the better upon him, upon conſideration of thy paſt and preſent experience. We are too ready, both to forget our ſorrows, and to forget our comforts, to forget our ſorrows, by giving our ſelves a liberty to the ſame ſins for [Page] which we have ſmarted, and to forget our comforts, by giving liberty to the ſame dejections, and deſpondencies again, after the experiences of Gods favour.

2. Remember Chriſts loves practically, ſo as to make them obligations upon your Souls, to a cloſe walking with God. See the example of David, Pſal. 116. 1, 9, 12, 18. But I ſhall ſpeak all this over again, when I come to handle the next words, and ſhall therefore add no more.

2 [...] Br. My ſecond Branch of this Exhortation ſhall reſpect thoſe whom God hath not thus far dignified; the Lord hath (as they hope) admitted them into his family, but he hath not yet brought them into his Chambers. Some communion with God they hope they have, and an heart that panteth after a more full, and near communion with him, but this they have not yet attained to, they walk in the dark, and ſee no light, the Lord giveth them an heart to pray, but they cannot glory in ſuch a full, and quick return of prayers as others have; they have not that inward joy and peace, which as to ſome Souls is conſequential to believing; the queſtion is now, what they ſhould do, what their duty is, under their preſent circumſtances. I will open it in two particulars.

1. Certainly they ought not to deſpond, and be dejected, and conclude againſt themſelves, as if they had no ſhare in the love of God, much leſs to repine, and murmur againſt God. Againſt murmuring I offered you ſome conſiderations under the firſt branch of application. Againſt condemning your ſelves, or concluding againſt the goodneſs of your ſpiritual ſtate, I ſhall offer ſomething now. There is no ground at all for any ſuch concluſion from theſe providences. The Childs right to the Father is not to be determined from the portion, much leſs from any particular expreſſion of the Fathers affection, if the Child be begotten by the Father, if owned by him as his Child, this is enough, tho ſome other Child may have more ſmiles, and ſome particular expreſſions of kindneſs which it wanteth. If a Chriſtian hath any evidence, that he is born again, not of the will of the fleſh, nor of the will of man, but of the will of God, born again of the Spirit, by the incorruptible Seed of the Word, this is enough to entitle him to a Sonſhip, if he hath received the Lord Jeſus Chriſt, this John 1. 12. gives him a right to be called the Child of God, and this new birth is diſcoverable by the new features in [Page] the Souls face, the Souls aſſimilation to God in holineſs. If theſe things be found, it is a moſt unreaſonable concluſion to conclude againſt thy Sonſhip, for want of ſome ſpecial favours beſtowed upon others, and not upon thee; ſo as there is no ground for thy reprobating thy ſelf upon this account, and concluding againſt thy ſpiritual ſtate, becauſe of thy want of ſome degrees of ſpiritual priviledges by others enjoyed; nor haſt thou more ground to deſpond, and to deject thy ſelf, as if thou never ſhouldſt attain what thou haſt not as yet attained. David ſets us a rare example in this caſe, Pſal. 42. 5. Why art thou caſt down O my Soul, why art thou disquieted within me, hope thou in God, for I ſhall yet praiſe him for the help of his countenance. The longeſt night hath a morning following, there commonly is a circulation in Divine Providence, and as to the Soul of man, day, and night, Summer, and Winter, follow one another, as by a Covenant, he that doth not grieve willingly, nor willingly afflict the Children of men, will not be alwaies cruſhing the Priſoners of the Earth, nor ſuffer the Souls which he hath made to fail before him.

2. Br. 2. As thy condition will prompt thee to endeavour to amend it, and to make the caſe of thy Soul more eaſy; ſo I would have thee look upon it as thy duty. St. Paul had not attained, but he forgetting what was behind, preſſed forward to what was before, unto the price of the high calling. It is the ſtate of our Souls, that we are not perfect, neither as to action, nor as to fruition, but it is all our duty to ſtrive after perfection, both after a perfection with reſpect to action, which the Apoſtle calls a perfecting holineſs in the fear of the Lord, and a perfection as to fruition, as to the enioyment of God, you have heard that the King of Glory hath Chambers, in which he entertaineth ſome of his peoples Souls, admitting them to a fuller, further, and ſweeter enjoyment of himſelf then others have. Let therefore no Chriſtian ſit down fully ſatisfied, till he get up into theſe Chambers I have ſhewed you a Chriſtian ought to be ſo far ſatisfied, as if God pleaſeth to chain him for a time in a lower room (my meaning is to lay a neceſſity upon him to live beneath theſe Mountains) not to repine & murmur againſt God, not to conclude againſt his ſpiritual ſtate, and intereſt in God, not to deſpond, and defect himſelf, and conclude that, becauſe it is now dark, it ſhall never be light with him, but yet he ought not to be ſo far ſatisfied, as not to look after [Page] higher degrees of enjoyment of, and communion with God. There are all the arguments imaginable to be pleaded in this caſe. Whether from profit, or pleaſure, or honour, &c. But thoſe are ſo obvious, that I ſhall but waſt time to inlarge upon them. Every Soul that hath any ſpiritual ſenſe, will acknowledge the deſirableneſs of this. But will ſome Souls ſay, what ſhall we do, that we may attain them. I have but four things to offer in this caſe, with which I will conclude.

1. Study to abound in active grace. The grace I am ſpeaking of is that grace wherein man is partly paſſive. Active grace is that by which we are inabled to our duty in obedience to the will of God; the Stairs by which Souls aſcend to the Kings Chambers, mentioned in the Text (as I have interpreted it) are the ſteps of univerſal holineſs, which the Apoſtle calls, an holineſs in all manner of converſation. The promiſe of Gods ſhewing his Salvation, Pſal. 50. 21. is made to him that ordereth his converſation aright, and the promiſe of Gods maniſeſting himſelf to his peoples Souls, is made to them that love Chriſt, and keep his Commandments. It is true, God ſometimes uſeth his prerogative, and hides his face from the moſt pious, and holy Souls, for a time, and ſhutteth out their ſupplications from him, you have inſtances in holy writ, as well as in our daily converſe, but it is paſt all controverſy, that thoſe enjoy moſt of God who walk moſt with God, and the cloſeſt walking is the moſt ſweet and comfortable walking. Study therefore to excell in holineſs; that's the firſt.

2. Behave thy ſelf well in the lower Rooms. Look to thy ſelf, while God keeps thee in a dark condition, that thou doſt not add to thine own Chains, and lengthen the hours of thy darkneſs; affliction is Gods School, by which he fits us for conſolation. Doſt thou ask me what I mean by behaving thy ſelf well? I anſwer ſhort. 1, Being watchful, and ſtriving againſt ſin, thoſe corruptions eſpecially, which thou ſhalt diſcern moſt buſie in ſuch an hour, ſuch as murmuring, unbelief, impatience, &c. 2. Keeping up thy hope and ſaith in God, ſo did David (as I ſhewed you) Pſal. 42. 5. Bleſſed are they ſaith our Saviour, who have not ſeen, and yet believed. 3. Humbly acknowledging thine iniquities, thy unworthineſs to receive the leaſt mercy, or look of grace from God. 4. Panting & thirſting after fuller degrees of communion with God; thus David, Pſal. 63. 1, 2. My Soul longeth, my fleſh thirſteth for thee, to ſee thy power, and thy glory, &c.

[Page] 3. Abſtract thy ſelf as much as thou canſt from the world. You ſhall obſerve that the Servants of God have choſen Mountains places of ſolitude, and removed from the noiſe of the world, when they deſigned any acts of more ſpecial communion with God, ſo Chriſt often went into a Mountain to pray. And God oft choſe ſuch places more ſpecially to communicate his mind to his people. It was in the Mount God talkt with Moſes, face to face, as a man talks with his friend. Divines have obſerved that thoſe Perſons who have enjoyed moſt of God, have been, ſuch as have been (I will not ſay moſt, but) much in contemplation, which brought contemplation afterward into a ſuperſtition, and a contemplative life to be cried up beyond all ſenſe or reaſon.

4. Laſtly, Be much in prayer.

But I have ſpoke enough upon this argument.

Sermon XXVII.

Canticles 1. 4.

We will be glad, and rejoyce in thee. We will remember thy loves more then Wine. The upright love thee.

I Am now come to the Fourth thing conſiderable in this Second Petition of the Spouſe. I have done with the Petition, Draw me. 2. With the Argument by which ſhe inforced her Petition; We will run after thee. 3. With the Spouſe's Atteſtation of the quick acceptance of her Petition: The King hath brought me into his Chambers. I have only to conſider the Effect that this Love had upon her, that is expreſt in the words I have now read. We will be glad, and rejoyce in thee,; we will remember thy Loves more than Wine. I have opened the words before: We, I and all Believers, we who being many are yet one body, united by one Spirit, Members under the Government of one Head; we who have taſted and experienced thy goodneſs▪ will be glad. The word in the Hebrew [...], is expreſſive of the largeſt dilatation of the heart upon union with its object. It is uſed, Iſa. 65. [Page] v. 19. Prov. 24. 23. Pſal. 21. 1. Pſal. 2. 11. & 13. 11. Zech. 9. 9. [and rejoyce in thee.] The word again here uſed, is often uſed in the Old Teſtament, Exod. 4. 14. Jer. 31. 13, &c. I ſhall not undertake to juſtifie the Critical diſtinction ſome make betwixt theſe two words, as if one were reſtrained to the more inward motion of the heart, the other more expreſſive of the more external geſtures, or actions, ſignifying that affection [in thee] in Chriſt, as the principal object, and in the ſignifications of thy love to us. The Propoſition is ſhortly this.

Prop. Jeſus Chriſt, and the manifeſtations of his love to believers Souls, particularly in anſwering prayers, are the ſingular objects of their joy, and rejoycing. In order both to the explication and confirmation of this Propoſition, I will guide you a little into the underſtanding of the nature of Joy, 2. Conſider how Chriſt can be the object of the believers joy, and is more the object of his joy, then of another mans. 3. How he is the ſpecial ſingular object of their joy.

Take joy conſidered in itſelf, it is but a natural plant, a power God hath given to every reaſonable Soul, the object of it is ſome good, to which it is in ſome degree united, and it is greater or leſſer, according to the nature of the good, or the degree of the apprehenſion. There is in all joy, ſatisfaction, and reſt, and ſomething of muſick, or melody.

1. There is in all joy a Soul ſatisfying ſuln ſs, deſire ſpeaks ſome emptineſs in the Soul, and is the Souls motion in order to a ſatisfaction, the like might be ſaid of hope, but all joy, ſpeaketh a Soul ſatisfaction, according to the meaſure of the joy, the rejoycing Soul hath alwaies in it a fulneſs, and a pleaſing fulneſs; that is the firſt thing in the nature of it.

2. There is in all joy a reſt that quieteth the Soul; the deſiring, thirſty, hoping Soul is ſtill in motion, being in the purſuit of ſomething which it hath not attained, but the rejoycing Soul is at reſt; David in the hour of his joy ſaith, Return unto thy reſt, O my Soul! For God hath dealt graciouſly with thee. That is a ſecond thing in joy.

3. There is in all joy ſomething of muſick and melody, hence that phraſe of leaping for joy, hence ſinging and ſhouting, are the natural expreſſions of joy; thus joy may be deſcribed to be a natural power, or inclination of the Soul, by which having more perfectly, or imperfectly obtained an union with the object which it [Page] deſired, or hoped for, it is in proportion ſatisfied, and well pleaſed, at reſt, and keeps as it were a feſtival within it ſelf.

Two things are required to make an adequate obiect of this joy. 1. The thing muſt be good. 2. We muſt have ſome apprehenſion both of the goodneſs of it, and our union with, and intereſt in it. 1. The object that our Souls rejoice in, muſt be ſomething which either is good, or which at leaſt we apprehend to be ſo, the nature of good lieth in a ſuitableneſs and conveniency of a thing for us, and whatſoever we apprehend ſuited to any of our wants, or convenient for us in any of our circumſtances that we call good, and whatſoever we apprehend under that notion, whether it indeed be ſo or no, we love, and if we want it, we deſire it, if we apprehend it probable to be our portion, we hope for it, if we have it, or apprehend we have it, we delight, and take a complacency, and rejoice in it. 2. So that ſecondly, to make an adequate object of our joy. There muſt be ſome apprehended union betwixt our Souls, and the object we rejoice in. For although we can love, and take a ſecret complacency in an object which appeareth to us as good, yet it is propriety in it that cauſeth our joy and rejoycings. Thus far now I have only conſidered, and diſcourſed of joy, philoſophically, as it is a natural affection, working upon its proper object.

Let us now conſider it as a grace, or ſanctified affection. Grace doth not plant new powers in the Soul of man, it only turns the natural powers to their proper objects.

Our Saviour tells us, there is none good but God, God is the Summum Bonum, the firſt, and chiefeſt good, nor is any thing good, but what deriveth from him. Chriſt is good, ſupremely good, as in him there is found, what is ſuited to the greateſt wants and emptineſſes, that the nature of man is expoſed, and ſubject to. And that the believer more valueth Chriſt then another man, ariſeth only, 1. From his different apprehenſion. 2. From his different relation to him and intereſt in him.

1. From the different apprehenſions of good which the believer hath, from thoſe which are in other men. I told you before, that the nature of good lieth in the ſuitableneſs, or conveniency of a thing to our wants and emptineſſes. Man is a creature made up of two eſſential parts, the Body and the Soul, that which ſuiteth the one, or the other we call good. The Soul is conſiderable, with reſpect to a preſent, or future ſtate, the firſt is that which alone [Page] the moſt men are ſenſible of, or concerned for. We have a threefold perception of an object, according to which we judge of the goodneſs, or badneſs of it.

1. The firſt is by the Eye of ſenſe, according to which we judge that good which gratifieth the exteriour ſenſes, this of all is the moſt unmanly judgment of it, thus the man of pleaſure judgeth thoſe things good, which gratify his eyes, ears, taſt, ſinell or touch, and indeed this is the judgment of the greateſt part of the world, when they ſay, who will ſhew us any good? this is all they underſtand by it, who will gratify our ſenſitive appetites? Theſe are the things they deſire, delight, and rejoice in, theſe men rejoice in nothing, but in pleaſures, profits, or honours, ſuch things as either ſerve the luſt of the Eye, or the luſt of Fleſh, or the pride of life.

2. A ſecond Eye by which we diſcern good, and accordingly judge of it is the Eye of Reaſon, God hath indued man with a reaſonable Soul, which hath ſeveral powers and faculties, amongſt the reſt, the underſtanding, by which I underſtand that power in man, by which he apprehendeth things, and the reaſon of them, and takes the impreſſion of notions, that which is ſuited to this we call good, and upon a much truer notion then the other.

Hence is ſome mens thirſt, and deſire of knowledge, and knowledge is as ſweet to them, as Wine is to the Drunkard, they diſcern an excellency in the mind, and Soul, above what is, or can be in the fleſhly part of a man, and delight more in underſtanding, then the voluptuous man doth in pleaſure, or the worldly man in wealth, that is their good, for which they contemn pleaſures, and all ſenſual ſatisfactions.

3. Our third way of apprehending good, is by the Eye of ſaith, which the Apoſtle tells us is the evidence of things not ſeen. There are ſome whom God hath ſo far enlightned by the revelation of his will, as they do not only know that they have bodies, and a ſenſitive part, which requireth ſatisfaction to its ſeveral cravings, and a more noble part, which is the mind, capable of underſtanding things, and the reaſons, and cauſes of them, but Souls (an immortal part) capable of the favour of God, of an union and communion with him, they know that the happineſs of man can lie in nothing beneath the favour of God, nothing beneath an union and communion with him, they have read it in the Word of God to which God hath wrought in their [Page] hearts a firm and full aſſent, that no man cometh to the Fathers but by Chriſt. There is no other name given under Heaven, no other way by which they can arrive at a true peace and happineſs, either in this life, or in that which is to come. And from hence it is, that all their deſires are after Chriſt, all their hope in him, and he becometh their chief joy.

2. A ſecond reaſon of their rejoicing in Chriſt more then other mens, lies in their different relation to him, and intereſt in him, or apprehenſions at leaſt of that relation, and intereſt. I told you before, that although an apprehended good be the object of our love, before we enjoy it, the Soul cannot but take ſome pleaſure, and complacency in what he apprehendeth under that notion, yet while the Soul cometh to have ſome relation to it, ſome propriety and intereſt in it, though it may move towards it by deſire, and hope, yet it comes not to a joy, and rejoycing in it, till it comes to have ſome apprehenſion, that it hath obtained it. You may ſee this in other things; ſuppoſe a man of the world to fancy a great eſtate, or a great degree of honour and di [...]nity to be good, or that an ingenious Child fancieth the like of knowledge, both the one and the other may deſire theſe things at a diſtance; the man of the world may wiſh he had ſuch an Eſtate, and the Schollar may wiſh he had ſuch degrees of learning and knowledge; but till the one and the other have attained what they deſire in ſome degree, they cannot rejoice in it, neither is their mind ſatisfied, nor at reſt. It is the ſame caſe as to a ſpiritual man. He is enlightned to ſee he hath a Soul of a further capacity, then the moſt men underſtand their Souls to be, that he hath ſome further wants, then the moſt underſtand that they have, he believeth the Scriptures, and underſtands that he wants peace, and reconciliation with God, he underſtandeth that there ſhall be a Reſurrection, a day of Judgment, and that he muſt one day be in an happy, or in a miſerable eternity, ſo as he wants the ſecurity of a better life, when this life ſhall be at an end, upon this account he may be pleaſed with the thoughts of Chriſt; as he by whom theſe good things alone can be obtained, he may deſire Chriſt, he may hope in him, but till he comes to apprehend that he hath obtained a part, and intereſt in him, it is impoſſible he ſhould rejoice in him, and according to his apprehenſions of his intereſt, ſo is his joy, and rejoycing in Chriſt. There muſt be ſome union betwixt the Soul, and its object, before there can be any joy and rejoycing.

[Page] 1. There is an union of contemplation. We cannot ſo much as contemplate a deſirable object, but our Soul muſt have ſome union with it, and there will a proportionable joy attend this; indeed this will be of all other the weakeſt in degree, becauſe this is the loweſt degree of union imaginable. Thus a man may rejoyce in the contemplation of a door of ſalvation opened to Mankind by Chriſt, before he hath made any uſe of it at all to enter in thereat. Thus the Angels at the Birth of Chriſt proclaimed glad tidings, and joy to all people.

2. There is an union of hope, when the Soul doth not only contemplate ſome great and eminent good, but apprehendeth it attainable by itſelf, tho not without ſome difficulty; as this union of the Soul with its object, now is cloſer, and fuller then the other, ſo the joy that reſulteth from it, muſt neceſſarily be more: hence in Scripture you read of the rejoycing of hope, which the Apoſtle would have believers keep firm.

3. There is an union of ſenſible poſſeſſion, or (which is the fame) of faith, and full perſuaſion, which makes things unſeen viſible to us, and as this of all other, is the moſt full, and perfect union, ſo it cauſeth the moſt full, and perfect joy, it moſt ſatisfieth the Soul, and brings it moſt to its reſt, and cauſeth the greateſt triumph, and feſtival in the Soul, even a peace which is paſt all underſtanding.

There is no believer but hath obtained one of the two latter unions with Chriſt: No unbeliever that hath obtained more then the former. An unbeliever may have heard, that Chriſt came into the world to ſave Sinners, to ſeek, and to ſave that which is loſt, and may have a proportionable joy, but alaſs, how little muſt it be, while he neither feeth a need of him, nor yet can have any apprehenſion, that he hath any ſhare or intereſt in him? It can be no more then as the rejoycing of an underſtanding man, to hear that an able Phyſician is come into the Country, before he is ſenſible of any need he hath of him, or hath had any experience of his skill, and ability.

But there is no true believer, but either hopes in his mercy, or hath ſome aſſurance of his love; and from hence it is. 1. That the true believer alone can rejoyce, truly rejoice in Chriſt. 2. That one believer rejoyceth in him above what another can.

I ſay, the true believer alone can rejoyce in Chriſt, for he alone is ſenſible of that goodneſs, and excellency that is in him, and [Page] he alone is apprehenſive of any relation, that he hath to him, or any intereſt in him; others are without Chriſt, he alone can ſay, my Lord, and my Saviour. And hence I ſay it is that one believer can rejoice in Chriſt more than another, becauſe one mans apprehenſion of his part and intereſt in Chriſt, may be more full than anothers. One hath but the apprehenſion of a good hope, the other may have a full perſuaſion. But though there may be a great difference in the degrees of believers joy, yet they concur all in their object. Chriſt is the object, the ſingular object of all their joy.

After this diſcourſe; I need not enlarge in telling you how Chriſt becomes their object of joy, not meerly conſidered, as God bleſſed for ever, nor meerly conſidered as Mediator betwixt God and Man, and the Saviour of loſt Sinners, if he were not ſo, they could not rejoice in him, but neither doth his being ſo give them any cauſe of rejoycing; but in the notion in which he is mentioned all along this Song. i. e. conſidered as their Bridegroom, as united unto them, and having a particular favour, and relation to their Souls. For though good conſidered abſtractly, may be the object of our love, deſire, and hope, yet only good united to us is the object of joy, yea, and good apprehended by us as our portion; and according to the degree both of our union with the good, and apprehenſion of that union, ſo will our joy be.

And hence again, the moſt perfect joy of believers, muſt neceſſarily be in their glorified eſtate, hence Heaven is called Out Maſters joy, for as our union with God and Chriſt will be there moſt full, and perfect, ſo our apprehenſion of it will be moſt clear, and not interrupted. But that is not the theme of my preſent diſcourſe, I am ſpeaking of the object of believers joy in this life, not in that which ſhall be in that life which is to come, when their joy will be unſpeakable, and full of glory.

I added in the Propoſition, that Chriſt is the ſingular object of their joy. We will (ſaith the Spouſe) be glad, and rejoice in thee; this is [...]ru [...], both excluſively, and incluſively. 1. Excluſively.

1. He will r [...]joyce in nothing inconſiſtent with the fruition of Chriſt. There is a [...]m [...]al rejoycing in the ſatisfaction of mens luſts; this is the joy of an Epicure; the Drunkard ſhouts for new Wine. And you read of ſome whoſe rejoycing was to devour the poor, Hab. 3. 14. I told you before that Joy is nothing elſe but the ſatisfaction [Page] that the Soul hath, and the reſt which the Soul takes with the Triumph which it makes in its union with that Object which it judgeth good. Now the gratifying of luſts, and pleaſing the ſenſes, and the concupiſcible, or iraſcible appetite, being that which low-born Souls have choſen as their good; their rejoycing in this ſatisfaction is natural to them. This Joy is but for a moment, Job 20. 5. and ſhall one day be turned into heavineſs; Jam. 4. 9. This mirth, this laughter is madneſs, as Solomon ſpeaks, Eccleſ. 2. 2. like the crackling of Thorns under a Pot, Eccleſ. 7. 6. Sorrow, ſaith Solomon, is better than it, for thoſe that thus laugh, ſhall weep, Luk. 6. 25. The Soul that loves Chriſt cannot rejoyce with this Joy. Charity rejoyceth not in evil, 1 Cor. 13. This is inconſiſtent with the enjoyment of Chriſt, and of his favour, with that ſelf denial, which is neceſſary to thoſe that will be his Diſciples, with that taking up of the Croſs, which is another Law of his Diſcipleſhip.

2. It is excluſive of rejoycing in any thing without him. Though Chriſt, and his Love and Favour, be the believing Soul's ſupreme good, the One thing which he deſireth, yet there are other things which he may and doth account good in their order. God hath not forbidden a man to rejoyce in the Wife of his youth, and in the Children which God hath given him; nor in thoſe providential diſpenſations, by which he accommodateth the lives of his people, and maketh them more ſweet and happy; but the believing Soul cannot rejoyce in theſe things, unleſs at the ſame time he ſeeth reaſon alſo to rejoyce in Chriſt. Men of the world can rejoyce in full Barns, & Coffers, though in the mean time they have no ſenſe, no hope of the pardon of their ſins, and reconciliation with God; the reaſon is, becauſe they have ſet up theſe things as their chief good, and are not affected with the concerns of their Souls, as they relate to Eternity: But neither can the Believer partake of theſe Joys: The Soul can neither rejoyee in any enjoyment excluſive of its chief good, nor yet in any thing in the abſence of its chief good: A believing Soul in any meaſure ſatisfied concerning the Love of God to it, can rejoyce in the Wife of his boſom, in the Children which God hath given him, in the accommodations with which God hath bleſſed him as to the ſweetning of this life, but without ſome aſſurance, or ſome good hope at leaſt (through grace) that Chriſt is his, and he hath the favour of God in and through his blood; he can rejoyce [Page] in none of theſe things. It was a peeviſh expreſſion of Haman, Eſth. 5. 11, 12, 13. When he told his friends of the glory of his riches, the multitude of his Children, and all the things wherein the King had promoted him, and how he had advanced him above the Princes and Servants of the King; and how that Eſther had invited him, and none but him and the King to the Banquet which ſhe had prepared; and added, All this availeth me nothing ſo long as I ſee Mordecay the Jew ſitting in the King's gate. Envy ſlayeth the fool (ſaith Solomon.) But every pious Soul, when he thinks how God hath bleſt him with a loving Wife, ſweet and dutiful Children, a plentiful Eſtate, yet ſaith, All this availeth me nothing, ſo long as I ſuſpect, and fear, that I have no part or Intereſt in Chriſt. There be (ſaith David) many who will ſay, Who will ſhew us any good? Lord, lift thou up the light of thy countenance upon me; thou haſt put gladneſs into my heart, more than in the time that their Corn and Wine increaſed.

3. The Joy of the Soul in Chriſt is ſuch, that it can rejoyce in him alone. It is the expreſſion of the Prophet Habakkuk, ch. 3. v. 17, 18. Although the Figg-tree ſhall not bloſſom, neither ſhall there be fruit in the Vine, the labour of the Olive ſhall ſail, and the Fields ſhall yield no meat; the Flock ſhall be cut off from the ſold, and there ſhall be no Herd in the ſtalls, yet I will rejoyce in the Lord, and I will joy in the God of my Salvation. The believing Soul can rejoyce in nothing without Chriſt, and it can rejoyce in Chriſt when it hath nothing more to rejoyce in. Let a gracious Soul have but the ſenſe of God's Love in Chriſt to his Soul, he can ſay to all the world as Eſau (though not upon ſuch a conſideration) ſaid to his Brother Jacob, I have enough my Brother, I have enough, keep what thou haft unto thy ſelf. Am I juſtified and regenerated? have I peace with God through our Lord Jeſus Chriſt? have I the pardon of my ſin, and a righteouſneſs wherein I can ſtand before God? it is enough. If the Lord will not give me Bread to eat, nor Children to continue my name; if I die Childleſs, ſo I do not die Chriſtleſs, it is enough. If I have not Raggs to cloth me, nor an Eſtate to leave Portions to ſix, and alſo to ſeven, yet I have ſaid to the Lord, Thou art my Portion, it is enough. Hence ariſeth a good Chriſtian's contentment in all Eſtates. I have learned (ſaith Paul) in all eſtates to be content, content to want, content to abound, content to have little or much as the Lord pleaſeth. If the Lord will take away ſuch a man's [Page] Children, Eſtate, &c. he ſaith with Job, The Lord hath given, and the Lord hath taken, bleſſed be the Name of the Lord. If I have my part in Chriſt (ſaith he) I have yet enough. Omnia mea mecum porto, I have my All, as the Philoſopher is reported to have ſaid, when his City was on fire, and his Neighbours reflected on him going out, and carrying nothing along with him, nor concerning himſelf for the ſhare of Eſtate he had in it. If the Believer conſidereth his body, he ſeeth a crazy conſtitution, diſeaſes growing upon him; if he looks into his Family, and ſeeth it empty of Children; if into his Grounds, and ſeeth them bring forth nothing but Weeds, and Thiſtles; if into his Stalls, and ſeeth them empty of Cattel; yet if he looks into his Soul, and finds any evidences of the Love of Chriſt, he can rejoyce in them; this muſt be underſtood, when he ſeeth himſelf ſtript naked, not by his own wicked hands, but (as Job was) by the effective Providence of God, for the loſs of the things of this life, the good things of the common Providence of God, cauſed by our own ſinful hands, and miſcarriages, oft-times hinder this Joy, as they make it difficult to us to ſee the Love of God in and under them.

4. And laſtly, This Soul rejoyceth in Chriſt, Primarily, Emphatically, Supremely. The Child of God is a parta ker of fleſh and blood, and hath a ſenſitive appetite, which when gratified, neceſſarily cauſeth a joy proportionate to the good which it receiveth; hence he rejoyceth in the good things of common Providence, as well as another man, but not as much as another man, not upon the ſame account that another man doth. Chriſt is the Believer's chief Joy; and as his title to the good things of this life differs from the title of another, ſo his joy in them differeth from the joy of another. All men may have a natural, legal title to the good things of this life; Dominion and Title is not founded in grace, but it is mended by grace. Another man derives from God as the Lord of the whole Earth, who by his common Providence diſtributeth portions to the Sons of men, as he pleaſeth, but the believer doth not only derive from God, as the ſupreme Lord, but from Chriſt; all is yours, and you are Chriſts, and Chriſt is Gods (ſaith the Apoſtle) ſo that while he rejoiceth in the gifts of common Providence, he rejoiceth in Chriſt, becauſe he rejoyceth in theſe things as coming from the hand of a Father, reconciled to him by the blood of [Page] Chriſt; he rejoiceth in the good things of this life, as the loving Wife reioiceth in ſome preſent made her by her Husband, not ſo much in the fineneſs, or coſtlineſs of it (though that may alſo pleaſe her humor) as in the kindneſs, and love of her Huſband ſhewed in giving it her. So the believer more rejoyceth in the goodneſs of God ſhewen to him in any diſpenſation of Providence, then in the thing which God hath given him or her; and he ſupremely rejoiceth in Chriſt, whiles he rejoiceth in a lower comfort. Let me ſhew you this in the inſtance of Hannah, whoſe ſtory you have, 1 Sam. ch. 1, 2. She was the Wife of Elkanah, ſhe had no Children, and was paſſionately deſirous of the bleſſing of Children, an affection common to all (of that ſex eſpecially) and for which there was ſome more ſpecial reaſon in that Age and Nation, partly becauſe of the promiſe of a numerous iſſue to Abraham, ſo as the Women that were Barren, lookt upon themſelves as hardly the genuine Children of Abraham, at leaſt not ſharers in his bleſſing; partly, becauſe they knew the Meſſias was to be born of a Jewiſh Woman, and every Child-bearing Woman might have an expectation to be his Mother. Under this great affliction ſhe applies her ſelf to God by prayer (the Key of the Womb is one of thoſe Keys which the Jewiſh Doctors ſay God keepeth in his hand) God hears her prayer, ſhe conceiveth, and brings forth Samuel, as in the firſt Chapter, ſhe names him Samuel, to teſtify her joy in receiving him as an anſwer of her Prayer, upon which ſhe dedicates him to the Lord, 1 Sam. 1. 28. So in the ſecond Chapter ſhe ſings a Song of praiſe; mark the phraſe of it, 1 Sam. 2. 1. Mine heart rejoyceth in the Lord, my Horn is exalted in the Lord. Her Child was the next object of her joy, but how doth ſhe rejoice in him; the primary object of her joy was the Lord, her great joy in Samuel was as God, by giving him to her, ſhewed her his love, and that he had not ſhut out her ſupplications from him. She rejoyced in God, Supremely, in Samuel Subordinately; in God Emphatically, in her Child more remiſsly. Thus doth a good Chriſtian rejoice in Chriſt, thus is he the ſingular object of a believers joy. David calleth God the gladneſs of his joy, (we tranſlate it his exceeding joy) Pſal. 43. 4. The Prophet Iſaiah faith, Iſaiah 29. 19. The meek ſhall encreaſe their joy in the Lord, and the poor amongſt men ſhall rejoice in the Holy One of Iſrael. Yet the proximate cauſe was, v. 20, Becauſe the terrible one was [Page] brought to nought, and the ſcorner conſumed, and all thoſe that watched for iniquity cut off. Hence Chriſt commandeth his Diſciples not to rejoice in this, that the Devils were ſubject to them, but that their names were written in the Book of Life; Doubtleſs the ſubjection of Devils to them was true matter of joy; ah! but it was no primary object, no ſupreme object of their joy; ; no otherwiſe the object of their joy, then as it was an evidence of Gods favour. It is a great piece of the Spiritual mans art, to rejoice in God, while he rejoiceth in the creature, to make Chriſt the gladneſs of his joy (as the Pſalmiſt expreſſeth it;) now this motion of a pious Soul will appear to be natural, ſuppoſing him to be firſt enlightned to diſcern, and to be fully perſuaded, that the love of Chriſt to the Soul is the greateſt good the rational Soul is capable of; this will appear to you, if you will but conſider theſe three or four things.

1. That the preſence and e [...]joyment of ſome good, of which the Soul ſtands in need, and in the purſuit of which it is, is the true and natural cauſe of the motion of that affection which we call joy. This is evident both to ſenſe and reaſon; we rejoice not in evil, but in good, not in an abſent, but in a preſent good, in the ſenſe, and manifeſtation, and apprehenſion of it.

2. That the loves of God and Jeſus Chriſt, are the greateſt goods in the world, and therefore the preſence, and ſenſible manifeſtations of them, are the enjoyments and manifeſtations of the ſupreme good. The very light of nature ſhewed the Heathen, that the happineſs of man lay in his union with the greateſt good, thus far they were agreed by their common reaſon, though they could not ſo well agree what that chief good was, & nothing hindred them from agreeing this truth, but their want of true knowledge of God and Chriſt, and of the poſſibility of a poor creatures, having an union with him, or any kind of enjoyment of him, or underſtanding the need their Souls ſtood of the loves of Chriſt, for agreeing that the happineſs of man lay in an union with the ſupreme good, they wanted but the revelation we have of mans wants, and the poſſibility of this bleſſed union with, and fruition of God, but they muſt have agreed this truth.

3. It is but natural to the Soul to rejoice more in the obtaining of a greater good, then in the obtaining of what is leſſer, and to rejoice moſt in a good, moſt comprehenſive of other particular goods, [Page] though it wanteth thoſe particular good things. Who is there who doth not naturally more rejoice in the getting of five hundred pounds, than of five? becauſe the five hundred pound is a greater good then five; who doth not more rejoice in a great ſtock of mony by him, then in a great quantity of Bread, or a great Wardrobe of Cloaths? the reaſon is, becauſe Mony is comprehenſive of theſe, he that hath Mony, can buy Bread and Cloths.

4 Laſtly, It is but natural to us to rejoyce in nothing, which we apprehend incompetent with that good wherein our chief happineſs doth lie: Nor in the having of any thing which we enjoy, whiles we want that which we look at moſt of all. Rachel was a good Woman, Jacob was her Husband, to whom ſhe was exceeding dear, he had a plentiful eſtate, 'tis hard to ſay what good ſhe wanted, ſave Children only, that bleſſing her heart was upon, Jacob, was nothing, his eſtate nothing to her; ſhe goes to her Huſband, and cries, Give me Children, or elſe I die. Now admit a believing Soul to be firmly perſuaded, that it muſt live for ever, either in eternal happineſs, or in eternal miſery, and again to be perſuaded, That it can never live in eternal happineſs, without an union with Chriſt, without his love manifeſted to it in the pardon of its ſins, and the imputation of his righteouſneſs, admit the Soul to be fired in the purſuit of theſe things as its chief good; how is it poſſible that it ſhould rejoice in any thing incompetent with it, or that it ſhould rejoice in any thing with an equal joy, as it rejoiceth in this? Hence it followeth, that Chriſt muſt be the ſingular object of the believing Souls joy.

1. Becauſe it is impoſſible the Soul ſhould rejoice in what is incompetent with the ſruition and enjoyment of what it rightly judgeth its chief good. Such are all ſenſual prohibited ſatisfactions.

2. Becauſe it is impoſſible it ſhould rejoice in what it judgeth a leſſer good, more then in what it judgeth a greater, and tranſcendent to it.

3. Becauſe it knoweth Chriſt and his loves are comprehenſive of all other good, for if he hath given us Chriſt (ſaith the Apoſtle) ſhall he not alſo with him give us all things?

Thus I have opened, and ſhewed you the reaſon of the Propoſition, why the Soul rejoyceth in Chriſt. I added, and in the manifeſtations of his love, particularly, in hearing and anſwering its prayers; I ſhall give you ſome reaſons of that, and then apply the whole diſcourſe. But, &c.

Sermon XXVIII.

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Cant. 1. 4.

We will be glad, and rejoice in thee.

I Am yet handling the Propoſition at firſt laid down. I ſhewed you the laſt day how Chriſt is the ſingular object of the Spouſes joy. I added then; and the manifeſtations of his love, eſpecially in hearing and anſwering our prayers. Indeed Chriſt is no otherwiſe the object of our joy, then in the manifeſtations of his love. All joy requireth ſome ſenſible manifeſtation, or experience. The perſonal excellencies of Chriſt, make him the object of our love, whom (ſaith the Apoſtle) having not ſeen, yet we love Love asks for nothing but amiableneſs in its object, no more doth deſire (which is the firſt born of love) but joy requires propriety and union, Chriſt manifeſted to the Soul, can alone be the object of joy, but I added, eſpecially in hearing, and anſwering Prayer; that was the caſe here; the Spouſe had prayed, draw me, and we will run after thee,—ſhe preſently triumpheth in the hearing of her Prayers, and then addeth, we will be glad, and rejoice in thee. I might have alſo added, prayers put up particularly for ſpiritual mercies. We ſhall all along in Scripture find this made a great matter of joy in the hearts of Gods people, take the inſtances of Hannah and David. Hannah had been, 1 Sam. 1. praying unto God for a Child, the Lord anſwered, ſee how ſhe rejoiceth, 1 Sam. 2. 1. Hannah prayed and ſaid, My heart rejoiceth in the Lord, mine Horn is exalted in the Lord, my mouth is inlarged over mine Enemies, becauſe I rejoice in thy ſalvation, Concerning David we have many inſtances, Pſal. 31. 21. Bleſſed be the Lord, for he hath ſhewed me his marvellous kindneſs in a ſtrong City. v. 22. Thou heardſt the voice of my ſupplication, when I cried unto thee, Pſal. 3. 4. I cried unto the Lord with my voice, and he heard me from his holy place; in this he rejoiceth, and triumpheth, v. 6, 8. Pſal. 6. 8. The Lord hath heard the voice of my weeping, the Lord hath heard my [Page] ſupplication, he will receive my prayer. So again, Pſal. 18. 6. & again, Pſal. 28. 6. Bleſſed be the Lord, becauſe he hath heard the voice of my ſupplications, ſo Pſal. 116. 1. But there needeth no Scripture in the caſe, the experience of every Soul maketh it good; it is natural to every man.

1. Becauſe in all anſwers of Prayer, there muſt be a ſoul ſatisfaction upon ſome union with the object, which it deſired. Joy is nothing elſe but the triumph of the Soul upon its union with the object which it deſired. Prayer is nothing elſe but the Souls deſire expreſſed with its voice. The anſwer of Prayers muſt be the Souls ſatisfaction in the obtaining of its deſires, this ſatisfaction ariſeth from its union with its object, upon which joy is but a proper, and natural reſult, and conſequent.

2. In all anſwers of Prayer, there is an owning of the Soul by God. As the Soul by Prayer owneth God, acknowledging him the Fountain of that goodneſs, which it beggeth; ſo God in anſwering Prayer acknowledgeth the Soul, Joh. 9. 31. We know that God heareth not ſinners, but if any man be a Worſhipper of God, and doth his will, him he heareth. All giving in of things prayed for, doth not ſpeak the anſwer of prayers. God may hear and relieve, the cry of the miſerable, when he doth noṫ anſwer the prayer of the righteous. I have before hinted to you, that there is an anſwer of our cries, which floweth from Gods common providence, as he is a God of pity, and tender compaſſions, and there is an anſwer of Prayers, which comes from God, as a God of truth and faithfulneſs, how to diſtinguiſh theſe two, I may poſſibly ſhew you in the application in ſome meaſure, it is the latter anſwer, not the former, which is Gods owning and acknowledgment of the Soul, as one for whom he hath a favour.

3. There is yet one thing more in the anſwer of prayers, laſt mentioned, which to every thinking Chriſtian is matter of great joy. That it is that which ſpeaketh the Soul to be beloved of God in Chriſt, and to have Chriſt for his Advocate, and Interceſſor at the Throne of Grace. It is in him that all the promiſes are Yea, and Amen. It is in his name that the believer asketh, and it is he that doth the thing deſired, according to the promiſe, John 14. 13. Whatſoever you ſhall ask, that I will do, that the Father may be glorified in the Son, and becauſe the thing is confirmed, the promiſe is doubled. v. 14. If you ſhall ask any thing in my name, I will do it. I ſhall add no more to the Doctrinal part of my diſcourſe.

[Page] Uſe 1. This notion (in the firſt place) diſtinguiſheth the Child of God from all Men and Women in the World. He is the only man, that is glad, and rejoiceth in Chriſt, the only perſon that can ſay of Chriſt, he is his chief joy.

1. There are many that rejoice in their ſenſual ſatisfactions. There is a man that ſhoute [...]h by reaſon of Wine, Pſal. 78. 65. their Vivere eſt Bibere, the pleaſing of their Senſes, their Palate, and Eyes, and Ears, is the greateſt good they know, after this their Souls move by deſires, and in the ſatisfaction of them they rejoice, their mirth is madneſs, and their laughter what doth it? this of all other is the moſt ſordid joy, a rejoycing in iniquity, yet this is the chief joy of many poor creatures.

2. To others the World is their chief joy. Their heart rejoyceth in their labour, as the wiſe man ſpeaketh, Eccl. 2. 10. they look on all the work that their hands have wrought, and on the labour they have laboured to do, and they rejoice; the gladneſs of their heart ariſeth from the increaſe of their Corn, and Wine, and Oil, and they know no better things to rejoice in. For this rejoycing in Chriſt, in the ſenſe of his love, and the pardon of their ſins, and the hopes of the glory of God; alas! how few underſtand any thing of it? I have often had occaſion to tell you, that the ſpiritual ſtate of a man or woman, is not ſo much to be determined from his underſtanding, and the notions there, men and women may have great degrees of knowledge, and yet have unſanctified hearts, nor from their external actions. An hypocrite may do many things, and the beſt of Gods people in many things offend; as from the motions of his will, and affections: He chuſeth the things that pleaſe God. To will is preſent with me ſaith Paul, and conſequent to this are the workings of the offections. Thus a Chriſtian is known by the objects of his love and hatred, his hope and fear, his deſire and j [...]y. The laſt is what I have to do with in this place. Joy is one of the fruits▪ one of the faireſt fruits of the holy Spirit, Gal. 5. 22. will any ſay to me, how ſhall I know my ſtate by the workings of this affection? the anſwer is in the Text, the believer rej [...]yceth in Chriſt; the Apoſtle tells us that thoſe that are the true circumc [...]ſion, worſhip God in the Spirit, and rejoice in Chriſt Jeſus, Phil. 3 3. A believer is not a Stoick, as to the things of the World, he lives in it, and hath need of the things of it, but Chriſt is his chief joy, or the head of his joy, as David ſaith of Hieruſalem, Pſal. 137. v. 6. But you will ſay, how ſhall we know this, whether Chriſt be our chief joy? I anſwer,

[Page] 1. Thou wilt not, thou canſt not rejoice in any courſe of ſin, which is contrary unto Chriſt. St. Paul tells us, That he delighted in the law of God after the inward man; he could not glory in a total freedom from ſin, he complaineth that he was ſometime brought into Captivity to the law of his Members, Rom. 7. 22. But he did not rejoyce in iniquity. Wicked men ſport themſelves againſt God. Againſt whom do you ſport your ſelves, Iſa. 57. 4 Solomon tells us, That it is a ſport to a fool to do miſchief, & tells us of one who deceiveth his Neighbour, and ſaith, am I not in ſport? his joy is either in the ſatisfaction of his concupiſcible appetite; thus St. Peter tells us of ſome, That they count it pleaſure to riot in the day time, 2 Pet. 2. 13. or in the ſatisfaction of his iraſcible appetite; thus ſome ſport themſelves in doing, or beholding miſchief, they rejoice at the deſtruction of him that hateth them, which was a thing Job purgeth himſelf from, Job 31. 29. or at the deſtruction of thoſe that they hate, they rejoice to do evil, Prov. 2. 15. Yea, and to ſee evil done, as Edom rejoyced when the Jews were carried into captivity. But now the Child of God can be a ſharer in none of thoſe joys. Theſe joys are incompetent with a rejoycing in Jeſus Chriſt, theſe men rejoyce in thoſe things which crucified Chriſt. I cannot ſay but a good man under ſome great temptation m [...]y feel ſome tickling pleaſure in ſin, and the ſatisfaction of his appetite through ignorance, or paſſion, but he can have no fixed joy in any thing of that nature. As a wicked man may have ſome fit of ſorrow for ſin, ſo a good man may have ſome fits of pleaſure, and delight in ſin, but neither of them will be conſtant [...] and abiding; a good mans pleaſure in ſin, is but a fit of ſenſuality, a wicked mans trouble for fin is but a fit of diſtaſt. It is a good ſign that he or ſhe rejoiceth in God, and in Chriſt, that can find no ſenſual ſatisfaction to rejoice in.

Secondly, It is a ſign that Soul truly rejoyceth in the Lord Jeſus Chriſt, that can rejoyce in no ſenſible enjoyment, without the ſenſe of God's love in, and through him. The unquietneſs and diſſatisfaction of the Soul, in the midſt of all its ſenſible comforts, if at any time it wants the ſenſe of God's love, and the pardon, of its ſins, in and through Chriſt, will much evidence Chriſt to be the Head of his Joy, or his chief Joy. There are few Souls in this life, whoſe daies are without clouds; ſometimes they walk in the light, ſometimes in the dark, and ſee no light; now for a Soul under the fulleſt affluence of created comforts, to be [Page] able to rejoyce in nothing, in the abſence of the ſenſe of Chriſt's love, is an excellent ſign. Abraham, Gen. 15. 2. when God bid him ask him what he ſhould give him, replyeth, Lord, what canſt thou give me ſo long as I go childleſs? This now argued that a Child was the chief of his deſires, and the chief Joy which he had in proſpect. Abraham had a plentiful Eſtate, a beloved Wife, but his diſſatisfaction, for want of an Heir, ſpake a Child to be his chief Joy, an object which his heart was ready more to rejoyce in, than in all that he had beſides it. When the Soul is at this paſs, that it can ſay, Lord, thou haſt given me an Huſband, or a Wife and Children, and I acknowledge thy goodneſs in them; thou haſt given me a plentiful Eſtate, and I deſire to bleſs thy Name for that; but Lord, what canſt thou give me? what canſt thou do for me? ſo long as I want the ſenſe of thy love in Chriſt, all theſe things are nothing to me, whiles I have this diſſatisfaction; though it will not ſpeak the Soul at this time actually rejoycing in Chriſt, yet it will ſpeak Chriſt to be its chief Joy.

Thirdly, It is a ſign that Chriſt is the chief Joy of the Soul, if it can rejoyce in Chriſt alone, when there is no fruit in the Vines, when the Figg-tree doth not bloſſom, and the labour of the Olives faileth (as Habakkuk expreſſeth it) that is, when all ſenſible external ſatisfactions fail. That Soul which hath not choſen Chriſt for his portion, will hardly be content with Chriſt alone. Mephiboſheth declared that Davia's return in peace to Hicruſ [...] lem, was his chief Joy, when upon David's ſaying, Thou and Ziba divide the Lands, he calmly replied, 2 Sam. 19. 30. Yea, l [...]t him take all, for as much as my Lord the King is returned to his Houſe in Peace. It is ſaid of the Primitive Martyrs, Heb. 10. 34. That they indured with joy the ſpoiling of their goods, knowing that they had in Heaven a far more induring ſubſtance. Our hearts may be ready to deceive us in this point, when we only put a caſe to our Souls, and the thing appears at a diſtance. It may be therefore we may come to a nearer judgment, what our Souls would do in ſuch a caſe, by obſerving the frame and temper of our Spirits, and what their ſupport is, under ſmaller loſſes, and deprivations of more external comforts. There is none of us but at ſome time or other, ſuffer ſomething from the hand of God immediately, or from the hands of men. We loſe poſſibly a dear relation, or a part of our eſtates, ſuppoſing now that at this time thou haſt [Page] no apprehenſions of the wrath of God, no fears as to the pardon of thy ſins, and thy intereſt in Chriſt, how is thy Spirit under ſuch providences? canſt thou look above them, and yet rejoice, that thy Chriſt is not taken from thee? if you ſhould ſee a Woman in the loſs of a Child or Children, yet lifting up herſelf above her ſorrows, and bleſſing God, that it is not her Husband, he is yet alive, you would eaſily conclude, that her Husband was her chief joy, though ſhe had ſome pleaſure, ſome ſatisfaction in her Child, yet her Husband was the head of her joy.

4. Laſtly, Canſt thou joy in Chriſt Supremely? not in thy mercies ſo much as in the God of thy mercies, and in thy mercies only as thou ſeeſt the favour, and goodneſs of God in them; you read, Luke 10. 17. that after Chriſt had ſent out the 70, they after ſome time returned, and made this report to him. Lord, even the Devils are ſubject unto us through thy name. Chriſt tells them, v, 19. Behold I give you power to tread on Serpents, and Scorpions, over all the power of the Enemy, and nothing ſhall by any means hurt you, notwithſtanding in this rejoice not, that the Spirits are ſubject unto you, but rather rejoice, becauſe your names are written in Heaven. God ſaith thus to many of his people, Behold I give you comfortable Wives, towardly, and dutiful Children, plentiful Eſtates, ſucceſs in your tradings, and worldly buſineſſes. I ſet an hedge of providence about you, whatſoever you take in hand doth proſper. Notwithſtanding rejoice not in this, let not this be the great matter of your content and ſatisfaction. But rejoice in this, that I have given you my Son, and through him, the pardon of your ſins, and favour with me, an evidence, that your names are written in the Book of Life. He that can do this, makes Chriſt the head of his joy. And if you can do this,

1. You will be more troubled at the fears, or apprehenſions of the loſs of Chriſts love, then at the fears or apprehenſions of the loſs of any external ſatisfactions whatſoever.

2. You will be rather willing to part with all, then to do any thing that may hazard your loſs of Gods favour. Thus the Martyrs ſhewed that Chriſt was their ſupreme joy.

Uſe [...]. Let us labour to find this evidence of grace in our Souls, to bring up our hearts to be glad, and to rejoice in Chriſt in that manner as I have opened to you, and particularly to rejoice in the [Page] anſwer of our prayers. I will inlarge upon both theſe branches a little.

Br. 1. Let us be unquiet in our ſpirits until we find that our hearts are brought to this, to rejoyce in Chriſt ſolely and ſupremely; to rejoyce in him as our righteouſneſs, as our ſtrength, as our portion, as our All in all. I told you before that the Apoſtle, Phil. 3. thus deſcribeth a true Chriſtian, one that was of the true Circumciſion: (The Jews he calls there the Conciſion) but ſaith he, We are the Circumciſion, who rejoyce in Chriſt Jeſus: He ſpeaketh there of a reioycing in him as our Righteouſneſs, as he from whoſe perfect Righteouſneſs alone, the Soul expecteth Salvation. This is in oppoſition to a rejoycing in any Birth-priviledges, or Church-priviledges, or any Works of our own, as things that will ſerve us in any ſtead without a part in Chriſt, when we ſhall another day come and appear before God's Judgment Seat. O ſtudy thus to rejoyce in Chriſt, as he who hath trodden the Winepreſs of his Fathers wrath alone, and in his body upon the Croſs ſuffered whatſoever was due to the Juſtice of God for the ſins of Believers, as he who alone hath fulfilled the Law for us, and in whom alone we are compleat. This is our duty, but this is not what I am here chiefly ſpeaking to.

2. Rejoyce in Chriſt as your portion, as your All; make him your chief Joy. I would preſs this great Exhortation by ſome few Arguments, and then give you ſome Counſels in the caſe.

1. Conſider how vain and tranſitory the objects of all other Joy are. There are but three things that I know we have to rejoyce in; or at leaſt all things of that nature will fall under three Heads. They are either ſenſual ſatisfactions; theſe are the objects of the voluptuous debauched Souls Joy: Or ſecondly, Senſible E [...]joyments; theſe are the objects of the worldling's Joy: Or thirdly, Spiritual bleſſings in Chriſt; theſe are the objects of the Believer's Joy. Let me a little ſhew you the vanity and tranſitory nature of the two former. One man rejoyceth in the ſatisfactions of his ſenſual appetite, in the pleaſure of his Eye, and Ear, and Palate, and Fleſh: Shall not theſe things be the torments of the Soul to Eternity For what think you ſhall any Soul periſh for ever, if not for having pleaſure in riot, in drunkenneſs, in laſciviouſneſs, or in other ſordid ſatisfactions? are theſe any more then brutiſh ſatisfactions beneath the rational Soul? will theſe things laſt for ever? will there not a time [Page] come, when you ſhall ſay you have no pleaſure in them; nay, doth not the pleaſure of them periſh with the uſing, and go out like a Candle, leaving a ſtench behind it, leaving ſome ſour reflections upon the conſcience, which the little tickling of pleaſure which they afforded, no way compenſateth. O vain man! to make thoſe things his chief buſineſs, ſatisfaction and joy, which will bring the greateſt bitterneſs in the latter end? You compaſs your ſelves about with ſparks, this you ſhall have at the Lords hand, you ſhall one day lie down in ſorrow. For the more civil, and reclaimed ſort of men, whoſe chief joy is in the increaſe of their Corn, and Wine, and Oil; how vain, how tranſitory is this Joy? whilſt thou haſt them, what neceſſities of thy Soul do they ſuit? will they give thee peace when thou art under any diſturbance of mind? will they fit thee for, or advantage thee in any ſpiritual operation? of what advantage can they be to thee as to another life, when as thou comeſt to die? when thou dieſt, leave them all behind thee, and write upon them, Whoſe ſhall theſe things be? Nay, mayeſt thou not out-live all the comfort and ſatisfaction which thou haſt in them? Or, may not they in a moment, by a Fire, by a Thief, by an Oppreſſor, be taken out of thy ſight? Are they not Gourds, that come up in a night, and ſerve a little to ſhadow us from the heats, and ſhelter us from the ſtorms that we meet with in this life; and may go down in a night, and leave us as much as any other expoſed to the ſtorms of this world? Are theſe things fit for the chief Joy of a reaſonable Soul, a ſpiritual and immortal being that is under an Ordination to an eternal Exiſtence, and profeſſeth to know, and to believe ſo much? On the other ſide, is the Believer's Joy, who rejoyceth in Chriſt, ſo miſplaced? Cannot he give the Soul the pardon of ſin, and ſenſe of that pardon, which produceth that peace which is paſt all underſtanding? Cannot he give the Soul a righteouſneſs wherein the Soul ſhall another day ſtand before God, and not appear naked? Cannot he give Eternal Life? and doth he not do it to whomſoever he pleaſeth? and will he give ſo great things, and not food convenient for us? Or, ſhall not he that giveth the Soul Chriſt, with him alſo give it all things?

2. Conſider how vainly thou hopeſt to enter hereafter into the Lord's Joy, who haſt not rejoyced in him [...] Canſt thou imagine, that Chriſt will be reſt and [...] Soul in Heaven, [Page] when thy Soul hath taken no pleaſure nor delight in him here. But you will ſay, what need theſe words? need any Soul be perſuaded to rejoyce in Chriſt, if it were a thing in his own power? and if it be not, to what purpoſe are we ſo perſuaded and intreated to it? To this I anſwer:

It is true, it is not in thy power to rejoyce in Chriſt. We cannot rejoyce in any thing, be it never ſo good, unleſs we have a property and intereſt in it, and have ſome ſenſe and apprehenſion of that intereſt, ſo that it is no more in our power, to rejoyce in Chriſt, than to give our ſelves an intereſt and part in him, and a ſenſe and apprehenſion of that intereſt, both of which are the gift of God. But yet we may do ſomething in the uſe of the common grace of God, given to all of us who ſit under the Goſpel, in order to our having a part and intereſt in him.

1. We may read the Scriptures, and hear the Word of God, and mediate upon what we read and hear, in order to our conviction of that infinite excellency that is in Chriſt, and his ſuitableneſs to the ſtate, and neceſſity of our Souls. We muſt ſee a goodneſs and an excellency in him, before we ſhall love him, deſire him, or delight in him; this goodneſs, this excellency is revealed to us in the Word of God; this we muſt believe, or we ſhall never lie under ſuch a conviction. It is God that muſt give us a power to believe it, but we may read the Word, and hear it opened and applied, in order to this; God (as I have before told you) concurring ordinarily with his ſpecial grace, with our uſe of that common grace which he affords us.

2. We may ſtudy and meditate upon the vanity of ſenſual joy, or joying meerly in ſenſible things, and how unfit they are to be the chief Joy of our Souls.

3. We may thirdly, Cry to God to give us our part in Chriſt; throughly to perſuade our hearts of our abſolute need of him, and of that tranſcendent goodneſs and excellency that is in him. O that men would but do what lieth in their power to do, and not complain they can do nothing, becauſe they can indeed do nothing efficaciouſly without God's ſpecial grace, as to any truly ſpiritual acts.

Br. 2. Secondly, I would ſpeak to thoſe who have an intereſt in Chriſt, that they would labour to grow in this grace, to be more glad, and more to rejoyce in Chriſt. It is a duty often called for in Scripture, and I [...] regarded. I ſpeak now upon advantage, [Page] to you that underſtand you have Souls under an ordination to an eternal Exiſtence, that know the ſtate of the Soul by nature, and have taſted alſo how good the Lord is; to you, to whom Chriſt is precious, and whom you will eaſily acknowledge your chief Joy; I am calling to you, but for the exerciſe of an habit, with which God hath indeed indued you, the exerting of a power with which God hath bleſſed you, the uſing of a right which God hath given you There are amongſt others two great cauſes why Chriſtians do not ſo rejoyce in Chriſt as they ought to do.

1. The firſt is, Their giving too much way to unbelief and deſpondency. Though we cannot increaſe our own Faith without ſpecial grace aſſiſting, yet we may promove our unbelief, favouring our deſpondency, and cheriſhing our doubts, and giving way to our groundleſs fears, and forgetting the Covenant of Grace, not ſaying often enough to our Souls, Why art thou caſt down O my Soul! &c.

2. The ſecond is, Their too much carnality or worldlineſs. Where almoſt is the man to be found that cannot rejoyce in his worldly Affluences, although he wants the ſenſe of the Love of God in Chriſt? or, that if he were tried, would not find it an hard matter to rejoyce in God, if the Fig-tree did not bloſſom, and there were no fruit on the Vine? How ready are we to rejoyce in our creature-comforts when we have them, more than in the Love of Chriſt to our Souls? whence is this but from our too much ſavouring, minding, and living upon Earth, and earthly things?

Br. 3. Is the hearing of Prayers ſuch a matter of joy to a gracious man? how ſhould this engage us, 1. So to pray, that we may receive an anſwer of them from the Lord? 2. To look after our Prayers, and the anſwers of them, that the ſenſe of ſuch an anſwer may excite our joy in Chriſt? As to the firſt, I have ſpoken ſo fully to it under the firſt Doctrine I handled from this Text, that I ſhall not need again to inlarge upon it here. I ſhall only inlarge upon the ſecond.

Fooliſh Children that ſhoot Arrows, and never look after them, loſe that pleaſure and content in their game, which thoſe have who obſerve what becomes of their Arrows and how near they come to the mark to which they are directed and levelled. Formal Chriſtians who ſend up Prayers to Heaven, and never [Page] look after them, never conſider whether the Lord anſwereth them yea or no, loſe that pleaſure and ſatisfaction which the Soul hath that watcheth his Prayers; and with David, when early in the morning he hath directed his Prayers to God (as Pſal. 5. 3.) looketh up. You read of the Prophet Habakkuk, when, chap. 1. he had been putting up his Prayer to God, he reſolveth, chap. 2. v. 1. to ſtand upon his watch, and to ſet himſelf upon the Tower, watching to ſee what God would ſay unto him. Here now comes in a conſiderable queſtion, viz.

How a Chriſtian ſhall know whether God hath heard and anſwered his prayers yea or no? The difficulty lies upon two things: 1. Ʋpon God's different ways of anſwering. 2. In regard we may receive the good things we receive from God, meerly from him as a God full of pity, and tender compaſſion, ſeeing, and pitying the miſery and needs of his creatures (as our Saviour ſaith, He hears the young Ravens when they cry unto him;) Not as from a God in Chriſt reconciled, and hearing us upon the account of his Truth, and Promiſe, and the Interceſſion of Chriſt. Now the anſwer of thoſe Prayers only, which are anſwered upon the account of Chriſt, and teſtifications of the Love of God in Chriſt can bring the Soul to a gladneſs and rejoycing in Chriſt upon that occaſion and motive. As to the firſt,

1. I ſee no reaſon for a Soul that hath been importunate with God for ſome good thing, which it hath not yet received, if it finds it ſelf ſatisfied under the want of it, and content to ſubmit to the Will of God in the denial of it, and to reſign up it ſelf to his good pleaſure as to the collation of it upon him: I ſay, in ſuch caſes as theſe, I ſee no reaſon for a Chriſtian to queſtion whether this anſwer be from God, as a God of Truth and Faithfulneſs, fulfilling his promiſe to the Soul. His promiſe to his people is to with-hold from them no good thing, that is, nothing which ſhall be truly and really good for them, conſidered in their circumſtances: Now where a ſenſible good is with-held, and denied, that a real good may be beſtowed, and the Soul is alſo brought to ſee its own miſtake in the deſire of that ſenſible good, and to acquieſce in the good pleaſure of God, in not giving it; nay, to acknowledge, that it is better for it not to have it, and is quiet, and ſatisfied; certainly this is one of the cleareſt anſwers of our prayers, and no Soul ought to queſtion but this is a return of prayers. Let us put a caſe. Suppoſe a [Page] Chriſtian lying under the power of ſome mortal diſeaſe, under which he hath often prayed, that if it were poſſible, God would make the bitter Cup of Death to paſs from him: Still he or ſhe groweth weaker and weaker, worſe and worſe, as to his or her bodily ſtate; but they find within themſelves a further contentedneſs with the good pleaſure of God, a power to glory in their tribulation, and to rejoyce in the hopes of that glory of God to which its affliction is bringing it; a deſire, not to be unclothed meerly, and free from its pain, but clothed upon, that mortality might be ſwallowed up in life. What reaſon now hath a Chriſtian to ſuſpect whether this be in anſwer to its prayers, and ſlowing from God as a God of Truth fulfilling his Word; ſeeing (as the Apoſtle ſaith, 2 Cor. 5. 5.) He that hath wrought us for the ſelf ſame thing is God, who hath alſo given us the earneſt of the Spirit. It is a good thing here that is given the Soul; it is given it by God; it is he who hath wrought the heart into this frame. It is given in upon, and after earneſt prayer; and though it be not the very thing in ſpecie, which we asked, yet it is in value more, abundantly compenſating the things we asked, and finally, the thing which we did ask, we asked with ſubmiſſion to the Will and Wiſdom of God; ſo that as to theſe kinds of anſwers, I take the caſe to be clear.

2. As to the giving in of ſuch ſpiritual mercies as we have begg'd of God, in their kind, whether they be peace of Conſcience, ſtrength againſt temptations, power againſt corruptions, ſenſible conſolations, more freedom and livelineſs unto, and in duty, there is as little reaſon to doubt, becauſe they are the very good things we a kt. 2. Of ſuch a ſpiritual nature, as God doth not uſe to give them to Souls that are ſtrangers to him. 3. The matter of promiſes: The only thing that I can fancy why a Chriſtian ſhould make a doubt here, is, becauſe they may be conſequent to the removal of ſome bodily diſtempers, whoſe influence upon the mind, might cauſe thoſe troubles, that weakneſs or dulneſs, ſuch as Melancholy, &c. But hath God no hand in bringing or removing ſuch bodily cauſes? if he hath (as certainly there is no evil in our bodies more than in our Cities, which he hath not done) why may not God both afflict us as to our ſpirits, by ſending ſuch diſtempers upon our bodies, and alſo remove the former, which are the effect, by the removal of the latter, which he hath made to be the cauſe. So that admit theſe [Page] things conſequent to the removal of ſome bodily diſtemper, yet they are the effect of God, and may be, and ought to be looked upon as the anſwer of our prayers.

3. The greateſt difficulty of judgment in this caſe is as to thoſe things which are but [...], the things which concern this life, which God giveth to the righteous as well as the wicked, to the ſinner crying unto him, as well as unto his Children: How a Chriſtian ſhall diſcern that God when he gives him in theſe mercies, gives them in as a God of Truth and Faithfulneſs, remembring his promiſe to his Servants; nor indeed is this Judgment very eaſie to the moſt diſcerning Chriſtian. Something I ſhall ſay in the caſe, whether what will be ſatisfactory or no I cannot tell.

1. If they have been given in after prayer made with a Spirit indifferent (not too importunate I mean for the receiving of them we may hope well. We may obſerve in Scripture, that ſometimes common good things have been wrung out of the hands of God by too much impatience, and importunity, which have never proved bleſſings. Such were the Quails, Num. 11. 31, 32, 33. the Text ſaith, while the fleſh was yet between their teeth, e're it was chewed, the wrath of the Lord was kindled againſt the People. Such was the firſt King given to the Iſraelites (even Saul) the Prophet ſaith, Hoſea 13. 11. I gave thee a King in mine anger. But when a Chriſtian begs of God any good thing, without too much impatience, and importunity, with an indifferency of Spirit, reſigning up himſelf to the will of God, as to the receiving of it, and God after ſuch a prayer gives in the mercy, I know not why we ſhould not conclude it an anſwer of prayer. This I think was the caſe of Hannah, 1 Sam. 1. She was indeed grieved, and troubled, becauſe God had denied to her the bleſſing of a Child, in this trouble ſhe prays in a ſolemn manner, we read not of any anger in her Spirit againſt God, any impatience, or ſinful importunity, but ſhe prays as a Woman of a troubled Spirit, the Lord gives her a Child, it was but a mercy of a common nature, wicked Women have Children as well as others; but it is given in after a ſolemn prayer, ſhe looks upon the Child as begged of God. For this Child (ſaith ſhe) I prayed, and the Lord hath given me my Petition which I asked of him.

2. I ſhall add but one thing more, viz. When together with the [Page] good thing, there is an heart given to the perſon to improve, and make uſe of it for the honour, and glory of God. James lets us know that God never gives us in mercies in anſwer to our prayers, and as evidences of his love and faithfulneſs, that we might conſume them upon our luſts, when he tells thoſe to whom he wrote, James 4 5. You ask and receive not, becauſe you ask amiſs, that you may conſume it upon your luſts; when God giveth us in an outward mercy, if he giveth it us in performance of his promiſe, and in token of his love, and favour, he together with it gives in an heart inclined, and ready to make uſe of it for the honour, and glory of his name. This is alſo exemplified in the caſe of Hannah, in the text before-mentioned, 1 Sam. 1. 27, 28. For this Child, ſaith ſhe, I prayed, the Lord hath given me my Petition which I asked of him, therefore alſo I have lent him to the Lord, as long as he liveth, he ſhall be lent unto the Lord. In the margent of your larger Bibles, you will ſee it may be read; He whom I have obtained by Petition, ſhall be returned to the Lord. You have another no leſs famous inſtance of it in David, Pſal. 116. v. 1. I love the Lord, becauſe he hath heard my voice, and ſupplications. The Lord hath heard his voice. v. 1. He had inclined his ear unto him. v. 2. The Lord had dealt▪ graciouſly with him. v. 7. He had delivered his Soul from death, his Eyes from tears, and his feet from falling. Now mark the product of this. He loved the Lord, becauſe of it. v. 2. He reſolveth to call upon the Lord ſo long as he lived. v. 9. To walk before the Lord in the land of the living. v. 13. To take the cup of ſalvation, and to call upon the name of the Lord. v. 14. To pay his vows. v. 16. To be the Lords Servant. v. 17. To offer the Sacrifice of Thanksgiving, &c. Now where upon prayer for a more common mercy, ſuppoſe life, health, riches, ſucceſs in buſineſs, we find that the Lord hath given us both the thing which we asked of God, and an heart to honour God with it, and to make a due improvement of it, we have there no reaſon to doubt, but that it is given us in anſwer to our prayers, and in teſtification of his faithfulneſs and love towards us. This now is of great concern to us, in order to our gladneſs, and joy in him upon the receiving an anſwer of our prayers; for how ſhall we rejoice in him, upon any ſuch occaſion, unleſs we diſcern our good things coming from him. This I think is enough to have ſpoken to this queſtion, and upon this whole argument. I ſhall now proceed (as God gives me opportunity) [Page] to the other effect this mercy had upon the Spouſe, We will remember thy loves more than Wine. But of this hereafter.

Sermon XXIX.

Cant. 1. 4.

—We will remember thy Loves more than Wine.

YOU heard in my laſt diſcourſe the firſt effect, that the Beloveds favour, ſhewed to his Spouſe, in the quick return he made to her prayers, and the royal favour he had beſtowed upon her, in bringing her into his Chambers, admitting her to ſome more ſpecial, and intimate degrees of communion with himſelf, had upon her; it put gladneſs into her heart, and brought her up to an exulting and rejoycing in him. Joy is but a paſſion, cito fit, cito perit, that doth not laſt alwaies, it is like a Land-flood, that is ſometimes up, but will in a ſhort time abate. Ordinary Joys do ſo. But the Spouſe reſolves to keep up here, and to this end ſhe ſaith, She will remember the Loves of Chriſt, and give them a memorial ſuited to their excellency. We will (ſaith ſhe) remember them more than Wine, or (which is the ſame in the Hebrew dialect) Before Wine. I ſhall immediately cloſe with the Propoſition.

Prop. The Soul that hath once received the grace of Chriſt, will remember his Loves more than Wine.

In the handling of it, I ſhall keep to my uſual method of Explication, Confirmation, and Application. In the Explication I ſhall inquire what is here meant by Chriſt's Loves; 2. What is meant by Wine; 3. What by Remembring the Loves of Chriſt more than Wine.

We met with the ſame word, v. 2. the Septuagint tranſlate it [...], and according to them the Vulgar Latine, Ʋbera tua, thy Breaſts; that which cauſeth the different reading is the cognation of that word which ſignifieth Love, with that which ſignifieth a Breaſt (the difference is only in the points) the matter [Page] is not hard to compound; for thoſe that will have it tranſlated Breaſts, agree in the ſenſe, thy Loves; all the difference is, we contend, the word in its original ſignification primarily ſo ſignifieth; they ſay it ſo ſignifieth only in a figure. By Chriſt's Loves, ſhe doubtleſs meaneth the manifeſtation of his Love, which ſhe calleth Loves, becauſe of the variety of them: But of theſe I have had occaſion heretofore once and again to diſcourſe. The term Wine I have alſo before opened. We all know that in its primary & literal ſignification, it ſignifieth the Juice of the Grape; certainly this is much too low a ſignification for this place: It hath beſides this a figurative ſenſe in Scripture, and ſo it is either taken Synecdochically. Thus Bread and Wine in Scripture doth often ſignifie all things neceſſary for our food and ſubſiſtence; or Metaphorically, for whatſoever is ſweet and delicate; and this I take to be the genuine ſenſe of the words. We will remember thy Loves more than all wordly enjoyments, how neceſſary or pleaſant ſoever. I am aware of ſome other ſenſes, which ſome Interpreters put upon this phraſe, but I take them to be forced and ſtrained. This ſeems without more adoe to be the plain and unconſtrained ſenſe of the words. But having before opened theſe two terms, that which I have principally to attend, is the opening of that term Remember.

1. Remembring properly ſignifieth a reflex act of our underſtanding, by which the former impreſſions which we have received either of notions, or things, is revived, and brought again to our minds and thoughts, whatſoever we receive either by our exterior ſenſes, or by our common ſenſe or any other way, maketh an impreſſion upon us; now this impreſſion, through the coming in of a variety of other objects, is apt to wear out, and die in our Souls, when the thoughts, or notion of them revives, and is repeated upon our Souls, then are we ſaid to remember the things. In this ſenſe it is a meer natural Act.

2. It is an uſual obſervation of Divines, that words of ſenſe uſed in holy Writ, do not ſignifie the bare acts of thoſe ſenſes which are expreſſed by them, but thoſe affections which are excited by ſuch acts in our Souls, and thoſe effects which thoſe acts do ordinarily produce in our actions and converſation. And ſo this term Remember is often uſed in holy Writ. When Solomon calls to the young man to Remember his Creator in the daies of his youth, he intendeth not only the act of his memory and underſtanding, that [Page] he ſhould call to mind that he had a Creator, and what a one he was, but that he ſhould rėmember to love him, and to fear, and obey him; to pay him the homage that was due to him, Eccleſ. 12. 1. When the people of God in Scripture prayed. that the Lord would remember his tender mercies, Pſal. 25. 6. And David prays, that the Lord would remember him, and all his afflictions, Pſal. 132. 1. and that the Lord would remember his Word unto his Servant: He prays that the Lord would ſhew him the goodneſs that he had promiſed, and ſuit his diſpenſations of providence to his afflicted ſtate in proportionable ſuccours. So when God's People promiſe to remember him, the promiſe is not of a bare act of the memory and underſtanding, but of the ſeveral powers and faculties of the Soul, uſually ſet on work by ſuch a notion and remembrance of things of that nature, ſo as the remembrance of the Loves of Chriſt ſignifieth ſeveral things.

1. The keeping the expreſſions and manifeſtations of his Love upon our thoughts, or retrieving the thoughts of it, if they have ſlipt us, or the impreſſions of it have been in any meaſure worn out. Thus remembring, is oppoſed to forgetting. To the practice of any duty incumbent upon us, is not only required our notion or knowledge of the thing as our duty, but the preſence of it in our thoughts at the time when it is to be done by us; for, let us know it never ſo well, if we do not think of it, in the ſeaſon when it is to be performed, we ſhall not do it. Now, ſaith the Spouſe, We will remember thy Loves, that is, we will keep a freſh ſcent and impreſſion of them; the ſavour of what thou haſt done for my Soul, ſhall not go off my Soul. This is the duty of every good man and woman; it is in it ſelf an homage to God; God hath given us a power of remembring, and thus we give unto God the homage of that power of our Souls. Our memory is as the cheſt of our Souls, which God hath given us not only to lock up worldly things or notions in, but to lock up in them ſpiritual notions and impreſſions. Two waies we ſerve God with our memories, 1. When we uſe them to retain ſpiritual notions, to keep up the Knowledge of God, and the things of God in us, 2. When we uſe them as repoſitories for the works of God, for the retaining in our minds what God hath done for us. 2. As it is in it ſelf an homage to God, the homage of that power in us which we call the memory; ſo it is the Mother of all our other homage: [Page] we muſt remember a thing paſt, before we can be afreſh affected with it; before in the ſenſe of it we can do any thing, which ſuch a diſpenſation calleth to us for.

2. It implies a meditation and pondering upon the Loves of Chriſt. David promiſeth unto God not only a meditation of his Law, and Word, his Statutes and Precepts, Pſal. 119. 148. 15 but alſo of his Works, Pſal. 77. 12. 143. 5. The Works of God are either more publick andgeneral, or more private and perſonal. There are Works of God without us, ſuch are his Works of Creation and Providence; works of Go d upon us and within us, ſuch are all his works of ſpecial grace: They are either ſuch as are ab [...]ding (in their effects at leaſt) or tranſient; the latter are the objects properly of our memories; the other are the objects of our contemplation and admiration. Now, as we cannot remember any thing but we muſt think upon it; ſo the remembrance of any object maketh way for further meditation upon it; the Spouſe promiſing to remember Chriſt's Loves, promiſeth not only the revival of them in her thoughts, but the ſeeding of her thoughts with them, the fixing of her heart upon them.

3. It implieth ſuitable affections; the exciting of ſuch inward affections in the Soul, as the remembrance of ſo ſweet and obliging objects are proper to excite. Such as love to God, further thirſtings and breathings after God, a ſuitable hope and confidence in God. Ʋnbelief in Scripture is called a not remembring, becauſe forgetfulneſs is one cauſe of unbelief, Pſal. 78. 42. v. 41. They turned back, and tempted God, and limited the holy one of Iſrael, there was their unbelief. v. 42. they remembred not his hand, nor the day when he delivered them from the Enemy. So Mat. 16. 9, 10. Chriſt calls his Diſciples men of little faith, for reaſoning with themſelves, becauſe they had brought no bread in a diſtruſt of his power, and goodneſs in providing for them, v. 9. 10. Do you not underſtand, nor remember the five loaves of the five thouſand, and how many Baskets full you took up. Our Saviour there chargeth their unbelief upon their not remembring the former works of God. No man doth rightly remember the loves of Chriſt, but he who is ſuitably affected with them, and whoſe Soul moves toward God, as one that remembreth his love.

4. Laſtly, Remembring implyeth a ſuitable practice. Thus it is often uſed in Holy Writ. Remember thy Creator in the days of thy [Page] Youth, is the ſame with Serve, and Obey thy Creator, and Remember to keep holy the Sabbath-day, is the ſame with be diligent and make it thy buſineſ [...] to ſanctify the Sabbath-day. So then the ſenſe of the Propoſition is plainly this.

Thoſe Souls which have once taſted how good the Lord is, and have had any experiences of his ſpecial ſaving grace, will, and ought to be careful to preſerve the ſavour of it upon their hearts, to think, and med [...]tate upon them, to be ſuitably affected toward God, according to the nature, and degrees of them, and accordingly to manage their converſations, that men may ſee that they value them above all the pleaſures and profits of this world.

Thus did Aſaph, Pſal. 77. v. 10. I will remember the years of the right hand of the moſt high, I will remember the works of the Lord, ſurely I will remember thy wonders of old, I will meditate alſo of thy works, and talk of all thy wondrous doings. theſe were the ancient works of God in kindneſs to his people, as you will find, v. 14. 15, 16. My mouth (ſaith David) Pſal. 63. 6. ſhall praiſe thee with joyful lips, when I remember thee upon my Bed, and meditate on thee in the night watches, becauſe thou haſt been my help. So Pſal. 143. 5. I remember the days of old, I meditate on all thy works, I muſe on the work of thy hands. You will find the people of God in Holy Writ, much in theſe reſolutions to remember the works of God.

1. There is great reaſon for our remembrance of the loves of Chriſt more then Wine. 1. Becauſe they really are much better than Wine. Every mans Soul doth naturally deſire good, good and evil are the two things which make impreſſions upon the mind of man, evil leaves an impreſſion of fear, and ſorrow, and anger. Good makes an impreſſion of love, joy, delight, and as are the degrees of the one and the other, ſo are the impreſſions made by them. Great evils make deep furrows in our Souls, and leave great impreſſions upon our minds, minute evils leave leſſer impreſſions; ſo things that are good in the higheſt degree▪ leave impreſſions of joy, and delight, ſuitable to the nature of that good which is in them. The manifeſtations of the love of Chriſt to the Soul are the greateſt goods, and therefore ſhould make the greateſt impreſſions upon us. They are goods, not ſuited to the Souls irregular paſſions, but to its greateſt wants. Health, peace, ſucceſs in buſineſs, are things we call good, but [Page] their goodneſs lieth only in a ſuitableneſs they have to the wants of our outward man, what are any of theſe things to the Soul? the loves of Chriſt are ſuited to the wants of the Soul, and that not only conſidered as a reaſonable being (ſo knowledge, and learning are alſo ſuited to the Souls wants, and all improvements of reaſon, or means in order to it) but to the wants of the Soul conſidered as an immortal being capable of an eternal happineſs. Nothing more becomes a reaſonable Soul, then to put a due rate and value upon things and to prefer what is truly preferrible.

2. This is one great reaſon of the Lords works, That he might be remembred for, and by them. God indeed in his gracious influences aims at the ſupply of the Soul, as to what it needeth, but he hath an higher end then this, viz. his own glory, the glory of his goodneſs, truth, and faithfulneſs, Pſal. 111. 4. He hath made his wonderful works to be remembred. It is a complement we ſometime [...] uſe with our Friends, when we make them preſents, and give them gifts, we ſay we do it, that they might have ſomething to remember us by. God in the diſpenſations of his grace and mercy, is often in Scripture ſaid, to remember his Covenant, his word, his holy promiſe, and he expecteth that when we receive any ſuch favours, we ſhould remember his loves, and remember our Covenants and Vows, ſo as that M [...]n or Woman that doth not remember the loves of Chriſt, doth not anſwer Gods ends in the manifeſtations of his love to us, nor the expectation which God upon that account hath upon us. I ſhall apply this diſcourſe,

Uſe 1. 1. By reflecting upon the moſt of Chriſtians for their not living up to this duty. 2. By perſuading to the revived practice of it. Do the moſt of Chriſtians (ſuch I mean as are ſo called) remember the loves of Chriſt more then Wine? What means [...]hen the moſt of peoples never looking after a particular ſhare, or intereſt in them. The love of Chriſt (conſidered in itſelf) is nothing elſe but his good will to the Children of Men, this was evidenced in his not taking upon him the nature of Angels, but the nature of the Seed of Abraham, in his dying upon the Croſs for us, the publication of his Goſpel to us, the committing of the word of reconciliation to his Miniſters, who are ſent out as the Ambaſſadours of Chriſt, intreating men to be reconciled unto God. Do men remember this love more then Wine, who reject this counſel of [Page] God for their ſalvation, who trample this blood under foot, and do deſpight to the covenant of Grace, and all this, for what comes under no better notion than this of Wine, either things pleaſant, or things profitable, either the ſatisfaction of their luſts, or the filling of their Coffers. The world is full, either of ſuch as are exceſſive drinkers of Wine, or Merchants for it, but how thin is it of ſuch as have any remembrance of Chriſts love? who as the Apoſtle tells us, died to redeem us from our vain converſation, 1▪ Pet. 1. 18. For we were not redeemed with corruptible things, as Silver and Gold from our vain converſation—but with the precious blood of Chriſt, as of a Lamb without blemiſh; who can be ſaid to remember Chriſts love more then Wine, that lives in thoſe ſins which crucified him, who was the Lord of life? Yet is not this the courſe of the moſt Men and Women, who never think of their dying Saviour, to reſtrain them in their drunkenneſſes, debaucheries, in their greateſt exceſſes of Riot? Nay, how many are there that ſeldom take the love of Chriſt into their thoughts, the love of their cups, and of their Harlots, hath made Chriſts loves to be utterly forgotten by their Souls; for how can they ſay that they remember Chriſts loves above their luſts, that will not quench one luſt for his ſake, they in whom the remembrance of Chriſts death will not extinguiſh one vile affection, one ſpark of pleaſing luſt, will not the moſt of men, and women, yea, ſuch, in whoſe ears the loves of Chriſt are publiſhed every Lords day, be found periſhing for preferring the very lees, and dregs of Wine, before the loves of Chriſt? I mean for preferring the baſeſt, and moſt ſordid kind of pleaſures, and ſatisfactions of the fleſh (for ſuch are thoſe pleaſures which are no more than the gratifying of the ſenſitive appetite.)

2. Do not moſt mens diſcourſes and practice betray them to remember Wine, I mean their profitable things before the loves of Chriſt? How much is the world, and the things of the world, the diſcourſe of all companies upon all occaſions; how few are the diſcourſes concerning Chriſt, and what he hath done for us? an hours diſcourſe of Chriſts loves in a Pulpit upon the Lords day, is thought proportionable to ſix days diſcourſe about our earthly occaſions; do we not even grudge the Lord a ſeventh part of our time for the remembrances of his loves? the Lords day is a day to call to remembrance Chriſts loves. It was the day of his reſurrection, by which he compleated mans redemption, [Page] the Miniſters work is to help us in our remembrance of his loves. We have beſides our attendance upon the publick miniſtry, a private duty this day incumbent upon us, viz. To remember him who died for our ſins, and roſe again for our juſtification. I beſeech you conſider whether your remembrings of Chriſts loves upon the Sabbath day, bear any proportion to your remembrance of your worldly intereſts other days. I mean not for the proportion of time ſpent in the one and the other; God hath indulged our infirmity in that, he hath ſet apart a ſeventh day only to himſelf; but examine this, whether you remember the loves of Chriſt on the Lords day, as you remember your worldly concerns on any of the other ſix days; do the loves of Chriſt come into your thoughts, as much on the week day, as the world comes into your thoughts on the Lords days? I ſear there is none of us all can ſay, that in this thing our hearts are clean; I hope I ſpeak to many who remember the loves of Chriſt, and will never ſuffer his dying love to go off their thoughts. But when we come to theſe comparative examinations, to enquire whether we remember his loves, more then we remember our ſenſual, or ſenſible objects; ah, how ſhort do we come of the duty of Chriſtians, yea, of what our ſelves will own, and conſeſs to be our duty? Happy is that man that doth not condemn himſelf, even in the thing which he alloweth to be his duty.

Uſe. 2. But I had rather ſpend my time in perſuading my ſelf, and you to our duty, which according to my explication of the text and this propoſitionwill lye much in two things 1. In a full and perfect remembrance of the Loves of Chriſt. 2. In a remembrance of them proportionable to that degree of goodneſs and excellency in them. I ſay, firſt in a Scriptual remembrance a full and perfect remembrance of the Loves of Chriſt. I am afraid that we ſatisfy our ſelves too much in a Notional formal remembrance of Chriſts Loves and ſo pleaſe our ſelves, in hearing the Goſpel read, opened, and applyed to our Souls, in a formal keeping of the Lords day (the day which God hath ſet apart for us to call to our minds all the acts of our redemption compleated in his reſurrection) ſome Churches aware of Peoples awkneſs to this Spiritual duty, have thought fit to appoint other days for a more ſolemn remembrance of his incarnation, and death. Nor have I any thing to ſay againſt any Chriſtians that will ſet apart any Special times to remember any Loves of Chriſt (though I do not know that Chriſt hath left any power to his Church to impoſe particular [Page] times of this nature.) But alas! this is the leaſt part of our duty in the remembrance of his Love. We may have a day to remember it in (we have ſuch a day every week▪) we may have helps to remember it by. The holy Scriptures, the Miniſters of the Goſpel that Preach Chriſt to their People are ſuch helps. But if in theſe days, if with theſe helps, we do not ſet our ſelves to meditate of the Loves of Chriſt, to turn our thoughts from other things, to the contemplation of, and meditation upon the Love of a Chriſt incarnate, the Love of a Chriſt dying, and riſeing again from the dead, if we do not ſtudy to get our hearts affected ſuitably to ſuch Love, with love, faith, hope, &c. we do not ſo live as a People that remember Chriſt died for our Sins, declining whatſoever is contrary to his will, and Law in the Goſpel, do what in us lyeth to promove his honour & Glory, we are ſo far from Satisfying our Duty by this formal remembrance of his Love, that we are the greateſt forgetters of his Love. The Jews who never owned him as their Redeemer, the Heathen who never heard of his name, nor of what he was or did for Sinners can in no propriety of Speech be ſaid to forget his Loves. The Chriſtian only, the looſe Chriſtian, the formal Chriſtian, he who hears every day of the dying Love of Chriſt, yet goes on to defy him, to crucify him afreſh, and to put him to open ſhame, or he who every Lords day hears the ſound of the Loves of Chriſt, and reads of it, yet never meditates upon it, never ſuffers his ſoul by contemplation to pierce into the heights, or ſound the depths of it, whoſe heart is never truly affected with it ſo as he hath any Love kindled in his ſoul towards Chriſt, no breathings after him, who exerciſeth no faith, no hope in him; he that lives not in his meaſure up to it, leaving his vain converſation, worſhiping God in the Spirit, rejoycing in him, living up in a cloſe obedience to his Law; this is the man that forgetteth the Loves of Chriſt. But yet if there be a Soul that hath experienced the Loves of Chriſt in a particular application to it ſelf, that hath given it ſelf a liberty to the fleſh, and walked in a contrary courſe to what the Law of Chriſt requireth, this Soul yet more forgets his Loves, becauſe he had a deeper impreſſion of them upon his heart; the Love of Chriſt made an impreſſion only upon the others Ears, but it hath entred into this man's Soul. He is the greateſt forgetter of his Love. You ſhall obſerve in holy Writ, that all ſin is expreſt under the notion of forgetting God, Pſal. 50. 22. and in a multitude of other Texts, and this not only becauſe a forgetting of God is the cauſe of all [Page] the Violations of his Law, which we could not violate, if we remembred God as we ought to do; but becauſe indeed all ſin in God's account is an actual' forgetting of him, God accounts us to know, to remember no more than we are affected with, and live up unto. Therefore Chriſtians, let us make it our buſineſs not only to call to mind the Loves of Chriſt, but to remember them in that ſenſe which God calleth a remembrance of them.

2. Let us not ſatisfie our ſelves with a bare remembrance of his Loves, but labour to remember them more than Wine; more than the moſt ſweet and pleaſant, the moſt gainful and profitable things which this world affords. Think that you hear Chriſt ſpeaking in your Ears, in the language in which he once ſpake to Peter, ſetting all the pleaſant and gainful things in the world before you, and then ſaying to you, Chriſtians! Love you me more than theſe? Let me ſhew you the reaſonableneſs of this.

1. Conſider, if thou canſt not ſay ſo, Thou doſt not anſwer the Loves of Chriſt in any degree. I am now ſpeaking to ſuch as are Chriſtians not in name and profeſſion only, but in deed and in truth. Such a one may ſuppoſe all the fallen Angels, under Chriſt's Eye, even thoſe Legions in the Air, and in the bottomleſs Pit, Creatures in their Original more perfect and glorious than man, but fallen from their firſt Integrity, and think he heareth Chriſt ſaying to him, Poor Soul! I have loved thee more than all theſe. I died not for theſe, I died for thee; I took not upon me the Nature of Angels, but the Nature of the ſeed of Abraham.

2. He may ſuppoſe all the Heathen Nations under Chriſt's Eye. The great Emperours of Turkey, Perſia, China, and other parts of the world, with the millions of Souls under their juriſdiction, and think that he heareth Chriſt again ſaying to him, Poor Soul! I have loved thee more than theſe. Thou heareſt my Goſpel Read and Preached every Lord's Day; haſt thou not ſeen? haſt thou not heard? Theſe great Nations of the world, and all the great Rulers of them, never heard the joyful ſound; I was never Preached in their Streets; they were never wooed, never intreated to come to me that they might have life. I have loved thee more than theſe. Further yet, thou mayeſt fancy all the prophane men, all the ſenſual and carnal men, all Hypocrites, all unregenerate men, whoſe hearts are yet locked up under unbelief, under Chriſt's and thy Eye; and ſuppoſe that thou heareſt thy great Lord and Saviour ſaying to thee, Poor Chriſtian! [Page] I have loved thee more than all theſe. They are yet wallowing in their native blood, as thou wert before I paſſed by thee in my time of love, and ſaid unto thee live; they are yet Children of wrath, in an hourly danger of having it come upon them to the utmoſt; I have plucked thee out of Sodom: Thy heart by nature was as hard as theirs, as much prejudiced againſt thy own ſalvation; I have made thee to differ. I have loved thee more than all theſe. May I riſe one ſtep higher to commend the Love of Chriſt to thy remembrance, thou mayeſt fancy all that glory which Chriſt had with his Father from before the beginning of the world; all the bleſſed company of Heaven; all the riches of Chriſt's glory and felicity, before his and thy Eye, and fancy that thou heareſt Chriſt ſay to thee, My poor creature, I have in a ſenſe, and for a time loved thee more than theſe: I left my Father's Throne, and right Hand, him whom I was alwaies before, brought up with him, I left all to come down from Heaven to Earth, to take thy fleſh, to be born of a Virgin, and to be laid in a Manger, to live a poor and contemned life in the world, to die a ſhameful and ignominious death, and all this to purchaſe for thee Eternal Life and Salvation, and to redeem thee from thy vain converſation. Have I not loved thee more than theſe? What doth the Apoſtle ſay leſs than this, when he ſaith, 2 Cor. 8. 9. You know the grace of our Lord Jeſus Chriſt, that though he was rich, yet for your ſake he became poor, that you through his poverty might be made rich. In what degree then canſt thou be ſaid to anſwer the Loves of Chriſt, if when there is ſet before thee no more than the pleaſures of ſin which are but for a ſeaſon, the profits and enjoyments of this life, which thou canſt have no more than a Leaſe for Life of; if thou canſt not ſay, Yea Lord, thou that knoweſt all things, knoweſt that I remember thy Love more than theſe. Either this intoxicating Wine of ſinful luſts and pleaſures, how gratifying ſoever they be to my fleſhly appetite: or this pleaſant and gainful Wine of worldly Riches, Eſtate, Honour, Preferment, &c. Oh that Chriſtians would think of this!

2. The ſecond Conſideration is yet more dreadful, viz. He is not worthy of the Loves of Chriſt, who doth not remember them more than Wine. What Chriſt ſometimes ſaid of Love, is as true concerning this remembrance of his Loves, which is an act of Love, Matth. 10. 37. He that loveth Father or Mother more [Page] than me, is not worthy of me; and he that loveth Son d [...] Daughter more than me, is not worthy of me. And what he ſaith there of natural Relations, is doubtleſs as true concerning ſenſible Enjoyments in this world▪ Riches and Honours, &c. which are objects of your love, much beneath reaſonable creatures in neareſt relation to u [...]. It is certainly as true, That man or woman that remembers any ſenſible Enjoyment, and is more affected with it, than the Loves of Chriſt, is not worthy of his Loves. Certainly nothing more becometh us who pretend to be creatures endued with reaſon, than to value things according to their meaſure, and their true and juſt valuation. You will ſay he is not worthy of a Jewel of great price, that valueth a Pebble before it. And by the way, this will be enough to convince us all, that we are ſaved by Grace, and have what Love we have from Chriſt freely. For who is not guilty of a great Errour in this particular. We think of ſenſible things more than of the Loves of Chriſt; they are more the objects of our meditations, the ſubjects of our diſcourſes, and the marks of our actions. It is well for us that our Salvation doth not depend upon the perfection of our gracious acts, and that we have another Righteouſneſs, than that of our own to appear in before God. That when our Conſciences check us in this particular, and tell us that we do not remember Chriſt's Loves more than Wine; yet the Goſpel relieveth us, by telling us that he was made of God for us Righteouſneſs, and we can remember that this Chriſt (whoſe Loves we ſhould remember after a better manner than we do) is the Lord our Righteouſneſs, an High Prieſt that can have compaſſion on our infirmities, he in whom we are compleat. But yet neither will this relieve us, unleſs we humble our ſelves before God for our failures in this particular. Fly to him for pardon, and endeavour even in this thing to perfect holineſs; and that bringeth me to the laſt thing I have to do, viz. To offer you my Advice in order to the bringing up of your hearts to this juſt valuation and remembrance of theſe Loves of Chriſt.

1. Labour to underſtand them. We can meditate upon nothing, but what we have ſome notion of, we can remember nothing but what we have had ſome notion of. There are the loves of God, and the loves of Chriſt, indeed the loves of Chriſt, are the loves of him who thought it no robbery to be equal with the Father, who is God over all, bleſſed for ever; but by the loves [Page] of Chriſt, I mean the kindneſs which floweth to us, from Chriſt as God-man, united in one Perſon as our Mediator. There is a love and kindneſs which floweth to us from the providence of God, working either more generally, and extending to all, or more ſpecially towards ſome. There is alſo a love and kindneſs, which floweth from Chriſt as our Redeemer, Mediator, Saviour. Both theſe loves are to be remembred, but the latter more eſpecially are called the loves of Chriſt; underſtand the loves of God in the effluxes of his good providence. More eſpecially underſtand the loves of Chriſt as the Saviour of Man: there are alſo ſome of theſe more common to others, ſome more ſpecial to ſome. Of the firſt ſort are the Goſpel, and the publication of it to us; of the latter ſort are thoſe effects of grace which are wrought in us, in the juſtification of our Souls, the change of our hearts, the renovation of our natures, the ſtrengthenings, quicknings, and conſolations of the Spirit of Chriſt. Labour to underſtand all your good things, as coming from the hand of God, and to underſtand the kindneſs of God in them, ſee your good things as mercies, as Divine gifts, and then ſtudy them;

1. In the ſuitableneſs of them to your States. In this lies the nature of all good; from this muſt be judged the degrees and meaſures of good that are in every grateful thing.

2. In the freeneſs of them; Freeneſs is indeed of the nature of grace; take away freeneſs, and you take away the nature of grace, which muſt flow freely without any merit in the creature, or it is no more grace but debt; no more love but juſtice. If you underſtand not Chriſt's Loves, it is impoſſible you ſhould duly remember them.

2. Labour for to find the experience of the Loves of Chriſt, in the beſt, and moſt ſalvifi [...]k manifeſtations. There is a love of God ſeen in giving us our Wine) for it is God that gives us our Corn, Hoſ. 2. 11. and Wine, and Oil, and multiplies our Silver and Gold. We muſt look for higher things then theſe, or elſe it is impoſſible we ſhould remember them more then theſe. The beſt manifeſtations of love muſt be diſcerned in the giving us thoſe things which more ſuit our ſtate, and are ſuitable to greater wants. Neither ſhall we effectually remember theſe, till we find we have a propriety in them. You will upon experience in all things find, that it is propriety which gives us the ſweetneſs in any good thing. Suppoſs a brave and noble Houſe or Eſtate, we may look [Page] upon it, and admire it, and it may pleaſe us, but it is propriety in ſuch an eſtate that muſt make it ſweet, and pleaſant to us. We may have a kind of love for a Prince, of whom we hear, that he is juſt and merciful, and endowed with many other qualities acceptable to humane nature, but we ſhall not much delight in him, nor remember his love, until our ſelves have in ſome meaſure taſted, and experienced it, an intereſt, and property in the love of another, that is it which gives it an impreſſion upon our Souls; God hath commended his love to the world, in ſending Chriſt to die for ſinners, Chriſt hath commended his love to them, in coming into the world, and dying for them, not for all, but for thoſe that ſhall believe in him; men may talk of this love of Chriſt, and uſe their Rhetorick a little about it, in the magnifying of it, but till their own Souls come to be waſhed with this blood, till they come to have their iniquities forgiven, and their ſins covered, it is not to be expected that his love ſhould affect them much, or ſink any thing deep into their Souls, ſo as to be revived by any effectual remembrance.

3. Would you remember the loves of Chriſt as you ought to do, more then Wine, Set then your ſelves, ſometimes for ſoliloquy, and meditation. When the Sound of the Gofpel paſſeth into our ears, we receive a little of it, but tranſient things affect not much, nor leave any great impreſſions upon us. Meditation upon a Subject is the Souls ſtanding, and dwelling upon it, it is like the digeſtion of our food, there is nothing can be conceived, a more rational means to affect the Soul with any thing; or to make it fit for the memory to reflect upon, then meditation. One great reaſon why we remember the loves of Chriſt no better, nor more, is becauſe we are not at leiſure; our heads are ſo unreaſonably full of wordly cares, and employments, the cares of the world ſo choke, and fill up our thoughts, that we have no leiſure to meditate, or ſtand upon the thoughts of Chriſts loves, or any ſpiritual objects. Would Chriſtians allow themſelves more time to fix their thoughts upon ſpiritual objects, to pierce into the depths of divine love, to conſider what Chriſt hath done for them in particular, they would better remember them.

4. Take heed of any wilful ſinnings againſt his love. Sinning (as I told you before) is uſually ſet out in Scripture, under the notion of a forgetting God, and forgetting his loves, Pſal. 78. 11. [Page] Pſal. 106. 13, 21. the committing of ſin frequently, is like the continual dropping of water upon a thing, which waſheth, and weareth out impreſſions upon it. Beſides it is natural to us, not to deſire, or to be willing to remember the kindneſs of a friend, whoſe kindneſs we have abuſed. Sin puts the taſt of Chriſts love out of the Soul. A remembrance of Chriſts love, ſo as to be in any meaſure duly affected with it, is incompetent with wilful and preſumptuous ſinning. None but the holy, and heavenly Soul remembreth the loves of Chriſt.

5. Laſtly, Wait upon God in ordinances, in hearing the Word, in the Holy Sacrament of his Supper. The ordinances of the Goſpel are not only means of grace, but great helps to Chriſtians memory, as to Chriſts loves; we preach a Chriſt crucified, there his loves come to our ears, in the Supper you have a repreſentation of a Chriſt crucified, there his loves, his dying love is ſet before your Eyes, both are helps to the mind of that man or woman, who deſireth to feed his thoughts upon the loves of Chriſt. But to ſhut up all, Pray, that is a general preſcription in order to the obtaining of any mercy from the hand of God; amongſt other bleſſed effects of the holy Spirit of God, promiſed by Chriſt to his Diſciples, this was one, John 14. 26. He ſhall bring to your remembrance the things which you have heard of me, it is the influence of the Spirit of grace, that quickneth, and inableth us to bring Chriſts love to our remembrance, our Saviour hath taught us how to obtain this bleſſed remembrancer, Luke 11. 13. He giveth his holy Spirit to them that ask him.

Sermon XXX.

[Page]

Cant. 1. 4.

The Ʋpright love thee. Or Heb. Ʋprightneſſes love thee.

STill it is the Spouſe that ſpeaketh. She had prayed, Draw me, and promiſed, that being drawn, both ſhe and others would run after Chriſt. She had received a gracious anſwer to her prayer. The King had brought her into his Chambers. In this ſhe hath Triumphed, We will be glad, and rejoice in thee. For this ſhe hath covenanted that ſhe would remember the Loves of her Beloved, more then all the pleaſant, or profitable things in the world, Which ſhe expreſſeth under the Metaphoricall notion of Wine. Now leſt any ſhould ſay to her, Why ſo fond (O thou faireſt amongſt women?) to juſtify her ſelf in this rapture of Joy, this extacy of love ſhe may be conceived to add theſe words. The upright love thee, or as the Hebrew is, Uprightneſſes love thee the words may be variouſly rendred with conſiſtency enough to the Grammar of the Hebrew text.

1. Uprightneſſes [or right things] love thee. The Same word is uſed Pſal. 17. 2. Thine eyes ſhall behold right things [...] comes from [...] to be right, or to appear ſo. The word is uſed in the form that it is here, Pſal. 9. 9. He ſhall judge the World in righteouſneſs and the People [...] in uprightneſſes. It is uſed Prov. 1. 3. Iſ. 33. 15. Prov. 2. 9. Pſal. 75. 2. If we expound the phraſe (as it is literally) according to the abſtract, Righteouſneſſes, or Right things, the Queſtion will be whether it ſhould be read as in the Nominative caſe, Uprightneſſes love thee, or as in the Oblique caſe (which the Heb. prefix ſeems to import) In Uprightneſſes they love thee, accordingly the ſenſe will be very different, for if we read it, as in the Nominative caſe, the import of it ſeems to be, to ſet out the Excellency of her beloved as he who was the very ſeat of all excellent things, in whom did all fulneſs dwell, even the fulneſs of the God-head, all righteouſneſs, all Equity, whatſoever is good. If we read it as in the Ablative caſe (as the prefix in the Hebrew ſeemeth [Page] to guide us) The import of it ſeems to be to expreſs to us the nature of the Saints love to God, which is not in word, or in tongue onely, but in deed, and in truth, in uprightneſſes, that is (as Buxtorf expoundeth it) Rectiſſime, fortiter, moſt intirely, intenſely ſincerely, thus I ſay it denoteth the truth, and reality of the believing Souls love to Chriſt.

2. But our tranſlators have thought fit to tranſlate it otherwiſe conceiving the abſtract here put for the concrete, Uprightneſſes, for upright men poſſeſſed of uprightneſs, this is very uſual in the Hebrew dialect, and indeed in moſt languages; ſo the ſenſe is this: Do not wonder, that I love Chriſt, and am ſo affected, with the injoyment of him, there is never an upright Soul in the world but loves him, all upright Souls love him; Thus the Propoſition is plain.

Propoſ. Upright Souls love Chriſt. To this I ſhall Speak in my ordinary method by Explication, Confirmation, & Application. Under the firſt, I ſhall give you the true notion of Uprightneſs and an üpright ſoul, & ſhew you in what ſenſe the Propoſition is true.

The Queſtion may well be propounded, Who is the upright, who is the righteous man? For the Pſalmiſt tells us, & the Apoſtle, Rom. 3. confirmeth it, There is none righteous, no not one, and although God at firſt made man upright Eccleſ. 7. 29. Yet the world is ſo warped, by men ſeeking out to themſelves inventions, that the prophet Micah, 7. 2. Tells us, there is none upright amongſt men. To reſolve this difficulty, I ſhall firſt give you two or three diſtinctions concerning righteouſneſs, or uprightneſs, without which we ſhall hardly underſtand the true notion of an upright man.

1. There is an uprightneſs of heart. Pſal. 32. 11. Shout for joy all you upright in heart; ſo Pſal. 94. 11. Judgment ſhall return unto righteouſneſs, and all the upright in heart ſhall follow it. And there is an uprightneſs of way or converſation Prov. 29. 27. The upright in his way is an abomination; ſo [...] Pſal. 37. 14. The wicked man ſeeketh to ſlay ſuch as be of upright converſation. Indeed it is true, there is no man, who is upright in his heart, but he will alſo be upright in his way, for the upright directeth his way, Prov. 21. 29. but there is a ſeeming uprightneſs of way, when the heart is not upright with God. Prov. 14. 12. There is a way which ſeemeth right unto a man, but the end thereof are the ways of death. The Propoſition muſt be underſtood of ſuch as are upright not in their way only ſeemingly, but both in heart and in way.

[Page] 2. Secondly there is a Legal, and there is an Evangelical righteouſneſs or uprightneſs. The legal righteouſneſs, or uprightneſs lyeth in a full and perfect conformity to the Law of God. In this ſenſe it is as true, That there is none righteous, no not one, none upright amongſt men, as that there is none who liveth, and ſinneth not againſt God, for the leaſt Flye maketh this box of ointment to ſtink; all Sin is crookedneſs, and the leaſt crookedneſs ſpoileth this rightneſs. But then there is an Evangelical righteouſneſs, and uprightneſs, and thus every Soul, that is juſtified by grace through the imputation of Chriſts righteouſneſs is a righteous Soul; and every Soul that is Sanctifyed and renewed, the bent of which is towards God, and whoſe heart is ſincere before God, is an upright and righteous Soul. In this Senſe, the upright heart is the Sincere heart. Thus David ſaith of himſelf, I was upright before him, 2 Sam. 22. 24. And God ſaith of Job, He is a perfect, and an upright man. The Propoſition muſt be underſtood of the latter, he that is Evangelically righteous, or upright; for there are none of the former upon the Earth, none that are legally righteous.

3. Thirdly. As there are degrees of Sanctification, ſo there are degrees of uprightneſs. The text ſeems to ſpeak of the higheſt degrees, Uprightneſſes. It is very ordinary with the Hebrew to expreſs the Superlative degree, by the plural number; beſides this is Signified by putting the Abſtract for the Concrete, we uſually call men notoriouſly vile and wicked, by the Abſtract names of vice, and perſons eminently good and virtuous, by the Abſtract Names of virtue and goodneſs. Thoſe that are higheſt in grace, & who do moſt excel in holineſs are fulleſt of love to Chriſt. Love teacheth every Child of God, the weakeſt babe in grace to cry after Chriſt, and the grown Chriſtian to delight in him, and to walk up and down in his name. Every righteous, every upright Soul loveth Chriſt, and that with a true, ſincere love, though not in an equal degree, ſhe (ſaith our Saviour) who hath much forgiven will love much. Having premiſed theſe diſtinctions, let me a little further inquire into the true Notion of theſe upright men, upright by this Evangelical rectitude.

In ſhort they are ſuch as are juſtified, and Sanctified, made righteous through Chriſts righteouſneſs imputed to them, & holy, through the Sanctification of his Spirit. 1. Such as are juſtified. This is the firſt thing requiſite to an upright, right man, let the unjuſtified Soul, be what it will, do what it can, it cannot be upright, either in heart or way. Suppoſe a ſtick naturally crooked, you may pare it and [Page] paint, and colour it, and cover its crookedneſs alittle, but until it hath been in the fire, and bended right, it will be crooked ſtill; the natural man, the Soul not juſtified by grace, not waſhed with the blood of Chriſt may be pared by education, and brought off from ſome flagitious, and enormous practices, he may be coloured, and painted over by ſome acts of moral vertue, and ſome formal performances of religious duties, but ſtill in Gods Eye the Soul is a crooked Soul, until the Lord hath made it right, till it be juſtified by faith. 2. To this uprightneſs is required not only juſtification, or the removal of the Souls guilt, and imputation of a righteouſneſs, a perfect righteouſneſs, but the ſanctification of the heart, God never ſanctifieth any, whom he doth not juſtify, hence no Soul can be ſaid to be an upright Soul, that is not juſtified, nor doth the Lord at any time juſtify a Soul, but he at the ſame time alſo reneweth, and ſanctifieth it; hence the upright Soul muſt be a renewed, Sanctified Soul. But yet in regard our regeneration, and ſanctification, is not as to degrees perfect, (though as to parts Divines ſay it is, that is, the whole man is renewed) it may be yet worthy to be inquired from what degrees of Regeneration, and Sanctification, a man may be denominated an upright man; the rectitude of any thing is to be judged from its conformity to ſome rule. The rule of mans uprightneſs is the Lords Statutes, which are right, ſaith the Pſalmiſt, Pſal. 19. 8. holy, and ſpiritual, and juſt, and good, Rom. 7. Thy judgments are right, ſaith David, Pſal. 119. 75. 128. It is ſaid ſo of nothing elſe, ſo as from a conformity to this rule, muſt rightneſs, or uprightneſs be judged. And thus,

1. There is an uprightneſs of judgment, when the Soul judgeth according to truth, both concerning notions, and practices, when it judgeth aright concerning truth, and is not warped by error, and when it judgeth aright concerning the ways of God, then the Soul is upright, with reſpect to the underſtanding and judgment.

2. There is an uprightneſs of the whole Soul, with reſpect to the ſcope and bent of it, when the heart of man doth not ſtand inclined, and bent to ſin, but the Soul can ſay with David, I hate vain thoughts; but thy law do I love, I hate every falſe way, &c. The man that in all his actions, deſigneth, and intendeth the honour and glory of God, and obedience to his will, though in many things he cometh ſhort, and offendeth, yet this man is an upright man, his end, and general ſcope is right.

[Page] 3. There is an uprightneſs of will; in this the uprightneſs of a mans intention diſcovereth itſelf, when to will is preſent with the Soul, as St. Paul ſaith, Rom. 7. Though he wanteth a ſtrength to perform; the man or woman in heart willeth the honour and glory of God, and this not by fits, but ſteadily, and certainly, and is really unwilling to do any thing by which God may be diſhonoured, though through ignorance he may offend, and through a natural impotency, not being able to love the Lord with all his heart, and ſtrength, yea, and through moral impotency, and a mixt infirmity, through the great power of temptations, whether from the ſeduction of luſt, or the violent motions, and impreſſions of Satan.

4. There is an uprightneſs of action, which lieth in a true, and ſincere endeavour to do the will of God, and by this both the uprightneſs of intention, and will alſo is to be judged. This is the upright man, though he may ſtumble and fall, and oft doth fail (who liveth, and ſinneth not againſt God?) And as theſe holy diſpoſitions are found in the Soul in more remiſs, or intenſe degrees, ſo the Soul is more or leſs upright, and the man deſerves this honourable denomination leſs or more. Theſe now are the Souls that love Chriſt.

To love any object, whether perſon, or thing, ſignifieth to take a delight, and complacency in it. Whether in the thoughts of it (if abſent) as the Apoſtle ſaith, whom we having not ſeen, yet love, or in the contemplation, and fruition in converſe, and communion with it, if more preſent.

This Praedicate concerning the upright, that they love Chriſt, is to be underſtood excluſively, and incluſively, concerning the Perſon of Chriſt, and whatſoever beareth his image, and ſuperſcription.

1. Excluſively, theſe, and none but theſe love him. Others may talk of loving Chriſt, but it is but a talk and pretence, they love but in word, and tongue only, not in deed, and truth, there is ſomething elſe, either luſt or the world, ſomething or other that hath more of their affection, more of their heart then Chriſt hath.

2. Incluſively. Theſe, and all theſe love Chriſt, there is not an upright Soul in the world but loves Chriſt, and takes a pleaſure & complacency in him, and preferreth him before his chief joy.

3. They love the perſon of Chriſt. He is in their Eyes altogether [Page] deſires, the chiefeſt of ten thouſand. there is nothing in the world ſo ſweet, and pleaſant to their thoughts, as to think of Jeſus of Nazareth, him that was incarnate of the Virgin, that died upon the croſs for ſinners; all their contemplations, and meditations of him, are exceeding ſweet, and their hearts exerciſed about them melt in them.

4. They love whatſoever bears the image, and ſuperſcription of Chriſt. The Goſpel, that gives them the hiſtory of Chriſt, and revealeth to them his will, the ordinances of Chriſt, in which the loves of Chriſt are ſet forth, repreſented, opened, applied to the Souls of people. The members of Chriſt, even every Soul in which they can but ſee aliquid Chriſt [...] (as Bucer ſpeaks) any thing of the features of Chriſt. This is enough to have ſpoken for the explication of the Propoſition. For the proof of it,

1. Look into the Word of God, ſee if you can find an inſtance either of an upright man, who did not love Chriſt, or of an bypocrite, or unregenerate man that did love him. Abraham believed, and it was imputed to him for righteouſneſs, he was one that walked with God, and was perfect, that is, upright, he loved Chriſt. Our Lord ſaith of him, Abraham ſaw my day and rejoyced. Simon, and Anna, and Peter, and Mary Magd [...]lene, all were upright Perſons, they all loved Chriſt. On the other ſide there is not ſo much as one inſtance of an unjuſtified, unregenerate Soul, that had any real love for Chriſt, no not when they ſaw him here in the fleſh. It is ſaid of the young Phariſee, who came to our Saviour, Mat. 19. that when Chriſt ſaw him, he loved him, but he had no love for Chriſt, for when he bid him go ſell all that he had, and he ſhould have treaſures in Heaven, it is ſaid he went away ſorrowful, for he had great poſſeſſions. Judas followed Chriſt, and ſo did the Capernaites, but Judas carried the bag, and the Capernaites followed him for the loaves. None of them loved Chriſt in ſincerity and truth. We need no other inſtances then what our own age affordeth us. But we need no Scripture in this caſe. Reaſon will evince the neceſſary truth of this Propoſition, if we conſider, that all love is founded, either, 1. In the apprehended goodneſs and excellency of the object beloved: Or, 2. In ſome ſimilitude, and likeneſs, &c. Or [...]loweth, 3. From ſome inſtinct, of which we can give no very juſt account. I will begin with the laſt firſt.

1. Love to another often proceeds from ſome inaccountable [Page] inſtinct; we ſee this very ordinary amongſt us, the heart of a woman cleaveth to a man, or of a man to a woman, [...]o the heart of one friend is knit to another, and we are able to give our ſelves no great account of it, the man loveth the woman, to whom he had a former averſion, and the woman loveth, and chuſeth the man for her Husband, that ſhe did never think of, and they can give themſelves no account of the change which they find in themſelves, this is undoubtedly a providential inſtinct or influence, of which we can give no account. The Souls love to Chriſt, alſo floweth from an inſtinct of God, an influence of ſpecial grace, for certainly if we muſt be taught of God, to love one another, to love the brethren, whom we have ſeen, and daily do ſee, and much that is lovely in them, we have much more need to be taught of God to love Chriſt, whom we have not ſeen, and whoſe excellency, and amiableneſs, is only matter of faith to us. Hence it appeareth, that no unrenewed, no unſanctified heart, none but the upright Soul can poſſibly love the Lord Jeſus Chriſt, for this love is no natural habit, no man by nature loveth Chriſt, nor is it any acquired habit, but an infuſed habit, and indeed a piece of regeneration.

2. Love to an object is founded in an apprehenſion of ſome goodneſs and excellency in that object, we cannot love any object, that appeareth to us evil, or unlovely. Now none but the renewed, and regenerate Soul can poſſibly ſee any goodneſs and excellency in Chriſt, for it is ſpiritually diſcerned, beſides, the reaſon of love in us to any object, is not ſo much the abſtracted goodneſs, and excellency of the object, as its relative goodneſs unto us; now none but the Soul that is juſtified, and regenerate Soul hath in any thing taſted of the love of God, or hath found him in any degree good as to it.

3. Laſtly, Whereas love is founded in likeneſs, in ſome ſimilitude of nature, or diſpoſition, and qualities, there is ſuch a diſſimilitude between a natural man, whether he be one that is profane and flagitious, or meerly moral, and formal, and hypocritica [...], that this Soul cannot love the Lord Jeſus Chriſt, who is holy, and harmleſs, and ſeparate from ſinners; and the very ſame reaſons make it neceſſary for every Soul to love Chriſt, for every ſuch Soul is renewed, and regenerate, and taught of God to love the Lord Jeſus Chriſt, every ſuch Soul is beloved of him, and under ſome apprehenſions, and experience of the love of [Page] God in Chriſt unto it; every ſuch Soul (finally) hath the Image of God renewed in it, in righteouſneſs and holineſs, and by grace wrought up into a conformity to Chriſt, and the more upright the Soul is, the more is the image of God renewed in it, the more it hath taſted the ſpecial love of Chriſt, the more it hath received of the potent influences of Divine Grace, hence it muſt needs love Chriſt more. I now come to the application.

Uſe 1. In the firſt place, This may let us know, That Chriſt is a moſt excelling object, and the non-adherence of our hearts to him, is a piece of the natural crookedneſs, and defection of the Soul of man. The goodneſs or excellency of an object is not to be determined from a vulgar judgment. Learning is an excellent thing, the fooliſh ignorant perſon doth not ſo judge it, nor look after it, this detracts nothing from the excellency of it. Wiſe men value it. It hath no enemies but the ignorant man. Now the judgment of the beſt and wiſer part of the world, their value, and prizing of it, is enough to commend it, though fools hate knowledge. So the upright mans loving Chriſt, is a ſufficient evidence of the tranſcendent goodneſs, and excellency that is in him, tho the looſe, and profane man, the formal, hypocritical man hath no love at all for him. There are thouſands in the world (in the Chriſtian world) whoſe converſations teſtify, that they can ſee no beauty, no excellency in Chriſt at all, to them he grows up as a root out of a dry ground, in their Eyes he hath no beauty, no comelineſs at all. They ſtand, and admire what ſweetneſs Gods people have in their meditations, and contemplations of him, what is that ſometimes makes them ſo ſick of love for him, ſo breaking with longings after him (as holy David expreſſeth it.) The buſineſs is not what fools judge of Wiſdom in the mean time, Wiſdom is juſtified of her Children. It is enough that the upright love him. The upright men, are the beſt men in the world. But you will ſay, were there ſuch a beauty, ſuch an excellency in Chriſt, why ſhould not every rational man enquire after him, and love him? The anſwer is eaſy. Becauſe his beauty, his excellency is not obvious to the Eye of ſenſe, or to the Eye of reaſon, working from its own principles, but only to the Eye of faith, & that of reaſon, working upon revealed principles. The goodneſs & excellency of Chriſt conſidered as Mediator, doth not lie in a ſuitableneſs to our bodily wants, no nor to the wants of our Souls, conſidered only as rational and ſpiritual Beings; but in his ſuitableneſs to our [Page] Souls conſidered as lapſed, and fallen from the happy ſtate wherein they were at firſt created, and by that fall expoſed to the wrath of God, here, and hereafter. Now this is revealed only in Holy Writ, and is to be diſcerned only by the Eye of faith. So as thoſe who do not by a firm and ſteady aſſent, agree to the revelation of the word, cannot poſſibly ſee any excellency in Chriſt as a Saviour, and Mediator between God and Man.

Uſe. 2. Secondly, Every gracious Soul is from this Propoſition juſtified in all their pangs of love for, and toward Chriſt, and in all their actions, and ſufferings in evidence of this love. That there is ſuch a thing as a ſpiritual love ſickneſs is evident to all thoſe who know any thing of the ways of God with the Soul, or the motions of the Soul toward God: Let perſons of atheiſtical, and profane hearts mock ſo long as they pleaſe; no Soul that I know of, expreſſeth more of this nature, then his who is ſtiled by God, the man according to Gods own heart, Pſal. 119. 20. My heart breaketh with the longings, which it hath to thy judgments at all times, Pſal. 42. 1. As the Hart panteth after the Water-brooks, ſo panteth my Soul after thee O God, my Soul thirſteth for God, for the living God, Pſal. 63. 1. My Soul thirſteth for thee, my fleſh longeth for thee. Our Saviour I am ſure bleſſeth thoſe who hunger and thirſt after Righteouſneſs, Mat. 5. (what work would the unhallowed wits of our Age have made with ſuch metaphors as theſe in their Books of drollery, &c.) they are all expreſſive of thoſe pangs of love that ſometimes affect good Chriſtians in the ſeveral ſtates of their Souls, and beſides theſe more inward motions, the Souls of good Chriſtians cannot but expreſs their love, by a zeal for his glory, a love to his inſtitutions, a regard to all his commandments, and durſt not do many things (as to which their Neighbours find no difficulty) becauſe they love the Lord Jeſus Chriſt, who hath ſaid, If you love me, keep my Commandments. For Chriſt, that they may ſhew their love by their obedience unto him, they are ready to ſuffer the loſs of all things, yea, and do count them but dung, that they may win Chriſt; for this the men of the world mock them, let them mock on; The upright love him. I remember in the ſtory of David, we read, 2 Sam. 6. 20. That Michal, his Wife (the Daughter of Saul) mocked him, for his dancing before the Ark in a linnen Ephod. How glorious (ſaith ſhe) was the King of Iſrael to day, who uncovered himſelf to day, in the Eyes of the handmaids [Page] of his Servants, as one of the vain fellows, ſhameleſly uncovereth himſelf. The holy man gives her a very ſmart anſwer; ſaith he, It was before the Lord, which choſe me before thy Father, to appoint me to be a ruler over the people of the Lord, over Iſrael, therefore will I play before the Lord. And I will yet be more vile then thus, &c. Whiles carnal men mock at the ſecret ſighings, and groanings of Gods people, at their frequency, and ſtrictneſs at, in, or to religious duties, and call it all whining, and canting, and what comes next to the end of their lewd Tongues, the Child of God is juſtified in this, that the upright love Chriſt, and all theſe their expreſſions of love are for, and towards him who hath choſen their Souls to Eternal life, and the uſe of all means which he hath made neceſſary in order to that Salvation, and who (for ought yet appeareth) hath paſſed over the Souls of theſe Scoffers, and left them to periſh in their gainſayings. When ch. 5. of this Song, the Spouſe chargeth the Daughters of Hieruſalem, that if they found her beloved, they ſhould tell him ſhe was ſick of love: They reply; What is thy beloved more then another beloved, O thou faireſt among Women, what is thy beloved more then another beloved, that thou doſt ſo charge us? Cant. 5. 8. 9. See into what an elogy of her beloved, ſhe breaks out to the end of that Chap. My beloved (ſaith ſhe) is white and reddy, the chiefeſt of ten thouſand, &c. when the men of the world ſee a gracious Soul panting, ſighting, and breathing after Chriſt▪ they are ready to ſpeak to the ſame ſenſe, tho in ruder language, what is the beloved of this Soul, more then anothers beloved; what makes theſe people ſo full of prayers, and tears, ſo full of duty, ſo fond of the ordinances of Chriſt? This juſtifies ſuch Souls in all their pantings after Chriſt, in all the paſſions of their Souls for him, The upright love him.

Thirdly. From hence Chriſtians may take meaſures of themſelves, and make up a judgment of their Souls, whether they be upright Souls, yea, or no, very much lieth upon this, many are the promiſes that in Holy Writ we ſhall find made to upright Souls. Perfection of degrees is our mark, but what in this life we cannot attain unto, all perfection we are capable of, is uprightneſs, this may be attained, we are therefore highly concerned to inquire upon our uprightneſs. By this we ſhall know it; The Soul that truly loveth Chriſt, that is an upright Soul, ſo as that which we have to examine, is the truth of our love to Chriſt. [Page] This inquiry alſo is conſiderable in reſpect of the Apoſtolical Anathema, 1 Cor. 16. 22. If any man love not the Lord Jeſus Chriſt, let him be Anathema Maranatha. It is a great point, how a Chriſtian ſhall certainly know his ſpiritual ſtate? he ſhall know it by his uprightneſs? how ſhall he know his uprightneſs? that is to be known by his love to Chriſt. But will ſome ſay, is not this as hard to be diſcerned as any thing elſe? I anſwer; ſurely no. If it be no hard thing for a man to know whether he loves ſuch a woman, or a woman to know that ſhe loveth ſuch a man, or for any to know they love ſuch a friend, ſuch a companion, why ſhould it be ſo hard for a Soul to know whether it loveth Chriſt or no? love will work much in the ſame manner towards all its objects, and though the viſibility, and ſenſibility of ſome objects, may draw out more of our paſſion, and exceſſes of affection, yet the reality and truth of our love may certainly be as well diſcerned rewards a ſpiritual, and inviſible object as to one, that is more the object of our exteriour ſenſes, let us therefore try thoſe meaſures, and ſee how we will make up our judgment of the truth of our love to a fellow creature; what is that which we call love, but the delight, and complacency, and ſatisfaction of the Soul in an object beloved, declared by the pantings and breathings of the heart after it, when abſent, for an union, or re-union with it, the acquieſcence and meltings of the heart upon it, when preſent, and an union with it is obtained, or apprehended; the Souls intercourſe and communion with it, and free communications of its ſelf unto it, its kindneſs to every perſon or thing, to whom, or which the object beloved, hath any relation, its patient, and pleaſing bearing his reproofs, its readineſs to go, or run, or do any thing at the will, and command of ſuch a perſon, its ſtanding up in the defence of him or her, its riſing up againſt any that would do them injury, or that it hears ſpeak reproachfully, or diminutively of him. It's readineſs to ſuffer any thing for his ſake, &c. Surely by ſome or all theſe notes we may try our love to Chriſt, and be as certain of it, as we can be of the ſincerity of our love to any fellow creature; let me therefore deſire you to propound theſe few queſtions to your ſelves.

1. How far is Chriſt the object of thy thoughts? We ſay, [...] amor ibi oculus, where love is, there the Eye will be; the reaſon of that is, becauſe our thoughts are much imployed about the object [Page] of our love, where our treaſure is (ſaith our Saviour) there will our hearts be alſo, the Pſalmiſt therefore ſpeaking of the wicked man who hath no love for God, ſaith, God is not in all his thoughts. Pſal. 10. 4. So long as we live in the world, the things of it are ſo much, and ſo continually the objects of our ſenſes, that it is not to be expected, but that our thoughts ſhould in a great meaſure be exerciſed about the things of it, ſo that I would not put the iſſue upon that, whether the world or Chriſt have moſt of our thoughts? but certainly Chriſt will be much in the thoughts of that Soul in whom the love of Chriſt is, Te veniente die, te decedente canebat (ſaith the Poet of the lover) the Soul that loveth Chriſt, will think of him in the evening when he lieth down, and in the morning when he riſeth up, and David had his waking thoughts in the night ſeaſon with God. God will not have all of the beſt mans thoughts, becauſe he is but fleſh, and hath ſome thoughts to take about what he ſhall eat, and drink, and put on, but God will have much of his thoughts. Chriſt will be much in the thoughts of that Soul that truly loveth him. Secondly.

2. How are the motions of thy Soul after an abſent Chriſt? Chriſt as to his perſon is alwaies abſent, that the Heavens muſt contain till the end of the World, but he is or may be graciouſly preſent in his inſtitutions, and with reſpect to his gracious influences, and with reſpect to both theſe he is often, or may be abſent; the firſt makes up the deſertion of a Church, when it is general, or a particular perſon, when it is only the affliction of a particular Soul in ſome caſes, and by ſome ſeverer providences kept from the ordinances of God; the ſecond is, the particular deſertion of a gracious Soul, not as to neceſſary, but as to gradual influences; now how is thy Soul affected to Chriſt abſent, when thou canſt not enjoy the Ordinances of Chriſt, as thou haſt formerly enjoyed them? You ſee the heart and affection of David in this cafe, in divers Pſalms, particularly Pſal. 42. Pſal. 63. Pſal. 84. what breathings, what longings, what impatience doth he there expreſs? So when thou ſuſpecteſt his abſence as to the particular ſpecial influences of his grace, how doth thy heart move toward him? doth it move as the heart of the Spouſe moved in the third and 5th Chapters of this admirable Song, Seeking him, ſighing after him, enquiring of all like to inform thee, how thou mighteſt recover thy loſt peace, being reſtleſs till thou haſt recovered it? This is a ſign of love.

[Page] 3. How is thy heart affected in any preſence or enjoyment of Chriſt? What pleaſure, what delight and complacency hath thy Soul in the inſtitutions of Chriſt, in the manifeſtations of his love to thy Soul. See the inſtance of the Spouſe as to this, Can. 3. 4. I found him whom my Soul loveth, I held him, and would not let him go, until I had brought him into my Mothers Houſe, and into the Chamber of her that conceived me. v. 5. 1 charge you O you Daughters of Hieruſalem, by the Roes, and by the Hinds of the field, that you ſtir not up, nor awake my love, until he pleaſe. A rejoycing in the ſigns of his love, being glad, and reſolving not again to part with him, a fear of offending him, and care to pleaſe him, are all of them ſigns of a love to the Lord Jeſus Chriſt.

4. A freedom of converſe, and communion with him, alſo ſpeaketh love. Chriſt proves himſelf his Diſciples friend, becauſe he had made known to them whatſoever he had received from the Father, Joh. 15. 15. Dalilab challenged Sampſon for want of love to her, becauſe he had concealed his ſecrets from her. The withholding of prayer from God, the want of frequency, freedom, and boldneſs in prayer, ſpeaks want of love to Chriſt in the Soul; frequency, freedom, and boldneſs, holy boldneſs ſpeaks a Soul full of love to Chriſt.

5. What affections haſt thou to thoſe things and perſons, that have a relation to Chriſt, that bear his image and ſuperſcription, the Word and Ordinances of God, the Miniſters and People of God; by this you ſhall know your love to Chriſt. Again—

6. How canſt thou bear the reproofs of Chriſt? Our nature doth not love reproof, we muſt love thoſe very well, from whom we take reproof quietly. Let the righteous ſmite me (ſaith David) it ſhall be as an excellent Oil, which ſhall not break my head When a Chriſtian can bear the verbal reproofs of Chriſts Word, and Miniſters, and the real reproofs and chaſtenings of his rod It is a ſign of love.

7. What zeal haſt thou for the honour and glory of Chriſt? Canſt thou not hear him reproached, but that his reproaches fall on thee, thy blood riſeth, and thy heart is troubled? It is an argument of little love for God or Chriſt, when we can patiently hear them abuſed, and diſhonoured, Pſal. 69. 9. The zeal of thine houſe (ſaith David) hath eaten me up, and the reproaches of them that reproached thee, are fallen on me.

8. I muſt not forget that of our Saviour, If you love me, keep [Page] my Commandments. No Soul can ſo much as pretend to a love to Chriſt, that makes no conſcience of keeping the Commandments of Chriſt.

9. The Soul, laſtly, that hath a love for Chriſt, will ſuffer any thing for his ſake, it will rather ſuffer the loſs of all things, then the loſs of Chriſts favour. By theſe and ſuch like queſtions, and notes as theſe, it will be no hard matter for a Soul to judge of its love to Chriſt, and by that it will be able to judge, and determine concerning its uprightneſs.

Uſe. 3. In the laſt place doth every Soul that is upright love Chriſt, and are the degrees of the Souls uprightneſs according to the degrees of the Souls love, How do we then all ſtand concerned to love Chriſt? In order to it,

1. The Soul muſt be diſpoſſeſt of other loves inconſiſtent, and incompetent with the love of Chriſt. Such is the love of all luſt of any thing that is contrary to the will of God. Such is the exceſſive and immoderate love of the world. Love not the world, nor the things that are in the world (ſaith John, 1. Joh. 2. 25.) If any man love the world, the love of the Father is not in him; in like manner we may ſay, If any man love the world, the love of Jeſus Chriſt is not in him.

2. Do what in thee lies to perſuade thy ſelf of the ſuitableneſs of Chriſt to the ſta [...]e, and needs of thy Soul; we love nothing but what appeareth good, that is ſome way ſuitable to, and convenient for us. All we can do as to this, is to read the Scriptures, which alone give a true account of the ſtate of Souls: To hear them opened, and applied to our conſciences by able and faithful Miniſters, to meditate upon what we read, and hear. Chriſt muſt appear to our Souls an amiable object before we can love him.

3. Laſtly, Pray for the Spirit of Grace; both effectually to diſcover Chriſts lovelineſs to you, and alſo to draw out your hearts to love him, if we muſt be taught of God to love our Brethren, whom we have ſeen, we muſt much more be taught of God to love Jeſus Chriſt whom we have not ſeen. Thoſe that think man hath a power in his own will to love God, do not conſider that we have not a power, in and of our ſelves (as we often find upon experience) to love a creature, whom yet it were our great intereſt to love. O pray, pray without ceaſing, that you may love the Lord Jeſus Chriſt remember, that the upright love him, there is no upright Soul in the World but loves him. 2. Thus [Page] thou ſhalt ſhew thy ſelf to be upright. Nothing more diſcovereth an upright heart, then a ſincere Love to Chriſt. Now of how great moment it is for a Chriſtian to diſcern his uprightneſs, I need not tell you. I ſhall conclude with a bare naming of ſome Scriptures containing promiſes made to uprightneſs, leaving them to you at your leiſure to meditate upon them. Pſal. 7. 10. The Lord ſaveth the upright in heart, Gods Righteouſneſs belongeth to the upright in heart, Pſal. 36. 10. The End of the upright man is Peace, Pſal. 37. v. 37. Gladneſs belongeth to the upright in heart, Pſal. 97. v. 11. The Generation of the upright ſhall be bleſſed, Pſal. 112. v. 2. Light ſhall ariſe upon them in obſcurity, v. 4. They ſhall dwell in Gods preſence, Pſal. 140. 13. They ſhall dwell in the land, Prov. 2. 21. The way of the Lord is ſtrength unto them, Prov. 10. 29. The integrity of the upright ſhall guide him, Prov. 11. 3. His Righteouſneſs ſhall deliver him. v. 6. The upright in the way are the Lords delight, v. 20. Righteouſneſs keepeth him that is upright in the way, but wickedneſs overthroweth the Sinner, Prov. 13▪ 6.

Sermon XXXI.

Cant. 1. 5.

I am black but comely O you Daughter of Hieruſalem, as the t [...]nts of Kedar, as the Curtaines of Solomon.

v. 6. Look not upon me becauſe I am black, becauſe the Sun hath looked upon me, my Mothers Children were angry with me, they made me the keeper of the Vineyards, but my own Vineyard I have not kept.

IT is the Spouſe in this excellent Song of Love that yet Speaks, Twice we have heard her Speaking to her Beloved. Once, Let him kiſs me with the kiſſes of his mouth, begging ſome diſtinguiſhing token of his Special love: Her heart ſuggeſting to her, that her beloved, was far more ready to imbrace her, then ſhe was to run after him. She ſpake a Second time, Draw me, and we will run after thee, begging the ſweet and powerfull influences of divine grace, Here now ſhe interrupteth her applications to her beloved, with an Apoſtrophe to her companions (whom ſhe here calleth The Daughters of Hieruſalem.) The verſe contains a modeſt apology which the maketh for her ſelf. In which are conſiderable,

[Page] 1. The perſons to whom ſhe maketh it, here ſtiled, The Daughters of Jeruſalem.

2. The Apology it ſelf. I am black (ſaith ſhe) as the tents of Kedar, as the Curtains of Solomon, &c.

In the latter is conſiderable, 1. The thing which ſhe apologizeth for: That is her Blackneſs, which ſhe confeſſeth, I am black (ſaith ſhe) and illuſtrateth, as the teints of Kedar &c.

2. The arguments of her Apology, or head from whence it is drawn. They are four or five.

1. The mixture of comelineſs with her blackneſs. I am black but comely.

2. The Influence of heaven upon her. The Sun (ſaith ſhe) hath looked upon me.

3. The oppoſitions ſhe had met with on earth. My mothers children were angry with me.

4. Her worldly diverſions and imployments. They made me the Keeper of the Vineyards.

5. Her own neglect. But my own I have not kept.

Finally. She pleadeth with them that they would not look upon her becauſe ſhe was black.

But what needed this Apology? who faulted the Spouſes blackneſs? who queſtioned her comelineſs? This is not expreſſed in the letter of the Text but eaſily underſtood. Patet quod dett axer ant ei nigredinem improper antes. It is apparent, ſaith Bernard, that they did detract from her, charging her with blackneſs. Neither did the true Church of Chriſt, nor any truely believing Soul ever want thoſe that reproached them. The man according to Gods own heart, heard ſome telling him, There was no help for him, in God. We muſt therefore Suppoſe our Spouſe to have heard ſome ſaying to her to this purpoſe. Canſt thou think that Chriſt who is the faireſt of ten thouſand, ſhould kiſs the with the kiſſes of his mouth? Thee? That art by nature an Ethiopian, and by thy renewing actuall Sins, haſt made thy ſelf much more black and ugly. Surely when the King of glory humbleth himſelf to make love to his Subjects, he will chuſe one much fairer then thou art. Did Aaron and Miriam, wonder at, & reproach, Moſes, becauſe he had married an Ethiopian Num. 12. 1. And ſhould not Chriſt be the wonderment of the whole creation, if he ſhould love one ſo black as thou art? Whiſpers to this ſenſe, a believer often heareth from the Devil, from the men of the world, and from his own heart alſo. Solomon [Page] Perſonating the true Church, & every true believer, fancieth the voice of theſe Spiritual adverſaries in his Ears, nor is there any Child of God but heareth it at ſome time, or other. The ſpouſe therefore preoccupieth this objection by this Apoſtrophe. O you daughters of Hieruſalem, I am black but comely like the tents of Kedar, like the Curtains of Solomon.

You daughters of Hieruſalem] Hieruſalem is an Hebrew word, and ſignifieth, The Viſion of Peace, or They ſhall ſee Peace; it is to be conſidered in its Political, Eccleſiaſtical, and Typical notion.

1. In its Political Notion, it ſignifieth the Metropolis or chief City of Judea; a City ſuppoſed to have been builded by Melchizedeck, and by him called Salem, he is called the King of Salem, Gen. 14. 8. Heb. 7. 1. 2. Salem in Scripture is put for Heruſalem. In Salem is God known, Pſal. 76. 2. It was afterwards for ſome hundreds of years in the poſſeſſion of the Canaanites. Adonizedek was the King of it, Joſh. 10, 3. who was conquered, and ſlain by Joſhua, Joſh. 10. 26. the Jebuſites afterward lived there in common with the Benjamites who did not drive them out, Jud. 1. 21. David ſmo [...]e theſe Jebuſites, 2 Sam. 5. 7, 8. and took the ſtrong hold of Zion, & made it his City. It was ſcituated amongſt the Mountains; hence you read of the mountains being round about Hieruſalem Pſal. 125. 2. Yet the habitable part of it was in the Valley, Jer 21. 13. Now if we take Hieruſalem in this notion here, the Daughters of Hieruſalem are the Inhabitants of this famous City.

2. But there is an Eccleſiaſtical Notion of it ſo it ſignifiyeth the Jewiſh Church: Hieruſalem was the place where the Temple ſtood, where was the moſt folemn Worſhip of God; thither all the males of the Iſraelites went up thrice a year to Worſhip God. There lived the High Prieſt; in that place alone (in their ſetled ſtate) they were to Sacrifice. Hence Zion (a City contiguous to this City) the City of David, and Hieruſalem are often in Scripture put for the Jewiſh Church; hence the Pſalmiſt praying for the proſperity, and reſtauration of the Church of the Jews, Prays in this aialect; Build thou up the walls of Hieruſalem. So Pſal. 102. verſe 23. to declare the name of the Lord in Sion, and his praiſe in Hieruſalem. that is, in the Jewiſh Church. In this ſenſe, the Daughters of Hieruſalem are the members of the Jewiſh Church.

3. But there is yet a further Typical Notion of it. So it ſignifieth the Church of God both that part which is in Heaven Triumphant, called the mother of us all which is called the New [Page] Hieruſalem Rev. 3. 12. ch. 21. verſe. 2, &c. or that part of it which under the Goſpel is ſtill militant on earth, Zech. 8. 22. Thus the Daughters of Hieruſalem, are the Members of the viſible Church. you may take it in either notion; either thus, O my neighbours, you people amongſt whom I dwell, or O you that are members of the ſame Church of God with me; Brethren are too ready to cenſure and upbraid one another, Aaron, and Miriam ſpake againſt Moſes, Num 12. 2. David complaineth that he was an alien to his mother's Children, Pſal. 69. 8. and in the next words, the Spouſe ſaith, my mothers Children were angry with me. To theſe ſhe ſaith, I am black but comely; how the Church of God, or the particular Souls in it are Black, I ſhall have occaſion more fully to ſhew you hereafter. Every one will underſtand, ſhe ſpeaketh in a figure and intends not the black colour of the fleſh, but ſome condition fitly enough repreſented and expreſſed by a blackneſs of colour, [But comely] There is no contradiction in that, There is a comelineſs in ſome blackneſs. The Black Eye is comely, ſo is the black marble. But I reſerve a further and larger diſcourſe, concerning the ſpouſes blackneſs, and comelineſs, till I come to the Propoſitions of Doctrine I intend to diſcourſe from the words, but what is the meaning of the follow phraſe.

As the tents of Kedar: as the Curtains of Solomon.] They are certainly two ſimilitudes which the Spouſe brings elegantly to ſet forth what ſhe had ſaid, either concerning her blackneſs, or concerning her beauty and comelineſs. Only the queſtion is, whether the ſenſe be this; I am black like the tents of Kedar, and like the Curtains of Solomon: but I am alſo (like them) comely alſo: Or thus, I am, I confeſs, black, like the Tents of Kedar: but I am alſo comely like the Curtains of Solomon. The letter pleaſeth me beſt becauſe we read nothing of any black Curtains, that Solomon made for the Temple, and it is moſt likely he kept the colours of the Curtains of the Tabernacle which were Blue, Purple and Scarlet. Redar was one of the Sons of Iſhmael as you read Gen. 25. 13. It is probable that he did build ſome, City in Arabia which (as was very uſual) he called after his owne name. We ſhall read that in the Prophecy of Iſaiah againſt Arabia, Iſaiah 21. 17. he hath this expreſſion, The mighty men of the Children of Kedar ſhall be deminiſhed. And in the Prophecy of the Gentiles coming in to Chriſt, Iſaiah 60. 7. All the flocks of Kedar, ſhall be gathered unto thee, and the Rams of Nebujoth. You read of it alſo Jer. 2. 20. and Jer 49. 28. and Zech. 27. 21. Arabia and all the [Page] Princes of Kedar. Keder then was either a City or a Province of Arabia which was a very hot Country, they had at that time generally no ſuch fixed houſes, nor ſuch wayes of covering their habitations as we have: They did generally live in Tents, which were moveable places of habitation, theſe were ordinarily covered with the Skins of beaſts which they killed for their uſes. That kind of covering as you know in Countreys where the Sun is very hot, is apt to tan into a very lothſome, and unlovely colour▪ To theſe the Spouſe compares her ſelf. I am black like the tents of Kedar.

Like the Curtains of Solomon.] This I take to relate to the latter part of the Spouſes words. Solomon made Curtains for the Temple, and it is very likely they were made in Proportion to thoſe which were made (by Gods Preſcription) for the Tabernacle, Exod 36. 8. of fine twined Linnen, Blue, Purple, and Scarlet, with Cherubims of cunning works; the Spouſe compareth her ſelf to theſe for comelineſs.

Look not upon me becauſe I am black.] That is, you Daughters of Hieruſalem, look not upon me. The Chaldee Paraphraſt maketh this the voice of the Jewiſh Church ſpeaking to the Heathens thus: O you Heathen Nations! do not deſpsſe me becauſe I have made my ſelf blacker then you by doing after your deeds, Worſhipping the Sun, Moon, and all the hoſt of Heaven; falſe Prophets, have made me to err after your ways by which means the wrath of the Lord is poured out upon me. The reaſon of this interpretation is their dream that they are the only Church of God in the World. But the text is not to be ſo reſtrained. The true Church of Chriſt, or the truly believing Soul here ſpeaks unto any others: That they would not look aſquint upon her becauſe ſhe was black; Ne torvum intueamini, nec velut per contemptum deſpiciatis, (ſo Mercer gloſſeth upon the words) do not look upon me with an Eye of deſpight, ſcorn or, contempt. As the Leviat han beholdeth all things Job 41. 34. (ſo Mr. Ainſworth interpreteth it) or as he addeth, not with a rejoycing pleaſed or Satisfyed Eye, according to that, Obadiah v. 12. Edom ſhould not have Looked upon the affliction of his brethren. Or not with an aſtoniſhing, admiring look: As the Apoſtle commandeth us not to think it ſtrange concerning the fiery tryal, and 1. Theſſal. 2. 3. that none ſhould be moved by the Churches afflictions, knowing that God had appointed them thereunto. The Engliſh Annotators add, not with a partial eye, beholding [Page] my blackneſs and not my comelineſs; no nor yet with a dull de [...] jected, or deſpendent Eye; Nor yet ſo as to take a Copy from me for your imitation. Do not thus look upon me, becauſe I am black.

[...] There is a little difference in the form of the word from the word as uſed before [...]. It is the obſervation of ſome critical Interpreters, that this change of the form of the word, maketh a diminution in the ſenſe. So as it ſhould be read, becauſe I am ſomething black a little black, duskiſh, ſubnigra, fuſca (thus Arias Montanus tranſlates it.) Nun [...] ſe corrigit (ſaith Genebrard) here ſhe correcteth her ſelf. She had ſaid before ſhe was black. Now ſhe altereth her phraſe and ſpeaks to this ſenſe; I am indeed ſomething brown, but not ſo black as you take me to be; thus I ſaid critical Interpreters in the Hebr. carry it. Mercer alſo and Mr. Ainſworth, & our Engliſh Annotators take ſome notice of it. And Mr. Ainſworth quotes a text where another word much of the ſame form is tranſlated, ſomething red. We have now probably the ſenſe of the words. O you that are the People of God, do not look upon me with a ſcornful abominating Eye, to flee from me, and avoid me: Nor yet to take out a Sinful Copy from me: you men of the world, do not ſcorn, do not clap your hands at me, do not ſtand amazed, becauſe you ſee me full of trouble, and affliction, do not look upon me on one ſide partially; I am indeed ſomething black, but not coal black, not wholly black.

The Sun hath looked upon me.] The Arabick verſion reads it, The Sun hath declined me, but Avenarius tells us, the Hebrew word [...] ſignifyeth to look wiſtly and directly upon an Object; in that firſt Conjugation it is uſed but thrice in holy Writ, Job 20 9. The Eye alſo that ſaw him ſhall ſee him no more. Job. 28. 7. There is a path, which the Vultures Eye hath not ſeen. The third is this text. So as the ordinary reading is not to be declined. But concerning the Sun mentioned in this text there is a great Variety amongſt Interpreters.

1. ſome underſtand bY the Sun here the Sun of Righteouſneſs, the Lord Jeſus Chriſt who is ſo called Malachy 4. 2. and according to this ſenſe, I find Delrio giving a ſingular ſenſe of theſe words which he calleth the Tropological ſenſe. As if theſe words were not brought in by the ſpouſe as a reaſon of her blackneſs but only as a reaſon why they ſhould not deſpiſe her by reaſon of her blackneſs. Tho I am black, (ſaith ſhe) yet the Sun of righteouſneſs, [Page] the Lord Jeſus Chriſt hath looked on me and hath clothed me with his Righteouſneſs, therefore you ought not to deſpiſe me. There is a great truth in this. If we can Charitably judge concerning any ſoul that God hath received it, if we ſee any Perſon ſo living, ſo aright ordering his converſation, that we cannot but think he or ſhe is one whom the Lord loves, and who is accepted of him, we ought not to deſpiſe them, becauſe we ſee them gu [...]ley of ſome failings, or altho we find them made black through a preſſure of trials and afflictions. But this ſeemeth not to be the ſenſe of the words. 2. Others underſtanding by Sun here, the Sun of Righteouſneſs make another improvement of the Notion. Chriſt, [The Sun of Righteouſneſs] hath lookt upon me, and I am become black, that is, Vile in my own Eyes: This is truth, the more the Lord looketh upon any Soul the more mean and low and vile it is in its own Eyes. When our Lord looked upon Peter he went out, and wept bitterly. Iſaiah cryeth out. Woe is me! I am a man of unclean lips, and I dwell amongſt a People of unclean lips, for my Eyes have ſeen the King, the Lord of hoſts. The more the Lord looketh upon any Soul, or the more a Soul looketh up to and upon God, the more vile it iudgeth its ſelf; but tho this be true, yet I cannot judge it the truth of this place, where I take the Spouſe to be apologizing for her blackneſs in her outward appearance to others; tho it be alſo true, That Exerciſes of repentance, and mortification do not commend Souls to the Eye of the world, tho they highly commend them unto God. Bernard hath yet a 3d improvement of this notion—Ejus amore lang [...]eo. God by caſting an Eye upon my Soul, hath ſo drawn out my heart after him, that I faint, and am broken with longings for and after him; this maketh me ſo unlovely, and black in your Eyes. I find both theſe laſt mentioned notions in Bernard. Thus the Souls blackneſs, had only been occaſioned accidentally from the Sun's looking upon her.

2. I find that ſome by the Sun (in the Text) underſtand the fruits of the Spirit; ſuch as zeal which inflameth the Soul where it is, and as it were burns it up, as it is written, The zeal of thy houſe hath Eaten me up: Brotherly Love which teacheth the Soul to weep with thoſe that weep, from which ariſeth what the world miſcalleth a blackneſs.

3. But I find the generality of Interpreters by the Sun (in the [Page] Text) underſtanding Perſecutions and Afflictions. Delrio and Bernard (after the mentioning ſome other notions) yet fix upon this as the moſt probable ſenſe of this phraſe, and we have in the Goſpels a Text of Scripture which juſtifieth this Metaphorical acception of the term. It is that, Ma [...]th. 13. 6. in the Parable of the ſower. In the parable our Saviour telleth them that the ſeed which ſell upon the Stony ground, when the Sun was up, was ſcorched, which he interpreteth v. 21. when Tribulation, or perſecution ariſeth becauſe of the word, they fall away. In this ſenſe I ſhall fix; ſo the ſenſe is this:

It is true, I am black, but be not offended, do not contemn, or deſpiſe me for it; it is no native blackneſs, it is but accidental to me: it is not internal, but external, that which makes me thus black in your Eyes is, thoſe Affl ctions, & perſecutions, which I have met with in, and from the world. The exceeding heat of that ſornace of affliction, into which the Providence of God hath caſt me, hath ſcorched me: and that is it which maketh me appear ſo black in your Eyes. It followeth:

My Mothers Children were angry with me.] The Chaldee Paraphraſt all along taking the Church of the Jews to be the Spouſe here mentioned, by Mothers Children here underſtands the Heathen, who were the Children of her mother Eve, tempting, and ſeducing them to their Idolatryes. The thing is true of that Church very often by the Heathen ſeduced to their Idolatrys; but I find amongſt Interpreters, two other ſenſes much more large, and probable.

1. Some by Mothers Children underſtand thoſe l [...]ſts and Corruptions, which lye in the womb of our Souls. Together with the habits of grace. Thus Paul complaineth of the fleſh luſting againſt the Spirit, and of a law in his m [...]mbers, rebelling againſt the law of his mind.

2. others (more probably) underſtand ſuch as are preſumptive members of the ſame viſible Church. The true members of the Church can be no others then ſuch as are ordained unto Life, ſuch as are truly Sanctified through the Sanctification of the Spirit. But there are many others who from their external profeſſion are preſumptive members of it, ſo may be called our Mothers Children, tho not the Children of our Heavenly Father; ſuch are all falſe brethren, all hypocrites glorying in an External profeſſion, and meer outward appearance. Such as theſe are ordinarily angry [Page] with ſuch as are the true Spouſe of Chriſt▪ David complained long ſince that he was become a ſtranger to his brethren, an alien to his Mothers Children; the Apoſtle, Acts 20. 30. foretelleth to the Elders of the Church of Epheſus that there ſhould ariſe of themſelves, men ſpeaking perverſe things to draw many diſciples after them; you may read at large in the Epiſtles to the Romans, Corinthians, Galatians, how the primitive Churches of Chriſt were troubled with them, and Paul, in his Epiſtles to Timothy, foretells that latter times ſhould be more troubled with ſuch as ſhould reſiſt the truth, as Jannes and Jambres reſiſted Moſes. It was Bernards Obſervation, long ſince & more lately noted by Genebrard upon my text that ſhe doth not call them Brethren, but only her Mothers Children, not her Fathers, for they were of their Father the Devil, his works they did. Many ſuch there now are & will be in the Church to the End of the World, who have only a titular relation to Chriſt, no real relation. This now is a Second cauſe which the Spouſe aſſigneth of her blackneſs. There were many falſe brethren in her communion who had falſely repreſented, and reported her and made her appear far more unlovely in the ſight of others than indeed ſhe was; this I take to be the moſt proper ſenſe of this phraſe.

They made me the keeper of the Vineyards.] The Chaldee Paraphraſt by the Vineyards here underſtands the Idolatry and Superſtition of the Heathen, to which the true members of the Jewiſh Church were tempted by the Heathen their Neighbours, and the falſe brethren they had amongſt themſelves. Hypocrites, and formal profeſſors are very prone to admit the Superſtitions of men in the Worſhip of God. The Phariſees in our Saviours time laid heavy burdens of humane traditions upon others, Mat. 23. 4. Into this ſenſe Mercer and Ainſworth interpret the text, obſerving that it is their Vineyards; their Vineyards oppoſed to her own Vineyard, ſeems to imply the falſe Worſhip, Rites, and Ceremonies of d [...]bauched and apoſtatized Churches.

There is yet another ſenſe of the words hinted by Delrio and Genebrard. It is this, They intangled me in ſecular affairs, ſo made me neglect the things which were Spiritual and of much higher concernment to me. This now is a third cauſe, which the Spouſe aſſigneth of her blackneſs: 1. She had before told us ſhe was Scorched with afflictions and perſecutions. The Sun had looked upon her. 2. She had been betrayed, by her own luſts, and by falſe brethren, [Page] and ſeduced her to intertain their corruptions, to keep their Vineyards, now ſhe tells us That her ſecular diverſions, did alſo much contribute to her darkneſs, ſhe had been made to ſerve in the brick-kilns of the world. Keeping of Vineyards was a great deal of the labour of thoſe Countrys a painful and laborious imployment; therefore you read, 2 Kings. 25. 12. upon the King of Babylons conqueſt of Judea that the Captain of the guard left of the poor of the land to be Vine-dreſſers & huſbandmen; & thoſe who in the parable had been labouring in the Vineyard tell the Lord of the Vineyard, they had born the burden and heat of the day.

My own Vineyard I have not kept.] Here now the Spouſe aſſigneth a fourth cauſe of her blackneſs. The queſtion here is, what is meant by her own Vineyard? It is manifeſtly to be underſtood of ſomething which the Lord had committed to her to keep, conſidering the Church as the Spouſe. The Oracles of God were committed to the Church of the Jews (as the Apoſtle telleth us, Rom. 3. 2. and the Church is called, The pillar and ground of Truth, 1 Tim. 3. 15. Paul tell us. 1 Tim. 1. 11. that the glorious Goſpel of the bleſſed God was committed to his truſt, and telleth Timothy the Miniſtry was committed to his truſt. St. Paul calls it his Goſpel upon this account, Rom. 26. 25. and ſaith they were put in truſt with the Goſpel, that is, the Cuſtody and Miniſtration of it. And St. Paul commandeth Timothy to commit the things which he had heard of him, amongſt many witneſſes to faithful men, who ſhould be able to teach others. That general term of the Goſpel ſignifieth both the Propoſitions of the Truth, and Doctrine of Faith contained in the new Teſtament and alſo thoſe excellent rules which are to be found in it, relating both to the Worſhip of God, and the Government of the Church of Chriſt, & the diſpenſation and adminiſtration of it. This Goſpel as to the Miniſtration of it was by Chriſt committed, firſt to the Apoſtles, to be by them tranſmitted to faithful and able men, as to the keeping of it to the whole Church. The Church of Sardis, Rev. 3. 8. is commended, for keeping Chriſts word, and not denying his name. This undoubtedly is the Churches Vineyard. The Province which God hath betruſted to her to keep. But every particular Soul hath a Vineyard too. And what is its Vineyard but its immortal Soul, and the particular truſt which God hath committed to it, with relation both to its ſelf and others? What is the keeping of this Vineyard, [Page] but a Chriſtians obſervance of the duties incumbent upon him, with reference to his more general, or more particular calling? So that underſtanding by the Spouſe the particular Chriſtian, ſhe complaineth here of her own voluntary neglect, and careleſsneſs as to her own Soul, ſuffering the weeds of luſts and corruptions to grow up, and to prevail, according to that of Solomon, I paſſed by the Vineyard of him who was vaid of underſtanding, and to, it was overgrown with thorns: Nettles had covered the face thereof, and the ſtone-wall thereof was broken down, Prov. 24. 30, 31. This now is the fourth cauſe which the Spouſe here aſſigneth of her blackneſs; thus I have given you the beſt account I have been able of the ſenſe of theſe words, which if you take them as the words of the Church (the collective Spouſe of Chriſt) ſound thus:

O you that are my Brethren (members of other Churches) you that are my Neighbours, the men of the World. I muſt confeſs I am ſomething black, yet not wholly black, not inwardly black, not without ſome comelineſs, I may be a little black, yet let not me be the object of your contempt, deſpight or ſcorn, let not my blackneſs make you decline, be afraid, or aſhamed of the ways of God; let it not cauſe you to err as I have erred. I have been under great temptations, long, and ſharp trials of perſecution, theſe have a little tanned me, and made me to look ſomething unlovely; I have had ſome Neighbours, and falſe Brethren, who have allured, inti [...]ed, and betrayed me, my Enemies have impoſed upon me a ſuperſtitious Worſhip, ſuperſt [...]tious Rites and Ceremonies, and have prevailed with me ſomething to comply with them. Nor am I as to my ſelf to be wholly excuſed, I muſt own that through my own voluntary omiſſion, and neglect, I have not kept the Truths, and Ordinances of Worſhip, nor any of the Laws of God concerning me, ſo as I ought to have done, or might have done.

If we take the words as the words of the particular believing Soul, they ſound thus.

O my Brethren! I am I confeſs black, but let not my blackneſs cauſe you to tr [...]umph over me, nor yet for my ſake to decline the holy ways of God. I have been under many ſore and great temptations, in great heats of affliction; the Sun hath looked upon me, others have too much ſeduced me, and I have been miſled by them, I have been too much intangled in ſecular concerns, ſo as I have been too negligent as to the concerns of my own Soul. From the words thus opened, [Page] ſeveral Propoſitions may be raiſed, of which I ſhall diſcourſe in their order. I ſhall only name them at this time.

Prop. 1. That even the Spouſe of Chriſt on this ſide of Heaven, hath her blackneſſes, which will expoſe her to the reproach and obloquy of her Brethren, and the men of the world.

Prop. 2. Though the Spouſe of Chriſt be black, yet ſhe is alſo comely.

Prop. 3. As the Spouſe of Chriſt ought to know that ſhe is black, ſo ſhe alſo ought to underſtand ſhe is comely.

Prop. 4. As the Spouſe of Chriſt ought to own, and acknowledge her infirmity, and deſormities, ſo it is alſo her duty at ſometimes to own, and acknowledge her beauty, and graces, and to juſtify her ſelf againſt thoſe who would upbraid her for her blackneſs.

Prop 5. It is our duty to take heed how we look upon the Spouſes blackneſs.

Prop. 6. Affliction, and perſecution from the world, will make the Church, and people of God look black, eſpecially in the Eyes of the men of the world.

Prop. 7. Corruptions within, and falſe Brethren in the boſom of the Church, will make both the Church, and the particular Soul appear black.

Prop. 8. Great intanglements in worldly affairs, will make Gods people look black.

Prop. 9. The yieldings of a Church, or of particular Souls, to impoſitions of falſe and corrupt worſhip, are a great cauſe of their appearing blackneſs.

Prop. 10. Nothing makes a Church, or particular Soul ſo black as their own neglect in keeping their own Vineyards, the truſt which God hath betruſted them with. I ſhall ſpeak ſomething to all, or the moſt of theſe in their order hereafter.

Sermon XXXII.

[Page]

Cant. 1. 5.

I am black but comely: O you Daughters of Hieruſalem, as the Tents of Kedar, as the Curtains of Solomon.

I Shall now begin a larger diſcourſe upon thoſe Propoſitions which I did but name the laſt time after my explication of this, and the next verſes. I will join the two firſt, and handle them ſeverally, then apply them jointly.

Prop. 1. The Spouſe of Chriſt on this ſide of Heaven, hath her blackneſs, expoſing her to the reproach and obloquy of others, but ſhe is alſo comely, and therefore ought not to be looked upon, becauſe ſhe is black.

My buſineſs in the handling of this Propoſition will chiefly lie in theſe two things.

1. Firſt, Shewing you wherein lies the Spouſes blackneſs, expoſing her to the obloquy of others.

2. Secondly, Shewing you wherein her comelineſs lieth. The confirmation I ſhall mix with the explication. By the Spouſe here I have all along underſtood, the believing Soul, & the Church of Chriſt, which is a body made up of theſe as its Members, they have both their blackneſs, for which they are expoſed to the obloquy of others.

1. Firſt, Sins, and Corruptions make them black. The beſt of men, are but as white Swans, with black feet, they have in them a body of death, a law in their members rebelling againſt the law of their mind, the fleſh luſting againſt the Spirit, and they are many times brought into a captivity to the law of their members, and though theſe motions to ſin be ordinarily ſuppreſſed, yet they ſometimes break out. The Pride of one, and the ſſionate anger and wrath of another, and other luſts in others [Page] often break out unſeemly, and make even the beſt of Gods People appear black, the habituated Sinner is all black, there is in him no whiteneſs, no comelineſs at all. The glorified Saint is all white, there is in him no blackneſs at all. The militant Saint, is partly white, and in part black. All ſin is black. Chriſt therefore in juſtification makes the Soul white through his blood, Rev. 7. 14. They are made white in the blood of the Lamb. In regeneration they are made white; cleanſed through the waſhing of water, Eph. 5. 21. Hence, Chriſt tells his Diſciples, except I waſh you, you can never be made clean; they are clean, but yet had need waſh their ſeet, John 13. 10. If there be in us any thing of faith, yet there is alſo much of unbelief; who liveth, and ſinneth not? the righteous man falleth ſeven times in a day, and who can tell how often he offendeth? and though indeed the luſt and corruption, that is in a good mans heart, doth not commonly break out into ſcandalous acts, which ſtanders by take notice of, yet ſometimes they do. Lot and Noah were both overtaken with Wine, David was overco [...]e by the ſtranger that came to his Houſe. Peter denied his Maſter. Solomon, Aſa, Jehoſaphat, all the good Kings of Judah had their great Errors, which are as black ſpots upon their memories to this day. And beſides the blot which theſe eruptions of corruption leave upon the particular Souls, they leave alſo a blackneſs in the Church, which is made up of them. Beſides that, there is no Church but hath in it ſome of unſanctified hearts, who as Jude tells us, are ſpots in our feaſts of charity, and where they prevail in number, they bring in alſo another blackneſs upon the Church, by admiſſion of corruptions, in Doctrine, Worſhip, and Diſcipline, &c.

2. Particular Souls are alſo black through acts of mortification. The people of God live a dying life; I die daily (ſaith Paul) they keep under their Bodies, that they may keep them in ſubjection to their Spirits. Now though there is nothing makes a Soul to look more white, and beautiful in the Eyes of God, yet nothing makes them appear more black and unlovely in the Eyes of the world. The world looks upon Chriſtians chaſtiſing themſelves with faſting, and tears, in their dejections, and humiliations, as very black, but this is indeed no real, but an appearing blackneſs, to ſuch as underſtand no lovelineſs in any thing but ſenſuality.

3. The People of God are often black through afflictions. Job [Page] ſpeaking of affliction ſaith, Job 30. 30. My skin is black upon me, and my bones are burnt with heat. Hence the afflicted faces are ſaid to gather blackneſs, Joel 1. 6. Nahum 2. 10. The skin of the Church in the hour of her affliction, is ſaid to have been as black as a Raven, Lam. 5. 10. and it is ſaid of the afflicted Nazarites, Lam. 4. 8. That their viſage was more black then a Coal. So that you ſee Affliction is every where in Scripture called Blackneſs. Now there is no Child of God in this life exempted from afflictions, ſuch as are from the hand of God immediately, of which nature are deſertions, terrors, and Soul troubles of ſeveral ſorts, bodily diſtempers, &c. or from Satan more immediately, of which nature are temptations. Or from the world, in perſecutions, and injuries by it done unto them, and the Spouſe ſeemeth to have a particular reſpect to theſe, for ſhe adds, my Mothers Children were angry with me. And as the particular Soul is ſubject to theſe blackneſſes, ſo is the Church.

1. Through a mixture of ill members, ſuch as (to uſe Judes phraſe) are ſpots in the Churches feaſts of charity. Such no Church of God hath been free from in any age, ſome that are corrupt in their tenets, and principles, others that are ſo in their converſations. God denominates his Church from the ſincere, and better part of it, but the world alwaies denominates it from the worſer part, and cries—Crimine ab uno diſce omnes, they are all alike, hence there is no man cauſeth the name of God to be ſo reproached, and evil ſpoken of, as perſons profeſſing to religion, and memberſhip in Churches, and living looſely, o [...]growing corrupt in their Doctrines, and Principles.

2. The Church becomes black, Through the admiſſion of corruption in Doctrine, Worſhip, or Diſcipline. All deviation from the Divine Rule (where it is a ſufficient rule in the caſe) is the blackneſs of any Church; it is a wonderful thing to obſerve how prone the heart of man is to this. Though the Church of the Jews had a more infallible rule, and more plain in this caſe, then any other Church can pretend to. Yet I cannot find that ever the Worſhip of God continued in it in purity fourſcore years. The longeſt was the time of David and Solomon, who each of them reigned forty years, but in the latter part of Solomons time, it admitted of much corruption, there was a great toleration of Idolatry (as you read in the ſtory) and you ſhall obſerve in the whole Hiſtory of that Church, in how few Kings Reigns, the [Page] high places, and the groves were taken away, and when they were taken away in one Kings Reign, how ſoon they grew in faſhion again in the next, though there were no ſins for which the Jews ſo ſeverely ſmarted, nor againſt which the wrath of God was more ſeverely declared by the Prophets God ſent amongſt them. If (in the New Teſtament) you look over the Epiſtles wrote to the Church of Corinth, and Galatia, and the ſeven Churches of Aſia, you will again find the ſame thing; it is true, every deviation from truth, or from the purity of Worſhip, or diſcipline, will not unchurch a Church, the Lord hateth putting away; concerning Idolatry, I know not what to ſay, that is a Spiritual Adultery, and every where in Scripture is call'd Whoredom, and going a Whoring, and as divorce was lawful in caſe of carnal adultery, ſo poſſibly it may be preſumed as to ſpiritual adultery, that God hath ſaid to a People Lo-ammi, you are not my people who are lapſed to idolatry: but for other failings, tho the Lord liketh them not, but hath ſomething againſt every Church that admits any corruptions of this nature, yet they are but ſpots and blemiſhes, and how far a ſeparation from ſuch a Church may be lawful, or is ſinful, is a great queſtion. I think a total ſeparation is not. But that is not my task at preſent to diſcourſe.

3. The Church alſo may be black through perſecutions. The afflicted ſtate of the Church is called a lying amongſt the pots, Pſal. 68. 13. Probably there may be a time towards the end of the World, when the true Church of Chriſt may enioy ſome tranquillity, and enjoy a more ſerene, quiet, and fixed ſtate then it hath yet enjoyed, or doth at this day enjoy, when it ſhall not be ſo incumbred by the Croſs, and thoſe tribulations, by which Chriſtians have hitherto entred into the Kingdom of God; there have been ſome both more ancient and modern Divines, who have inclined to think, that yet before the end of the World, Chriſt ſhall reign upon the Earth a thouſand years, but whether that time which we call the day of Judgment, ſhall laſt ſo long, or thoſe thouſand years ſhall be a ſpace of time preceding the laſt judgment, whether thoſe Scriptures which are uſually interpreted in favour of that opinion, ſignifying Chriſts being heve in Perſon, or only a quiet, and more tranquil eſtate of the Church, are queſtions which I ſhall not undertake to determine. But as the hiſtory of the Goſpel Church hitherto juſtifieth, that [Page] it hath been a ſtate of affliction, and blackneſs; ſo moſt Divines are pretty well agreed, that we are not to expect any other, until thoſe thouſand years do begin, ſo as in this reſpect we muſt look to ſee the Church of Chriſt black, however white ſhe be upon other accounts. Now thus the Spouſe is black, not in Gods Eyes, who judgeth not according to outward appearance, but according to the heart, and in his judgment of men counteth none the worſe, for what happeneth to them from the World, or from the Devil, and though he cannot look upon iniquity in the beſt ſo as to approve of it, yet doth he not judge of them according to their failings, but giveth an allowance both for their infirmimities, and temptations, upon which account he calleth to us to behold the patience of Job, though Job had his fits of frowardneſs, and impatience, and often calleth his Spouſe fair, and undefiled, though ſhe hath many defilements. But.

1. The Spouſe upon theſe accounts is black in her own Eyes. 2. In the Eyes of others.

1. In her own Eyes ſhe is black; two things make her ſo. 1. Her Humility. 2. Her Love jealouſy. The Child of God is alwaies vile in his own Eyes, and hath a very low and mean opinion of himſelf, and therefore condemneth himſelf for every motion, and prevailing of corruption. I am a worm (ſaith David) and no man, a reproach of men, and deſpiſed of the peopl [...], Pſal. 22. 6. O wretched man that I am, (ſaith St. Paul) who ſhall deliver me from this body of death, Rom. 7. in another place he calleth himſelf the greateſt of ſinners, and the leaſt of Saints. Woe is me (ſaith the Prophet) I am a man of unclean lips; the ſenſe of former ſins makes them call themſelves black. I am (ſaith Paul) not meet to be called an Apoſtle, becauſe I perſecuted the Church of Chriſt. The ſenſe of preſent corruptions alſo makes them ſo judge; Iniquities (ſaith David) prevail againſt me. Hence is the ordinary dialect of pious Souls. There was never any had ſuch unbelieving hearts, ſuch proud, dead, falſe, & hypocritical hearts as ours are. Thoſe who are moſt eminently comely in the Eyes of Chriſt, are uſually moſt black in their own Eyes. 2. Their Love-jealouſy is another cauſe. Their love for God is ſo great, that they ſuſpect every frown of Providence, as ſpeaking God out of favour with them for their ſins. Hence it often proveth as great a matter of difficulty to perſuade the Child of God, that God hath any favour for him, as it is to perſuade a ſinner that God hath any diſpleaſure to him.

[Page] 2. Secondly (which poſſibly is here chiefly intended) She is black in the Eyes of others. The World dealeth by the Diſciples of Chriſt, as it dealt with him (nor is it reaſonable to expect that the Diſciple ſhould be above his Maſter, or the Servant above his Lord) they ſaw Chriſt deſpiſed and rejected of men, a man of ſorrows, and acquainted with griefs, they hid their faces from him, and eſteemed him not. The men of the world ſee the people of God, men of ſorrows, and acquainted with griefs, they deſpiſe them, and eſteem them not, yea, for the moſt part their buſineſs is to blacken them, loading them with reproach and calumny, and laying to their charge things which they know not, and all this through an implacable enmity, put betwixt the ſeed of the Woman, and the ſeed of the Serpent, or becauſe they ſee themſelves condemned by the more righteous converſation of ſuch as fear God. Nay it often ſo falls out, that the People of God are black in the Eyes of their Brethren, through miſtakes, as Eli miſtook Hannah, or through envy or prejudice, &c. But this is enough to have ſpoken concerning the Spouſes blackneſs.

2. Let me now come to ſhew you how, and in what ſenſe ſhe is comely. 1. She hath a comelineſs beſides her blackneſs. 2. In ſome of her blackneſs there is a comelineſs.

1. The Spouſe is not wholly black, beſides her blackneſs ſhe hath a great beauty, and comelineſs. Every believer hath ſomething of unbelief in him, but he is not an unbeliever, he hath a truth of faith in him, there is his comelineſs. Paul had a law in his members, that was his blackneſs, but he had alſo a law of his mind, that was his comelineſs. All ſin and luſt is blackneſs all gracious habits are the Souls beauty and comelineſs. The unbeliever, the natural man is wholly black, the godly man is not ſo, there is a mixture in his Soul, he is come into Canaan, tho ſome Canaanites yet dwell in the Land, the faith, and love, and obedience of a good man, his pantings, and breathings after God, his complacency, delight, and rejoycing in God, theſe are all his comelineſs. The Church of God may have ſpots in her aſſemblies, theſe are her blackneſs, but ſhe keepeth up her aſſembl [...]es, and hath the Ordinances of God in them, that is her comelineſs, ſhe may have ſeveral hypocrites, meer ſeeming profeſſors, theſe are her ſpots, from theſe is her blackneſs, but ſhe hath many that love the Lord Jeſus Chriſt in truth and ſincerity, theſe are her comelineſs; [Page] ſhe may-ſuffer ſome erroneous principles to be publiſhed in her, that is her blackneſs but ſhe keepeth the foundation doctrines of faith and holineſs pure, and incorrupt; that is her comelineſs.

2. In much of her blackneſs there is a beauty, and a comelineſs. It is Bernards note, whatſoever is black is not therefore uncomely. The Eye is black, yet comely. Marble is black, but yet it is comely. Chriſt is black but yet he was comely. Look upon him (ſaith that devout man,) clothed with raggs, blew with Stripes, daubed with his Enemies Spittle, pale with death, you will ſay he was black, but yet he was comely, yea the Chiefeſt of ten thouſand. The Apoſtles ſaw him comely when upon the mountain they beheld his glory at his transfiguration. Nay in his blackneſs there was comlineſs, to ſee him under all this becoming obedient to his Fathers will, even unto death, the bitter death upon the Croſs, working out the redemption and Salvation of all thoſe whom the Father had given him; this was comely. When the word was made fleſh and dwelt amongſt us (ſaith St. John) we beheld his glory as the glory of the only begotten Son of God, full of grace and truth. Look upon the Child of God, as daubed, and beſmeared with the filth and obloquy which the men of the World caſt upon him: Scorched with Afflictions, followed with dark, and helliſh temptations; ſo indeed he looketh black in our carnal Eyes but in other reſpects he is comely, even in this blackneſs.

1. As by theſe afflictions Chriſt is magnified in his body, and he is made conformable unto Chriſt, and filling up what is lacking in the ſufferings of Chriſt: So he is comely. All conformity to Chriſt is beauty, Paul deſired no more then that he might know him, and the power of his reſurrection and the fellowſhip of his ſufferings, and be made comformable unto his death, Philip. 3. 11. This is what our Saviour told his diſciples, John 15. to comfort them under the Worlds hatred which he knew would make them to appear black, If the World hateth you it hated me firſt. The ſuffering child of God lookes black, but as Chriſt is by his ſufferings magnified in his body as he is by his ſufferings made more like to Chriſt, ſo he is comely.

2. Secondly. As a believers afflictions perfect him for glory, ſo even in his blackneſs there is a comelineſs. The Captain of our Salvation was made perfect (as the Apoſtle tells us) through ſuffering Heb. 2. 10. and ſo muſt the Souldiers under this Captain be [Page] made perfect, for by much tribulation they alſo muſt enter into the Kingdom of God. By this (ſaith the Lord, ſpeaking of the Afflictions of Jacob) ſhall the iniquity of Jacob be purged, and all the fruit ſhall be to take away Sin. Afflictions to the Church and People of God, are but as the furnace for the Silver, and the refining pot for the Gold, like poliſhing Irons to the Stone, and the File to the Steel.

3. Finally. There is a comelineſs in this blackneſs, as Afflictions give the Spouſe advantage, and opportunities for the more noble and perſpicuous exerciſes of their graces. Faith never ſhineth ſo much as in a dark place, and ſtate; now for a ſeaſon (ſaith Peter, 1 Pet. 1. 7.) You are in heavineſs through manifold temptations (their was their blackneſs) but it followeth, That the tryal of your faith being much more precious then that of Gold which periſheth, might be found unto praiſe, honour, and glory. There now was a comelineſs in their blackneſs; though he killeth me (ſaith Job) yet will I truſt in him, there again was comelineſs in blackneſs. Patience is another grace, the time for the exerciſe, of which is a time of afflictions, and tryals; it is a feature in the face of a Child of God hardly diſcernable, but in a day of adverſity, when we fall under ſeverer Providences, then is the time for Patience to have its perfect work. If you look upon the Child of God as lying amongſt the pots, under the reproach, and obloquy, and rage, and injuries of a vile and wicked generation, who fly at the image of God wherever they ſee it, out of that perfect hatred they have to God, ſo indeed he looks black. But now ſee him under this, owning the righteouſneſs and goodneſs of God, kiſſing the Word of God, ſaying concerning his Enemies, Let them alone, perhaps God hath bidden them curſe, and will requite me with bleſſing for all the curſings wherewith they have curſed me, or with Eli, 1 Sam. 3. 18. ſaying; It is the Lord, let him do unto me what ſeemeth good unto him, or with Stephen, praying for his Enemies, and ſaying, Father! forgive them! they know not what they do; ſo he appeareth comely. Look upon the Child of God, under the withdrawings of divine influences from him, when we hear him crying out, My God, my God! why haſt thou forſaken me? he appeareth to us black, but if we ſee him under ſuch withdrawings, reſolving to truſt in God, not to depart from his integrity, nor to forget the Lords precepts, nor deal falſely in his Covenant, but ſtill adhering to God, and his ways, and [Page] following him with fervent and importunate prayers, ſo again he appeareth comely. In ſhort;

1. The Spouſe of Chriſt is comely in the Eyes of the generality of the Saints, and People of God. There may be ſome grains of envy, and paſſion in the hearts of the beſt of Gods people, which may cauſe ſome miſinterpretation of their brethren, as Joſhuah envied for Moſes his ſake, when Eldad, and Medad prophecied in the Camp, Num. 11. 29. and the Diſciples of John were jealous for their Maſter; and by miſtakes they may be judged black, as Hannah was by Eli. But by the generality of the Saints, all ſuch as are partakers of the Divine Nature, they will be judged comely, notwithſtanding their low and afflicted condition, and notwithſtanding that partial blackneſs which appeareth in them.

2. They are comely in Chriſts Eyes; and alas how ſmall a thing to the Child of God is it to be judged of mans judgment? Bernard thus gloſſeth upon the words; Nigra veſtro, formoſa Divino Angelicoque judicio, I am black in your judgment, but fair in the judgment of God, and of the Angels. The Spouſe is black in the Worlds Eyes, but exceeding comely in Chriſts Eyes. The Spouſe ſpeaketh to her beloved, Can. 4. 7. Thou art all fair my love, there is no ſpot in thee. He replieth to her, v. 10. How fair is thy love, my Siſter, my Spouſe. v. 11. Thy lips (O my Spouſe) drop as the Hony-comb, Hony and Milk are under thy tongue, and the ſmell of thy Garments is like the ſmell of Lebanon. Would you be confirmed in this, and underſtand whence it is that Chriſt judgeth his Spouſe ſo comely? I will ſhew you in a few particulars.

1. Becauſe he loveth her. Love never calleth its object black, but alwaies imprinteth a lovelineſs in its object beloved; the blackeſt woman is fair in her Husbands Eye, love with men covereth a multitude of faults, and infirmities, it overlooks blackneſs and lameneſs, and crookedneſs, and any external deformity, it calleth black things white, crooked things ſtraight, and lame things perfect. Chriſt loves every Spouſe of his with a dear and moſt tender love. But yet this is our infirmity. Chriſt cannot call any comely, who indeed is not ſo, the Spouſe muſt be comely, before he can judge, or call her ſo.

2. Therefore ſhe muſt needs be comely in the Eyes of Chriſt, becauſe he hath made her ſo, by putting his comelineſs upon her▪ [Page] Ezek. 16. 14. Thy beauty was perfect through my comelineſs which I had put upon thee (ſaith the Lord God.) No Child of God is comely in his or her own comelineſs, but in Chriſts comelineſs put upon him or her. Now this is twofold. 1. His perfect Righteouſneſs. 2. His holy and bleſſed Spirit.

1. His perfect Righteouſneſs. Thus the Soul is comely by imputation. All unrighteouſneſs is blackneſs, and uncomelineſs in the Eyes of God, for the righteous Lord loveth righteouſneſs, and it is impoſſible that the Lord ſhould look upon any Soul as comely, but that Soul whom he looketh upon as righteous. Chriſt was of old prophecied of, under the notion of the Lord our righteouſneſs, and the Apoſtle tells us he was made of God, Wiſdom, Righteouſneſs. &c. This righteouſneſs of Chriſt lay in his perfect obedience to the whole law of God, and his ſuffering the curſe of the law due to us for our tranſgreſſion of it; it being the act of another, we could not have any intereſt in it, but by a gracious imputation, or reckoning it to us, and by this gracious act, upon our faith by apprehending it, it becomes ours, ſo we are ſaid to be juſtified by his faith, Rom. 5. 1. yet by his blood, as v. 9, and yet by grace, Titus 3. 7. It was an act of grace in God to accept the performance of another for us, the act and ſatisfaction of the ſurety, for the ſatisfaction, and acts of the principals, yet a ſatisfaction muſt be given; for God, Rom. 3. 25. ſet forth Chriſt as a propitiation through faith in his blood, to declare his righteouſneſs for the remiſſion of ſins—That he might be juſt while he became the juſtifier of him that believeth in Jeſus. So that upon every Souls believing in Jeſus Chriſt, who juſtifies the ungodly. God becomes its juſtifier, and the Soul ſtandeth as righteous in the fight of God, through Gods imputation of righteouſneſs to it without works, and not imputing ſin (as the Apoſtle expounds the whole buſineſs of juſtification, Rom. 4. 5, 8.) Thus now every believing Soul becomes a righteous Soul in the Eye of God, through the righteouſneſs of Chriſt put upon it. This is indeed what ſome modern wits laugh at. But as we ſay in other caſes, let them laugh that win; ſo every ſerious Soul will think it hath cauſe of rejoycing, if it hath thus won Chriſt to uſe the Apoſtles expreſſion, Phil. 3. 8. which he expoundeth in the very next words. v. 9. And be found in him, not having my own righteouſneſs which is of the Law, but that which is through the faith of Chriſt, the righteouſneſs which is of God by faith; and I would have all that love their own Souls, look to be one of that [Page] circumciſion, which the Apoſtle ſpeaketh of in that Chapter. v. 3. Which worſhip God in the Spirit, and rejoice in Chriſt Jeſus, and have no confidence in the fleſh. Some truſt in Chariots (faith the Pſalmiſt) ſome in Horſes, but we will remember the name of the Lord our God, Pſal. 20. 7. (I do but allude to that Text. There are ſome that truſt to a righteouſneſs of other Saints (ſo do the Papiſts) ſome truſt in a righteouſneſs of their own, ſo do they alſo amongſt others, ſome truſt to the meer free grace of God, without any regard to a perfect righteouſneſs, but we will truſt alone in Jeſus Chriſt, and in his righteouſneſs. I fear what follows in the Pſalmiſt. v. 8. will be found true in the day of Judgment. Thoſe will be brought down and fall, but thoſe that truſt in the Lord Jeſus Chriſt, and his righteouſneſs, will riſe and ſtand upright. Thoſe that truſt in the good works of other Saints, will find at that day, they will have none to ſpare, there will not be enough for themſelves, and much leſs to lend to others (as the wife Virgins told the fooliſh Virgins in the Parable wanting O [...]l, and offering to borrow of them;) and thoſe who truſt to a righteouſneſs of their own, will find that they do but truſt to a Spiders webb, and which hath theſe two qualities analogous to a Spiders web: 1. That it is a thing ſpun out of their own bowels. 2. That the leaſt touch of it ſweeps it away, it is what upon examination, when judgment is laid to the line, and this righteouſneſs to the plummet, will be found to be no ſuch thing as will cover the Souls nakedneſs, a bed too ſhort for a Soul to ſtretch it ſelf in Gods ſight upon. They ſay the great Cardinal Bellarmine dying, confeſſed that it was ſafeſt to truſt to the merits of the Lord Jeſus Chriſt; whether he ſaid ſo or no, I am ſure it will be found ſo. There is an original blackneſs, which cleaveth to every Soul, the not belief of which is poſſibly the foundation error as to this great point. 1. A blackneſs of imputation. The Apoſtle tells us, that in Adam all died; we were all in the loins of that our firſt Parent, what he loſt he loſt for us, we in him plucked a fruit of the Tree of forbidden fruit, and ſo loft that Original Righteouſneſs in which God at firſt made man, and became black, and unrighteous. 2. An inherent blackneſs, for having loſt the image of the heavenly, we were born with the Image of the Earthly, which lay in a Native averſion from God, and a Native proneneſs, and aptitude to ſin againſt God. This is ſeen in our native ignorance, and blindneſs, ſtubborneſs, and perverſeneſs, in our naturally vile affections [Page] turbulent, and impetuous paſſions, things very far from the Image of God; and hence we are all by nature (ſaith the Apoſtle, Eph. 2. 3.) Children of Wrath. To ſay nothing of thoſe actual ſins, which are conſequent to this native blackneſs, all our thoughts, words, and deeds, contrary to the law of God: Divines think the natural blackneſs of the Soul is well ſet out by the Prophet, Ezek. 16. Thy birth is of the land of Canaan, thy Father was an Amorite, thy Mother an Hittite. In the day wherein thou wert born, thy Navel was not cut, neither wert thou waſhed in water to ſupple thee, thou wert not ſalted at all, nor ſwadled at all, none Eye pitied thee to do any of theſe things for thee, but thou wert caſt out in the open field, to the loathing of thy perſon, in the day wherein thou wert born. All this while here is no appearance of any thing but filthineſs, and blackneſs. Now how cometh this black, and moſt filthy creature to be made clean, and comely. ſee v. 6. I ſaid unto thee while thou wert in thy blood, live. (There is what we call effectual calling.) v. 7. I have cauſed thee to multiply—and thou art increaſed, and waxed great, and come to excellent Ornaments. v. 8. When I paſſed by thee, it was a time of Love, yea, I ſpread my skirt over thee, and I covered thy nakedneſs, yea, I ſware unto thee, and entred into a covenant with thee, and thou becameſt mine. Then waſhed I thee with water, (there the Spouſes blackneſs began firſt to wear off) yea, I thoroughly waſhed thy blood off thee, and I anointed thee with Oil. (the Pſalmiſt tells us, Oil makes the face to ſhine.) I clothed thee alſo. v. 14. And thy renown went forth among the Nations for thy beauty, for it was perſect through my comelineſs put upon thee ſaith the Lord thy God. God there under the ſimilitude of a wretched new born Infant, and the care of a Parent for it, ſetteth out the woful ſtate of the Jews, and Gods care for them, and as Divines judge, the wretched ſtate of every Soul by nature, till waſhed by Chriſts blood, and made comely, by Chriſts comelineſs, is alſo by that ſimilitude excellently expreſſed, but it is plain enough from other texts, that our comelineſs of righteouſneſs, that righteouſneſs wherein we muſt ſtand righteous before God, is put upon us by Chriſt, and his comelineſs, though by imputation, made ours.

2. Chriſt makes us righteous, by putting his Spirit into us. Hence he promiſeth to put his Spirit into his people, and you read of the holy Spirit dwelling in believers, and working in them. This is the [Page] comelineſs of Regeneration and Sanctification, which is called the Sanctification of the Spirit, the Spirit of Chriſt in us, whoſe fruits Gal. 5. 22. are love, joy, meekneſs, &c. Indeed whatſoever rendreth a ſoul comely and beautiful in the eye of reaſon; upon the union of which holy Spirit with the ſoul, the ſoul becomes a new creature, old things are paſſed away, and all things are become new. In the ſame hour wherein Chriſt ſaith to the ſoul I will, be thou clean he alſo ſaith I will, be thou pure, and holy, an habitation for God through the Spirit, undefiled in the heart and in the way. This is alſo metaphorically ſet out by the ſame Prophet Ezekiel 16. 10, 11, 12. I decked thee alſo with ornaments, and I put bracelets upon thy hands, and a chain about thy neck, and I put a jewel upon thy forehead, and ear-rings in thine ears, and a beautiful crown upon thy head. What do all theſe metaphorical expreſſions ſignify, but the various habits of grace, with which Chriſt adorneth the new creature, in the day of its new birth, in the day when he removeth from it the guilt of its iniquity, he doth not only waſh, and cleanſe it with his blood from the guilt of its Sin, but he reneweth and ſanctifieth it, and furniſheth it with all habits of grace. This is alſo Chriſts comelineſs, for as the fulneſs of the Godhead dwelt in him bodily, ſo himſelf received the Spirit without meaſure that he might meaſure it out by meaſures to his people, and they might of his fulneſs receive grace for grace. The holy Spirit is the Spirit of Chriſt, and all its operations are his; Chriſt tells his Spouſe in this Song that ſhe had raviſhed his heart with the chains about her neck, but there is not a jewel in thoſe chains, but cometh out of Chriſts cabinet, he giveth thoſe chains with which himſelf is raviſhed, though theſe divine powers, and habits be his, yet being once given and by us produced into Acts they are truely and inherently ours: Our Faith, Love, Patience, Meekneſs Joy, &c. Our ſtock of grace upon which our ſouls live, yet not without the daily influence of Chriſt and aſſiſtance of his ſpirit; and this ſtock is capable of augmentation, or diminution, as it pleaſeth God to let out upon us or to withdraw from us, and as we more or leſs improve it, tho indeed Chriſt hath a conſtant inſpection upon his Spouſes treaſury and will take care that it ſhall never ſo fail, but there ſhall be a ſeed of God abiding in the ſoul continually, and the grace of Regeneration in it ſhall be like a ſpring of water whoſe waters fail not. This now is the Spouſes real beauty, and comlineſs, which makes her inwardly comely, tho ſhe be externally black, comely in Chriſts eyes, and [Page] comely, in the eyes of judicious Chriſtians, tho black in the Worlds eyes who judg from external accidents, or in the eyes of leſs judicious Chriſtians, either judging from outward accidents, or particular acts or from ſome corrupt paſſion in themſelves.

3. They muſt be comely in Chriſts eyes, becauſe he judgeth not of comelineſs from the outward appearance, nor yet from ſingle ſpots and defects, but according to the heart, the ſcope and intention of that: and from the more conſtant tenour of the Souls actions. The ſpeaking of a few words to this, will prevent an objection: How Chriſt can judg a ſoul comely, that is yet full of ſpots, infirmities and defects, for even the beſt of men ſinneth ſeven times a day, and who can tell how often he offendeth? I ſay Chriſt judgeth not from the outward appearance, man judgeth ſo, but God judgeth from the heart, he looketh at the inward man how that is; nor doth he there judg from every particular motion, any more then from any particular act in our converſation, but from the ſincerity and uprightneſs of the heart. If there be a willing mind it is accepted. The World judgeth from the outward appearance, and indeed that is one diſadvantage with reference to the World that the ſpouſe of Chriſt is under, ſhe is Nigra extrinſecus, formoſa, intrinſecus. Black outwardly but comely inwardly. The Kings Daughter, ſaith the Pſalmiſt, Pſal. 45. is all glorious within. A good Chriſtian is like a Merchants warehouſe, which is full of rich wares and commodities tho little appeareth without: The hypocrite is l [...]ke a Pedlars ſtall, where all is expoſed, and perhaps much more then the pretended owner is worth. There is a double judgment of the comelineſs of Virgins; the one is ſenſuall, from the lines, and colour of the face, the Symmetry of parts, the other is rational from the complexion of the ſoul; Knowledg, Ingenuity, Modeſty, Sobriety &c. Thoſe who judg the former way may be deceived, that which the Vulgar calleth beauty, is deceitful, and vain, and fading, the perſon that is poſſeſſed of it is very often unlovely enough, through a crooked, and froward diſpoſition, and badneſs of humour; the latter maketh the true judgment; men judg of the comelineſs and beauty of perſons, meerly from the viſage, and outſide, ſo the children of God, are by them judged unlovely, and black as Ravens. If they ſee the Church or Child of God toſſed with tempeſts and affl [...]cted, groaning under the ſenſe of ſin, they preſently judg them according to the outward appearance black, Chriſt looketh upon the heart, the bent and ſcope of that, its ſincerity, and uprightneſs, its purity and holineſs. The [Page] World again judgeth of men by ſingle acts, (tho Philoſophy teacheth us, that from them none is to be denominated either virtuous, or vicious.) God doth not ſo, which is remarkable in the two famous inſtances of Job and David. Job you know had great fits of impatience, yet ſaith God, Behold the patience of Job. David was a man of very great failings; his defiling of Bathſheba, his murder of Uria, his numbring of the People, were three (to name no more) yet God doth not onely mention him, as a man whoſe heart was perfect, a man according to Gods own heart; But in all the following ſtory of the Kings of Judah God mentions him as a Pattern, telling us, that ſuch a one did walk according to David, or ſuch a one did not do according as David had done. The Apoſtle alſo tells us, that we have an high Prieſt that can have compaſſion on our Infirmities, upon the ignorant, and thoſe that are out of the way. All which makes it appear that Chriſts judgment of the Beauty and comlineſs of perſons is not from ſingle acts, but from a conſtant and general courſe of life and converſation. Now every true believer ſets his heart to ſeek the Lord, and to walk before God with a true and perfect heart, and tho he faileth in many particulars, yet the Lord overlooketh them and judgeth of the Soul, only from its [...]ope and intention, and the general courſe of his actions, hence it is that the ſpouſe of Chriſt tho in ſome reſpects ſhe be black, and in the Worlds eyès ſhe appeareth black, yet in truth, and in the Judgment of Jeſus Chriſt ſhe is comely.

Sermon XXXIII.

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Canticles 1. 5.

I am black but comely (O you daughters of Jeruſalem) as the tents of Kedar, as the Curtaines of Solomon.

My buſineſs in this exerciſe, is but to apply my laſt diſcourſe. Where, I ſhewed you how, and in what ſenſe the Spouſe of Chriſt is Black and yet comely; black in her own eyes, in the worlds eyes, and ſomtimes ſo in the eyes of her weaker Brethren, but comely in Chriſts eyes, and in the eyes of her more judicious Brethren. Having a great comlineſs, in ſome of her blackneſs, and a comelineſs beſides her blacknes: Black through remaining Juſt, and corruption, through Afflictions, and perſecutions: But comely hrough an imputed righteouſneſs, and through the habits of grace with which God hath adorned her. I come now to apply that diſcourſe; and Firſt,

We may from hence gather the true notion of a child of God, and underſtand how he ſtands diſtinguiſhed from one that is a natural man, and yet an unbeliever. The true notion of a child of God is this: He is one who is imperfectly perfect. Black but comely, you ſhall obſerve in Scripture, that perfection is both predicated and denied concerning the People of God; Not as if I had attained, or were already perfect ſaith Paul Phil. 3. 12. We are commanded to ſtrive after perfection, to endeavour to perfect holineſs in the fear of the Lord, but it is a mark which no man hitteth, Heaven is the only place, where juſt Souls are made perfect, both as to their fruitions, and as to their Actions. A thing is then ſaid to be perfect, and ſo a perſon, when there is nothing wanting to it, or him, nothing that can be added, and in this ſenſe no man can be ſaid to be perfect: on the other ſide we are not only commanded to ſtudy perfection, but it is ſaid of many in holy Writ that they were perfect. Noah was a juſt and perfect man Gen. 6. 9. Job was perfect and upright, Job 1. 1. Paul ſaith he ſpake wiſdom amongſt them that [Page] are perfect. 1 Cor. 3. 6. Phil. 3. 15. Let us as many as be perfect. A Chriſtian is perfect in the ſame ſenſe that he is comely. In ſhort there is a threefold perfection may be predicated of a Chriſtian.

1. A Perfection of Juſtification. In this ſenſe every believer is comely through Chriſts righteouſneſs put upon him and reckoned to him and he is perfect, for the ſtate of juſtification is a ſtate that admits not of degrees, thus we are (as the Apoſtle ſpeaketh to the Coloſſions compleat in Chriſt.

2. There is a Perfection of Regeneration and Sanctification. this is threefold. 1. Of degrees; thus none is perfect, no not one; none liveth and Sinneth not againſt God, there is ſomething to be added to the beſt mans habits and Acts of Grace. 2. Of Parts; thus again every believer is perfect, Sanctified, (as the Apoſtle ſpeaketh) in body, and mind, and ſpirit, the man is made a new creature, all the faculties, and powers of his Soul are renewed and Sanctified. 3. Of ſcope, deſign and intention. This is uprightneſs, this is called perfectneſs becauſe God upon the covenant of grace accepteth the Soul upon the account of Chriſt as if it had fulfilled the whole Law of God. Rom. 8. 3, 4. What the Law could not do, in that it was weak through our fleſh, God ſending his Son in the likeneſs of ſinful fleſh and for ſin (or by a Sacrifice for ſin) condemned ſin in the fleſh, that the righteouſneſs of the Law might be fulfilled in us, who walk not after the fleſh, but after the Spirit. God accounteth the righteouſneſs of the Law fulfilled, by thoſe who walk after the Spirit, tho perſonally it is not, becauſe Chriſt condemned ſin in the fleſh. Thus Noah is ſaid to be a perfect man, Gen. 6. 9. and Job a perfect man and upright; this is expounded v. 8. one that feareth God and eſcheweth Evil. For in the ſtrict ſenſe of perfection; Job ſaith chap. 9. v. 20. If he juſtified himſelf his own mouth ſhould condemn him, if he ſhould ſay he were perfect that ſhould prove him perverſe.

3. There is a comparative perfection in this ſenſe the Apoſtle ſaith 1 Cor. 3. 6. That he ſpake wiſdom amongſt them that were perfect, and Phil. 3 15. Let us as many as be perfect be thus minded that is, as many of us as are comparatively perfect, whoſe attainments as to knowledg and faith are higher than others. The State of the Saints is in no other ſenſe a State of perfection. So as I ſay they are imperfectly perfect which is the ſame with that of the Text, Black but comely. And this ſufficiently diſtinguiſheth the believer from the unbeliever whether the profane perſon or the hypocrite. The unbeliever may ſay he is black, but he cannot ſay he is comely. What [Page] beauty can there be in any Soul not reconciled to God? they are all blackneſs, all deformity. It is true there is a great deal of difference in theſe men, ſome of them are black and filthy in the eyes of the rational, and more orderly part of the World, ſuch is the Atheiſt, the profane Curſer and Swearer, the Blaſphemer, the Drunkard, the Thief, the Oppreſſor, the unrighteous, and intemperate man, theſe are the fots of the Earth, the ſpots of the World, the ſhame, and reproach of the Nation, or City in which they live, Beaſts walking in humane ſhapes. But there are many others who have much beauty in them in the eyes of the World, and humane reaſon, yet are not comely in the eyes of Chriſt. If a man be Sober, and Temperate, Juſt, and Righteous, Kind, and Charitable, tho he liveth not up to the ſtrict rule of the Goſpel, and the Commandments of God, yet living up to the conduct of humane reaſon, and the advantages of humane ſociety (which the others infect, and deſtroy) the World counteth him a very good man, full of beauty, and comelineſs, applaudeth, commends, and courts him. But now the Lord Chriſt, not judging according to the outward appearance, but according to the heart, ſeeing in this mans heart, no love of God conſtraining him to theſe acts, nothing of the fear of God awing this mans Soul unto his duty; God I ſay ſeeing him in theſe actions, neither acting from a perſuaſion that this is the will of God, nor from a belief of the Promiſes or of the Threatnings, nor from an Obedience to the Precepts of God, but meerly from Politick, and rational principles, from ſelf ends, & intereſts, that he may appear to men to be good, and ſeeking in theſe actions the praiſe of men, not of God. Or meerly under the conduct of reaſon commanding their paſſions, in order to their more comfortable being in this World, and a more honorable and acceptable converſe with the beſt men in it. God I ſay ſeeing this, judgeth theſe morally vertuous men black; we that are Parents to Children, and Maſters [...] Servants, tho we cannot judge of their hearts, yet can diſtinguiſh betwixt actions which they do upon, and in obedience to our command, and what they do not at our command, nor out of obedience to us, tho they be things which done pleaſe us, being what we would have had done. God who knoweth the heart will much more do ſo. I remember our Saviour, Matth. 23. 23. pronounceth a wo, to the Scribes, and Phariſees; for (faith he) you pay Tythe of Mint, and Annis and Cummin, and have omitted the weightier matters of the law, judgment mercy, and faith, theſe things ought you to have done and not to have left the other undone. Chriſt judgeth the comelineſs [Page] of a Soul, not meerly from its external acts, but from that faith in the Precepts, Promiſes, and Threatnings of the Word, from that love, fear, and obedience to God, which ought to have principled thoſe acts, and if they had been ſo, would have made thoſe acts more intenſe, certain, ſteddy, and uniform, if theſe be wanting, the Life-colours are wanting to the Picture. Other things make but up the Skeleton of the duty, and are but as a draught of the lines of the Face without the Life-colours which ſeldom have much beauty in them, and the Soul, notwithſtanding all this fair and ſplendid outſide is in his eyes but as a painted Sepulcher within which is nothing but a ſtench, and rottenneſs, and the bones of dead men. So that no Soul that is without Faith, without the fear and love of God, and that acteth not out of obedience to Chriſt in what it doth, but is black, wholly black in the Lords eyes, how fair ſoever in its own eyes, or the eyes of the men of the world; and what Auguſtine ſaid of old of the beſt, and moſt vertuous actions of the Heathens is true of the beſt actions of theſe titular Chriſtians, they are but Splendida Peccata, Splendid Sinnings. Thus now I ſay the true Chriſtian ſtandeth diſtinguiſhed from unbelievers of all ſizes whatſoever, none of them are comely, but wholly black in the eyes of Chriſt, becauſe they have none of his comelineſs put upon them. The glorified Saint is altogether whitehe hath not onely waſhed his garments in the Blood of the Lamb, but he is alſo delivered from the infirmities of humane nature, from the Sin that eaſily beſetts him, the weight that preſſeth him down, the war in his members from the luſtings of the fleſh againſt the Spirit, the law of his members ſo often rebelling againſt the law of his mind, and bringing him into a captivity oft times to the law of Sin, and is now preſented before Chriſt without ſpot or wrinkle. This is the felicity of his State.

The Apoſtle ſaith that we are now the Sons of God, but it doth not yet appear what we ſhall be. Sin here maketh us black, affliction and ſorrow make us appear more black then we are, the tranſlated Soul neither ſinneth nor yet ſuffereth, or ſorroweth any more; the ſtate of the Child of God differeth from theſe, becauſe he is black, it differeth from the ſtate of the unbeliever in this life, becauſe he is not onely black but alſo comely; hence you may underſtand the error of thoſe who dream of a ſtate of perfection which the People of God, may and do attain in this life; ſome go very high in blaſphemy, telleng us that we are Chriſted and Godded, and that the believer [Page] is as ſpotleſs as Chriſt, &c. The Apoſtle indeed tells us, we are made partakers of the Divine Nature, but it is one thing to be made partakers of, another thing to be transformed into the Divine Nature. Chriſt is the chief of ten thouſand, altogether deſires, there is no ſpot no blemiſh in him. The beſt of Gods people is black as well as comely; black through inherent corruption, and unrighteouſneſs, tho comely in reſpect of imputed righteouſneſs, and inherent habits of grace and holineſs. The Apoſtle tells us that, by one mans diſobedience many were made Sinners, and that we are all by nature, children of wrath, Eph. 2. 3. Thoſe who would have Chriſt to die for every man, being pinched with that queſtion, What did Chriſt then purchaſe for thoſe that ſhall never be ſaved? ſome of them anſwer, he purchaſed for all a totall freedom from Adams Sin, I know no line in Scripture to juſtify that; it was after Chriſt had dyed that the Apoſtle tells us we are all by nature children of wrath, but he that can fancy that he liveth, and ſinneth not againſt God, and ſo is not black through actual ſin, doth yet more foully deceive himſelf, certainly, he muſt not look into the perfect law of God, or elſe is not able to diſtinguiſh white from black. If he looked into the divine law he would quickly with Saint Paul ſee that the law is Holy, and Spiritual, and Juſt, and Good, and that the beſt of men is but carnal ſold under Sin. Let not then any glory in a fancyed perfection, it is but a glorying in appearance, not in reality. All that the Spouſe gloryeth in is, that ſhe was not altogether black. It is a true ſaying of Mr. Calvin, that it is the greateſt piece of our perfection to be ſenſible of our imperfections. As vain is the glorying alſo of them who glory in an exemption from afflictions, that this Sun hath not lookt upon them, afflictions have not ſcorched them, as they have ſcorched others, the Apoſtle tells us, that if we be without chaſtening then are we▪Baſtards, and not Sons. It is not our glory to be free from them, but to indure them, not to be wholly exempted from them, but under them to exerciſe our faith and patience, and to glorify God in the Fires. The motto of a Child of God is Black but Comely, black through remaining luſts, and coruptions; comely through imputed righteouſneſs and inherent habits of grace and holineſs. Black through Affliction, and Perſecution, Comely in, and under them, glorifying God in the Fires, by the exerciſes of Faith and Patience.

Uſe. 1. From hence every inquiſitive Chriſtian, may take juſt meaſures of himſelf, he is not to judg of himſelf by his blackneſs, whether it [Page] be the blackneſs of renewing ſin, and corruption: or the blackneſs of Affliction and Worldly Oppoſition, and Perſecutions. Let him examine himſelf,

1. Whether he hath not a mixture of grace with corruption. Sin in dominion is not indeed conſiſtent with grace, but Sin in being is; there are Twins which ſtruggle one with another in every good Soul. Every Chriſtian will find he hath a fleſh to be crucified, members to be mortified, and a law in his members, ſome impetuous motions of luſt, at ſome times, but let him examine whether he doth not find alſo a Spiritual part, and a law in his mind; the fleſh indeed luſteth againſt the Spirit, that is a Chriſtians blackneſs, but doeſt thou not alſo find, the Spirit luſting againſt thy fleſh? that is thy comlineſs. A true Chriſtian is not to judge himſelf from the freedom of his Soul from ſin, but from the war and combate of his Soul with ſin. He in the Goſpel that ſaid, I believe, Lord help my unbelief, expreſſed the lively Image of every true Chriſtian. So doth St. Paul more largely, Rom. 7. 18, 19, 20. For I know in me, that is, in my fleſh, there dwelleth no good thing, for to will is preſent with me, but kow to perform that which is good I find not. For the good that I would I do not, but the evil which I would not that I do; now if I do that which I would not it is no more I that do it, but ſin, that dwelleth in me: I find then a law, that when I would do good, evil is preſent with me, for I delight in the law of God after the inward man.

2. Let him Secondly examine himſelf, whether there be not a comelineſs in him, in, and under his blackneſs of Affliction and worldly oppoſition. A wicked man may be black through affliction, but his blackneſs is like the blackneſs of a coal, which is a dead colour and hath no beauty in it. The Child of God is alſo black from the ſame cauſe, but his is like the blackneſs of a poliſhed marble, which hath a great beauty and comlineſs in it, The trial of his faith in his afflictions appeareth more precious, then that of gold that periſheth, his love to God then appeareth, by his panting after him, and firm adherence of Soul unto him, his meekneſs, his patience, all ſhine forth under his afflictions. The demeanour of People under afflictions, will much diſcover whoſe they are.

3. Thirdly, The comelineſs of the Spouſe of Chriſt is not a comelineſs without blackneſs, but a comelineſs norwithſtanding blackneſs: That is to ſay, It is not a Native, but an adventitious, and Superinduced [Page] comlineſs, nor adventitious from any good diſpoſitions, or any acts or indeavours of our own ſingly, but a gracious imputation and infuſion. The imputation of Chriſts righteouſneſs, the infuſion of gracious habits, a comelineſs ariſing from Chriſts comelineſs put upon the Soul. So as tho the poor creature hath been guilty before God, and iniquity yet doth ſometimes prevail againſt it, the righteouſneſs of Chriſt being reckoned to him for righteouſneſs, and his heart being renewed, & Sanctified through the Spirit of Chriſt, and the bent of it being ſet right for God, notwithſtanding his blackneſs, the Lord doth judge him comely and beautiful, overlooking his blackneſs by reaſon of ſin, and infirmity.

4. Laſtly, Every Child of God will own, and be truly ſenſible of his blackneſs. I am black ſaith the Spouſe. The hypocrite boaſteth of his whiteneſs; come, (ſaith Jehu to Jonadab) and ſee my zeal for the Lord God of hoſts. God, I thank thee (ſaith the Phariſee) I am not as other men are, Extortioners, Unjuſt, Adulterers, or even as this Publican, I faſt twice in the week, I give tythes of all that I poſſeſs, Luk. 18. 11, 12. he owneth nothing in himſelf but whiteneſs, & averſates all blackneſs; yet v. 14. he went away to his houſe not juſtified. Hypocrites are hardly perſwaded to own in themſelves any blackneſs. The Children of God, are as hardly perſwaded to own any beauty, or comlineſs in themſelves, I gave you before the Inſtances of David and of Paul. The reaſon is becauſe the hypocrite truſts to a Spiders web, a righteouſneſs from himſelf ſpun out of his own Bowels and he is concerned to juſtify his integrity, and to make it as whole as he can; again, all that he doth is to be ſeen of men, and therefore he muſt ſet the beſt face of his actions that he can, the Child of God ſeeketh for no ſuch things in himſelf, but deſpairing in himſelf he flyeth to the righteouſneſs of Chriſt, and freely confeſſeth, and owneth his own nakedneſs, that he might be clothed with that righteouſneſs; again, the Child of God ſeeketh not the praiſe of men, nor his own honour and glory, but ſeeketh the praiſe of God, and the honour and glory of Chriſt alone.

Uſe. 3. Thirdly, This notion affordeth a great relief to the People of God againſt their own dejections, and deſpondencies; 2. Satans temptations; and 3. The worlds upbraidings.

1. Againſt his own deſpondencyes, and dejections. A Child of God living under the power of that Precept, 2 Cor. 13. 5. Examine [Page] your ſolves, prous your ſelves whether you be in the faith or u [...]; is often looking into his own heart, and can ſeldom pleaſe himſelf with the proſpect. He ſeeth in his own heart much of Ʋnbelief, much of Vani [...]y much of Hypocriſy always ſome luſt or other, a body of death remaining in him, iniquity prevailing againſt him, he ſinneth 7 times every day, and he ſeeth it every night and oft times as much out of heart, much dejected, crying out, Ʋnclean, Ʋnclean, I am black, wofully black, no better then a painted hypocrite, I make a fair ſhew to the World, and deceive ſome of my brethten, but alas they do not ſee that luft, and vanity, that pride, and paſſion, that folly and hypocriſy which I can with half an Eye diſcorn in my own Soul, ſurely I deceive myſelf, I have no portion in God, no relation to Chriſt, I cannot be his Spouſe. Chriſtian be of good Chear! thou art black, but art thou not alſo comely? When a Child of God hath found out the beſt of himſelf all his comfort will be found to lie in that one text, Rom. 8. v. 1. There is no condemnation to them that are in Chriſt Jeſus who walk not after the fleſh but after the Spirit. He can neither look into his own heart, and ſee his inward thoughts, and the motions there, nor conſider his tongue, and the iſſues of that, nor compare the beſt of his actions with the Divine rule, but he feeth himſelf by all condemned, and findeth nothing to relieve him in is dark thoughts but in Chriſts imputed righteouſneſs, and that there no is condemnation to them that are in Chriſt. And that is enough, provided that he hath this evidence of his being in Chriſt, That he walketh not after the fleſh but after the Spirit.

2. It affordeth the ſame relief againſt the moſt deſperate temptations of our grand adverſary the Devil. Satan we ſay firſt tempteth to Sin, and then he makes advantage of our hearkening to his temptations to tempt us to further ſins, and thoſe of a more heinous, and horrid nature, to deſpair of Gods mercy, to deſtroy our ſelves, &c. He firſt attempteth to make the Soul black by moving it to ſinful acts, then his next work is to perſwade the Soul, that God will never pardon ſuch a ſinner, Chriſt can never Love ſuch an Ethiopian. Hence thoſe ſtrong & violent impreſſions upon Souls under the power of temptations. God is an holy God, of purer eyes then to behold iniquity, he can never ſet his heart upon ſuch a polluted vile wretch as I am; I have been guilty of thouſands of willful Omiſſions of duty, and Commiſſions contrary to my duty, poſſibly ſome particular ſin or ſins lie as an heavy [Page] load upon the poor creatures conſcience. The Spouſe here hath furniſhed ſuch a Soul with an anſwer to the tempter. The Spouſe of Chriſt is black, but yet comely. Let then ſuch a Soul thus anſwer theſe ſuggeſtions of the tempter, O thou Prince of darkneſs, it is true, I have been a grievous ſinner, and as ſuch Chriſt cannot Love me, ſo far forth as I am black I am unlovely, but I am not wholly black, Chriſt cannot Love my ſins, but he can pardon my ſin and Love my Soul. The Lord hath been graciouſly pleaſed to pardon my ſins upon my repentance and my acceptation of the Lord Jeſus Chriſt, and receiving him as my Saviour; he hath ſaid to me while I was in my blood, live, he hath fixed his Love upon me who was by birth an Ethiopian, he hath hung a Chain about my neck; I am black but I am comely. I have met with a ſtory of a Miniſter, who going to viſit and pray with a poor creature [...] poſſeſſed by the Devil, the Devil thought to have ſtopt his mouth, by objecting to him ſome ſins committed by him in his youth. The holy man anſwered, confeſſing the charge, but Satan ſaith he, upon my repentance Chriſt, hath ſince that waſhed me with his blood. Another ſtory I have met with of a worthy Perſon, who lying upon his ſick bed, and being alone, one opens the door, and comes in, in the habit of a Scrivener, with a Pen, and Inkhorn and Paper, andſetting himſelf down at the table in the Chapter, called the ſick man by name, and told him he was ſent from God to take account of him, of all the ſins he had done for which he muſt preſently go and anſwer to God before his Judgment ſeat. The good man, rightly apprehending that it was the Devil, had aſſumed an habit to tempt, and diſtrub him, bid him go on, and write firſt, Gen. 3. 15. And I will put enmity between thee and the woman, and between thy ſeed and her ſeed; it ſhall bruiſe thy head, and thou ſhalt bruiſe his heel. Upon which the evil Spirit preſently diſappeared. (Speaking only from my memory I may forget ſome circumſtances, but this is the ſubſtance of the ſtory.) What the Devil in theſe caſes did by a more audible voice he doth yet every day by impreſſions made more ſecretly upon the Spirits of ſome or other that fear God. For tho conſcience will of it ſelf often bring ſin to remembrance, and reflect ſins upon the Soul committed long before, yet they are ſome times reflected with ſuch violence, and degrees of terror, and attended with ſuch ſtrong motions, and ſollicitations to deſpair of Divine mercy, and to ſelf murder, that it [Page] is but reaſonable to judge, there is more in them then the ordinary workings of conſcience. In ſuch a dark hour as this, it will be a great relief to a Soul to think that the Spouſe of Chriſt is black, but comely. Doth the Devil then object thy blackneſs, whether by reaſon of paſt, or preſent ſins, in bar to thy truſt and confidence in God, for the forgiveneſs of them through the blood of Chriſt? Reply to him, Satan, I have been black, I confeſs it, I am black, but I am comely alſo, having my Garments waſhed, and rouled in the blood of the Lamb of God, who takes away the ſin of the World. I am as the Tents of Kedar, they are black, but I am alſo as the Curtains of Solomon, they are exceeding beautiful.

3. It alſo relieveth a Chriſtian under Perſecutions, and afflictions, and againſt the Worlds upbraidings, becauſe of them. The Barbarians concluded Paul a Murtherer, becauſe they ſaw a Viper cleaving to his hand, and the men of the World are very prone to judge, and condemn the People of God for what happeneth to them in this life, they ſee the blackneſs of Gods Peoples viſages under affliction, and perſecution, but the love of God in chaſtening them, that they might not be condemned with the World, the exerciſes of their faith, and trial of it, and its appearing more precious then that of Gold, their patience, & its perfect wor [...]; h [...]ſe are things in which their comelineſs appeareth in, and under afflictions; theſe are things which they do not ſee. Gods People are alſo ready to conclude againſt themſelves, becauſe of their tryals, but there is no juſt reaſon for it; afflictions are but a blackneſs of the skin, the Child of God may, notwithſtanding them, be within exceeding beautiful, and comely. The tents of Kedar, though they had black and unlovely coverings and outſides, yet within might be fill'd with Spices and Riches.

Uſe. 3. I ſhall ſhut up this diſcourſe with ſome few words of exhortation to that duty, which this notion of truth calls to us for.

1. It calleth to all the People of God for humility, a mean and low opinion of themſelves; beauty is often a great temptation to Pride, whether it be natural or artificial. The Daughters of Sion were haughty, and walked with ſtretched forth Necks, and wanton Eyes, Iſaiah 3. 16. Spiritual beauty gives no advantage to a Soul, to think of it ſelf above what it ought to think. In all reaſon we ſhould have been ſome cauſe to our ſelves of that whereof we glory, we ſhould have ſome propriety in it; and there ſhould be in it ſome perfection. The comelineſs of [Page] Gods People is neither natural, nor any acqueſt of their own. There are three things which may keep the moſt comely of Gods Children humble.

Firſt, The conſideration of their former blackneſs. Let but any of them look back to the rock out of which they are hewen, and to the hole of the Pit, out of which they were digged, and they will ſee no reaſon to be exalted above meaſure; their Father was a Syrian, their birth was of the land of Canaan, their Father was an Amorite, their Mother an Hittite, and in the day wherein they were born, they were caſt out to the loathing of their perſons, not ſalted, not ſwadled at all. Nor was this all, there is none of them but had their converſation in times paſt, according to the Prince of the power of the Air, fulfilling the deſires of the fleſh, and of the mind, Children of Wrath by nature. &c, There is none of them but hath reaſon to pray, that the Lord would not remember the ſins of their youth againſt them, and to beg of God that for them, he would not write againſt them bitter things, nor make them to poſſeſs their years of vanity. None of them but before Chriſts comelineſs, was put upon them, had been guilty of ſin enough to make them to walk ſoftly all the days of their lives.

Secondly, The conſideration of their preſent blackneſs is enough, though they are comely, yet they are black ſtill, they have a body of death, a law of their members, the luſtings of the fleſh againſt the Spirit, ſins that eaſily beſet them, weights that often preſs them down; the beauty of the beſt of Gods People is but like the beauty of the Moon, which is full of ſpots, hath a dark part, and often ſuffers great Eclipſes, and all whoſe light is borrowed. He obſerveth not his own heart that doth not ſee enough in the imperfect, and extravagant motions of it, to keep him humble.

Thirdly, The third is the conſideration from whence he deriveth his beauty. If men and women would but debate a little with their own reaſon, they would ſee no reaſon to be proud of a comelineſs ariſing from any external Ornament; it is ſomething beneath a Reaſonable Being, to be beholden to a Stone (Jewels are no more) or a little Earth (ſuch are Gold and Silver) a Plant, or a Fly, or a Silkworm, or a Sheep▪ a little Wool, or Flax, for that which ſhould commend him or it No artificial beauty is our own, and ſo a thing not to be gloried in. All the [Page] comelineſs of a Child of God is a derived comelineſs. His blackneſs is his own, his comelineſs is from another, it is Chriſt that hath made him to differ, he hath received his beauty, and therefore ought not to glory, as if he had not received it.

Br. 2. And this in the ſecond place ought to mind them of their duty of thankfulneſs, and admiration of [...]he love of Chriſt. When (ſaith David) I conſider the Heavens, the work of thy hands, the Moon and the Start which thou haſt ordained, what is man that thou art mindful of him, and the Son of man, that thou viſiteſt him? Yet David in that Pſalm is ſpeaking of no more then Gods more common mercies of Creation, and Providence, but what greater reaſon hath a Child of God to cry out, Lord; what is man, that thou ſhouldſt remember him? Lord! What was I, that thou ſhouldſt remember me, and fix thy love, and put thy comelineſs upon me? I was by nature an Ethiopian, and have contracted much more blackneſs, by my converſation in the world; now that the Lord ſhould make us comely through his comelineſs, that he ſhould fix his love upon any of our Souls, and put any of his Chains about our Necks? What manner of love was this? To which of the Angels ſaid he at any time, a [...] Zech. 16. 8. When I paſſed by thee, and looked upon thee, behold thy time was a time of love, and I ſpread my skirt over thee, and covered thy nakedneſs, yea, I ſware unto thee, and entered into a covenant of life with thee, ſaith the Lord God, and thou becameſt mine? Or as Jer. 3. v. 14. Turn O backſliding Children (ſaith the Lord) for I am married unto you? To which of them hath he at any time ſaid, my Love, my Dove, my Ʋndefiled? We had none of us either Beauty or Portion, Chriſt hath given us both. Admire the height, and depth of Divine Love, and conſider what an ingratitude it would be, if any of us ſhould now like Iſrael, Ezek. 16. 15. Truſt in your own beauty, and play the Harlot [...] ▪ and pour out fornications on every one that paſſeth by. Beſtow our hearts, our love, and affections upon any objects contrary to him, beneath, and beſides him; whether it be not reaſonable that we ſhould be wholly to him, and for him, who are wholly from him, and are nothing but what we are in him.

Br. 3. Thirdly. This notion calleth to the people of God, not to be overmuch diſqu [...]eted, and dejected. It is one thing to walk humbly, (that is our duty) another thing to walk dejectedly (that is our infirmity;) we have no reaſon to be proud, becauſe we are [Page] black, nor yet to deſpond, and be dejected; becauſe in Chriſts Eyes if we be upright, if we prepare, and fix our hearts to ſeek the Lord, we are comely. We have no reaſon, becauſe of our blackneſs, to glory in our ſelves, but we have reaſon to rejoice, and to glory in our comelineſs, which though indeed Chriſts comelineſs, yet being pu [...]upon us, becometh ours. A believer hath therefore hath nothing to do, but to ſee that his intereſt in Chriſt be clear, and to ſee to waſh his feet, and he is clean every whit. We have reaſon to conſider our ways, to reflect upon our infirmities, to be humbled for our failings, and to walk humbly at all times, in the ſenſe of them, but ſtill to incourage our ſelves in the Lord our righteouſneſs, to hope in God, and rejoice in Chriſt, tho we have no confidence in the fleſh, either in any priviledges of our birth, or in any works of our own.

Br. 4. Laſtly, This Doctrine calleth upon all not to look upon the Spouſe of Chriſt, becauſe ſhe is black. They are the words of our Spouſe, following in the next verſe, but the proper application of what ſhe ſaith in this verſe, the uſe which ſhe deſireth her Brethren to make of this her imperfect and black ſtate. Something (God willing▪) ſhall be ſpoken hereafter more largely for the explication of thoſe wo [...]d [...], then the ſtreightneſs of my time will now allow. I ſhall therefore reſerve the fuller explication of this duty, until I come to the next verſe, and ſhall give you but a ſhort taſt and ſpecimen of what I ſhall then more fully inlarge upon.

1. We ought not to look upon the Spouſe of Chriſt in theſe circumſtances with a ſupercilious, ſcornful, and cenſorious Eye. The Eye is the O [...]gan of the body, by which the Soul firſt taketh the cogniſa [...]ce of a thing, and is ſuitably affected; there are two falſe rules by which we judge of perſons. 1. When we judge of them by particular actions. 2, When we judge of them by external ac [...]idents; the firſt of them indeed is more proper then the latter, becauſe they are the fruit of the Soul, the other are forreign, and adventitious; neither of them are a ſafe rule of Judgment; not the former, becauſe none is to be denominated from ſingle, and particular acts, and this the Philoſopher will teach us, and indeed if this rule of judgment ſhould be true, what judgment muſt have paſſed upon Lot, Noah, Abraham, Jacob, Job, David, P [...]te [...], all the moſt eminent▪ Servants of God, whoſe names are upon Sacred Record, they were all guilty of irregular acts. Not the latter, for it is not that which [Page] is accidental to a man, but that which proceedeth from him that defileth a man. Take therefore heed of a cenſorious ſcornful Eye, when you look upon the People of God in their blackneſs, conſider, that you alſo may be tempted, that although you now ſtand, yet you may fall.

2. Look not upon her with a pleaſed, and ſatisfied Eye. The Eye is that Organ of the Booy, which giveth the Soul delight, content, pleaſure, and ſatisfaction in the object, Pſal. 92. v. 11. Mine Eye alſo ſhall ſee my deſire upon mine Enemies. We have naughty, and corrupt hearts, ready to take a ſecret delight and pleaſure in the ſlips and failings of our Brethren, let this be far from you, either to rejoice in the real blackneſs (the failings, and miſcarriages) of any, whoſe general converſation is not unworthy of the Goſpel, or to rejoice in any of their afflictions, we are to weep with thoſe that weep, not to rejoice, when we ſee our Brethren weep. The firſt rejoicing is oppoſite to your duty, with reſpect to the honour of God, which ſuffereth by others ſins as well as our own. The ſecond is eminently contrary to that love, and fellow-feeling, and compaſſion which we owe unto our Brethren.

Thirdly, look not upon them, ſo as to take out a copy for your imitation. Rocks ſtand up in the Sea, and lights ſtand upon the Land, to give Ships notice of Rocks and Sands, not that Mariners ſhould run upon them, but that they may avoid them. for this end alſo are the failings and ſins of Gods People Recorded in Holy Writ. When you ſee a Child of God black, either through ſome ſinful failing, or through ſome ſharp trial of affliction, look upon him as wiſtly as you will, to move your pity, your Bowels of compaſſion, and tears, to excite in you the Spirit of Prayer, and ſupplication on his behalf, to quicken you to uſe all means in your power to help him up, and to reſtore him in the Spirit of meekneſs, but take heed of copying out his failings. But I ſhall ſpeak more fully to theſe things hereafter, when I come to the next verſe.

Sermon XXXIV.

[Page]

Cant. 1. 5.

I am black but comely: O you Daughters of Hieruſalem, as the Tents of Kedar, as the Curtains of Solomon.

YOU have heard me diſcourſing the firſt and ſecond Propoſitions which I obſerved from this Text, I ſhall now diſcourſe the third, and fourth, (for I ſhall handle them together, as I did the 2 former.) Take them thus.

P [...]op. As it is the duty of the believer to confeſs, own, and acknowledg his or her failings, and infirmities, ſo he ought alſo at other times to own, and acknowledge his graces, and beauties.

You ſee here are two Propoſitions. 1. Godly Men, and Women will, and ought at ſometimes to acknowledge their corruptions, blackneſs and infirmities. 2. That they ought alſo at other times, to own and acknowledge their graces, and beauty. The Spouſe doth both in one breath, I am (ſaith ſhe) black, but comely. The handling of this Propoſition will lead me to the diſcourſing of 2 Queſtions, or Caſes of Conſcience. I begin with the firſt.

Qu. In what caſes, how, and to whom a conſcientious Man or Woman is bound to confeſs his or her ſins?

Anſ. 1. Ʋpon all occaſions, and at all times, he is bound to confeſs all his ſins unto God. Not that the Divine knowledge can be bettered by ſuch a confeſſion, for he who knows what things we have need of before we ask them, knoweth what ſins we are guilty of before we confeſs them, but it is a piece of homage we owe unto God, and a duty which his revealed will hath made, and declared a medium in order to our obtaining of mercy and forgiveneſs, 1 Joh. 1. 9. If we confeſs our ſins, he is faithful and juſt [Page] to forgive us our ſins. There was of old a confeſſion required before the bringing of the Treſpaſs Offering, Num. 5. 6. Conſonant to this you will find the practice of all the Servants of God. I ſaid I will confeſs my tranſgreſſions to the Lord, Pſal. 32. 5. Thus you read of the more publick Confeſſions of Daniel, Ezra, Nehemiah. This is on all hands granted as a duty out of queſtion, and to be extended to all, and all manner of ſins, eſpecially in ſecret Prayer, where no ſins ought to be hidden from the Lord, thoſe we know, and remember ought to be confeſſed more particularly, others more generally.

2. There are diverſe caſes wherein a Chriſtian is obliged to confeſs his ſins unto his Brethren, or to ſuch as God hath ſet over him as his Guides. They may all be reduced to three heads, Where 1. The glory of God: Or, 2. The good of his neighbour: Or, 3. The good, or peace of his own Soul, may be promoved, or advantaged by ſuch a confeſſion. I will mention 4 more ſpecial caſes, in which all, or ſome of theſe may be concerned.

1. Where a Chriſtian hath ſtumbled upon the ſame ſtone, and fallen, and by reaſon of ſuch fall may be under temptations to caſt away his confidence in God, and deſpair of Divine Mercy. In ſuch a caſe as this, my Brothers peace and ſpiritual good may probably be promoved by telling him, that even alſo my foot ſlipped, but yet through Grace I was recovered. In this ſenſe I underſtand David, confeſſing his ſins, Pſal. 51. 13. and praying for the reſtoring of Gods Salvation. Then (ſaith he) I will teach tranſgreſſors thy way, and ſinners ſhall be converted unto thee. I will tell others what a great ſinner I have been, and how, notwithſtanding the multitude, and greatneſs of my ſins, I found favour with thee, and this ſhall incourage them to confeſs their ſins, and humble their Souls before thee, and implore alſo thy mercy and favour. Thus Chriſt bids Peter, Luk. 22. 32. When he was converted, ſtrengthen his Brethren. When thou art converted in that Text, is as much, as when thou art recovered from thy fall, how [...]hould he ſtrengthen his Brethren, but by confeſſing his fall, and Gods goodneſs in recovering him, by telling our Brethren, that our circumſtances were the ſame with theirs, and how the Lord ſhewed us mercy, we both direct them what to do, we help their faith, and confidence in God, and ſtrengthen them in their addreſſes, and applications to the Throne of Grace.

2. Where any man diſcerneth that his Brethren are prone to think [Page] of him above what they ought to think; this is that which made Paul forbear his glorying, 2 Cor. 12. 6. Leſt (ſaith he) any man ſhould think of me above what he ſeeth me to be, and doubtleſs, this was that which made that great Apoſtle, though he ſometimes magnified his Office, and the Grace of God beſtowed upon him, yet alſo ſo oft to vilify himſelf, as 1 Tim. 1. 13. Who was before a blaſphemer, a perſecutor, injurious, but obtained mercy, leſs then the leaſt of all Saints, Eph. 3. 8. One born out of due time; doubtleſs this ought to be carefully avoided by us, we ought to take heed, that Gods glory be not given unto us, and his Grace obſcured, or eclipſed, by mens having us in admiration. In ſuch a caſe a true believer will not be aſhamed more then Paul, to own his own ſins and blackneſs.

3. A third caſe is, Where a Chriſtian ſeeth, that without bringing a ſcandal upon the Goſpel, he may by owning, and confeſſing his ſins unto men, advance the glory of Gods Free-Grace, and make God to be more admired, and adored in the emanations of it. Free-Grace is that which hath made the Child of God what he is, and is therefore the admirable object in the believers Eye, and where a Chriſtian ſeeth an opportunity to predicate that, and advance it in the Eyes of any, he will not loſe it, nor ſtick at the ſhaming, and diſhonouring himſelf, ſo God may have his glory from that ſhaming of himſelf. Now becauſe Free-Grace is never more magnified, then when a multitude of ſins are forgiven, and a great ſinner is received to favour, a good Chriſtian (obſerving circumſtances) where they will fit this end, will not ſpare this acknowledgment, though it tendeth to his own ſhame, and diſhonour. So that God may be glorified, he is content to take ſhame to himſelf. I ſay obſerving circumſtances, and indeed the chief circumſtance to be obſerved, is the reputation of Religion. He will therefore decline it in the preſence of profane and ungodly men, who would make an ill uſe of ſuch diſcourſe, to blaſpheme the good, and holy ways of God. Thus David refrained from good talk whiles the wicked were in ſight, Pſa. 39. v. 1, 2. Confeſſion of our ſins one to another called for, Jam. 5. 16, 17. is one of thoſe holy things which muſt not be caſt before Dogs, one of thoſe Pearls, which muſt not be thrown before Swine. Thus you ſhall obſerve in St. Paul, that in that part of his Epiſtles, where he writeth with reference to the Saints, he openeth himſelf, and layeth himſelf naked, but where he ſpeaketh of himſelf with [Page] relation to the falſe Apoſtles, there he magnifieth his Office.

4. A fourth caſe is, where a Child of God can probably judge, that by his confeſſion of his ſin, and owning of his blackneſs before men, he may be advantaged by their counſels, or by their prayers. There are two ways by which a Chriſtian may be advantaged by the confeſſion of his ſins unto men. 1. With reſpect to the obtaining of his pardon. 2. With reſpect to his peace, or the obtaining a ſenſe of his pardon.

1. I ſay with reſpect to his obtaining pardon. Not that it is in the power of man to pardon ſin, he only can diſcharge a debt, to whom it is owing. Sin is a debt to the juſtice of God, and who but God can remit this debt? It is not in the power of Pope, or Prieſt, or Miniſter, to pardon ſins, or grant abſolution to any, but declaratively, he can indeed declare the will of God, to pardon the ſins of thoſe that truly repent, and believe in the Lord Jeſus Chriſt, but that is all the Miniſter can do in the remiſſion of ſin, the Act is Gods, the Miniſters abſolution is valid or invalid as the Perſon doth, or doth not truly repent, and truly believe. But yet I ſay the confeſſion of ſins, not only to Miniſters, but to private Chriſtians, may be of great uſe and effect▪ in order to the obtaining of our pardon, by vertue of that promiſe, 1 Joh. 5. 16. If a man ſee his Brother ſin a ſin, which is not unto death, he ſhall ask, and give him life who hath not ſinned unto death. Now unleſs we know that our Brother hath ſinned, how ſhall we ask for him, and unleſs we have ſeen him, how ſhall we know it, without his own confeſſion of it us.

2. But ſecondly, It muſt alſo be of great advantage to us with reſpect to our peace, or ſenſe of pardon, and that is not only (as the other) by obtaining their prayers for us, but alſo by obtaining their advice and counſel, thus oft-times a Chriſtians owning, and confeſſing ſome particular ſins, either to a judicious and faithful Miniſter, or to ſome judicious, and well experienced Chriſtians, proveth a great eaſe, and relief to his mind, by their ſpeaking of ſome word in ſeaſon, or by ſome ſeaſonable advice, and counſel. Now in ſuch a caſe as this a Chriſtian may be under the ſame obligation to confeſs his ſins unto men, that every one is to do what is of moſt proper Spiritual advantage to his Soul.

3. Laſtly. There are ſome caſes wherein a Child of God will own his blackneſs even b [...]fore the world.

1 When he cannot conceal it without denying the truth. A Chriſtian is not bound to proclaim his Sin to the men of the world [Page] when it may tend to the reproach, and blaſpheming of the name of God, but if the caſe be ſo, that he hath failed in their ſight, and they come to the knowledge of it, and charge him with it, they muſt not tell a lie to cover their own ſhame. When Tamar, Gen. 38. 25. ſent to her Father in law the Signet, and Bracelets, and Staff, with that meſſage. By the man whoſe theſe are I am with Child. Diſcern I pray thee, whoſe are th [...]ſe. Judah, acknowledged them, and ſaid ſhe hath been more righteous than I.

2. When the ſin is known, and is an eminent injury to our Neighbour. In caſe of all injuries to men, which are capable of reparation, and ſatisfaction, ſatisfaction is neceſſary in order to Gods pardon, if we be able to make it, but not confeſſion in all caſes. As now ſuppoſe a Servant hath ſtolen from his Maſter, during his ſervice with him, and his Maſter be one that is an Enemy to Religion, and Godlineſs; afterwards God changeth this Servants heart, he is certainly bound to his ability to make his Maſter reparation, & full ſatisfaction, but I do not know that he is bound to come to confeſs it unto him, who probably would make no other uſe of it, then to reproach, and blaſpheme the name of God, and that way, and courſe of Religion, in which he is ingaged. But in caſe the thing be known, then confeſſion even to man may be our duty, to take ſhame to our own Souls, and give glory unto God.

3. Laſtly, a Child of God will confeſs his ſin even before Men of the World, where he ſees a probable opportunity to do other ſinners good by it. And this moſt commonly happeneth when men have been companions in ſin, one to, and with another. When men have been companions one to another, in Drunkenneſs, Theſe, Sabbathbreaking, or any other courſe of ſinning. A good man may ſometimes probably judge that his owni [...]g and confeſſing with tears, to his old Companions, his fellowſhip with them in ſinning, may probably invite them to a fellowſhip with him, in a conſideration of his or their ways, in a ſenſe of, and godly ſorrow for their ſins, and if he hath any ſuch hopes, any ſuch proſpect, he will confeſs his blackneſs even to them. Thus I find ſome Divines interpreting that, Jam. 5. 15. Confeſs your ſins one to another. That thoſe who have been colleagues, and companions in ſin one to another, ſhould confeſs and bewail their ſins each to other, tho I muſt confeſs I rather think that Text is to be underſtood of intimate, ſerious Chriſtians, confeſſing their ſins freely one to another, in order to the obtaining of the benefit of each others [Page] prayers, becauſe of what follows, And pray one for another.

Theſe now are thoſe caſes and times, in and under which, the Spouſe of Chriſt will confeſs and acknowledge that ſhe is black, black through the prevailings of ſin and corruption.

Of this Confeſſion of ſins we have plentiful inſtances in Scripture, both of ſuch as were more publick, and ſuch as were more p [...]ivate; it is brought as one argument to prove the Holy Scriptures to be no humane Writings, but the Word of God, and that holy men wrote, as they were inſpired by God, that they have publiſhed their own failings, and made their own ſins to ſtand upon Record to Poſterity, which is not the way of ordinary Writers, who commonly write for their own honour and praiſe. Beſides the Scripture inſtances, we have it in the daily practice of Gods people, not only in their dayly prayers they put up to Almighty God; but in their more private converſes, with Miniſters, and with fellow Chriſtians, which are very full of theſe confeſſions, and abaſements of themſelves.

This freedom of Gods People in owning, and acknowledging their blackneſs, proceedeth from ſeveral cauſes. 1. The Souls humiliation before it be brought home to Chriſt. The Soul being enlightned by the Spirit of Grace, ſeeth the vileneſs, and filthineſs of its own heart to that degree, that it is aſhamed, and thinks that it cannot abaſe itſelf enough in the ſight of God, and from this diſpoſition of the Soul to abhor, loath, and ſhame itſelf, proceedeth this freedom, & willingneſs in the Soul upon all occaſions (with reſpect had to Chriſtian prudence) to vilify itſelf by the confeſſion of its own blackneſs and infirmity.

2. It proceedeth alſo from the habit of humility given to, and wrought in the heart of every believer; this is one of the perfections of the new Creature, it differeth from the other little more then as the d [...]ſpoſition from the habit. This teacheth the Soul at all times a mean and low opinion of itſelf. The Hypocrite is alwaies proud, and looks upon all his gifts, and good actions with a multiplying glaſs, which makes them appear more then they are, and greater then they are. The humble Soul looks upon all as leſs. In me (ſaith Paul) there dwelleth no good thing? Hence he can hardly be heard to ſay any thing but in diminution, and defamation of himſelf.

3. It proceeds alſo from this Souls more perfect underſtanding the mark of perfection. He knoweth better then another, what God requires of him, what degrees of faith, love, zeal, holineſs, [Page] this makes him a better judge of his own imperfections, and more ready to confeſs, and bewail them. The Hypocrite and natural man underſtandeth not the breadth of the Divine Law, what faith, what holineſs God requireth of him, he is proud, knowing nothing (as the Apoſtle ſpeaks of ſome, 1 Tim. 6. 4.) not only his Pride, prompting him to exalt himſelf, but his ignorance, knowing nothing as he ought to know it, is the cauſe of his want of freedom to this duty. It is with ſuch a man, as it is with a Sophiſter in the Univerſity. A little knowledge that he hath, puffeth him up; he thinks he knows all things. But when he comes to be Maſter of Arts, to have lookt into Books a little more, and to underſtand the compaſs of learning a little better, then he complains of his ignorance, and the ſmall portion of knowledge which he hath. So the man that hath but a mean and imperfect knowledge of the will of God, he is proud, and thinketh he knoweth all things; but when God comes to open his Eyes, and to let him ſee the myſteries of Divine knowledge, he ſeeth more duty then he ſaw before, and conſequently more ſin, and more defects in his own Soul: There is a vaſt difference betwixt that knowledge of duty & ſin, which is in the heart of a Child of God under the illumination of the Spirit of Grace, and that which is in a Soul not under that ſpecial illumination.

4. Again a Chriſtians often compuring himſelf with others, and judging himſelf by their meaſures, is often a great cauſe of this. The natural man ordinarily chuſeth companions like unto himſelf, and judgeth of himſelf by their meaſures, ſeeing himſelf (as the Phariſee, Luk. 18.) to exceed the Drunkard in temperance, and ſobriety. The Extortioner in juſtice, and mercy, the Adulterer in chaſtity. The Atheiſt in a formality of dutineſs (a form of godlineſs; he ſeeth no blackneſs in himſelf to confeſs, he is Captain of his Form. But now the converted Soul being come to be a companion of thoſe that fear the Lord, he ſets before himſelf the examples of the Saints of God in Holy Writ, and of thoſe that are yet in the world, that excel in virtue. In the Scripture he reads of the faith of holy Abraham, who believed in hope againſt hope, not ſtaggering at the promiſe through unbelieſ, the patience of Job, who when he had loſt all his Eſtate, all his Children, yet did not ſpeak inadviſedly with his lips, nor charge God fooliſhly, he reads of Davids exceeding love, and delight for, and in the law of the Lord. When he looks amongſt his new Companions, he ſees in one Chriſtian more tenderneſs of [Page] heart, in another more faith, in a third more zeal, and activity for God then he can find in himſelf; hence he cryeth out of his blackneſs and bewaileth his coming ſo ſhort of others.

5. Again he liveth in a daily ſenſe of his wants and defects; My ſin ſaith David, is ever before me, and ſo his tongue doth but expreſs the inward ſenſe, and apprehenſions of his Soul.

6. Laſtly, as all ſuch Souls will be ſenſible of their defects, and wants, ſo they are continually deſirous of an healing of their wounds and a Supply and relief. Which they know confeſſion is the way to obtain. As for confeſſion unto God, the Wiſe man hath told us Prov. 28▪ 13. That he that covereth his ſins ſhall not proſper: but who ſo confeſſeth and forſaketh them ſhall have mercy. David telleth us, Pſal. 32. 3. That when he kept ſilence, his bones waxed old, through his roaring, all the day, For (ſaith he) Day and night thine hand was heavy upon me, my moiſture is turned into the drought of Summer. What remedy did he find? v. 5. I acknowledged my ſin unto thee, I ſaid, I will confeſs my trangreſſions unto the Lord and thou forgaveſt the iniquity of my Sin. Nor was this a particular favour to David but what others may expect upon the like application to God v. 6. For this ſhall every one that is Godly pray unto thee in a time when thou mayeſt be found, ſurely in the floods of great waters they ſhall not come nigh unto him. A Godly man knoweth, that as the hiding of his diſeaſe from the Phyſician, and his wounds from the Chirurgeon is not the way to be cured, or healed, ſo neither is the hiding of the nakedneſs of his Soul f [...]om God, the way to have it covered; for altho in this there be a difference, that our ſpiritual Phyſician knoweth our diſeaſes without our diſcovery of them to him, which the earthly Phyſician doth not, yet God notwithſtanding his knowledge, requiring our acknowledgment, makes the caſe the ſame. And the reaſon is much the ſame for the confeſſing of our ſins eſpecially in ſome caſes to a faithful Miniſter, or to private Chriſtians. God ſent Abraham to Abimelech Gen. 20. 7. For (faith he) he is a Prophet, and he ſhall pray for thee & thou ſhalt live. Geneſ [...] 20. v. 7 and he ſent Jobs friend to Job, Job 42. v. 7.—and (ſaith he) my ſervant Job ſhall pray for you, for him I will accept.

Uſe 1. This in the firſt place lets us ſee the difference between a Child of God and one who is but a formal hypocrite An hypocrite generally ſeeth nothing but whiteneſs in himſelf. Jehu can ſee, and call Jonadab to ſee his zeal for the Lord God, but he can [Page] ſee nothing of his own ſelf ends in all that he did. The Church of Laodicea ſaid, I am rich, and increaſed with goods, and have need of nothing, tho at the ſame time ſhe was wretched, miſerable, blind and naked. On the other ſide Paul complained that he was the leaſt of the Apoſtles, not worthy to be called an Apoſtle, &c. Yet ſo falſe are our hearts that there may be hypocriſy even in our confeſſions of our ſin, and blackneſs, whether to God or to man, we muſt therefore take heed, both to our deſign and end in theſe confeſſions, and alſo to the truth and manner of them. The hypocrite never confeſſeth his blackneſs, but in hopes, that for his confeſſion he ſhall be reputed white, and the praiſe of men is all that he ſeeks after. Hence. 2. he doth it without any ſerious ſenſe of the ſin which he confeſſeth, or heart contrition for it. A confeſſion of ſins which is but a bare recitation, and Enumeration of them, is not that confeſſion which God requireth or accepteth.

Uſe. 2. Secondly. This calleth to us all for the practice of this duty. I have ſhewed you that there is a threefold confeſſion of our ſin which is our duty. 1. A confeſſion unto God. 2. U [...]to the faithfull Miniſters and Servants of God. 3. Ʋnto the men of the World. The firſt is our duty at all times, and under all circumſtances and we have nothing to regard as to that, but knowing the matter of confeſſion, keeping a watch upon our hearts, and ways that we may know our errors and the plague of our own hearts, that we do it in ſuch a manner as God hath directed, and preſcribed; confeſſion muſt not be the meer Sacrifice of the Calves of our lips, but the Sacrifice of a broken, and contrite heart. But this is not that of the Text, where the Spouſe is not ſpeaking to God, but to the daughters of Hieruſalem, it is to them the Spouſe faith, I am black. In what caſes this confeſſion to men is our duty, I have largely ſhewed you, as alſo what advantage may ariſe from it, both with reference to Gods glory, and the good of our own, and others Souls. I ſhall onely offer you ſome few directions for the more advantageous performance of it.

1. There is a great deal of prudence to be uſed in the choice of that friend to whom thou doeſt thus unboſom thy ſelf. 1. Conceal not thy ſelf from that able and faithful Miniſter of Chriſt, whom thou haſt intruſted with the charge of thy Soul. I am very far from pleading for that auricular confeſſion in the Ear of [Page] the Prieſt, which the Papiſts make ſuch a ſtir about. Amongſt other ſupernumerary Sacraments which they have added to thoſe 2 which alone were inſtituted by Chriſt, they have one which they call the Sacrament of Penance. In order to which they require in Lent eſpecially, but at other times alſo a circumſtantiated confeſſion of all men and womens particular ſins, which being ſo confeſſed to the Prieſt (who is therefore called their confeſſor) he appointeth them a penance to be done for them, and ſo abſolveth them from the guilt of them (as they pretend.) As we know of no Satisfaction to be given for ſin, but what is given by the death of Chriſt (excepting only in caſes of wrong done unto men capable of reparation;) Nor of any power in any to forgive ſins but only in God, only the Miniſter may declare what God hath done or will do in cafe of our true repentance and faith: ſo we know of no incumbent duty upon any Chriſtian to make a particular confeſſion of ſin to the Prieſt, and only judge ſuch particular confeſſion neceſſary in ſome particular caſes, for the diſburthening, and eaſing of Chriſtians conſciences, preſſed under the guilt of ſome particular ſins, and in ſuch a caſe an able and faithful Miniſter of Chriſt is doubtleſs the moſt proper Perſon to make confeſſion to, both becauſe as by his office he is both an Interpreter of the mind, and will of God, and to pray for the People, ſo he is or ought to be one of a thouſand, like Saul, taller then his Brethren by the head, and ſhoulders in knowledge & gifts of greater knowledge & judgment in the things of God, and ſo more able to miniſter a word in ſeaſon. It is ſad that it cannot be ſaid of all, they are ſo, but it is to be preſumed, that the ſame wiſdom which teacheth every man and woman, to commit the buſineſs of his bodily health, to the ableſt & moſt faithful Phyſitian he can chuſe, and the concern of his Eſtate, to the moſt able & faithful Lawyer he can, will alſo direct a Chriſtian to commit the far more weighty concerns of his Soul, to the moſt able and faithfull Miniſter that he can; nor ought any Chriſtian to be more abridged in his liberty with reference to the latter of far more concernment, then with referenceto the former of far more minute concernment to him, But I ſay a good Chriſtian having made choice of ſuch a Perſon he is undoubtedly the fitteſt Perſon to confeſs our ſins unto, when they lye heavy upon our conſcience and we cannot recover our Peace, and that with reſpect to both the ends of ſuch confeſſion, whether Prayers for us or Counſel and advice, and that both with reſpect to the abilityes of [Page] ſuch a perſon, which cannot but be preſumed greater in order to the revealing the mind, and will of God to us, and ſo giving us advice and counſel, and with reference to his Office, he being one whom God hath ſet over us, and gifted with reference unto us. But ſet aſide the caſe of a diſturbed conſcience, not able otherwiſe to gain peace, or ſome particular caſes, upon which caſes of conſcience, and perplexing queſtions may ariſe too hard for a private Chriſtian to anſwer without ſome help, I ſee no need of any particular Confeſſion unto Miniſters more then others.

2. As to more private Chriſtians. I have alſo ſhewed you ſeveral caſes wherein ſome particular Confeſſions of ſin may be highly expedient, if not neceſſary. It muſt be the care of a good Chriſtian ſo to manage this duty, that he may attain the ends which he aimeth at in it, without daſhing upon ſuch Rocks, as every good, and prudent Chriſtian ought to avoid. To that end,

1. Chriſtians ought to uſe ſo much wiſdom as may protect their profeſſion from reproach and ſcandal, & which may prejudice the repu [...]e either of themſelves, or others walking in the holy waysProp. of God. The honour of the Goſpel, and profeſſion of it is a great thing, and though we muſt not commit the leaſt ſin, that any ſuch good may come of i [...], yet whatſoever prudence we can uſe to prevent any thing of this nature, is doubtleſs our duty. This evil ariſeth from the needleſs publication of the ſinful failings of profeſſors. He that hath ſinned openly, ought to be rebuked openly, and openly to confeſs his ſin, that the Church of God offended by his fall, may be ſatisfied in the truth of his repentance, and recovery out of the ſnare of the Devil, but where the ſin is of another nature, and hath been committed ſecretly, there is not only no need of ſuch a publick confeſſion, but it may be of a greater miſchief, and ill conſequence, then good, by reaſon of a wicked world, which watcheth for Gods Peoples haltings, to reproach profeſſion, and the holy name of God. Though therefore in ſuch caſes private Confeſſion, even of more private ſins, may be neceſſary and expedient, yet it ought to be managed with prudence, as to the manner, that is, in the beſt conſiſtency with the end to which it is directed, and for the avoiding ſuch things as may tend to the diſhonour of God, and diſadvantage of the more publick intereſt and cauſe of God, and therefore much wiſdom is to be uſed in the choice of a friend in this caſe, for though Solomon hath adviſed us, Pro. 25. 9 [Page] To debate our caſe with our Neighbour, yet in the next words he hath added, diſcover not thy ſecret to another, thereby informing us that Neighbour in that Text is not to be expounded in that latitude, as in the Parable, concerning him who fell amongſt Thieves. Every one, no not every good man is to be truſted with the Secrets of Souls. Conſidering the end of this action, and the great thing that is to be avoided in the performance of it, Three things ſeem requiſite in the choice of a private Chriſtian, to whom a prudent Chriſtian may thus unboſom himſelf. 1. Silence and Secrecy. 2. Knowledge and Wiſdom. 3. One of whom we may preſume that he hath ſome more then ordinary intereſt in God.

1. I ſay, firſt, Silence and Secrecy. Your ordinary experience telleth you, that even amongſt good men, ſome have a much better command, and government of their tongue then others, and as it is obſervable that ſuch fall into more errors themſelves, then others, for in a multitude of words there wanteth not ſin; ſo ſuch perſons are leaſt to be truſted with the Secrets of Souls.

2. Secondly, he that confeſſeth his faults to another, doth it, in order to his advice, and counſel, this maketh knowledge, and ſpiritual wiſdom, requiſite in the perſon whom we chuſe to unboſom our ſelves in this manner unto; every man who hath knowledge enough to guide his own Soul in the ways of God, yet hath not knowledge, judgment, or experience enough to give ſpiritual advice and counſel to his Brother.

3. If this Confeſſion be made in order to obtaining the benefit of prayers, the ſame wiſdom will direct us to make choice of ſuch as we can reaſonably judge to be perſons likely to prevail with God in prayer; there are ſome that are more mighty in the Scriptures, more exerciſed in the ways of God then others▪ theſe are moſt fit for advice, and counſel. There are ſome that are more exerciſed in prayer then others, and more prevailing with God, theſe are fitteſt to hear our Confeſſions in order to our advantage by their prayers, and theſe generally are ſuch as walk moſt uprightly, and cloſely with God. The Lord heareth not ſinners but if any man be a Worſhipper of God, and doth his will, him he heareth, John 9. 31. The prayer of the upright (ſaith Solomon) is his delight.

Direct. 2. Secondly, As there is a great deal of prudence to be obſerved in the choice of Perſons, to whom we own and acknowledge our blackneſs, ſo there is a great deal of piety, and charity [Page] to be ſhewed in the manner of the doing of it. That which of charity is to be ſhewen in it, is to do it where the Soul of our Brother may be advantaged by the performance of it. That of piety, which is to be ſhewed in its Eyes,

1. In a right ſixing of our end, which ought to be the glory of God, the general end of all our actions. When Joſhua exhorted Achan to confeſs his ſin. My Son (ſaith he) confeſs, and give glory unto God; you read in Scripture of a confeſſion of the Lords name, a confeſſion of truth, and a confeſſion of ſin. The glory of God is the end of all (that is the praedication of his glory, for that is all the way we have to glorify God.) A man by confeſſion of his ſins, either unto God, or men, may give glory to God, for in confeffing himſelf a ſinner, he owned the Lords Power, and Soveraignty over him, the Holineſs, and Righteouſneſs of his Law, and his patience, long-ſuffering, and goodneſs, that he is not cut off, and thrown into Hell, and indeed there is no confeſſion of ſin our duty, where this end cannot be attained ſome way or other, God doth not delight in the ſhame, and confuſion of our faces, but he doth delight in the exalting of his own name, and in the praedication of his own praiſe and glory.

2. Secondly, Piety is concerned in the manner of the action. So it muſt be doṅe with tenderneſs of heart, brokenneſs, and contrition of Spirit; indeed without this, the enumeration, and recital of our ſins is but either a glorying in ſin, or at beſt but a formaltty, and ſhell of duty. A glorying in ſin, is but a glorying in our ſhame, and what will be far from the Soul of a Child of God. A formality of duty is but hypocriſy. It is a great vanity for any Soul to think, that God ſhould be pleaſed with a meer empty noiſe of words, which are not expreſſive of any inward diſpoſition of the heart, in which he hath declared himſelf pleas'd. Words in prayer, and confeſſion of ſins, are our duty, but they muſt be ſuch words as are thruſt out of our lips, by the force of the inward affections of our hearts. If a man confeſſeth his ſin unto God, either publickly or privately, this is requiſite. Therefore you ſhall obſerve that the main thing which God requires, is our humbling our ſelves; that ſignifieth the affection of the heart. A man cannot humble himſelf by the words of his lips, without the inward ſhame, and brokenneſs of his Soul. The ſame thing is neceſſary in our confeſſions unto men. Under the old law there was Oyl, and Frankincenſe to be poured upon [Page] the Meat Offering Lev. 2. 2. and ſeveral other Offerings as you will read in that Book, but upon the Sin Offering there was no Oyl nor Frankincenſe, to be put, Lev. 5. 11. Oyl ſignified Gladneſs, hence you read that they uſed it when they would make their Face to Shine; and you read of the Oyl of Gladneſs; the Confeſſion of Sin under the Goſpel is a Sin Offering to God, and muſt not be offered, without a ſutable ſenſe and Sorrow of Heart. This is a requiſite in all Confeſſions of Sin.

Laſtly, We ought with the acknowledgment of our Blackneſs, whether to God, or Man, to join alſo the acknowledgment of our Comelineſs, ſo far as God hath made any diſcovery of it to our Souls: we ought not indeed, to Glory beyond our line and meaſure, but we ought not to conceal what God hath done for our Souls. In this both the Glory and Honour of God, and the good, and incouragement of our dejected and diſconſolate Brethren are both concerned; nor can we imagine, that we ſhould be more concerned, to diſcover our own vileneſs and naughtineſs, then Gods Grace and Mercy. But of this I ſhall ſpeak more fully, in my handling the Second part of the Propoſition.

Sermon XXXV.

Canticles 1. 5.

I am Black, but Comely, O ye Daughters of Hieruſalem, &c.

I Come now to the ſecond part of the Propoſition I raiſed from theſe words, I had no more time in my laſt diſcourſe then to handle the former.

Prop. There are times, when Chriſtians are bound to own their graces, and to declare what God hath done for their Souls.

There are ſuch times, when good Chriſtians muſt not only ſay they are Black, but alſo own that they are Comely. That this is a [Page] duty, appeareth from the practice of the Servants of God in holy Writ. Pſal. 66. 16. Come and hear all ye that fear God, and I will declare what he hath done for my Soul. And indeed what are moſt of the Pſalms of David but declarations of this nature, to ſay nothing of Pauls ſpeeches before Feſtus and Agrippa, &c. But whatſoever I intended for the proof of it, I ſhall bring under the explication, applying it to the particular caſes. The Queſtion is,

Qu. When, and in what caſes, are Chriſtians concerned, to own, acknowledg, and declare unto others their grace, and what God hath done for their Souls.

As I ſaid of the other piece of a Chriſtians duty, ſo I ſhall ſay of this. It is their duty 1. To own and acknowledg it to God; 2. To the Church of God; 3. To the Men of the World ſometimes.

1. To God. This is their unqueſtionable duty at all times, and you ſhall find it the frequent practice of the Servants of God in Scripture. If we have any Comelineſs, it is Chriſts Comlineſs put upon us, and it is but reaſonable that God ſhould have the acknowledgment of it to his Honor and Glory. But of this there is no queſtion, neither is this the acknowledgment of the Text, ſhe is here ſpeaking not unto God, but to the Daughters of Jeruſalem. It is our duty alſo in ſome caſes to own our Comelineſs through grace unto men.

2. To the Church of Chriſt, and to particular Chriſtians. 1. To the Church, and that in two caſes. 1. Upon our Admiſſion into it. 2. Upon our Re-admiſſion, and reſtoring to the Priviledges of it. We find in the firſt Plantation of Churches of the Goſpel, there was ordinarily ſuch a confeſſion and acknowledgment. It is ſaid Mat. 3. That thoſe who were Baptized of John were Baptized in Jordan, confeſſing their Sins, Matth. 3. 6. After Chriſts Aſcenſion into Heaven, we read of the three thouſand Souls, added to the Church, that they were firſt pricked at the Heart, and ſaid to Peter and to the reſt of the Apoſtles, Men and Brethren, what ſhall we do? and in Acts 8. 36. when the Eunuch ſaid to Philip, Here is Water, what doth hinder me to be baptized? Philip anſwereth, if thou believeſt with all thine heart thou maieſt, and he anſwered, and ſaid, I believe that Jeſus Chriſt is the Son of God. In thoſe firſt admiſſions into the Goſpel Church, it is plain, that Confeſſion of Sin, and Profeſſion of a Faith in Chriſt, were required as neceſſary, and previous to Baptiſm, by which Perſons were admitted into a fellowſhip [Page] with the Church of God. But altho the firſt admiſſion into Goſpel Churches were only of Grown Perſons, able to make Confeſſions of their Sins, and a Profeſſion of their faith in Chriſt, which were alwaies done upon ſuch admiſſions: yet the Children of ſuch perſons ſo Baptized have been alwaies taken to be within the Covenant and ſo Members of the Church alſo, but whether compleat Members or no, hath been a queſtion, and indeed generally denied, and ſomething further required of them before they have been taken into a full Communion with the Church in the Ordinance of the Supper. For that being an Ordinance of the Goſpel, which is a Seal of the Righteouſneſs of Faith (as was ſaid of Circumciſion with reference to Abraham, Rom. 4. 11.) It is but reaſonable to conclude that none have a right unto it but ſuch as are made Partakers of that Righteouſneſs of Faith, thoſe that by an eye of Faith can diſcern the Lords Body, by an hand of Faith lay hold upon Chriſt under thoſe ſenſible ſigns, and repreſentations, and that by Faith can Eat the Fleſh and Drink the Blood of the Lord Jeſus Chriſt, while with the Mouths of their Bodies they Eat the Bread and Drink the Wine. Hence the Apoſtle commands us to examine our ſelves and ſo to Eat of that Bread, and Drink of that Cup, and telleth us that whoſo Earteth the Fleſh and Drinketh the Blood of the Lord unworthily, Eateth and Drinketh Judgment unto himſelf: and hence it is that ſome evidence both of Knowledg, and Regeneration is judged neceſſary to ſuch as have a full Communion in this Ordinance with the Church of Chriſt. The beſt evidence whereof is undoubtedly an holy converſation; That a verbal declaration in this caſe is abſolutely neceſſary, I cannot ſay, which may be made in hypocriſie, and it made ſignifies nothing, if not confirmed by an holy Life; where it can be made in truth, and with freedom of Spirit it is doubtleſs exceeding ſatisfactory, both to the Miniſters of Chriſt, who are Stewards of the Miniſtries of God, of whom it is required that they ſhould be faithful, (diſtributing their Maſters goods according to their Maſters order) and to the Members of the Church with which they are joined. But I by no means think that it ought to be inſiſted on, as to many Chriſtians who may be under fears, and doubts, and deſpondencies, but evidence the change of their hearts by a holineſs of life. Thus far I have a little digreſſed to give you my judgment in this point. By which you may ſe how little the difference in this caſe is betwixt Brethren, would they calmly liſten to hear and to underſtand one another and not judge each other not heard.

[Page] 2. Upon our re-admiſſion, or reſtoring to the Church of God. The judicial ſeparation of Scandalous perſons from the Church, is a ſufficient evidence, that no perſons unholy in their lives ought to be admitted into a communion with it, and that they are no more then preſumptive members of it, or if you will, viſible members, that is, ſuch as in outward appearance are ſo, but when by any open action, they diſcover the contrary, they ought to be ſeparated from it, and not reſtored without repentance, of which repentance indeed, (it being the change of the heart) we are no infallible judges, having no rule of judgment, but being forced to truſt to the ſincerity of Profeſſion, joined with a viſibly reformed Converſation. The Church of Chriſt in all ages, ſo far as we may truſt any account we have had of it, hath required both. 1. A verbal declaration, of what God hath done for the offending party, working in him or her a Godly ſhame and ſorrow, and beſides this the evidence of a reformed life, to which purpoſe, there was a great ſeverity uſed in the Primitive Church, in caſe of perſons lapſed before they would again receive them into a full communion with them, they would in the caſe of ſome Sins have the evidence of a changed heart, from a reformed Life. For 3, 5, 7, 10, 20. Years according to the degree of the Scandal and Offence. Indeed in latter Ages, as Popery prevailed upon the World, this diſcipline degenerated into a ſtrange formality of auricular Confeſſion, ſetting penances, and a preſent abſolution without any thing more then a perfunctory verbal confeſſion. But from the beginning it was not ſo, neither ought to be ſo now. When any perſon, by any apoſtacy or lapſe▪ declareth, (ſo far as the Church can judge) either that at firſt he was no true member of the Church, (however by an error admitted to it) or that at leaſt the Church hath no reaſon to judge otherwiſe ſo as he be ſeparated from its Communion, he ought not to be reſtored without ſuch an evidence as may ſatisfy the Church, that he is one fit to be in full Communion with it, and this evidence can be no other way, then by a verball declaration, or by an holy and reformed converſation. I think it ought to be by both. Thus, St Paul in the caſe of the inceſtuous Perſon, whom he had ordered to be caſt out of the Church, 1 Cor. 5. ordereth the reſtoring of him, but not till he had evidenced his ſorrow, and that to ſuch a degree, as St. Paul was afraid he ſhould be ſwallowed up with over much ſorrow. 2 Cor. 2, 7. & v. 11. Leſt Satan ſhould get an advantage. Theſe are the two caſes in which I conceive Chriſtians ought to make no difficulty to acknowledg [Page] their Spiritual Comelineſs to the Church of God, of which they are Members. I have been a little larger in ſpeaking to them, in regard of the queſtions which have ariſen in theſe times, that I might tell you my judgment as to them, and do what in me lyes to the healing of breaches amongſt Brethren, with reference to them, that if poſſible we might rightly underſtand one another, and recover the Unity of the Spirit in the bond of Peace.

But beſides this more open acknowledgment of what God hath done for us, in order to our more comfortable Communion with the Church of Chriſt, & participation of all Ordinances of the Goſpel with them: I do conceive there are alſo ſome caſes wherein ſuch a Declaration, or owning of what God hath done for us, to particular Chriſtians is our duty: and that,

1. In caſe of ſome particular Scandal. Suppoſe a Chriſtian hath taken ſome particular offence, at ſome Scandalous actions or behaviour of mine, before God wrought a change in my Heart or afterward, and can hardly be ſatisfied that I am now a diſciple, but is afraid of fellowſhip and communion with me in this caſe, it is doubtleſs my duty if I know of it, to ſatisfy him, by declaring to him, what God hath ſince that time done for my Soul. Thus you read of Paul, Acts 9. 26. Paul you know was a Perſecutor, in the beginning of that Chapter, you read of his Fury againſt the Chriſtians, when he came to Hieruſalem v. 26. he eſſaied to join himſelf to the Diſciples, but, they were all afraid of him, and believed not that he was a Diſciple, v. 27. Barnabas took him, and brought him to the Apoſtles, and declared how he had ſeen the Lord in the way, and how he had ſpoken to him. Paul had declared it to Barnabas, and doubtleſs (tho it be not recorded) made a following Declaration himſelf. Certainly of this there can be no doubt what ever the Scandal be.

But Secondly, Certainly it is our duty ſo often, and in any caſe, as and where we can probably judge that ſuch a Declaration may conduce to the Glory of God, or to the good of other Souls, either in bringing them to God, or exciting them to bleſs God on our behalf, or to truſt in God and in Chriſt by our example. The relating, declaring, and telling abroad Gods Wondrous Works is one way by which we Praiſe and Glorify God, as appears in all the Thanksgivings, and Songs of Praiſe, which we find in holy Writ, now certainly the Declaration of Gods wonderful Works in the Soul is of a high, and great concern to the Glory of God, as his wonderful [Page] works of common Providence in the World, and ought no more to be concealed, nor ſhall we find in holy Writ that they were. Come (ſaith David) and I will tell you what God hath done for my Soul, Pſal. 66. 16, 17. I cryed unto him with my mouth, and he was extolled with my tongue. And poſſibly you ſhall find the book of Pſalms as full of expreſſions of this, as any other nature. How free in this caſe is Paul? I live (ſaith he) yet not I, but Chriſt liveth in me, and the Life which I now live in the fleſh, I live by the faith of the Son of God, 1. Cor. 15. 9, 10. I am the leaſt of the Apoſtles, that am not meet to be called an Apoſtle, becauſe I perſecuted the Church of God. But by the grace of God, I am what I am, and his grace which was beſtowed on me was not in vain, But I laboured more abundantly then they all, yet not I, but the grace of God which was with me. So, Tim. 1. 13. Who was before a Blaſphemer a perſecutor, injurious. But I obtained mercy—v. 14. And the grace of our Lord Jeſus Chriſt, was exceeding abundant by ſaith in Lovewhich is in Chriſt Jeſus. So in many other texts.

3. Laſtly, There is a time when a Chriſtian will be obliged to acknowledge his grace, and Spiritual comelineſs before the men of the World. That is, when the World ſcandalizeth his profeſſion. This Interpreters judge was the caſe here, the daughters of Hieruſalem reproached the Spouſe for her blackneſs. Thus Saint Paul, then whom none ever ſpake in a more vilifying dialect then himſelf of himſelf, yet at other times he magnified his Office, 2 Cor. 12. 11. I am (ſaith he) become a fool in glorying, you have compelled me, for I ought to have been commended by you, for in nothing am I behind the chiefeſt of the Apoſtles, tho I be nothing, Truly the ſigns of an Apoſtle were wrought amongſt you in all patience in ſigns, and wonders, and mighty deeds. So 2 Cor. 11. 25. For I ſuppoſe I was not a whit behind the chieſeſt of the Apoſtles, but though I be rude in Speech, yet not in knowledge, but we have been throughly made manifeſt firſt amongſt you in all things. When the Corinthians ſought a proof of Chriſt in him, 2 Cor. 13. 3. he tells them v. 4. For we are alſo weak in him, but we ſhall live with him, by the power of God towards you, v. 6. I truſt you ſhall know that we are no reprobates.

From this diſcourſe may eaſily be gathered the reaſonableneſs of this duty. There are four things that call to us for it, and make it our duty.

1. The firſt is the honour and glory of God. This is the great end of all our actions, for this cauſe we were born, for this cauſe [Page] we came into the World, I have before told you, that we have no other way to glorify God but by the predication, or ſpeaking of his greatneſs, or goodneſs, or ſome other of his attributes, and by our holy life and converſation in obedience to his will: Now of all Gods attributes, there is none wherein he more delighteth then in ſhewing mercy, and whoſo tells of Gods acts of grace doth eminently glorify God, for the riches of his grace and goodneſs, are diſcovered in Chriſt, and as in his giving of Chriſt for poor loſt ſinners, ſo in the application of that purchaſed redemption to the Souls of his poor creatures. Bleſs the Lord! O my Soul (ſaith David) Pſal. 103. v. 1, 2, 3. and all that is within me bleſs his holy name. Bleſsthe Lord, O my Soul, & forget not all his benefits, who forgiveth all thy iniquities & healeth all thy diſeaſes.

2. The Second reaſon is the good of our Brother. Next our immediate magnifying and glorifying of God there is nothing more our duty, then the conſulting the good of our Brethren, and he is highly ſerviceable to God, who is any way ſerviceable to the Souls of others, either in winning them to God, or advantaging them in their walking with God. The Souls of Chriſtians have often great advantages by hearing what God hath done for the Souls of others in their circumſtances. It incourageth them to make their applications to God, to hope, and truſt in his mercy to wait untill he will be pleaſed in like manner to be gracious to them. David Pſal. 69. 32. makes this as an argument, with which he pleadeth with God for mercy for his Soul. He promiſeth firſt, v. 30. That he would praiſe the Lord with a ſong and magnify him with thanksgiving. then he addeth v. 32. The humble ſhall ſee this, and be gladand your hearts ſhall live that ſeek God, for the Lord heareth the poor, and deſpiſeth not his Priſoners. By the humble is to be underſtood (as in many other Texts of Scripture) Perſons in low, mean and afflicted conditions. It much conduceth to the raiſing up of the Spirits of a man, under torments of bodily pain and affliction, if one comes and tells him, I was in the ſame condition, and had the ſame pain, yet I by ſuch and ſuch applications recovered, and it is of no leſs uſefulneſs, to one of a poor, and broken Spirit, for one to come to him, under his doubts and fears, and deſpondency becauſe of the guilt of ſin, when another Chriſtian comes to him, and tells him, I alſo was a blaſphemer, a drunkard, an injurious Perſon, yet I obtained mercy. I bleſs God my doubts are reſolved, my fears ſcattered, and I am inabled through grace to hope in the [Page] frèe gerace and mercy of God through the Lord Jeſus Chriſt. Wher now ſuch an opportunity as this is (which is not very frequent) there the good of our Brother calls to us for ſuch a declaration, what God hath done for our Souls.

3. A third reaſon is the duty of a Chriſtian ſo far as he may to avoid Scandal and Offence. Offences and mutual diſſatisfactions one in another, deſtroy all the freedom, and ſweetneſs of Chriſtians communion each with other, and it is our duty ſo to walk as to give no offence, to Jews or Gentiles, much leſs to the Church of God 2. Cor 20. 32. There are two ways by which offence is given.

1. By doing ſome actions as to which we are at a perfect liberty by which we cauſe our Brother to ſin againſt God: As to theſe the Apoſtle cautioneth Chriſtians very largely both in his Epiſtle to the Romans and to the Corinthians: But theſe kind of offences are not obviated by Chriſtians declarations of what God hath done for their Souls, as to the influences of ſaving grace: but rather by the declaration of his knowledge, and forbearing ſuch actions, as he hath a liberty to, but no neceſſity that preſſeth him to the doing of them, at leaſt till his Brother be Satisfyed in the lawfulneſs of them.

2. By ſome Scandalous actions; theſe indeed are Scandala data, Scandals that are given and ſuch ſores as a Chriſtian ought by all means in his power to endeavour healing of, and whether ſuch things have been done before, or after a change wrought in our hearts, it is our duty to do what in us lyeth to remove the Scandal of them, which I know not how it can at firſt be done, without ſome declaration to the party, or Church offended, what God hath done for us, what a change he hath wrought in us, until by a contrary converſation (which is a work of time & the beſt evidence) we can make it more really to appear to them.

4. Laſtly. The Credit of our profeſſions ſome times calls to us for it; and this is the reaſon of the performance of this duty with reference to the men of the World, who ſeek all advantages to reproach the good and right ways of the Lord. But this is enough to have ſpoken doctrinally upon this argument.

Uſe. 1. From hence (in the firſt place) we may obſerve. That a Child of God may know that he, or ſhe is comely. Indeed this is not the lot of every Child of God, at all times, and for them that do know it, there are degrees of their knowledge. Some have a more, ſome a leſs certain knowledge, but I ſay a good [Page] Chriſtian may know it. The Papiſts indeed make all a Chriſtians faith to be languid, and uncertain, but Paul was perſwaded, that nothing ſhould ſeparate him from the Love of God. The Spouſe knew ſhe was ſick of Love, and here, that altho ſhe was black, yet ſhe was alſo comely, tho as the tents of Kedar, yet as the Curtains of Solomon alſo. Peter knew that he loved his Maſter, ſo as he durſt appeal to him, and ſay. Thou that knoweſt all things knoweſt that I Love thee; and St. John giving us rules how we might know that we are tranſlated from death to Life, ſuppoſed that it might be known, and if it had not been poſſible ſurely Peter would not have quickened us to the uſe of all diligence to make our calling and election ſure. That every good Chriſtian doth not certainly know his Spiritual Eſtate, is unqueſtionable; That he who doth know it this day, may fall into doubts and fears concerning it, is alſo certain: But it is as plain in Scripture, that a Chriſtian may walk in the ſenſe and view of his own ſincerity, and uprightneſs, he may know it by the more ſpecial influence of the holy Spirit, which witneſſeth with our Spirits, that we are the Children of God, and this is of all other, the moſt certain and comfortable knowledge. He may alſo know it, by the more ordinary influence of the Spirit of grace, ſupporting the Soul, in the view of its own habits of grace. And certainly a good Chriſtian is highly concerned to labour after this knowledge, as for the Quiet, Peace and Satisfaction of his own Spirit ſo for the glory of God, the good of others, and the upholding of our ſelves againſt the calumnies, and reproaches of evil men: How ſhall a Chriſtian, that is full of fears, and continually doubting, whether God hath done any thing for his Soul or no, ever give God the honour and glory of what he hath done for him, and wrought in him. A ſad, and dejected Spirit can never walk thankfully and praiſe God, for what he hath done for him: how ſhall ſuch a Soul be ſerviceable to his Brother in diſtreſs! The Apoſtle adviſeth working with our hands that we may have ſomething to give to thoſe that need, and tells us, It is more noble to give then to receive; the deſpondent, doubting Chriſtian is always a receiver he cannot be a giver of advice and counſel, to others, How ſhall ſuch a Chriſtian bear up againſt the ſuggeſtions of the Devil, or againſt the reproaches, Scandals, and calumnies of the men of the World: Upon all theſe and many more accounts, Chriſtians are highly concerned, [Page] to look for ſuch evidences as may Satisfy them that altho they have been black, and are black through the frequent renewings of corruption, yet they are comely through grace. If any ask what they ſhould do that they may know, I know no better way, then the ſtudying the perfection of the new creature to perfect holineſs in the Lords fear; for tho it be true that we may be deceived in our judgments of the true features of the new creature, yet it is alſo true that the true teſtimony of the Spirit, is in concurrence with the witneſs of our Spirits and where there is a faileur of that Teſtimony there can be no certainty of the other.

Uſe. 2. We may learn from hence that it is not the ſole work of a Chriſtian to be complaining of himſelf, and loading himſelf with accuſations, and charges of blackneſs. Solomon ſaith, there s a time for all things; A time to weep and a time to laugh a time to mourn, and a time to dance. Eccleſ. 3. 2. 4. I would have Chriſtians to conſider their ſeaſon. There is a time for him to conſider his blackneſs and to weep for it; And there is alſo a time for him to own and acknowledge his comlineſs. There is a time for him to ſit alone, and keep ſilence and put his mouth in the duſt, if ſo be there may be hope; But he ought alſo to find a time to lift up his head, to bleſs God that he lives, tho yet it is not he, but the grace of God in him, to acknowledge that by Grace he is what he is, and that the grace of God hath not been beſtowed on him in vain. The time for the former, ſhould be the time of his Solitude, chiefly when he ſitteth alone before God. Except in ſome other particular caſes which I inſtanced in while I was handling the former part of this Propoſition. God is indeed honoured by our humiliations, confeſſions of ſin, ſhamings of our own Souls: but not ſo much as by the predication of the riches of his grace. Thankfulneſs, and rejocing in the Lord, and in his Salvation, are great pieces of duty. The weeping, dejected Chriſtian doth not ſo much predicate the Lords glory, nor ſo much commend the ways of God to men, as the rejoicing, chearful Chriſtian, provided his rejoycing be not carnal, and ſenſual, but Spiritual and in the Lord. That is the converſation, which moſt commendeth God, and his ways, and moſt inviteth Souls into a walking in them.

Uſe. 3. Suffer therefore a word of Exhortation and with that I ſhall ſhut up this diſcourſe, it muſt be to a declaration of what God hath [Page] done for your Souls. A declaration of it (I mean) where God calleth to you for it. When that is may eaſily be concluded from my former diſcourſe. It is alwaies your duty unto God, when you are alone in your Cloſets, [...] never unſeaſonable. It is (as you have heard) oft-times yo [...] duty to do it unto men, to the Church of whichyou are Memberts, to particular Chriſtians whoare your Companions, ſometimes before the world. Fou r thingsare uſually pleaded as hinderances of it. 1. Chriſtians uncertainty. 2. Modeſty. 3. Pride. 4. Novelty of ſuch a practice. 1. I will endeavour to ſhew you the vanity of theſe pleas in bar to this duty. 2. I ſhall give you ſome directions in order to the performance of it, with which I ſhall conclude this diſcourſe.

1. The firſt plea is Chriſtians own incertainty, and this is indeed a great plea, for no man ought to boaſt beyond his line, or to arrogate that to himſelf, which he doth not find in himſelf, we ought therefore to labour to bring our Souls to a certainty, and the doubting Chriſtian hath this advantage, that the greateſt certainty is that which followeth doubting but though it may be thou haſt not an infallible certainty, yet poſſibly thou haſt a moral certainty, though not a certainty free from all doubts, and fears, yet not incumbred with ſtrong doubts, and tormenting fears, though not an aſſurance, yet a good hope through grace, yea, ſuch an hope as ſhall not make aſhamed. Thou mayeſt declare how it is with thy Soul, though thou canſt not declare what is not in thy Soul. I am not preſſing any Chriſtian to arrogate to himſelf, what there is no ground for, but only to own in himſelf, what God hath wrought in him, and for him. Fears, and doubts, though they alwaies argue a weakneſs in faith, yet they ordinarily argue a truth of grace, and faith, it may be, becauſe of thy clouds, and doubts, thou canſt ſee no beauty and comelineſs in thy ſelf, yet others may ſee a great beauty and comelineſs in thee.

2. A ſecond plea is Modeſty, a vertue which excellently becometh the Children of God, who are called Virgins. It is the duty of the Children of God, not to think of themſelves above what they ought to think, it is pity that ſo comely an habit ſhould be turned into ſin, and that Chriſtians under pretence of avoiding Pride, and Oſtentation, ſhould run upon another Rock, and neglect a duty of ſo much tendency as I have ſhewed this to be, to the glory of God, and the good of others. Let me [Page] therefore examine this a little ſtrictly. Pride (ſaith the Philoſopher) is a vice by which we judge our ſelves worthy of more honour then indeed we are, and ſlight, or deſpiſe others who indeed have, or whom at leaſt we judge to have [...] of this, or that perfection then we have. The Schoolmen tell us there are three ways by which we may diſcover this ſinful tumor, or ſwelling in an opinion of our ſelves.

1 Aqu. 228. in 62. art. 4. When we judge thoſe good things to be from our ſelves, which we indeed have but from above.

2 When we boaſt our ſelves to have ſome good, or ſome meaſures of good, and perfection which we have not.

3 When we ſlight, and deſpiſe others whom we judge to come ſhort of our perfections. They likewiſe preſcribe a threefold remedy for this diſtemper. 1. The conſideration of our native weakneſs and infirmity. 2. The conſideration of the infinite greatneſs, and perfection of God. 3. The conſideration of our own gifts and graces, in the ſhortneſs, and imperfections of them. In ſhort therefore, there is no need to fear the diſcovery of any Pride in the acknowledgment of what God hath done for us, provided,

1. That we do not play the Hypocrites, boaſting beyond our line, of what we never experienced, what God never wrought in us. The proud man arrogateth more to himſelf, then doth belong unto him.

2. Provided, that thou doeſt intitle God to all that thou haſt of good in thee. It is truly ſaid by the Schoolmen. Cum aliquis aeſtimate bonum quod habet ab alio, ac ſi haberet a ſeipſo, fertur per conſequens appetitus ejus ſupra modum in propriam excellentiam: That is; If a man judgeth that, that good which he hath from another, proceedeth from himſelf, his deſire is immoderately carried out after his own excellency, and this is Pride. They are therefore highly concerned to look to themſelves as to this, that attribute ſo much to the power of mans will, without any influence of ſpecial, and diſtinguiſhing grace; you ſhall obſerve how careful St. Paul was againſt this upon all occaſions, where he mentioneth his grace. I live (ſaith he) but yet not I, but Chriſt liveth in me, and the life which I now live in the fleſh, I live by faith in the Son of God. I was a Perſecutor, a Blaſphemer, Injurious, but I obtained mercy, and the grace of the Lord was exceedingly abundant in me, with faith, and love, which is in Chriſt Jeſus. I am the leaſt of the Apoſtles, not worthy to be called an Apoſtle— [Page] But by the Grace of God I am what I am. It is no pride to acknowledge what God hath given us, and done for us, but to arrogate it to our ſelves, as done by our own power, this is pride.

3. Provided (3dly,) That thou doſt not deſpiſe the day of ſmall things in the Souls of others: Scorning, contemning, and deſpiſing thoſe, for whom God hath done, or we think that he hath done leſs then he hath done for us. This will ſpeak Pride, the proud Soul as he alwaies arrogateth too much to himſelf, ſo he alwaies giveth too little to his Brother, and haughtily over-looketh what he hath, ſo that his Brother alwaies ſeems low, and vile in his Eyes.

4. Laſtly, Provided, That with the acknowledgment of thy perfections, and graces, thou conjoyneſt an admiration of Gods goodneſs, an acknowledgment of thy unworthineſs, and of thy ſinful failings, and imperfections. Thus you ſee the Spouſe doth in this Text. I am black (ſaith ſhe) but comely. So did Paul in the places I before quoted.

3. A third Bar to this is Novelty. This can only be pleaded with reference to our acknowledgments to the Church, or the Officers of it, with reſpect to our either being admitted into a full communion with it in all Ordinances, or being reſtored to it after ſome lapſe for the more private practice of it to our Brethren, it is as old as David, as may be ſeen from Pſal. 66. v. 16, 17. As to the former, it was from the beginning certainly thus. None were admitted into the Goſpel Church without a profeſſion of repentance, and faith in Chriſt. None after a lapſe or Apoſtacy was reſtored to the Church without it. Indeed through the corruption of times, both the one and the other practice, hath degenerated into a meer formality, and now it ſeemeth new to us. But as it is but a reduction of an Apoſtolical, and Primitive Practice, ſo there certainly is nothing more reaſonable, both for the comfort of the particular Soul, from whom this declaration is deſired, and for the ſatisfaction of the Miniſter of Chriſt, who is but a Steward of the myſteries of Chriſt, and ought to be faithful, and alſo for the mutual ſatisfaction of ſuch as are to be Members of the ſame Body.

4. But laſtly, (whatever is pretended) it is much to be feared that Pride is the true hinderance of this Chriſtian, and Spiritual duty. 1. Either we think it beneath us to diſcourſe of ſpiritual [Page] things, and to acknowledge all to the free grace of God: Or,

2. We think we come ſhort of ſome perfections which others have attained, and we are aſhamed to let others know how ſhort we are. But O that Chriſtians would grow more familiar with ſpiritual things. We think that it is a piece of Charity if we hear of a Neighbour that is full of pain, or very ſick ofſuch adiſtemper as we have formerly laboured under, to goand tell him how we were, what we did, what effect and iſſue it had, but we find an awkneſs to relate to fellow Chriſtians, how we lay labouring under the guilt of ſin, and perplexities of conſcience, and burthens of temptations, and what our applications to God were, and what relief we found from his free grace and mercy. But in the performance of this, as well as other duties, there may be miſcarriages. Let me therefore conclude with offering ſome directions for the better management of this duty. They ſhall be three.

1. Take heed to the principle moving thee to ſuch actions. That muſt be love to God (the principle of all religious actions, without which we do nothing acceptably, this is determined by the Apoſtle, 2 Cor. 13. 1, 2. It is love that is the fulfilling of the law, and indeed we can no otherwiſe in any point fulfil it. Take heed that ſelf-love be not the principle, if by it thou ſeekeſt thy honour and praiſe; ſelf love only principleth thee, but if thou doſt it, that God may have the glory of his Grace, that the Souls of others may be profited, and advantaged. That offences may be prevented, or removed. That the dirt may be wiped off, which the world throweth upon profeſſion. In theſe caſes the love of God is thy principle.

2. Take heed to the manner of thy doing it. As to that I ſhall only hint 2 things.

1. See that God hath all the glory. It is lawful for thee to boaſt of the Grace of God, but you muſt be ſure to boaſt in the Lord, and in all thy acknowledgments of any ſpiritual good, thou oughteſt to ſing with David, Pſal 115. 1. Not unot us O Lord, not unto us, but to thy Name be given the Glory, for thy mercy, and for thy truth ſake.

2. Do it with all the greateſt lowlineſs, and humility of mind and expreſſion that thou art able, ſo as nonw may for what thou haſt received of grace, think of thee above what he ought to think▪ Paul forbare to ſpeak what he could have ſpake, after his rapture [Page] into the third Heavens, 2 Cor. 12. 6. Leſt (as he ſaith) any ſhould think of me above that which he ſeeth in me, or that he heareth of me. We are to have a care of the corruptions of others hearts, as well as our own.

3. Look to the ſimplicity of thy heart in the end of thy action. This will indeed be much regulated from the principle; if the principle be true, the end will be ſo. A man can do nothing out of a true principle of love to God, but his end will be the honour, and glory of God; if the principle be ſelf-love, the end will be our own honour, praiſe, and applauſe, to have the reputation of a religious man in the world, and to appear to be what indeed we are not. Now if thy end be the honour and glory of God, you have heard, that is no other way attainable, but either by the predication of his goodneſs, or by the doing of his will, either in the doing good to others, or the preventing of ſcandals and offences, or upholding the credit, and reputation of Religion, &c. But of all theſe things I have diſcourſed more fully before.

Sermon XXXVI.

Cant. 1. 6.

Look not upon me becauſe I am black, &c.

I Have done with the four firſt Propoſitions, which I obſerved in theſe two verſes. I come to the fifth from thoſe words, Look not upon me becauſe I am black. Where the Spouſe (or rather the Holy Ghoſt by her) doth not forbid all looking upon the Spouſe (whether we underſtand the Church, or the particular believing Soul (in the day of her blackneſs, but ſome particular lookings. And this is very uſual in Scripture to deliver Propoſitions generally, which yet muſt be underſtood in a limited, and reſtrained ſenſe, of which a multitude of inſtances might be given, Mat. 18. 3. Except you [...]e converted, and become [Page] as little Children, (that is, in ſome things as little Children) you cannot enter into the Kingdom of God. So where Chriſt ſaith; my Doctrine is not mine, the meaning is, not mine alone; and again, If I give teſtimony of my ſelf; that is, if I alone gave teſtimony of my ſelf, my teſtimony is not true. So often in precepts, and exhortations, when thou makeſt a feaſt (ſaith our Saviour, Luk. 14. 12.) call not thy Friends, or thy Brethren, or thy Kindred; that is, not them alone. There is nothing more ordinary in the phraſe of Scripture, and particularly in exhortations, or prohibitions. So here when ſhe ſaith, Look not upon me, her meaning is not to diſſuade all intuition, and beholding her in her blackneſs, but to caution us how to look upon her; hence the Propoſition was:

Prop. It is our duty to take heed how we look upon the Church, or the particular Child of God, becauſe they are black.

What the blackneſs of the Church, or of the particular Soul is, I have heretofore largely diſcourſed. Both of them are black through Afflictions, and black through Corruptions; the Corruptions of particular Souls are perſonal, the Corruptions of the Church are the Corruptions of the body collective, through the mixture of undue, and corrupt Teachers, or Members, the reception of falſe and erroneous Doctrine, idolatrous, or ſuperſtitious Worſhip, or Rites, &c. In ſome ſenſe we may not be able to avoid looking upon them, as looking ſignifies no more then the caſting of our Eyes upon obvious objects that are before us. In ſome ſenſe it is our duty to look upon them, to pity and compaſſionate them, and contribute what we are able toward their help, and recovery. But in other ſenſes it is our ſin to look upon them. The buſineſs as to which I am to inſtruct you under this Propoſition, is how truly to divide betwixt our duty, and our ſin in this caſe.

The Eyes are the windows of the Soul, through which moſt of our affections, and paſſions ſhew themſelves. Pride diſcovereth itſelf by the Eye, hence you read of a Generation, whoſe Eyes are l [...]f [...]y, Prov. 30. 13. and David ſaith of himſelf, O Lord, mine heart is not haughty, nor my Eyes lofty, Pſal. 131. 1. Love and wantonneſs diſcovereth itſelf by the Eye. Hence Peter tells us [Page] of Eyes full of Adultery, and Job tells us, he had made a covenant with his Eyes, that he would not look upon a Maid. Covetouſneſs, and immoderate deſires diſcover themſelves by the Eye, Prov. 27. 29. The Eyes of man are never ſatisfied. The joy, pleaſure, and ſatisfaction of the Soul, are diſcerned by the Eye. Mine Eyes alſo ſhall ſee my deſire on my Enemies, Pſal. 92. 11. Hope looketh through the Eye; hence David expreſſeth his hope in God, by the action of his Eyes, Mine Eyes are towards the Lord, Pſal. 25. 15. and in many other Texts. Pity, ſorrow and compaſſion are diſcovered, and expreſſed by the Eye. The Eyes for ſorrow wax dim, and run down with tears. The outward man moveth according to the bent, and inclination of the will and affections; as a mans will ſtands bent, and his affections are inclined, ſo he moveth, ſo he acteth, and this will of man, and his affections diſcovering themſelves by the Eye. The motions of that are made uſe of in Scripture to expreſs the ſeveral affections, and inclinations of the Soul of man. The Spouſe in this Text muſt not be underſtood to caution the Daughters of Hieruſalem againſt the natural motions of their Eyes, with reference to her. But,

1. Againſt thoſe unkind aff [...]ctions towards her, which were not ſuitable to her ſtate and condition.

2. Againſt thoſe unkind effects, and actions, which ordinarily follow ſuch affections.

I put in thoſe words [unkind] and [unſuitable] becauſe there are affections, and actions, which are our duties towards the Spouſe in the day of her blackneſs. This will lead me to diſcourſe two points under this Propoſition.

1. The du [...]y of Chriſtians towards the Church of Chriſt, black with Afflictions, or through ſinful mixtures and corruptions; and towards particular Chriſtians under aff [...]ctions, or lapſes.

2. How Chriſtians may ſin in their behaviours towards one, or the other, under ſuch circumſtances.

Firſt, Let me ſpeak as to what is a Chriſtians duty in the eaſe; that I ſhall reſolve in this general poſition, That it is a Chriſtians duty ſo far to look upon the Church, and the particular Chriſtian in the day of their blackneſs, as they may be thereby affected with that due compaſſion which they owe unto their Brethren, and quickned to thoſe acts which brotherly love, and compaſſion calteth to them for. Thus not to look upon the Spouſe, becauſe ſhe is black, is our ſin. So that the duty of a Chriſtian here lieth in two or three things.

[Page] 1. In a ſympathy, or fellow feeling of a Churches, or Chriſtians burdens, and miſery. The Eye naturally affects the heart, according to the nature of the object which it ſeeth. Nature itſelf teacheth a ſympathy betwixt members of the ſame body. No one member can be afflicted, or pained, but the whole body feeleth it, and hath ſome ſenſe of it. The Apoſtle hath compared the Church (the Body of Chriſt) to the Body natural, for the order of the Parts and Members, the ſeveral offices of the Members, the mutual ſubſerviency of one Member to another, and that ſympathy which ſhould be found betwixt the Members. Hence we are commanded by the Apoſtle, to rejoice with thoſe who rejoice, and to weep with thoſe that weep, and Paul ſaith of himſelf, who is weak, and I am not weak, who is offended, and I burn not? and again we are commanded to remember thoſe who are in bonds, as if we were bound with them, and thoſe that ſuffer adverſity, as being our ſelves in the Body. So that, 1. The precept of God obligeth us to it, who having made his people all one Body hath made them alſo Members each of other. 2. Their relation calleth to them for it. It ſeems to be the law of nature upon all near relations, for it is not only where (as in natural Bodies) the natural union is made by Nerves, and Sinews, but where love hath made an union, as in the union betwixt Parents, and Children, Husbands, and Wives, &c. Nor is this to be extended only to ſuch caſes where the perſon beloved feels a burthen, or miſery, but where they lie under it, though they be not ſenſible of it, what Husband, or Wife is not affected with the affliction of their correlate in an Apoplexy, or under ſome diſtempers, of which themſelves poſſibly have iittle or no ſenſe. So will every good Chriſtian be affected at the caſe of his Brother fallen, tho he poſſibly hath not that due ſenſe of his own fall, which he ſhould have, and at the caſe of the Church, under its blackneſs, though poſſibly the Rulers, or generality of the Members, be not ſo ſenſible of their own corruptions, and deviations, and to look upon the Spouſe of Chriſt in her blackneſs, with a mournful, pitying and compaſſionate Eye, is very much the duty of every good Chriſtian, and what we find the conſtant, and religious practice of the People of God at all times.

2. We may ſo far look upon the Spouſes blackneſs, as our ſight of it may inform us better, or quicken us to ſeek God on her behalf. It is our duty to pray for one another, James 5. 15. Confeſs your [Page] faults one to another, and pray one for another. They are put together, and the firſt ſeemeth to be mentioned as a means in order to the other. How can I plead for a Church, or a particular Child of God, if I know nothing of their ſtate? how can I know it, if I may not look upon it? It is a divine indulgence granted by God to his People, that they ſhall not be heard only praying for themſelves, but for their Brethren alſo, 1 John 5. 16. If any man ſee his Brother ſin a ſin, which is not unto death, he ſhall ask, and he ſhall give them life for them who ſin not unto death. All a Chriſtians ſins in their own nature are mortal, and unto death. The Papiſts err in their diſtinction of ſins into ſuch as are mortal, and ſuch as are venial, but no ſin is mortal, in that ſenſe as it ſignifies, what cannot be forgiven (ſaving only the blaſphemy againſt the Holy Ghoſt, mentioned by our Saviour,) and in reſpect of Gods gracious Ordination, no Child of God ſinneth, or can ſin unto death. Now where the ſin is not unto death, God hath promiſed us, on the behalf of our Brethren, that if we ſee them ſinning, and pray for them, their ſins ſhall be forgiven them. Now if they may not look upon them in any ſenſe, or to any purpoſe, how ſhould they pray for them? And thus it is highly the duty of Gods People to look both upon the Church, and the People of God, becauſe of their blackneſs through affliction. Is any man afflicted (ſaith James 5. 14.) let him pray, and let them ſend for the Elders of the Church, and let them pray over them—and the prayer of the faithful ſhall ſave the ſick, and the Lord ſhall raiſe him up, and if he hath committed ſin, it ſhall be forgiven him. In this ſenſe it is ſo far from being Chriſtians ſin, that it is their duty to look upon the Spouſe, becauſe ſhe is black.

3. Laſtly, It is Chriſtians duty to look upon the Spouſe, becauſe ſhe is black▪ ſo far as to inable us in any meaſure to the purging out their corruptions. A good Chriſtian ought ſo far to conſider the corruptions of a Church, as in his place to endeavour its reformation; and conſequently it cannot be his duty to have communion with her in thoſe things wherein ſhe deviateth from the rule of her Lord. It is true, the effectual Authoritative Reformation of a National Church, belongeth to the Rulers, if they be Chriſtians, as appeareth by all the inſtances of the Old Teſtament, concerning the Kings of Judah, and ſuch a Reformation of a particular Church or Congregation, belongeth to the Officers of Chriſt in it, but every private Chriſtian hath his part, [Page] viz. to inform ſuch, in whom the power is, to bear a teſtimony againſt ſuch corruptions, and not to have fellowſhip with the Church in ſuch things. I cannot grant that all Corruptions, in the Doctrine, Worſhip, or Diſcipline of a Church, are a ſufficient cauſe to conclude it no true Church▪ and wholly to withdraw himſelf from the communion of it. But I doubt not to ſay, that it is my duty to withdraw Communion from a Church in ſuch acts, as without ſin I cannot have communion with it; but of this more by and by. The caſe is the ſame in the caſe of a lapſed Brother, I am bound to admoniſh him, to tell him of his offence, and if he will not hear me to take two or three with me. If he will not hear them to tell the Church, that he might be ſeparated from the Communion of it. The Apoſtle hath directed us, If our Brother be overtaken with a fault, to reſtore him in the Spirit of meekneſs, Gal. 6. 1. Now in order to the performance of this, I may, yea, it is my duty to look upon my Brother when he is black, for the Lord who hath willed the end, muſt be underſtood to have alſo willed the means, that are neceſſary to that end.

Let me in the next place ſhew you what kind of looking on the Spouſe in her blackneſs is ſinful; this I ſhall more largely open in ſeveral particulars.

1. Firſt, We ought not to look upon them with a cenſorious, and condemning Eye. Neither for their ſeeming blackneſs through Affl [...]ctions, nor yet for their real blackneſs through coorruption, either breaking out of a Chriſtians heart, or appearing in a Church. Judge not (ſaith our Saviour, Luk. 6. 37.) and you ſhall not be judged, condemn not, and you ſhall not be condemned. He that judgeth the truth of a Chriſtians Grace, or of a Churches ſtate, from the more external providences of God, either towards the one, or towards the other, doth not conſider what hath been the lot of the Church, and People of God, ever ſince God had a Church, or a Believer upon the Earth; nor what the Scripture ſpeaketh concerning ſuch providences. He that condemneth, and caſteth off a Church as no true Church, for ſome particular Corruptions, and undue mixtures, doth not conſider the ſtate of the Jewiſh Church, which yet God owned, and Chriſt owned, by having communion with the Aſſemblies of it in thoſe things which were of his Fathers inſtitution in it: nor yet the ſtate of the Church at Rome, and that in Galatia, and Corinth, all which had their Corruptions, and undue mixtures, yet are owned by God [Page] and Chriſt as true Churches. Where indeed Idolatry is owned in the Doctrine of a Church, and ordinarily practiſed in the Worſhip of a Church, or eſtabliſhed as the Worſhip of it, I cannot well tell what to ſay, I do not find that Idolatry was ever eſtabliſhed as the Worſhip of the Church of God in Judah, tho I find it ſeveral times tolerated, and during ſome wicked Princes, reigns practiſed amongſt them, but not univerſally, nor ſo ſteddily, but a ſucceeding Prince quickly revived the true Worſhip of God, and deſtroyed the Idols. Idolatry ſeems to be that ſin which unchurc [...]e h a Church, and makes a People not to be owned by God as his People, but that a Church ſhould be condemned as no true Church, where this is not found, is more then I can find in Holy Writ, tho there may be in a Church not ſo far corrupted, a great many corruptions, in which it may be a Chriſtians duty not to join with them; where Chriſt is owned, and the truths of God neceſſary to be known, and believed in order to ſalvation, are owned and publiſhed, and the main acts of Divine Worſhip are performed, there is ſome comelineſs. So far a particular Chriſtian, though we ſee ſome particular failings in him, and ſuch as may juſtify the ſeparation of him from a Church, as a ſuſpected Leper, yet we ought to take heed of looking upon him with too cenſorious an Eye, to reſtore him in the Spirit of meekneſs, leſt we alſo be tempted.

2. We ought not to look upon them with a glad, and ſatisfied Eye. It is inhumane to rejoice in the afflictions of any, but irreligious to rejoice in the afflictions of any belonging to God. This was the ſin of the Edomites, for which God ſo ſeverely threatned them by Obadiah, v. 12. of his Prophecy; Thou ſhouldſt not have looked on in the day of thy Brother, in the day that he became a ſtranger, neither ſhouldeſt thou have rejoyced over the Children of Judah, and to the ſame purpoſe, Ezek. 35. 15. As thou didſt rejoice at the inheritance of the Houſe of Iſrael, becauſe it was deſolate, ſo will I do unto thee, thou ſhalt be deſolate, and v. 14. When the whole Earth rejoyceth, I will make thee deſolate. I fear there is too much of this ill humour in the world, ſuch an hatred to thoſe that fear God, and thoſe Churches which walk moſt ſtrictly up to the rule of the Goſpel, as produceth a joy and rejoycing, when we hear that any evil betideth them. We ought to be very careful of our ſelves, as to this, this is very far from weeping with thoſe that weep; but much leſs ought we to be glad, and rejoice in the ſinful falls of profeſſors, and [Page] miſcarriages of ſuch as have had a repute for religion and godlineſs. Nothing is more againſt Piety and Charity. The honour, and glory of God is as much concerned in the ſins of others, as it is in our own ſins, and we ought no more to glory in the ſhame of others, then in our own ſhame. There is a double rejoycing in the ſins of others. The firſt is a rejoycing of wantonneſs, when men out of a meer idle wanton humor can pleaſe themſelves, and others with diſcourſes of Mens and Womens failings. The ſecond is a rejoycing of envy, and malice, when men envy good men their honour, and repute in the world, and therefore watch for their halting (as Jeremiah 20. v. 10.) and rejoice when they are fallen. All rejo [...]cing in iniquity, all looking upon others to that end, or of which, that is an effect, is highly ſinful, as being againſt Piety, a rejoycing in Gods diſhonour, and againſt Charity, 1 Cor. 13. 6, a rejoycing in an evil befallen to thy Brother. Take heed therefore of this looking upon the Spouſe, and this is too too frequent, and no more then hath always been in the world, which alwaies lay in wickedneſs, and from Abels time was alwaies filled with malice againſt them that loved and feared God, David deprecates it, Pſal 35. 19. Let not thoſe that are mine Enemies wrongfully rejoice over me, neither let them wink with the Eye that hate me without a cauſe. v. 21. They opened their mouth wide againſt me, and ſaid, Aha, Aha, our Eye hath ſeen it. And David prayeth bitterly again [...] ſuch a generation; L [...]t them be deſolate for a reward of their ſhame, that ſay unto me Aha, Aha; and ſo again, Pſal. 70. v. 3. Ham rejoyced in his Fathers nakedneſs, how dreadfully did the Lord revenge it upon him and his Poſterity, according to the prophetical Curſe of his Father? G [...]n. 9. 25, 26. I have, not without trembling, ſeen People make ſport at the natural defects of Perſons, ſo reproaching God in his works of nature, and providence, whereas they ought rather to bleſs God upon ſuch ſights, who might have made them like unto ſuch imperfect Creatures. Not without more trembling ſometimes ſeen, and heard men rejoice, and make themſelves ſport with the moral defects, and profancneſs of others, their Oaths, and Curſes, and Drunkenneſs, and ribauldry, whereas they ought rather to mourn for the diſhonour of God, and that ſuch things might be taken away from perſons who call themſelves Chriſtians; it argues a very corrupt Soul to rejoyce in the ſins of any, but to be pleaſed [Page] to rejoice, and be glad at the ſtumblings, and falls of Perſons that make a profeſſion of Godlineſs, is yet more ſinful, becauſe God by ſuch ſins hath more diſhonour, and ſuch rejoycing can proceed from no other root, but that of hatred to God, and envy and malice. Thirdly,

3. We ought not to look upon the Spouſe, becauſe ſhe is black, with a ſcornful and deſpiſing Eye. The Pſalmiſt complaineth, Pſal. 123. v. 4. Our Soul is exceedingly filled with the ſcorning of thoſe that are at eaſe, and with the contempt of the proud, And Pſal. 79. 4. We are become a reproach to our Neighbours, a ſcorn and deriſion to thoſe who are round about us. So Pſal. 44. 14. Thou makeſt us a reproach to our Neighbours, a ſcorn and a deriſion to thoſe that are round about us. The occaſion of ſcorn is blackneſ [...], either cauſed through affliction, or through temptations, and fallings by the prevalence of corruptions. Job complained, Job 16. 20. That his friends ſcorned him, while his Eyes poured out tears unto God, The Church in her blackneſs was thus deſpiſed, Lam. 1. 8. ſo was Chriſt himſelf, Iſ. 53. 3. But how far is this from the duty of Chriſtians? where is the ſcorners Brotherly love and compaſſion? how doth he forget that himſelf alſo is in the body, and may be tempted? Affliction is what may befall the beſt of men, and who can ſcorn and deſpiſe a Chriſtian fallen through infirmity, and temptation, that conſiders how David and Peter fell, and that himſelf ſtandeth by Grace, and that the reaſon of his ſtanding, is becauſe God keepeth off from him the like temptations that others meet with?

4. It is our duty not ſo to look upon the Spouſe in the day of her blackneſs, as becauſe of it to be ſcared from her company, to ſhun, and avoid her, and to withdraw our ſelves from her, either from adviſing, and counſelling her in order to her cleanſing, or doing what in us lieth in order to it. Solomon ſaith, A friend loveth at all times, and a Brother is born for adverſity. If there were no obligation upon us from any religious bond, or relation, yet our participation of the ſame common humane nature ought to oblige us to pity, counſel, adviſe, and what we can to help Perſons in diſtreſs; but Religion lays yet an higher tie upon us, as it obligeth more ſpecially to love the Church, and to love the Brethren, and to be Friends to thoſe that are Chriſts Friends; now a Friend loveth at all times. Our Saviour in the Parable of him that fell amongſt Thieves, Luke 20. 31. determines him no Neighbour, [Page] that ſeeing the man ſtripped of his rayment, and wounded, and half dead, came and only looked on him, and paſſed on the other ſide; much leſs can ſuch a one call himſelf a friend. God by Obadiah tells the Edomites, v. 11. of their ſtanding on the other ſide, when the ſtrangers carried the Jews away into captivity. Nor are we only obliged to this in caſe of the Spouſes blackneſs through affliction, but through ſin alſo, and corruption, and that both in the caſe of the particular Chriſtian, and of the Church of God; let me a little inlarge upon this becauſe I fear there is too much failing of Chriſtians upon this account.

1. In the caſe of the particular Chriſtian. It is true there may be ſuch faileurs of particular perſons as may oblige conſcientious Chriſtians to ſhun an intimacy with them; I have written to you, ſaith the Apoſtle, 1. Cor 5. 11. not to keep company, if any man be called a Brother, be a fornicator, or covetous, or an Idolater, or a railer, or a drunkard, or an extortioner, with ſuch a one no not to Eat [...]; 2. Theſſal. 3. 14. If any man obey not our Word by this Epiſtle, note that man, and have no company with him, that he may be aſhamed. But obſerve the next words, yet count him not as an Enemy, but admoniſh him as a Brother. I ought not wholly to withdraw my ſelf from that man who may have ſo fallen, as it may be my ſin to have an intimacy of fellowſhip and communion with him: I ought not to count him as an Enemy, whom yet I may not make my intimate, and boſom friend, but what I can do, by counſel and advice, by reproofs and admonitions in order to his recovery, I am bound not to neglect ſo as I ought not wholly to withdraw my ſelf from him.

2. In the caſe of a Church, black through corruption, the admiſſion of undue mixtures of members, of erroneous doctrine, Sup [...]rſtitious rites, &c. it is undoubtedly our duty not to defile our ſelves by communion with her in thoſe things wherein her blackneſs appeareth. But it is alſo our duty not ſo to withdraw from it, as to lend it none of our help; There is indeed a time when God ſaith of a Church, Wherefore come out from amongſt them, and be you ſeparate ſaith the Lord, and touch not the unclean thing, and I will receive you, and will be a father unto you, and yo [...] ſhall be my Sons and daughters, ſaith the Lord God Almighty. God ſaid ſo to the Jews when Jeroboam ſet up the Calves at Dan and Bethel. The honeſt Prieſts and Levites reſorted to Judah out of all their coaſts, leaving their ſuburbs, and poſſeſſions, and after them out of all the [Page] tribes of Iſrael, ſuch as ſet their hearts to ſeek the Lord God of Iſrael, came to Hieruſalem to Sacrifice to the Lord God of their Fathers, 2. Chron. 11. 16. But where God hath not ſaid to a People, you are not my People, where Idolatry is not crept into the Worſhip of a Church, nor ſuch errors in Doctrine, as deſtroy the foundations of faith and repentance, tho it may be the duty of Chriſtians, not to be ſo blind as not to ſee manifeſt errors and corruptions, and to mourn for them, yet it is alſo their duty not ſo to look upon them, as wholly to ſhun communion with ſuch a Church, ſo far as Chriſt owns it and to put themſelves out of the obligations of charity and brotherly Love, or to think themſelves diſcharged from ſuch obligations; all the diſeaſes, and wounds of Churches are not incurable, and we ought ſo far as we can to attend, and indeavour the cure of them. It is indeed a ſad caſe, when a Church is ſo far corrupted as to its officers and members, as a Chriſtian can ſee no hope of a reduction of it to the divine rule, but certainly a great deal of waiting and patience in this caſe is our duty, tho that a Chriſtian can be obliged all the days of his life, to keep in the communion of a Church, in which he cannot injoy all the Ordinances of the Goſpel according to the will of Chriſt is more then I know. But it is one thing to Satisfy our own conſciences, as to the purity of acts of Worſhip, and communion, another thing wholly to reject, caſt off, and condemn ſuch Churches in which we cannot ſee ſuch a purity. It is apparent, that in and after our Saviours time, the Church of the Jews had wofull mixtures, and were corrupted both in Doctrine and in Worſhip and in diſcipline, indeed little in it was right. The whole Ceremonial Worſhip was aboliſhed by the death of Chriſt. He pulled down that partition wall betwixt the Gentiles and the Jews, and aboliſhed the law contained in Ordinances; yet obſerve the Apoſtles practice, tho they kept their private meetings of the Chriſtians, yet they alſo went into the Temple and into the Synagogues; and Acts 19. v. 8. When Paul came to Epheſus, he went into the Jewiſh Synagogues and ſpake there for 3 Months, diſputing and perſwading, the things belonging to the Kingdom of God. But when diverſe were hardned, and believed not, but ſpake evil of that way before the multitude, then indeed he departed from them, and ſeparated the diſciples, diſputing daily in the School of one Tyrannus. If the foundation Doctrines of the Goſpel be any where denied or blaſphemed, the ways of God reproached in any Church, [Page] and thoſe that walk in them, reviled, and perſecuted, or Idolatry admitted, ſet up and encouraged; in all theſe caſes, we may preſume Chriſt hath forſaken a Church, & we may go after him. In other caſes we ought only ſo far to look upon her, becauſe ſhe is black, as not to colly and defile our ſelves by any communion with her, in what things in her are irregular, andout of order, being ſo far Separate as not to touch the uncleanthing.

5. Fifthly. We ſhould not look upon the Spouſes blackneſs ſo as to be moved thereby either to think or ſpeak ill of Religion, or the good ways of God, or to depart our ſelves from them. I know of no Religion whoſe principles teach debauchery. Much leſs doth that which is pure, and undefiled before God. We muſt therefore carefully diſtinguiſh betwixt the Vices, and faileurs of Perſons, and the faults of principles and the way of Religion. So as it is a moſt unrighteous thing for any Perſon to entertain ill thoughts of Religion or to ſpeak Evil of it for the errors failings, or miſcarriages of thoſe who profeſs it. Yet how ordinary a thing is this in the world! how common is the unreaſonable clamour of ſuch as hate God—Crimine ab uno, Diſce omnes; They are all alike. You ſee what their religion teacheth them. Indeed upon the account of this, it is that the ſins of Profeſſors are ſo hainous. When God by the Prophet had let David know he had pardoned his ſins, yet he threatens him with a ſevere puniſhment becauſe he had given occaſion to the Enemies of God to blaſpheme, Saint Paul writes to the Theſſalonians, 1. Th [...]ſſal. 3. 3. That none ſhould be moved by his afflicti ons, for God had appointed him, his Church, his People thereunto. I would ſpeak to you for one thing more. That none ſhould be Scandalized and offended at the wayes of God for the breakings out of corruptions, in particular Perſons owning and profeſſing Religion, for there never were any ſo white but they had ſome black Spots.

6. Laſtly. We ought leaſt of all to look upon the Spouſes blackneſs, ſo as to be coll [...]ed by it to copy it out for our practice, or plead it in juſtifi [...]ation of our ſelves. The uſe we ſhould make of the failings and ſins of profeſſors ſhould be, that while we ſtand, we ſhould take heed leſt we fall. The failings of Chriſtians ought to be for our caution, not for our imitation. And to this end Chriſtians ſhould not only conſider David, ſins, but Davids puniſhment alſo, his broken bones, his watering his couch with tears, the ſword never departing from his houſe, the difficulty he expreſſeth [Page] in his penitential Pſalms to recover the ſenſe of Gods Love, his hard work of repentance and they will ſee little incouragement to ſin after Davids copy. Nor yet after Peters if they conſider how bitterly he wept after his fall, before he recovered the kind look of his Maſter. This is enough to have ſpoken Doctrinally, as to this point indeed the whole diſcourſehath been practicall I may therefore be very ſhort in the application.

Uſe. 1. In the firſt place I deſire from this diſcourſe that we may all obſerve both the Excellency of the Divine rule, and the crookedneſs of the heart of man. How much ſin is committed in the World? How many indecencies may be obſerved in the converſations of men, of Chriſtians, from their undue looking upon the Spouſe of Chriſt becauſe ſhe is black? What a comely ſociety would the ſociety of Chriſtians be, would they bear one anothers burdens, and every one have a fellow feeling of each others miſeries, and afflictions? And would look no further on the blackneſs of Profeſſors, then to inform, and direct them how to apply themſelves to God on their behalf, or to them, or any others any way in order to their help and cure; if Chriſtians would not look upon the Church or each other in afflictions or under any lapſes, with a cenſorious Eye to condemn one another, but with a charitable Eye hoping the beſt and helping towards it. Not with a glad and rejoycing Eye, but with a mourning and weeping Eye, being grieved for the afflictions each of other and much more grieved, for the breaking out of one anothers luſts and corruptions. Not with a Scornfull Eye, but with an humble Eye, pitying one another under the hand of God upon them, or bewailing the frailty and infirmity of humane nature Not ſhunning and avoiding one anothers Societeis, but keeping to the Divine Rule, ſo far keeping company with the worſt of our brethren, as our company may ſerve them for any good, to their ſouls, I ſay were it poſſible to reduce the whole ſociety of Chriſtians to this order, how beautifull a ſociety would it be? This is our rule, if any walk not up to it, let not religion ſuffer for their paſſions and uncharitable behaviour.

But ah! how many fall under a ſevere reproof, if what you have heard in this diſcourſe be ture, and the duty of all ſuch as profeſs themſelves to be the diſciples of Chriſt. How many cenſorious Chriſtians and raſh judgers have we, that will not conſider that the fineſt gold muſt have ſome grains of allowance how many that will undertake to determine the ſtate of Souls from [Page] external providences that happen to them, and from particular acts and miſcarriages. How glad are a great many in the world when they can but hear a report of the failings of Perſons owning Religion? That ſay report, and we will report it and watch for their haltings, ſaying peradventure he will be enticed. How many that ſit in the ſeat of the ſcornful; deſpiſing one another for their afflictions, becauſe themſelves are at eaſe. How many of Gods People may repeat thoſe words of the Pſalmiſt, Pſal. 123. 4. Our Soul is exceedingly filled with the ſcornings of thoſe that are at eaſe, and with the contempt of the proud. How little tenderneſs is to be found amongſt Chriſtians, towards lapſed brethren, how little care to reſtore ſuch as are overtaken with faults in the Spirit of meekneſs? Is this not to look upon the Spouſe becauſe ſhe is black. How ready are Chriſtians to ſhake off all fellowſhip and communion with Churches and particular Chriſtians for ſome partial blackneſs? And how ready are others for the failings of profeſſors to reproach even Religion it ſelf, and to take up prejudices againſt the right ways of God? How ready are others to copy out the ſinfull miſcarriages of Chriſtians, and to juſtify themſelves from them. Certainly theſe things ought not to be. Oh that all you who are Daughters of Hieruſalem, who profeſs to Religion, as you do not come behind in many other things that are good, ſo that you would not come behind in this: The many errors of Chriſtians in this one piece of duty, the due and right behaviour of themſelves towards Churches, and particular Souls. Let us know that it is a great piece of Chriſtians perfection, that whereunto the moſt have not as yet attained; remember, it is a great piece of your duty to be preſſing after it. I ſhall but mind you of three things which if they will not prevail with you I know not what to add.

1. The concern in it of the glory of God. In the obedience of his will, for it is what he hath (as I have ſhewed you) commanded, the winning of Souls: Which may be more eſtranged, and alienated from God, by an undue behaviour, and much reduced by a juſt and Chriſtian behaviour, and the upholding the credit, and reputation of religion, and godlineſs.

2. Secondly. The concern of your brothers good is not little; by this thou ſhalt ſhew that brotherly Love which is ſo commended in the Goſpel; how canſt thou ſay thou loveſt thy Brother▪ whiles thou watcheſt for his halting, and art glad, and rejoiceſt [Page] when thou ſee [...] him fallen, that ſcorneſt and deſpiſeſt him becauſe he is low, and mean, and afflicted, or becauſe thou obſerveſt his foot to have ſlipped. Where is thy pity? Where is thy compaſſion in the caſe.

3. Finally, thy own concern is not ſmall in the caſe. Upon this argument the Apoſtle to the Hebrews perſwadeth a remembring of ſuch as are in bonds, and adverſity. Heb. 13. 3 conſidering that we alſo are in the body. And upon this argument he alſo perſwadeth tenderneſs to perſons black through faults, Gal. 6. 2. conſidering thy ſelf leſt thou alſo be tempted. What man is there that may not be afflicted and toſſed with tempeſts as much as any others are? What man is there that may not be overpowered at ſome time or other by his corruptions, or Satans temptations? Now obſerve that of our Saviour, Luke 6. 37, 38. Judge not, and you ſhall not be judged, condemn not and you ſhall not be condemned—For with the ſame meaſure that you meet withal, it ſhall be meaſured to you again. In theſe caſes the Law of Nature holdeth, which Chriſt hath alſo Ganonized in his Goſpel. Whatſoever you would that others ſhould do to you, do you the ſame to them.

Sermon XXXVII.

Canticles 1. 6.

—Becauſe the Sun hath looked upon me.

I am come now to the ſixth Propoſition I obſerved from theſe words, which the Spouſe giveth as one reaſon of her blackneſs. By the Sun I told you, I underſtood the ſcorchings of Afflictions, and Perſecutions; hence obſerved,

Prop. That in this life the Spouſe of Chriſt (whether we by it underſtand the true Church, or the particular believing Soul) is expoſed to afflictions, and perſecutions which, make her black.

The Propoſition aſſerts the Lot of the People of God in this [Page] world, that is to be afflicted, and perſecuted, to have the Sun look upon them; this ſenſe I put upon this metaphor, having our Saviour my guide, Mat. 13. 6. 21. 2. It ſheweth the ill effect, or influence which theſe Perſecutions have upon the People of God, ſometimes, that is, to make her black, or at leaſt to appear ſo to humane Eyes. In the handling of this Propoſition I ſhall,

1. Shew you, That Afflictions, and Perſecutions are uſually the lot of the Spouſe of Chriſt while ſhe is in this world.

2. Whence it is, that this is its hard fate to have the Sun to look upon her.

3. What collying, or blackning qualities there are in afflictions, which affect the Spouſe.

4. Whence it is, that becauſe of theſe Afflictions, and Perſecutions, the Spouſe of Chriſt is judged ſometimes black, when indeed ſhe is not ſo. Then I ſhall apply the whole diſcourſe.

Concerning Afflictions in general, I ſhall ſpeak little, they are the common lot of mankind, nor is the Child of God more exempted from them then another. I ſhall therefore rather bend my diſcourſe to ſuch kind of afflictions as are the more peculiar afflictions of the Goſpel, and affect the Spouſe of Chriſt, and theſe are thoſe which we call Perſecutions; of theſe our Saviour interpreteth, the Sun being up, Mat. 13. 6. v. 21. Theſe are ſuch injuries as are done to the Church and People of God, ſor the Words ſake, for Righteouſneſs ſake, for Chriſts ſake, which are the ſeveral phraſes by which theſe kinds of affliction are expreſſed, Mat. 13. 21. Mat. 5. v. 10. 1 Pet. 1. 14. Any ſufferings undergone of choice, rather then we will defile our conſcience with ſin. It is true, the Etymology of the word will not give us this ſenſe of it, but verba valent ſecundum uſum. It is the uſage of words, that muſt give us the ſenſe of them, and this you will find is the ſenſe of this term, both in Holy Writ, and all Eccleſiaſtical uſage. Nor doth it alter the caſe, if men be made ſufferers truly upon this account, whether they ſuffer according to an humane law, or not, for if an [...]umane law would have purged ſuch acts from unrighteouſneſs, and cleanſed them from the guilt of Perſecution; the Jews had been clear'd, who ſaid upon their Crucifying of Chriſt, we have a law, and by that law he ought to die; and all the Martyrs who have ſuffered ſince his time for his names ſake (excepting ſuch as had died in Maſſacres, and by Aſſaſſinations had died as fools died, for they generally [Page] died in the execution of ſome laws, firſt made by ſuch as thirſted after their blood. Nor is it to be limited only to capital puniſhments. Amongſt the noble Army of Martyrs reckoned up, Heb. 11. 36. Some had tryal of cruel mo [...]kings—of bonds, and impriſonments—ſome wandred about in Sheep-skins, and Goat skins,—in deſerts, and Mountains, and in Dens, and Caves of the Earth, and Paul calls Iſhmaels mocking of Iſaac a Perſecution, Gal. 4. 29. and as then (ſaith the Apoſtle) he that was born after the fleſh, perſecuted him that was born after the Spirit, even ſo it is now. Now that this hath been the lot of the People of God in all ages, is ſo evident both from the whole ſtory of Scripture, and all Eccleſiaſtical hiſtory, that I need not be large in the proof of it. He that caſteth his Eye upon Adams Family (when that contained all the Church God had in the world) will find there a Cain riſing up againſt Abel, and ſlaying him, becauſe he offered up a more excellent Sacrifice. In Abrahams Family he that was born after the Fleſh, perſecuted him that was born after the Spirit. Eſau perſecuteth Jacob, the Egyptians oppreſs the Iſraelites, there was a continual feud betwixt Judah, where the true Church was, and Iſrael after they had Apoſtatiſed. David in many Pſalms tells you how he was continually oppoſed, and maligned. What the holy Prophets of the Lord ſuffered for declaring the truth, you may read at large in the Books of the Kings and Chronicles, what Jeremiah, Daniel, Amos, the three Children ſuffered, you may read at large in the Prophets. If you come to the New Teſtament, you find John Baptiſt beheaded, Chriſt Crucified, Stephen ſtoned, James killed with the Sword, Paul variouſly ſuffering, and all for righteouſneſs ſake.

2. It may be more worth our inquiry, whence theſe ſtorms aroſe, which our Saviour foretold, and were begun with him, but grew greater preſently after his death, and troubled the Church for 300 years together; the root of them was doubtleſs the worlds hatred, this our Saviour hath learned us, and in ſome meaſure armed his people againſt it, John 15. 8. If the world hate you, you know it hated me▪ before it hated you. If you were of the world, the world would love his own. But becauſe you are not of the world, but I have choſen you out of the world, therefore the world hateth you. God hath put an enmity betwixt the Seed of the Woman, and the Seed of the Serpent; Chriſt and his Seed, the Devil and his Children, but in regard we muſt not ſo underſtand that Text, [Page] Gen. 3. 15. as if God infuſed thoſe evil habits of malice, and envy, and hatred of God, and goodneſs, but only that God would infuſe ſuch Spiritual, gracious habits into the Souls of his People, as through that native malice, envy, and corruption, which is in the hearts of ſuch as God pleaſeth not to change by his ſpecial grace, would provoke ſuch an enmity in them; we muſt inquire into the root, and grounds of that hatred, which produceth this enmity and hoſtility, and that is, 1. Their natural averſion to all piety and goodneſs: And 2. That Pride which is in their hearts, which ſuffereth them not to be patient of the preference of godly men in the favour of God, nor of being excelled by them before men in ſuch a converſation, as their luſts will not ſuffer them to lead, much leſs to be condemned by their Doctrines, and reproofs▪ hence they both hate ſuch as will reprove them, either in the Gate, or from the Pulpit, and becauſe the Miniſters of Chriſt are thoſe to whoſe Office eſpecially the latter belongeth, hence they have in all times been made the buts and objects of their fury.

But though theſe afflictions come immediately, and proximately from men, yet they are alſo the appointments of God, the counſels of God, executed by his permiſſive Providence, not reſtraining the malice, and luſts of wicked mens hearts, but ſuffering them to exert, and put it forth; the ſame account muſt be given of this ſort, as of other ſorts of Gods afflictive diſpenſations: 1. The puniſhment of his peoples ſins. 2. The trial, exerciſe, and manifeſtations of his peoples graces.

1. The puniſhment of his peoples ſins, and this is for the moſt part evident in ſuch Perſecutions as fall upon whole Churches, I ſay for the moſt part, it is rare that God lets looſe Enemies upon a ſetled Church to diſturb its quiet, till it hath loſts its firſt love, and admitted ſinful mixtures. Thus it fell out to the famous Churches of Aſia, to whom the Epiſtles were written in the Revelations, and it may be the obvious decays of Religion in the Primitive Churches, were no ſmall cauſe of the Perſecutions which vexed, and deſtroyed them for three hundred years together.

2. The trial, exerciſe, and manifeſtation of his peoples graces, was alſo another cauſe; this we are often told in the Epiſtles of the Apoſtles, nor did the Church of Chriſt receive a ſmall augmentation, and increaſe by the courage, and conſtancy, the faith, and patience of the Martyrs.

[Page] 3. Laſtly, God alſo by this means obtaineth another end, viz. Wicked mens filling up the meaſures of their iniquities. That upon them might come (as our Saviour ſpeaks) all the righteous blood that hath been ſhed by their Fore-fathers. But all this is a digreſſion from the principal thing in the Propoſition, which is to ſhew you how theſe blacken the Spouſe of Chriſt: That is, either, 1. Really by drawing out corruption: Or, 2. Appearingly in the Eyes of the world.

1. Afflictions often really blacken the Spouſe of Chriſt, as they draw out that latent Corruption which is in their Hearts. This is true both concerning the Church, and concerning the particular Soul. 1. As to the Church, which is by our Saviour compared to a Field of Wheat, in which are Tares as well as Wheat, and to a Net, which within the ſwallow of it hath bad as well as good fiſh. Now Perſecution makes a great diſcovery of Hypocrites, they that received the Seed into ſtony ground, having no root in themſelves, fall away, enduring but a while, and when Tribulation, or Perſecution ariſeth, for the Word are immediately offended; the Dragons Tail, Revel. 12. 4. drew down the third part of the Stars of Heaven, and did caſt them down to the Earth. Thus it is ſeen in all Perſecutions, they alwaies diſcover a great number of Hypocrites, & falſe Brethren, yea, and often many of Gods People at firſt ſhrink, and fall under the greatneſs of the temptation; ſo you know it ſell out as to Peter in the High Prieſts Hall, and ſo it hath been with many of ſuch as have at laſt dyed in the teſtimony of the truths of God. Theſe things make the Church black, when the Sun looketh upon it, though in the iſſue the melting of the Church proveth the purifying of it, and making it exceeding white, as you know it is with many things purified by fire, though the fire maketh them at laſt more bright, and pure, yet at firſt till their droſs be cleanſed, they look more black, ſo it is with the Church of God in the day of its fiery trial. So it is alſo as to Particular Chriſtians. Tribulation in them at laſt worketh Patience, and Patience Experience. and Experience Hope. Even ſuch an hope as will not make aſhamed, but this is after ſome excerciſe therein. Hence ſaith the Apoſtle, Heb. 12. 11. Now no chaſtening for the preſent, ſee [...]oth to be joyous, but grievous. Nevertheleſs afterwards it yieldeth the peaceable fruit of Righteouſneſs, unto them which are exerciſed thereby. [Page] How black did holy Job look, Chap. 3. When he Curſed the day of his birth. Who afterward being exerciſed with a long affliction came out white. Till by Tribulation the Soul cometh to be humbled, and tamed to the will of God, and to have his will melted into a reſignation to the will of God, till his faith, and patience come to be both tryed, and to have their perfect work. Tribulation, and Perſecution maketh the Spouſe really black, like the Perſon that hath taken Phyſick to purge out ſome ill humours, ſo long as his Phyſick is working, and ſtrugling with the peccant humours, he is ſicker, and appeareth worſe then before he took it.

2. But ſecondly. Tho Perſecution and Tribulation may at firſt make the Spouſe really black; yet they make her appear much more black then ſhe is in the Eyes of the world, and the generality of men and women in it, of which a various account may be given, I will inſtance but in two or three things.

1. The firſt is the impreſſions which the calumnies, and ſlanders of Enemies thrown upon the Church, and upon believers, have upon many people. There is nothing more ordinary, then when the Enemies of God are in their higheſt rage againſt his People, to have their mouths fulleſt of obloquy and ſlander againſt them. Thus David complains, Pſal. 35. 11. that in the day of his ealamity, Falſe witneſſes did riſe up againſt him, and laid to his charge things that he knew not. The men of the world, whoſe malice, and hatred, prompteth them to injurious actions againſt innocent perſons, conceive themſelves obliged to defend themſelves againſt the common reaſon of the world, which teacheth them to cry out againſt ſuch acts of violence, with raiſing lies, and ſlanders concerning ſuch as they ſo oppreſs, and perſecute, he that is any thing acquainted with the Pſalms of David, or other parts of Holy Writ, will find that what we ſee in the age we live in, was but the old practice of wicked and profane Perſons, aſhamed to own the true cauſe of their hatred, and malice. It was Matchiavels maxime, Fortiter calumniare, aliquid adhaerebit, lay loud enough (though never ſo falſe) upon thy adverſaries, ſomething will ſtick to them, and indeed it is hardly imaginable but it ſhould.

2. A ſecond reaſon of this judgment is, becauſe the moſt of men judge of blackneſs, and comelineſs by a meer ſenſual Eye. The life of the Spouſe is an hidden life, her beauty is an hidden beauty. [Page] The world doth not conſider the afflictions of Gods People Spiritually, as they are the tokens of Divine Love (for whom the Lord loveth, he chaſteneth, and ſcourgeth every Child whom he receiveth) nor as they purge away the Souls droſs, and take away its Tin, as they melt it, and try it, and give faith a perfect exerciſe, and patience a perfect work, nor are they able to diſcern the Souls exerciſes of faith and patience, of humility, and meekneſs, and quiet ſubmiſſion to the will of God. The afflicted Spouſe may not only be exceeding beautiful in the Eyes of Chriſt, but in the Eyes of the Saints and People of God in their affliction, and tribulation, and the generality of men yet ſee no beauty and comelineſs in them, becauſe their beauty is ſpiritually diſcerned; all that is external, is blackueſs, and unlovelineſs, they are only glorious within.

3. The generality of men and women in the world judge of the love and hatred of God, by what is before men in this life. The beauty of the Spouſe of Chriſt lieth in two things. 1. In her acceptation with God. 2. In her habits of grace, and the exerciſe of them, both theſe are hidden from the Eyes of the world, they ſee not the internal frame of a believers Soul (as I but now told you) and as their habits of grace are hidden things (the world knoweth us not, faith John) ſo their ſtate of favour, and acceptation with God is an hidden thing alſo; they cannot underſtand how God ſhould love him or her, againſt whom he ſuffers men to prevail to ſuch a degree, ſo that the wicked devours the men that are more righteous then they; they judge of Gods love, and hatred to Souls, by what in this life happens to them. The Apoſtles phraſes, 2 Cor. 4. 8, 9. are all riddles to them; we are troubled, ſaith he, on every ſide, but not diſtreſſed, we are perplexed, but not in deſpair, perſecuted, but not forſaken, caſt down, but not deſtroyed; I have done with the Doctrinal part of my diſcourſe.

Uſe 1. Is this the lot of the Spouſe of Chriſt, to be Sun-burnt with afflictions, and perſecutions? Is it their lot to be afflicted, and will afflictions make them black, and appear more black then poſſibly they are, what then is our duty?

1. In the firſt place, it is certainly our duty to expect afflictions of this nature, and to expect ſuch uſage under them, as the people of God before us have conſtantly met with. Our Saviour Chriſt having given to his hearers the law of his Diſcipleſhip, Lu. 14. v. 27. And whoſoever doth not bear his croſs, and come after me, cannot be [Page] my Diſciple; addeth further. v. 28. 29, 30, 31. For which of you intending to build a Tower, ſitteth not down firſt, and counteth the coſt, whether he hath ſufficient to finiſh it, left happily after he hath laid the foundation, and is not able to finiſh it, all begin to mock him, ſaying this man began to build, and was not able to finiſh? Or what King going to make war againſt another Ring, ſitteth not down firſt, and conſulteth whether he be able with ten thouſand to meet him, that cometh againſt him with twenty thouſand. Or elſe while the other is yet afar off, he ſendeth an Embaſſage, and deſireth conditions of peace? Our Saviour Chriſt by thoſe two ſimilitudes, teacheth us all the duty of a pre-conſideration, a thinking before hand what may afterwards happen to us in the profeſſion of religion, and the owning of him, and the profeſſion of the Goſpel. It is certainly a true ſaying, Mala inopinata graviora, the leſs proſpect we have of evils, the more inexpected they come upon us, the more heavy they prove to us; unthought of evils are alwaies moſt intolerable, becauſe we are leaſt prepared for them. Let every good Chriſtian therefore live in view of thoſe Afflictions which the Apoſtle calleth the Afflictions of the Goſpel, 2 Tim. 1. 8. Either becauſe they conſtantly, or moſt ordinarily follow the profeſſion of it, or becauſe indeed it is unreaſonable to think that any perſon ſhould either adhere to the propoſitions of truth contained in it, or live up to the rule of life, which the Goſpel preſcribeth, and be free from them. If (ſaith our Saviour, John 15. 18.) The world hateth you, you know it hated me before it hated you, and v. 20. Remember the word that I ſaid unto you, the Servant is not greater then the Lord, if they have perſecuted me, they will alſo perſecute you. Theſe things (ſaith our Saviour, John 16. 1. 2, 3.) I have ſpoken unto you that you ſhould not be offended, they ſhall put you out of the Synagogues, yea, the time cometh, that whoſoever killeth you, will think that he doth God good ſervice. It is a moſt unreaſonable thing for men to meet with more pleaſing things, and proſperity, in the profeſſion of Religion, then the Author of that Religion, or any of his Diſciples ever met with, or then he hath told us we ſhould meet with in the profeſſion of it, who knew all things; or that we ſhould expect more tranquillity in the profeſſion of Religion, then the nature of that profeſſion, conſidered together with the ignorance, and corruption of the world, doth promiſe the profeſſors of it. It is true there is nothing in the nature and profeſſion of [Page] the Chriſtian Religion, conſidered ſingly, and apart by itſelf, that is unlovely, or diſobliging to any; it is a Religion full of good will toward men. But conſidering this Religion, together with the corruption of the world, there is much in it, which he that looketh but with a rational Eye, will ſee that the world is never like to bear better then it hath hitherto done▪ it tieth a man up to believe Propoſitions according to the revelations of the Word. To live a life according to the rule of the word. To worſhip God according to the preſcriptions of the Word, in all things, it calleth a man to the Law, and to the Teſtimony. It obligeth every man in his place to bear a teſtimony againſt whatſoever is contrary to the ſtrict rule of the Word. Now whoſo conſidereth either the ignorance of the world, which knoweth not the Son of God, nor him that ſent him, nor what is the revealed will of God, or the ſenſuality of the world, how mad upon their luſts the moſt of Men and Women are: Or the Pride of the world, which maketh men impatient, either of a verbal reproof, by doctrine and admonitions, or real reproof, by a quite contrary converſation, more pleaſing to God, & acceptable to, and beautiful in the ſight of men: Or the affectation of dominion over the conſcience, which a multitude are poſſeſt of, and their impatience at good Chriſtians not owning, and ſubmitting to their dictates, and ſaying as they ſay, and doing as they do, can hardly imagine how thoſe that will live godly in Chriſt Jeſus, ſhould live any long time in the world without perſecution. Now the expectation of thoſe ſearchings, and Sunburnings, will have various good effects upon the Soul.

1. It will put the Soul upon preparing for them. He that liveth in the expectation of trials, will be oft-times putting the caſe to himſelf, if ſuch a tryal ſhould be, what ſhould I do? My Soul wouldſt thou ſtand to, or deſert the profeſſion of thy faith? wouldſt thou keep cloſe to God, or depart from him? we ſhould be laying up ſomething in ſtore againſt an evil day.

2. Expected tryals (as I before told you) are alwaies lighter, and more tolerable, and endured with more courage, and patience. We are not ſo frighted with evils, which we ſee at diſtances, and view in the approaches they make to us. Nothing more weakneth a Soul in the bearing of an evil, as a ſudden ſurpriſal, like an Apoplexy to the body, it at once ſtops thoſe paſſages by which the Spirits ſhould diſcover, and exert themſelves.

Br. 2. Secondly, This Doctrine calls to Chriſtians for patience, and that both under Perſecution, and Afflictions, and under the cenſures, [Page] and obloquies of the world, becauſe of them. Expectation of tryals is a previous duty in order to our preparation for them. Patience is a preſent duty, when the Chriſtian is fallen under them. It is indeed the work of the day; that very grace, which in the hour of tribulation ſhould have its perfect work, it lieth partly in a quiet ſubmiſſion to the good will and pleaſure of God, becauſe he hath laid it upon us, an holding our peace, becauſe it is the Lords doing, partly in a quiet waiting for God in the fulfilling of his promiſes made to his People under ſuch circumſtances. There are two things that call for our patience under afflictions. 1. The ſmart of the Affliction, for no affliction is joyous, but grievous. 2. The reproach of the world under it, this often doubleth the affliction and maketh it more grievous, and intolerable. Now conſider how many things have occurred in this diſcourſe, which may excite our patience under both theſe.

1. This is the lot of the People of God. There is none of them but the Sun at one time or other works upon. The Apoſtle exhorteth the Theſſalonians, 1 Theſ. 3. 3. That no man ſhould be moved by their Afflictions, for (faith he) your ſelves know that we are appointed thereunto. There is a great deal in that ſaying to quiet the Spirits of Chriſtians under the burthens of tryals. 1. God hath laid thoſe burthens upon them. I held my peace (ſaith David) becauſe it was thy doing. It is the Lord (ſaid that good man) let him do what ſoever he pleaſeth. Perhaps (ſaith David) God hath bidden him curſe. It is a mighty thing to ſilence the Spirit of a Chriſtian, when he can ſee the hand of God in it. 2. It is the Lords appointment. What hath befallen us in purſuance of an eternal counſel; this ſpeaketh the tryal eventually neceſſary, it ſpeaketh it alſo good for his People, for he hath not appointed us unto wrath, nor to any means of that tendency. Nor is it thy lot alone, but the lot of all thoſe who will live godlily in Chriſt Jeſus. The Apoſtles themſelves were appointed thereunto, and wherein are we better, then our Fathers, or our Brethren?

2. You have likewiſe heard why God hath appointed our lot to be Trials, and Afflictions, for the puniſhment of our ſins, and for the tryal, and exerciſe of our Graces; this alſo calls for patience. Why ſhould a living man complain? a man for the puniſhment of his iniquity? We have much leſs reaſon to be diſturbed at the trial, and exerciſe of our graces.

[Page] 3. You have heard upon what miſtakes it is that the World accounts the Chriſtian black by reaſon of Afflictions, becauſe they judge of their complexions by a meer ſenſual Eye, and from a meer erroneous judgment. We have therefore no reaſon to be diſquieted, becauſe of it. But indeed the main uſe we ſhouldUſe 3. make of this point, ſhould be for Caution; and that in two particulars.

1. That afflictions may not blacken us. 2. That we do not judge others black, becauſe of them. 1. Will afflictions blacken the Spouſe of Chriſt? Let us take heed that they have not this ill influence upon us. We have heard that they no otherwiſe make us black then as they are occaſions to draw out our luſts and corruptions. This is that which we are more eſpecially to watch upon. In afflictive providences, God tryeth us, and Satan and the world alſo try, and tempt us. God tryeth our faith, our patience, our ſubmiſſion to his will, whether we will deny our ſelves, and take up the Croſs and follow him. The Devil, and the men of the World, which are the Devils inſtruments, try us, whether we will deſert our profeſſion, deny the Lord that bought us, forſake the ways of God, and imbrace a preſent World. If upon Gods tryal his ends be obtained, then are we by our afflictions purified, and made white, if the Devil and his inſtruments prevail upon us, then are we by our afflictions made black. This is the thing we are to take heed of Job 2. 3. after that God had taken away Jobs Eſtate, and Children, he ſaith to Satan, Haſt thou conſidered my Servant Job, that there is none like him in all the Earth, a perfect, and an upright man, one that feareth God, and eſcheweth evil, and ſtill he holdeth faſt his integrity, although thou moveſt me againſt him to deſtroy him without a cauſe. How white there did Job appear after his afflictions?

But I ſhall not inlarge my diſcourſe to afflictions in the general, but limit it to ſuch afflictions as are more peculiar to the Spouſe of Chriſt, and which I have had a more ſpecial reference to in my former diſcourſe, viz. Perſecutions, or ſufferings for our adherence to the truths of the Goſpel, and the good ways of God. Let us take heed that we be not made black by afflictions of this nature, which we ſhall be, if by them we be moved from our good opinion of the ways of God, from our profeſſion, or practice of them; there is no ſinner more black then the Apoſtate. See 2 Pet, 2. 20. 21. For if after they have eſcaped the pollutions [Page] of the world through the knowledge of the Lord, and Saviour Jeſus Chriſt, they are again intangled therein, and overcome, the latter end is worſe with them than the beginning. For it is better ſor them not to have known the way of righteouſneſs, then after they have known it, to turn from the Holy Commandment delivered unto them. Indeed failings in a time of Perſecution are cauſed from a double cauſe. Sometimes meerly from the fear of life, or ſome great danger that will befall to men, if they adhere to their former profeſſion; failings of this nature make a Soul look black, but many ſuch recover themſelves, and the Lord who can have compaſſion upon our inſirmities, pities them, and recovers them out of the ſnare of the Devil; this is a blackneſs we ought to avoid, by putting on the whole Armour of God, that we may be able to ſtand in the day of the Lords Battel. But there is another defection, which is occaſioned by Perſecutions, and Afflictions of this nature: That is, when men out of a greater love to other ways in a time of tryal, renounce the truths of God they have formerly owned, and forſake the ways of God, in which they have formerly walked; to theſe now Perſecutions, and Afflictions of this nature, are but a ſlight occaſion of their defection and Apoſtacy, and this eminent difference you will find betwixt the others, and theſe: The others, though they may be prevailed withal to warp, and ſtart aſide, becauſe of the greatneſs of the temptation (it was Peters caſe in the High Prieſts Hall) yet will never be prevailed with to ſpeak evil of, and to revile the truths of God which they have owned, nor the ways of God, in which they have formerly walked, and others yet walk. The others being prevailed upon to their Apoſtacy meerly from the luſts of their hearts, and the greater love they have alwaies had, (tho like Hypocrites they have concealed it) to looſer principles, and a looſer way of living, take themſelves concerned to reproach their former ways, and thoſe who yet walk in them. This is a dreadful blackneſs, not a tincture upon the face only, but a tincture of the heart, which by occaſion of Perſecution for the Goſpel, breaketh out into the more exteriour converſation. To enforce this caution, I ſhall only mention three things.

1. That this is the affection only of the ſtony ground, Mat. 13. 6, 21. It is a certain ſign, that thoſe never received the Seed of the Word into honeſt, and good hearts, that they never had any [Page] root in themſelves who when tribulation, and perſecution ariſeth, becauſe of the word, by and by they are offended. He that receiveth the truth, in the Love of it cannot ſo eaſily abandon the profeſſion of it, 1 John. 2. 19. They went out from us, they were not of us, for if they had been of us, they would no doubt have continued with us, but they went out that they might be made manifeſt that they were not all of us. The day of Perſecution and tribulation for the Goſpel ſake is the day of the manifeſtation and diſcovery of hypocrites. I do not think that all ſhrinking in a time of perſecution is a note of hypocriſy, there is a ſhrinking through fear in the time of great temptation (ſo Peter ſhrank.) But for men to make a defection, out of a principle of luſt and greater Love to other ways, and to reproach and ſpeak Evil of the ways of God (which by the way is a certain indication of ſuch a defection) this ſpeaketh the man or woman to be no better then an hypocrite nor ever to have been other, tho, to ſerve his luſts, he diſguiſed himſelf with a mask of holineſs, and Religion.

2. Secondly conſider, That no ſinner ſo reproacheth the good and holy ways of God as ſuch a ſinner doth. He tells the World that he hath tryed them, that there is nothing in them, that nothing but the ignorance & prejudices of his education & youth led him into them, that the ways of ſin & profaneneſs, of Formality, and Superſtition are better, and therefore he is at laſt grown wiſer then to take ſuch pains to go to heaven. If I would pick out a wretch out of the whole herd of ſinners to reproach God, to blaſpheme the Goſpel and the ways of holineſs, I would pick out onethat had been formerly a profeſſor, and had turned away from his profeſſion this wretch pretendeth from experience to juſtify what others do but looſely diſcourſe.

3. Thirdly no ſinners muſt expect a more dreadful Vengeance. The reaſon is evident, becauſe none ſin againſt more light. There is no man who hath made a profeſſion, and lived in any practice of Religion, but knows that there is no iniquity in it, nothing but what ſuteth the common reaſon of mankind not debauched through luſt, and that thoſe who in any meaſure live up to the profeſſion of the Goſpel, are (if ſober heathens were to be judges) the beſt of men, with reſpect to all duty which the light of Nature teacheth toward the Divine Being, and all good offices towards men. I ſay there is none who hath made any profeſſion but knows this, and in all his Evil ſpeaking of [Page] them doth not ſin like an heathen, nor like a profane man who ſpeaketh ill of the things he knoweth not, but ſpeaketh contrary to the dictate of his own conſcience. I would not have this underſtood of thoſe who are made black, through theſe afflictions, from the temporary prevailing of a ſtrong temptation, theſe with P [...]ter (tho they fall) yet go out and weep bitterly and are recovered, and made ſtronger by their fall, but of thoſe others before mentioned to whom Affliction and Perſecution are but the externall occaſions to draw out the luſts of their hearts which waited but for an opportunity to diſcover its ſelf.

2. Finally to ſhut up this diſcourſe let this caution us from Judging the Spouſe of Chriſt black becauſe the Sun hath looked upon her. You have heard that this is but the Worlds judgment, not according to any meaſures of truth, or righteouſneſs. To this End,

1. Root your ſelves in this truth, That none can judge of Gods Love or hatred from what happeneth to him in this life. It is Solomons Maxime, and a great truth, God governeth the World according to the juſt Oeconomy of his Providence with reſpects unto his own wife Ends; and no ſpiritual judgment can be made of the ſtate of any, from thoſe adminiſtrations, oft-times he maketh Princes to go on foot, when ſervants ride on horſe back, and the wicked to devour thoſe that are more righteous then they.

2. Look under the vail of Religious Perſons in the day of their afflictions. The Vail may be black, and yet the face White. You may poſſibly ſee the People of God glorifying him in the Fires, eminent faith adherence to God conſtancy, patience ſhining forth in the People of God in the hour of their tryals. you may poſſibly hear Paul and Silas, ſinging praiſes unto God at midnight, and the Apoſtles going away from their place of puniſhment rejoicing that the Lord hath thought them worthy to ſuffer for the name of Jeſus Chriſt; and here a Job reſolving that, Tho the Lord ſlayeth him, yet he will truſt in him. Theſe things ſpeak a Lilly tho amongſt thorns.

Sermon XXXVIII.

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Cant. 1. 6.

—My mothers Children were angry with me.

I am now come to the 2d cauſe, which the Spouſe of Chriſt here aſſigneth of her appearing blackneſs. The Anger of her Mothers Children. My Mothers Children (ſaith ſhe) were angry with me. [...] which the Septuagint tranſlateth [...] They fought in me, or they fought againſt me. In my explication▪ of the verſe I told you that ſome by Mothers Children underſtand thoſe luſts and corruptions, which are members of that body of death, which yet remain in the beſt of Gods People; thoſe members mentioned by the Apoſtle Col. 3. 5. which we have while we live upon the Earth for our exerciſe to mortify, theſe lye in the womb of the ſame Soul, together with our habits of grace; theſe are thoſe which the Apoſtle calls the fleſh, which luſteth againſt the Spirit, Theſe cauſe that war in our members mentioned, James 4. 1. they war againſt the Soul. 1. Pet. 2. 11. Others 2. underſtand by the Mothers Children mentioned in the text, Falſe brethren, ſuch members of the Church as are indeed the Children of the Church, our viſible Mother, but not the Children of our heavenly Father. Tho in my own judgment I rather incline to the latter as the ſenſe of the Text, yet I ſhall give that deference to thoſe worthy Interpreters that have mentioned the former, that (there being a truth in that) I ſhall take both ſenſes into the Propoſition which I ſhall law down thus.

Prop▪ The conflict which particular believers have with their own inbred luſts and corruptions, and which the Church hath with falſe brethren, will often make them appear black to the Eye of the World.

Here are two propoſitions wrapped up together.

[Page] 1. That true Chriſtians will have conflicts with their own luſts and corruptions, and the true members of the Church with ſuch as are falſe brethren.

2. That both the particular Chriſtians, and the Church of Chriſt in theſe conflicts will appear black.

1. True Chriſtians will have conflicts with their luſts, and corruptions. This is ſo great a truth that this Spiritual conflict is a note of the truth of grace in the Soul. It is indeed as wars uſe to be, ſometimes hotter, ſometimes cooler and more remiſs, and the Soul is in it ſometimes more, ſometimes leſs a conquerour, as God will pleaſe to afford the Soul more or leſs of his ſtrength, but it is always ſomething. When God did bring the Iſraelites into Canaan, he was not pleaſed at once to drive them cut, but by little and little, Exod. 23. 28, 29. neither were they faultleſs, for many of the Tribes did not drive them out; Judah could not drive them out, Judg. 1. 19. It is ſaid of ſeveral of the other Tribes that they did not drive them out. Upon which God reſolveth that he would not drive them out; but they ſhould be as thorns in their ſides. God in bringing Souls out of a ſtate of nature, into a ſtate of grace, doth not wholly drive out luſt and corruption, he bringeth ſin out of its Dominion, Rom, 6. 13. So as it reigneth not in the mortal Bodies of the Saints; ſin like the tree in Nebuchadnezzars viſion, Dan. 4. 14. is hewed down, many of its branches are cut off, and its leaves, and its fruit is ſcattered, and the Soul is got from under it, but yet the ſtump of its roots are in the Earth, tho bound with a band of Iron and Braſs, kept under by the law of the Chriſtians mind, that he getteth no dominion, the Soul is not under the power of it. Now as there was a continual war betwixt the Canaanites left in the land, and the Iſraelites, ſo there is a continual war and ſpiritual combate, betwixt thoſe [...] theſe paſſions of ſin, theſe luſtings of the fleſh, and the Spiritual part of the Spiritual man. Paul doth excellently deſcribe this conflict, Rom. 7. 21. I find then a law, that when I would do good, evil is preſent with me, for I delight in the law of God, as to my inward man. But I ſee another law in my members warring againſt the law of my mind, and bringing me into captivity to the law of ſin, which is in my members. O wretched man that I am! who ſhall deliver me▪ &c. Saint Paul ſets forth himſelf there as a man in a battel, and ſometimes taken Priſoner. So again▪ Gal, 5. [...]7. For the [...] Spirit, [Page] and the Spirit againſt the fleſh, and theſe are contr ary, the one to the other. And indeed in the laſt words lyes the reaſon of this war, and conflict. It is of the nature of contraries to expell one another, not to indure one another in the ſame ſubject, but to be in a continual combate till the one, or the other hath got the Victory. Grace in Scripture is compared to light, ſin to darkneſs, light and darkneſs mutually expell one another, ſo doth Grace and luſt. Now both theſe being in the Soul of the regenerate man, who is but Sanctified in part, and neither of them being lazy and inactive, but active, and operative principles, there muſt be this conflict which I have mentioned, this war in our members, which makes the People of God look black.

2. And as it fares with individual Chriſtians, with reſpect to their luſts, and corruptions: ſo it alſo fareth with the Collective Spouſe, the Church of Chriſt, with reſpect to falſe Brethren, who are the preſumptive, but not the true members of it. 1. ſuch will be in the Church while it is upon the Earth. 2. And theſe will be angry with the true members of it.

1. while the Church is upon the Earth, it will be like a field of Wheat which hath tares in it; the Goſpel and the preaching of it is like a drag-net which draweth unto the Church, as its ſhore Fiſh, both good and bad, there will come a time, when the Lord will take his fan, and throughly purge his floor, but that will be in the day of judgment; if we look upon Gods ancient Church, the Congregation of Iſrael, there was a Jannes, and a Jambnes, that reſiſted Moſes, a Corah, Dathan, and Abiram that roſe up againſt Moſes & Aaron, many falſe Prophets to miſlead People & many more falſe hearts, that were eaſily miſled; the Chaldee Paraphraſt expounds the term in the Text of falſe Prophets, Ahab and Jezebel had 300 of them at a time, a great number of the People, were ready upon all occaſions to relapſe into Idolatry, and Superſtition, as they had any Princes, that would either tolerate or incourage it; Jeremiah and Micaiah, and Amos and Elijah, and all the true Prophets of the Lord found that their Mothers Children, were angry with them, ſo did thoſe that were good People amongſt them, the Prieſts were a ſnare upon Mizpeh, and a net ſpread upon Tabor, to hinder the People from attending the true Worſhip of God. Look upon the Church of Chriſt: In Chriſts little company there was a Judas, a Son of perdition, and amongſt the multitudes that followed him, there [Page] were many that followed him but for the loaves. In the primitive times, there was a Demas, an Hymeneus and a Philetus a Simon Magus. Many falſe Apoſtles that oppoſed Paul, and the Apoſtle to Timothy Propheſieth that there ſhall not be a leſſer plenty of them in the latter days.

1. Nor can it be reaſonably expected otherwiſe conſidering 1. Gods appointment, for the exerciſe of ſuch as be real and true Saints. 1. Cor. 11. 19. There muſt be (ſaith the Apoſtle) hereſies amongſt you, that thoſe who are approved may be made manifeſt. Falſe brethren diſcover themſelves, either by the broaching of falſe doctrine, to corrupt the faith of Chriſtians. Or by bringing in undue Rites, Ceremonies and Superſtitions, to corrupt the Worſhip of God. Or by a looſeneſs of converſation, diſcovering the want of the Love, and fear of God in their hearts. Now the Lord hath appointed ſuch a Conſtitution of his Church, that theſe ſhall be tolerated in it, that thoſe who are approved may be made manifeſt; contraries near one another beſt diſcover themſelves.

2. Secondly, Man is tyed up to a judgment according to outward appearance. God alone judgeth the heart and according to the reality of things. Even Chriſt himſelf tho as God he was Omniſcient and needed not that any ſhould tell him what is in the heart of man, yet when he appeared in the head of his Church here upon the Earth, and acted as the chief Miniſter in and of it, he admitted a Judas into his firſt ſociety of that nature, teaching us in our admiſſions of members, whether by Baptiſm or other wiſe, to content our ſelves with a viſibility, and outward appearance; there muſt be a difference betwixt the Church viſible, and inviſible, the Church Militant and Triumphant.

2. But as theſe are contrary in their Principles, and in their Ends; ſo they muſt and will be contrary in their actions, and they will be angry with the true, and more ſincere Profeſſors of the Goſpel. Thus it hath been in all ages and periods of the Church, thus it is and will be. Cain was a falſe Brother in the Church in Adams Family, he roſeg▪ up againſt his brother Abel and ſlew him, becauſe he offered up a better Sacrifice, and God had more reſpect unto him then he had unto Cain. Iſhmael was a falſe Brother in Abrahams Family, Eſau, in Iſaac, the Scripture tells you of the ill agreement betwixt Iſaacs and Iſhmael; Jacob and Eſau. The whole ſtory of the Church of the Jews recorded [Page] in Scripture, and of the Church of Chriſt recorded in the New Teſtament, is a proof of this oppoſition, ſo is the whole ſtory of the Church, ſince the Apoſtles time, and what need we any further proof then what we have at this day? nor can any thing elſe be rationally expected, whether we conſider the falſeneſs of ſuch Perſons hearts to God, and the intereſt of God, or the Pride of their hearts. Or the looſeneſs of ſuch mens principles.

1. The hearts of all ſuch are falſe to God, and the intereſt of God. The love of God is the thing which doth diſtinguiſh a ſincere Chriſtian from an Hypocrite; the Hypocrite loveth God in Word, and in Tongue only, the other loves him in Deed, and in Truth. There is no faithfulneſs in an Hypocrites heart, his heart is not right with God; the true Chriſtian is ſincere for God, and ſerious, and right down in his actings, for the honour and glory of God. The other doth but mock and diſſemble, and purſueth private intereſts of his own, he ſees that profeſſion ſerveth his deſign and intereſt. Obſerve in any other thing, where two, or more are joined in the proſecution of a deſign, and one of them is ſerious, & right down, and plainly purſueth his end, but the other runs along with the buſineſs for ſome other ends, or upon ſome otherdeſigns, but is not real in his ſcope, intention, and actions for the obtaining the end which he pretendeth to; he whoſe heart is right for the work, hath no greater enemythen he who is joined with him ſeemingly in the purſuit of it. This is the caſe here, all thoſe who are viſible Members of the Church of God, are appearingly coupled in a deſign for the honour and glory of God. It is the whole buſineſs of the Church of God, which is the only body of People upon the Earth, which God hath called and choſen for that purpoſe, for the predication of his name, In this Church there are ſome who do it from a ſingle and right heart, truly intending the honour and glory of God as their end; there are others, who are under an ingagement to do it as much as the others, but their hearts are not right with God, do not ſtand towards that work, but drive ſome ſelf end of private honour, credit and applauſe, theſe men may do ſome things night, but they never walk with God fully; as I remember it was ſaid of Amaziah, one of the Kings of Judah, 2 Chron. 25. 2. He did that which was right in the ſight of the Lord, but not with a perfect heart, ſo it may be ſaid of theſe, it may be they may do many things, which as to the matter of them are right in the ſight of the Lord, but they neve [...] do them with a perfect heart, ſo as there can never be a good harmony betwixt, them and ſuch whoſe hearts are more ſincere and perfect. The Hypocrite will never be heartily pleaſed with the ſincere Chriſtian.

[Page] 2. Eſpecially conſidering the Pride that is in the heart of every Hypocrite. Though the Hypocrite doth not himſelf love to do much for God in the denial of himſelf, nor will further ſerve the Lord, then he can by the ſervice of God ſerve himſelf, yet he is too proud to be patient of being outdone by any; this was the ground of that oppoſition which Cain gave his Brother Abel, this made him ſo wroth, and his countenance to fall, becauſe the Lord had reſpect to Abel, and to his offering, but unto Cain and his offering, he had no reſpect, Gen. 4. 4. 5. Sincere Godly Chriſtians will be doing their utmoſt for God, ſpending much of their time, and ſtrength in communion with God, they will be much in praying, much in hearing the Word, ſtrict in their walking, ready to exhort, to reprove, and admoniſh ſuch as walk diſorderly, and not as becometh the Goſpel. Hypocrites and falſe Brethren are no more able to bear this, then they are able to obtain of themſelves to do like them. Hence are their cenſures of them, as Perſons that are righteous overmuch, needleſly ſtrict, and ſevere, hence their envy, and reproaches, and their watchings for their haltings, and taking all advantages to blazon their infirmities, and to make them as odious, and to look as black as they can.

3. Another reaſon of it lyeth in the looſeneſs of their principles, both their principles of Doctrine and Faith, and their practical principles, directing their lives and converſations. Falſe brethren are alwaies looſer in one or both theſe ſorts of principles, then the ſincere Chriſtian is. The ſtudy of the Hypocrite is to form his faith, and to interpret the law of God into a conſiſtency with his luſts, that he may keep his luſts, and yet protect himſelf from the checks, and reverberations of his conſcience, and flatter himſelf with hopes of Eternal Salvation, and alſo keep up his credit, and reputation with the world. The ſincere Chriſtian hath no other deſign then to form his faith, according to the revelations of truth in the Word, and his converſation to the rule of life in the Word of God, the Word is a lamp to his feet, and a lanthorn to his paths, and from that he dares not ſtart; when the falſe Prophets told Micajah, that the Prophets had all with one mouth propheſied good to Ahab, and ſuited his humour. Micajah anſwers them. As the Lord liveth, whatſoever the Lord bids me ſpeak, that will I ſpeak. The ſame is the language of every true Chriſtian; whatſoever Propoſitions of truth I find ſpoken by Holy Men that were inſpired by God in his Word, that, [...]nd nothing but that ſhall be an article of my faith. What way ſoe [...]r God hath preſcribed me in his Word to Worſhip him in, and [Page] by, that will I do, neither adding thereunto, nor yet diminiſhing therefrom, whatſoever rules God hath given me for the order of his Church, to them I will adhere; whatſoever laws God hath given me to guide my converſation, to the obſervation of them I will keep; thus he is in all things tied up to a divine rule. But now the falſe Profeſſor hath looſer principles. He dare allow the judgment of his own natural reaſon in determining of truth, as the object of his faith, and of the Traditions, and Practice, and Precepts of men, as the rule of his Worſhip, and the will of men as to the order, and government of the Church and from one of theſe three cauſes; moſt ordinarily proceeds that oppoſition which is given to the ſtrict Servants of God from the anger of their Mothers Children. I come to the ſecond Member of the Propoſition.

2. This oppoſition is one great cauſe of the Spouſes appearing black. Both the oppoſition which the particular Chriſtian hath from his own impetuous luſts, and motions to ſin, and which that part of the Church, which is alone the Spouſe of Chriſt, hath from falſe Brethren, and the oppoſition given her by them, are a great cauſe of the Churches blackneſs, or appearing blackneſs.

The grounds of it are, 1. Partly that trouble, and ſadneſs which uſually attends thoſe conflicts in the Spirits of Chriſtians. The time of War is a time of ſadneſs in that part of the world which is the ſeat of it, and the hour of this Spiritual War and Conflict is a ſad time in the Soul. Paul cryeth out, O wretched man that I am! who ſhall deliver me from this body of death? Hence are Chriſtians ſad, and heavy walkings, which the World counteth blackneſs. 2. Partly from the prevailings of ſin ſometimes in the Soul. David complained under the Old Teſtament that Iniquities prevailed againſt him, and Paul complaineth under the New Teſtament, not only of a War, but of a Victory in ſome Skirmiſhes, that the law of his Members got againſt the law of his Mind, ſo that he was brought into a captivity to the law of Sin, which was in his Members, Rom. 7. 23 Now ſin is that which maketh the Soul really black, and where any of the People of God in the view of the world ſo diſcoloureth himſelf, the world needeth no provocation to call them black. The Eye that is directed by a Soul full of malice, envy, and hatred, ſpies the leaſt miſcarriages in the Soul that is hated, and aggravates them with the higheſt aggravations.

And as this is true concerning that oppoſition which the particular Soul findeth from its inbred luſts and corruptions, that makes [Page] the believer black, ſo it is as true, that the oppoſition which that part of the Church, which is the true Spouſe of Chriſt, meets with from falſe Brethren, will make the Church appear black. This will appear from the ſeveral unlovely conſequences of ſuch oppoſition.

1. From hence are Errors, and Hereſies, Schiſms, and Contentions in the Church of Chriſt; of theſe you read in the Epiſties to the Romans, Carinthians, Galatians, then which nothing make a Church appear more black in the Eyes of the World, and they are more eſpecially the reproaches of the Church of Chriſt, by how much the Goſpel, which is their rule, in which they are inſtructed, and to the rules of which they profeſs a ſubmiſſion, is a Goſpel of peace, and Chriſt Jeſus, which is their head, and the Author of the Goſpel, is the Prince of Peace. Errors riſe up in the Church from men of corrupt principles. The Apoſtle tells us of perverſe diſputing [...] by men of corrupt minds, 1 Tim. 6. 5. and 2 Tim. 3. 8. you have it again, men of corrupt minds, reprobate concerning the Faith. Hence alſo are Schiſms and Contentions. Only by Pride ſaith Solomon cometh contention. The cauſe of [...] is generally ſome corruption in Churches, and deviation from that Order which Chriſt hath ſet, and eſtabliſhed, which that part of the Church, which keeps cloſe to the Word as its rule, cannot bear with. Indeed ſometimes they are cauſed from mens corrupt principles, as to the faith, and love of prehemin [...]ce, their raſhneſs▪ and want of Judgment; how far Chriſtians ought to preſerve unity, but I ſay generally they are cauſed by ſuch as are [...]lſe Brethren, who if they be not thoſe who divide, yet are thoſe who give the cauſe of the diviſion.

2. From hence are [...]ſrepreſentations of the Servants of God, [...] Phar [...]ical generation, that ſay unto others, ſtand far from us, we are [...] then you, ſuch as would be too pure▪ and righteous ov [...] much, that make a ſhew of more then indeed th [...]y [...]ard, Hypocrites, Preciſions, that are over-nice, &c. Such kind of charges, and imputations as theſe, proceed ordinarily from Mothers Children, ſa [...]e Profeſſors, and Brethren, ſuch as have a form of Godlineſs, and deny the power of it, ſuch as are M [...]mbers o [...] the Church, but their hearts are not perfect with God.

3. From hence (Thirdly) are the faileurs of ſome ſincerer [...] of God, [...] too far to the corruptions of others [Page] (too many inſtances of which we have had.) The oppoſition which Chriſtians have met with, having been a continual dropping upon them, and overpowered them, to do many things againſt the dictates of their own conſciences, thus loſing their beauty, it is no great wonder if they appear black. Indeed from hence almoſt are all thoſe things which render Chriſtians, and Churches black. I now come to the application.

Uſe 1. Let not then Chriſtians think it ſtrange if their habits of grace find oppoſition from within, and the actings of their grace meet with oppoſition from without. There is no Child of God, but findeth upon experience that his Mothers Children are angry with him, his fleſh is many times luſting againſt the Spirit, and he findeth a War in his Members. As Rebekah was troubled, becauſe ſhe found Twins ſtrugling together in her Womb, ſo is many a good Chriſtian, when as indeed there is no greater note of Grace, then this Combate of the Fleſh and the Spirit; if thou hadſt not two parties within, there would be none of theſe conflicts, the unregenerate man hath nothing of them, he hath motions to ſin, but no contrary habits to oppoſe, no luſtings of the Spirit againſt the Fleſh, ſuch a man may indeed from natural light, and the obligation, under which the law of nature layeth him, ſometimes reſiſt motions to more groſs, and flagitious ſins, but this combate is rare, and in very rare caſes, and thoſe ſuch, where the law of nature is offended, or his honour, and reputation, and profit, and advantage is concerned, as to his avoiding of them; nor is the Battel ever very hot. The true Chriſtian hath a double principle, the one natural; this inclineth, and moveth him to ſin▪ the other ſupernatural, and infuſed. Both theſe principles are active, and operative, and theſe ſpiritual conflicts muſt be expected, the diſcovery of the truth of Grace in thy Soul doth much depend upon thy behaviour in the Spiritual Fight, and thy managery of it; if thou findeſt this conflict, if thou maintaineſt it with thy might, if thou crieſt unto God for help and ſtrength, if ordinarily thou beeſt a conquerour: Thy oppoſition is ſo far from being an evidence againſt thee, that it is a great evidence for thee.

Nor let good Chriſtians wonder if the exerciſe of their grace meets with oppoſition from without, and that from their Mothers Children too. As there are two parties in every gracious heart, ſo there are, and ever were two Parties in the Church of [Page] God. There were ſome, and thoſe the greater number, on whoſe behalf Paul ſaith, he could wiſh himſelf accurſed from Chriſt, they were his Brethren, and not only his Kinſmen according to the Fleſh, but Iſraelites, to whom belonged the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the Service of God, and the promiſes, yet Rom. 9. 6. they were not Iſrael, though they were of Iſrael, neither were they all Children, becauſe they were the Seed of Abraham, v. 8. They which are the Children of the fleſh, are not the Children of the promiſe. God in one place promiſeth to make his Seed as the Stars of Heaven, Gen 22. 17. in another place, Gen. 13. 16. As the Duſt of the Earth. He had a Starry Seed; theſe were a great number, for he was the Father of the Faithful, the Father of Believers, the Father of all Holy Men that do the works of Abraham. He had alſo a duſty Seed; this was greater, thus it is ſaid he ſhould be the Father of many Nations, and he was the Father of the whole Jewiſh Nation, the o [...]y viſible Church God had for many years upon the Earth, but theſe (ſaith the Apoſtle) are not all Children: Tis the ſame caſe with the Church under the New Teſtament, it is made up partly of preſumptive equivocal Members, partly of real univocal Members, ſuch as glory not in appearance only, but in reality, that are not as Jews▪ only outwardly, nor of that circumciſion which is outward in the fleſh, but they are Jews inwardly, Chriſtians indeed, and that circumciſion which is of the heart in the Spirit, and not in the letter, whoſe praiſe is not of Men, but of God. There is a Baptiſm in the name of Chriſt, and a Baptiſm into Chriſt, a Baptiſm with Water, and a Baptiſm with the Holy Ghoſt, and with Fire, all that are Baptized with a Miniſterial Baptiſm with Water, are not Baptized with the Spiritual Baptiſm of Regeneration. Theſe two parties in the Church never did, never will agree, there is in them a different Seed, they are acted from different principles, and they act to quite different ends: Let not therefore good Chriſtians wonder, and think it ſtrange if they find ſtill that their Mothers Children are angry with them; it is no more then ever was the lot of the true Spouſe of Chriſt, and will be her lot until Chriſt ſhall come, and with his Fan throughly purge his floor. Nor do you wonder if theſe things make you appear b ack. The Papiſts think they make us appear very black, when they can tell us of Errors, and Hereſies, Factions, Diviſions, and Schiſms amongſt us, and indeed it is a reproach to us, they are ſpots, and blemiſhes in the Aſſemblies of Proteſtants; But, 1. Are they then ſo well agreed amongſt [Page] themſelves? what mean then the differences betwixt their Dominicans and Franciſcans; to ſay nothing of their other Orders? What means their Secular Prieſts and Jeſuits ſo beſpattering one another in their Books? Though it is very probable that if Proteſtants could diſpenſe with their conſciences, to with-hold from the People the ſight and knowledge of the Holy Scriptures, the rule both of their faith and life, ſo as they know no more to differ about then their Prieſts tell them; or to ſet up a Judge of all controverſies, that ſhould be infallible, and from whoſe decrees none muſt vary? And finally to ſet up an Inquiſition, to force all mens Obedience to the decrees of that infallible Judge, under pain of death; I ſay could Proteſtants in theſe things diſpenſe with their conſciences, to take ſuch methods for unity, they might probably arrive at as great, if not a greater unity then they can glory in, who have been ſo far from it, that themſelves reckon 30, or 32 Schiſms, and thoſe of that nature, as according to their principles deſtroy all unity, for ſo many times (ſome of which laſted a great many years too) they have been at a loſs for to find the true viſible head of the Church We know that the Apoſtolical and pureſt Churches that ever Chriſt had upon the Earth, had ſome that were indeed Mothers Children, Members of the viſible Church, but no Children of our Heavenly Father, and that theſe have conſtantly been angry with, and given oppoſition to thoſe that have been the true, and ſincere Members of the Church, and have brought in Errors, and cauſed Schiſms and Hereſies. So as we are not to wonder if the things that have been ſtill, are whiles the ſtate of the Church is yet militant, we are not indeed to cauſe them, or be the Authors or Abettors of them, but neither are we to be diſcouraged, or condemn Churches for them, who may be comely, though they have ſomething of this blackneſs thus cauſed.

I ſhall ſhut up this diſcourſe with a few words of Exhortation. 1. To all ſuch as own themſelves Chriſtians, and glory in the name of the Sons and Daughters of the Church. That they would anſwer that name and relation, and not be a cauſe of the Spouſes blackneſs, or appearing blackneſs. There are two ways by which we may be ſo: 1. By a looſe and ſcandalous converſation. 2. By being angry with our Brethren. By the firſt we make the Spouſe black. By the ſecond we cauſe her to be reproached, and called, and counted black.

1. Take heed of a looſe and ſcandalous converſation. This makes you ſpots in the Aſſemblies of Chriſtians, and declares you to be but preſumptive Members. Can a man be a Member of Chriſt, and a [Page] Member of a Harlot? Chriſts Companion, and a Pot companion? A Diſciple of Chriſt, who hath commanded us not to ſwear falſly, idly, or prophanely, and yet being a common Swearer, and Curter, and Blaſphemer? Only let your converſation (ſaith the Apoſtle) he as becometh the Goſpel of Chriſt. Looſe livers are the blots of any Church, the Church is a body of called ones, now you are not called to uncleanneſs, or profaneneſs, but unto purity, and holineſs. It is for your ſake that the name of Chriſt, and the body of Chriſt is evil ſpoken of. Conſider, that though it be the way of God to denominate his Church a parte meliori, from the better part of it, and therefore he calls the Church thoſe that are called, and ſanctified in Chriſt Jeſus, (though they all be not ſo that are Members of the viſible Church) yet it is the way of the World, out of their hatred both to Chriſt, and all that have relation to him, to denominate them a parte deteriori, from the worſer part, and to call all, Profeſſors of Religion by the name that belongeth only to the worſer part of them. But this is not ſo proper an application of this Propoſition, which ſpeaks of the anger of falſe Brethren as the cauſe of the Spouſes blackneſs.

2. Therefore let me ſpeak to you, whoſe corruptions will not allow you to be ſo ſtrict in your walking with God as others are, whether in matters of Worſhip, or your more ordinary converſation, yet not to be angry with thoſe who deſire to walk more cloſely with God then you think needful, and in ſome things dare not give themſelves that liberty which you dare allow your ſelves. I will offer three things to your conſideration, which may help you to abate your wrath.

1. Conſider firſt, How little reaſon there is for you to be offended? You all profeſs to be going the ſame journey, aiming at the ſame end, you all profeſs to be going towards the new Hieruſalem, Your diſpute is only about the neareſt way, you are ſatisfied, that this way of worſhipping God, this courſe of Religion will bring you to your journies end, others cannot be ſo ſatisfied, but take a ſtraiter way, what reaſon is there here for thy wrath, who thinkeſt a broader will bring thee as well to thy Journies end? how doth his walking more ſtrictly prejudice thee? Thou thinkeſt thou doeſt enough in the Service of God, another thinks he can never do too much, never do enough, and therefore he heareth more, and readeth more, and prayeth oftner; wherein art thou hereby prejudiced? Haſt thou not rather cauſe to bleſs God for the good example of others, and to examine thy [Page] own ways, and why another ſhould not take up with thoſe meaſures in duty, with which another cannot be ſatisfied? Thou thinkeſt that in the Worſhip of God, thou mayeſt be guided and limited by the precepts, and practices, and traditions of other men: others conſidering that it is but reaſonable, (Worſhip being an Homage which the Soul payeth to God) that God ſhould preſcribe his own Homage, and conſidering that God hath declared himſelf to be a jealous God, and affixed the declaration of this his jealouſy to the ſecond Commandment, which concerneth his external Worſhip, and that in the whole courſe of Scripture, the revelations of Gods wrath appear more againſt ſins relating to the Worſhip of God, then any other ſins, they dare not in the matters of Divine Worſhip deviate from the Divine Rule; wherein art thou by this prejudiced? What reaſon is there for thine anger. Surely they walk moſt ſafely, that finding the Holy Scriptures a perfect rule, able to furniſh a man to every good work, keep cloſe to that, and dare not in practice admit any thing but what they find there commanded or practiſed. Thou owneſt the Holy Scriptures as thy rule? Why art thou offended that another keepeth cloſer to it then thou doſt?

2. Conſider you are a great cauſe of the Spouſes appearing black. She is reproached for the contentious diviſions, and Schiſms that are in it; who are the cauſe of them? thoſe that keep to the rule of Gods Word, or thoſe that depart from it? Surely the whiteneſs, and purity of any Church lieth in its adherence to the Divine Rule, the more a particular Chriſtian, or any ſociety of Chriſtians, keep cloſe to the pattern which Chriſt and his Apoſtles have ſet them, and to the rule which God hath given them, the more pure, the more white and comely they are, Their deviation from it is their blackneſs, ſo are thoſe contentions, and diviſions which ariſe in the Church, becauſe of thoſe deviations; it is a dreadful text, 1 Cor. 3. 17. If any man defile the Temple of God, him ſhall God deſtroy. The Apoſtle is there ſpeaking with reference to the Bodies of Profeſſors, which he had called the Temple of God. But it is as true concerning the Church of God, that is the Temple of God, this is deſtroyed, or defiled, for the word may be tranſlated by either of theſe words. God (ſaith the Apoſtle) will deſtroy him; who are they that defile the Church, and indeed deſtroy it, but thoſe that are the cauſe of ſcandals in it, either of its being black, or of its appearing black unto the World?

[Page] 3. Laſtly, Let the words of our Saviour ſink into your hearts, Mat. 18. 7, Woe unto the World, becauſe of offences, for it muſt needs be that offences muſt come: but woe to that man by whom the offence [...]ometh. Luke repeating that paſſage, ch. 17. v. 1. addeth, v. 2. It were better for him that a milſtone were hung about his neck, and he caſt into the Sea, then that he ſhould offend one of theſe little ones. Whoſo conſidereth the Church as the only body of People in the World, by whom God is ſpontaneouſly glorified, and how God hath expreſſed his favour and love to it, muſt dread the laying a foundation for thoſe ſcandals which ariſe in it, and are thrown upon it, from which it appeareth black.

Laſtly, You that are the ſincerer part of the Church, and have heard that you muſt expect that your Mothers Children ſhould be angry with you; that there ſhould be ſome bad fiſh in the drag-net with the good, ſome Tares in Chriſts Field of Wheat, ſome that will be ſpots in your Aſſemblies, and that theſe, if they do not make you black, yet will make you appear black; what remaineth, but that you take care that neither the luſts of your own hearts, which are (in a ſenſe) your Mothers Children, make you black, nor the oppoſition that you will meet with from ſuch as are falſe Brethren, make you appear more black then indeed you are. This care of yours muſt be ſhewed, 1. In a watchfulneſs againſt your motions to ſin, eſpecially ſuch ſins as are your proper luſts, the ſins which do moſt eaſily beſet you. 2. In a mortifying of your Members. 3. In a care that you be not unwarrantably diſturbed, and unduly diſquieted, becauſe of the oppoſition which you find ſrom the law of your Members. 4. In a maintaining the Spiritual Combate, &c. 5. In an innocent, and inoffenſive carriage in your ſtations, that thoſe who would ſpeak evil of you, as evil doers, may ſee your good works, and glorify your heavenly Father, for ſo (ſaith the Apoſtle, 1 Pet. 2. 15.) is the will of God, that with well doing, you may put to ſilence the ignorance of fooliſhmen, in avoiding unneceſſary diviſions and ſeparations, we ought to walk with all that own the name of Chriſt as far as the Shooes of the Goſpel will carry us, where we cannot walk with any who call themſelves Chriſtians, and walk with Chriſt, that is, keep to the rule and law, which he hath given us, there we muſt part, and the offence lieth on their parts who give the cauſe of it, but otherwiſe we ought to keep Unity. Finally in a peaceable and quiet departing from them with whom we cannot agree, I know all this will not avoid the unreaſonable anger of ſome of our Mothers Children, but by doing this, we ſhall remove the ſtumbling [Page] ſtone, and rock of offence from our own doors, they will be thoſe by whom offences come, and the woe pronounced by our Saviour will belong to them.

Sermon XXXIX.

Cant. 1. 6.

They made me the Keeper of the Vineyards

THE Spouſe is yet apologizing for her Blackneſs, of which ſhe aſſigneth four Cauſes. 1. Her afflictions: The Sun (ſaith ſhe) hath looked upon me. 2. Her oppoſition both from within and without: My mothers Children were angry with me. Theſe I have diſcourſed, and come now to the third Cauſe aſſigned by her, expreſſed in theſe words; They made me the Keeper of the Vineyards: They, that is, my Mothers Children (before mentioned) made me the Keeper of the Vineyards. In my Explication of the Text, I hinted a double ſenſe of the words; the one literal, the other metaphorical. In the former it ſignified her intanglement in ſecular affairs. Keeping the Vineyards is a ſecular imployment, a mean imployment, and a laborious imployment. Thence you read that the General of the Aſſyrian Army, 2 King. 25. 12. left of the poor of the Land to be the Dreſſers of the Vineyards; and thoſe in the Parable who had laboured in the Vineyard, told their Lord, that they had born the heat of the day. Thus the ſenſe is, I have been too much intangled in ſecular affairs; that hath been the cauſe of my blackneſs. 2. Others underſtand the term Vineyard in a metaphorical ſenſe. God uſeth the term to ſignifie his Church, Iſa. 5. 1, 2, 3. As God hath a Vineyard, ſo Idolaters and ſuperſtitious perſons had their Vineyards. Moſt Heathen Nations having ſome notions of a God, have had ſome Worſhip of a Deity, and wanting the guidance of holy Writ, grew vain in their own imaginations; hence came Idolatry and Superſtition; the Iſraelites, having lived many years in Egypt, and in their paſſage through the Wilderneſs, converſing with the Moabites, and Midianites, [Page] and not driving out all the Canaanites out of the promiſed Land, by converſe with them, learned to know, and to ſerve their gods, as you ſhall read in their whole ſtory, in the Books of Kings and Chronicles; there being a corrupt as well as a ſincerer part, in the Jewiſh Church, the corrupter part, impoſed upon the whole, the Idolatrous and Superſtitious Worſhip, and Rites of theſe Nations. This is the ſenſe into which the Chaldee Paraphraſt interpreteth theſe words. I am not apt to think this the ſenſe, but more incline to the former; yet [...] ſhall not wholly paſs it over, partly becauſe the Chaldee Paraphraſt is a very antient Interpreter; and partly becauſe that ſenſe carries a truth in it. Hence ariſe two Propoſitions.

Prop. 1. That a ſubmiſſion to falſe Worſhip, and Superſtitious Rites in the Service of God, will make the Spouſe of Chriſt appear black.

Prop. 2. That great entanglements in ſecular affairs, will make the Spouſe of Chriſt black.

I ſhall ſpeak ſhortly to the firſt, and more largely to the ſecond, which I rather think to be the ſenſe. The Church of God hath three things committed to her truſt; the Doctrine of the Goſpel; the Ordinances of Worſhip: The Rules of Diſcipline. The admiſſion of corruption in any of theſe, maketh a Church black, as it is a breach of truſt, and a deviation from the Divine Rule. This is ſufficiently proved by the meſſage Chriſt ſent to the ſeven Churches of Aſia. He let the Church of Epheſus know, that he had ſomething againſt her, becauſe ſhe had left her firſt love, Rev. 2. 4. v. 13. He reflecteth upon the Church of Pergamus, becauſe ſhe had thoſe in her, who held the Doctrine of Balaam, and of the Nicolaitans, v. 20. He reflecteth on the Church of Thyatira, for ſuffering the woman Jezabel to ſeduce the Servants of God, to commit fornication, and to eat things offered to Idols. Nor is any thing plainer in the whole ſtory of the Jewiſh Church, than that the admiſſion of corruption in the Worſhip and Order of that Church, was that which made it black and defiled, and look unlovely in the Eyes of God, and was at laſt the cauſe of its ruine and deſtruction. But becauſe Chriſtians may not ſo diſtinctly underſtand either wherein the Nature of Worſhip lies, or wherein the difference lieth betwixt that which is true, and falſe, I ſhall in a few Concluſions lay down what I conceive to be truth in this caſe, and then paſs on to the handling of the Propoſition ariſing from the other ſenſe of the words.

1. Worſhip is an homage performed to God immediately, in conſideration of his Excellency. This is Aquinas's, and other of the Schoolmens [Page] notion about Worſhip, and it is a very good one.

2. This homage is either the homage of the outward, or inward man. The homage of the inward man lieth in the exerciſes of our Faith, Love, Fear, the exerciſe of our thoughts upon God, admiring him, &c. But that which the Scripture calleth Worſhip moſt ordinarily, is ſome external acts teſtifying that inward homage, and ſubmiſſion of the heart.

3. Theſe acts are either ſuch as the Light of Nature directeth, and the Law of Nature obligeth us unto, or ſuch as God hath preſcribed us in his Word. Worſhip being in the general nature of it, nothing but an external homage done to God, in teſtification of the inward, and more ſecret homage and ſubjection of our Soul. It is the moſt reaſonable thing imaginable, that God ſhould preſcribe it; this he hath done as the God of Nature, imprinting a Law in our hearts, obliging us to call upon him for good things we want, and to praiſe him for good things received, partly in his holy Writ. There is no natural Worſhip, but is alſo inſtituted, but there is much inſtituted Worſhip, which the Light of Nature doth not ſhew, nor the Law of Nature oblige us to, ſuch as Reading the Scriptures, hearing the Word Preached, communicating in the holy Sacraments.

4. External acts of Worſhip, that depend meerly upon Inſtitution, muſt be either inſtituted by Chriſt, or by our own wills, or the wills of others, Col. 2. 23. there is a Will-worſhip mentioned.

5. All true Divine Worſhip muſt have a Divine Inſtitution. Whatſoever is pretended as an immediate act of homage to the Divine Being, and is not directed by Nature, and directed alſo, and confirmed and regulated by the Revelation of the Divine Will in the Word of God, is what we call Falſe Worſhip, or Will-Worſhip. As the firſt Commandment directeth our homage to God, as the alone true Object, ſo the ſecond directeth the manner of it, to be according to his revealed Will; for certainly that Commandment muſt not be interpreted as meerly prohibiting the Worſhip of God by, or before a graven Image, or the ſimilitude of a thing, on purpoſe ſet before us, either as repreſentative of the Divine Being, or as a Medium by which we worſhip God, but as prohibiting all other Modes, Acts and Methods which have no more of a Divine Inſtitution than that hath, only that one inſtance is given, and under it the other included. So that a graven Image is but ſpecies pro genere, and thoſe that worſhip God before a painted Image, or any other way which God hath not preſcribed, are alſo tranſgreſſors of that ſecond [Page] Commandment. Hence it is obſervable, that God directed the Jews not only every Act by which an homage was paid to him, but alſo every Rite and Ceremony, and it was guilt enough for the Jews in his Worſhip to do that which he commanded them not. Uzziah muſt not offer Incenſe, nor Saul Sacrifice, nor Nadab and Abihu make uſe of ordinary fire, nor Uzzah carry the Ark upon a Cart, nor touch it. The ſame we conceive to be the will of God in the New Teſtament, God being a Spirit, and to be worſhipped by us in Spirit and in Truth, as well as by the Jews; and it ſeemeth the moſt reaſonable thing imaginable, 1. Conſidering that our Worſhip in its ſelf is a pitiful thing, infinitely diſproportioned to the perfection and excellency of God, ſo as it deriveth all its value from the Divine Inſtitution. 2. And being an homage done to God, it is moſt reaſonable that God himſelf ſhould direct what he will accept. 3. Nor is it to be imagined, had God left man in the caſe to his own conduct and direction, how vain and various man would have been. 4. Beſides, it is not reaſonable to think that the holy Scriptures ſhould be a leſs perfect Rule in matters of Worſhip, than it is in matters of Doctrine, or that concern our ordinary courſe of converſation, or that acts of Worſhip, as to which it appeareth in all the Scripture, that God had a ſpecial jealouſie, and in which we are ſaid to draw nigh to God, ſhould be none of thoſe good works, as to which the holy Scriptures are ſufficient to furniſh every good man.

6. Divine Worſhip being an humane act, and that of the moſt noble nature, as it muſt have ſuch circumſtances as are neceſſary to all humane acts, (ſuch are Time and Place;) ſo it is reaſonable that it ſhould have ſuch circumſtances as ſuit ſuch acts, ſo as they may be performed in ſuch manner as the Light of Nature, and common guiſe and cuſtom of Countries ſhall not determine, ſordid, filthy, or indecent, and ſuch as may render it uſeful, and more profitable and advantageous, and anſwering to their ends, which circumſtances, being neceſſary to the acts as humane acts; or at leaſt plainly expedient, to avoid the indecent and ſordid performance of the acts, or for the more profit and advantage of the acts, and ſuch as in regard of the variety of Countries, the Cuſtoms and Uſages of them, &c. could not be determined by the Word of God, muſt be determined by the Governours of Churches, Nations, or Kingdoms, but ſtill with reſpect to the general ends of the action. But for any things uſed in the Worſhip of God, neither directed by Nature, nor yet by holy Writ, and appropriated to the Worſhip of God, as a Religious act, [Page] out of a reſpect to the excellency of the Divine Being, and as an homage to it, I cannot ſee how they can be lawful, they muſt have ſomething of the nature of Worſhip in them, and having ſo, they ought to have a Divine Inſtitution, without which I cannot ſee how they ſhould avoid the guilt of Idolatry, or Superſtition, which differ thus. If the faileur reſpect the Object, either terminatively, where the creature is made the term and ultimate Object, as in Ahab's Idolatry, and the Papiſts Adoration of the Bread in the Euchariſt, or mediately, as in Jeroboam's caſe, and the Jews, relating to the golden Calf, or Micab's; all which worſhipped the true God, though by an Image, and uſing an Image as a mean of their Worſhip (as the Papiſts now do in their Veneration of their Images) This is Idolatry, called in Scripture Whoredom, ſpiritual Whoredom; and as Adultery in marriage, ſo this is the higheſt ſin can be committed in Worſhip, and which God hath more ſeverely puniſhed at all times, than any other ſins People have been guilty of. If the faileur reſpect the Acts, or the manner; if it be only internal, it is Hypocriſie, if in the external Acts or Manner, it is Superſtition, (ſuch are the Papiſts Salt Oil, Cream, Spittle, ſuperadded to the Inſtitution for Baptiſm, and an hundred other Rites and Ceremonies uſed in all parts of their Worſhip.)

7. It is very obſervable, that from the beginning of the Church there hath been a ſtrange Itch in men, to be adding and mixing their own fancies, inventions, and Will-worſhip with the true Worſhip of God. God gave unto Moſes the particular Rule, and Law of his Worſhip; he communicated it to the People. David added to it, but no more than God by his Spirit directed, as appeareth, 1 Chron. 28. 19. All this, ſaid David, the Lord made me to underſtand by his hand upon me, in writing. If you would know what that was, v. 12, 13. The Pattern of all that he had by the Spirit, of the Courts of the Houſe of the Lord, and of all the Chambers round about, of the Treaſuries of the Houſe of God, and of the Treaſuries of the dedicate things alſo for the courſes of the Prieſts and Levites, and for all the work of the Service of the Houſe of the Lord: Texts of Scripture which they are not aware of, who bring in David as an inſtance of a Prince, who added new Acts, or Modes, or Rites and Ceremonies in the Worſhip of God. David ordered no more than the Lord had made him to underſtand in writing, by his Spirit, and by his hand upon him. One would think that mens common reaſon ſhould judge it ſafeſt to keep to the Divine Rule, and that it ſhould be the eaſieſt thing. But ſo vain hath man been in all Ages, that you ſhall find they could never [Page] content themſelves with that Rule, but as if they had had a mind to pull down the Vengeance of God upon them, they were continually deviſing new waies and methods, after the example of other Nations, and copying out their Idolatries and Superſtitions. The Jews muſt make a golden Calf in imitation of the Egyptians, then they fall in with the Idols of the Moabites. Micah muſt have an Image. Jeroboam muſt ſet up Calves at Dan and Bethel. In ſhort, this was the conſtant vanity of the Jews to all reaſonable mens juſt admiration. Chriſt left us a perfect Rule for Worſhip under the New Teſtament. But how ſoon was the Primitive Church, in matter of Worſhip, turned aſide from the ſimplicity of the Goſpel. It kept Doctrine in good degrees of Purity, for five hundred years after Chriſt, but the Purity of Worſhip was abated in many places within leſs than three hundred years, and every Age ſtill grew worſe and worſe, till the Pope got into the Saddle, and then that Pope was no body who could not think upon one trifle or other to be added to the Rituals of Worſhip: Till the Popiſh Worſhip came up to be what it is at this day, a mixture of Paganiſh, Jewiſh, and Chriſtian Rites. And it is a very hard thing for any who readeth the Goſpel, and obſerveth Chriſt's Rules, and the Apoſtles Practice and Rules for Worſhip and Ordinances, to find any thing amongſt them which hath upon it Chriſt and the Apoſtles Stamp and Impreſſion.

8. In all times this hath been a temptation to ſincere Profeſſors, and many both Miniſters and People, individual Believers and Churches, to deviate from the Divine Rule. Either the Commands of Superiours have prevailed, (as in Jeroboam's time) it is laid to the charge of the Iſraelites, Hoſ. 5. 11. That they willingly followed the Commandment. (It is like ſome not very willingly neither, but the more of their will was in it, the greater the guilt was, and they are chiefly blamed) ſo Micah 6. 16. The Statutes of Omri are kept. Or elſe the Example of their Leaders in Church or State have had the force of a Law upon them: Or the gaudry or ſpecious pretences made for things introduced, have had a force upon them. Many things having as (the Apoſtle ſaith) a ſhew of Wiſdom, and Will worſhip, and a neglecting of the body.

8. And laſtly, When theſe things have happened, they have been the blackneſs and pollution of thoſe Souls, and thoſe Churches that have been ſo far prevailed upon. Black and white in this caſe muſt be determined and adjudged from a ſtrict adherence to, or a deviation from the Divine Rule. Thoſe that are brought over to ſuch compliances, [Page] have diſcoloured themſelves more or leſs, according to the degree wherein they have offended. They have kept others Vineyards, but their own they have not kept. The truſt which their Lord and Maſter committed to them, as to the Ordinances of Worſhip, they have not kept. 1. Theſe things bring a blackneſs and unlovelineſs upon the Soul, or upon a Church in the Eyes of God, and of Jeſus Chriſt. He may not preſently give them a Bill of Divorce, and ſay unto them, they are not his People, but he looks upon them with an ill Eye, as a ſpeckled Bird, Jer. 12. 9. Mine Inheritance (ſaith God) is become unto me as a ſpeckled Bird; they kept ſomething of Divine impreſſions and inſtitutions, but they were ſpeckled; they had ſome colours fetched from the Moabites, and Ammonites, and Philiſtins, &c. It is his will that thoſe who worſhip him, ſhould worſhip him according to his will, in Spirit, and in Truth (ſuch the Father ſeeketh to worſhip him) now theſe things ſpoil the truth of Divine Worſhip (which muſt be meaſured from a Divine Inſtitution:) And they ſpoil the ſpirituality of it, reducing Carnal Ordinances, and ſetting them up inſtead of the Spiritual Worſhip of God. Such indeed the Jews had for a time, as you read, Heb. 9. 10. but they were to hold no longer, than until the time of Reformation. The Goſpelworſhip was to be excluſive, not only of Ordinances that were typical, prefiguring a better and moſt excellent Sacrifice and Service, which were fulfilled the Antitypes being come, but it was alſo excluſive of Carnal Ordinances, ſuch as were pleaſing and gratifying to the fleſh and outward man. The Worſhip of God according to Chriſt's Inſtitution, was to be more reaſonable, plain and ſpiritual. 2. Nay, Errours in the matters of the Worſhip of God, do not only defile, and make the Soul guilty, but exceeding guilty. Errours of Worſhip look like controulments of the Divine Wiſdom, who ſent his Son, and his Apoſtles to eſtabliſh a Rule of Worſhip. Theſe additaments ſpeak the Eſtabliſht Rule imperfect, for otherwiſe they muſt be idle and ſuperfluous, nothing of which nature is to be admitted in ſo grave and ſacred an action. The Aſſertion of the Divine Rule as not perfect in the matter of Worſhip, reflecteth upon our Saviour either as not knowing what it is that in worſhip would be moſt acceptable to his Father, or as not faithful in the Houſe of God. Or finally, as careleſly leaving things of that nature to the wills and fancies of men, as whoſe wildneſs even from the beginning of the world to that time, had ſhewed it ſelf in nothing more. But beſides, how can we better meaſure the greatneſs of any guilt, than by the [Page] Revelations of God's will and wrath againſt it, and in reference to it. If you obſerve the Old Teſtament throughout from the time of the Iſraelites coming out of Egypt, to their coming out of Babylon, you fhall find the will of God fully revealed againſt no one ſin, or kind of ſin like this of corruption, and faileurs in the matter of his Worſhip, ſo as ſuch Souls muſt needs be black in the Eyes of Chriſt, becauſe guilty, and that not in an ordinary degree.

2. Hence alſo theſe things have made them black in the Eyes of the ſincerer part of Chriſtians. Thus doubtleſs were the Iſraelites in Jeroboam's time, not only to the men of Judah, who adhered to the true Worſhip of God, and the ſincerer part of the Ten Tribes, who left them, and came to Hieruſalem to worſhip: But the generality of the Iſraelites in Ahab's times, in the ſight of Elijah, and thoſe ſeven thouſand whom God told Elijah, he had at that time in Iſrael, who had not bowed their knee to Baal, nor kiſſed him with their lips.

Uſe The Uſe of this will be very ſhort; only warning us to be very tender in this point; very careful of having to do with theſe Vineyards. It is inconſiſtent with the keeping of our own, the things which God hath committed to our truſt. It renders Churches, and particular Souls alſo black. It is an abatement to our beauty and comelineſs. Theſe things are ſpots in our beauty, ſhadows to our glory. Nothing more offendeth the Eyes of the Divine Glory; nothing more provoketh the Lord to jealouſie. To thoſe who conſideringly read the Hiſtory of the Jewiſh Church recorded in the Old Teſtament, nothing need be added upon this Argument. I come now to the ſecond ſenſe of theſe words, to which I told you I more inclined to. From whence the Propoſition is this;

Prop. That great intanglements in ſecular affairs will make the Spouſe of Chriſt to appear black.

Demas did once appear white; twice you have an honourable mention of him, Col. 4. 14. Luke the beloved Phyſician, and Demas ſalute you. He is reckoned amongſt Paul's fellow-labourers, Philemon, v. 24. but the world made him black, 2 Tim. 4. 10. Demas (ſaith the Apoſtle) hath forſaken us, and imbraced the preſent world. Martha was doubtleſs white, in her Lord's Eyes, yet being cumbred about many things, ſhe appeared ſomething black. Mary had choſen the better part, Luk. 38. 40, 41. The Apoſtles left their Nets when they followed Chriſt: When therefore one askt leave of our Saviour before he followed him, to go and bury his dead; Chriſt replied, Let the dead bury the dead, follow thou me. You know the excuſes thoſe [Page] made, Matth. 22. that were invited to the Marriage Feaſt; one had bought a Farm, another had bought five yoke of Oxen. Our Saviour hath determined, Matth. 6. 24. No man can ſerve two Maſters, but either he will cleave to the one, and neglect the other; or neglect the one, and be overcareful for the other. What need we any Scripture in the caſe; ſhew me that man or woman that is intangled in a multitude of worldly affairs, and hath not loſt ſomething of his beauty (if he or ſhe ever had any) as to the power and practice of Religion & Holineſs. But it will be demonſtratively clear to us, if we conſider either how much of our time the world will take up, or how much of our ſtrength and ſpirits, how it will diſtract and divide us; how much it will allure and intice us, or to how many ſcandals it will expoſe us. Of all theſe I ſhall ſpeak a word or two.

1. I ſay firſt, if we conſider how much of our time worldly occaſions take up. All humane actions require time as well as place. There is no religious action, but requireth time, and the more time is ſpent in our worldly employments, the leſs muſt, or can be ſpent in religious duties, the more our intanglements are in ſecular affairs, the leſs time we muſt ſpend in the acts of our more immediate homage to God; Alaſs, how little time hath he who is much imployed in the world, for reading, hearing, praying, for any religious ſervice, and this is the ordinary plea that men make for the non-performance of them, they have no time to read the Scriptures, or to pray in their Families, or to inſtruct them, or to hear the Word, or to imploy their thoughts upon ſpiritual things. Solomon ſaith of the covetous man, that the multitude of his riches will not let him ſleep. It may be ſaid of others, the multitude of their buſineſſes will not let them pray, or keep up any courſe of Religion in their Families, it ſuffers but a few to ſpend the Lords Sabbath as they ought to do, they are ſo far from ſparing God any of their own time, that they are more ready to ſteal his time, though it be but one day of ſeven.

2. Secondly, Worldly buſineſſes do not only take up much of our time, but alſo much of [...] ſpirits and ſtrength, God doth not only require our love, and ſuch acts of homage in teſtification of our love as he hath preſcribed, but alſo that we ſhould love him, and do thoſe acts with all our hearts, with all our might, and ſtrength; and exceſs of worldly labour, and buſineſs, waſts our Spirits, takes away that might, and ſtrength which we fhould ſpend in the ſervice of God. Ah what heartleſs, lifeleſs prayers, and religious duties are performed by men and women taken up with an undue proportion of ſecular imployments?

[Page] 3. Thirdly, They fill the head with a multitude of diſtractions, 1 Cor. 7. 35. The Apoſtle upon this account, v. 34. commendeth a ſingle life to thoſe to whom God had given that gift, for, ſaith he, The unmarried Woman careth for the things of the Lord, that ſhe may be holy, both in Body and Spirit: but the married Woman careth for the things of the World, that ſhe may pleaſe her Husband. And this (ſaith he) I ſpeak to you for your own profit, not that I might caſt a ſnare upon you, but for that which is comely, and that you may attend upon the Lord, without diſtraction. Diſtractions in religious ſervices, though they appear not to the world, yet really are the blackneſs of the Soul, and it is our duty (as much as in us lyeth) to ſerve the Lord with the greateſt attention of our thoughts, and with as few diſtractions as we can; now the more we are incumbred with ſecular affairs, the greater we ſhall find our diſtractions in the ſervice of God. For, as it is upon the ringing of a Bell, though the man's hand be off the Rope, and the Bell begins to be ſtill, yet for ſome time we ſhall diſcern a din in the ſides of the Bell, cauſed from its former motion and agitation: So will every obſerving Chriſtian find, that when his hand is off his ſecular buſineſs, yet his head will for ſome time be working upon it; and this more eſpecially ſheweth a preparation of heart neceſſary for thoſe in particular, who are much imployed in worldly buſineſs, before they draw nigh to God in the Solemn Duties of his Worſhip, that the noiſe of their ſecular affairs may be out of their heads, and they may ſerve the Lord without diſtractions, and not be like to the People, whom God complaineth of, Ezek. 33. 31. They ſaid come, and let us go and hear the Word of the Lord. And (ſaith God) they come unto thee as the People cometh, and ſit before thee as my People, and they hear thy words, but they will not do them; for with their mouths they ſhew much love, but their heart goeth after their covetouſneſs. Chriſt (in the Parable of the Sower) compareth ſome hearers of the Word to the ground that received the Seed amongſt Thorns, the cares of the world, and the deceitfulneſs of riches choked the Word, and made it become unfruitful. It is a great blackneſs of a Chriſtian, not to have his heart with God in Religious Services, ſo as the Lord (as the Prophet expreſſeth it) is nigh in his mouth, and far from his reins, and it is a blackneſs that will cover the face of every man and woman that converſeth too much with the world. Paul therefore rightly adviſeth the Corinthians, that they ſhould uſe the world in a careleſs manner, that thoſe that rejoyced in the affluences of it, ſhould be as if they rejoyced not, and thoſe [Page] that bought, as if they poſſeſſed not, and thoſe that uſed the world, as not abuſing it. But (ſaith he) I would have you without carefulneſs, 1 Cor. 7. 30, 31, 32.

4. Worldly imployments have often an ill influence upon Chriſtians, to intice, and allure them to ſin, not only by omiſſions of duty, but by the commiſſions of things which are contrary to their duty, there is a ſenſible ſweetneſs in worldly enjoyments, and thoſe are the product of worldly buſineſs and imployment. The Devil baiteth all his Hooks with ſome piece of the World or other. Some with the ſenſibly ſweet part of it, ſome with the gay, and ſplendid part of it, ſome with the richer, and more profitable part of it. It is an hard thing for Chriſtians to keep Vineyards, and not drink ſome of that intoxicating Wine which is the fruit of them. When Samuel gave up his account as a Judge, in 1 Sam. 12. 3. Behold (ſaith he) here I am, witneſs againſt me before the Lord—whoſe Ox have I taken, or whoſe Aſs have I taken, or whom have I defrauded, whom have I oppreſſed, or of whoſe hand have I received any bribe? Paul in like manner thus acquitteth himſelf to the Church of Epheſus, Acts 20. 33. I have coveted no Mans Silver, or Gold, or Apparel. But ſhew me the Man or Woman that hath been much incumbred with worldly affairs, and can ſay; I have coveted no Mans Houſe, or Land, or Silver, or Gold; or that can ſay; To whom have I told a lie for my gain, or ſaid it hath coſt me ſo much, when indeed it did not? Or whom have I done injuſtice to in a bargain? Commonly the beſt of the Market which ſuch Chriſtians have, is that of Zacheus, Luke 19. If I have taken any thing from any man by unjuſt dealings, I reſtore him fourfold.

5. Laſtly, A too great incumbrance with the world, leaves a blot upon Chriſtians in the common repute of the world, if they eſcape real blots from it. Holy Men in the Greek are called [...] that is, men who are not Earthly, and the world expects it of ſuch as profeſs to Religion and Godlineſs, that they ſhould be perſons looking for better Houſes then thoſe made of Clay, even an Houſe in the Heavens not made with hands, and for a better Country, and a more induring ſubſtance. Hence a too great purſuit of the world becometh a greater blot to Perſons profeſſing to an heavenly converſation, then unto others. Our converſation is in Heaven (ſaith the Apoſtle) [...], our trading and buſineſs is in Heaven. I ſhall only add two or three words for application of this diſcourſe.

Uſe 1. This in the firſt place, giveth us all an opportunity to bewail the [Page] diſadvantage we have all received from the fall of Adam. It was a curſe which upon the fall fell upon all the Poſterity of Adam, Gen. 3. 19. In the ſweat of thy face thou ſhalt eat thy Bread, till thou return to the ground. I do not think that if man had continued in innocency, he ſhould have lived idly, but Mercers opinion is very probable, his labour ſhould rather have been for delight, then for neceſſity, or rather, his labour ſhould not have been ſo great, as now it is; the Thorns and Thiſtles which the ground now naturally brings forth, and in the prevention, and extirpation of which the labour of the Husbandman is ſo much, were clearly the effect of the curſe upon the Earth, Gen. 3. 18. a lively-hood for the Sons of Men had doubtleſs been got at a cheaper rate, with leſſer labour, and man had been at a great deal more liberty, and leiſure for a communion with God, and have had more time for his immortal Soul, then his worldly occaſions will now permit, or allow. This may be a profitable meditation for the poorer ſort of Chriſtians, whom the need of Bread for themſelves, and the want of a juſt proviſion for their Families, reſtrain from ſpending ſo much time in communion with God as they would, to ſit down, and think of the woful effect, and fruit of the ſin of Adam, that firſt ſin of man, which reduced the Sons and Daughters of men to theſe miſerable neceſſities.

Uſe 2. Secondly, Obſerve from hence, what an advantage thoſe have, whom the liberal hand of Divine Providence hath delivered from ſuch a miſerable ſervitude to ſecular affairs. If they will make themſelves ſlaves, and drudges to the World, they may, but the Providence of God hath not put them upon any neceſſity ſo to do. God hath given them Eſtates to live upon, Servants to toil for them. I will but offer two things to the conſideration of theſe.

1. How inexcuſable will you be if you do not keep your own Vineyards well? Your own Vineyards are your Souls, thoſe immortal Subſtances, ordained to an Eternity, ennobled with Reaſon, and many gifts and faculties, by which, if you will, you may bring forth much fruit to the honour and glory of God; if now you be not found mighty in the Scriptures, much in reading, hearing, prayer, cloſe in your walking with God, &c. You cannot plead that you want leiſure: A morning and evening Service God under the Law required, and in the ſame proportion doubtleſs under the Goſpel, though not by way of Sacrifice properly ſo called. I obſerve of David and Daniel, that they prayed thrice in a day, Pſal 55. 17. Evening, and morning, and at noon will I pray, and cry aloud (ſaith [Page] David.) Of Daniel we read, Dan. 6. 10. that he kneeled three times a day, and prayed, and gave thanks unto God, as he did before-time. They were both great men, and at more leiſure than ordinary Jews. they conſidered this; and as God had doubled their portions, ſo they thought it reaſonable in ſome meaſure to proportion their duties to their circumſtances.

2. Secondly, Conſider how little you will have to ſay, if you ſo far intangle your ſelves in the world, as it becometh a ſnare to your Souls. Who pitieth him that is burned, who for meer wantonneſs puts his finger in the fire? Hath God given us food and rayment? Jacob begged no more. The Apoſtle commandeth us, if we have ſo much, to be therewith content. It is an excellent Exhortation which the Apoſtle hath given, and thoſe are eſpecially capable to receive to whom God hath given a plenty in this world, Heb, 13. 4. Let your converſation be without covetouſneſs, and be content with thoſe things which you have, for God hath ſaid, I will never leave nor forſake you.

Uſe 3. Let this caution us all (in the laſt place) to take heed how we keep Vineyards; how we make our ſelves drudges and ſlaves to ſecular imployments. Take heed of ſuch a Service to the world as is inconſiſtent with that duty and ſervice which you owe unto God. You cannot ſerve two Maſters, you cannot ſerve God and Mammon. Suffer me to allude to that of the Apoſtle, 1 Cor. 5. 9, 10. I wrote (ſaith he) to you an Epiſtle, not to keep company with Fornicators, yet not altogether with the Fornicaters of this world, or with the Covetous, or the Extortioners, or the Idolaters, for then you muſt go out of the world; But now I have wrote to you, not to keep company, if any Brother, &c. I do but allude to the Text. Brethren, I have this day been ſpeaking to you to have a care of medling with the world, becauſe it waſts your time, ſpends your ſpirits, diſtracts your thoughts, allureth and inticeth you to the too much love of it, becauſe it will be a blot upon your Profeſſion, yet I would not be underſtood, as if I had been perſuading you to the lives of lazy Monks, and Nuns, and Hermites; if you will have nothing to do with the world, you muſt not live in it. God hath commanded us in the ſweat of our face to eat our bread. The Apoſtle bids, that thoſe who would not labour, ſhould not eat, and hath told us, that he would have us to labour with our hands, that we might have ſomething to give to thoſe that want, and hath told us, that he who provideth not for his family is worſe than an Infidel, and hath denied the Faith. Only take heed how you converſe [Page] with it, that you be not by it defiled, that it takes not up too much of your time, nor waſts too much of your ſpirits and ſtrength; that it leadeth you not into temptation, diſtracteth not your hearts in holy duties. Keep thy foot when thou goeſt into the Houſe of God; look to your thoughts and affections, when you draw nigh unto God in holy ſervices and duties; uſe the world ſo, as thou mayeſt have time for Religious duties in thy family, and mayeſt not by thy worldly concerns, be diſtracted in them. I would ſpeak to you in this caſe, as Paul doth in the caſe of ſervitude to men, and of Marriage. Are you by the Providence of God looſed from the world? ſeek not to be bound to it. Do your neceſſities call, and for the preſent bind you to it? Till God by favourable Providence looſen you from it, do not looſen your ſelves by idleneſs and lazineſs. It is poſſible thou mayeſt be God's free-man, while thy neceſſities bind thee to worldly buſineſs. I confeſs thou haſt an hard task, but (ſaith the Apoſtle) Let every man in the Calling wherein, and whereto he is called, abide therein with God. Mark that laſt term, not without God, not in a neglect of his duty to God, but with God. Labour to have manum in clavo, oculos in coelo, to be in thy heart, thoughts and affections with God, whiles thou art imployed in thy lower buſineſs and concerns in this life.

Sermon XL.

Canticles 1. 6.

—But my own Vineyard I have not kept.

THe Spouſe (by which I underſtand the Church of Chriſt, and every particular believing Soul that is a true member of it) is yet apologizing for her blackneſs, or appearing blackneſs, from the cauſes of it, three of which ſhe hath already aſſigned. 1. Her afflictions, or perſecutions. The Sun hath looked upon me. 2. Her oppoſition from falſe Brethren. My Mothers Children were angry with me. 3. Her ſubmiſſion to Idolatrous or Superſtitious Rites. Or her too great intanglements in ſecular affairs. They made [Page] me (ſaith ſhe) the keeper of their Vineyards. She comes now to a fourth; Her own too much neligence. My own Vineyard I have not kept.

1. The Spouſe had hitherto not much charged her ſelf, ſhe had charged her blackneſs upon her afflictions and Perſecutions, & upon the oppoſition ſhe had met with from falſe Brethren, and upon her intanglement in Secular affairs, but was there no fault in her ſelf; here now ſhe comes to lay much of the blame upon her ſelf? My own Vineyard (faith ſhe) I have not kept. Gods diſpenſations of Providence to me (ſaith ſhe) have been ſome cauſe of my blackneſs: The oppoſition I have met with from falſe Brethren have yet been a greater cauſe, but the truth is (ſaith ſhe) notwithſtanding both theſe, had not the fault been my own, I had not been ſo black. I might have kept my Vineyard better then I have done. The truely gracious, and humble Soul will not as to its failings excuſe it ſelf wholly. It may charge ſomething upon forreign cauſes out of its ſelf, either from God or Satan or men, but will not diſcharge its own naughty and corrupt heart. The hypocrite chargeth God, and the Devil and men highly, but ſeldom chargeth himſelf, or if at all very faintly. The reaſon lyeth in the pride of his heart which will not ſuffer it to ſtoop ſo low as to give God glory, or to take any ſhame to its ſelf.

2. Secondly, Obſerve what words they are which theſe words immediately follow, They made me the keeper of the Vineyards, but my own Vineyard I have not kept. The Soul that is too much abroad is ordinarily too little at home, he or ſhe that muſt have an Oar in every ones Boat ſeldom hath his own Boat well governed; Such a Soul is like the gadding houſewife, whoſe own houſe rarely is well lookt after. This happeneth eſpecially when the Soul is much abroad about ſecular concerns; the Soul though it be of a Spiritual nature, yet is very capable of being laden with, and mired in thick Clay. No Soul is ſo careleſs of things of an Eternal concern, as thoſe Souls which are moſt careful and ſollicitous about things tranſitory, and periſhing. There is a kind of inconſiſtency betwixt the buſineſs of the world, and the buſineſs of Heaven, the prefent world, and that which is to come, Nor is any Church ſo neglective of the Vineyard, with which God hath betruſted it, as that Church that hath bowed down to impoſitions of falſe worſhip. But I [Page] ſhall not largely diſcourſe either of theſe points, though there be a good foundation in the text for it. There are vet two other.

3. Thirdly, It is the Spouſe that here complaineth, ſaying, My own Vineyard I have not kept. Hence obſerve, Even Gods own People are to ready to neglect the Vineyard with which God hath betruſted them.

4. Fourthly, In that ſhe aſſigneth this as one, and that no ſmall cauſe of her blackneſs, obſerve,

Prop. The Churches, or particular Chriſtians negligence in keeping of their own Vineyard, is one main cauſe of their appearing blackneſs. This includeth the other, I ſhall therefore diſcourſe them together; I ſhall handle this by inquiring,

1. What is the Spouſes own Vineyard. 2. Wherein the keeping of this Vineyard doth lye; 3. I ſhall ſhew you, That even the Spouſe of Chriſt is a [...]t to neglect her own Vineyard. 4. I ſhall ſhew you what the Ordinary cauſes of this negligence are. 5. Then I ſhall ſhew you how this doth cauſe her to appear black. After which I ſhall make ſome application of the diſcourſe.

1.Qu. 1. There is no man that liveth, be he believer or unbeliever, but were he ſenſible of it, hath a Vineyard committed to him by God to keep; It is his Soul: Nor is this interpretation of the Metaphor without ſome foundation in holy Writ, The Lord expreſſing the ſinful works of the Jews ſaith, Deut. 32. 32. Their Vine is of Sodom, and of the fields of Gomorrah. Their grapes are grapes of g [...]ll, & their cluſters are bitter: Their Wine is the poiſon of Dragons, and the cruel venom of Aſps. Works, you know are the fruit of the Soul as Wine, and Grapes, are the fruits of the Vine. As God when he firſt created man truſted him with a garden to keep, ſo he never breaths into man the breath of life, ſo as he becomes a living Soul, but he gives him a Soul to till, cultivate and take care of. The Soul of man, is a Soil naturally prone to bring forth weeds, briars and thorns, yet capable alſo to admit plantations of grace and vertue (for grace grows not naturally in the Soul more then the Vine doth in the Vineyard;) I might ſhew you many other particulars, by which this ſenſe of the Metaphor might be juſtifyed but I forbear that diſcourſe.

2. Secondly, You may here by Vineyard underſtand whatſoever God hath committed to a mans truſt to be kept, maintained, and looked after by him. Now all this, conſidering man ſingly, & perſonally, is ſummed up in two things; The profeſſion of faith; [Page] and the Profeſſion of holineſs. 1. A profeſſion of faith, both of the Doctrine of faith, and of the grace or habit of ſaith. It lyeth upon a Chriſtian to keep both. 2. The profeſſion of holineſs (which is indeed but the practice of faith, for that worketh by Love and the fruits of holineſs) muſt proceed from the root of faith. This is every Chriſtians Vineyard and indeed the Vineyard of his Soul, is not kept without the keeping of theſe. Hence David glorieth, that he kept the ways of the Lord, Pſal. 18. 21. Paul kept the faith, 2 Tim. 4. 7. David kept the Lords teſtimonies, his Law, his Precepts, his Word, Pſal. 11. 9. 22, 55, 56, 67. The Church of Philadelphia is commended for keeping the Lords Word, Revel. 3. 8. The word of his patience, v. 20. This is the Vineyard of every Chriſtian according to the more publick or private ſtation which he hath in the Church of God.

2. The Church of Chriſt hath a Vineyard alſo. Indeed the Church is her ſelf compared to a Vineyard, Iſa. 5. and in the parable of him who let out his Vineyards to huſbandmen (but in that ſenſe Chriſt is himſelf the Keeper of it;) Onely he lets it out to huſbandmen, intruſting certain Officers of his own appointment with the managery of the affairs of it, but himſelf hath ſuch a Superintendency upon it, and ſo keepeth it, that the gates of Hell ſhall not prevail againſt it. The Church hath a Vineyard to keep; what is this Vineyard, but the Doctrine of faith? The Ordinances of our great Lord for worſhip, and for diſcipline: Theſe are the Churches Vineyard. Paul ſpeaking of the Church of the Jews, ſaith, that unto them were committed the Oracles of God, Rom. 3. 2. Paul ſaith, the diſpenſation of the Goſpel was committed unto him, 1 Cor. 9 17. The word of reconciliation is ſaid to be committed to the Miniſters of the Goſpel, 2 Cor. 1. 19. The Goſpel was committed to Pauls truſt, 1 Tim. 1. 11. Hence Timothy is ſpoken to to keep that which was committed to his truſt, 1 Tim. 6. 20. The Church is therefore called, The pillar, and ground of truth, and is fitly compared to the Ark in which was laid up the Pot of Manna, ſignifying the word and truths of God. The two Tables containing the Laws for Worſhip, and our more ordinary converſation, and the rod of Aaron ſignifying the Government and diſcipline of the Church. The rules for theſe are laid up in the Church being part of thoſe Oracles of God which are committed to it. It is a task which God hath layed upon his Church to keep this Vineyard.

[Page] Qu. 2. What it is to keep it we may eaſily gather from an underſtanding what it is to keep a Vineyard or nurſery, or garden, &c. It ſignifies the keeping it clean from Weeds which would hinder the growth and flouriſhing of the plants, and return the place into its former incultivated ſtate and condition. To keep it with digging, planting, manuring, dreſſing, and cultivating, that it may yield that fruit, and profit to the Owner which he expects from it, and for which he at firſt planted it. Hence then may eaſily be concluded what it is both for a particular Chriſtian, and for a Church to keep its own Vineyard. The whole buſineſs lyeth in theſe 2 things.

1. It ſignifieth a Chriſtians keeping of his Soul from Errors, and from luſts, and corruptions. All motions and inclinations to ſin, are the Souls Weeds, and what the Souls of the beſt of men are too prone to, its natural fruit; and Quod Sponte prodit laeti [...] prodit, naturally Weeds grow faſter then induced plants. A particular Chriſtians care in keeping the Vineyard of his Soul lies in keeping his underſtanding and judgment untainted with Errour as to Doctrine, in keeping his will from cloſing with motions to ſin, whether from within, or without, and his conſcience ſprinkled from Evil works. So for the Church of Chriſt, her keeping her Vineyard lies in preſerving in all her members a purity of Doctrine in oppoſition to the impurity of corrupt opinions, and errors: A purity of Worſhip in oppoſition to all Superſtition and Will-Worſhip, and a purity of diſcipline.

2. Secondly, it implieth the Souls filling and furniſhing it ſelf with knowledge and Spiritual habits the plants which the Lord would have to ſtand, and to grow in all parts of his inheritance, and in every Soul that pretendeth any relation unto him. As the Gardiner, who is intruſted with the keeping of any of your Gardens doth not keep them as he ought, unleſs beſide the weeding of them, and purging them of Weeds and nettles, he alſo furniſheth them with uſeful plants and herbs, and keeps them duly cut and pruned, &c. So neither doth that man or woman keep the Vineyard of his own Soul, that doth not take care to grow in Grace, and in the knowledge of the Lord Jeſus Chriſt, and in all other good, and vertuous habits. So as to the Church, that Church doth not keep its own Vineyard, that doth not beſides purging itſelf of errors, and ſcandals, take care alſo that the truths of God be duly preached, and publiſhed, and the [Page] Ordinances of God purely adminiſtred. This is now for the Spouſe to keep, or not to keep her own Vineyard, now I ſay the Spouſe of Chriſt, whether the Individual Spouſe (which is every truly gracious Soul) or the collective Spouſe Which is the Church of God is very prone to neglect the keeping of its own Vineyard.

Qu. 3. This needeth no other Evidence, then the experience of all Chriſtians and all Churches, and that in all ages.

1. I ſay firſt the Experience of particular Chriſtians, for who liveth, and ſinneth not againſt God? The righteous falleth 7 times in a day; now though it be true, that many of the ſins of Gods people are ſins of pure infirmity; Either through ignorance or impotency, to reſiſt the temptation, yet both this ignorance and impotency are often occaſioned through a neglect, or not improvement of the means of knowledge and better information, and through our not preparing our ſelves to the Spiritual fight, putting on the whole Armor of God as we ought to have done; Avoiding occaſions to Sin, abſtaining from the appearances of Evil, and giving no advantage to the adverſary; all which are our duties and enjoined us by the Apoſtle.

2. Nor Secondly either is there, or ever was any Church of God upon the Earth, that kept its own Vineyard as it ought to have done. The Church of the Jews was the only Church God had upon the Earth until the time of John the Baptiſt. Whoſoever readeth their ſtory, in the Books of Moſes, the Books of Kings and Chronicles, or in the Writings of the Prophets, will find that they did not keep their own Vineyard. Never had any Church a truſt more clearly committed to them, they could have no long diſputes about any thing of the revealed will of God, if any queſtion did ariſe they had an infallible rule, Deut. 17. for the determination of it; yet (as I told you before) as the ten Tribes made a total defection after the reigns of David and Solomon, both whoſe reigns made up but 80 years in the latter part of which, (in Solomon's time,) towards the latter end of his Reign; they alſo admitted very great corruptions) ſo in the Kingdom of Judah they loſt what was committed to their truſt many times and ſeldom kept it 60 years together in any degrees of purity. So that in Joſiahs time the Book of the law was thrown about and hid in the rubbiſh, and found by the repairers of the houſe of the Lord, as you find in the ſtory of the Book of the Kings. Now that this was their moſt wilful [Page] neglect, appeareth by their frequent reductions though not perfect, to the Divine rule. When Aſa, Jehoſaphat, Hezekiah, Joaſh, Joſiah, attempted it, and the plain revelation which they had of the will of God, both from the letter of the law, their way for deciſion of doubts about it, and the Prophets which God favoured them with, all the while that Kingdom remained. After that Church was deſtroyed, and the Chriſtian Church ſet up, all the Apoſtolical Epiſtles give a proof of the proneneſs of Churches to neglect the keeping of their own Vineyards, and of the Lords Watchmen to ſleep while the Enemy ſowed tares. The ſame is alſo Evidenced by all Eccleſiaſtical hiſtory, and from the Hiſtory of all modern Churches, their Deviations in Doctrine, Worſhip & Diſcipline, &c. teſtify it.

Qu. 4. Nor is the reaſon of this aptneſs in us to neglect the keeping of our own Vineyards, hard to be aſſigned.

1. The firſt is the laboriouſneſs of the work, and the croſneſs of it to the genius of Fleſh and blood. For a Chriſtian to keep his heart with all diligence is no eaſy work, it lies much in a Chriſtians denial of himſelf, taking up the Croſs, mortifying his members, as to which, our fleſh inceſſantly cries in the language of Peter, Maſter, ſpare thy ſelf. So that he who doth it rows (as we ſay) both againſt wind and tide. It requires much knowledge and judgment to keep a mans ſelf unſpotted from errors, but a great degree of ſelf denial for any man to keep himſelf unſpotted from the pollution of the World through luſt; upon this account it is that our Saviour compareth the way [...]o heaven to a narrow way, a ſtrait gate. And tells us that it is as eaſy for a Camel to go through the Eye of a Needle as for a rich man to enter into the Kingdom of God. Our work is compared by our Saviour to a cutting off the right hand, and plucking out of a right Eye. In works of great labour, and difficnlty, we are very prone (you know) to be remiſs, and negligent.

2. But this is not all; The native corruption and inclination in mans heart to deviate from the holy and right ways of God is a great cauſe. I muſt confeſs that as to the Churches keeping its Vineyard I cannot apprehend ſuch a difficulty in it. As to truth a man indeed cannot believe what he liſteth, but the Church notwithſtanding this may keep the Doctrine of ſaith; if particular Perſons that are otherwiſe perſuaded, in ſome points then [Page] the reſt of the Church is, would but learn what the Apoſtle directs in that caſe; Haſt thou ſaith? have it to thy ſelf, Rom. 14. and not think themſelves obliged to publiſh to the diſturbance of a Church what is their own particular opinion. As to Ordinances relating to Worſhip and Government, what difficulty can there be in keeping ſtrictly to the Divine rule and doing that alone which Gods Word requireth? the queſtions concerning that would be very few, if men did not lay hold upon ſome general paſſages, and apply them to their own fancies. Were men but fixed in this to adhere to the Divine rule without diminiſhing it, or without adding to it, unleſs in caſes where ſuch additions are apparently neceſſary, certainly this were all to be required in order to the Churches keeping its own Vineyard as to the Ordinances committed to it. But the corruption of mans heart, inclining him to interpret the will of God in a conſiſtency to his own reaſon, makes all the difficulty in the Churches keeping the Doctrine of faith. And the wild humour that hath always poſſeſt men to Worſhip God according to their own fancies, and to create decencies, and matters of order, according to their own pleaſure, and to conform their Altars to that of Damaſcus, hath been all along in the ſtory of the Church, the cauſe of the Churches neglecting to keeps its proper Vineyard.

3. Thirdly, It is much cauſed from the mixture of the world in our converſation. This is true both as to the neglect of the particular Chriſtian, & as to the neglect of the Church alſo. As to the particular Chriſtian; we are but fleſh, and have ſenſes to be gratified with pleaſures, profits, honour, &c. as well as with the ſupply of our neceſſities: We live in, and converſe with the world, which is full of objects, that gratifie our ſenſitive appetite in theſe things; theſe are continual temptations to us to remit at leaſt the care of our own ſouls, & to neglect our own Vineyards. The Church alſo while it is militant here on Earth, & conſidered as Viſible, hath in it a great mixture of the world, though not of the Pagen world, (there muſt be a profeſſion of Chriſt in all the Members of the Viſible Church) yet, of that world which lyeth in wickedneſs, and it is this mixture of Hypocrites, with ſuch as are the ſincere Servants of God, that cauſeth the Church's neglect of its Vineyard. All the remiſsneſs in a Church of its care as to the Doctrine, Worſhip, and Diſcipline of Chriſt, proceedeth from this mixture of perſons, who are no more than Viſible, with ſuch as are ſincere, and true Members of the Church of Chriſt.

[Page] 4. A fourth cauſe of this neglect, is mens fooliſh preſumptions, that they are well enough. The work of every particular Perſon in keeping the Vineyard of his own Soul, is ſo contrary to the grain of fleſh, and blood, that not only the natural man, but even the Sanctified man (in regard of that corruption which is yet in him) is ready to take up with ſhort meaſures of it, and to think his Vineyard is well enough kept when indeed it is not; men are loth to be righteous over much, and are very apt to think that a little is enough. We are very apt to think that we do enough duty, and conſider not the mark which we are to preſs after, the meaſure of the ſtature of the fulneſs of Chriſt. It is ſomething natural to us to think we may not only do, but over-do what God requireth of us, when alas! when we have done all we can we are unprofitable ſervants, ſervants, ſo that what we do is but our duty, unprofitable ſervants, ſo that what we do cometh much ſhort of our duty. Perfection is what we are all bound to aim at and ſtrive after, but withal it is what no man attaineth; not as though I had already attained, or were already perfect (ſaith the Apoſtle.) You know in works that are not naturally pleaſing to us we are well pleaſed to think we have done enough. Thus it is in the buſineſs of Religion, and holineſs, they are things which pleaſe not fleſh and blood; ſo as we are well pleaſed when we can Satisfy our ſelves, and think that we need do no more nor go any further, and as it is with particular Chriſtians ſo it is with Churches, all which have not Paſtors, and Governours according to Gods own heart, nor are all the members of them, members of Chriſt. Now thoſe who are not ſo are no great lovers of, nor zealous for the perfection of purity, but can take up with meaſures ſhort of thoſe which Chriſt hath made, and given. Hence is that neglect of the keeping their own Vineyards which is but too obvious in all Churches; and hence are thoſe obvious declinations in that duty which men owe to God, and in the purity of Churches every Age is ſtill declining, and growing worſe then the former, whiles a party in the Church ſtill ſtudyeth more and more to wriggle their neck out of the yoke of Chriſt, and to get rid of ſome ingrateful things to fleſh and blood, which a former Age retained. For as no particular Perſon at firſt runs up to the higheſt degree of wickedneſs, ſo ſeldom doth any Church at firſt Apoſtatize, to that degree, but gradually declineth.

[Page] Qu. 5. None ſhall need to enquire, whence it is that this Neglect of our own Vineyards, maketh us to appear thus black, who but conſidereth that this Neglect is contrary to the Divine rule, which obligeth us to keep our hearts with all diligence, Prov. 423. to ſtrive after perfection, and to go on unto it: and alſo obligeth all Churches, to keep that which is committed to their truſt, to keep the Lords Word, &c. There is no medium in this caſe betwixt black and white. The Whiteneſs, beauty and glory of a Chriſtian lyeth in his holding faſt of his profeſſion, both of faith and holineſs, his keeping cloſe to the divine rule, and here in alſo lyeth the whiteneſs, and beauty of thoſe aſſemblyes of Chriſtians which we call Churches and the more, or leſs, both of a Chriſtians, and of a Churches beauty, and whiteneſs lyeth in his, or their more or leſs conformity to the divine rule, which being granted, their neglect of this muſt neceſſarily render them black and make them to appear ſo to others.

Uſe 1. This diſcourſe may in the firſt place let us ſee, the weakneſs of our faith, in our different apprehenſions of our worldly, and ſpiritual concernments. Certainly had we the ſame perſuaſions, that we have Souls, as that we have Bodies, as quick apprehenſions of the danger of our Souls miſcarriage, as we have of our bodily dangers; had we but a firm perſuaſion of the excellency of our Souls, above our Bodies we ſhould have an equal, if not a greater care, to keep this Vineyard of our immortal Soul, as we have to keep our Bodies; but have we ſo? It is true there are ſome in the World, that are lazy, and ſlothful as to their outward concerns, they will rather ſteal, or beg, then work, but theſe are but few in compariſon of others, God hath given men a body to look after, with what diligence doth he keep that? he riſeth up early, lyeth down late, and eateth the bread of carefulneſs, and all this for the keeping of his body, but for this Vineyard of the Soul of man, how few are they that look after it? how little is the diligence that is uſed in keeping of that? who attendeth the health of his Soul with that diligence that he attendeth his bodily health? or the maintenance and food of his Soul, with the ſame diligence that he attendeth his bodily food and ſuſtenance? or the adorning of his Soul, with the ſame care and diligence that he attendeth the adorning of his body? What doth this argue? doth it not ſpeak either that men have no great opinion that they have immortal Souls, or that they have no great [Page] opinion of the price, and value of them, or that they do not think there is ſo much care neceſſary for the keeping of them?

Uſe 2. We may obſerve from hence, upon what the blackneſs of particular Souls, and Churches, is principally to be charged. There may be ſome blame to be laid upon forrein cauſes. Temptations from the World and the Devil, but the greateſt blame muſt be laid upon our ſelves. Did we keep our watch ſo ſtrictly as we might keep it, Temptations could have no ſuch power upon us as they have, the Devil and the world can do no more then ſtrike fire, the tinder that receiveth it muſt be in our own box; when the Prince of the World came to Chriſt, he could do nothing againſt him, becauſe he found nothing in him. If the Devil found nothing in our Souls he could do nothing againſt them but only diſturb them. The like may be ſaid for the corruptions of Churches; If the husbandmen did not ſleep the Enemy could not ſow ſo many tares. All corruptions, in the Doctrine of faith, in matters of Worſhip and diſcipline, have crept in by the Officers of Churches not keeping their own Vineyards. The man of ſin, the Weſtern Antichriſt, had never ſo hacknyed the Weſtern Churches, if they had not like Iſſachar Couched under the burden, and bowed their necks down to the Yoke.

Uſe 3. I ſhall ſhut up this diſcourſe with a few Words of Exhortation to all to keep their own Vineyards. I ſhall not here ſpeak to the duty of husbandmen (Spiritual husbandmen) to keep the Vineyard of the Church; it were a Proper diſcourſe from the Doctrine, but I am not in a proper auditory. And beſides would every particular Chriſtian but keep the Vineyard of his own Soul, the care of Magiſtrates, and Miniſters who are the keepers of Chriſts Vineyard might be leſs. Chriſtians woful remiſſneſs, and neglect in keeping the more particular Vineyards of their own Souls, is that which makes the work of the keepers of the more publick Vineyard of the Church ſo difficult and almoſt unpracticable to them. Let me therefore only lay a little ſtreſs here, as we ſay, if every man would ſweep his own door the ſtreet would be clean: So it is true if every one would look to the Vineyard of his own particular Soul, or his particular family, the Church of God would be clean, for that is made up but of particular families, and particular Souls. When theſe Vineyards are kept, the more publick Vineyard which is made up of theſe muſt alſo [Page] be kept. Wherein the keeping of our Vineyards lyeth you have heard, viz. 1. In the keeping of it clear of weeds and noxious plants. 2. In the cultivation, and manuring ſuch plants as are fit for it. In theſe two things lyeth the keeping of Gardens and Vineyards amongſt men: in theſe two things lyeth the keeping of our Vineyards in a metaphorical & more ſpiritual ſenſe, you whom God hath truſted with the care of others, have a larger Vineyard then thoſe that are ſolute. The Wife is a part of the Husbands Vineyard, Children are their parents Vineyard, Servants are their Maſters Vineyard. Every mans family is his Vineyard. If any be ſingle his Soul is his Vineyard. The keeping of your Vineyards lyeth in a keeping of them free from Scandal, not ſuffering ſin upon any that ſtand in any relation to you; we ought not to do it as to our neighbour, much leſs as to any that are our neighbours in theneareſt and ſtricteſt ſenſe, and who ſtand in neareſt concernment to us. David reſolved to walk within his houſe with a perfect heart—that the faithful in the land ſhould dwell with him, and that he that walked in a perfect way ſhould ſerve him, that he that wrought deceit ſhould not dwell within his houſe, he that telleth lyes ſhould not abide in his ſight, Pſal. 101. 2, 7, 8. Abraham commanded his Children, and his houſhold after him, to keep the way of the Lord, to do juſtice, and judgment, Gen. 18. 19. For you that have only the Vineyards of your own Souls to keep, neglect them not; I will preſs this upon you with 2 conſiderations which I ſhall recommend to you.

1. The firſt ſhall be, The value of the Vineyards with which God hath betruſted to you. The Vineyards are Souls, either your own Souls, or the Souls of others, or both. Which way ſoever you conſider a Soul, whether as a Spiritual being, or as a reaſonable being, indued with noble faculties, or as an immortal being that cannot periſh with the body, as that part of man, which beareth the moſt lively impreſs of the image of God, as that which was purchaſed by the blood of Chriſt, and which is the habitation of God through the Spirit in which the holy Spirit may dwell, that which is ordained to an Eternity either of happineſs or miſery; which way ſoever you look upon your own Souls, or the Souls of thoſe who are committed to your truſts, they are noble Vineyards. Reaſon teacheth us to take the beſt care of our beſt and moſt excellent things, I have thought it often a moſt unreaſonable vanity of ſome Gentlemen, to take a great [Page] deal more care of the managery, of an horſe or hawk then of their Sons. It is every whit as great, if not a much greater vanity, to take a greater care of the bodies, and outward concerns of their relations, then of their Souls. What can be laid in ballance with a Soul which will not be found too light for it? what ſhall be offered in exchange for it, and not rejected as of too low a conſideration? Of what value think you that muſt be which was bought with the blood of him who was the Son of God? Conſider of what value the profeſſion of your faith, and the practice of holineſs is; your faith is called precious faith, and of holineſs, it is ſaid that without it none ſhall ſee the Lord.

2. Secondly. Conſider who it is that hath betruſted you with Ezek. 18. 4. them. Behold (ſaith God) All Souls are mine, It is God that hath given unto us the truſt of our own Souls and the truſts of others Souls for all Souls are originally Gods. He breaths the Soul into the body of a man, he puts Souls into mens families, I beſeech you conſider here theſe particulars: 1. That every Perſon of reputation and honour valueth a truſt, and thinks it beneath a man, not to diſcharge a truſt he undertakes with ſome degrees of faithfulneſs. We ſee in our daily experience, that as men naturally Love to be truſted, ſo they have a kind of natural religion, for the keeping and diſcharging of it. This is what makes men conſciencious as to the wills of Perſons that are dead. All Souls are truſts, our particular Souls are truſts, the Souls of our relations are truſts to us. The property of all Souls is Gods, the truſt of them is in us, I wiſh this were but well thought on; the wicked men mentioned by the Pſalmiſt ſaid, our lips are our own, who is Lord over us? Pſal. 12. 4. men think that they may do what they will with what they have a full propriety in. This is a great cauſe of mens neglect of their Souls, they dream too much of an abſolute property they have in them, they ſay, their Souls are their own. Who is Lord over them? would men conſider their Souls a little more as truſts they would take a ſtricter care of them. 2. Tho we naturally value all truſts, yet ſuch as our Superiours or near friends commit to us we yet value more. A dread of our Superiours makes us to value and take care of what they have committed to our truſt a love to our friends makes us value theirs; our Souls, and the Souls of thoſe that are in relation to us, are a truſt committed to us by the Lord of the whole Earth by Chriſt who hath [Page] dyed for us. So that here is both the relation of a Superiour and of a friend in the caſe, obliging us to take a due care for the keeping of our Vineyards. 3. The more eyes we have upon us, obſerving how we manage our truſt, the more careful we are (ordinarily) as to the managery of it. This is a truſt as to which God who hath entruſted us, hath an Eye to us how we diſcharge it; this needeth no great proof, whoſo believeth Gods Omniſciency, and conſidereth the obſerving Eye which God keepeth upon all men, and all their actions, ſo as they are all written in a Book, muſt know and believe this. Laſtly the more accountable we are for any truſt, the more we take our ſelves obliged to keep it with all diligence. The truſt of every mans Soul is a truſt for which he muſt account, Rom. 14. 12. So then every one of us ſhall give an account of himſelf unto God we muſt give an account to him who is ready to judge both the quick and the dead, 1 Pet. 4 5. of what muſt we give an account, but of our Souls? their Elicit & Imperate acts, the Apoſtle tells us that it is the duty of Paſtors and Governours of Churches, to watch for Souls becauſe they muſt give an account. Certainly it is as much the duty of every particular Chriſtian to watch over his own Soul, becauſe his Soul is a truſt, of which he muſt give an account to him that is ready to come to judge both the quick and the dead. Nor are we only to give an account of our Souls, but of the Souls committed to our charge. This the Apoſtle telleth us plainly, Heb. 13. 17. as to thoſe who are Governors, and Paſtors of Churches, and God told it Ezechiel, Ezech. 3. 18. Son of man (ſaith he) I have made thee a watch-man to the houſe of Iſrael—v. 18. When I ſay unto the wicked thou ſhalt ſurely die, and thou giveſt him not warning, nor ſpeakeſt to warn the wicked from his wicked way, to ſave his Life, the ſame wicked man ſhall die in his iniquity, but his blood will I require at thy hand. (This is that which made Chryſoſtom think that there were but a few Miniſters that would be ſaved.) But it is as true concerning Superiors in other relations; God never bringeth a wife into the boſom of any husband, nor addeth a Child or Servant to any family, but he ſaith to the husband of that wife, to the Parent of that Child or thoſe Children, to the Maſter of thoſe Servants, All Souls are mine. The Souls of theſe Perſons I commit to thy truſt, if thou doeſt not warn them from ſinful courſes, if thou doeſt not walk towards them as a man of knowledge, and bring them up in the nurture, and admonition of the Lord, they [Page] ſhall die in their ignorance, in their iniquity, but their Souls will I require at thy hand. A conſideration which if duly weighed by the Sons of men, would awaken men to another kind of Government of their families, and another kind of inſtruction of them then I fear is ordinarily to be found in families.

2. I ſhall add but one thing more; The better any man keepeth the Vineyard of his own Soul, or the Vineyard of his family, the more fruit he ſhall reap from it. His Vintage will be the better, there is little fruit to be expected from a neglected Vine. Our Vineyards, thoſe I mean of our own Souls and the Souls of others under our truſt, do not only bring forth fruit to the honour and Glory of God but unto our ſelves, and that very conſiderable, 1. In our peace of Conſcience here in this Life. 2. In that glory which is the object of our future hopes. The fruit of righteouſneſs is peace and quietneſs, and aſſurance for ever. Keep your Vineyards, that you may drink the ſweet fruit and wine thereof, that joy, and peace which is the fruit of believing, and of an holy life and converſation. This will be very pleaſant to us while we live, much more, when we come to die. Lord Remember (ſaith Ezekiah upon his ſick bed) how I have walked before thee in truth, and with a perfect heart. Conſcience checks us for nothing, but the neglect of ſome Vineyard or other, which the Lord hath intruſted us with. 2. Your glory hereafter will be the more. I know there is a queſtion in Divinity whether there ſhall be any degrees of glory? It is hard to ſhew you wherein the glory of one Saint ſhall excel another, but I think it is plain enough that there ſhall be differences of glory in Saints that ſhall be glorified, and if ſo, doubtleſs thoſe that have beſt kept their own Vineyards, ſhall have the largeſt penny. And thoſe that have beſt diſcharged their truſts to the Souls of others, ſhall have the larger ſhare in glory. He that winneth Souls is wiſe. And the Prophet Daniel tells us that thoſe who turn many to righteouſneſs ſhall ſhine as the Stars for ever and ever.

Sermon XLI.

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Cant. 1. 7, 8.

Tell me (O thou whom my Soul loveth) where thou feedeſt, where thou makeſt thy flocks to reſt at Noon, for why ſhould I be as one that turneth aſide by the flocks of thy Companions.

If thou knoweſt not, O thou faireſt amongſt Women, go thy way forth by the footſteps of the Flocks, and feed thy Kids, beſide the Shepherds Tents.

IT is the Spouſe who yet continueth her ſpeech to her Beloved. She hath ſpoken once to him, deſiring ſome tokens of his ſpecial and diſtinguiſhing love, v. 2. Let him kiſs me with the kiſſes of his mouth. She hath ſpoken a ſecond time to him, deſiring ſtrength from him to run after him. She now putteth up a third petition, v. 7. Tell me (O thou whom my Soul loveth) where thou feedeſt, where thou makeſt thy flocks to reſt at noon, for why ſhould I be as one that turneth aſide by the flocks of thy companions. To which her beloved replyeth, v. 8. If thou knoweſt not (O thou faireſt amongſt Women) go thy way by the footſteps of the flocks, and feed thy Kids by the Shepherds Tents. The words eaſily fall into two parts:

1. The Spouſes Petition to her Beloved. Tell me O thou whom my Soul loveth, &c. v. 7.

2. Her Beloveds anſwer, v. 8. If thou knoweſt not (O thou faireſt amongſt Women, &c.)

In the Spouſes Petition is conſiderable. 1. Her compellation. O thou whom my Soulloveth. 2. Her Petition. Tell me where thou feedeſt, where thou makeſt thy flocks to reſt at noon. 3. Her argument. For why ſhould I be as one who turneth aſide by the flocks of thy companions. In the anſwer is alſo conſiderable,

[Page] 1. His compellation. O thou faireſt amongſt Women.

2. His particular direction, and information of her, in two things. If thou knoweſt not, go thy way forth by the footſteps of the flock. 2. Feed thy Kids by the Shepherds Tents.

O thou whom my Soul loveth or hath loved.] The Chaldee Paraphraſt would have us believe, that this ſeventh verſe was Moſes his Petition to God, when he was about to die, for direction from him, how the People ſhould be governed, when he ſhould be gone, and how they ſhould dwell amongſt the Heathen, whoſe laws would be more grievous to the ſincere part of them, then the Sun is to the Traveller at noon day, and asking, why ſhe ſhould live amongſt the Edomites, and Moabites, who made Idols the companions of the true God, and v. 8. the ſame Paraphraſt makes this to be the Lords anſwer, telling his Prophet Moſes, that if they would not live under the power of the Heathen, they muſt walk in his Commandments, and be obedient to the guides he had ſet over them. But doubtleſs this is a ſtrained ſenſe, proceeding from the overgreat fondneſs of that Interpreter, to apply all that is ſaid in this Song, to the Jewiſh Church. There are others who according to their different notions of theſe betwixt whom this Dialogue is inſtituted, carry theſe words in other ſenſes, you know the ſenſe which I have all along followed, is that of thoſe (and they are the moſt, and the beſt) who make it a Dialogue betwixt the believing Soul, or the Church, and the Lord Jeſus Chriſt. It is then the believing Soul that ſpeaks in this language of a lover, O thou whom my Soul loveth. Chriſt is the primary object of the believers love, a believer loveth him, and none elſe, in a degree to be compared with him, or with a love any thing like that love, wherewith ſhe loveth him. But if ſhe loveth him, muſt ſhe tell him ſo? Modeſty maketh the Virgin ordinarily to conceal her paſſion; ſinful modeſty oft-times maketh her that is a ſpiritual Virgin to conceal her love to Chriſt. She that may, while ſhe is doubting her own ſincerity, conceal her love to Chriſt, will not conceal it, when ſhe lives in any view of it, and can ſay with Peter, Lord, thou that knoweſt all things, knoweſt that I love thee. Nor when ſhe is to uſe it as an argument to obtain any favour from him. Nor when ſhe is doubting of his love to her (how unreaſonably ſoever.) Nor is the Virgin that is too modeſt to publiſh her love to the world, ſo modeſt as not to own it to him whom ſhe hath reſolved upon, and choſen for her Husband. Bernard hath, I think too critical a note upon theſe words; mark (ſaith he) ſhe doth not ſay whom I love, but whom [Page] my Soul loveth; Spiritualem deſignans dilectionem, intimating a ſpiritual love. But yet it is well noted by the learned Mercer, that the phraſe ſignifieth more then if ſhe had ſaid. Omy Beloved; it is as much as if ſhe had ſaid, In quem omnes meos affectus effudi (ſaith Beza) upon whom I have beſtowed my whole heart.

Tell me where thou feedeſt, where thou makeſt thy flocks to reſt at Noon.] Thus ſhe expreſſeth the thing that ſhe would have under a metaphorical expreſſion, the ſenſe of which we are to enquire; keeping of Sheep, and Goats, was a very ancient, and in thoſe times a noble employment. Abel was the firſt Shepheard you read of, Gen. 4. 2. Rachel was a keeper of Sheep, Gen. 29. 6. So was Jacob, and David (as you know) before he came to be King over Iſrael, God called him from the Sheepfold. Chriſt takes unto himſelf the notion of a Shepheard, he calleth himſelf the good Shepheard, John 10. 1, 2. &c. It was prophecied of him, that he ſhould feed his flock like a Shepheard, Iſaiah 45. 11. and his death was prophecied of, under the notion of ſmiting the Shepheard, Zech. 13. 7. Mat. 26. 11. The Apoſtle calls him the great Shepheard, and the chief Shepheard. In this dialect here, the Spouſe ſpeaks to him. It was not unuſual for the Heathens to diſcourſe matters of carnal, and ſenſual love, as tranſactions between Shepheards, and ſome whom they loved. The Holy Ghoſt doth the ſame here, he by Solomon diſcourſeth this matter of Spiritual and Divine love, as a tranſaction betwixt a Shepheard, and one who dearly loved him. But what would ſhe have? ſhe would know where he fed, that is, where he fed his flocks, where he made them to reſt at noon; the noon (as you know) is the hotteſt time of the day, and ſo by the noon I find ſome underſtanding a time of affliction. To this I find Mercer, and Beza inclining. Beza thinketh that the Church here beggeth to know how Chriſt would have his Church governed, and ordered in the middeſt of temptations, and perſecutions, and beggeth for Chriſts fulleſt, and cleareſt manifeſtations of himſelf to her at ſuch a time (ſo ſaith Bernard,) Mercer thinks it is as much as if ſhe had ſaid. Lord I am burnt with the Sun; ſhew me that ſhadow, in, and with which thou uſeſt to refreſh thy Saints in the hour of affliction. There is a promiſe made to the Church, Iſaiah 49. 10. They ſhall not hanger nor thirſt, neither ſhall the heat, or the Sun ſmite them, for he that hath mercy on them, ſhall lead them, even by the ſprings of waters ſhall he guide them. Now the Spouſe here (in the opinion of theſe Interpreters) begs to know theſe ſhadows, where the flocks reſted at noon.

[Page] I muſt confeſs I more incline to another ſenſe. The noon was the hotteſt time of the day, and as in our Country, where the power of the Sun is nothing ſo much as in thoſe hot Countries, Cattel ſeek ſhadows, and reſting places, where they are a little free from the heat of the weather; ſo they were wont to drive their flocks of Sheep into ſuch ſhadowy places, where both the Shepheard, and the Sheep were more quiet and at reſt, which time was the moſt free time of the day for the Shepheard, when any might more freely diſcourſe him, according to that of the Poet, Fauſte precor gelidâ quando pecus omne ſub umbrâ ruminet, antiquos paulum recitemus amores. So that the Spouſe deſireth to know where he fed, where he made his flocks to reſt at noon, That is, where ſhe might have the moſt free, and uninterrupted communion with him.

For why ſhould I be as one that turneth aſide by the flocks of thy companions.] She here implieth, that without her Lords direction, ſhe was like enough to turn aſide: She beggeth ſhe might not ſo turn aſide. The word in the Hebrew is [...] we tranſlate it, as one turning aſide, or that turneth aſide, and ſo Pagnine interpreteth it. Arias Montanus tranſlates it, ſicut operiens ſe, as one that covereth her ſelf, and indeed ſo the Hebrew word moſt commonly ſignifieth. Now this covering themſelves, was either in token of ſhame, or of ſorrow, or modeſty. Mourners were wont to cover their faces, Ezech. 24. 17. Forbear to cry, make no mourning for the dead, bind the tire of thy head upon thee, and put on thy ſhoes upon thy feet, and cover not thy lips. It was alſo a token of ſhame. Harlots were wont to cover themſelves, Gen. 38. 14. It was alſo done as a token, or ſignification of modeſty, ſo you read of Rebeccah, Gen. 24. 65. when ſhe heard of Iſaac, his coming towards her, ſhe haſted, and took a vail, and covered her ſelf; this cuſtom of Virgins covering themſelves, was of long uſe in the Church of God, ſo that Tertullian, who lived 2 or 300 years after Chriſt, hath a particular Book to perſuade the upholding of that cuſtom, which it ſhould ſeem then began to be diſuſed. Our Tranſlators interpret the word, turn aſide. The cauſe of the difference lies in the doubtfulneſs, whether the Hebrew root be [...] or [...] the firſt ſignifieth to turn aſide; the ſecond to cover. Hence alſo ariſeth the difference of Interpreters about the next term.

By the flocks of thy Companions.] Thoſe who interpret the former word turn aſide, underſtand by Companions, Idolaters, and Superſtitious perſons; who indeed make themſelves the companions of Chriſt, or rather make their Idols his companions; ſome interpret it of [Page] Hereticks. Idolaters make their Idols Chriſts Companions, by giving that Homage to them, which is due to him alone. Thus the Papiſts do to their Images, and Crucifixes, to Saints, and Angels. Hereticks make their leaders Chriſts Companions, making them the guides of their faith and practice, which is an Homage due unto Chriſt alone. Indeed Chriſt hath properly no Companion, conſider him as to his Divine Nature. He is, and there is none beſides him, nor hath he any Companion as our Mediator, and Interc [...]ſſor. He trode the Winepreſs alone, neither was any of the People with him, he had no Companion either in his Kingly, Prophetical, or Prieſtly Office. But he hath ſome who call themſelves his Companions, and arrogate to themſelves that title, nay, which others ſinfully make his Companions. Beza thinks theſe are here meant.

2. But ſecondly, Chriſt hath ſome, who though they are not ſtrictly his Companions, yet he graciouſly ſo calleth them, being (as the Apoſtle ſaith) not aſhamed to call them Brethren, of theſe I ſhould chuſe to underſtand the text, (and though I am very tender of differing from the received tranſlation of a Church in any matter of moment) ſhould be more inclined, as I ſaid before, to tranſlate the former term, one covered. So the ſenſe is, For why ſhould I be amongſt thy People as a Mourner, or as one that is an Harlot, with whom thou wilt have no communion. or fellowſhip? Why ſhould I walk as one covered, either as a Mourner, or as a Strumpet, amongſt thy People, whom thou haſt ſo far owned, as to declare thy ſelf not aſhamed to call them Brethren, or Companions? This I take to be the ſenſe of the Petition;

O thou whom my Soul loveth above all other objects whatſoever, who art my Shepheard, let me know where, and how I may enjoy communion with thee, how I may have fellowſhip with thee in a time of trouble and affliction, and when I may have the neareſt, fulleſt, and moſt uninterrupted communion with thee, for why ſhould I, for want of thy preſence, be under a conſtant temptation to turn aſide from a true fellowſhip and communion with thee to the Synagogues, and Aſſemblies of Idolaters. Or why ſhould I walk amongſt thy People, either as a Mourner, or as an Harlot, whom thou haſt caſt off, or divorced.

To this now, her Beloved anſwereth [O thou faireſt amongſt Women] it is an Hebraeiſme, a way they have to expreſs the ſuperlative degree, ſo Luk. 1. 28. 42, Thou art bleſſed amongſt Women, that is, very much, very highly bleſſed. So the Lyon is ſaid to be ſtrong among [Page] Beaſts, Prov, 30. 30. that is, the ſtrongeſt Beaſt. It is no more then in our dialect. O thou that art faireſt, to whoſe Beauty in my Eyes no others Beauty is to be compared.

If thou knoweſt not] the Hebrew is [...] the Septuagint tranſlate it, [...] if thou doſt not know thy ſelf, the vulgar Latin, Aethiopick, Syriack, and Arabick Tranſlators, and indeed moſt ancient Interpreters that I meet with follow the Septuagint, and tranſlate it, If thou knoweſt not thy ſelf. Hence Bernard (upon the place) runs into a large diſcourſe concerning Chriſtians ignorance of themſelves, and the profitableneſs of our knowledge of our ſelves, according to the ancient Precept of the wiſe man amongſt the Heathen, [...]. But undoubtedly though this be a great truth, yet it is nothing to the ſenſe of this text, where [...] is a Pleonaſme, as both Tremellius, Mercer, and Mariana, (three Interpreters very learned, and critical in the Hebrew Dialect, do all agree) ſo as we tranſlate it truly, according to our Idiom, If thou knoweſt, tho in the Hebrew it be, If thou knoweſt to, or for thy ſelf. It followeth,

Go thy way by the footſteps of the flock, and feed thy flocks by the Shepheards Tents.] Theſe words now contain her beloveds direction, if ſhe were at a loſs, what to do in a time of ſtreights, or how to enjoy the moſt full and free communion with him, ſhe muſt go her way by the footſteps of the flock. Interpreters vary in the ſenſe of theſe words, according to their different notion of the former. If thou knoweſt not. Thoſe that will not allow [...] to be Paragogical, or Pleonaſtical, but will interpret them, If thou knoweſt not thy ſelf, and ſo make the whole to be a rebuke, or chiding of the Spouſe, for her ignorance, or pride, will have the flocks here to be the flocks of Idolaters, and Hereticks, and by the Kids here underſtand her own vain imaginations, and make this ſpeech to be the language of an angry God, giving up a People in wrath (according to that of the Apoſtle) to ſtrong deluſions to believe a lie, for their wilful ignorance and non-improvement of the means of grace. This is the ſenſe put upon the words by Hierome, Gregory, Bernard, Aquinas, Lyra, and others. And there is a truth in this, when a people continue in the boſom of a Church, under the means of grace, ignorant, proud, and unprofitable, God often in wrath giveth them over to Seducers, and leaves them to the vanities, and deluſions of their own hearts (a Judgment of all others moſt formidable.) But certainly this is not the ſenſe of the words. Delrio (though a Papiſt) differs from them, [Page] and gives us a good reaſon, telling us, if that had been our Lords meaning, he would never in the ſame breath have called her the faireſt among Women. Therefore Tremellius, both the Engliſh, and Dutch Annotators, Deodate, Piſcator, Mariana, and others, underſtand here by the footſteps of the flock, and by the Shepherds Tents, the Precepts, and Examples of Moſes and Aaron, the Prophets, and the Apoſtles, and the purer Church of God, and by the Kids mentioned, they underſtand particular Souls. So that the ſenſe of the words is this.

Thou believing Soul, who in my Eyes art more beautiful, and lovely, then any other Soul in the world, if thou beeſt in any thing ignorant of my will, and where to meet me, and how to enjoy fellowſhip and communion with me, do not ſtray from the rule of my word, nor vary from the examples of thoſe whom I gave for Shepherds to my People, keep cloſe to them, to their Doctrine, and to my Ordinances adminiſtred by them. There thou ſhalt find me. There I reſt at noon. Theſe two verſes thus opened, afford us ſeveral Propoſitions of Doctrine, as matter of further diſcourſe.

Prop. 1. Chriſt is he, and only he whom the believing Soul loveth.

Prop. 2. Though there may be a time when ſuch a Soul may conceal, and diſown its love to Chriſt, yet there will be a time when it will break forth, and ſhe will acknowledge it.

Prop. 3. A gracious Soul, deſireth nothing more then a quiet, full, and ſweet communion with Chriſt.

Prop. 4. Chriſt hath ſhades where he reſteth, and feedeth his flock, under the greateſt, and moſt ſcorching Afflictions.

Prop. 5. Though a pious Soul never ſlighteth a communion with Chriſt, yet ſhe never prizeth it at an higher rate, then in an hour of greateſt trials, and temptations.

Prop. 6. Gods People will, (eſpecially in times of trial, and great temptation) be prone to fall into ſin, and error, to the ſcandal of their profeſſion.

Prop. 7. Sin and Scandal, are the two great things which a gracious Soulfears.

Prop. 8. The Believing Soul, is of all other Souls the moſt beautiful in Chriſts Eyes.

Prop. 9. The Beauty of this Soul is not perfect, it may in ſome things be ignorant.

Prop. 10. The ſureſt way for a Soul to get a perfect inſtruction in the things that concern its ſpiritual good, and to keep, and to enjoy communion [Page] with Chriſt, is to feed its ſelf by the Tents of Chriſts Shepherds, and to live according to the examples and directions of his holy Servants, recorded in Holy Writ.

I begin with the firſt, of which I ſhall ſpeak but briefly.

Prop. 1. Jeſus Chriſt is he whom the Soul loveth with a ſingular love.

I put in the term ſingular, becauſe (as I told you) the phraſe imports it. Love is nothing elſe but the adhaeſion, or cleaving of the Soul to an object, out of a goodneſs and ſuitableneſs which it hath diſcerned in it, with a complacency which the Soul taketh in it, which is ſuch, as if the Soul wants it, it deſires it; if it enjoyeth it, it is glad, and rejoyceth in it; which being firſt conſidered, it followeth; that look how many objects as there are, that have in them any goodneſs, or ſuitableneſs to our ſtate, ſo many objects of our love there are in the world. And 2. That look how much goodneſs and ſuitableneſs to us we apprehend in one object more than in another, ſo much we love one thing more than another; or one perſon more than another. 2. There is alſo a love that floweth from Union and Relation, of which we are not able to give a perfect account; the Parent loves the Child, and the Husband loves the Wife, and the Wife the Husband, not alwaies out of Judgment. The Husband diſcerning in the Wife a ſuitableneſs to him, is not alwaies the cauſe of love: Nor is the Child's love to the Mother or Father alwaies rational, flowing from an apprehenſion of the ſuitableneſs of the Parent to it, but rather from an impetus of nature, an unaccountable complacency in thoſe whom God hath made correlates, cauſed by the God of Nature, who hath made them one fleſh; who ſo deliberately conſidereth this, will eaſily underſtand a double reaſon of the Believers Love to Chriſt.

1. The firſt is, That Union which is betwixt the believing Soul, and the Lord Jeſus Chriſt, which is wrought by Faith; this produceth this ſecond Union, which is that of Love. By Faith Chriſt is united to the Soul, and becometh a member of his body, and that is followed by this Union of Love: The Soul in the ſame hour wherein it is united by Faith to Chriſt, being taught of God to love the Lord Jeſus Chriſt. It's a piece of its Regeneration, which continually followeth Juſtification, and is indeed coaevous with it; ſo that as in the natural Union, the ſame day the man becomes a Father, or the Woman a Mother, there is a new Emanation of affection and love; the Man or Woman that before knew nothing [Page] of the heart of a Parent, now begins to feel it, and in the moral Union betwixt the Husband and Wife, the ſame day that they are married to each other, there floweth a reciprocal Affection each to other, ſo as they then begin to know the heart of an Husband and a Wife, of which they knew little or nothing before: So it is upon the Spiritual Union; as the God of Nature influenceth the Souls of perſons, whom he hath given one to another in natural and moral Relations, ordinarily for a reciprocal uſefulneſs one to another: So the God of Grace influenceth the Soul put into a ſpiritual Relation to Chriſt: That the Believer upon his Union with Chriſt, doth find his heart cleaving to, and taking a complacency in the Lord Jeſus Chriſt, and begins thus to know the heart of a Believer. And look as it is in the moral Relation betwixt the Wife and the Husband, though the Man may have heard ſuch reports of the virtues and excellencies of the Woman before he hath married her, as hath inforced from him a complacency in her, yet this bears no proportion to that delight and complacency he taketh in her when ſhe is once married to him. So, although a Soul upon the large diſcourſes he hath heard of Chriſt, and of his love to Mankind, and what he hath done, and is ready to do for the Souls of men, may have ſome good thoughts of him, and ſome kind of complacency in his thoughts of him, yet there is a vaſt difference betwixt this, and that complacency which the Soul taketh in Chriſt, when it is once by Faith united to him, and amongſt other habits of grace hath that of Love to God infuſed into his Soul, according to that, Rom. 5. 5. The Love of God is ſhed abroad in our hearts by the Holy Ghoſt, which is given unto us. I know there is a Diſpute raiſed by ſome, whether the natural man's love to God, differeth from the Believer's love to God ſpecifically, or only gradually. I do not think that theſe ſpiritual habits fall under thoſe logical meaſures; I am ſure it is a love flowing quite from another cauſe. The natural man's love is no more than a natural Plant cultivated by reaſon; the other's is a fruit of the Spirit; ſo as they differ further than gradually; but whether we ſhould call it ſpecifically, or no, or want a Logical term to expreſs the difference, I ſhall not think it worth my time to enquire.

2. A ſecond Reaſon of the Believer's love, and ſo great and ſingular love to Chriſt, floweth from his Experimental diſcerning of that admirable ſuitableneſs that is in Chriſt to his Soul, and the exceeding love which he hath ſhewn to him. 1. A Believer hath another kind of perſuaſion of the Love of Chriſt, and the excellency that is in [Page] him, than it is poſſible another ſhould have. 1. A perſuaſion flowing from Faith; And 2. Confirmed by Experience. I ſay, firſt flowing from Faith. We know a thing by Senſe, Reaſon or Revelation; the Excellency of Chriſt falleth not under the demonſtration of Senſe. Reaſon indeed working upon Principles of Revelation, I mean concluding from the Revelation of holy Writ, will ſhew even a natural man, much goodneſs, much excellency in Chriſt. But this Knowledge is very far from that certainty which Faith begetteth in the Soul, which is a certainty againſt which the Soul hath nothing to oppoſe ordinarily. Faith is an Evidence, and the ſtrongeſt Evidence to the Soul of what it doth not ſee by the Eye of Senſe, and ſeeth very imperfectly by the Eye of Reaſon. 2. A Believer's Knowledge is confirmed by Experience; as he hath heard from the Word of God; ſo he hath ſeen in the diſpenſations of God to his Soul. His Soul is ſprinkled with the Blood of Chriſt; it was loſt, it is now found: It lay under the guilt of ſin, and through Chriſt's ſatisfaction it is acquitted. Though every Believer hath not a full perſuaſion of this, yet he hath a good hope through grace, and this cannot but kindle in his Soul a vehement flame of love to Chriſt. Bleſs the Lord O my Soul (ſaith the Pſalmiſt, Pſal. 103. 3, 4. and all that is within me bleſs his holy Name. Who forgiveth all thine iniquity, who healeth all thy diſeaſes, who redeemeth thy life from deſtruction. Nor hath he only ſome experience of the ſuitableneſs of Chriſt to his Soul, conſidered as a loſt undone Soul; but he hath as firm a perſuaſion of Chriſt's readineſs, as well as ability to ſupply all his wants, to hear all his prayers, to ſupply all its neceſſities, to bleſs it with all ſpiritual bleſſings; there is no Soul that lives in ſuch a view as a Believing Soul, of its daily renewing ſins, and ſo ſtanding in need of daily repeated acts of pardon, daily renewings of ſpiritual ſtrength, &c. It knows it is in the power of none to help it, but Chriſt alone, he alone ſitteth at the right hand of God to make Interceſſion for the Soul; he is he alone who can be its Advocate at the Throne of Grace. It is the Spirit of Chriſt through which he muſt mortifie the deeds of the body, and who muſt ſtrengthen it with might, to all the operations of the ſpiritual life. It is ſo natural to the Soul to love thoſe that love it, that our Saviour ſaith, if you do it, what reward have you? The Soul thus apprehending Chriſt, its love towards him proceedeth in a natural order, and riſeth higher as it knoweth that the love which he hath ſhewed it, and doth ſhew it, is the greateſt love: For greater love [Page] than this can no man ſhew, than that a man ſhould die for his friend; Chriſt hath died for it while it was an Enemy. We (ſaith the Apoſtle) being Enemies to God, were reconciled unto him through the death of his Son. The evil from which he delivered it, was the greateſt evil. The reaſon why the natural man loveth not Chriſt, is becauſe though he hath indeed heard much of Chriſt, and of his love to the Sons of men, yet he believeth not, or giveth only a faint and careleſs Aſſent unto what he readeth and heareth concerning him: He hath experienced nothing concerning the evil of ſin, nor feeleth any need of pardon, and ſo cannot poſſibly diſcern or apprehend that goodneſs and excellency that is in Chriſt, nor that ſuitableneſs to a Soul's ſtate, that a Believer is apprehenſive of. And in regard the wants of the body are no way to be compared with the wants of the Soul, and the wants of the Soul cannot be ſupplied from any (except only Miniſterially) but from Chriſt alone, the Soul muſt neceſſarily love Chriſt with a ſingular love, and all other things in ſubordination unto him, ſo as they muſt ſtand in no competition for the Soul's Affection with him, much leſs can ſuch a Soul love any thing that offers it ſelf in oppoſition to him. I might inlarge fuurther, in giving you Reaſons for ſuch a Soul's ſingular love to Chriſt; but I have touched upon this Argument before, and theſe are the two main Reaſons of their ſingular love unto him. Their pourings out of their whole hearts, their intire Affections into his boſom. I ſhall only add a ſhort Application of this Diſcourſe.

Uſe [...] Let us all by this try our ſelves, whether we be the Spouſe of Chriſt, yea or no, that is, whether we be true believers, yea, or no, and true Members of the Church of Chriſt; by this we ſhall know it: If we can look up to Heaven, and ſay unto Chriſt, O thou whom my Soul loveth. There are many who go into the number of thoſe who make up the viſible Church, who are not the Spouſe of Chriſt, or at leaſt ſhall not be of the number of thoſe hereafter, who ſhall make up the Lambs Wife, mentioned, Rev. 21. 9. They are not that Spouſe mentioned, Rev. 19. 7. To whom it is granted that ſhe ſhall be arrayed in fine linnen, clean and white, or of thoſe bleſſed ones, who ſhall be called to the Marriage Supper of the Lamb. The contract betwixt the Soul and Chriſt is made in ſecret. In that contract (as in others) Chriſt conſents to receive the Soul, and the Soul conſenteth to receive Chriſt, The former of theſe indeed is ſufficiently in the general declared in the more general call, and invitation of the Goſpel, wherein Chriſt calleth to all to whom the Goſpel is preached, to [Page] come unto him, promiſing that he will receive them, and that he will by no means caſt them away, yet he hath not there ſpoken this to any particular perſon by name, only in general, to all thoſe who are weary, and heavy laden, and who come unto him, and the Soul is often at a loſs, in determining concerning the truth of its own acts, in coming to, and receiving of Chriſt tendred in the Goſpel. On the other ſide the preſumptuous man is like the fooliſh young man in the world, that thinks that every young woman who ſmileth on him, or ſpeaketh kindly to him, will preſently take him for her Husband, and concludeth good to himſelf from every ſmile of providence, but to ſatisfy the true Chriſtian, and to convince others of their folly, let every Soul know, that there is no Soul can take any comfort of this nature, but that Soul only that can truly ſay unto Chriſt, O thou whom my Soul loveth, and certainly would men, and women be true to themſelves, they might from hence determine their Spiritual ſtate. But yet, as there is a common affection, which a woman may have for many men, none of which ſhe intendeth to make her Huſband, and ſhe may do many common acts of kindneſs for them, ſo there is a common love, which a man may have for Chriſt, and many common actions which they may do in his ſervice; the queſtion therefore is, how a man or woman may know, whether he or ſhe may with confidence look up to Heaven, and ſay, O thou whom my Soul loveth! Let me add a word or two upon this argument here, though I have before ſpoken much to it.

1. I deſire you to obſerve in the firſt place, that the Spouſe ſpeaketh here in the ſingular number, O thou whom my Soul loveth, ſo muſt every Soul do that loveth Chriſt in truth; a divided Soul is alwaies faulry. That Soul which hath any thing in Heaven or Earth to be compared with Chriſt, doth not love him. It is true that love is a diffuſive affection, and may reſpect ſeveral objects, but note theſe two things.

1. Theſe objects muſt be only diverſe, not contrary. Contraries naturally expel one another, there is nothing but ſin and laſt that is contrary to Chriſt; you cannot (ſaith our Saviour) love God & Mammon, he that ſaith to any luſt, O thou whom my Soul loveth! cannot in truth ſay ſo unto Chriſt. How many in the world by their fondneſs upon their luſts, ſhew their want of love to Chriſt?

2. Conjugal love admitteth neither parity, nor priority. The Wife that loveth her Husband as ſhe ought to love him, muſt neither love any other before him, or better then other, nor yet in a [Page] proportion equal with him; ſhe muſt love him before, and above all things. Our Saviour hath determined this in ſaying, He that loveth Father or Mother, or Brother, or Siſter more then me, is not worthy of me, and he that loveth Son or Daughter more then me, is not worthy of me.

2. Soul-love will be known alſo by Soul-longings. Love teacheth the Soul to long after, 1. Union with the object beloved. 2. A ſenſe of reciprocal love. 3. Communion with the object beloved. If thy Soul loveth the Lord Jeſus Chriſt, it will be ſeen in thy longings after him in the hour of his apprehended adſence, or after ſuch degrees of his preſence, as thou haſt not yet attained, and after a ſenſe of his reciprocal love; the Soul that truly loves, is impatient till it diſcerneth itſelf mutually beloved, it will alſo long after communion with Chriſt; you read Davids temper as to this, Pſal. 84. 1, 2, 3. Pſal. 42. 1. Pſal. 63. 1. Alaſs how few are there whoſe pulſes beat with any ſtrength for God?

3. Love (thirdly) is diſcovered by a complacency, delight, & ſatiſfaction, in the preſence of the object beloved, according to the degree of its preſence. As it longeth for its object when abſent; ſo it rejoyceth and melts in the embraces of it when preſent. What ſatiſfaction hath thy Soul in an Ordinance, or Duty, in which thou haſt ſeen the power & glory of God, the preſence of Chriſt in his Ordinance?

4. Love again is ſeen by the Soul's ſorrow for a departed Chriſt. The loving Wife weepeth when ſhe for any time parteth with her Husband, and is ſolitary when he is gone. Mary's love to Chriſt was diſcerned by her weeping, becauſe ſhe knew not where they had laid him. And the Jews cryed out, when they ſaw Chriſt weeping over the grave of Lazarus; Behold how he loved him! The diſpenſations of Chriſt to the Soul ſometimes are very dark; he ſeems to be gone, and as it were buried out of the Soul's ſight, how beateth thy heart at ſuch a time? art thou afflicted? or art thou not?

5. If thy Soul loveth the Lord Jeſus Chriſt, it will be ſeen by thy anger a! any thing, whether in, or from thy ſelf, or others, which grieveth or offendeth him. Love (to its power) will ſuffer no injury to the Beloved The Wife will not her ſelf abuſe her Husband, nor (to her power) will ſhe ſuffer any other; if unwarily, ignorantly, or in a paſſion at any time ſhe hath done it, ſhe is angry at her ſelf for it; and if others do it, ſhe is ready to ſeek a revenge upon them. What indignation! what revenge! (ſaith the Apoſtle, 2 Cor. 7. 11.) is produced by godly ſorrow, which is the effect of love.

[Page] 6. If thy Soul loveth Chriſt, thou wilt reveal all the Secrets of thy Soul to him; he ſhall know all thy griefs, all thy deſires and wants; thou wilt be much in prayer, much in ſecret prayer. Dalilah charged Sampſon for want of love to her, becauſe he had concealed his ſecrets from her. Chriſt (on the contrary) juſtifieth his love to his Diſciples, Joh. 15. 15. by his telling them all he had heard of his Father.

7. If Chriſt be he whom the Soul loves, the Soul will be much in the meditation of him. Whatſoever is the object of our Love, is much in our thoughts. O how I love thy Law (ſaith David,) Pſal. 119. 97, 99. it is my meditation night and day. What room in thy thoughts hath Chriſt, and the things of Chriſt?

8. The Soul that is full of love, is like the Fountain which is full, and muſt overflow. If we love any perſons, we are often talking of them, upon all occaſions talking for them, and very often (as we can get opportunities) talking with them. What are thy diſcourſes of Chriſt to others? How doſt thou uſe thy Tongue in diſcourſing for Chriſt, when there is need? What diſcourſes haſt thou with Chriſt in prayer?

9. Soul-love is like the Sun, that cannot ſhine upon the Glaſs of the houſe, but its refracted Beams will pierce thorow, and ſhew themſelves upon the walls, the floor, the pavements. A love to Chriſt will look thorow him, and ſhew it ſelf upon every thing that hath relation to him, his People, his Miniſters, his Word and Ordinances, Pſal. 16. 2, 3. O my Soul, thou haſt ſaid unto the Lord, thou art my Lord, my goodneſs extendeth not to thee, but to the Saints that are in the Earth, and to the excellent, in whom is all my delight.

10. And laſtly; If you love Chriſt with your Souls, you will keep his Commandments; yea if it be to ſacrifice an Iſaac, to pluck out a right Eye, or cut off a right Hand: This is our Saviour's mark, Joh. 14. 15. Obedience is the firſt and moſt genuine fruit of Love; and if it be ſuch as ſhall ſpeak a true Love in the Soul to Chriſt, it muſt be 1. Internal, as well as external. 2. Univerſal, not partial. 3. Conſtant, and not only for a fit.

But of theſe things I have ſpoken before, and therefore ſhall not inlarge, &c.

Sermon XLII.

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Canticles 1. 7.

Tell me (O thou whom my Soul loveth) where thou feedeſt, where thou makeſt thy flocks to reſt at Noon.

I have done with the firſt Propoſition I obſerved from theſe Words from the compellation (O thou whom my Soul loveth) viz. That Chriſt is he, and the only he whom the believing Soul loveth; there was a 2d which I alſo obſerved from that; viz. That as there is a time when ſuch a Soul will conceal its Love to Chriſt, and will not be brought to own its Love to him: So there is a time when it will own and acknowledge it. This now would lead me to a diſcourſe of thoſe times, when a believer is free to own, and acknowledge its grace, particularly, its love to Chriſt; And thoſe times when it findeth a difficulty and will not be brought to do it. But I remember, I handled that point, when I diſcourſed the forgoing words I am black but comely. I ſhall therefore here paſs it over, and come to the matter of the petition or thing wherein ſhe deſireth to be inſtructed. viz. Where he fed [his flock;] Where he made his flocks to reſt at Noon. In the explication of the terms of the Text. I conſidered the Noon time,

1. As the time when Shepherds having driven their flocks into ſome ſhady places to lye down, and reſt, were themſelves moſt at leiſure and one might have the moſt private, free, and full communion with them with the leaſt interruptions, At other times of the day, till night again comes, the Shepherd muſt have a conſtant Eye upon his flock. According to which ſenſe, the phraſe is expreſſive of believing Souls deſires of all occaſions, and opportunities, when it may have the moſt private, free, and full communion with Chriſt, with the leaſt interruptions.

2. Secondly, As the time, when the Sun ſhines out hotteſt; So it [Page] may be underſtood of the Churches Noon, or the Believers Noon. When they were moſt ſcorched with Trials, and Perſecutions, So there are 3 Propoſitions which I before obſerved. The firſt of which I ſhall begin with.

Prop. That a believing Soul is very covetous of ſuch occaſions and opportunities, when it may injoy the moſt private, free, and full communion with Chriſt, with the leaſt interruptions.

Whiles the Shepherd is driving his flock to their paſtures he is in motion, one may exchange ſome few words with him, but he cannot have much ſerious diſcourſe with him, when he cometh to his feeding place, ſtill his Eye muſt be after his flock, which in their feeding may be prone to ſtraggle, but at Noon, when his flocks are in the ſhadow, that is the faireſt opportunity of converſe with the Shepherd. It is true it is the infirmity of our humane natures, that we cannot at the ſame time duly attend two different things, God is not under the Law of it, God cannot be ſo taken up with one buſineſs of providence, as to neglect another becauſe of it. But while Chriſt is ſet out to us under imperfect, and infirm compariſons, he is ſet out as one compaſſed about with our infirmities. And certain it is that our communion with him in this life, admitteth of many interruptions on our part, and there are times, and places wherein a good Chriſtian may and doth injoy a more perfect, free, and full communion with his God, then he doth, or can do, at other times and places.

The Spouſe here deſireth to know, the times, places, and opportunities of moſt free, full and perfect communion with God, and this I ſay is the object of every believing Souls deſire.

As to times of this nature they are eaſily diſcerned, by conſidering what thoſe things are which moſt interrupt and hinder our communion with God: thoſe are either, 1. Worldly cares, buſineſſes and diſtractions: or 2. Temptations, whether from the ſtirrings of luſts in our own heart (for every man ſaith James is tempted, when he is drawn away by his own luſt, and enticed.) Or from his Grand adverſary the Devil. So that times of freeſt communion with God, are times, when we are likely to be moſt free from the incumbrances of the World, or the [...]leſtations of our own luſts, or Satans Suggeſtions. As to the two latter, there are indeed no times as to which which we can promiſe [Page] our ſelves an abſolute immunity. As to the former there are two times. The morning or the night ſeaſon. 2. The Sabbath day.

1. The morning or night ſeaſon. That is a time for reſt, and when the greateſt part of the World are at their natural reſt, hence you ſhall obſerve that the Servants of God have often made choice of theſe times for their more private and free communion with God. Pſal. 5. 3. My voice ſhalt thou hear in the morning, in the morning will I direct my Prayer unto thee, and will look up, Pſal. 59. 16. I will ſing aloud of thy mercy in the morning Pſal. 63. 1. O God thou art my God, early will I ſeek thee, v. 6. When I remember thee on my bed, and meditate on the in the night watches. Times of leaſt buſineſs, in the World and greateſt ſilence, from the noiſes & buſineſſes of the World, are the times for freeſt communion with God, not that God is not as ready to hear our Prayers, and to communicate himſelf at other times, but becauſe the Souls of Gods People, are not ſo free in themſelves, for whereas the life of our communion with God lyeth in the attention of our thoughts, and fervency of our Spirits. And the latter of theſe hath alſo a great dependence on the former, it is impoſſible for us to keep our thoughts ſo intent upon our duty, when the noiſes, and buſineſſes of the World diſtract us, as when we have nothing of that nature from the World to diſturb or divert us.

2. The Sabbath day is likewiſe ſuch another time, and ſo are other times which we have voluntarily ſet apart for the Solemn ſeeking of God, but the former eſpecially. For tho the Law of the Lord for the Sanctification of the Sabbath, hath not ſuch an influence upon the World, as were highly to be deſired, yet in the places (eſpecially) where we live, it hath ſome influence ſo that the moſt of men and women ceaſe from all ſervile labour and there is a great ſilence in the World that day in compariſon of other days: and that law taketh a great hold upon the hearts of all ſuch as truly fear God, ſo as none of them durſt ingage themſelves in wordly buſineſſes as on other dayes: and tho this be not the caſe as to ſuch ſolemn days as Chriſtians ſet apart for religious duties, yet we having laid our ſelves under a private law, tho the time at firſt was our own, and we needed not to have dedicated it to the Lord, yet having done it, we think our ſelves juſtly to be more ingaged, and concerned to lay the World out of our ſight and thoughts, and [Page] and this doubtleſs much commendeth the practice of Chriſtians in ſetting ſome times of this nature apart for the ſolemn ſervice of God.

As to places under the Goſpel we have no ſuch place as the Temple at Hieruſalem, none to which any ſuch promiſe is made, our Rule is, Every where to Worſhip the Father: Every where to liſt up pure hands. But yet though there be no particular place, concerning which we have a command, more then another, in it to make our addreſſes to God, nor any to which any promiſe is made, nor concerning which it can be ſaid God hath in it more Manifeſted himſelf to People ſeeking him, yet there are two ſort of places in which we have more advantage then in others, for a communion with God: 1. Places of Solitude, 2. Places where 2 or 3 meet together or a greater number of Gods People ſo meet to pray, or in any manner to Worſhip God.

1. The firſt give us advantage by freeing us from the noiſes, buſineſs and diſtractions of the World; hence you read of Jſaac's going into the field, for meditation, and our Saviour's going ſo often up to a mountain for Prayer, Mar. 6. 46. Matth. 14. 23.

2. The ſecond gives us advantage, as from the promiſe of God made to the aſſemblies of his People, ſo from the influence that the Affections of pious Souls in holy duties have, one upon another, of which it is an hard thing to give an account, but it is no more then I believe any good Chriſtian will find upon his or her experience, that their hearts are otherwiſe affected, when they are in a ſociety of ſerious Chriſtians praying to God, or performing any acts of Worſhip, then when they are alone. Hence it is that you find ſerious Chriſtians, ſo covetous of opportunities to withdraw into their cloſets, or when they may join with other ſerious and conſciencious Chriſtians in more publick Worſhip.

If any ſhall (for the further explication of this notion) ask me, from whence a more full, free, and uninterrupted communion with God is to be adjudged and determined; I anſwer ſhortly, I have before told you, That all communion ſpeaks a mutual or reciprocal communication of two or more each to other. God communicateth himſelf to the Soul in his influences of grace, the Soul communicateth it ſelf to God, in the actings and exerciſes of its gracious habits, ſo as the fulneſs, freedom and more near [Page] communion with God is to be judged from ſeveral things.

1. Firſt from the attention of the Souls thoughts in the duty. A Soul hath more or leſs communion with God in a duty, as his thoughts more or leſs deviate and wander from the thing he is about. When there is a meer bodily ſervice performed either by the lips, or knee, or Eye, the duty is but a mere formality, the Soul hath no communion with God in it, in Praying the man doth not Pray, nor in hearing hear, nor in ſinging ſing. As to this the beſt of Gods People muſt cry, God be merciful to us ſinners, ſo that the degree of perfection attainable in this life as to this thing is but comparative, ſome may have more of this attention then others, or more at one time then at another, but none is perfect in this thing. Only the pious Soul as in other things, ſo in this thing, is ſtriving after perfection, preſſing forward towards the mark, and daily humbling himſelf for his imperfection, and flying to Chriſts interceſſion and advocation, and exerciſing faith on his more perfect righteouſneſs.

A ſecond thing wherein a fuller communion with God (on the Souls part) lyeth, is, fervency of Spirit, this chiefly reſpecteth the duties of Prayer, and Praiſe. The effectual Prayer muſt be ſervent, [...] a Prayer which ſetteth the whole Soul on work, and while we ſing, we muſt make melody in our hearts to the Lord, Eph. 5. 19. Prayer is oft times in Scripture expreſſed under the notion of crying, wreſtling with God, pouring out of the heart before the Lord, Pſal. 142. 2. Pſal. 62. 8. David calleth this a preſſing hard after God, Pſal. 63. 8. ſome think it is a metaphor from hounds purſuing their game in view.

3. A third thing is a Freedom of Spirit. This is (as I take it) that which David calls largeneſs of heart, Pſal. 119. v, 32. I will run the way of thy commandments, when thou ſhalt enlarge my heart. There is no good man but findeth his heart more free to duty, and in duty at one time then at another; there is a ſtraitneſs of heart which at ſome times is the great grievance, and incumbrance of pious Souls, it is cauſed ſometimes from immoderate ſorrow, ſometimes from fear ſometimes from one cauſe, ſometimes from another, but what ever the cauſe be, it certainly abates the Souls communion with God, at leaſt its communications of it ſelf to God. And by conſequence, a freedom of Spirit, a readineſs of heart to duty, with a liberty not of tongue onely but of Spirit alſo (for without the latter, the former [Page] is but hypocriſy) advantageth, and promoveth the Souls communion with God.

4. A fourth thing which maketh the Souls communion with God more full is, An ability more ſtrongly to exerciſe its ſaith upon God without doubting, whether it be in a ſtronger adherence or more firm perſuaſion.

5. On Gods part the Souls communion is more full, when it receiveth from God more influences of grace teſtifying his acceptance of the Souls addreſſes unto him, or filling it with the ſenſible manifeſtations of his love, or inabling it more fully to communicate it ſelf unto God, that it can be more attent in its thoughts, more fervent in Spirit, more free to, and in its performances, or exerciſe its faith more powerfully and ſtrongly. This I conceive to be enough to have ſpoken in the explication of the Propoſition, hinting you both wherein this more full, and free communion with God, is diſcernable, and alſo what thoſe times or places are where, and when it may moſt ordinarily, and probably be obtained, which I conceive is the thing which the Spouſe in the text expreſſeth her deſire towards, and which ſhe begs that her beloved would inſtruct her as to.

That this is the deſire of every good Chriſtian, appeareth,

1. From its deprecation of thoſe things which would hinder it, and avoiding them ſo far as it can. Thoſe things that hinder it are, 1. Inteſtine luſts and motions to ſin, Vanity of thoughts, &c. 2. Diabolical Suggeſtions. Now there are no two things which the pious Soul more deprecateth then theſe two: Worldly diſtractions. Obſerve David how he bewailed his dwelling in Meſhek; And having his habitation in the tents of Kedar and how bitterly in three ſeveral Pſalms he bewails his being baniſhed from Hieruſalem, Pſalm 42. Pſal. 84. Pſal. 63. So Pſal. 120. v. 5. How ſadly doth St. Paul bewail his body of death Rom. 7. 24.

2. From its thirſtings after times, and opportunities of communion with God; of which alſo you have inſtances in all the Pſalms before mentioned, Pſal. 86. 11. He prays for an heart united to fear the Lords name, Pſal. 86. 11. And rejoiceth in a fixed heart, Pſal. 57. 7. Pſal. 208. v. 1.

Reaſon. Nor indeed can it poſſibly be otherwiſe as will appear to any Soul that underſtandeth what communion with God is. [Page] That which is the object of any rational Souls deſire, muſt come under the notion of good, and ſo appear, and the more goodneſs, or ſutableneſs to a Souls neceſſities is in any object, and appears to the Soul, the ſtronger muſt be the Souls motions to, and towards it. Now there is nothing in the World, can poſſibly appear to a pious Soul to have that degree of goodneſs in it, that an Ʋnion and communion with God hath, they being things ſuited to the Souls higheſt wants. Our communion with God, is the great teſtimony of our union with him, and that Soul that hath no evidence of a communion with God, will find it ſelf at as great a loſs to evidence its union with him. Beſides, good is generally valued, and adjudged, either by profit or pleaſure. The pious Soul knoweth, that the more full, or free, and leſs interrupted its communion with God is, the more ſweet, and pleaſant it is; duties are more our tasks, and burdens, then our delight and pleaſure, when the Soul hath but a broken interrupted, and diſtracted communion with him. And as to profit nothing can be more conſiderable to the Soul, conſidering that the peace of the Soul, and the increaſe of its grace, are both much advantaged by it. David cryeth out, Pſal. 73. v. 25. Whom have I in heaven but thee? and there is none upon Earth that I deſire beſides thee. The deſire of God upon Earth (mentioned by the Pſalmiſt) muſt be a deſire of fellowſhip, and communion with God, which being in it ſelf deſirable, the more the Soul hath of it, the more full, and free, and leſs interrupted that communion is, the more ſtill it muſt be the object of every pious Souls deſire.

Uſe 1. This (in the firſt place) will ſhew us a certain difference, betwixt the Child of God, and an hypocrite. The profane man deſpiſeth communion with God, and looks upon all diſcourſes concerning union and communion with Chriſt as mere canting. The hypocrite pretends to ſomething of communion with God, but any ſlight degrees of it, any acts by which he can but fancy he hath any ſuch communion, ſerve his turn, and ſatisfy him. A formal hypocrite poſſibly cannot ſtop the mouth of his natural conſcience, nor ſave his reputation with the World without the performance of ſome duties, which God hath inſtituted, wherein the People of God have a communion with God, he muſt ſometimes pray, and hear a Sermon, but whether his heart be united to God in Prayer, whether he attends to the Words of the [Page] Prayer, whether he finds any fervency of Spirit or any freedom of Spirit to, or in the duty, whether his Soul performeth it with any exerciſe of faith in God; theſe are things he looks not after, neither are they the objects of his deſires or indeavours.

Uſe 2. Hence therefore conſcientious Chriſtians may take ſome juſt meaſures of themſelves. A Chriſtian indeed is not to be judged from his praying or hearing, but from his hungring and thirſting after a communion with God in the duties he performeth unto him and after ſuch a communion with God, as I have been deſcribing unto you; and if there be ſuch deſires in your Souls, they will be evidenced.

1. By the trouble of your Souls when you find you come ſhort of it. Deſire (not obtained) as well as hope deferred, will make the heart ſick, no true Chriſtian but at ſome times, will find his thoughts more wandring, his Affections more cold, his Spirit more ſtraitned, his Faith more languid; to find this and not to be concerned for it, or troubled at it, is a very ill evidence againſt the Soul, that it hath no ſuch deſires as I have been diſcourſing of.

2. Secondly, Such deſires will be attended with indeavours to avoid whatſoever may hinder ſuch a communion with God. Real deſires are always attended with proportionable indeavours. He that deſires a more free, and full communion with his friend, will go out of a croud of company, where he knows he cannot injoy it. He that deſires ſuch a communion with Chriſt will find ſome time to get out of the crouds of Worldly buſineſs and company, where he knows he cannot have it.

3. And Laſtly, The truth of ſuch deſires will be evidenced by the uſe of all probable means that may conduce to it.

Uſe 3. He vainly pretends to deſire a thing who will uſe no means within his reach, and power to obtain it. And that brings me in the laſt place to a Word of exhortation to the uſe of ſuch means. For though it muſt be by an influence, a great influence of grace, that any Soul comes up to this, yet that is to be obtained by the uſe of due means on our part.

I ſhall briefly hint ſome probable means of this nature.

1. Make Religion as much your buſineſs as you can. I know it cannot be all our buſineſs while we are in the world. But the more it is our buſineſs the more our communion with God will [Page] be. When a Boy is firſt bound Apprentice, he knoweth not how to keep his mind to his buſineſs, it is much running after his idle diverſions and recreations, but when he hath once been habituated to his work, by degrees he grows more ſerious, and fixed. So will the Soul as to its great buſineſs of communion with God.

2. Prepare your hearts to ſeek the Lord, by prayer, by ſequeſtring your ſelves ſometime from your ſecular concerns. There lyes much in this, for want of it, we are much acceſſary to our own diſtractions; and that interrupted broken communion with God, of which we complain.

3. Ʋſe your indeavours to lift up your hearts to God in duties, and to keep off ſuch things as would hinder it. Frown upon your hinderances. If a man frowns upon one that would come to diſturb him in any ſerious diſcourſe with his friend, he muſt be very impudent that ſhould continue ſuch interruptions, or repeat them.

4. Laſtly. Beg of God to make up what thou canſt not do.

Hitherto I have only diſcourſed a notion of my own as to the Senſe of my Text. I told you that the generality of Interpreters take notice of the Noon as the hotteſt time of the day, when the Sun emits its moſt direct beams, & ſo by it underſtand a time of Affliction and trial, for which interpretation, they have that of our Saviour Math. 13. 6. 21. This will afford us two notions, the one more implyed, the other more plainly expreſſed. I ſhall ſpeak ſomething onely to the firſt of them at this time.

Prop. That Chriſt hath feeding, and reſting places, and ſhades, wherewith, and wherein to refreſh his Saints in the moſt ſcorching times of trial and affliction.

I ſhall onely open the Propoſition by ſhewing you what theſe ſhades, theſe feeding & reſting places are, & then ſhortly apply my diſcourſe. As to the firſt I ſhall inſtance only in three particulars. David in his 23 Pſal. maketh uſe of this very Metaphor, The Lord (ſaith he) is my Shepherd, v. 2. He maketh me to lye down in green paſtures, he leadeth me beſides the ſtill Waters. It is the work of a Shepherd, to find out green paſtures for his flock in the day time and a ſecure fold for them at night, yea and a fitting ſhadow for them at noon. Chriſt doth ſo for his little flock to whom it's his his Fathers and his will to give a Kingdom. There ſhall be no [Page] want of thoſe that fear him. In the day time of their lives, he feeds, and protects them by his providence, he nouriſheth them by his ordinances, and daily influences of grace. In the night of death, he folds their Bodies in the grave, their Souls in Abrahams boſom; It is the work of a Shepherd, to provide and look out paſture for his ſheep when that ordinary paſture is burnt up like a wilderneſs; It is our great Shepherds work, to provide feeding, and reſting places, when either publick trials, afflictions, and perſecutions debar them of their ordinary ſubſiſtence upon common providence, or ordinary and more publick diſpenſations of publick ordinances, and inſtitutions, the common food of their Souls. But you will ſay to me, what are theſe ſhadows from the heat, theſe feeding, and reſting places which Chriſt hath provided, wherein to feed and reſt his flock at ſuch a Noon?

1. Firſt he feedeth them upon the promiſes, either more general, or more ſpecially ſuited to their particular trials. Jeremiah ſaith, Jer. 15. 16. I found thy words and did eat them and they were the joy and rejoicing of my heart Jeremy poſſibly there ſpeaketh of the word of Prophecy which was as welcome to him as his meat. But what was the word of Prophecy but the revelation of the will of God to him, which when it was foretelling ſome judgment to come upon the People is more ordinarily called, The Burden of the Lord? The Believing Soul alſo in the Noon time of his Affliction and tryal, finds the word of the Lord, this he digeſteth by faith, and they become the joy and rejoycing of his heart. By theſe things men live (ſaid Hezekiah) ſome underſtand his affliction: Others the promiſes of God made to him in the day of his Affliction. The carnal heart underſtands not this food, it is to him all one with feeding upon the air. The promiſes are onely yea and Amen in Chriſt; they are as ſhew bread of which none but the Royal Prieſt-hood can eat, when the Child of God hath nothing elſe to eat, he will yet feed upon a promiſe. I had periſht (ſaith David) in my affliction if thy word had not been my delight, Pſal. 119. v. 92. Latimer is ſaid to have made his laſt meal upon that promiſe, 1 Cor. 10. 13. Faithful is God, who will not ſuffer us to be tempted above what we are able. It is alſo reported of one Mr. Midgely a Miniſter in Yorkshire, that being under horrid temptations to deſtroy himſelf, and going once to the water ſide with deſign to do it, carrying in his pocket [Page] the New Teſtament; he pauſed a while to read a little and happily fell upon that text, Mat. 1. 28. 29. Come unto me all you that are weary, and heavy laden and I will eaſe you; upon the reading of which he ſaid to himſelf (or to God rather) ſayeſt thou ſo? I will not then drown my ſelf yet. The large field of the promiſes, is one of thoſe green paſtures; Where Chriſt at Noon feedeth his flock, and maketh them to reſt. It is a feeding place which is at all times green, the promiſes contain the Sure mercies of God. He that liveth upon meer Senſible enjoyments, feedeth but upon Graſs and Flowers. The Graſs will wither, and Flowers will fade. But the word of the Lord abideth for Ever, and there are ſome promiſes or others, which ſute the Soul in all its ſtates, and circumſtances of Tryal and affliction.

2. Secondly, Chriſt ſometimes feeds his flock at noon, upon Special Providences. And theſe are alſo of ſeveral ſorts, either of Protection from the Evil, or Suſtentation in, and under trouble or deliverances out of trouble ſometimes when thouſands, and ten thouſands fall on their right, and left hand. The Plague ſhall not come nigh their dwellings, according to the promiſe, Pſal. 91. v. 7. In a time of famine, Corn ſhall be fetched out of Egypt for Jacobs Family, the Prophet ſhall be fed by a raven, or the multiplying of the little meal in the widows barrel, and the little Oyl in the cruſe. Sometimes they ſhall by ſome miraculous, or at leaſt inexpected waies, and means be delivered out of trouble, ſo were the three Children in the fiery fornace; Daniel, in the den of Lions; of theſe there are multitudes of inſtances in Eccleſiaſtical Hiſtory.

3. Thirdly, He ſometimes feeds his People by Special influences, either of ſtrengthening or comforting grace. In the multitude of my perplexing thoughts (ſaith David) thy comforts delight my Soul, Pſal. 34. v. 19. As the ſufferings of Chriſt abound in us, (ſaith the Apoſtle) ſo our conſolations abound by Chriſt, 2 Corinth. 1. 5. He will (ſaith Job) put ſtrength into me. Hence the Servants of God are inabled to rejoyce in tribulation; & under ſickneſſes, have profeſſed that they were never better, and in great trials have rejoiced with a joy unſpeakable; Rejoycing in tribulation floweth not from the Tribulation. For no affliction is joyous, but grievous, but from the influences of God upon the Soul in, and under its tribulation. Some one or other of theſe waies, and means Chriſt feedeth his flock in a time of Trial, and maketh them to reſt in the Noon time of [Page] Trials, and afflictions. I proceed to the application of this diſcourſe.

Uſe 1. This in the firſt place commendeth the love of Chriſt to his little flock. They ſay the Devil leaves the Witch when ſhe is once in Gaol, or upon trial for her life, how true that is I cannot tell; but certain it is that his Servants have no great help from him in an hour of ſtraits, and adverſity; & this indeed ſpeaks no love, which never ſo much or ſo clearly ſhineth as through a Cloud of ſad Providences. Solomon tells us that a friend is made for an hour of adverſity. But herein is the Love of Chriſt manifeſted to thoſe that have relation to him, my Soul (ſaith Mary, Luk. 1. 4647.) doth magnify the Lord, and my ſpirit hath rejoyced in God my Saviour, for he hath regarded the low eſtate of his handmaiden. Chriſt regardeth the low eſtate of his People, he leaveth them not when they are in diſtreſs, Iſaiah 43. 1, 2. Fear not, for I have redeemed thee, I have called thee by thy name; when thou paſſeſt through the waters I will be with thee; and through the rivers, they ſhall not overflow thee, when thou walkeſt through the fire, thou ſhalt not be burnt neither ſhall the flame kindle upon thee: For I am the Lord thy God, the holy one of Iſrael thy Saviour. This lets us ſee the wonderful difference betwixt the ſtate and condition of believers, and unbelievers. The world hath no places where to make their flocks to reſt at Noon. The Devil takes no care for his flock at ſuch a time. Other men may ſeem to do well enough ſo long as they have reſt and eaſe, and proſperity. But what will they do in the day of their viſitation? God takes another care for his People; when David can incourage himſelf in nothing elſe, he can incourage himſelf in his God. When the Fig-tree doth not bloſſom, and there is no fruit in the vine, when the fields yield no meat, and the flock are cut off from the fold, and there is no herd in the ſtall, yet even then they can rejoyce in the Lord and be glad in the God of their Salvation, Habak. 3. 17, 18, 19. Ʋnder his ſhades we ſhall live (ſaith the Afflicted Church, Lam. 4. 20. I ſtate under his ſhadow with great delight, ſaith the Spouſe, Cant. 2. 3. There are many promiſes which God hath made to his People to be their hiding place, their rock, their Covert, their ſhadow from the ſtorm, and from the tempeſt. To which I refer you.

Uſe 2. In the next place; What cauſe of rejoycing and lifting up of the head is here to the People of God, whether ſuch as lie under the preſent [Page] preſſures of Tryals or Afflictions, or ſuch as have theſe ſtorms in proſpect, though they be not already fallen upon them. Is the noon of Tryals and Afflictions come upon any of you? Hath the Lord taken away thoſe gourds which heretofore were a ſhade to you, your health, friends, eſtate, your outward comforts, of what kind ſoever? yet be of good cheer, God is only changing your Souls Paſtures: Hitherto you have lived more immediately upon the creature, you ſhall only now live more immediately upon God; hitherto you have lived by ſight, God is now calling you to live by Faith; hitherto your great Shepherd hath fed you in the fields of ſenſible comforts and enjoyments, things that are ſeen, he is now calling you to live upon things that are inviſible, but every way as ſufficient for the ſupport and ſuſtenance of the Soul; he that hath fed thee in the morning, will not leave thee at noon time, Pſal. 37. v. 3. Truſt in the Lord, and do good, and ſo ſhalt thou dwell in the Land, and verily thou ſhalt be fed. David ſaith, He never ſaw the righteous forſaken. The Believer ſhall be fed, either with that bread which the world knoweth, and calleth ſo, or with that bread which the world knoweth, and calleth ſo, or with that bread which the world knoweth not of. There is a revolution of time, a viciſſitude of Providences, but there is no change of the Word and Promiſes of God. Verily they ſhall be fed. There ſhall be no want to thoſe that fear the Lord. A noon may come, but Chriſt hath a ſhadow, a feeding, a reſting place for his flocks at noon. That God who hath kept thee in health, will alſo keep thee in ſickneſs. He that hath hitherto kept thee from the malice of a moſt malicious world, will keep thee under the preſſures of their malice: Only take care to Truſt in the Lord, and to do good. Is not this thy caſe? Haſt thou the ſtorm only in proſpect, but it is not yet fallen upon thee; and art thou only tormented with the fears of what is likely to come upon thee? oft-times ſlaviſh fear proves a great evil, and an evil in proſpect, is greater than when it is fallen upon a perſon. Let this incourage you to hear that Chriſt hath ſhades for his People at noon. God hath ſaid, I will never leave you nor forſake you. Let me only commend one Promiſe to you; it is made to the Church, and to every Believer as a Member of it; it is that, Iſa. 4. 5, 6. And the Lord will create upon every dwelling place of Mount Zion, and upon her Aſſemblies a cloud, and ſmoke by day, and the ſhining of a flaming fire by night, for upon all the glory ſhall be a defence, and there ſhall be a Tabernacle in the day-time from the heat, and for a place of refuge, and for a covert from Storm and from Rain.

[Page] I will ſhut up this Diſcourſe with a word or two of Exhortation.

Uſe 3. Firſt; To ſuch as are yet none of the Inhabitants of Mount Zion: None of thoſe, I mean, who are the true Members of the Church of Chriſt: Thoſe who have no title, or are able to make out no title to the dwelling-places upon Mount Zion, or any of them; what a motive ſhould this be to all ſuch to indeavour what in them lieth, to get into Chriſt's little Flock. A noon muſt come. Poſſibly it is now morning with you, and you are more careleſs; but man is born to trouble, and it is as natural to humane nature, as it is for ſparks to fly upward, as Job tells us. The Children of God in reſpect to the world's hatred, are more expoſed to others; but there is none who liveth and ſhall not ſee death; none that lives but muſt look to be in deaths often, of one nature or another. It is certainly the higheſt prudence to be prepared for all Aſſayes. Thou haſt no way for this but to get an intereſt in Chriſt. Whilſt thou art an Egyptian, thou canſt not look for the Priviledges of one that is an Inhabitant in Goſhen. Doeſt thou ask me how can this be? How ſhould I who am a Goat be transformed into a Sheep? Our Saviour anſwers thee, Except a man be born again, he cannot ſee the Kingdom of God; he can be none of that little Flock to whom it is God's will to give that Kingdom. Regeneration, a new Birth, from the holy Spirit, can only make this Spiritual Metamorphoſis. Thy work in order to it, lyeth only in ſome external actions, ſuch as refraining what thou canſt from ſin, waiting upon God in Ordinances, calling upon God in Prayer, not reſiſting the motions of his holy Spirit.

2d Branch. Secondly; This Diſcourſe ought to quicken ſuch as are of the Flock of Chriſt in all their Noons of Affliction and Trial, to betake themſelves to Chriſt's ſhades, to the places where Chriſt uſeth to feed, and to make his Flocks to reſt at Noon. What thoſe ſhades are, I have ſhewed you; our work is to betake our ſelves unto them. It is natural to us when we are purſued to look for a covert, for ſome refuge or ſhelter, where we may hide our ſelves till the ſtorm be paſſed over, and to flee to ſuch places where we think that we may be ſecure. There is no true ſhelter but in Chriſt's ſhades. Let us then inquire what is the duty of a good Chriſtian in an evil day, that he may bring his Soul to a reſt and quiet.

1. The firſt and great thing is, to look out our Evidences, to make out our title to, and intereſt in the Lord Jeſus Chriſt. We muſt intitle our ſelves to the great Shepherd of our Souls, as our Shepherd, [Page] before we can expect that he ſhould in a ſcorching time make us to lie down in green Paſtures, and lead us beſides the ſtill waters, and encourage our ſelves as David, Pſal. 23. 4. Though I walk through the ſhadow of death, I ſhall fear none evill, for thou art with me; thy Rod and thy Staff comfort me.

2. That done, a Chriſtian's next work is, to look out the Promiſes which God hath made, either ſuch as are more general, and reſpect his People under any Trial, or ſuch as are more ſpecial, and relate to the People under any Trial, or ſuch as are more ſpecial, and relate to the People of God under ſuch particular preſſures of Affliction that they lie under. The Book of holy Scriptures is a great Store-houſe, there is ſcarce any condition of Chriſtians to which ſome Promiſes are not ſuited. It is of great uſe for a Chriſtian to know, and underſtand, and be acquainted with the Promiſes: They are as the Jointure to the Wife, all that ſhe hath to live upon; only with this difference, the Woman liveth not upon the Jointure which her earthly Husband hath made her, till he be dead. Chriſt died once, he dieth no more, but ever lives; but the Promiſes are what the Soul liveth upon, when God ſeems as dead, withdrawing himſelf from the ſupport and protection of his People. A good Chriſtian ought not therefore to be a ſtranger to them.

3. It is the duty of a Chriſtian to betake himſelf to theſe ſhades; to eye the Promiſes, to commit himſelf unto them, to hope in them; theſe are acts and exerciſes of Faith. Come my People (ſaith God by his Prophet Iſaiah,) Enter into the Chambers, and hide thy ſelf for a little time, till the indignation be overpaſt. Our coming is by Faith, committing our ſelves unto God, and truſting in him, 1 Pet. 4. 19. Wherefore let them that ſuffer according to the will of God, commit the keeping of their Souls unto him in well doing, as unto a faithful Creator. Chriſt is the primary object of our Faith, the Promiſes are the proximate objects. In ſuch a time therefore let every good Chriſtian call the Promiſes to his mind, whet them upon his Soul, offer his Soul to them, call upon it to truſt in them.

4. It is the duty of a Chriſtian at ſuch a time to wait upon God with patience. God ought to be truſted in regard of his Truth and Faithfulneſs, his Power and Goodneſs. He ought to be waited upon in regard of his Majeſty, and Greatneſs, and Wiſdom. The Promiſes are oft-times made in general, for help, deliverance, ſtrength, and the like, without ſpecifying the particular way and method which God will uſe, and without limitations of time; He that believeth maketh not haſt.

[Page] 5. There muſt be a cloſe walking with God, though we be ſore broken in the place of Dragons, and covered with the ſhadow of death, yet we muſt not forget the Name of our God; our heart muſt not turn back from him; we muſt not deal falſly in our Covenant with him, nor ſuffer our ſteps to decline from his way, Pſal. 44. The Promiſe, Pſal. 37. 4. that we ſhall dwell in the Land, and be certainly fed, is prefaced with a Precept, to truſt in the Lord, and to do good. And the advice of the Apoſtle Peter is to commit our Souls in well doing unto God, as to a faithful Creator.

6. Laſtly, Prayer muſt be added, the promiſes are Gods bonds, by which he hath made himſelf a Debtor to his Creature. Prayer is an action of ours, by which we put theſe bonds in ſuit.

Sermon XLIII.

Cant. 1. 7.

Tell me (O thou whom my Soul loveth) where thou feedeſt, where thou makeſt thy flocks to reſt at Noon; for why ſhould I be like one of them that turneth aſide by the flocks of thy Companions.

I Am ſtill upon the Spouſes third Petition to her Beloved. Tell me (O thou whom my Soul loveth) where thou feedeſt, where thou makeſt thy flocks to reſt at noon. Methinks I could ſay with Peter, when he was with his Maſter upon the Mount of Transfiguration. It is good for us to be here; let us build here two Tabernacles, one for the Spouſe, another for her Beloved. What ſhe would have in this Petition clouded with Metaphors, I have more fully before opened, either a more full communion with Chriſt, moſt free from interruptions: Or his more ſpecial influence upon her in her hours of affliction, and perſecution. I have ſpake ſomething already to it in both theſe ſenſes. I have but one thing to add, before I come to the words, which are the reaſon of her Petition, that is from the [Page] form of the words, conſidered as a prayer, ſo expreſſive both of her wants, and deſires a ſupply. The Propoſition I ſhall ſhortly ſpeak to is this.

Prop. That though a Believer at all times fees a need of the preſence, and influence of the grace of Chriſt: yet more eſpecially in the time of afflictions and tryals.

Return unto me, for I am married unto you (ſaith the Lord) was Gods language of old to his ancient Spouſe, the People of the Jews. The Apoſtle largely purſueth the ſame metaphor, Eph. 5. 32. This is a great myſtery, I ſpeak concerning Chriſt and the Church, ſo he concludeth his diſcourſe; the Wife deſireth her Husbands preſence at all times. God hath made the Woman the weaker ſex, and the Wife ſtands in daily need of her Husband, (whom God hath made her head) to guide, and conduct her, ſhe is not only as a Vine for fruitfulneſs, but for weakneſs and dependency alſo; ſo is every believing Soul, it hath alwaies need of that promiſe, I will never leave you nor forſake you. But as the Wife hath more eſpecial need of the Influence, and aſſiſtance of her Husband, in times, and matters of difficulty and diſtreſs: ſo hath the believing Soul, ſo that he at all times prayeth with David, Pſal. 27. 9. Hide not thy face from me, put not away thy Servant in anger, thou haſt been my help, leave me not, neither forſake me, O God of my Salvation. The Child of God knoweth what will follow at any time, if the Sun of Righteouſneſs doth not ſhine upon him, all his protection, ſtrength, life, healing is in the ſhadow of his Wings. But yet I ſay he or ſhe ſeeth a more eſpecial need of his preſence and influence, in the noon of ſharp Trials, and Afflictions. Hence you ſhall obſerve, that though the Servants of God have kept their daily courſes of prayer, yet at ſuch times they have uſed themſelves to more ſolemn addreſſes, and applications to God, of which you have plentiful inſtances in Scriptures, in the ſolemn faſts, and prayers put up to God in ſuch times, and their more ſpecial Petitions, put up with reference to ſuch times, and diſpenſations of Providence. Hence David cryeth out, Pſal. 22. 11. Be not far from me, for trouble is near, for there is none to help me, and again, v. 19. Be not thou far from me O God, make haſt to help me; ſo again, Pſal. 35. 22. It was a time of great outward ſtraights with David, as you may ſee by reading all the former part of that Pſalm, v. 22. This (ſaith he) thou haſt ſeen O God, keep not ſilence, O Lord be not thou far from me; ſo Pſal, 38. 21, 22. Pſal. 71. 12. Every Chriſtians experience is a full proof of this, ſo as the Propoſition [Page] needeth no further proof, only let me ſhew you the reaſon of it.

Reaſon. The great Reaſon is, Becauſe we are all of us more prone to live by ſight, then by faith. The Apoſtle ſaith, we live by faith, not by ſight. He tells you what he himſelf, and other Chriſtians then did, and what all good Chriſtians ſhould do. The juſt (ſaith the Prophet) ſhall live by faith. But through our infirmity we do live more by ſight, then we do by faith. It is a leſſon very hard to fleſh and blood, could we live more by faith, there would be theſe two conſequents to ſuch a life.

1. In the day of our ſenſible contentments, we ſhould live more upon the word, and promiſes of God, then upon any ſenſible comforts and enjoyments. But it is hard for us to have a ſtaff lent us, and not to lean upon it, ſo when it breaketh, we come to ſee our errors, and ſee more need of the influences of Divine Grace at ſuch, then at other times.

2. We ſhould ſee as much in God, and in Chriſt to uphold, and maintain our ſelves in an evil day, as at any other times, for the promiſes are the ſame, and Chriſt in whom all the promiſes are yea, and Amen, is the ſame, and Gods all-ſufficiency is the ſame, he is at all times the God that changeth not. This being premiſed as the great and original cauſe, we may conceive ſome further, and more particular reaſons.

2. Becauſe in this Noon, all creature comforts fail: yea, and in ſome afflictions, ſenſible ſpiritual comforts ſometimes fail alſo. In trials that are more external, ſuch as bodily afflictions, perſecutions, &c. outward comforts fail; when the Sun ſhineth upon our Tabernacles, and the rod of God is not upon us, we are then ready to forget God, when Jeſhurun waxed fat, he kicked up the heel, when theſe outward conſolations are taken away, then the Soul beginneth to ſee, that it ſtands in need of ſome other ſupports. If the Affliction be ſome divine deſertion, then the ſenſible conſolations of the Holy Spirit fail alſo, what Daviá ſaid in his proſperity, Pſal. 30. 6. I ſhall never be moved, we are all of us too prone to ſay in the day of our proſperity, but as it fared him with, v. 7. ſo it fareth with us, when the Lord hideth his face we are troubled. It is too natural even to the beſt of men not to know the God of our mercies, in the day of our mercies. It was Iſraels ſin, Hoſea 2. 8. For ſhe did not know that I gave her Corn, and Wine, and Oil. We do not ſo duly attend to that which we profeſs to know, that our Soul ſtrength, and Soul comforts are from the Lord, and hence it is, that in the day when they are withdrawn, we ſee a more ſpecial need of the preſence, and influence [Page] of Chriſt upon us. It is the unhappineſs, and infirmity of humane nature, that we ſeldom either underſtand our mercies, or the Author and Fountain of them, till we come to want them, while we have health, and peace, and liberty, while we have inward ſtrength and quiet, we neither underſtand the value of theſe mercies, nor Eye God as we ſhould do, as the Author of them, but in the noon time of our tryals, and afflictions, whether more immediately from God, in bodily afflictions, or divine deſertions, or more immediately from men, then we both underſtand the value of our mercies, and alſo what need we have of the preſence of God with us, and the influences of God upon us. At other times we live very much upon our more ſenſible enjoyments, now we have not them to live upon, and ſo ſee a more need of a God, and a Chriſt to live upon.

3. Ordinarily at ſuch a time. Our luſts, and corruptions move very impetuouſly. A man never ſo well knows the luſts, and corruptions of his own heart, as in an evil day. Natura vexata prodit S [...]ipſam. Anger a man (we ſay) and you will ſee his temper, when God by his providence vexeth a poor creature as others will ſee ſomething, ſo he will ſee more what luſts, and corruptions are in his heart. The Devil knew this well enough, when he replyed to God commending his ſervant Job, Put forth now thine hand and touch him, and he will eurſe thee to thy face. Now as every good Soul keepeth a watch upon his heart and obſerveth the motions of ſin and luſt in his Soul, ſo he never ſeeth more of the need of the preſence and influence of God upon his Soul, then when Iniquities prevail againſt him. When Paul cries out of the body of death, he preſently cries out, O wretched man that I am who ſhall deliver me?

4. Laſtly, His Grand Adverſary the Devil is never more buſy then at ſuch a time. Times of afflictions are not only times of divine temptations, when God proveth, and tryeth his People whether they will adhere, and keep cloſe to him, but of Diabolical Suggeſtions and temptations alſo. When the Devil is making tryal whether he can pluck a Soul out of Chriſts hand, and out of his Fathers hand. The Pſalmiſt calls the Devil The fowler and he knows hard weather is the beſt time for his purpoſe, he firſt gets a commiſſion againſt Job to take away all that he had, ſaving his life onely and then his Wife cometh, and perſuadeth him to curſe God and dye, and he followeth him with many other Suggeſtions, and temptations. This was the reaſon of Saint Pauls writing to the Church of Corinth to [Page] reſtore the inceſtuous Perſon who by his order was caſt out of their communion, leſt ſaith he, he ſhould be ſwallowed up of too much grief; and Satan ſhould have advantage againſt him, for we are not ignorant of his devices. We are never ſo ſenſible what need we have of our friends, as when our enemies appear moſt buſy, moſt ſtrong, and active. Hence it is that although a believer ſeeth a need of the preſence and influence of Chriſt at all times, yet he never ſeeth ſo great a need of him as in a time of great and ſharp trials, and afflictions, when trouble is hard at hand. I ſhall ſhut up this diſcourſe with a Word or two of exhortation ſhortly.

Uſe. This ſhould ingage all of us ſo to behave our ſelves towards our Lord in the morning of our proſperity that we may not want his preſence, and influence, in the noon of our trials, afflictions, and adverſity. It is a mighty folly in any of us to live, as we had no Proſpect of the ordinary, or neceſſary contingencies of humane life. Prudence quaſi providence, Solomon ſaith, The wiſe man hath his Eyes in his head. And theſe Eyes are imployed in looking forward, as well as round about him at the preſent. It is a great folly in a man to ſpend, as if it were not poſſible he ſhould ever come to want, or to live as if he ſhould never ſee death. The wiſe man lives in a conſtant view of what may be, or what is likely to be, and in ſome kind of proviſion for it. It were mighty madneſs for any in a morning (though it be never ſo cool) to conclude it would never be Noon or Night. Man is born to trouble (ſaith Job) as the ſparks flie upward. Good men ſeem to be more particularly deſigned for it, if not from the appointment of God, who hath ordered their portion in another life, yet from that hatred and enmity which the world hath to them, and to the waies wherein they walk.

It is therefore an high point of wiſdom in all men to have them in proſpect, and be preparing for them; this can be done no better way than by taking heed to our converſations in times of health, peace and liberty. We muſt not think to abuſe, or to live in the neglect and contempt of a friend, in the time of our proſperity and liberty, and to have him at our beck, ready to help us in the time of our ſtraits and adverſity. God had often delievered the Jews in their diſtreſſes, when they cryed unto him, Judg. 10. 6. They did evil [...]again in the ſight of the Lord, and ſerved Balaam and Aſhtaroth, the gods of Syria and Moab, v. 7. God ſold them into the hands of the Philiſtins, and into the hands of the Children of Ammon. V. 10. They again cryed unto the Lord; obſerve what anſwer God [Page] gave them, v. 11, 12. Did not I deliver you from the Egyptians, and from the Amorites, from the Children of Ammon, and from the Philiſtins? The Zidonians alſo, and the Amalekites, and the Moabites did oppreſs you, and you cried to me, and I delivered you out of their hands, yet you have forſaken me, and ſerved other gods; Wherefore I will deliver you no more; Go, and cry unto the gods which you have choſen, let them deliver you in the time of your tribulation. If as we have a need of the preſence and influence of Chriſt at all times, ſo we ſhall have a more ſpecial apprehenſion of that need in any time of affliction and diſtreſs, we ſtand highly concerned to take heed how we carry our ſelves to him in the time of our health, peace, liberty, proſperity. As we uſe him in the daies of our health, peace, and liberty, ſo we ſhall find him in the daies of our ſickneſs, diſtreſs, or other adverſity: So as conſidering our ſubjections to trials and afflictions, here is a potent Argument to perſuade our keeping cloſe to the Laws of Chriſt while we are at liberty. But I ſhall add no more to my diſcourſe upon this Propoſition; and have done with the Spouſe's Petition, and come to that Argument by which ſhe preſſeth this Petition,—For why ſhould I be as one who turneth aſide by the flocks of thy Companions? When I opened the words, I noted to you, That the 70 Interpreters, Montanus, and ſome others, tranſlate the words as one that covereth her ſelf. [...], ſo the Dutch Annotators; Junius and Tremellius, as one that ſtretcheth out a Tent, by the flocks of thy Companions. The Syriack, and the Ethiopick Verſions, and the Vulg. Lat. who is alſo followed by Pagnine, tranſlate it, as one that wandreth, or one that turneth aſide.

The Radical word is [...], which primarily ſignifieth to cover, in a ſecondary ſenſe to wander or turn aſide. I before noted, that covering denoted three things amongſt the Eaſtern Nations. 1. Modeſty. Virgins therefore went vailed into the company of men eſpecially. 2. Shame. Harlots therefore covered themſelves, as you read, Gen. 38. 14. 3. Sorrow, Ezek. 24. 17. So as the ſenſe of the words ſeemeth to be this.

Why ſhould I that am married to thee, be taken for one not married to thee, or for one that goeth on whoring from thee? or for one that is a mourner, through great grief and heavineſs?

Or if you take it in the ſecond ſenſe, ſhe plainly hints her aptneſs to wander without the conduct and guidance of the Lord Jeſus Chriſt, and accordingly ſhe deprecateth it. By wandring or turning [Page] aſide, muſt be underſtood a deviation from the ſtatutes and Commandments of God. By that term [the flocks of thy Companions] I told you ſome underſtanding Idolaters, ſome, Hereticks, the Idolater makes his Idol Chriſts Companion, giving it the ſame worſhip that is due to him. The heretick maketh ſome creature, his leader, Chriſts Companion, taking his Inſtruction from him. But I told you I ſhould rather underſtand it of true Chriſtians, whom the Apoſtle ſaith Chriſt is not aſhamed to call Brethren, but yet the former ſenſe being imbraced by grave, and reverend Authors, I ſhall not paſs it over without a few words relating to it. Obſerve then,

1. Here are two things which the Spouſe ſeemeth to fear, and ſo deprecateth, Sin, and Scandal; Sin eſpecially thoſe two great Sins of Idolatry and Hereſie. Scandal leſt ſhe ſhould be any ways a reproach to the Goſpel, and give occaſion to any to ſpeak evil of the waies of God, and to reproach the Goſpel.

2. The Spouſe in this reaſon that ſhe gives for her Petition, doth ſuggeſt, that without the influence and ſupport of her Lord, ſhe ſhould never be able in an hour of great temptation, to make ſtraight ſteps to her feet, and to keep her ſelf upright, ſhe ſhould be ready to wander and turn aſide.

3. That which the Spouſe expreſſeth, is an earneſt deſire to be kept from ſin, and from ſcandal: She doth therefore uſe this as an Argument to plead with her Lord for his preſence and influence, that ſhe might not ſin againſt the Lord, nor being overcome with temptations, or ſwallowed up with grief, become a ſcandal to her Profeſſion. Here are two things which offer themſelves as matter for my Diſcourſe.

1. The inſufficiency of a. Soul to avoid ſin and ſcandal, without the preſence and influence of Chriſt upon it. This the Spouſe owneth and acknowledgeth. It is as much as if ſhe ſhould ſay, Lord, if thou doeſt not help and aſſiſt me in the Noon of my trials and afflictions, if thou doſt not ſhew me, where at ſuch times thou feedeſt thy flocks, and makeſt them to reſt at Noon, I ſhall wander, I ſhall turn aſide by the flocks of thoſe that are ſet up for thy Companions; I ſhall go a whoring from thee, and upon that account walk as one covered for ſhame, amongſt thoſe who are thy People. But this is a ſubject which I have before handled, when I diſcourſed upon thoſe words; Draw me, and we will run after thee.

2. The ſecond thing is, The two great objects of a believing Soul's fear, are ſin and ſcandal. Why ſhould I wander, or turn aſide, [Page] or walk as one covered for ſhame, like an Harlot? All theſe ſenſes ſpeak her fear of ſin. Or, why ſhould I walk as a mourner, covered and dejected? or as an unbeliever, one that is not married to thee? Thoſe ſenſes of the words expreſs her fear of ſcandal.

Prop. That ſin, and Scandal are the two great objects, of the believing Souls fear.

What ſin is I need not ſpend many Words to tell you. The Apoſtle gives you the full notion of it when he calleth it [...], A Non-conformity to the divine law, which notion comprehendeth original ſin, which lyeth in the abſence of the divine Image, and the ill complexion of the Soul reſulting from it, and actual ſin, which is well deſcribed by Auguſtine to be, every thought, Word, and deed which is contrary to the holy Law of God. Sin is often in Scripture ſet out under the notion of erring, wandring, going aſtray, and that dependeth upon another Metaphor we often meet with in Scripture, comparing a courſe of holineſs unto a way, with relation to which ſin (which is a deviation from holineſs) is expreſſed by the notions of erring, wandering, going aſtray, turning aſide, &c. The Precepts of God are expreſſed alſo under the notion of a rule and a guide; hence ſin is called a crooked way. Now all ſin is the object of the believers fear but not all alike. For as there is a difference in the guilt of ſin, ſo there will be a difference in the Souls fear, it will moſt tremble at thoſe ſins which render it moſt obnoxious to the wrath of God, of which nature Idolatry is; and indeed the guilt of it much lyeth here, that in that ſin the creature is made the companion of God, and the Worſhip due unto God alone is either given unto it or ſhared betwixt God and it. The notion of Scandal is not ſo obvious, I ſhall therefore inlarge a little in my diſcourſe on that. The Words Scandal and Scandalize are hardly found in any Prophane Authors; the Scripture therefore muſt open that term to us. A Scandal properly and ſtrictly, is ſomething laid in a mans way at which one is prone to ſtumble, and fall, the Word which the Septuagint tranſlate by this Word we tranſlate a ſtumbling block, Levit. 19. 14. Thou ſhalt not put a ſtumbling block before the blind. The Hebrew Word is by our tranſlators rendred offence, 1 Sam. 25. 31. This is all we can get from the Etymology of the Word, it ſignifies any thing at which another ſtumbles, and falls, thence it is applyed to ſuch things as are to others occaſions of ſin which is the ſtumbling, and falling of the Soul; ſo Aquinas I think rightly deſcribeth Scandals to be any Words, or actions of ours by which others have an occaſion of ruin; [Page] That is ſinning which is the Spiritual ruin of a man, or woman. In this ſenſe man only can be Scandalized, he cannot be tempted to evil. But two wayes a Scandal may reflect upon God.

1. As by our carriages his glory may be prejudiced amongſt men, his name blaſphemed, his wayes reproached, and theſe actions which produce ſuch effects we call Scandals.

2. As others by our carriages may be induced to ſin againſt God. So that Scandals may be committed two wayes. When we ſo behave our ſelves as we cauſe the Maſter which we ſerve, the Goſpel which we profeſs, or the way wherein we walk to be evil ſpoken of; or that others by our example are inticed to ſin. Scandals are ordinarily divided, into ſuch as are not only taken but given alſo: and ſuch as are meerly taken but not given.

1. The latter is what is called Seandalum Phariſaeorum. The ſcandal of the Phariſees becauſe they were ſo offended at our Saviour. This is when men are offended at us and ſpeak evil of us or of the wayes of God for our ſake, though we do nothing but what is our duty, and we muſt not omit for the offence of any Perſons. Theſe are now only paſſive Scandals, Scandals taken, and not given, and the guilt lyeth not upon thoſe who do the actions but upon thoſe who are troubled that others are more righteous then they, and will do what they judge God requireth of them, without regard to the pleaſing or diſpleaſing of any. Theſe are not the Scandals which a good man feareth.

2. But then there is an active Scandal or a Scandal given, and this may be two wayes.

1. By any open ſinful actions. Thus we call open ſinning Scandalous ſinning. Becauſe it giveth a juſt offence to all good People, and becauſe it of its own nature tendeth to cauſe the name of God to be blaſphemed, and the Goſpel, and wayes of God to be reproached, and evil ſpoken of, and is an inducement to others alſo to ſin againſt God.

2. It is alſo committed by an ill uſe of our liberty, in things where Gods Law hath left us our liberty, when we will do actions, which although we think we may do, yet others think are unlawful, and our doing of them may either cauſe them that have another opinion to reproach us and our profeſſion, or induce them doubting concerning the lawfulneſs of them, yet to do them becauſe they ſee us whom they look upon as ſtronger, doing of them, thus we abuſe our liberty by chuſing that action by which our Brother is offended, grieved or made weak, now theſe [Page] Scandals are ſuch as next to our perſonal plain ſinnings ought to be the object of all good Chriſtians fear.

I muſt confeſs as to theſe laſt mentioned Scandals, by actions, in which I judge God hath left me in his Law a full and perfect liberty, but others have not the ſame apprehenſions ſo as my taking one part may cauſe in other Chriſtians, hard thoughts or hard ſpeeches concerning me. Or if not ſo, yet my example may induce them though they doubt, yet to adventure upon the ſame actions, and ſin againſt God, (for he that doubteth is damned if he eateth, that which another who doubteth not may freely eat.) I ſay as to ſuch Scandals there is a very hard queſtion in Divinity, viz. what is a Chriſtians duty, ſuppoſe him preſſed by a Superiours command on the one ſide, if he doth not do it he diſobeyeth his Superiours in a thing which he confeſſeth not to be forbidden by the Word God, and ſo ſeemeth to ſin againſt the Precept of obedience to them. On the other ſide he ſeeth, that if he doth the thing, he ſhall not onely grieve many good Chriſtians who think the thing lawful, but poſſibly cauſe them to intertain hard thoughts of him, or to ſpeak hardly of him: or if not ſo, yet (which is worſe) to do the ſame thing though they doubt of the lawfulneſs. Nay further it may be that the command of Superiors in the caſe may be attended with penalties which may ruin a man & his family. What is to be done here is an hard caſe: That it is not our duty to obey Superiours in all things is out of queſtion: that we ought to obey them in things of which we are ſtrongly perſuaded that they are unlawful, whether they be ſo or no, is what no weighed Divine will ſay; whether this be not, though not Originally, yet with reſpect to circumſtances a thing unlawful, ſo as it is not juſt matter of a Superiours Precept, that is the queſtion. On the other ſide: That St. Paul ſaid he would never eat fleſh while the World ſtood rather then make his brother to offend, 1 Cor. 8. 13. I obſerve, St. Paul doth not ſay I will eat no meat, but no fleſh while the World ſtandeth; fleſh is but one Species of meat, he might eat other things, and ſupport his life. And as to that Species of meat, it muſt doubtleſs be reſtrained by the former diſcourſe: which is of meat that had been ſet before Idols: This he determines unlawful, 1 Cor. 20. doubtleſs it is unlawful for a man to ſtarve himſelf rather then offend his Brother. St. Paul ſpeaks of a thing if not unlawful, yet as to which he was at a full liberty; [Page] he could forbear it without any remarkable prejudice to himſelf. Beſides, the Scandal in the caſe is but a contingency, he is not ſure his Brother will be made to offend by his example or action. The caſe is a very hard caſe, but I ſhall ſpend no more Words about it, that being not the Scandal which cometh within the compaſs of my text: But either ſuch Scandal as ariſeth from actions plainly ſinful, or at leaſt actions, that have no ſuch circumſtances. Whether we interpret covered, as an harlot was covered, or as a mourner was covered, both ſuch Scandals are the juſt fears of all good Chriſtians.

1. Sin is the object of every good Chriſtians fear upon many accounts. As it defileth the Soul and taketh away its beauty, and comelineſs, as it rendereth the Soul guilty and obnoxious to the wrath of God: As it Spoileth the Souls peace, & cauſeth ſour reflections of conſcience. As it hazardeth the Souls Salvation. As indeed it is the cauſe of that evil, all that evil that can befall a man, eſpecially conſidering that every good Chriſtian knoweth this, and in one degree or other hath felt it ſo as it needeth no more then its own former experience to confirm it, and can have no fruit, no pleaſure, in thoſe things for which it hath formerly ſo trembled, and of which it hath been, and is ſtill aſhamed. He that loves the Lord hateth evil, Pſal. 97. 10. David hated the works of them that turned aſide, Pſal. 101. 3. Now whatſoever is the object of our hatred when it cometh near us, and we ſee a probability of being ſurprized with it we naturally fear.

2. As to ſcandal: If it be given by any ſinful action of ours, it is doubtleſs ſin, and to be feared equally with any other ſin, it being but the aggravation of a ſinful act. The caſe is alſo the ſame, if it be cauſed through an ill uſe of our liberty, in a caſe where we have a perfect liberty, though the act be not in it ſelf ſinful, yet the circumſtance makes it ſo. The reaſon is, becauſe in things of an indifferent nature we are tied up to general Rules, and are obliged to do that which ſhall be moſt, 1. For the glory of God. 2. For the good of others. 3. Which will give leaſt offence to Jew or Gentile. Thoſe golden Rules given us by the Apoſtle, in 1 Cor. 10. 31, 32, 33. There are three great Reaſons why every good Chriſtian will as much fear ſcandal, as any other more plain downright ſinning.

1. The concern of the glory of God; that is an end we muſt aim at in all our actions, whether Natural, Moral, or Religious. The glory of God is as much prejudiced by the ſin of another, as by my own [Page] ſin; ſo that in all ſcandals the honour of God is wounded two waies; 1. By my own ſin, who ought not ſo to have uſed the liberty which his Word left me. 2. By the others ſinning occaſioned by my ſin. David's Eyes ran down with Rivers of water, becauſe others did not keep the Law of God.

2. The concern of his Brothers Soul, which is deſtroyed by his ſin. For thy meat (ſaith the Apoſtle) deſtroy not thy Brother, for whom Chriſt died. God makes it a mark of hatred of our Brother, not to reprove him, nor to ſuffer ſin upon him; how much greater hatred muſt it ſpeak in us to give him Exemplum malae rei aedificantes in gehennam (as Tertullian ſomewhere deſcribes ſcandal) to ſet him an example contributing to his deſtruction. Love will not lay a ſtumbling block in the path of the blind. How can any man ſay, he loveth his Brother, that doth not not lay a ſtumbling block before his Brother, to make his body to ſtumble and fall, but to make his Soul to fall?

3. The concern of the peace and quietneſs of his own Soul is in it too. He that is of any tenderneſs of Conſcience, will find no peace in the doing of any thing which reflecteth any diſhonour upon God, or tendeth to deſtroy his Brother for whom Chriſt died.

Uſe 1. We may learn from hence, that the fear of ſin and ſcandal, are no ill ſigns in any Souls in whom they are found. It is a noble [...]nd Divine temper to be afraid of ſinning againſt God. The beſt of men in the Old Teſtament are ordinarily deſcribed under the notion of men fearing God. No man can fear God but the man that feareth ſin; whether he feareth the Lord, and his power, and greatneſs, with a more ſervile fear, or feareth the Lord and his goodneſs, which is a more filial and ingenuous fear, one of the firſt fruits, or prime evidences of it, is a fear of ſinning againſt God; and that man who feareth not ſin, feareth not God. It is true, there may be an exceſs of this fear, through our infirmity ignorance, and miſtake; a man may have a timorated Conſcience, and be ſometimes afraid where no fear is, and this often happeneth in Perſons under the power, and prevailing of Melancholy, which darkeneth a man's reaſon. In ſuch a caſe it is rather the effect of a natural diſeaſe, than the genuine and proper motion of a reaſonable Soul. A man alſo free from that diſtemper, through ignorance and infirmity may be afraid of actions as ſinful, which indeed are not ſo; but this is an errour on the right hand. It is much better in this caſe to fear too much, than too little; to forbear many lawful actions for fear of ſinning againſt God in them, when the weak Conſcience is not fully [Page] ſatisfied, then to run on adventurouſly, when the Conſcience doubteth. Let others deſpiſe and mock at Perſons, as thoſe that would be too preciſe and pure, that durſt not do ſome actions as to which others make no difficulty; nay, it may be think them their duty. My Soul ſhall, I hope, alwaies reverence thoſe in whom I diſcern an uniform fear of ſin. If men indeed ſtrain at Gnats, and ſwallow Camels; pretend a Conſcience in ſome things, but regard not the dictates of it in other things, this is Hypocriſie; this is but a pretended fear. But if you ſee Chriſtians in all their other waies ſtrict and conſcientious, taking heed to their waies, though I may think that in ſome things they fear too much, and ſcruple what I do not ſcruple, nor ſee any ſin in, yet I hope I ſhall alwaies reverence ſuch Perſons. I may be miſtaken as well as they, and who hath made me more infallible than they are? It is a noble temper to be afraid of ſinning againſt God, and ſo conſequently to be afraid of ſcandal, not only of doing acts that are openly ſinful, but of doing ſuch actions which we think we cannot do without grieving, offending, and making to ſtumble and fall thoſe for whom Chriſt died. If Chriſt had ſuch a value for Souls, as for the Redemption of them, to come down from Heaven to Earth, and to die upon the Croſs, certainly they ſhould not be ſo cheap in my ſight; as for the good of them, I will not forbear the leaſt thing which I may as well forbear as do. It is poſſible that Religious People may fear ſcandal too much: They may in ſome particulars be afraid of their duty, for fear of offending Brethren; they may lay too great a ſtreſs upon a ſcandal of grief: But theſe are very pardonable things in compariſon of mens neither fearing God nor men, and running on in courſes of actions, without regarding the offence of God or of men. Every good man will in your City be wary of leaving ladders in ſtreets, or heaps of muck, or any pits uncovered, from whence Perſons in the dark may receive any miſchief, and this is but in conformity to the antient Law of God, which commanded the Jews to lay no ſtumbling blocks in the way of the blind: Have we charity for our neighbours Bodies, and have we none for their Souls? Are we tender of making them wound, or break a bodily limb, and have we no regard to the making them wound the honour and glory of God, and the peace of their own Souls, and to hazard their own eternal Salvation? If men had any drams of true Brotherly Love, they would at leaſt forbear actions, as to which they have a perfect liberty, with which they know any number of f [...]ber Perſons will [Page] be offended. This I ſpeak as to things in which they have a perfect liberty. For what things I apprehend that I ought to do as my duty toward God, or to forbear upon that account, I can neither do the one, nor forbear the other, to avoid offending others, the reaſon is, becauſe Charity (as we ſay) ought to begin at home; every man or woman is obliged in the firſt place to attend, and look after the Peace and eternal Salvation of his own Soul.

Obj. But you will ſay to me, What ſhall we do in caſes where we are under the command of Superiours, to do things which yet we ſee we cannot do, but we ſhall give occaſion of offence to Chriſtians not ſo well ſatisfied as we are?

Sol. I told you before, that I apprehend this a very hard caſe. The Law of God obligeth me to obey my Superiours; it alſo commandeth me to give no offence, to lay no ſtumbling block before my Brother, and this Law concerneth Superiours as well as Inferiours. As I ought not to do any ſuch actions which probably may give occaſion to my Brother to ſin; ſo no Superiours ought to command me to do any ſuch things: Superiours therefore unqueſtionably ſin, in making any ſuch things the matters of their command. But admit they will not do their duty, ſtill the queſtion is, what is mine?

I do not think the command of a Superior in this caſe can take hold of my conſcience, my reaſon is, becauſe his command in this caſe is contrary to the command of God who hath commanded him as well as me to give no offence, to lay no ſtumbling block in the way of his Brother. If he ſinneth in the matter of his command I cannot ſin in withholding my active obedience, that is certain. But if he will not be ſenſible of his duty, nor only command, but command under penalties that I though originally at liberty muſt do the thing, or ruin my ſelf and family, this much narroweth the caſe. Here now the queſtion lyes: Whether in a matter, as to which I have originally a perfect liberty, and ſo judge but through the iniquity of a Superiors command, muſt either do or forbear this or that action or ruin my ſelf and family: and on the other ſide, if I do do it, or do forbear it, I ſee I ſhall not only grieve my Brother, but cauſe him to ſin probably, what is my duty? Whether ought the contingency of my Brothers ſtumbling, and ſinning by my example, to rule me and cauſe me rather to chuſe the loſs of all. I muſt confeſs I do here a little heſitate. My reaſon is, becauſe my Brothers fall is not neceſſitated by my action, he ought to live by rule not by example, to follow me no further then I follow Chriſt, to allow me to live by my [Page] own faith, while yet he lives and walks by his own faith. That may be lawful to me, which to him is not lawful becauſe he doubteth, and cannot ſee with my eyes. Oh! how happy would the World be, if Superiors would only preſs things which they apprehend neceſſary by a divine Precept (I mean in relation to the things of God, for in civil things Superiours are more abſolute Judges) and if in any thing they miſtake and apprehend things ſuch which indeed are not, they would be very tender (for that can be but in very few caſes) and if private Perſons, would learn not to judge others but in things where they ſee them act apertly, and plainly againſt the will of God, and not arrogate infallibility to themſelves, and others would learn not to be too poſitive upon their own apprehenſions, nor make others practice their rule, but to live by their own faith. But this is but a digreſſion; I ſay, It is a good thing to fear ſin, and to fear Scandal.

Uſe 2. I ſhall ſhut up this diſcourſe with an Exhortation to Chriſtians, to make ſin, and Scandal the objects of their fear I ſhall not need to inlarge much upon the firſt, it being the confeſſed duty of every one that owneth the name of a Chriſtian, or any relation to Jeſus Chriſt. He that feareth not what is plainly ſinful feareth God in no ſenſe, he neither feareth the Lord and his greatneſs, nor yet the Lord, and his goodneſs I ſhall only tell you that he who feareth ſin, feareth the occaſions, and appearances of it. But I ſhall rather preſs the exhortation with reference to Scandal, calling upon you to take heed of any actions,

1. Which may draw out the luſts and corruptions, of other mens hearts to entertain any hard thoughts, or uſe any hard ſpeeches concerning Profeſſion, and Religion. Now theſe are in the firſt place, 1. All actions that are openly ſinful; this was that which ſtuck to David, when he had committed thoſe two great ſins of Adultery with Bathſheba, and the murder of Uriah, and God had declared his pardoning him theſe ſins, nevertheleſs ſaith he, becauſe thou haſt made the Enemies of God to Blaſpheme, the Child ſhall dye, the Sword ſhall never depart from thy houſe. The honour and glory of God is a tender thing, and it is a dreadful thing for Chriſtians to give a cauſe for the name of God to be evilly ſpoken of.

2. But 2dly good Chriſtians are not only concerned to take heed of ſuch actions, as are acts of plain impiety and unrighteouſneſs. But of ſuch behaviour, and ſuch acts, as ſhould make Religion and religious Perſons appear unlovely, to the World; let me inſtance in three or four things.

[Page] 1. Take heed either of an over ſad, and penſive, or of an over light, and chearful behaviour. The ſober and ſerious Chriſtian, that knoweth his times to laugh, and times to weep, and decent meaſures to be obſerved in both, is the only man that honoureth Religion. He that walks covered, by the flocks of Chriſts companions, covered as a mourner, or covered as if he were not married to Chriſt, or covered as an harlot, whoſe face is always full of ſhame and his Eyes always full of tears, doth not honour Religion; let a Chriſtian betwixt God and his Soul alone, cover himſelf with as much ſhame as he will, and let his Eyes run down with tears in his cloſet, but take heed of diſhonouring Profeſſion by a continual drooping, and ſadneſs. That Chriſtian that is over merry, and jolly offends on the other hand, and as much Scandalizeth Profeſſion. Canſt thou be merry, canſt thou play fooliſh Soul who ſinnedſt to day? (ſaith our Engliſh Poet) we ſin too much to be over frolick. Both theſe extreams are to be avoided.

2. Take heed of a raſh tongue. I know none more Scandalize Religion and Godlineſs, than ſuch whoſe Tongues muſt be alwaies running, and who give themſelves a liberty to ſay, Quidlibet de quolibet, any thing of any Perſons, who ſay, report and we will report it. Hence James accounts the Government of the tongue to the perfection of Religion. The tongue is a little member, ſaith James, Jam. 2. 5 but it kindleth great fires, it is a World of iniquity, an unruly evil, full of deadly Poiſon; I know nothing by which Religion is more Scandalized, then by the ungoverned tongues of Profeſſors.

3. Take heed of being buſie bodies in other mens matters. They who muſt have an Oar in every Boat, beſides that they never row their own Boat well, ſhall be ſure to have every body quarrelling with them. You ſhall obſerve that the Scripture never gives a buſie body a good character. He reckons them as Perſons that walk diſorderly, 2 Theſ. 3. 11. He joyneth them with idle Perſons, 2 Tim. 5. 13. He commands men to take heed of ſuffering upon this ſcore, 1 Pet. 4. 15.

3. And laſtly; Good Chriſtians ought to take heed of thoſe actions or carriages, which although themſelves judge lawful, (and poſſibly they are ſo) yet are generally offenſive to Chriſtians, and the moſt ſerious Chriſtians, eſpecially in thoſe Churches and places in which God hath caſt their lot. All ſee not with the ſame Eyes, and we ought to have regard to the Souls of others, and to a Peace with others. [Page] Hence ſome things may be lawful for us in one place, and under ſome circumſtances, which are unlawful in other places, and under other circumſtances. Now ſuch things may either concern Religious duties, as to the Acts of which, though all be agreed, yet they may not as to circumſtances. Where thou haſt a perfect Liberty, it is thy duty to forbear ſuch circumſtances, as, though thou thinkeſt lawful, yet thou feeſt will be grievous aad offenſive to others. 2. As to our Civil behaviour in matters of habits and dreſſes. It may be thou thinkeſt the things in themſelves lawful, others think them unlawful. Why ſhouldſt thou walk like one covered by the flock of Chriſt's Companions? Why ſhouldeſt thou for an indifferent thing, bring thy ſelf under the hard thoughts of any number of ſerious Chriſtians. The things themſelves in thy apprehenſion are lawful, and it is alſo lawful for thee to decline them; why ſhouldeſt thou not chuſe the leſs offenſive part? You may learn from 1 Cor. 11. that Chriſtians in ſuch things as theſe are to have a great reſpect to the common guiſe and cuſtom of places, and eſpecially to the common guiſe and cuſtom to ſuch as themſelves in thoſe places. God forbad the Jews the very habits of Heathens. I believe good Chriſtians as much prohibited the habits of prophane Perſons, ſo far as they are diſtinct from thoſe of the generality of ſober Chriſtians: So in matters of Paſtime and Recreation: For Games depending upon meer Lot and Chance. What though Judicious Divines do not all determine them unlawful, yet ſome do, others, and many conſcientious Chriſtians, doubt concerning them; poſſibly thou doſt not; if thou doubteſt, thou art bound to forbear them, to take the ſafer part; but admit thou doſt not doubt, yet in places where any conſiderable number of conſcientious Chriſtians doubt, thou art bound to forbear; why ſhould thy Liberty be condemned by other mens Conſciences? Why ſhouldeſt thou walk covered by the flocks of Chriſt's Companions? I ſhall ſhut up this Diſcourſe with the words of the Apoſtle, Phil. 4. 8. Finally Brethren, Whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report; if there be any virtue, and if there be any praiſe, think on theſe things.

Sermon XLIV.

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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 Kidds beſides the Shepherds Tents.

I Have done with the Spouſe's Petition, and am come to her Beloved's Anſwer. In which I have obſerved three things.

1. A friendly Compellation; O thou faireſt amongſt Women!

2. A Suppoſition that ſhe might be ignorant of ſome things relating to communion with him—If thou knoweſt not.

3. A Direction in this caſe: Go thy way by the footſteps of the Flocks, &c. Hence three Propoſitions are obvious.

Prop. 1. That of all Souls, the truly believing Soul is the moſt beautiful Soul in the Eyes of Chriſt.

Prop. 2. That the beauty of this Soul is not perfect. This Soul may be in ſome things ignorant, and at a loſs how to maintain communion with God at ſome times.

Prop. 3. That the ſureſt way for a gracious Soul to get a perfect Inſtruction in thoſe things which concern its ſpiritual good, and to keep and enjoy its communion with Chriſt, is to feed it ſelf by the Tents of his Shepherds, and to live according to the Precepts of his Word, and the Examples of his Church there recorded.

I ſhall begin with the firſt.

Prop. 1. That of all Souls, the Believer is the moſt beautiful Soul in the Eyes of Chriſt.

I will inquire a little into the Nature of the Believing Soul's Beauty: Then I ſhall give you ſome Reaſons of it; and laſtly, Make ſome Application.

1. It is not a corporeal viſible Beauty, but ſpiritual and inviſible. When we ſpeak of Beauty, we ordinarily underſtand a ſymmetry of bodily parts, with a due mixture of the colours of fleſh and blood [Page] commending it ſelf to the carnal Eye. This is that of which Solomon ſaith, Favour is deceitful; Beauty is vain, but none I hope will have ſo groſs a conception of the Soul's Beauty in the Eyes of Chriſt, who ſeeth not as man ſeeth, and judgeth not from any outward appearance. The King's Daughter is all glorious within, Pſal. 45. 13. This Beauty lieth in the Soul's ſymmetry to, and with the Divine Law, in a due proportion of virtues and gracious habits in the Soul's conformity to God the pattern of Perfection. The Heathens, by the Light of Nature, could ſee that the inward Beauty was the true Beauty. It is reported of Diogenes, that meeting with a young man who was exceeding comely, but very vitious, he cried out, O quam bona domus, & malus hoſpes! What a brave houſe is here, and how bad an inhabitant it hath! It is what may be ſaid of a great many comely men and women in the world: O what brave houſes hath the God of Nature made, but what ill Tenants hath the Devil thruſt into them? Within there dwells nothing but Pride, Ignorance, Luſt Vanity, and other Inmates of corruption. Our Saviour hath fitted them with a name, they are Painted Sepulchres. The Spouſe's Beauty is ſpiritual, her Ornaments are the hidden man of the heart, in that which is not corruptible (as the Apoſtle ſpeaketh,) 1 Pet. 3. 4. And as corporeal Beauty lieth in the due proportion of the parts of the body one to another, yet this alone will not make a Beauty, without a due proportion of colours, and a good Air of the countenance: So this Spiritual Beauty lieth in the proportion of the Soul and its ſeveral powers and faculties to the Divine Rule, its Symmetry with the Divine Nature; yet this will not do without the grace of Juſtification, that grace which doth gratum facere, render the Soul acceptable in the ſight of God. Hence this Beauty is not obvious to our ſenſes. The World (ſaith the Apoſtle) knoweth us not. It is a Spiritual Beauty, ſo as fleſh and blood diſcerneth it not; whereas we ſee things by the Eye of Senſe, Reaſon or Revelation. Corporeal Beauty is diſcerned by a carnal Eye; the object beareth a due proportion to the Organ: Yea, there is an inward Beauty, which even the Eye of a natural man may diſcern; it lieth in the proportion which the mind of the man or woman beareth to the Rule of Virtue, and the Principles of Reaſon. Thus a man may ſee more Beauty and Lovelineſs in one that is Learned and knowing, than in one that is ignorant; in one that is juſt, chaſt, ſober, temperate, than in a beaſtly Drunkard, a ſottiſh unclean Adulterer, an unjuſt and unrighteous man, &c. But the Beauty of a Child of God lieth deeper, [Page] and more remote from a carnal mans apprehenſion, in the Souls Symmetry with the pure, and holy nature of God. the proportions of his Soul to the pattern of a diſciple of Chriſt as his lineaments are drawn in holy Writ. This the natural Eye ſeeth not, the Spiritual man alone diſcerneth, nor doth he at all times diſcern it in ano ther, Eli could not ſee Hannahs beauty, but thought it had been only a little colour which too much wine had brought into her face. The Subject of this beauty is the heart, Chriſt ſeeth, and knoweth that hence, though a Child of God doth appear fair to his Brother, yet to Chriſt more fair, even the faireſt amongſt Women.

2. Secondly, It is not a Native but an adventitious beauty, you (ſaith the Apoſtle) hath he quickened who were dead in treſpaſſes and ſins. Eph. 2. 1. Children of wrath by nature even as others, v. 3. By nature there is none righteous, no not one, none that underſtandeth, nor ſeeketh after God, the Philoſopher ſpake like a Philoſopher when he determined the Soul to be naturally as white Paper or tabula raſa. The Divine muſt ſpeak otherwiſe there is in man a want juſtitiae debitae ineſſe, a want of that image of God in which lies the Souls beauty; He was created in honour, but he is become like the Beaſt that periſheth, he hath loſt the image of the heavenly, Behold (ſaith David, Pſal. 51.) I was ſhapen in iniquity, and in ſin did my Mother bring me forth. What can be clean (ſaith Job) that is born of a Woman? Or how can that which is clean come forth from that which is unclean. The vitious inclinations of Children is matter of demonſtration, till they be in ſome meaſure corrected, by the precepts and inſtructions, and government of thoſe that are ſet over them, and by moral diſcipline, which yet doth not cultivate and adorn them ſufficiently to render them beautiful in the Eyes of Chriſt.

3. Thirdly, it is not an Artificial but created beauty. The beauty of the Civil perſon, that either from the precepts or examples of his governours or his ingenuous education, hath imbibed Principles of Moral Diſcipline is indeed no native beauty, but it is an artificial beauty, as to which God hath had no hand but that of his common Providence, but the Spouſe's beauty is a created beauty, wholly Gods work in the Soul, creating faith in it, uniting it to Chriſt, changing its heart, giving it new habits, new qualities, and inclinations. Thou were [Page] comely, ſaith God, Ezech. 16. 14. through my comelineſs put upon thee. Corporteal beauty is the work of God in nature, and it is hardly in the power of man to contribute any thing towards that. The Painter diſſembleth a beauty but giveth no real beauty; the Taylor diſſembleth a Symmetry of parts but cannot give it. But Spiritual beauty is much more the gift of God, that is, a Gift of Special grace. Art may make a woman that is not beautiful appear ſo, but it cannot make one to be beautiful that is not ſo. Good works do little more to the Saints beauty in the Eyes of Chriſt then hanſome cloaths, or linnen doth towards the beauty of the body. If the body be comely, and beautiful, hanſome faſhioned cloaths or linnen may indeed ſet it off, but if the body hath no true ſymmetry of parts, all that good cloaths do is to hide deformity, and to make the body that is not comely yet appear ſo unto others. If the Soul of a man or woman be truly beautiful through an imputed righteouſneſs and inherent grace, good works much ſet forth this beauty to the world, and are alſo acceptable unto God. But works only Morally good, that is, ſuch things as God hath commanded, can never make a Spiritual Ethiopian fair, nor the Soul that is naturally crooked, ſtraight. The Romiſh Taylors, and Painters, labour in vain to make Souls beautiful by preſcription of good works, not flowing from a true faith in Jeſus Chriſt; indeed the truely beautiful Soul will maintain good works for neceſſary uſes, and not be ſeen in any part of the world, or in any ſtation in it, but clothed with them, the Kings Daughter though all glorious within, yet muſt have her garments alſo ſmell of Myrrh, Aloes, and Caſſia, but theſe are not her onely beauty in the Eyes of her beloved, ſhe ſtill cries out, O Lord, my righteouſneſs is all as a menſtruous cloth, as an unclean thing. I am altogether in my ſelf, as a filthy and unclean thing.

4. The beauty of the Child of God is not onely Adherent but alſo Inherent, Juſtification is his beauty, this I call adherent, he is in a ſtate of favour with God, & hath a right to be called his Child. Regener at ion is his inherent beauty, and makes not onely a change in his ſtate, but in his nature and temper. Juſtification maketh an alteration in the Souls ſtate, and relation to God, before that it was an enemy, now a Child, it cannot be properly ſaid to be any thing inherent in us, rather adherent to us, without it the Soul cannot be comely in the Eyes of Chriſt; thoſe who in Johns [Page] viſion were ſeen clothed in white, were ſuch as were waſhed in the blood of the lamb. Let the Vertues of mens Souls be never ſo eminent, their actions never ſo ſplendid, yet while they are not juſtified, they cannot be fair in the Eyes of Chriſt, who judgeth not according to the outward appearance, but according to the heart. But yet this is not all the Spouſe's beauty; In the ſame moment wherein by juſtifying the ſinner, God maketh a change in his ſtate, he alſo maketh a change in his heart; this cannot be alone, neither is it cauſative of the other. Thoſe are wonderfully vain that charge us with aſſerting, that God can be pleaſed with an unholy Soul or that any ſuch Soul is fair and lovely in the Eyes of that God, who is of purer Eyes, then that he can behold any iniquity. This is what Proteſtants do affirm; That God reckoneth the righteouſneſs, or comelineſs of Chriſt unto to the Soul, and ſo makes us comely, and in the ſame moment gives his Spirit to it, to renew & ſanctifie it, and dwell in it, & that both theſe make up the Spiritual beauty & comelineſs, but God doth not accept our Perſons upon the latter, but upon the former account; yet we ſay, This conformity of the heart to the will of God wrought by regeneration, is a great part of the Souls comlineſs. Thou haſt (ſaith Chriſt) raviſhed my heart, my Siſter, my Spouſe, thou haſt raviſhed mine heart with one of the Chains about thy neck, Cant. 4. 9. This we alſo further ſay, That although this inherent beauty, be not that for which Chriſt accepteth the Perſon of a Child of God, yet God is well pleaſed with it, and it doth much increaſe Gods manifeſtative love towards a Perſon, John 14. 21.

5. Fifthly, The beauty of the Child of God is a deſirable beauty deſirable to God. Indeed all beauty is deſirable; this is to God deſirable. You muſt underſtand it ſafely. All deſire in the creature ſpeaketh ſome want and indigences, in God it only ſpeaks complacence, Pſal. 45. 4. So ſhall the King deſire thy beauty, the meaning is no more then be well pleaſed with thy Beauty. God is well pleaſed with their Souls and his will moveth toward them, and the enjoyment of them, not to fill up any vacuity or emptineſs in himſelf, but to fill up their emptineſſes with the ſulneſs of himſelf who filleth all in all. Thus the Schoolmen ſay truly, That though the creature works, and moves to ſupply his own indigence, yet God never moveth nor worketh but to communicate his own perfection and fulneſs.

[Page] 6. The beauty of the Child of God is a never fading beauty. Corporeal beauty is vain, age, ſickneſs, contagious diſeaſes, many accidents, either greatly abate, or deſtroy this. This Spiritual beauty, though it may abate, yet ſhall never ſail; It is one of Gods gifts to the Soul which are without repentance, It is cauſed from the ſeed of God which abideth in the Soul. The appearance of it to the world may abate, but its beauty cannot wholly fail and periſh. It is as the air of the Soul reſulting from its ſtate of Juſtification, which altereth not, and from the infuſed habits of Regeneration which cannot dye.

7. Laſtly, It is not aperſect beauty. The adherent beauty of Gods People is perfect, the Soul that is juſtifyed from the guilt of one ſin is juſtifyed from the guilt of all ſins. God never forgives in part (if we underſtand by forgiving, remitting the obligation ſin layeth us under to Eternal death.) But the inherent beauty of the Children of God is imperfect, we know in part, and love in part; ſincerity is all we can glory in, all our perfection as to that. The habits of grace infuſed in Regeneration are capable of increaſe and augmentation, nor will any be perfect in them till he comes to dye: No nor then neither, for though the actings of ſome grace proportioned to our indigent mortal ſtate will then ceaſe (and ſo in that ſenſe may be ſaid to be perfected) yet Love and delight in God, habits of Grace which we ſhall carry with us into, and exerciſe in another world ſhall be made perfect there. But in the exerciſes of our habits of grace the beſt of Gods People are much more imperfect, laying many a black parch upon a fair face, which the pure God ſeeth, and can diſtinguiſh from Beauty ſpots. Though for them he will not caſt his people off.

Thus far I have ſhewed you the nature of the Spouſes beauty. I ſhall now ſhew you whence it is, that ſuch a Soul in the Eyes of Chriſt is the faireſt amongſt Women. This will appear but reaſonable if we conſider,

That their beauty is Chriſts workmanſhip. I told you before that it is not an artificial beauty, nor natural, but created and ſuperinduced upon the Soul; The holy Scripture calls man Gods Generation, Acts 17. 29. and borroweth the expreſſion from an Heathen Poet, [...] they ſaw that by the light of Nature. The Apoſtle tells us, Eph. 2. 10. That we are Gods workmanſhip created to good works, which God had before ordained, [Page] that we ſhould walk in them, God, had ordained it Chriſt wrought it. Whatſoever of good a Child of God hath in him it is all from God, he is begotten of God, John 1. 13. We are created by him to good works, and he worketh in us to will and do. Are we juſtified, and is that any part of our beauty? We are juſtifyed by his grace, waſhed in his blood. Except I waſh you (ſaith Chriſt) you have no part in me. It is natural to us all to account any thing beſt, and faireſt, to which our ſelves have contributed any thing as a cauſe. The Father and Mother value their own Child above any others: The man of art takes moſt delight in his own workmanſhip. God can do nothing, but what is truly, and highly good, and he cannot but be moſt pleaſed in his own work.

2. Secondly, The beauty of the Child of God is Chriſts beauty, and lyeth in the Souls aſſimilation, or being made like unto Chriſt. Is he juſtifyed? It is by the imputation of his righteouſneſs. Is he regenerated? It is through his Spirit and by his regeneration, the image of God, and Chriſt is renewed in him in Knowledge, righteouſneſs and holineſs, the like mind is in him that was in Chriſt. Likeneſs is the Mother of Love, and all Love floweth from ſome likeneſs or conceived likeneſs in the object beloved. Chriſt cannot but love that Soul that is made partaker of the Divine nature, & renewed according to his image, & made like unto himſelf. The believer was predeſtinated to be conform to the Image of the Son, & by Faith & Regeneration he is made conform, renewed according to the image of God, (according to the Apoſtles phraſe.) If Jacob knew his ſons coat again, and the ſight of it was enough to ſet the Fathers bowels on yerning, Chriſt will doubtleſs know his own robes, and cannot but account that Soul moſt beautiful, that is adorned with & dreſſed in them.

Uſe 1. This in the firſt place may ſerve to convince us of the truth of what John tells us, 1. John 5. 19. That the whole world lyeth in wickedneſs. For theſe Souls whom Chriſt judgeth and calleth the faireſt amongſt Women: The moſt lovely and beautiful Souls, are thoſe who in the Eyes of the generality in the world are counted the moſt unlovely, deſpicable, and contemptible Perſons in nature in ſo much that Godly men and women may take up the words of the Apoſtle, 1 Cor. 4. 9. concerning himſelf and thoſe of his own order, 1 Cor. 4. 9. We think, that God hath ſet as forth as it were appointed unto death, for we are made [Page] a ſpectacle to the world, to angels and to men. We are fools for Chriſts ſake, profane, leud men they are wiſe, we are weak, they are ſtrong, they are honourable, we are deſpiſed; the People of God, in the preſent age, in all former ages are they who hunger, and thirſt, who are naked and buffeted, and have no certain dwelling place, yet they labour, working with their hands, being reviled they bleſs, being perſecuted they ſuffer it, being defamed they intreat, yet are they made as the filth of the world, as the off-ſcouring of all Nations even to this day. Thus it was under the Old Teſtament, the prophet complained in his time, Iſa. 59. 15. That truth failed, and he who departed from evil made himſelf a prey, but he addeth, and the Lord ſaw it, and it diſpleaſed him that there was no judgment. It was ſo under the New Teſtament; who was more deſpiſed, and rejected of men then Chriſt? Who was more reviled, contemned, abuſed both in words and deeds then John the Baptiſt, Chriſt, and his bleſſed Apoſtles, and all the Primitive Chriſtians? Chriſt foretold his diſciples, that the world ſhould hate them, that they ſhould ſpeak of them all manner of Evil, perſecute them, turn them out of their Synagogues, &c. It is ſo in our times, if there be in any places Perſons fearing God, and working righteouſneſs, Perſons that make a conſcience of their waies, that fear an Oath, that durſt not drink, and ſwear, and curſe, and blaſpheme the living God, as others do, that make conſcience of their worſhipping God, and are a little more ſtrict and frequent in it then others are. Theſe are the Perſons againſt whom the world ſpits all their venom, againſt whom their hands are lifted up, men may meet together to drink, and revel, to hear leud and profane Songs, and Plays, but not to pray, not to conſider and exhort one another to love, and to good works; what is this an Evidence of but that the world lyeth in wickedneſs? Chriſt judgeth pious Souls, the faireſt Souls, theſe are they ſor whom he died. Whom he calls his Siſter, his Spouſe, the faireſt Souls in the creation; theſe are thoſe Souls, whom the World ſets up as marks to ſhoot all their invenomed arrows, bitter words againſt, to offer all affronts, and indignities unto. Shall not the Lord viſit for theſe things? Shall he not be avenged on ſuch a generation? Shall a gallant in the World, draw his Sword upon the man that affronts his Paramour, or Miſtreſs, a wanton Woman that he hath eſpouſed, or [Page] to whom his heart cleaveth, and ſhall the Lord bear theſe affronts, theſe injuries offered to Souls that are more precious in the Eyes of their Lord then all the world is beſide? Hear what the Lord ſaid by his prophet as to that antient People of his, Iſa. 43. 2, 3. I am the Lord thy God, the holy one of Iſrael, thy Saviour, I gave Egypt for thy ranſom: Ethiopia and Seba for thee. Since thou wert pretious in my ſight thou haſt been honourable, and I have loved thee, therefore will I give men for thee, and People for thy life. Was this ſpoken for the Jews only think we, or did this concern the profane part of the Jews, or thoſe only that feared the Lord, walked in his commandments, and worſhiped him in Spirit and in truth? That it was not to be underſtood with reference to or upon the account of the leud, and profane part of the Jewiſh Nation is evident, by Gods declared deteſtation of them by the ſame prophet, and by others of his Prophets. If it were ſpoken with reference to ſuch as feared God, and walked in his commandments, and kept cloſe to the rule of Worſhip which he had given them, it holds good ſtill to all Souls that fall under that Character. They are precious in Gods fight, honourable, he hath loved them, the holy one of Iſrael is their Saviour, and the worlds hatred of them, profane mens reviling, contemning, abuſing them, is but a continued Evidence, that the world knoweth them not, and ſpeaketh evil of, and doth evil to things and Perſons they know not: Or that it lieth in wickedneſs, in a vile and wicked Error of judgment, judging thoſe vile, and baſe, whom God judgeth precious and honourable, and thoſe worthy of hatred, whom he loveth, & though the Lord may for a time ſuffer his good & righteous Servants to be thus reviled, thus treated, thus abuſed, by leud and ungodly men, for the trial of their faith, and for the exerciſe of their patience, and that ſome of the blood of his Saints may be poured into the cup of wicked mens ſins, that the cup of their iniquities may be full, and they may fill up their meaſures of ſinning, That upon them may come all the righteous blood of his People, which hath been ſhed, yet be aſſured, the Lord will not ſuffer it alwaies, but awake as one out of ſleep, & plead the cauſe of his People, and give Egypt for their ranſom and Ethiopia and Seba, and they will find at laſt, that God will give men for them, and People for their lives. Poſſibly ſome will ſay to us, but how ſhall we know theſe whom Chriſt calls [Page] the faireſt amongſt women, if we knew them, we ſhould give a a due reſpect to them. It is true the Apoſtle ſaith, The world knoweth us not. Nor can they perfectly know them, for the Kings Daughter is glorious within, ſaith the Pſalmiſt. But yet our Saviour tells you, Math. 7. 16. By their fruits you ſhall know them, do men gather grapes of Thorns; or Figs of Thiſtles? even ſo every good tree, bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit. Will you know what is good fruit? ſee Gal. 5. 22. The fruit of the Spirit, is love, joy, peace, long ſuffering, gentleneſs, goodneſs, faith, meekneſs, temperance, againſt theſe there is no law; No law of God. Add to this, Phil. 3. 3. We are the circumciſion, which Worſhip God in the Spirit, and rejoice in Jeſus Chriſt, and have no confidence in the fleſh; theſe are the true Jews, that are ſuch inwardly, in the heart, and in the Spirit, and not in the letter, whoſe praiſe is not of men but of God. See you therefore any man, or woman, or any party of men and women in the World, who diſclaiming any confidence in the fleſh, any priviledges of birth, or Church-ſtate, or the merits of any works they have done, or can do, place their hope for Salvation in Jeſus Chriſt alone, truſt in him, rejoyce in him and Worſhip God in the Spirit, (tho it may be not with thoſe external rites, and Ceremonies that you do, nor under the ſame circumſtances, yet) heartily Worſhip God, according to the rules which God hath given them, that Love God, and have a love to all men, though more eſpecially to thoſe that fear God, and deſire to live in Peace (as much as in them lyes) with all men, that are gentle and meek, not giving way to rude, and boiſterous Paſſions, that are good in their behaviours, temperate, no drunkards, no unclean Perſons, but ſquaring their lives by the rule of reaſon, becauſe it is alſo the law of God. Let me tell you, that againſt theſe there is no law. No law of God, which is the regula regulans the rule by which all the rules, and laws of men muſt be guided, or they are nullities and no rules at all. Theſe are thoſe whom that God, whom you own as your Creator, and the great Lord of Heaven and Earth, that Chriſt, whom you call your Redeemer, your Saviour, and who moſt certainly ſhall be your Judge, and give unto you at the laſt according to what you have done in the fleſh, calls the faireſt amongſt women, the moſt beautiful and lovely Souls in the whole creation, judge you, whether you ought not ſo alſo to call, ſo to account them, ſo to deal with them. Theſe are the beſt men and women in your Cities, Pariſhes, &c. Take [...]reed of uſing hard Speeches concerning them, God will for them [Page] execute Judgment as well as for ungodly deeds, much more take heed of any hard actions againſt them; he that toucheth them, toucheth the apple of Gods Eye, Zech. 2. 8. Deut. 32. 10. They have prayed with David, Pſal. 17. 8. Keep me as the apple of thine Eye. God hath ſaid concerning them, Zech. 2. 8. He that toucheth them toucheth the apple of his Eye. Be wiſe now therefore O ye Princes, be inſtructed, O you men of the Earth, whether great or ſmall, be aſſured Chriſt will revenge his Spouſes quarrels, even the quarrels of all thoſe whom he judgeth the faireſt amongſt women. Let none think to cover their malice againſt Religion, and Godlineſs, under pretences of executing humane Laws; the Apoſtle ſaith againſt ſuch is no law, no law that will be juſtified by the law of God, no law that will juſtify either the lawgivers in making it, or the Executors in execution of it, 1 Tim 1. 9. The law is not made for a righteous man, but for the lawleſs, and diſobedient, for the ungodly, and for ſinners, for unholy, and profane, for Murderers of Fathers, and Murderers of Mothers, for Whoremongers, for thoſe who defile themſelves with mankind, for Man-Stealers, for Lyars, for perjured Perſons, and other things contrary to ſound Doctrine. The law [that is, the law of God] [is not made for them] that is, to puniſh, afflict, torment them, it is made for them to live according to the rule of it. It is made to protect them. For rulers are not a terror to good works but the evil, Rom. 13. 3. And all Magiſtrats ought to be Miniſters of God to Chriſtians for good, Rom. 13. 4. Now all humane laws muſt be either in affirmance of the law of God, and to force that, or in civil things left to their power, as they ſhall judge to be moſt for the publick Peace, or neceſſary to uphold Nations, and Polities. O therefore take heed what you do, leſt you be found fighters againſt God. Much leſs let any think to cover their malice with pretences, that the Perſons they run upon with ſuch a rage are hypocrites. Hypocriſy can be but in the heart when there is no contradiction in the converſation, that man is no judge of. But is it not poſſible to reconcile (at leaſt) ſome part of the men of the World to thoſe to whom the Lord Jeſus Chriſt hath given ſuch a Character? Is he not a better Judge then men are? Will you make your ſelves believe for a cloak for your rage) that theſe men are not what they pretend to be? I would ask you but one queſtion, are they not more righteous then you? Are they not more in reading the Word, Hearing, Prayer, Faſting, and are not theſe things duties commanded in that Word, which you own to be your rule, and to be holy, juſt and good? are [Page] they not ſtricter in the obſervation of Sabbaths? (Which is ſo great a piece of Religion that the Prophet expreſſeth a great part of it, under that notion, Iſa. 56. 4, 6.) Into their hearts you cannot look, but their Words are audible, do not they fear an Oath more? Do they ſwear and curſe, and Blaſpheme like you or many others? do they exceed Heathens, Dii omnes deae (que) te perdant; by their Dammees, do they rail and revile, and lye like other men? Do they drink, and whore, ſteal and murder, gripe and oppreſs? is not the contrary to this the beauty of a Soul in the Eye of humane reaſon? You have therefore no reaſon to judge them none of thoſe whom Chriſt calls the faireſt amongſt women, you muſt own they are fairer then you, or any of your converſe, and ſtamp. You muſt find ſome in the World that are better then your ſelves, or they muſt be the moſt comely and beautiful Souls. Sirs I beſeech you conſider, how much it becometh a man as a man to judge according to truth? And what can be a better ſtandard then the judgment of Chriſt. O let not the People of God be vile in your Eyes who are ſo highly eſteemed by him who is your Lord and Maſter, and by whom you pretend to hope to be ſaved. But to ſhut up this diſcourſe; You that will not conform your judgment to the Judgment of Chriſt concerning ſuch People, and behave your ſelves towards them accordingly, ſhall certainly be forced to ſubmit to his Judgment ſpoken of, Jude 14. and 15.

2d Branch. I would willingly improve this notion a little further, not onely to reconcile, your judgments to the judgment of Chriſt concerning the People of God, but to reconcile you alſo to the Lord Jeſus Chriſt, and to the ways of God, The effecting of the former, (if I could do it) though it might produce ſome more quiet and peace in the World and reduce men to the rule of reaſon, yet as to your own Souls (if that be all) all the effect it would have would be to ſave you from a deeper place in Hell. It is not a good opinion of Gods People, or a peaceable or kind behaviour to them, will bring any man to Heaven. I could wiſh that all who hear me this day (to uſe Saint Paul's words to Agrippa) were as the People of God are, (excepting that reproach and obloquy which they ſuffer, thoſe bonds, and impriſonments to which they are expoſed) that they alſo would come into the number of thoſe whom the Lord judgeth the beſt Souls in the World, the faireſt amongſt women.

1. Is it nothing to you to come into this reputation? Leud, profane, debaucht [Page] Perſons, let their quality in the World be what it will, in Scripture come under the notions of Children of Belial, Vain Perſons. What an object of deſire doth corporeal beauty appear to the World? What will not a vain woman do to get it, to preſerve it, to diſſemble it, what time, what mony ſhe ſpends to ſet it out? What care ſhe takes, if as to it ſhe be under any defects, to hide them, to correct them, &c. Quantum eſt in rebus inane? All this it may be is ſpent in painting a Sepulcher, a rotten poſt. Poſſibly look into this Maſquerade, there's nothing but what is rational filthineſs, and deformity. An underſtanding void of any valuable knowledge. A Perverſe and ſtubborn will againſt what is rationally good, beaſtly affections, her Soul it may be is full of laſciviouſneſs, Pride, Malice, Envy: All unlovely things, Turbulent Paſſions. Is Spiritual beauty worth nothing? Shall Heathens judge a Soul that is knowing, ſubdued to the rule of reaſon, chaſt, good, juſt, ſober, meek, modeſt, beautiful, and worth a thouſand Souls otherwiſe diſpoſed, and qualified; and ſhall Chriſtians judge otherwiſe? ſhall they think Soul-beauty not valuable? Or ſhall they not judge it worth any thing, to be comely with Chriſts comelineſs, and in the Eyes of an all ſeeing, heart ſearching God, to be without ſpot or wrinkle; conſider Sirs, how much this is beneath the name or profeſſion of Chriſtians, how we are condemned by wanton gallants deſiring corporeal beauty, and Heathens, valuing the rational beauty of the mind which commends it ſelf to all rational minds before they be debauched.

2. Conſider what it is to have the King of Kings to deſire, and to predicate our beauty, Pſal. 45. 11. So ſhall the King greatly deſire thy beauty. The King, this King is God whoſe throne is for ever, and ever, and whoſe Scepter is a righteous Scepter, v. 6. Beauty is in it ſelf attractive but who is there that will not covet a beauty, that a King ſhould deſire? But what are all the Kings of the Earth, compared with him who is the King of glory? So ſhall the King (ſaith the Pſalmiſt deſire thy beauty: How great a thing is this for the great God to have a deſire to the Sons of men and a delight in them? And further for this King to predicate our beauty, as the Lord doth in the Text, and did concerning Job, Job 2. v. 3. And the Lord ſaid unto Satan, haſt thou conſidered my Servant Job, that there is none like him in all the Earth, a perfect, and an upright man, one that feareth God, and eſcheweth evil, and ſtill he holdeth faſt his integrity, though thou movedſt me againſt him to deſtroy him without cauſe. For this great King to deſire a Souls beauty, ſignifieth to be [Page] the Spouſe of Chriſt, to be in favour with God in this life, and it promiſeth an eternal communion with God in glory, in the life which is to come, when the Marriage of the Lamb ſhall be conſummate, and the Bride the Lambs Wife, ſhal follow him whereſoever he goes.

3. Laſtly conſider, The conſequent of not being of the number of thoſe, whom Chriſt here calleth the faireſt amongſt Women. Amongſt men their is a medium betwixt mens looking upon a woman as the faireſt, and ſuch a one whoſe beauty they deſire; and being abominable, and odious in their Eyes. But as to Chriſt there is no medium betwixt theſe two. The unbelieving and the abominable are put together, Rev. 21. 8. A man may not love a woman ſo well as to make her his Wife, and yet have a kindneſs for her, not hate, and abhor her. The caſe is not ſo betwixt God, and the Soul. He or ſhe whoſe beauty the Lord doth not deſire, is by God hated and abhorred, that Soul is abominable in his fight. The abominable, Rev. 21. 8. ſhall have their part in the lake which burneth with fire and brimſtone, which is the Second death. Theſe arguments are enough to thoſe who believe there is an Heaven, and an Hell, who believe there is a God, and a Chriſt and that all mankind are under the favour, or disfavour of this great and terrible God. To perſuade them to get into the number of theſe whom God judgeth the faireſt amongſt women. Will any ſay to me but what can we contribute towards it? Love is a free thing. It is true Love is free, and the Love of none amongſt the creatures is or can be ſo free as the Love of God who is the freeſt Agent; but yet hearken to the direction of the Pſalmiſt who doubtleſs is an infallible guide in this matter, Pſal. 45. v. 10. Hearken O Daughter, and conſider, and incline thine Ear: forget alſo thine own People and thy Fathers houſe. So ſhall the King greatly deſire thy beauty. What is our Fathers houſe, but the houſe of old Adam? What are our own People, but our own ſinful courſes? our old ſinful company? How ſhall we forget them but by hearkening to the Counſels of God, conſidering our ſtate and condition what we are? Whither we are haſtening, what will become of us in the latter end? Giving and inclining our Ears, to what? To the reproofs, corrections, admonitions, inſtructions, of Gods Word, to the knockings and motions of his bleſſed Spirit, ſo ſhall the Lord Jeſus Chriſt, the King of Kings, the Lord of Lords, deſire and greatly deſire your beauty. To thoſe who what ever they are called, and go for in the World, are Atheiſts in heart, and believe nothing which [Page] the Scripture ſaith of Heaven, or Hell, and a World to come, nothing of God, or Chriſt, nothing that I or any other can ſay will be enough God, muſt perſuade Japhet to come & dwell in the tents of Sem.

3d Branch. I ſhall ſhut up this diſcourſe with two or three Words of Exhortation to ſuch as this bleſſed Bridegroom dignifieth with this honourable compellation of the faireſt amongſt women.

1. Firſt let every ſuch Soul be in ſome meaſure reconciled to itſelf. There is a great difference betwixt Chriſts apprehenſion of many a pious Soul, and its own apprehenſion of it ſelf. There is none ſo high in the Eyes of Chriſt, none oft times ſo low in its own Eyes, as the believing Soul is. Paul calls himſelf the greateſt of ſinners, and the leaſt of Saints. David calls himſelf a worm, and no man, Pſal. 22. Yea and I ſhall by and by ſhew you that low and mean apprehenſions of our ſelves are a great part of our duty, much of our beauty. Yet there may be an extream in theſe apprehenſions. If theſe apprehenſions hinder our faith in Chriſt, our chearfull and comfortable walking before God, our chearful looking up to God and calling him Father, and coming with boldneſs to the throne of grace, they are ſo far from a Chriſtians duty, that they are his ſinful failings. It is too ordinary amongſt Chriſtians, to take ſo much ſhame to themſelves that they know not how to give glory to God, the glory of their being what they are (to uſe Saint Pauls phraſe.) Thou haſt Chriſtian, many failings and infirmities, thou ſeeſt much naughtineſs, and corruption in thine heart. What then? though thou beeſt not the faireſt amongſt the glorious Angels and glorified Saints; Yet thou mayeſt be one of the faireſt amongſt women, the glorified Saints have no ſpot, in their garments, no ill lineaments in their faces, thou haſt ſome, but ſo have all that are on this ſide of the bleſſed manſions. Thy ſpots may be no more then the ſpots of Gods Children and if they be not thou mayeſt be one of the faireſt amongſt women.

2. Let every believing Soul learn hence to be humble. That they are the faireſt, ſome of the faireſt amongſt Souls yet on this ſide Heaven, this indeed is matter of glorying, and rejoicing. But then to conſider, that this is not their native complexion, but an adventitious beauty, that it is not an artificial but a created beauty. This though it doth not take away all glorying, all boaſting from them, yet it reſt [...]ineth them in their boaſting and glorying to make their boaſt, and to glory onely in the Lord, if they look to the rock out of which they were hewed, to the hole of the Pit from which they were digged, they will find they derived not their beauty from thence, they [Page] were in the quarry as unlovely rude ſtones as any others; it is the Lord that hath hewed them out, that hath poliſhed them and of grace hath ſuperinduced that beauty upon them wherein they glory, and if they have received their beauty they have no reaſon to glory as if they had not received it. I ſay he that conſidereth this, and that now at the beſt he is not without ſpots, his beauty is not perfect, at leaſt that part of his beauty which is inherent in him is not perfect, this will ſhew a thinking. Chriſtian eternal cauſe to walk ſoftly towards men, and humbly as well as thankfully toward God. Grace leaves no room for, giveth no advantage unto pride; hence though a believer moſt excelleth all other Souls, yet he ordinarily leaſt excelleth them in his own apprehenſions.

3. Let this engage every believer to high admiring thoughts of the Lord Jeſus Chriſt. Chriſt in this Text calls his Spouſe the faireſt amongſt women; you will find ſhe requiteth him, Chap. 5. 10. My beloved is white and ruddy, the chiefeſt amongſt ten thouſand. And certainly we have all the reaſon imaginable conſtraining us to this admiration of Chriſt, we were by birth Ethiopians, Our Father was a Syrian, conſider us in our ſelves, as ſeparate from Chriſts comelineſs put upon us. We are altogether black, he is all glory, all beauty, altogether deſires (as the Spouſe expreſſeth it) Chriſt is to be admired of all them that believe, we ſhould never think of Chriſt, but with admiring thoughts, never ſolemnly diſcourſe of him but in forms of admiration. If Chriſt can ſee ſo much beauty in us who are poor creatures, poor worms of the Earth, who have no beauty but what he hath put upon us, and into us, certainly we muſt be very blind if we can ſee no beauty, no lovelineſs, nothing to be deſired in him, who is the bright Image of his Fathers glory, and the expreſs Image of his Perſon, whom all the Angels, adore, and admire, and in whom the Soul of the everlaſting Father reſteth, and is well pleaſed, and who is his great delight.

4. Laſtly, Hath Chriſt ſtiled the believing Soul the faireſt amongſt women? How do all ſuch Souls ſtand concern'd to preſerve their beauty? Your beauty is your holineſs, the favour of God, your acceptableneſs to him and his love towards you. The ſtate of Juſtification indeed cannot be loſt, the ſeed of God doth, and ſhall abide in the Soul. But yet your luſter may be loſt, his manifeſtative love to you may be withdrawn, your honour in the World may be loſt. You may walk like one covered, beſides the flocks of thoſe who are the companions of Chriſt. Is the vain woman ſo curiouſly careful to [Page] preſerve her beauty, that ſhe will ſpare any time, any mony for it? will ſhe avoid any thing that may be a ſtain in it? How ſhall ſhe riſe up in Judgment againſt the looſe careleſs, and negligent Chriſtian, that doth not through the Spirit mortify the deeds of the body, that doth not waſh himſelf continually in the tears of repentance and beg the daily imputation of Chriſts righteouſneſs to cover his new appearing nakedneſs? That in his converſe with the World, doth not ſet a ſtrict watch over his heart, at the doors of his lips upon all his converſe with men, left he ſhould receive any impreſſion from the dirty World, in which he lives, which may be a blot upon his beauty, in the Eyes of an holy God or in the Eyes of holy men. But I have ſpoken enough to this Propoſition raiſed from the compellation, O thou faireſt amongſt women.

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 faireſt 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 directeth her in the latter part of the Text. It is certain, that the term know in Scripture doth not alwaies ſignify the comprehending the thing ſpoken of in our underſtanding, it ſometimes [Page] 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 faireſt amongſt Women? If thou knoweſt not (that is) if thou knoweſt 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 general 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 believed 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 petition; 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 [Page] 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 conſidered with Chriſt, as its correlate in this communion, are Spirits, and their communion is more Spiritual. The Soul performeth 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, bowing, 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 advantage 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 duties 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 advantage 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 Daughter 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 interrupted it cannot be; hence God and Chriſt have a conſtant communion with the believing Soul, this is by the Spirit of God given to them, and dwelling, and working in them, and the [Page] 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 finally, 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 wither, 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 wholly 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 influences 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 remembred 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 promiſe fail for evermore? Hath God forgotten to be gracious? Hath [Page] 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 metaphorical 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, & communicate 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 communications of himſelf to it, as it deſireth, and as it hath experienced 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 itſelf, 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 influences from the Soul. It was truly ſaid of Auguſtine, Deus non deſerit 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.

[Page] 1. When it is founded in Juſtice, it alwaies is for the puniſhment 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 particular) 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 revelation 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 Salvation. 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 revelation 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 tranſgreſſion 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, perſecutions, &c. Thoſe which relate to the inward man, are deſertions, 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 [Page] 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 Commandments. Hence it is, that as Sampſon found the continuing influence 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 overcome 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 chearfulneſs 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 communion 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 evil, yet had he not been under ſome divine deſertion, and withdrawings of grace, as well as more external Trials, he had never fallen 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 [Page] weakneſs in a Soul to do thoſe things which God hath forbidden, 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 reverberations of conſcience, when a man would medirate on God, believe, and hope, joy, rejoice, and delight in God, conſcience throws his ſin in his face, and bringeth his iniquity to remembrance, 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 Poenitential 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 cannot ſtain the Soul without its own concurrence, yet he can trouble 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 communion 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 [Page] 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 prevailings of paſſion ſo well diſcern Chriſts communications of himſelf unto it; and beſides, they hinder the Soul in its motions, and communications 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 [Page] 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 receiving the Sacrament with the Church, as if an external communion 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.

Uſe 1. 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 living 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 neceſſary, 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, Preaching 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 Chriſtians, not in name onely but indeed, waſhed with the blood of Chriſt, [Page] 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, & maintain 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 publick 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 given 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 underſtanding 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) Supplied 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 faithfulneſs required in ſuch a place.

[Page] Uſe 2. 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 without 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 communion 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 glory, 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 conſtant communion with Chriſt as doth afford the Soul a perfect Satiſfaction. 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.

Uſe 3. 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 [Page] 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 depend upon ſenſe and knowledge, it is true as to a Chriſtians comfort, 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 intercourſes, 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 Eternity, 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 fellowſhip 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 accidents, 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 [Page] 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 communion 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 preſence 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 communications of themſelves unto him through levity, and wantonneſs, then Chriſt withdraweth, both in juſtice, to puniſh in them that levity, 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 Prayer, eſpecially ſecret Prayer, much in Heavenly meditation, and contemplation; 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 communion with him?

2. Secondly, Take heed of grieving the holy Spirit. It is the Apoſtles 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 communicateth himſelf to us, and we by the Spirit do communicate our Souls to him. Take heed therefore you grieve not this Spirit, either 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 regardable in the Eyes of your Souls.

[Page] 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 fruitful Let your apprehenſion of Chriſts withdrawing, the communications 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 himſelf variouſly to the Souls of his People, not always in the ſame methods 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.

[Page] 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 communication 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 Shepherds 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.

Sermon XLVI.

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 Shepher ds Tents.

I am now come to the laſt part of the Text; The Beloved's Direction, What to do, that ſhe might find where her beloved fed his flocks, where he made them to reſt at Noon. It is expreſſed in theſe words, Go thy way forth by the footſteps of the flock, and ſeed thy kids by the Shepherds tents. By the flocks when I opened the words more largely, I told you was meant, the Church, the People of God, often in Scripture compared to a flock, I will gather the remnant of the flock, Jer. 23. 2. The Lord hath viſited his flock, Zech. 10. 3. Fear not little flock it is your Fathers will to give you a Kingdom, Luke. 12. 32. Feed the flock of God, 1 Pet. 5, 2. So in many other Texts. The word in the Hebrew [...], indifferently ſignifieth any company of leſſer Cattel, [Page] whether Sheep, or Goats, though it be moſt ordinarily applied to ſheep, as in 1 Sam. 15. 2. Jer, 50. 6. Jer. 31. 19, &c. The People of God are ordinarily the leſſer ſort of men, and women in the world. Not many noble, not many wiſe, but the poor of the World hath the Lord Choſen. The great ones of the World for the moſt part are of the Herd, not of the flock.

1 A flock is a term of multitude. Gods People are not the greateſt number of the World, but yet they are a great number, God in the worſt times (which were thoſe of Ahab had 7000 in Iſrael who had not bowed the knee to Baal, nor kiſſed him, with their lips. St. John ſaw 144000 ſealed, Rev. 7. 4. There were two great breeders of Gods antient Flock. Leah, and Rachel, theſe two did build up the houſe of God, from theſe came threeſcore and ten Souls whom God ſent to paſture in Egypt, there they were killed up apace, yet they multiplyed to an exceeding great number; from thence they were led like a Flock through the Wilderneſs by the conduct of Moſes, and Aaron; in Canaan they alſo increaſed, till for their ſins God let in Wolves upon them to deſtroy them. It is true all were not Iſrael, that were of Iſrael, but yet they all conſtituted the viſible Church of the Jews, and doubtleſs there were a great number of them who were of the inviſible Church, of that little Flock to whom it was the Fathers will to give a Kingdom. In Chriſts time, the flock of God began to be gathered together in one, and ſoon after his aſcenſion into Heaven, thoſe other ſheep, mentioned, John 10. who were not of the Jewiſh fold began to be added, by vertue of his commiſſion granted to 12 principal Shepherds, under the great Shepherd, and multitudes were added to this flock; ſince that time the wild beaſts of the field, and forreſt, have broken in upon it, ſeeding in ſeveral Countries and places; But yet they are many.

2. A flock is a term of unity. The Church of Chriſt is many, yet but one body, united by one common faith, and under on head, All the true Members of it, have one Shepherd, one law, and rule. The true Church therefore is doubtleſs the flock which is here mentioned.

By the footſteps of the flock.] The footſteps you all know is the Print of the feet. The courſe of bolineſs is in Scripture called, The way of the Righteous. The footſteps of the flock, can ſignify nothing but the Examples of the holy Servants [Page] of God which have gone before us, in the way of holineſs.

And feed thy Kids by the Shepherds tents.] Kids as you know are young Goats. Once in Scripture Goats are put in oppoſition to ſheep, Math. 25. to ſignify the wicked of the Earth, which hath given Interpreters occaſion to interpret this phraſe [thy filt by and unclean thoughts.] But it is obſervable that though Goats be a term once uſed in Scripture in that ſenſe, yet Goats are not alwaies mentioned in holy writ in an ill [...]ſenſe. In this very Song the Spouſes hair is compared to a flock of Goats, Ch. 4. v. 1. The Goat to the Jews was not an unclean beaſt, the hair of it was much uſed about the Tabernacle, and the body of it was often uſed in Sacrifice. Their interpretation therefore is doubtleſs to be preferred, who interpret it, 1. Either of the weak Members of Chriſt, o [...] 2. of the infirm faculties of the Soul.

By the Shepherds tents.] It is all along a Metaphor, The flock is the Church. The true Sheep of this Flock are thoſe who hear the voice of Chriſt, and follow him, as himſelf tells us, My Sheep hear my voice, and follow me. The Principal Shepherd is Chriſt, John. 20. 1, I am the true Shepherd. He adminiſtreth this great charge committed to him by his Father by inferiour Shepherds. He led his ancient People the Jews like a Flock by the hands of Moſes and Aaron, and afterwards made uſe of ſeveral Shepherds to feed them. Chriſt committed his Flock to the 12 Apoſtles, with power to ordain Paſtors and Teachers. The Shepherds tents ſignify the places, where they feed the Flock of Chriſt. Shepherds in thoſe countries had no fixed houſes, but moveable tents which they carried about with them, and pitched now here, now there, as was moſt convenient for the feeding of their Flocks. If any ask me, where we ſhall find theſe footſteps of the Flook? I anſwer in the Word of God, we have no other infallible record of them that I know, ſo that by the footſteps of the Flock, and the Shepherds tents, two things are clearly to be underſtood. 1. The Examples of Gods Saints recorded in Scripture. 2. The Ordinances of God diſpenſed by his faithful Miniſters.

Hither doth Chriſt ſend his Spouſe, inquiring where he fed, where he made his Flocks to reſt at Noon You ſee whither my Text would lead me, viz. To a diſcourſe concerning the Word of God [...]s the Rule of Chriſtians, the certain footſteps of the Flock are to be found there. 2. To a diſcourſe concerning our duty to imitate the Saints of God. [Page] Something I muſt touch upon as to both theſe, but I ſhall diſcourſe neither of them in their latitude, having fully done it lately in ſet Diſcourſes upon thoſe Arguments; I ſhall now ſpeak to neither of them further than they relate to the direction of the Text: Being both the ſureſt compaſs for a Chriſtian when he is at loſs, to direct his courſe by, when he is in diſtreſs, and knows not what to do.

Hence the Doctrine is;

Prop. The ſureſt way for Chriſtians to ſupport and maintain their communion with Chriſt, under any doubts or dark diſpenſations of God to them, is for them to keep to the examples of the Saints of God under ſuch diſpenſations, and to keep themſelves cloſe to Divine Inſtitutions.

The Propoſition you ſee is concerning Chriſtians injoying and upholding their communion with Chriſt in a day of darkeſt diſpenſations, in the Noon of Trials and Afflictions. 2. It directeth a double means in order to this end. 1. A keeping to the footſteps of the Flock. 2. Feeding by the Shepherds Tents. I ſhall ſpeak to this by way of Explication, Confirmation, and Application. By way of Explication; the only Queſtion is, What Flock, what Shepherds are here ſpoken of?

1. It muſt be Chriſt's Flock; that is plain. There are other Flocks in the World, but the Text is doubtleſs to be underſtood of the Flock of Chriſt, which I before ſhewed you was the Church of Chriſt.

2. I think it reaſonable alſo to determine, That that Flock is here meant, for whoſe feet we have the beſt aſſurance that they were guided and upheld by the unerring Spirit of God. The Papiſts call to us for this, to keep to the footſteps of the Flock: But when we come to ask them where that Flock is, they will tell us, it is at Rome, where it hath been kept and fed by a lineal Succeſſion of Biſhops from the Apoſtles times. The name of the Church of Chriſt is an honourable name; this maketh every Party cry out (as the Jews of old) The Temple of the Lord, The Temple of the Lord are we. There is ſcarce any company of Hereticks and Sectaries, but lays claim to this name. Neither can this Text be underſtood of all thoſe that are within the Pale of the Viſible Church, which hath in it bad as well as good, but of that little Flock only, who hear Chriſt, and follow him, and thoſe to whom it is our heavenly Father's will to give a Kingdom, the footſteps of thoſe who have made the Word a light to their ſeet, and a lamp to their paths; for none can be ſo abſurd as to [Page] think, that Chriſt here directeth his Spouſe to go her way by the footſteps of thoſe who walk contrary to the will of his Father. Now, where ſhall we find, where can we find thoſe of whom we are ſure they were of this little Flock? or, where ſhall we find the certain practice of ſuch, but in the Records of holy Writ? For the preſent Church of Rome, thoſe that know the ſecond Commandment, or any of the Revelations of the Divine Will againſt Idolatry, muſt know this Flock is not to be found there. For the Primitive Church, if they mean the Apoſtolick Church, the Church in their Age, whoſe Story we have Recorded in the Acts of the Apoſtles, we agree with them, that this is the Flock whoſe footſteps we are to follow, yet no further than they followed Chriſt. Be you followers of me (ſaith the Apoſtle) as I am of Chriſt; but for the following Church after their Age, we are ſo much at loſs to know what they did, Antichriſt hath ſo trodden out their footſteps, ſo purged and corrupted all Writings that ſhould give us any true account of what the Church did, that we can by no means allow the Record of their practice to be a ſufficient Guide to us. We have no ſufficient Evidence of the prints of their feet, in matters wherein the Eternal Salvation of our Souls are concerned. We have a more ſure word of Prophecy, and we are ſure we are not to follow them in any thing wherein they did not follow Chriſt. We conclude then as to this matter, that Chriſt in theſe words intended to give his Spouſe a certain Rule, to follow the ſteps of thoſe whom they might be ſure it was Chriſt's Flock, and whoſe footſteps might be ſeen. This Flock can be only that, the print of whoſe feet we have in the unerring Word of God. We believe that in all Ages of the World Chriſt hath had a Flock, a number that have heard his voice, and followed him, to whom he hath given, and will give Eternal Life, but they have been under various diſpenſations, ſometimes more, and ſometimes leſs perſpicuous to the World. We believe that it hath been the deſign of Rome ever ſince the Myſtery of Iniquity began to work in it, to blot out the prints of the feet of the Flock of Chriſt in former times; we therefore reaſonably in purſuit of this Direction of Chriſt's, overlook the Churches of this, and former Ages. The practice of thoſe of Rome in this and late ages we know to be directly contrary to the Word of God. The practice of the Primitive Church in former ages we are incertain of, further then what is contained in holy writ, we know that it hath been the policy of the Papiſts, to blot out all the records of thoſe times which might make [Page] againſt them, any thing that might ſhew us that the Doctrine, Worſhip & Diſcipline of the Church in thoſe ages was different from their preſent practices, we know that the records of the Primitive Churches practice (excepting that in the Apoſtles time recorded in Scripture) have been moſtly in their hands and they have blotted out, and put in what they pleaſed, to juſtify their Idolatry and Superſtitions, we therefore call to the Law and to the Teſtimony; to the holy Scriptures; we are ſure they have not been kept in their hands onely, we believe them the pure Word of God. We ſay there is no other certain rule, no other unqueſtionable record of the footſteps of the flock: We know they are able to make the man of God wiſe to ſalvation. thoroughly furniſhed to every good work. All Proteſtants acknowledg them a perfect rule as to matter of Doctrine, we ſay they alſo are ſo as to Worſhip and Diſcipline, and as to all our converſation. We know the practice of the Saints, and Servants of God in holy Writ (not reproved by it) are the footſteps of Chriſts flock, for others we know not, we are ſure if they were contrary to the footſteps of the Servants of God in holy Writ, they are no footſteps of the flock of Chriſt, which hears his voice, and owneth that only, and will not follow ſtrangers.

2. As to the Shepherds mentioned in the Text, We know Chriſt is the true Shepherd, the chief Shepherd. He feedeth his Flock like a Shepherd. He aſcending up into Heaven, hath betruſted his Flock to Paſtors and Teachers, to Under-Shepherds, we know that if theſe be Chriſts Shepherds, they muſt take, and follow Chriſt's directions, and they are no further Shepherds then they do ſo. He hath indeed betruſted to ſome his Goſpel, the Miniſtration both of the Doctrine, and the Ordinances of the Goſpel; As they are to publiſh no other Doctrine, ſo they are to preſcribe no other Rules of life, either for the Worſhip of God, or government of the Church, they have no legiſlative power in the Church committed to them; only an executive power, to execute thoſe Laws, thoſe Ordinances, which Chriſt the Supreme Shepherd, and his Apoſtles, which were his firſt Commiſſioners have left. This is the truſt which Chriſt hath committed to them, in the diſcharge of which alone, they can be faithful, they are not the Miniſters of men, but the Miniſters of Chriſt. By the Tents of thoſe Shepherds who do this all Chriſtians are bound to ab de, and to feed themſelves, neither caſting off Divine inſtitutions, nor ſubmitting to humane inſtitutions contrary to the Divine rule; [Page] and if the Divine rule be a perfect rule, whatſoever is beſides it is contrary to it, for it reproacheth it with imperfection, or elſe is meerly, idle, and Superfluous.

That this is the duty of Chriſtians, will appear both from the the conſideration of the end for which God hath left us the footſteps of the flock in holy Writ, and alſo from comparing this with other courſes.

1. Let us firſt conſider the end for which God hath leſt us the footſteps of his flock in holy Writ, and when he aſcended up on high, gave gifts unto men, and amongſt others Paſtors and Teachers. The footſteps of the flock of Chriſt are to be found in the Word of God, you have in Scripture not onely the inſtructions of David, the words of the man according to Gods own heart, but the practice of David recorded under ſeveral circumſtances: Not onely the Doctrine, and inſtructions of the Apoſtles in their Sermons, and Epiſtles, but the Acts of the Apoſtles teaching us their practice. Now though it be true, that their examples oblige us in nothing wherein they did not follow the Lord Jeſus Chriſt, nor in any thing which they did in conformity to the Ceremonial law, wherein they uſed a liberty (that law being dead with Chriſt, but through a gracious indulgence, allowed, for a time, till the believing Jews could be Satisfied concerning the abolition of it, in order to the gaining the Jews, and walking towards them without offence, upon which account Paul both circumciſed Timothy and purified himſelf. Nor are their examples our rules, in what they did as Apoſtles or as men indued with the extraordinary gifts of the Holy Ghoſt, working miracles or ſpeaking with tongues; for as we cannot do the latter, ſo we want their miſſion and more extraordinary commiſſion to do the former. Hence Miniſters are under no obligation to do as they did, fixing no where, but going up and down preaching the Goſpel, and ſettling Churches: yet in other things, wherein they acted as Miniſters of the Goſpel, or private Chriſtians, we are bound to the imitation of them, and God hath left us their actions upon ſacred record for our inſtruction. For whatſoever is written aforetime is written for our learning, Rom. 15. 4. The Apoſtle telleth us, That all Scripture is given by inſpiration of God and is profitable for Doctrine, for reproof, for correction, for inſtruction in righteouſneſs. This is the end for which God hath given us the Scripture, and all the Scripture, 2 Tim, 3. 16.

[Page] 2. It is the moſt ſafe and certain rule. The two great things that commend a rule given with reference to any end is the ſecurity of it, and the certainty of it. To walk by the footſteps of Chriſts flock recorded in Scripture muſt be a ſafe rule, no man needeth fear ſinning againſt God, by obeying his Word, and living up to the rule, direction, and preſcription of it, ſin muſt be ſomething contrary to the Divine Rule. In following other rules men may err, in following of this rule they cannot err. The certainty, of a rule much commends it. If the Trumpet give an incertain ſound who ſhall prepare himſelf for the battel? If there be no certainty in a rule who can follow the direction of it? Let us now compare this rule as to this caſe what a Chriſtian is to do, eſpecially in a time of affliction and diſtreſs, to maintain and uphold his communion with Chriſt.

1. Some will pretend to the Spirit as their rule. They have an anointing (they tell us) which teacheth them all things, and ſo pretend to follow the motions, and impreſſions of the holy Spirit. But there is no certainty in this pretended Rule for all Spirits are not of God. The Spirit hath given us the Rule of the word, for you heard before, That all Scripture is given us by divine inſpiration, and that it is able to make the man of God wiſe to Salvation. The Spirit teacheth nothing contrary to the Word. The Word directs us to follow the footſteps of the Flock. There can be no certainty in pretended impreſſions from the Spirit which are contrary to the Word of God, no nor any ſecurity. For all ſuch pretences muſt Iſſue in the deceit of our own hearts, we following our own luſts, and imaginations in ſtead of the holy Spirit, or (which is worſe) the impreſſions of the evil Spirit. Yet this is the rule of all Enthuſiaſts.

2. Others call out to us to follow the Church, the practice of the Church in all ages. And indeed if they could make appear to us what that was, they would ſay ſomething, but what certainty can there be in this rule while they that talk of it, can neither make that Church appear to us, nor yet what their practice was; we know who were the Church, in the Apoſtles age, and we know what their practice was, by the records of holy Writ, but who the Church were, and what their practice was in latter ages we cannot tell, and by conſequence there is no certainty in this rule, we may follow the ſteps of the Synagogue of Sat an inſtead of the ſteps of the flock of Chriſt.

[Page] 3. The Papiſts call to us to follow Traditions, and indeed for the Traditions delivered us by the Apoſtles we ſee reaſon to follow them, and if they could by an unqueſtionable record make out any thing to us, which had been received as an Ʋniverſal Tradition of the Ʋniverſal Church, we ſhould have a great reſpect and reverence for it, but for unwritten Traditions, which the Papiſts put into an equal ballance with the Word of God for Chriſtians rule, being (as they pretend) delivered as rules by the Apoſtles to the Church of God, as we know no need we have of ſuch, ſo we have no certainty that any ſuch things were ever ſo delivered and therefore can ſee no ſecurity in receiving them, or giving any ear unto them.

4. There is a 4th ſort, that in diſtreſſes are much for ſeeking God, and walking according to the impreſſions we have upon ſuch ſeeking; this practice is founded upon an excellent bottom: 1. A Precept for the owning, and acknowledging of God in all our ways. 2. A Promiſe that he will direct our ſteps, Prov. 3. v. 6. Seeking of God at all times, (at ſuch times eſpecially) is the great duty of Chriſtians, and if rightly done, cannot be in vain, but for the right performance of it, a Chriſtian muſt have reſpect both to the matter of his Prayer, and alſo to the manner of it. It is to the matter of our Prayers onely that I am here concerned to ſpeak. As to this our rule is, that it muſt be ſomething conſonant to the will of God. I mean his will revealed in his Word. Hence it followeth,

1. That when God hath revealed his will in his Word for, or againſt a thing which we are about to do, for us to ſeek God, whether we ſhould do it or no, forbear it or no, is to tempt and provoke God. This is like Balaams going to inquire of God whether he ſhould go with the Meſſengers of Balak, after that God had plainly told him he ſhould not go. We ought to acquieſce in the determination of Gods will in his Word, whether in the Precepts or the examples of the Servants of God recorded there, and for things forbidden to avoid them, for things commanded to do them; here's no place for ſeeking God as to the doing or forbearing; ſo that although for things of this nature, as to what God hath commanded us to do, we may, and ought to ſeek God for direction, help, and aſſiſtance in the doing of them: And as to things forbidden we may ſeek God for ſtrength to avoid them, and all temptations to them, yet we may not ſeek God whether [Page] we ſhould do the things ſo commanded, and forbear the things ſo forbidden yea or no. Such ſeeking of God is but asking leave to ſin againſt him.

2. In particular actions as to which Gods Word hath not particularly directed us, it is our duty to ſeek God for direction, and having firſt well conſidered the general rules of the Word of God, if we find the action neither commanded nor forbidden, according to them we may, for ought I know, attend the impreſſions we find upon our Spirits, after ſuch ſincere and ſerious ſeeking of God. And take them to be the will of God concerning us as to ſuch actions. But this is but a digreſſion from my ſubject. This is enough to ſhew you, there is no ſuch ſecurity, or certainty in any direction we can have, as in following the footſteps of the flock of Chriſt, the prints of whoſe feet we find in the Word of God.

2. It is as reaſonable that we ſhould feed by the Shepherds Tents, that is, attend upon Divine inſtitutions, if we would enjoy any fellowſhip, and communion with God; for it is unreaſonable to expect the influences of Divine Grace in any way, but ſuch only as God hath promiſed he will give them in, much leſs in the neglect, or contempt of any ſuch means as he hath appointed. The promiſe is, Exod. 20. 24. In all places where I record my name, I will come unto thee, and bleſs thee. Our communion with God depends upon his coming to us, and bleſſing us. Where God will come unto us, and bleſs us, there we may, there we ſhall have communion with him. Now where will God come unto us, and bleſs us? In all places where he recordeth his Name to dwell; what doth that ſignify but in all his ſacred ordinances, and inſtitutions? Conformable to this is his promiſe in the New Teſtament, Mat. 18. 20. Where two or three are gathered together in my name (that is, at my command, or by my order) there am I in the midſt amongſt them, and to his Miniſters his promiſe is made, Mat. 28. 19▪ Go you therefore, and teach all Nations, Baptizing them in the Name of the Father, the Son, and the Holy Ghoſt, teaching them to obſerve all things whatſoever I have commanded you, and loe I am with you alway, to the end of the world. Where can we expect communion with God, but where he hath promiſed to be with his People, to meet them, and to bleſs them?

Uſe 1. Obſerve from hence how unreaſonable they are that talk of a communion with God, or expect any ſuch thing, who make not the [Page] Word of God a light to their Feet, who go not forth by the footſteps of the flock, who feed not their Souls by the Shepherds Tents: under this condemnation fall,

1. All ſuch who having no regard to the Word as their rule, walk according to the imaginations of their own hearts, which you ſhall find to be the conſtant Character of wicked Men in Scripture.

2. Such as follow the incertain examples, and traditions of men.

3. Laſtly, Such as caſt off ordinances under a pretence of a more immediate fellowſhip, and communion with God. There is a middle way betwixt reſting in, and taking up with mere external performances, and caſting them off. It is true, a Soul may wait upon God in ordinances, and have no communion with God in them. Communion with God lies in more then meer lending an Ear to God, and allowing him our bodily preſence, in more then a communication of the will of God to our external ſenſes: but this is to be had by the Shepherds Tents, in places where God hath recorded his Name to dwell, and the performance of ſuch external acts, as God hath required, and made his promiſes of that nature unto. To look for a preſence of God with us in a neglect, or contempt of theſe inſtitutions, is to look for what we have no reaſon to expect to find.

Uſe 2. Let me only further perſuade you that hear me this day, to follow the counſel given you in the Text. To go your ways by the footſteps of Chriſts flock; to feed your Souls by his Shepherds Tents.

1. In all your actions go forth by the footſteps of the flock. Do what you have found the Servants of God have done, whoſe names and practices you have upon a ſure record in Holy Writ. As it was prophecied of old, that there ſhould come times when many ſhould ſay, Lo here is Chriſt, or lo there is Chriſt, to amuſe Souls, and make their way incertain to them. So the times are come. when many ſay, Lo here is the Church, others ſay, lo it is there, the Papiſts ſay it is with them, and other parties ſay it is with them, in this incertain cry we have a certain rule. In the Holy Scripture we have a certain record of the flock of Chriſt, we have certain prints of their feet, peace ſhall be upon thoſe who walk according to that rule, you may be deceived as to other ſcocks, as to that you cannot be deceived. The practice of the Primitive Church not recorded in Holy Writ, the pretended Traditions of the Primitive Church, of which the Scripture maketh no mention, are very incertain things, the Word of God that is a [Page] ſure rule, let none leave that which is certain, for thoſe things that are incertain, if you cannot find in the Holy Scriptures a ſufficiency to make you wiſe to Salvation, both as to what you are to do in the Worſhip of God, and in the whole of your converſation, then there may be ſome reaſon for you to hear what others ſay, and to liſten to your own reaſon, but there is a ſufficieney there.

Obj. Some will tell us, That Scripture is obſcure, and who ſhall interpret it to us but the Church.

Sol. If there be any thing in Scripture neceſſary for us to know, that is obſcure, I am ſure the practice of the Church after the Apoſtles times, is much more obſcure; who ſhall vouch the Authority of any one Book that pretendeth to give us any ſuch account? There is a great deal of fault found with that principle, that we ought to do nothing but what we have a Warrant for from the Word of God. If it be rightly underſtood, I know no fault that is to be found with it, not that we muſt have a particular Warrant from the Word of God, for every action that we do, none ever aſſerted any ſuch thing. But we ought to do nothing for which we have not a particular, or general Warrant from the Word of God. In fome actions (thoſe eſpecially which relate to the Worſhip of God) the Word of God is a particular rule in all things. No act of Worſhip, no mean of Worſhip is to be uſed, but what we have a particular Warrant in Gods Word; the reaſon is, becauſe there is all the reaſon in the World God ſhould preſcribe his own Homage, and becauſe it is a ſufficient rule, he that worſhippeth God according to the rules of the Word, neither adding thereto, nor diminiſhing therefrom, ſhall worſhip God acceptably. As to particular, natural, and civil actions, the word is not a particular ſufficient rule, but it is a general rule; it is impoſſible that the Word of God ſhould particularly direct all the civil actions of a mans life, it hath left a thouſand things of that nature to our own liberty and wiſdom, only hath given us ſome general rules, which we are to obſerve in them; in theſe things a Chriſtian hath not ſuch a liberty, but that he ought to obey the Ordinances, and laws of men, ſo far as they reſpect the order and government of Nations and Kingdoms, and that out of conſcience to the Commandment of God, requiring ſuch obedience to men in their Spheres, and the capacities which God hath ſet them in.

[Page] Secondly, Feed your Kids by the Shepherds Tents. Keep to the Ordinances, and Inſtitutions of Chriſt, adminiſtred by thoſe whom he hath ſet over his flock as Shepherds. That is the ſenſe of that part of the direction, and by the way this ſheweth us a neceſſity, and uſefulneſs of a Goſpel Miniſtry. It is the deſign of Jeſuites, and Romiſh Prieſts to take you off from your Miniſters. The Socinian complaineth, that the world hath been a long time troubled with an idle ſort of Perſons called Miniſters, Quakers, and other Enthuſiaſts, all ſing the ſame Song, yet there is none of theſe but have their Heads, their Guides, and Teachers, only poſſibly ſome of them would have none who ſhould wholly ſet themſelves apart, and give up themſelves to this work, others would only bring you off the true Miniſters of the Goſpel, to put you under Idol Shepherds. Certain it is that the Shepherds mentioned in the Text are ſuch as are ſent by the great Shepherd, and can truly derive from the Lord Jeſus Chriſt. Here is the queſtion how ſhall we know which be the Shepherds tents, our reaſon will direct us not to give credit to thoſe who only bear witneſs of themſelves, Chriſt ſaith, John. 5. 31. If I bear witneſs of my ſelf my witneſs is not true: That is, if I alone bear witneſs of my ſelf. Such a Teſtimony is alſo more to be ſuſpected when it is arrogant, when men challenge to themſelves to be alone the true Shepherds. But for your direction I ſhall lay down a few concluſions.

1. It is both impoſſible for any to know them by their lineal ſucceſſion from the Apoſtles, who were the firſt deputed by Chriſt to feed his flock, and needleſs to make ſuch an inquiry for them. The former aſſertion proveth the latter, for it is doubtleſs needleſs to look for what is impoſſible to be found. This is the great thing which the Papiſts boaſt of, the great thing which they contend for, That thoſe can be no true Miniſters who are not ordained by Biſhops in a lineal ſucceſſion or a perſonal ſucceſſion from the Apoſtles, & Rome hath only had ſuch a ſucceſſion, therefore the Shepherds Tents, are only to be found amongſt them. I am ſorry to find any Proteſtants liſping this language of Aſhdod; Proteſtant Divines in former ages have thought it enough to prove ſucceſſion in Doctrine. The truth is a ſucceſſion of Perſons is a thing impoſſible to be proved, if we muſt own no Miniſters, but ſuch as can prove they are made ſo by Biſhops, in a true ſucceſſion from the Apoſtles, I am ſure they muſt own none at all, for [Page] how is it poſſible think you that after near 1700 years, any Miniſters ſhould be able to prove ſuch a ſucceſſion. All the Iſſue of this conteſt muſt be either to bring us all again to Rome, which indeed vainly boaſteth of ſuch a ſucceſſion, or elſe to Atheiſm, to the owning of no true Miniſtry at all, and conſequently to no Ordinances. Nor is any ſuch inquiry neceſſary, for certainly Chriſt hath clothed his Church with a power to reſtore his inſtitutions if they were loſt, or the exerciſe of them for any ſpace of time were interrupted.

2. Secondly, The true Shepherds are to be known by their miſſion. Chriſt is agreed to be the true Shepherd, the principal Shepherd. All true Under-Shepherds muſt have their miſſion from him. He certainly ſendeth none but, 1. Such as are by him fitted and qualified for all parts of their work. 2. Such as are diſpoſed, & inclined to their work. Conſider but what the work of the Shepherd is, viz. to ſeed the flock of Chriſt, to watch over them, &c. And this is one way for you to know Chriſts Shepherds, they are by him qualified for their work with gifts and abilities to pray, and Preach, to open, and to apply the Scriptures, they are alſo by him inclined and diſpoſed to it, deſiring the Office of a Biſhop, and to give up themſelves to it. Where this is found, there's Chriſts Miſſion. They are alſo called by the Church, proved, ſet apart to the work by faſting and Prayer, but this is onely their external miſſion. A Church may be ſo corrupted as to ſend out men who were never ſent of Chriſt, neither having any internal qualifications to fit them for it, nor any inclinations, and heart unto it, only deſiring to be put into the Prieſts Office for a morſel of bread. No good Chriſtian can judg theſe Chriſts Shepherds, for though he hath given a power to his Church to ſend out Miniſters, yet they are limited to ſuch as are able and faithful, nor ought any to be look'd upon as a true Shepherd or Miniſter of Chriſt, who apparently hath no inward qualifications for the work of the Miniſtry nor any heart faithfully to diſcharge it.

3. Thirdly, You ſhall know them by their Doctrine, Gal. 1. 8. Though we or an Angel from Heaven Preach any other Goſpel unto you, then that which we have Preached unto you, let him be accurſed, v. 9. As we ſaid before ſo now I ſay again, If any man Preach any other Goſpel unto you, then that you have received, let him be accurſed. He that is accurſed, or to be accurſed, is none [Page] of thoſe Shepherds, by whoſe Tents Chriſtians are to feed their Souls, but thoſe who bring any Doctrine to Peoples Ears, that is contrary to the Doctrine delivered by Chriſt and his Apoſtles, or other then that, is accurſed, and by the Judgment of the Apoſtles to be accounted accurſed; ſuch a one therefore, can be no ſuch Perſon as Chriſtians are bound to hear, or to feed their Souls by their Tents. But you will ſay, what if they be not declared ſo or adjudged ſo, by the Church. This is the Churches ſin and neglect of their duty. The Church by its judgments cannot make one hair of truth white or black, ſhe is only to declare and adjudg that to be the Doctrine of Chriſt which is ſo: And to declare and adjudg that which is not ſo to be what it is. If the Church will neglect her duty I am not to neglect mine. If the Major part of the Church be ſo corrupted, that they will call evil good, and good evil, determine Error to be truth, and truth to be Error, their Error cannot conclude me. If it could, we had long ſince been Arrians, and in later times been Papiſts. Proteſtants have therefore rightly determined that every true Chriſtian hath a judgment of diſcretion in this caſe. The ſole judgment of truth & Error is in Chriſt and his Word. A declarative judgment is in the Church, but a judgment of diſcretion, ſo far as to guide a Chriſtians particular practice, is in every Chriſtian, who is to prove all things, and to hold faſt that only which is good. I cannot, I ought not to feed my Soul by the Tents of thoſe Shepherds, who bring me other Doctrine then what they can prove from the Word of God. If the Church will ſuffer ſuch, I am not bound by their ſins. Gods Paſtors feed his People with wiſdom and underſtanding, Jer. 3. 15. Not with meet high-ſwelling Words of vanity, much leſs with lies and Erronious Doctrine contrary to Chriſts and the Apoſtles Doctrine.

4. Fourthly, Chriſt tells us that to the true Shepherd, the Porter openeth, John 10. v. 3. And the Sheep hear his voice. God opens the hearts of his People to ſuch as are his Shepherds. The Apoſtle tells the Corinthians, they were the ſeal of his Apoſtleſhips, 1 Cor. 9. 2. And again, 2 Cor. 3. 2, 3. Ye are our Epiſtle, Written in our hearts, and known, and read of all men, for as much as you are manifeſtly declared to be the Epiſtle of Chriſt Miniſtered by us, Written, not with Ink, but with the Spirit of the living God, not in tables of ſtone, but in the fleſhly tables of the heart. God [Page] hath ſealed the miniſtry of thoſe Miniſtersto be from him, whoſe miniſtry he hath bleſſed, by opening the hearts of People to it, and by it; there needs no further evidence, this is a ſufficient letter of recommendation of them to all that own the name of Chriſt. I ſpeak not here for that inſignificant converſion of men to an opinion, without a turning of their heart from ſin unto God, but of the real converſion or change of mens hearts. This is a proof Sirs, of true Shepherds a proof of a true miniſtry, 2 Cor: 13. 3. I will never queſtion the truth of that mans miniſtry, with whoſe miniſtry I ſee God going along. So that their miniſtry opens the Eyes of the blind, and turns men from darkneſs to light, and from the power of Satan unto God, that they may receive forgiveneſs of ſins, and an inheritance amongſt them that are Sanctified. Which were the ends for which God ſent out Paul, Acts 26. 18. Let ſuch men as theſe be ordained by whom they will, Biſhops or Preſbyters, or only ſent out by the Church, let them be ordained by what Rites and in what manner they will, it is plain they are Chriſts Shepherds. Let there have been defects in their entrance, and admiſſion by the Church into the miniſtry. God hath now ſealed their miniſtry, all defects are taken away.

5. Our Saviour hath given us another note of a true Shepherd, John 10. 4. When he putteth forth his Sheep he goeth before them, he doth not only lead them by his voice but by his feet. I ſhall never believe that Chriſt ſent an open Drunkard to perſuade men not to be drunk with wine wherein is exceſs, nor a Scandalous and unclean Perſon to tell men that Whoremongers and Adulterers God will judge. Nor a profane Swearer to Preach to men, Swear not at all. Chriſt indeed did ſend out Judas, but he was under no Scandalous Character till he betrayed his Maſter. A ſecret Hypocrite, whom we do not diſcern may be judged by us ſent of Chriſt. But a Scandalous profane Perſon cannot. The Church ought to caſt out ſuch unſavoury ſalt; if ſhe neglects her duty, I ought not to neglect mine: I am bound to feed by no ſuch Shepherds Tents.

6. The true Shepherds of Chriſt will not traduce, and revile one another, the falſe Apoſtles traduced Paul to the Corinthians, as an hireling, and a weak man, &c. you read not that Paul and Peter, &c. ever did ſo, there was ſome hot Conteſts betwixt Paul and Barnabas, and Paul and Peter, but [Page] they never ended in revilings, and ſeeking of a proof of Chriſt one in another. In ſhort, if you ſee any Miniſters who are able to Pray and Preach, and faithful in doing it, and who in Preaching mind the Souls of the People, and feed them not with the air of a few fine Words: Nor with rotten, and corrupt Doctrines. Any whom the Lord owneth, making them bleſſed inſtruments to turn Souls to God, any who walk before their flock, who live up to what they Preach in all holineſs of life, conclude theſe are the Shepherds Tents by which Chriſt hath commanded you to feed, if you would have any communion with him. Regard not what Romiſh Prieſts ſay, that they have no Apoſtolical Succeſſion; no what Enthuſiaſts ſay, that they are wirelings, therefore none of Chriſts Shepherds. He is no hireling that receiveth wages, for the labourer is by God determined worthy of his hire. He is an hireling in the ſenſe of Chriſt, John 10. that regards not the Souls of People, and looks at nothing but his hire. I ſhall only preſs your feeding by the Shepherds Tents,

1. From the former advantages you have had from your Souls feeding there. I ſhall allude to that of the Apoſtle, Galat. 3. 2, 3. This only would I know of you, were not you converted from ſin unto God by the Miniſters of Chriſt, by ſuch Shepherds, as I have been deſcribing to you? Were your hearts firſt changed, by thoſe that declaim againſt Miniſters and Ordinances, &c.

2. Conſider the moful Examples of thoſe who have caſt off the Miniſtry and Ordinances of God. What horrors have filled the Souls of ſome? What ſtupid blindneſs have others fallen into? How many of them are delivered up by God to ſtrong deluſions to believe lies, or to a looſneſs of life and converſation, to commit iniquity with greedineſs, and that without any apparent ſenſe or feeling. I could give you ſeveral, ſtrange inſtances, but I ſhall rather chuſe to leave you to be informed by your own Obſervation.

Sermon XLVII.

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Canticles 1. 9.

I have compared thee (O my Love!) to a company of Horſes in Pharaoh's Chariots.

I Have done with the Anſwer of the bleſſed Lover to his Spouſe's Petition; ſhe prayed him to let her know where he fed, where he made his Flock to reſt at Noon. How in her ſtate and circumſtances of Affliction ſhe might enjoy the fulleſt and ſweeteſt communion with him. He hath directed her to go her way by the footſteps of the Flock, to feed her Kids by the Shepherds Tents. But he hath not finiſhed his Diſcourſe. 'Tis ſeldom that Chriſt in his Anſwers to his Peoples Prayers, giveth them ſtrict and bare meaſure; it is ordinarily preſſed down, and running over. He goes on,

I have compared thee (O my Love!) to a company of Horſes in Pharaoh's Chariots. Upon a view of other Tranſlations, I find little or no difference; what is, is moſtly about terms. The word which we tranſlate Love, the LXX tranſlate [...], My Neighbour; others, My Kinſwoman. The word which we tranſlate a company of Horſes, the LXX, and thoſe who follow them (the Syriack and Arabick) tranſlate my Mare. Pagnine, Montanus, the Vulgar Latine, and our Tranſlation read it, a company, or my company of Horſes. We will ſhortly inquire the ſenſe of thoſe two terms. The firſt word which we tranſlate My Love, cometh from the Hebrew root [...] which in its primary ſignification, ſignifieth to feed as a Shepherd feedeth his Flock. In a ſecondary ſenſe it ſignifieth, To aſſociate, to ſhew ones ſelf a companion to another, or a friend, becauſe Shepherds uſe to aſſociate together; thence [...] which is a Subſtantive in the Feminine Form, uſed both in this verſe, and again, v. 15. chap. 4 1, 7. ch. 2. 2. 10. 13. ch. 5. 2. ſignifieth one who doth intimately aſſociate him or her ſelf with another, ſo may be tranſlated by, My Friends, my Love, or My Companions or any [Page] other term of like ſignification. It is not material which.

For the other term [...], the queſtion is, Whether it ſhould be tranſlated My Mare, or my company of Horſes, the Original word [...], ſignifieth an Horſe; thence cometh [...], in the Feminine Form, which is the word uſed here. I think that in the Feminine Form, it is only uſed in this Text, ſo that it is difficult to determine which is the trueſt Tranſlation, My Mare, or My Horſe, or My company of Horſes, or a Mare, an Horſe, a company of Horſes, [...], is often uſed, to ſignifie a ſingle Horſe, Pſal. 32. 9. A company of Horſes, Exod. 14. 9. It is alſo as hard to determine whether it ſhould be read, My company of Horſes, or a company; for though the Affix often hath the force of the Pronoun of the firſt Perſon, yet it is ſometimes added Paragogically; ſo Pagnine and Mercer determine it here, and juſtifie it from the like uſage of it, Lam. 1. 1. Iſa. 1. 21. Beſides that, the following words, in Pharaoh's Chariots, would make one think it ſhould not be tranſlated My Company, but A Company. In the words is, 1. A very amicable Compellation; My Friend, My Love, My Aſſociate. 2. A Compariſon; where is, 1. The Perſon comparing, I have likened. 2. The Perſon compared, thee. 3. The Thing to which ſhe is compared, Horſes, A company of Horſes in Pharaoh's Chariots. The Text affords us two Propoſitions.

1 Prop. The Believing Soul is Chriſt's Aſſociate, or Companion, his intimate Friend.

2 Prop. That Chriſt hath likened ſuch a Soul to a company of Horſes in Pharaoh's Chariots.

I ſhall begin with the firſt of theſe; The Believing Soul is Chriſt's Love, his Friend, his Fellow, or intimate Aſſociate. The word ſignifieth▪all theſe. There is a great dearineſs, and friendly fellowſhip betwixt the Lord Jeſus Chriſt and the Spouſe; whether by the Spouſe, we underſtand the Believing Soul, or the Church, which is made up of ſuch Souls. The word almoſt in this Form, from the ſame root, is tranſlated fellow, Judg. 11. 37. I and my fellows, Pſal. 45. 14. The Virgins her Companions. He had before called her the faireſt amongſt Women, v. 8. to ſhew his value and eſtimate of her; he here calls her his Love, his Friend, his Fellow, or Companion. It is a very ſweet meditation, a pleaſant voice ſurely, to hear him whom God calleth his fellow, and who thought it no robbery to be equal with the Father, ſtooping to Duſt and Aſhes, and to the Worms of the Earth, and calling them his Love, his Friends, his [Page] Fellows. Surely it is good for us to ſtand here a little, and underſtand the ſignificancy and meaning of this expreſſion, inquiring,

1. How Chriſt approveth himſelf his Spouſes Companion and Fellow.

2. How he (who knoweth not how to complement like vain man) by his influence upon, and by his Communion with his Church, and with the Believer, declares her to be indeed his Love, and himſelf to be her near and moſt intimate friend.

1. Chriſt hath made himſelf our Fellow, by his taking of our Nature upon him. He was from all Eternity God the Father's Fellow; God himſelf calleth him ſo, Zech. 13. 7. Awake O Shepherd! Awake O Sword againſt the Shepherd, and againſt the man that is my Fellow! Chriſt applieth that Text to himſelf, Mat. 26. 31. The wiſe man telleth us, Prov. 8. 30. that from Eternity, He was by him, as one brought up with him, and was daily his delight. And the Apoſtle tells us, he thought it no robbery to be equal with the Father. By his Incarnation he made himſelf our Fellow, Heb. 2. 14. Foraſmuch as the Children were partakers of fleſh and blood, he alſo took part with them, And v. 11. Both he who ſanctifieth, and thoſe who are ſanctified, are all of one, wherefore he is not aſhamed to call them Brethren. But I ſhall not inſiſt on this, which amounteth to no more than a Fellowſhip in one and the ſame common Nature; and thus, though there be this peculiar in it, that it was for the Spouſe's ſake, that he took upon him Humane Nature, (for I take that to be a Romantick Fancy, for which there is neither any Scripture, or found Reaſon, That if the World had not been to have been Redeemed, yet God would have ſent his Son to be Incarnate;) yet in this ſenſe he is in a ſenſe a Fellow to all the Sons and Daughters of Men. I ſhall therefore paſs over this, and come to ſhew you how Chriſt approveth himſelf as a Fellow or Companion to all thoſe who are true Believers.

You read in holy Writ, of Fellow-Citizens, and Fellow-Heirs, Eph. 2. 19. Eph. 3. 6. of Fellow-helpers, and fellow-labourers, 2 Cor. 8. 23. 1 Theſ. 3. 2. of fellow priſoners, and fellow ſouldiers, Col. 4. 10. Philemon 23. Phil. 2. 25. I think under one of theſe Heads, I may reduce whatſoever I need ſay for the opening of this Notion.

1. Chriſt is with his Saints a Fellow-Citizen in the City of their God. The City of God ſignifieth either the Church of God, or Heaven. Take it in either Notion, Chriſt is our Fellow-Citizen; he is the Head of the Church, Believers are the Members. The Head of the Body, and the other Members, make up but one Body; they are [Page] fellow-members of the ſame Body. The Mayor of your City, thô the moſt dignified Citizen, yet is a Fellow-Citizen. The Saints are all Fellow-Citizens, Eph. 3. 6. Chriſt, though their Head, is their Fellow-Citizen; he calls them Brethren, Heb. 2. 11, 12. ſaying, I will declare thy Name unto my Brethren; in the midſt of the Church, I will ſing praiſe unto thee. Do Fellow-Citizens dwell in a City compacted together? Chriſt dwells in his Church: He walks in the midſt of the Golden Candleſticks: He dwelleth in the Believing Soul; his dwelling-place is in Zion, in his holy Mountain, Zech. 2. 11. I will dwell in the midſt of thee. He ſaith, He will make his abode with the Soul that loveth him, and keepeth his Commandments; I in you, and you in me, ſaith he, Joh. 15. He dwelleth in their hearts by Faith, Eph. 3. 17. His Spirit dwells in them, Rom. 8. 9. But the Notion of a Fellow-Citizen ſpeaketh more than Cohabitation: A Partnerſhip in the ſame Rights and Priviledges. So doth a Co-heirſhip ſpeak a Partnerſhip in the ſame Enjoyments. Thus Chriſt is their Fellow-Citizen, their Fellow-Heir; they are Partners with Chriſt in the ſame Priviledges, in the ſame Enjoyments. Of his fulneſs they receive grace for grace. And for the New Jeruſalem, the City of God which is above, he hath willed them a Partnerſhip with him in his glory, Joh. 17. 22. And the glory which thou haſt given me, I have given them, that they may be one, even as we are one. Only there is this obſervable difference, Fellow-Citizens, and Fellow-Heirs amongſt men, are Notions which denote an equality in Priviledges and Enjoyments, but not ſo between Chriſt and us. They are Heirs of the ſame Grace with Chriſt, 1 Joh. 16. Of his fulneſs they receive grace for grace: But with this difference; the People of God have the Spirit given by meaſure to them. To him the Spirit is not given by meaſure, Joh. 3. 34. The People of God have different meaſures, they have different meaſures of Faith, Rom. 12. 3. There is a meaſure of the ſtature of the fulneſs of Chriſt, Eph. 4. 13. This they ought to aim at, but none in this life attains it; they are Heirs of the ſame glory with Chriſt, Joh. 17. 22. but not of the ſame degrees of glory. His glory ſhall be the glory of the Sun; their's but as the glory of the Stars; they ſhall be where he is; they ſhall Reign with him, but in the Throne he ſhall be greater than they are; his glory ſhall be an excelling glory. The Apoſtle calls them Heirs and Co-heirs with the Lord Jeſus Chriſt, Rom. 8. 17. In this ſenſe the Lord approveth himſelf their Companion, their Fellow.

2. Chriſt and his Spouſe are fellow-ſervants, fellows in the ſame [Page] work. What is the work of Believers, but to glorifie God? This is their great buſineſs. Whether (ſaith the Apoſtle) you eat, or drink, or whatſoever you do, let all be done to the glory of God. What was the work of Chriſt while he was upon the Earth? Joh. 17. 4. I have glorified thee on the Earth, I have finiſhed the work thou gaveſt me to do: Chriſt and his Diſciples have in the general one and the ſame work, to glorifie God. Though, if we come to ſpeak of the particular actions by which God is glorified by the Lord Jeſus Chriſt, and by the Believer, there is a great deal of difference. Chriſt glorified his Father by performance of the acts of our Redemption, according to his Fathers Will, we by thoſe good works which he hath commanded; yet in the general ſcope, viz. the glorifying of God, and the more general mean by which this general End is attained, viz. obedience to the Will of God, they are both the ſame; Chriſt glorified his Father, by obedience to his Will: The Child of God glorifieth God by obedience to his Will; both of them glorified God by the praedication of his Name, by praiſing him, &c. Chriſt took upon him the form of a Servant, and became obedient, Phil. 2. 7, 8. The Child of God is by Birth a Servant, and by Covenant a Servant; (there is that difference betwixt them) but they are both Servants, both obedient to the Will of God, and both by that obedience ſerve the great End of glorifying God, which juſtifieth the Notion, though the Acts of their obedience differ according to their ſeveral ſpheres and ſtations. In a great Family you know they are all fellow-ſervants, though ſome of them have a more, ſome a leſs noble Imployment.

3. Chriſt is their Fellow-worker, their Fellow-helper, not only with reference to the Father, as they both work to the ſame End, and by the ſame general Means, viz. obedience to the Will of God, but as he worketh in them, and excites their habits of grace, and ſtrengtheneth them in the exerciſe of them, Phil. 4. 13. I can do all things through Chriſt that ſtrengtheneth me, Phil. 4. 13. Without me you can do nothing, Joh. 15. 3. His Spirit helpeth our infirmities, Rom. 8. 26. [...], it lifts over againſt them. The Child of God, without the preſence and aſſiſtance of Chriſt, cannot pray a prayer, nor hear a Sermon, nor perform any ſpiritual duty; ſo as that Chriſt is not only to the Believer a Fellow labourer, and Fellowſervant, doing the ſame work that they do, or at leaſt having done the ſame work, but he is their Fellow-helper as to all their own ſpiritual Motions and Actions.

4. You in holy Scripture read of a Fellow-Priſoner, Ariſtarchus, [Page] and Epaphras, are both of them called Paul's Fellow-priſoners, Coloſſ. 4. 14. You read alſo of a Fellow-Souldier, Philip. 2. v. 25. Philemon 2. This Notion ſignifieth one that is a Partner and Fellow to another in Conflicts, Combates, &c. a common Partnerſhip in hazards and ſufferings. In this ſenſe our Lord properly calleth his Spouſe (the Believing Soul) his Fellow. He fought and overcame the ſame Enemies with whom they daily fight. The Chriſtian hath three great Enemies; the World, the Fleſh, and the Devil. It is true, Chriſt had none of the ſecond to incounter; he was born without ſin; he lived without ſin; he had no body of death. But yet he had to die for our ſins; all our ſins were ſet in Battel Array againſt him; they were thoſe which nailed him to the Croſs, but he conquered, and declared his Conqueſt, by his Reſurrection from the dead. The World is our Enemy, one of thoſe Enemies againſt which we are to maintain the Spiritual Fight. It was alſo his Enemy, he fought againſt it, and overcame it, Joh. 16. 33.—Be of good cheer, I have overcome the World. The Devil is another of our great Enemies, againſt whom we are commanded to put on the whole Armour of God, Chriſt overcame him alſo, Heb. 2. 14, 15. Through death he deſtroyed him who had the power of death, even the Devil. And the ſame Apoſtle in the ſame Epiſtle tells us, that he was therefore tempted, that he might be able to ſuccour thoſe that are tempted. The Apoſtle mentioneth Chriſt in this Notion, when he calleth him, The Captain of our Salvation. It is long ſince that he let his People know by his Prophet Iſaiah, that In all their afflictions he was afflicted. He took himſelf concerned in the perſecution of his Church, and therefore calleth from Heaven, Saul, Saul, why perſecuteſt thou me. Indeed it is not eaſie to determine what kind of Sympathy the moſt perfect Nature of Chriſt is capable of, but that he is their Fellow-ſufferer, the Scripture plainly determineth. Thus you ſee, that it is not in a complement that Jeſus Chriſt ſpeaking to his Saints, ſpeaks to them in this dialect, Thou that art my Fellow.

But our Tranſlation reads it, O my Love; and the word, as I before ſhewed you, is alſo ſo tranſlated properly enough. A Friend hath this name in the Hebrew, becauſe he is alwaies the companion and aſſociate of his correlated Friend. Hence we tranſlate it, My Loves, and conformably to this our Lord ſpeaketh, Joh. 15. 14. You are my Friends, if you do whatſoever I have commanded you. And again, v. 15. Henceforth I call you not Servants, I call you Friends. Let us a little inquire how Chriſt approveth himſelf a Believers Friend. Friendſhip ſpeaketh 4 things.

[Page] 1. Love. 2. Free and ingenuous love. 3. Mutual, and reciprocal Love. 4. Mutual communion and converſe each with other. 1. It Speaketh Love. Amicus ab amando. This is ſo obvious to every one that either underſtandeth any thing of the Revelation or Hiſtory of holy, Writ, that it will need very few words to demonſtrate. Beſides the frequent friendly compellations which Chriſt hath given his People, whoſo conſidereth his conjuction with his Father in the Eternal Purpoſes for their Salvation, and all thoſe means by which they are made meet for the inheritance of the Saints in light; his concern in the Eternal Covenant of Redemption and of Grace, in which he became a Surety for them; his taking upon him humane Nature, walking up and down in our fleſh, Dying upon the Croſs for us ſinners; his reſurrection from the dead for their juſtification; his aſcending up into Heaven, and giving Gifts unto men, Paſtors and Teachers for the perfecting of the Saints; his ſending his Spirit to convince the World of ſin, righteouſneſs and Judgment; his daily influence upon his People, ſtrengthening, quickening, and comforting of them; his being their advocate with the Father, in caſe both of Sins and duties; his paſſionate expreſſions while he was on the Earth for the converſion of Souls; his intreating them by his Miniſters, as his Embaſſadors, that they would be reconciled to God; the charge that he hath given the World againſt offending them; his declarations of his coming to judge the World, to render tribulation to them that trouble them, and to them Reſt and Peace: I ſay he that conſidereth any of theſe things, much leſs, all of them together, muſt ſay that he loved them with an Everlaſting, unchangeable Love; alone ſuted to all the neceſſities of his poor Creatures, and that he hath willed them good ſutable to all their Evils.

2. Secondly, Friendſhip ſpeaketh free and ingenuous Love. Not the Love of a Child to a Father which is Natural, & to which he is obliged by a filial duty becauſe of his Fathers care of, and proviſion for him; not the Love of a Servant, which is purchaſed by a kind uſage, and dependance. A friend loveth freely. The Love of true Friends, is ordinarily an inaccountable thing. They love one another, and can hardly give one another an account of it, further than a goodneſs, and excellency, a ſuitableneſs, and likeneſs which they diſcern, or at leaſt think they ſee each in other. Chriſts Love to us is free. He healeth our backſlidings and loveth us freely. He hath mercy on whom he will have mercy. The reciprocal Love of the believing Soul is not ſo free and ſo ingenuous, as is his beloveds love to him. [Page] Yet it is thus far ingenuous, that it is not only for that the Soul hath from Chriſt, but for that goodneſs, and excellency which it diſcerneth in Chriſt; this we had before, Becauſe of the Savour of thy good Ointments, therefore do the Virgins Love thee.

3. Love properly doth not make a friend unleſs it be mutual, and reciprocal. Indeed in a large ſenſe, a man may be ſaid to be a friend to his Enemy: That is, to wiſh well to him, and to do him ſome kind Offices. But this is not friendſhip. All Friendſhip, implyeth a reciprocation of Love. Chriſt Loves the believer, and every true believer loveth Chriſt. So they are Friends, in the ſtricteſt, and moſt proper ſenſe. Indeed there is a great difference which is well expreſſed by one of the Caſuiſts thus: ‘We will good to him, but weTolet. in Caſ. [...]. 4. c. 8. do not beſtow that good upon him, which we will him: But he while he willeth good to us, alſo giveth us that good which he, willeth, and by his loving us maketh us good, and lovely.’ But every Child of God truly loveth Chriſt; truly I ſay, that is, ſincerely though not with that kind or degree of Love with which Chriſt loveth him. Lord (ſaith Peter) thou that knoweſt all things, knoweſt that I Love thee. And If any man Loves not the Lord Jeſus (ſaith the Apoſtle) let him be Anathema Maranatha.

4. Laſtly, Love of friendſhip alwaies ſpeaketh Communion betwixt the two Lovers. We are bound to Love our Enemies, and in every good man there is ſuch a Love, even to thoſe that hate them; but this is no Love of friendſhip, for the Precept of Love to Enemies, obligeth onely againſt malice and private Revenge, and to common Offices of kindneſs, it doth not oblige to intimacy, or to any near fellowſhip, and Communion with them. We are ſo far obliged to Love our Enemies, as to bear no malice againſt them, to take no private Revenge upon them, to be ready to do any acts of kindneſs for their Souls, and any common offices of love. But I ſay we are not by it obliged to make them our intimates nor to keep any fellowſhip or communion with them. But in a Love of friendſhip, there is alwaies Communion, or a mutual Communication of the Parties loving each to others. Chriſt gives this account of his love of friendſhip to his diſciples, John 15. 15. Henceforth I call you not Servants, for the Servant knoweth not what his Lord doth, but I have called you Friends, for all things I have heard of my Father I have made known to you. Chriſt Communicates himſelf to believers, to ſuch as are his diſciples indeed, he is in them, they in him, and he is daily Communicating of his life, and ſtrength to them, for, [Page] John 15. 4. Without him, they can do nothing. They are daily communicating themſelves unto him, making a ſecret ſurrender to him, of their hearts, their wills, their affections. Communicating their wants and deſires to him by Prayer, &c. Thus I have juſtified the notion of Chriſts Love, his friend, his Companion, to be agreeable, to what the Scripture revealeth concerning Chriſt, and the believing Soul.

Uſe 1. This in the firſt place leadeth us into a juſt admiration, of the Divine Love, and condeſcenſion. Who is this that calleth from Heaven to Earth, to the Worms of the Earth, and ſpeaketh in this language, My Love! My Friend! My Fellow! Is it not he who is the Eternal Son of God, God over all bleſſed for ever, he to whom there is none like, and beſides whom there is no God? He whom God calleth his fellow, and who thought it no robbery to be equal with the Father. And to whom doth he ſpeak? Is it not to thoſe who muſt ſay to corruption, thou art my Mother, and to the Worms, you are my brethren and my Siſters? To thoſe whoſe Fathers are Amorites, and whoſe Mothers are Hittites, who by nature are dead in treſpaſſes and ſins, unclean Children of unclean Parents. Will the Lord Love ſuch Ethioptans, as we are by nature? Such Enemies, as we have ſhewed our ſelves by practice? Will the Lord make himſelf a companion to the creature, that is but as the duſt of his feet? What manner of Love and condeſcenſion is this? For him whom the Eternal Father hath proclaimed to be his Son, and that Son in whom he is well pleaſed in whom the Lord hath ſet up his reſt, he whom Kings and Prophets deſired to ſee, whom Angels and glorified Saints adore, to whom the Father hath given a name above every name, he who hath Heaven for his throne, the Earth for his footſtool, and the utmoſt ends of the Earth for his poſſeſſion to ſay to us, My Love, My Friend, My Companion? Certainly theſe terms ought to raviſh our hearts, and to affect them with in expreſſible admiration; and to whom doth he ſay thus? Is it only to the Glories and beauties of the World? To the Emperors, Rings, Princes and Nobles thereof? No; he ſaith thus to every believer, even the meaneſt that treadeth upon the Earth, to the moſt poor, diſtreſſed, afflicted creature, to Job that ſits upon a dunghill ſcraping himſelf with a potſheard, to Lazarus that lyeth at the rich mans gate full of ſores, and begging bread, while the Dogs lick his ſores, to the [Page] pooreſt believer living in the meaneſt and dirtieſt Gottage, to thoſe whom the World revileth, ſlighteth, ſcorneth, to thoſe who have ſpit in his face, and abuſed his patience, and deſpiſed his goodneſs, that have hardened their hearts againſt him, grieved his holy Spirit. Yet having repented of theſe things and being turned to him, to theſe he calleth, to theſe he ſaith, My Love, My Friends, My Companions! He upbraideth them not for their former miſcarriages, to theſe he becometh a fellow Priſoner, in theſe he becomes a fellow helper, theſe ſhall be joint heirs with him. Hear O Heavens! be aſtoniſhed O Earth, never was Love like this, never ſuch matchleſs Love. Let all our Souls ſwallow up themſelves in this gulph of unfathomable Love, and while we are ſinking let us cry out, O the height, and depth, and length, and breadth of the Love of God in Jeſus Chriſt, It is a condeſcenſion beyond the graſp of our faith. The greatneſs of it cauſeth in us a difficulty to believe it. Who is a God like our God, a Saviour a Redeemer, an Huſband like our Saviour, our Redeemer our Spiritual Husband? When they told David, that he ſhould have Michal the Daughter of Saul to Wife, and perſuaded him to it; Seemeth it to you (ſaith he) a ſmall thing to be a Son-in-law to a King? If there be any of you not affected with this Love, this tranſcendent Love, give me leave to ſpeak to you in the language of David; Seemeth it to you a ſmall thing, to be the beloved, the friends, the companions of the Lord Jeſus Chriſt? Ah! That I could ſend you away this day, admiring the divine Love, that he ſhould take the fellowſhip of our nature upon him, that he ſhould make us his fellow Citizens, admit us to a fellowſhip with him both in grace here, and in glory hereafter, that he ſhould be our Companion in tribulation, our Companion in labour, and follow Soldier. But I leave this to be further improved by you in your more private meditations.

Uſe 2. 2. Secondly, This notion is of wonderful uſe to relieve, and comfort the People of God under all their preſent afflictions or fears of greater. The face of things as to Gods People hath been a long time gathering blackneſs and there is this day a great blackneſs. Priſons in the Primitive times were more the habitations of Gods People then Palaces, God grant we may not ſee them to be ſo again; we have been ſo uſed to beds of Feathers & Down, that the thoughts of a bed of ſtraw make us ſhrink, ſo wedded to our [Page] own Country, that a ſtrange land appeareth to us a ſtrange thing. The Providence of God looketh as if it were preparing Priſons, and Fetters, and baniſhments for his People and the hearts of Gods People are every where as ſad as the times. What a wonderful comfort and relief to the People of God at ſuch a time is it for them, to hear the Lord Jeſus Chriſt calling them his Companions. His Companions in tribulation, and to call himſelf their fellow Souldier and fellow Priſoner. There are a great many arguments with which the ſuffering Servants of God may be relieved; Fear none of thoſe things which thou ſhalt ſuffer (ſaid the Angel to the Church at Smyrna) Behold the Devil ſhall caſt ſome of you into Priſon, that you may be tryed, and you ſhall have tribulation that you might be tryed, and you ſhall have tribulation for ten days, Rev. 2. 10. There are ſeveral arguments, 1. It is the Devil that caſt Saints into Priſon. He doth it by men as his inſtruments, but he filleth them with their rage and malice, 2. It is that they may be tryed. God permits it, the Devil could have no power againſt▪ a believer more then againſt Chriſt, if God did not permit it. The Devil and his inſtruments deſign is to ruin and to deſtroy them, Gods end is to try them. 3. It ſhall be but a tribulation for ten days, a ſhort time. The rod of the wicked ſhall not always reſt upon the lot of the righteous. Well, but how ſhall they hold out theſe ten days? See Iſaiah. 43. 1, 2. Thus ſaith the Lord that created thee, O Jacob, and he that formed thee, O Iſrael, Fear not, for I have Redeemed thee, I have called thee by thy name, thou art mine. When thou paſſeſt through the waters I will be with thee, and through the rivers they ſhall not overflow thee. When thou walkeſt through the fires thou ſhalt not be burnt, neither ſhall the flame kindle upon thee. In the ten days of tribulation, the Child of God ſhall not be alone, he that Redeemed them, will be with them. This was made good to the three Children in the fiery fornace in Babylon, Dan. 3. 24. Did not we caſt three men bound into the midſt of the fire? (ſaith Nebuchadnezzar) lo I ſee four men looſe walking in the middeſt of the fire, and they have no hurt, and the form of the fourth is like the Son of God. He was with Daniel, Daniel 9. 22. With Paul and Sil [...]s, Acts. 16. They could never elſe have ſang in the Priſon at midnight. Let the People of God lift up their heads as Moſes, ſeeing him who is inviſible. Only take the caution of Peter, 1. Pet, 4. Let none of you ſuffer as a Murderer, or as a Thief, or [Page] as an Evil doer, or as a buſy body in other, mens matters. But if any man ſuffer as a Chriſtian, let him not be aſhamed, but let him glorify God one this behalf. Let men look that they ſuffer for righteouſneſs ſake, that is, to avoid ſinning againſt God, (all ſuch ſuffering is for righteouſneſs ſake) then they ſhall never be alone. Saul, Saul why (ſaith Chriſt) perſecuteſt thou me, calling out of Heaven to Paul, when he was in his full carreer of perſecution of the Church. No man can expect, that Chriſt ſhould be a companion to him in his tribulation while he ſuffereth meetly for his ſtomach, or out of humour, much leſs if he ſuffereth for doing that which is plainly ſinful and which he ought not to have done, but if he ſuffereth to avoid ſin againſt God, to keep himſelf unſpotted from the World, as he is made a partaker of Chriſts ſufferings, ſo Chriſt will be a partaker of his ſufferings, his Companion in ſuffering, and whenſoever Chriſts glory ſhall be revealed, he ſhall be glad with exceeding joy. It is a marvelous ſweet notion to ſuffering Chriſtians, to hear that Jeſus Chriſt is, and will be their Companion in ſufferings; fear not therefore Chriſtians! in deſpight of evil men, and evil times, to keep a good Conſcience, but Jam. 1. 2. Count it all joy, when you fall into diverſe temptations. A good Conſcience was yet never in Priſon alone. Nor will this be ſtrange to us if we conſider, that even death it ſelf, though it makes Soul and Body part Company, yet it doth not make Chriſt and a believer part Company. Our Bodies ſhall be raiſed from the Grave, by the Spirit of Chriſt dwelling in us, Rom. 8. 11. There are two great arguments amongſt others to comfort the People of God in all their noons of Afflictions, 1. That even then they are Chriſts fellows. They then are in the fellowſhip of his death, Phil. 4. 10, 11. They ſuffer with him, Rom. 8. 17. They are made conformable to his death, Chriſt is magnified in their body. They make up what is lacking in the ſufferings of Chriſt, 2. That Chriſt will then be their fellow; it is to the Spouſe at Noon, that he ſaith here, O My Love, My Fellow! &c. When the World is ſpitting their Venom, ſhewing their utmoſt Malice and hatred, even then Chriſt is calling to them and ſaying, My Love. When the World is caſting them out as Peſtilent fellows, then is Chriſt ſaying unto them, My Companions! Then will he be with them, and manifeſt himſelf as a friendly Companion to them.

[Page] In the third place, How ſhould this raiſe up the hearts of Chriſtians above all diſcouragements, as to hard and difficult duties. O ſaith a Chriſtian. This is an hard ſaying, who can hear it, a difficult duty, how ſhall I ever perform it? how ſhall I ever get up my heart to it? Put to thy hand Chriſtian, thou canſt do nothing of thy ſelf, but thou mayeſt do all things through Chriſt that ſtrengtheneth thee, what cannot Chriſt and thou do together? I live, ſaith Paul, Gal. 2. 20. yet not I, but Chriſt liveth in me, and the life which I now live in the fleſh, I live by the faith of the Son of God. Remember Chriſt hath called thee fellow, and why? Becauſe he is thy fellow helper in duty as well as thy fellow Priſoner, and fellow Souldier in all thy ſufferings. Only do not like a Sluggard, lye down, and ſtand ſtill, and cry, there is a lion in the way. Iſa. 41. 10. (Saith God) Fear not, for I am with thee, be not diſmayed, for I am thy God, I will ſtrengthen thee, yea I will help thee, yea I will uphold thee, with the right hand of my righteouſneſs, v. 13. I the Lord thy God will hold thy right hand, ſaying unto thee, fear not, for I will help thee. It is Chriſtians great fault, they pore upon themſelves, and diſcourage themſelves from their own natural impotencies and inſufficiencies, and do not conſider that their fruit is found in Chriſt, and all their ſtrength alſo laid up and found in him, and to be derived from him.

Uſe 4. Fourthly, Doth Chriſt ſay to us, My Love? And ſhall not we ſay to him, My Beloved! ſhall not we Love the Lord Jeſus Chriſt, and compleat this Love of friendſhip? It is ſaid that when Chriſt was going with his diſciples to Emaus their hearts burn'd within them, while they heard him talking by the way. Have not your hearts burned within you, while you have heard Jeſus Chriſt ſpeaking to you in this dialect? My, Love, My Fellow, If you Love them that Love you (ſaith our Lord, Matth. 5.) What reward have you? even the Publicans do ſo. O Love the Lord Jeſus Chriſt all you his Saints, for he loveth you, and that too with the greateſt, and moſt unmeaſurable love.

Uſe 5. Is Chriſt our Companion? let us not grudg then to be his Companions, and let us behave our ſelves towards him as towards a Companion, and ſuch a Companion. This learneth us ſeveral things.

1. It learneth us what is our conſtant work and duty, viz! To Glorify God by doing the work which God hath given us to do, by [Page] manifeſting his name to thoſe whom God hath given us. This was Chriſts work, he went up and down doing good, ſaith the Evangeliſt. This was Chriſts work, this ſhould be our work, we ſhould be thinking every morning, how ſhould I glorify Chriſt this day? How may I ſhew my ſelf this day a Companion in labour to my great Lord and Maſter? this we cannot do by making our ſelves Companions of fools, nor meer Companions of worldly men, but by being the Companions of thoſe that fear the Lord.

2. It learneth us our duty, to be couragious, valiant in fight, ſtriving againſt ſin, confident of Victory over all our Spiritual Enemies. Of theſe I have ſpake before. We ſhould alſo in conſideration of this uſe Chriſt as our Companion, and behave our ſelves towards him as to our Companion, and as to ſuch a Companion, as he is. I ſhall direct in that in two or three particulars, 1. Be no Companion to Chriſts Enemies. David ſaith, Pſal. 119. 63. I am a Companion of all them that fear thee, Pſal. 119. 63. Solomon telleth us, That a Companion of fools ſhall be deſtroyed Prov. 13. 20. Who thoſe fools are you may read, 1 Cor. 6. 9, 10. Revel. 21. 8. All ſuch as ſhall never enter into the Kingdom of God, ſuch as ſhall be deſtroyed in the lake that burns with fire, and brimſtone, are fools with a witneſs. No Companion to theſe can ſhew himſelf a Companion to Jeſus Chriſt: Solomon ſaith, Prov. 28. 7. A Companion of riotous men ſhameth his Father. He that is a Companion, an ordinary Company, to looſe and profane men, Drunkards, Swearers, Blaſphemers, profane Swearers, and curſers, and profeſſeth to be a Companion of Chriſt ſhameth Chriſt to whom he pretendeth to be a Companion. Have no fellowſhip with the unfruitful works of darkneſs, Eph. 5. 11. If you have ſee what the ſame Apoſtle ſaith, 2 Cor. 6. 14. What fellowſhip can righteouſneſs and light have with you? The Gentleman abhorreth his Miſtriſs that makes herſelf a Companion to ever Tapſter and Porter. 2. Be you much in company with Chriſt. Fellows, and lovers uſe to be ſo, they are never well but when they are ſo. Frequent Communion with God, is like the frequent meetings, and converſes of lovers, which ripen things apace for the wedding day. The Soul that is much with Chriſt in Soliloquies and meditations, much in Prayer, ripeneth apace for glory, for the great marriage of the Lamb. Much communion with God, hath theſe two eminent advantages. God is by [Page] it much indeared to the Soul and the Soul is again reciprocally much endeared to God by it.

2. When thou art in communion with Chriſt be not Idle. A man may be in his ſtudy, and do nothing of moment; a Child may truant in the School: Domitian, may be killing flyes in his Councel-Chamber. A Soul may loſe that time that it pretends to ſpend with Chriſt. Spend this hallowed part of your time, as Lovers, and Companions uſe to do.

1. In imparting your ſecrets unto Chriſt: Your ſecret wants, doubts, fears, deſires, not concealing your moſt ſecret thoughts from the Lord.

2. In wooing of your beloved: Begging his love and favour, crying out to him with the Spouſe, Let him kiſs me with the kiſſes of his mouth. Draw me, and we will run after thee. Tell me O thou whom my Soul loveth! where thou feedeſt, where thou makeſt thy flocks to reſt at Noon.

3. In mutual embraces: The embraces of faith and love. I held him (ſaith the Spouſe) and would not let him go. Put the hand of faith about the neck of your beloved, it is a Chain from which he cannot, from which he will not get looſe. But I have dwelt long enough upon the compellation in the Text, [my Love or my Fellow] I ſhould now come to the matter of my text, I have compared thee to a company of Horſes in Pharaoh's Chariots. But of that hereafter.

Sermon XLVIII.

Canticles 1. 9.

I have likened thee (O my Love!) to a company of Horſes in Pharaoh's Chariots.

I Am come to the ſecond Propoſition I obſerved from theſe words▪ I have done with the firſt raiſed from the Compellation.

Prop. Chriſt hath likened his Spouſe to a company of Horſes in Pharaoh's Chariots.

[Page] I ſhall ſpeak to this Propoſition in my uſual method, by way of Explication, Confirmation, and Application. By way of Explication I ſhall ſhew you, 1. In what ſenſe that term, I have likened, or I have compared thee, is to be underſtood. 2. Why Chriſt hath likened his Spouſe to Horſes, to a company of Horſes, and why to a company of Horſes in Pharaoh's Chariots.

As to the firſt, the only queſtion is, Whether the ſenſe be, I have made thee like, or I have fancied thee like; the Radical word [...] ſignifieth to be like, or to aſſimilate. I find it frequently in Scripture uſed in Pihel, the very Conjugation in which it is uſed in this Text. From ſome of thoſe Texts we may poſſibly gather the ſenſe of it in this Text, Numb. 15. 35. I will do unto them as I thought to do unto them. There it is tranſlated, I thought, Iſa. 14. 24. As I have thought, ſo have I brought it to paſs, Judg. 20. 5. The men of Gibeah—thought to ſlay me, Pſal. 48. 9. We have thought of thy loving kindneſs, Hoſ. 12. 10. I have uſed ſimilitudes, Lam. 2. 13. To what ſhall I liken thee? The word is in Scripture often uſed to ſignifie the making Idea's and Repreſentations of things in our minds. No man does any action but he firſt makes the Idea and Platform of it in his thoughts: Now this action of the mind informing the Idea or Platform of a thing, is that which is expreſſed by this word. In ſhort, the word may ſignifie either; I have made thee like, or I have in my mind fancied, or conceived thee like; ſo it either denotes a gracious act of Chriſt terminated in us, or an action of Chriſt terminated in himſelf. In the firſt ſenſe it ſignifies, Chriſt's induing of his Spouſe with ſome noble and generous qualities, bearing ſome proportion to thoſe that are found in an Horſe. In the ſecond ſenſe it is rather expreſſive of ſome duty in the Spouſe proceeding from ſuch Endowments. In the Text the latter muſt include the former. For he who draweth the ſimilitude, is one who cannot err in his Judgment. We may have Fancies that are vain, and our minds may conceive of things otherwiſe than indeed they are. He cannot conceive his Spouſe like to a company of Horſes, if indeed ſhe were not ſo, He could not be deceived with a falſe Repreſentation of any Object. I think it no vain conjecture of ſome Interpreters of this Text, that our Saviour addeth theſe words, with ſome reference to the Spouſe's Petition immediately preceding. She had begg'd to to be directed how in the Noon of her afflicted ſtate, when the Sun of Tryals and Perſecutions beated hot on her, ſhe might enjoy, a free, full Communion with him, he had bidden her to go forth by [Page] the footſteps of the Flock, to follow the ſteps of thoſe who before had walked with God under the darker diſpenſations of his Providence. Now, leſt ſhe ſhould ſhrink at the thoughts of Trials, he goes on, and tells her, he had made her like, and looked upon her as like to an Horſe, yea a company of Horſes in Pharaoh's Chariots. But,

1. Why doth our Saviour compare his Spouſe to Horſes? We would in our Age think it a ſtrange Complement for a man to uſe to the woman whom he loved. But we muſt remember, that a great deal is to be allowed in the different Dialect of ſeveral Nations, in different Ages, as we ſee is to Perſons in the ſame Age living at an hundred years diſtance each from other. There are many Phraſes which an hundred or two years ago were good Engliſh, and good ſenſe, which in our more Polite and Reformed Age we ſhould now judge very ordinary courſe Language. Elijah you know was called by the King of Iſrael, The Chariots of Iſrael, and the Horſemen thereof; all that was meant, was the honour, and ſtrength, and defence of the Nation. So Zech. 10. 3. It is ſaid, God had viſited his Flock, and made them like a goodly Horſe in Battel. And Rev. 19. 11, 14. Chriſt is deſcribed as riding upon a white Horſe, and his Army on white Horſes. The Spouſe is here compared to Horſes, a company of Horſes, only for ſome eminent quality, or qualities in Horſes. Nor is our own Dialect free from ſuch compariſons. We ſay of a man without diſparagement, He is as ſtrong as an Horſe. Nor is this ſimilitude improper, whether we conſider, 1. The generous qualities of that creature: Or, 2. The general repute and value which ſome of that Species have, eſpecially with ſome Perſons. The Hebrew Doctors reckon up ſeven Qualities of an Horſe, but they reckon good and bad Qualities together. 1. It is a goodly creature. 2. It is a docible creature, eaſily to be taught ſeveral things. 3. It is a martial valiant creature. 4. It is a ſwift creature. 5. It is a very laborious uſeful creature. I do not think that all theſe are intended in this Text, becauſe it is not ſaid, I have likened thee to an Horſe, but to a company of Horſes in Pharaoh's Chariots. There are two or three of them which may be intended, and it is queſtionable which of them is principally intended.

1. An Horſe is a goodly creature. You read of a goodly Horſe, Zech. 10. 3. We take a great delight to look upon ſome Horſes whoſe Limbs are well proportioned, and which have been well managed. An Horſe is very comely above a Swine, or an Ox, or any neat Cattel: And uſually Horſes uſed in Coaches and Chariots, [Page] (eſpecially Princes Chariots) are of the moſt goodly and comely ſort. If we ſhould take it in this ſenſe, it ſignifies Chriſt's high Opinion of his Church, and every Believing Soul. He had before called her, The faireſt amongſt Women, here he compareth her to goodly Horſes. This is Beza's, and ſome other Learned Interpreters Notion of the Metaphor in the Text. The ſtature and talneſs of the Woman, and juſt proportion of her Limbs one to another (ſaith he) addeth much unto her beauty. Horſes (upon thoſe accounts) are very lovely, beautiful creatures; but beſides that, I have diſcourſed before the beauty and comelineſs of the Spouſe, I muſt confeſs I incline with ſeveral other Interpreters rather to another ſenſe of it in this Text.

2. An Horſe is a very ſwift creature. There are indeed other creatures in other Countries that are more ſwift of foot than an Horſe, but none of ordinary uſe that are ſwifter of foot. Deodate thus interprets the Metaphor, and there is a truth in it. God puts into his People a Spirit of life and activity, ſo as they are ſwift to hear, James 1. 19. ready to every good work. We read in Scripture of Horſes ſwifter than Leopards, Hab. 1. 8. But I do not think this principally intended in this place, and it ſeemeth too much a ſtraining of the Metaphor.

3. And laſtly, Therefore the Horſe is a ſtrong and valiant creature. God himſelf propoundeth the Horſe as a pattern of ſtrength, Job 32. 19. Haſt thou given unto the Horſe his ſtrength? And it is ſaid of God, that he delighteth not in the ſtrength of an Horſe, Pſal. 147. 10. And as the Horſe is a creature of ſtrength, ſo it is a creature of a great ſpirit and courage; He ruſheth into the Battel, and is not afraid, Jer. 8. 6. God ſpeaking to Job concerning the Horſe, giveth an excellent and elegant deſcription of him, Job 39. 19, 20. where God asketh Job, Haſt thou clothed his neck with Thunder? Canſt thou make him afraid at a Graſhopper? The glory of his Noſtrils is terrible. He paweth in the Valley, and rejoyceth in his ſtrength. He goeth on to meet the armed man, he mocketh at fear, and is not affrighted, neither turneth he back from the Sword. The Quiverrattleth againſt him, the glittering Spear, and the Shield, he ſwalloweth the ground with fierceneſs and rage, neither believeth he that it is the ſound of the Trumpet. He ſaith amongſt the Trumpets, Ha, Ha, and he ſmelleth the Battel afar off, the Thunder of the Captains, and the ſhoutings. With reſpect of this Quality of the Horſe I conceive it is, that the Spouſe is here compared to Horſes; War-like Horſes, full of ſpirit and courage. I have likened thee to a company of Horſes; That [Page] is, I have made thee bold, couragious, full of reſolution, to make a ſpiritual reſiſtance to thy Enemies, to bid a defiance to them, no more to regard the reproaches and revilings, the threats, and rage, and violences of wicked men that oppoſe thee, and cauſe thy trouble, than the Horſe regardeth the ratlings of the Quiver, or the ſound of the Trumpet, or the glittering Spear or Shield. Fear not the rage and madneſs of thy Enemies. I have made thee like to the Horſes in Pharaoh's Chariots, which are ſo bred, and ſo ſpirited, that they mock at fear; and the more their Enemies rage and make a noiſe, the more couragiouſly, and with the more mettle they go on. This I take to be the moſt proper and likely ſenſe of the Metaphor in this Text; accordingly I ſhall handle it.

2. But it is not ſaid, To an Horſe only, but to a company of Horſes: Why to a company of Horſes? The term company denotes Multitude and Unity. 1. It denotes Multitude. The Church of Chriſt conſiſts of many Individual Believers, who in reſpect of their Innocency, and feeding in the ſame Paſtures, are compared ſometimes to a Flock of Sheep here in reſpect of that ſpirit of valour, courage, and fortitude which animates them all, to a company of Horſes.

2. It is a term which denotes Unity, not a numerical Unity, but an Unity in ſome common work, and in ſome accidents common to them all. Thus the Apoſtle ſaith, We being many are one body. There is, ſaith the Apoſtle, Eph. 4. 4, 5. one Body, one Spirit, they are called in one Hope, of their Calling, they have one Lord, one Faith, one Baptiſm, they have one God and Father of all. The Spouſe is not compared to a company of Horſes in a field, or in the ſtreets, but to a company of Horſes in a Chariot, where they draw together, run together upon the Enemy. Every Believer alſo hath a Company within himſelf, the ſeveral powers and faculties of his Soul armed with the whole Armour of God. Theſe are like a company of Horſes in Pharaoh's Chariots.

3. But why in Pharaoh's Chariots. Pharaoh was a common name to the Kings of Egypt, and a company of Horſes in Pharaoh's Chariots, ſignifieth no more than a company of the beſt Egyptian Horſes-Egypt at that time was one of the moſt famous places for Horſes in the world. Hence you read that Solomon had Horſes brought out of Egypt, 1 King. 10. 28. And the King of Judah ſent his Embaſſadors into Egypt, that they might give him Horſes, Ezek. 17. 15. So Iſa. 31. 1. Woe to them that go down to Egypt for help, and ſtay on [Page] Horſes. v. 3. Their Horſes are fleſh, and not ſpirit. So as I think they have but a feeble ſupport from this Text, who would make advantage of this Text to juſtify their notion, that this Divine portion of holy Writ is no more but a Love-ſong betwixt Solomon and Pharaohs Daughter.

To all this I might add one thing more, that the Horſe by reaſon of thoſe excellent qualities, which the God of nature hath endued it with, hath in all ages been in a very high eſteem with men. The vanity of ſome Perſons in the expreſſion of this hath been very great. Hiſtorians tell us, the Perſians made ſolemn funerals for their Horſes; in other places they builded Pyramids over their Sepulchers. Alexander the great, built a City to the memory of his Horſe. Julius Caeſar ſet up his Horſe a marble effigies. The Emperour Commodus, would have his Horſe buried in the Vatican. Our age is more rational, then to allow theſe vanities, but yet it is vain enough, many a man takes more care for the mangery of his Horſe then for the Education of his Child, and alloweth his Horſes more attendance then his wife. Which lets us ſee what a value men yet put upon this creature. So as this ſenſe may be put upon the Words of this Text, thou art as dear to me, and in as high eſteem with me, as the Horſes in Pharaohs Chariots are to, and with him. The Propoſition then of the Text amounteth to this:

Prop. That the Church of Chriſt, and every particular believer in it, is in Chriſts Eyes exceeding lovely, and highly eſteemed of by him, and knowing that ſhe is in the midſt of Enemies he hath cloathed her with ſtrength for the victory ſufficient if ſhe will make uſe of it; he hath made her like to a Company of Horſes in Pharaohs Charrots.

The proof of the Propoſition then lyeth in the proof of theſe two things.

1. That the Spouſe of Chriſt is in his Eyes exceeding goodly, and beautiful, and highly eſteemed of by him.

2. That ſhe is cloathed with ſufficient ſtrength and might to overcome her Enemies.

For the proof of the former, I ſhall not inſiſt upon it, for beſides the large diſcourſe I have already ſpent upon that, when I handled that phraſe (O thou faireſt amongſt women) The expreſſions of Scripture are ſo obvious to every Eye, where Chriſt ſetteth out his Love to, and eſteem of his Church, and [Page] every particular believer, that I need not ſpend time in giving you an account of them.

The latter is no leſs plain, Immediately upon the fall God gave out this promiſe, Gen. 3. 15. The ſeed of the woman ſhall break thine head, and thou ſhalt bruiſe his heel. The ſeed of the woman was Chriſt, and his ſeed, thoſe that believe in him. Conformable to this is that promiſe, Rom. 16. 20. God ſhall bruiſe Sathan under your feet ſhortly. It was an ancient promiſe made to Abraham, and in him to all that walk in the ſteps of his faith, Thy ſeed ſhall poſſeſs the gates of its Enemies. God ſaith, Zech. 10. 3. That he made his flock as a goodly Horſe in the day of battel, v. 5. And they ſhall be as mighty men which tread down the Enemies as mire in the ſtreets; in the battel they ſhall fight, becauſe the Lord is with them. I come to the Application.

Uſe 1. I ſhall only apply it by Exhortation to two great duties: Fortitude and unity. I begin with the firſt, upon which I ſhall moſt inlarge, as to which I ſhall ſhew you, 1. Wherein it lies, and diſcourſe it to you as it ſtands diſtinguiſhed from a natural Spirit, and ſtomack. 2. From a moral fortitude. 2. I ſhall offer you ſome directions in order to the promoving of it. 3. Laſtly I ſhall preſs it by ſome arguments.

It is agreed on all hands that the object of it is dangers and ſufferings. That the nature of it lyeth in a bold encountring, and going through them: That the vices oppoſed to it are. 1 Cowardiſe. 2. Raſhneſs, or fool hardineſs, as we call it. There is a courage or fortitude which ariſeth only from the natural Spirit and courage of the creature. Now this is to be found in beaſts as much as in men, yea and more then in men, the reflections of whoſe reaſon makes them leſs Spiritful then Horſes, or Dogs, or Lions, &c. This commendeth no man, for no man hath more of this then many Beaſts have. So it removeth not man at any diſtance from a Brute Creature. Secondly. There is a moral fortitude. Which though it muſt have ſome foundation in nature, for none that is naturally fearful, and cowardly, will by reaſon be improved to any degree of valour, yet differeth from the other. As it ariſeth from knowledge, and ſome juſt improvement of reaſon, and is governed by the dictates of reaſon, and directed to ſome noble, and rational end, ſuch now as the preſervation of our honour or Country, &c. But now Chriſtian fortitude is quite another thing as it ariſeth,

[Page] 1. From a threefold principle of grace, 2. As it is directed by the rule of the Word. 3. As it is exerciſed upon and againſt ſin; As laſtly it works for a more noble end, the glory of God, and the Salvation of the Soul, you may take this Deſcription of it:

It is an habit infuſed into the Soul by the holy Spirit of God inabling the Soul, from the dread of the Eternal God, a Love to him, and a faith in him, and his promiſes, to deſpiſe the proſpect, or preſence of any danger, in a reſiſtance and fighting againſt ſin, and all temptations to it, governing it ſelf by the rule of Gods Word, in order to the glory of God, and the Salvation of a mans Soul. From hence may eaſily be gathered, both how it differeth from Natural Spirit and ſtomackfulneſs which is under no government, either of reaſon or Religion, and is a mere natural quality, and found in beaſts, as much, and more then in man.

It alſo differeth from Moral ſortitude, both in the Principle, the rule, and manner of its exerciſe, and the End. All which I ſhall open. I ſhall begin with the firſt of theſe.

1. The firſt Principle of Chriſtian Fortitude is the holy Spirit. Fear not ſaith God, I will ſtrengthen thee, and uphold thee with the hand of my righteouſneſs. It is indeed God as the God of Nature that puts the natural Spirit and courage into the Horſe, or other beaſts, Job. 32. 19. Haſt thou (ſaith God) given ſtrength to the Horſe; Haſt thou clothed his neck with Thunder? But here God acts as the Author of ſaving grace. The holy Spirit is the Author of all gracious habits, now there is a threefold Spiritual habit, from which this fortitude or Chriſtian courage proceeds; they are as it were the Parents of it.

1. The firſt is the fear of God. No man is valiant againſt ſin, when temptations to it lye from great dangers, but he that hath a true dread of God in, and upon his heart. It is ſaid of Moſes, Hebr. 11. 27. That by faith he forſook Egypt, not fearing the wrath of the King, for he indured, as ſeeing him who is inviſible. He forſook Egypt in obedience to the command of God, he feared not the wrath of the King. When he ſaw he muſt either incur the Kings wrath, or Gods diſpleaſure, he feared not the wrath of the King, though (as Solomon ſaith) The wrath of the King is as the Meſſenger of death: Yet he feared not the wrath of the King, here now was courage; here was Chriſtian Fortitude: Whence was it that he was ſo courageous? The Text tells [Page] you, He indured, as ſeeing him who was inviſible, he had the dread of the King of Kings upon his Soul, agnovit imperatorem coeli, he knew there was one, that was higher then the higheſt mortal; and this is neceſſary, and that too in a very good degree to every Soul that is valiant for God. Every Perſon that feareth not God will be a coward in the Spiritual fight.

2. A Second habit contributing to this fortitude or Chriſtian courage, is The Love of God. The Apoſtle tells you it conſtrains; we ſee in daily experience, the lover will indure no difhonour to be done unto, no affront to be put upon the woman that he loveth. The vain Gentleman is ready to fight upon any ſuch account. The Soul which truly loveth God, will fuffer no affront, no diſhonour which he can help, to be done unto, and put upon God, much leſs can he allow his own Soul in any ſuch thing, what ever be the conſequent of it.

3. A third habit from which this Chriſtian courage or fortitude ariſeth is Faith: Faith reſpecting both the Propoſition of the Word, and the promiſe of the Goſpel, and Perſon of the Mediatour. Faith agreeing to all which the holy Scripture revealeth concerning the wrath of God, his power, juſtice greatneſs, concerning the reward of thoſe who well fight the good fight, who overcome, &c. And alſo hoping, and truſting in God for the fulfilling of thoſe promiſes. Natural courage is much from Nature, and derives much from the Blood, Moral Fortitude deriveth much from Education and Reaſon. Chriſtian Fortitude in encountring dangers ariſeth from quite different principles. The Chriſtian is ſtout and valiant in the reſiſtance of ſin, becauſe he feareth the great and living God, whoſe wrath is a thouſand times more formidable then the wrath of the greateſt man, who when he hath killed the body can do no more; God can caſt both body and Soul into Hell-Fire. Becauſe he loveth God, and will ſuffer any thing, rather than grieve and offend him, and becauſe he believeth, whatſoever God hath revealed in his holy Word concerning the greatneſs, power, wrath, and juſtice of God againſt ſin, and concerning thoſe who ſtrive in the reſiſtance of it. Hence you read in that martyrology which you have Heb. 11. 33. That they through faith ſubdued Kingdoms,—v. 34. quenched the violence of fire, eſcaped the edge of the ſword,—waxed valiant in the fight, v. 35. they were tortured, not accepting deliverance, v. 36. they had Trials of cruel mockings, [Page] and Scourgings, yea moreover of bonds, and impriſonment, &c. The principles of the Chriſtian valour, are not meer Natural Spirit and ſtomackfulneſs, nor meer principles of honour, and reputation, and reaſon, which were the principles of the Roman valour, but theſe which I have ſhewed you.

2. As to the Acts of it. They are all lawful reſiſtances of ſin. He will reſiſt unto blood, but it ſtill is in ſtriving againſt ſin, Heb. 1. 2. 4. And this he doth by a lawful reſiſtance; This in the deſcription I called a governing himſelf according to the rules of Gods Word, 2 Tim. 2 5. If a man ſtrive for maſteries, yet is he not crowned except he ſtrive lawfully. All ſin is a tranſgreſſion of the law of God. No Chriſtian fortitude can be ſhewen either in the encountring of a danger, for not doing what he ought to do: Or for the encountring of a danger, rather then doing, what God hath given him a freedom and liberty to do. As to the firſt a man is not Gods Martyr but the Devils: As to the Second, he cannot be a Martyr for God but for his own humour, God hath left him a liberty, he need not ſuffer unleſs he will. But now there may be ſeveral actions as to which a good man doth not ſee his liberty, but lyeth under apprehenſions, that they are unlawful. The Queſtion is what a Chriſtian is to do as to them? And whether a Chriſtian can ſhew any Chriſtian fortitude in incountring dangers rather then doing them. To which I ſhortly anſwer,

1. That it is the duty of every good man as to ſuch actions to uſe all the means he can, as to a true information of his own conſcience. Reading the holy Scriptures, and other good Books, interpreting the Scriptures, which may rightly inform him: Keeping his ear open to all arguments on both ſides, to all inſtructions.

2. If by no means he can receive Satisfaction as to the lawfulneſs of ſuch actions, the doing of them would be ſin to him, and he is bound to incounter any danger rather then do them and this is a piece of Chriſtian fortitude. The proximate Rule of our actions muſt be our own Conſcience (by which I mean, our own practical judgment of the lawfulneſs or unlawfulneſs of things to be done, according to the beſt information we have, or can get concerning the will of God in his word;) the perſuaſions, commands, dictates, or practice of others is no rule to us. We muſt reſiſt what our own Conſciences tell us is ſin and contrary to the will of God.

But it muſt be lawfully. It muſt be ſuch a reſiſtance only as [Page] Gods Word doth allow us. A private Perſon in the reſiſtance of ſin, muſt not reſiſt the power, which is the Ordinance of God, Rom. 13. 2. It is one thing to do what ſuch powers command, another thing by Arms to reſiſt. God hath not given the Sword into any private hand, and ſuch a Perſon drawing it ſhall periſh with it; we muſt ſtrive againſt ſin, but we muſt ſtrive lawfully, not by ill Language, or boiſterous actions, but by meek and patient Suffering.

3. Laſtly. The End of Chriſtian fortitude muſt be, 1. The glory of God. 2. The Salvation of our own Souls. 'Tis no Chriſtian valour, to be valiant for any thing but the truth, the honour and glory of God, the cauſe and concern of God in the World: and in a matter where the Eternal Salvation of his own Soul is concerned. Thus far I have opened to you the nature of this Chriſtian courage and fortitude, which I am calling to you for. Let me in the next place offer ſomething to you which may promove this excellent habit in your Souls. A Natural courage cannot be given, where any thing of a Moral fortitude may be promoved by rational arguments, education, and a due digeſtion of moral Principles. But there muſt be ſome good natural foundation of courage, for the Moraliſt in the managery of his diſciple to build upon, but it is not ſo as to this Chriſtian fortitude. Perſons of the weakeſt ſex, of the loweſt, meaneſt, weakeſt Spirits by nature, have been made valiant as to the Spiritual fight from the dread of God, the Love of God, by ſaith in the Word of God, and in the Lord Jeſus Chriſt. Now in order to this excellent habit, and ſo neceſſary for theſe times,

1. The firſt thing which I ſhall commend unto you in order to it is, a Sound knowledge of the revealed will of God, both concerning ſin, and concerning duty. Knowledge is the foundation of ſaith. It is that which giveth boldneſs to a man both in ſpeaking and in acting. A poor ignorant Perſon may be valiant, but he cannot expect to be ſo, he is Sometimes made valiant in an extraordinary manner, by ſome ſpecial inſtinct, and impreſſion of God upon him, as that Woman which told her Judges, She could not diſpute, but ſhe could dye for Chriſt. A juſt knowledge of what I may, or may not do, of the Nature of God, his promiſes, and threatnings, is moſt neceſſary to a true Chriſtian courage and fortitude. He fighteth more like a madman, then a Chriſtian, that is not firſt fully Satisfyed in the goodneſs, and juſtice of his cauſe.

[Page] 2. A knowing man may be cowardly if he be not rooted and grounded in the faith, heartily and firmly believing what he hath the notion of. Faith is the only ſhield that keepeth off the fiery darts of the wicked. Now this is the gift of God, and the way to obtain it is Prayer. Beg of God his Spiritual armour, and to make you valiant in the Spiritual fight, Math. 26. 41. Watch and pray that you enter not into temptation.

3. Set as looſe to the World and all your concerns, and Relations in it as you can. It is obſerved of great Cities that they ſeldom hold out long againſt an Enemy, Their Riches, their Wives and Children make them Cowards. That Man or Woman that hath not learned to deny himſelf in all his worldly contentments can never be valiant.

4. Laſtly look unto Jeſus the Author, and the finiſher of your ſaith, who for the joy that was ſet before him, indured the croſs, deſpiſed the ſhame, and is ſet down on the throne of God; conſider him who indured ſuch contradiction of ſinners in himſelf, leſt you be wearied, and ſaint in your minds. It is the Apoſtles advice, Heb. 12. 3. The valour and courage of a General oft times puts mettal, and courage into his Souldiers, & retrieveth a day of battel when it is upon the point loſt. The eying of Chriſt who is the author and finiſher of our faith, is of mighty uſe to us to ingage us to go on to the Spiritual fight without fear or dread. Let me preſs this upon you by a few arguments.

1. The firſt ſhall be from the ton general decay of this gracious habit in the Spirits of Chriſtians. God of 'old complained by his Prophet, Jer. 9. 3. That there was a generation of them who bent their tongues like bows for lies, but there w [...] none valiant for the truth upon the Earth. How few are there this day that are valiant for the truth? There are many that bend their bows for lies. Papiſts are full of courage and mettal for an idolatrous worſhip; wicked men are full of malice & courage to accuſe, inform againſt, and to deſtroy the People of God, but who is on the Lords ſide? Who? Where is the courage of Chriſtians for the truths, the waies, the Ordinances of God? They dare not appear for God, but ſeek all waies to hide, and cover themſelves, and to withdraw themſelves from the Lords battels. They are not like the warlike horſe God ſpeaketh of to Job, that ſaith amongſt the Trumpets, Ha, Ha, that mocketh at fear, is not affrighted, and turneth not his back from the Sword. It is time for ſome to [Page] ſhew themſelves valiant for God, for the truths, and Ordinances of God. We are afraid that true Religion is almoſt at its laſt Gaſpe in our times. Where is the Spirit, of the Lord God of Elijah? The Spirit of thoſe Antient Worthies that noble Army of Martyrs, that loved not their lives unto Death, but witneſſed a good confeſſion, they tranſmitted the true Religion to us ſealed with their blood, the Spirits of Chriſtians do not appear as if we were like to add many ſuch ſeals to it, and paſs it alſo under our Seal to the generation which is like to ſucceed us. Let this a little move us.

2. Conſider how neceſſary a grace it is for the times in which we live. The whole Life of a Chriſtian upon the Earth is ſuch a warfare, ſuch a warring with Principalities and Powers, and the Rulers of the Darkneſs of this World, againſt ſpiritual wickedneſs in high places, that he had need be called to, at all times, to put on the whole Armour of God, that he may be able to ſtand againſt the Wiles of the Devil, to withſtand, and when he hath done all to ſtand. But the times wherein we live ſeem to have a particular malignity againſt Religion and Godlineſs above the times we have ſeen, or the daies of our Forefathers. The Devil is come down with a great rage, we had need of courage, and of patience. The Caſuiſts trouble their Readers with many Queſtions in order to the Solution of this one Queſtion, When a Chriſtian is obliged to make an explicit Confeſſion of his Faith, and to declare what he is, and what he will ſtand to, and abide by? They agree generally, that he is bound to do it where the glory of God is eminently concerned. 2. Or where the good of others is in eminent hazard. There are certainly two times when the glory of God is eminently concerned in Chriſtians appearing for him. 1. When his Truths and Ordinances are like to be trodden under foot. 2. When the Name and Things of God are eminently blaſphemed. I beſeech you conſider whether theſe be not times of great reproach and blaſphemy; were ever the Truths of God more oppoſed? was ever the holy Name of God to that degree blaſphemed? was there ever a greater rage againſt Religion and Godlineſs? Is it not now time for Chriſtians to buckle on their Armour, to quit themſelves like men, to arm themſelves with courage, to ſhew themſelves like a company of Horſes in Pharaoh's Chariots, Horſes that will not be afraid, like Graſhoppers, Horſes that paw in the Valley, and rejoyce in their ſtrength, and go on to meet the armed men.

3. Conſider, That Chriſt hath made you like the Horſes in Pharaoh's Chariots. I will open this in two things.

[Page] 1. He hath put of his ſtrength into you. The wiſe man ſaith, The Horſe is prepared for the day of Battel; he is prepared by Nature, by a great natural Spirit which God hath given him, and he is prepared by Art and Managery. God hath prepared every Chriſtian for this Spiritual battel by giving him a New Nature. We uſe to ſay, That if the Horſe knew its own ſtrength, it would be too hard for the Rider. God in mercy to man hath hidden the Horſes ſtrength from him. God in judgment hath hidden Chriſtians ſtrength from them, in theſe ſinful times. The Church hath a ſtrength in it, ſuch a ſtrength, as the Gates of Hell cannot prevail againſt. Believers have a ſtrength in, and with them, if they would but put it forth; priſons, torments, fires, in former times could not prevail againſt them. How hath God in theſe ſinful times hidden the wiſdom of the wiſe, and the prudence of the prudent, and the ſtrength of the ſtrong men from them? What a ſtrength was there in Luther when Melancthon was afraid they ſhould periſh in their appearing for the Cauſe of God, and he made anſwer, Eſto, ruamus, ruet Chriſtus una Chriſtus magnus ille regnator mundi; mallem cum Chriſto ruere, quam cum Caeſare ſtare. Be it ſo (ſaith he) Let us periſh, Chriſt muſt periſh with us, Chriſt, that great Ruler of the World; I had rather fall with Chriſt, than ſtand with Caeſar. The Horſe is not afraid of an Army of armed men; he goeth on to meet the armed men, he mocketh at fear, he is not affrighted, he turneth not his back from the Sword, he feareth not the rattling of the Quiver, nor the glittering of the Spear, and the Shield, he ſwalloweth up the ground with fierceneſs and rage, neither believeth he that it is the ſound of the Trumpet. Chriſt hath made his People like to theſe Horſes, only the ſtrength of the Horſe is natural, the Believers ſtrength is ſpiritual. Why are we afraid? 2. The Horſes in Pharaoh's Chariots had doubtleſs ſome Armour to protect them and preſerve them. However, he that governed the Chariot took a care of them. Thus alſo were the Horſes prepared for the Battel, by Art, as well as by Nature. Thus are Chriſtians alſo prepared; there is an Armour of God prepared for them, which they are to put on. And Chriſt who governeth his own Chariot, his Church, will take care of them, Pſal. 46 5. God is in the midſt of the Church, therefore it ſhall not fall, Iſa. 27. 3. I the Lord do keep it, I will water it every moment, laſt any hurt it, I will keep it night and day, Pſal. 125. 2. As the Mountains are round about Hieruſalem, ſo the Lord is round about his People; He will create a defence upon their glory, a cloud, and a ſmoak, [Page] and a flaming fire upon her Aſſemblies, a Tabernacle, a place of Refuge, a cover from the ſtorm, and from Rain, Iſa, 4. 4, 5.

4. And laſtly; Chriſt expecteth this from you. Thus much methinks is ſignified to us by the phraſe, I have compared thee to a company of Horſes in Pharaoh's Chariots. The Prince expects that his War-horſes ſhould ſerve him in the day of Battel, that they ſhould not be afraid of armed men, of Drums or Trumpets, &c. It is the ſervice we have to do for Chriſt in the uſe of the habits of his grace beſtowed upon us, and in thankfulneſs for all the goodneſs he hath ſhewed us in more calm and quiet times. That Chriſtian ill requiteth the Lord for all his feeding in green and fat Paſtures, who when an Evil day comes, and the Lord by his Providence calleth out to the World, Who is on my ſide? Who is afraid, or aſhamed to appear for God, own his Truths, and ſacred Inſtitutions? Chriſt hath not compared us to Aſſes, that couch under burdens, but to a more generous ſort of creatures, to Horſes, to Horſes in Pharaoh's Chariots. Look upon your ſelves as ſuch. Be not like the cowardly Cur, that runs away as ſoon as a Man takes but up a ſtone to throw at him. We read of Chriſtians in the Primitive times, that they would expoſe themſelves to their Tormentors, telling them, They were Chriſtians. In Queen Mary's time the Perſecutors curſed the People of God, and ſaid, They had a mind to burn. Oh that Chriſtians in theſe times had ſuch a courage, as the wicked Apoſtates, and their moſt furious Adverſaries; might think that Chriſtians in the defence of the Goſpel, had a mind to ſuffer whatever their wicked hands durſt do againſt them. Certainly he who hath given Chriſtians the grace of fortitude and courage, expecteth the exerciſe of it.

2. But ſecondly; This Doctrine calleth aloud to Chriſtians for Unity. Chriſt hath not compared us to Horſes in a Field, but in a Chariot, where they are united. Horſes in Chariots draw by couples, and that maketh their draught the more eaſie. Oh that my head were a fountain of waters, my eyes rivers of tears, that I might weep day and night for the Diviſions amongſt the People of God. This hath made almoſt every Horſe draw ſingly, and hath almoſt mired the Lord's Chariots.

1. I beſeech you conſider how God's Enemies are united. Gebal, Ammon, and Amalek; Papiſts and Atheiſts are united in their oppoſition to Truth and Holineſs, againſt every perſon, and everything which hath any thing of the ſtamp and impreſſion of God [Page] upon it. Is it not time for all Proteſtants to unite, all ſuch eſpecially as are Chriſtians not in name only, but in deed, and in truth? It may be we cannot unite in every Principle or Eccleſiaſtical Practice; we have different apprehenſions, and we cannot reconcile them: Can we not forbear one another in love? who hath made us more infallible than our Brethren? 2. I beſeech you conſider, what already have been the fruits of our breaches, and diſunion, and what is likely to be the further iſſue of them, if not in time prevented. Popery is increaſed; many abſurd and blaſphemous Opinions are propagated; what will the end of theſe things be? Shall we not be made a common prey, pugnant ſinguli, vincuntur univerſi; while men fight ſingly, they are overcome univerſally. You that have any ſavour of the things of God upon your Souls, that have ſenſe of things, and how diſmal the ſtate of them is, and is like to be, I beſeech you lay theſe things to heart. The whole Miniſtry of the Goſpel, the Ordinances of God are ſtruck at. One Truth of God is cryed down after another. Lay theſe things to heart, and while you are perſuaded that your Brethren own the ſame common Faith with you, and purſue the ſame common deſign of the glory of God, and Holineſs as the means to it, give an allowance to them in ſome things wherein you differ; do not arrogate Infallibility to your ſelves; believe it is poſſible you alſo may be miſtaken; and though you are bound to live by your own Faith, and walk according to your own Faith, and Perſuaſion, yet do not pronounce an Anathema againſt all that are not juſt of your ſize. Lay aſide your heats and animoſities, and your differences, which are of far leſs moment than the whole Intereſt of Chriſt and his Goſpel is. I ſhall conclude my Diſcourſe, as the Apoſtle begins his ſecond Chapter to the Philippians; If therefore there be any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the Spirit, if any bowels of mercy: Let me add, If any concern for the honour and glory of God, or the Intereſt of Chriſt or Religion in the Nation, fulfil the compariſon of my Text, and be you yet at laſt like a company of Horſes in Pharaoh's Chariots, being like minded, having the ſame love, being of one accord, and of one mind, and do the ſame thing in bearing a joint Teſtimony for God.

Sermon XLIX.

[Page]

Cant. 1. 10.

Thy Cheeks are comely with rows of Jewels. Thy neck with Chains of gold.

THE Bleſſed Lover in this ſong goes on yet in the commendation of his Spouſe. He had before commended her from her more inward beauty, he had called her, The faireſt amongſt women, he had compared her to a Company of Horſes in Pharaohs Chariots, thoſe Phraſes had reſpect to her inward indowments. He knoweth not how to leave, he here goes on in her further commendation, thy Cheeks are comely with rows of Jewels, thy Neck with Chains of gold. Theſe Phraſes ſpeak Riches, for Jewels and Gold are things of value, and her beauty, her artificial beauty. For theſe are Ornaments ſuppoſed to add to the beauty and comelineſs of the Perſon that wears them. Only there is ſomething looks a little odd according to the guiſe of our Country, where Women uſe to wear ropes of Pearl about their Necks or Wriſts, or Jewels on their Breaſts or in their Ears, but how theſe ſhould reflect a beauty on her Cheeks is hard to underſtand, but we underſtand not the faſhions of other Countries. We read, Iſa. 3. 21. Of Noſe Jewels in uſe amongſt the Jews, which dreſſers of Women in our times would find hard to put on And if a way could be found for that, we ſhould judge them very ſtrange Ornaments. But let me firſt open the words. Our tranſlators add ſome Words here to compleat the ſenſe. In the Hebrew is no more then, Thy Cheeks are comely with rows—and thy Necks with Chains. Our Interpreters not being able to conceive, what rows (except of Jewels) could adorn the face, have added theſe Words to the former part: Nor able to conceive what Chains ſhould adorn the Neck of a woman except of Gold or Pearls; And having added [...] to the former words, they add here not of Pearl, nor jewels, but of Gold. Neither are other [Page] Interpreters agreed about the tranſlation of the other Words, either as to the matter or form. As to the form the Septuagint reads the Word as a queſtion. How comely are thy Cheeks? But moſt other Interpreters read them poſitively, and indicatively, as we read them; that difference is not much. But there is yet a greater difference as to the matter of the words, for the Seventy read it, How fair are thy Cheeks, [...], as of a Turtle. The Arabick and Vulgar Latin follow them. The Syriack Interpreters tranſlate it, thy Cheeks are fair in thy locks. Pagnin, Montanus, and moſt others read it according to the ſenſe our tranſlation puts upon it. Let me at leaſt attempt to reconcile this difference. The Word is [...] which unqueſtionably derives from the radical Word [...] which in its Original and primary ſignification, ſignifieth to make a diligent ſearch and inquiry. Thence the Noun [...] which ſignifieth a ſearch, or the order of a ſearch. We tranſlate it eſtate, 1. Chron. 17. 16. David ſaith, thou haſt regarded me according to the eſtate of a man of high degree: That is, according to the rank or order of one that is of an high degree. It is uſed to expreſs the order in which the Maidens came in to King Ah [...]ſhuerus, Eſther 2. 12, 15. Pagnin tranſlateth the Noun [...] (which is uſed both here, and in the next verſe) ſeries, ordo, ratio, diſpoſitio, forma, and ſaith this ſignification ariſeth out of the other; and that it ſignifieth ſuch a ſearch or inquiry, as is in, and according to order: The Word alſo ſignifieth a Turtle. So it is uſed, Levit. 12. 6. Gen. 15. 9. Cant. 2. 12, Pſal. 74. 19. Levit. 14. 22. Levit. 1. 14. But it is hard to put that ſenſe of it upon this Text, though the Septuagint, and thoſe that follow them, do it. For what ſenſe can we make of this? Thy Cheeks are comely with Turtles. But ſome of the Hebrew Doctors tell us, that the word ſignifieth alſo a kind of Womens Ornaments, and Pagnin tells us that R. David ſaith it ſignifieth Pearls or Jewels, ſet in order; ſome think it was an Ornament that had ſomething of the figure of the Turtle. They ſay the Turtle hath this name from the mournful noiſe which it maketh, ſounding in our Ears like this Word. Others think the French word Tour (which we have now made Engliſh) ſignifying an Ornament of the head, and the Engliſh word Attire both derive from this Hebrew word. From this diſcourſe you may gather, that the penury of words in the Hebrew tongue, conſtraining them to ſignify ſeveral things by the ſame word, is the reaſon of the [Page] difference of Interpreters in the tranſlation of the Hebrew Text both in this, and many other Texts. It is moſt probable, that Women had ſome Ornaments in thoſe Countries, which they expreſſed by this name, and that, [...] in the Greek alſo did expreſs it (though our Lexicographers give us no ſuch account of [...].) The learned Mercer obſerves that thoſe Interpreters who tranſlate the words, as the Turtle, are miſtaken both in the affix which is not [...] but [...], and in the number, which is Plural. It muſt be thy Cheeks are comely in the Turtles, which it would be hard to make ſenſe of, if we ſhould interpret the word of the Turtle doves: I conclude therefore, that it is a very difficult Text to give a certain Interpretation of, and that the ſenſe our Interpreters have put upon it bids as fair as any other, and therefore I ſhall adhere to that. The word certainly ſignifieth ſome Ornaments in thoſe times uſed by Women to adorn their heads with, called by this name becauſe of the order and exceeding neatneſs of them, or becauſe of their figure, and faſhion. Our Interpreters have thought fit, to Interpret the word concerning thoſe Ornaments, though we do not exactly know their faſhion. So then the ſenſe muſt be, Thy Cheeks are comely or beautiful, in o [...] between the Ornaments of thy head. It followeth, Thy Neck with Chains of Gold or Pearls. Two or three things I ſhall obſerve to you.

Qu. 1. 1. Some Interpreters make a queſtion whether in this expreſſion our Saviour hath not a reſpect to the former compariſon, he had there compared to his Spouſe to a company of Horſes in Pharaohs Chariots; it is you ſee a faſhion with us to deck up Horſes which we value with Ribbands &c. It might be a cuſtom in thoſe richer places of the World to deck them with Jewels and Chains of Gold. Mercer and other learned Interpreters think it more probable, that he paſſed on to a new ſimilitude, comparing his Church, or the particular believing Soul to a Beautiful Woman in her Ornaments.

2. This bleſſed Lover had before commended her for her internal worth, and beauty: For ſtrength and courage ſhe was like to the Horſes in Pharaohs Chariots. Here he commendeth her from her external Beauty: Her Cheeks were comely with Rows of Jewels, her Neck with Chains of Gold, or Pearls.

Let me now paſs from the explication of terms, to the underſtanding of things. I ſhall only turn the words of the Text into a Propoſition.

[Page] Prop. The Spouſe of Chriſt, hath her Cheeks comely with Ornaments and her Neck adorned with Chains.

The Propoſition will call to us principally for Explication and Application.

In the Explication we will inquire,

1. What is here to be underſtood by the Spouſes Neck, and Cheeks.

2. What are thoſe Rows, and Chains with which the Spouſe of Chriſt is, and muſt be adorned.

As to the firſt of theſe I ſhall not trouble you with the ſeveral fancies of Interpreters of Luxuriant fancies but only inſiſt upon what I conceive moſt proper, and ſhew you the grounds of it.

1. They are both exteriour parts, and ordinarily expoſed to the view of others. Other parts are covered, and not ſo expoſed. Mercer noteth, that amongſt Women, if theſe parts have their juſt proportion, and beauty, concerning others, there uſeth to be no inquiry, their Symmetry and comelineſs is judged from theſe. So as doubtleſs theſe terms note the Spouſes converſation before the World in her outward viſible appearance; The Spouſe of Chriſt is (as the Pſalmiſt expreſſeth it) all glorious within; Her chief Ornament is what the Apoſtle Peter adviſeth Women profeſſing Godlineſs, the hidden man of the heart in that which is not corruptible, 1 Pet. 3. 4. But that is not all her Beauty, her light alſo ſhineth before men, that they ſee her good works, and glorify her Father which is in Heaven, Mat. 5. The Cheeks are the path upon which the penitential tears run, her tears are on her Cheeks, Lam. 1, 2 [...] Her tears of affliction alſo run down there. Her Cheeks are thoſe parts which are expoſed to the violence and injuries of others, Iſaiah 50. 6. I gave my Cheeks to them that plucked off the hair, Lam. 3. 30. He giveth his Cheek to him that ſmiteth him. Micaiah you know was ſmote on the Cheek by the falſe Prophet. Theſe Cheeks of the Spouſe, expoſed to the ſmiters, bedewed with tears, either becauſe of ſin, or ſharp ſufferings, are in Chriſt's Eyes very lovely. Thus the words afford us two notions. 1. That the Spouſe of Chriſt is very beautiful not only within but in her more external converſation. 2. That even the ſuffering parts of the Spouſe are in the Eyes of Chriſt very beautiful. It is reported of Conſtantine the great that he would often kiſs the hole of Puphnutius his Eye, that was [Page] out for the profeſſion of the Goſpel. Chriſt commendeth the Cheeks of his Saints bedewed with tears, and given to the ſmiters for his ſake, how beautiful ſaith he are thy Cheeks?

2. Secondly the Neck is that part of a man upon which men uſe (as to beaſts) to put ropes and yokes to bring them into Subjection, as alſo upon which men of labour, Porters and ſuch like, uſe to carry burdens. Hence we often in holy Scripture read of a ſtiff neck, to expreſs ſtubbornneſs and diſobedience, Iſaiah 48. 4. Thy neck was as an Iron ſinew, Jer. 17. 23. They made their neck ſtiff, that they might not hear; and the diſobedient Iſraelites are often called a ſtiffnecked People, Exod. 32. 9. 33. 3, 5. And ſo in many other places of Scripture. The Freedom, and pliableneſs of the Neck are alſo often made uſe of, to ſignify the Freedom and obedience of the Perſon. So Gen. 27. 40. Thou ſhalt break his yoke from off thy neck. So Iſa. 10. 27. His yoke ſhall be taken from off thy neck, that is, thou ſhalt be at liberty from him. The neck is that part of man which the Holy Ghoſt maketh uſe of in Scripture to expreſs diſobedience by, the ſtiff necked man, is the man that is ſtubborn, & diſobedient to the Law of God, the man that hardened not his Neck, is the Obedient man: Chriſt hath Chains for the necks of his People; wicked men put yokes upon their necks, their yokes are yokes of Iron. God promiſeth to break theſe yokes, but yet they are not without a yoke, Chriſt hath a yoke, Matth. 11. 29. Take my yoke upon you for my yoke is eaſy, and my burden is l [...]ht. Chriſt hath Chains, but they are of Gold, the Enemies Chains are of Iron, they are hard, and grate, but (ſaith Chriſt) my yoke is eaſy. By the Spouſes neck, our Saviour doubtleſs means his Spouſes Obedience, whether in doing or in ſuffering.

Qu. 2. The next Queſtion is what is here to be underſtood by the Rows of Jewels, and the Chains that are here mentioned; I noted to you before that the Word here uſed ſignifieth an orderly diſpoſal of things, and from that word the word, [...] (which ſignifieth the Law of God) cometh; in the Law of God the duties of men and women are orderly diſpoſed. To ſay nothing of the various [...]fancies of Interpreters, I take the moſt genuine probable ſenſe to be this, thy external converſation is beautiful and comely, by thy orderly walking according to the rule of my Law. Holineſs which lyeth in the ordering, and government of a Chriſtian ſteps, according to a divine order and rule, is exceeding [Page] beautiful, comely in the Eyes of Jeſus Chriſt. To this ſenſe the Chaldee Pharaphraſt an ancient Interpreter (but applying the whole ſong to the Jewiſh Church) carries it, for he thus Paraphraſeth upon my Text:

‘How comely is this People, which hath the Words of the Law given to them? That they may be as an ear-ring on their Cheeks, that they may not depart from the right way, as the Horſe that hath a bridle in his mouth is kept that he doth not go back. And how beautiful are their necks [or backs] which bear the yoke of my commandments, which are upon them as a yoke upon the neck of the Ox which ploweth in the field?’

He (as you ſee) applyeth all to the Jews (and therein he is very fond, and partial) but you ſee by the rows and Chains he underſtandeth the Laws and Precepts of God, according to which every good man ordereth his converſation aright. Chains for the moſt part both for the hands, and necks and feet, uſe to be made of braſs or Iron, or ſome baſer metal; with theſe Priſoners in war, or Malefactors in peace uſe to be bound, and hence the term is made uſe of to ſignify the greateſt and baſeſt ſubjection and ſervitude. Chains are alſo made of Pearls and gold, or ſome valuable metal, Pro. 1. 9. And theſe Chains denote greateſt liberty, being uſed and worn by none but by Perſons of Quality. The Text is to be underſtood of the latter, and the moſt valuable Interpreters interpret the Chains here concerning the yoke of Gods Commandments. Solomon counſelleth the young man, Pro. 1. 8. to hear the inſtruction of his Father, and not to forſake the law of his Mother, for faith he v. 9. They ſhall be an Ornament of grace to thy head; And Chains about thy neck. Certainly the inſtructions; and the Laws of God are much more ſo. Holineſs is a great Ornament and beauty to a Soul; take Chains in which ſenſe you will, either for Chains of Iron, with which Enemies load the necks of Saints (for I told you thoſe Words [of Gold] are added by our Interpreters;) or for thoſe Chains, which are of gold, and Pearl, and the richeſt Ornaments, either of them are lovely in the Eyes of Chriſt; but I rather concur with our own Tranſlators, and the moſt Interpreters, who expound the term of the latter ſort of Chains, not only becauſe our Saviour ſeemeth here to allude to the Ornaments of women, but becauſe the Heb. Word here uſed, [Page] [...] is never uſed to expreſs Chains of Bondage in all thoſe Texts of Scripture where any mention is made of ſuch Chains. And Pagnin aſſureth us from three of the Hebrew Rabbits that the word properly ſignifies Chains made of Gold, or precious Stones joined with a thread together.

By this time you may eaſily underſtand the Propoſition, the ſenſe of which according to this explication is,

The Spouſe of Chriſt, whether by her we underſtand the Church which is a body made up of ſeveral believers, or a particular believer, is not only inwardly comely, and beautiful, in reſpect of thoſe habits of grace, by which ſhe is made (as the Pſalmiſt expreſſeth it) all glorious within, but ſhe is alſo viſibly comely, in her more external appearance, by her orderly converſation, according to the Laws of God, which is as an Ornament or Chain of well ſet Jewels unto her, and by her ready ſubmitting her Neck to the yoke of Chriſts Commandments, his ſeveral Precepts being like a Chain of Gold or precious ſtones about her neck. This is enough for the explication, the Child of God is not only inwardly, but outwardly holy, and his holineſs is a great beauty to him. Here are two things.

1. The Child of God, is not only inwardly, but externally holy.

2. This external holineſs is to him a great beauty.

A Child of God hath a good heart, but that's not all; he muſt live a good life: this is a point exceeding obvious whether we conſider, 1. The Rule by which he walketh. Or Secondly, The influence that the heart hath upon the life. Or 3. The example he is to follow. Or 4. The Patterns of holy men upon Scripture record. 5. Or the promiſes of God to whom they are made, Or 6. The deſcriptions of good men in holy writ. Or 7. The end which he ſerveth.

1. If we conſider the Divine rule, it reacheth not the heart alone, but the outward man. Let your light ſo ſhine before men (ſaith our Saviour) that they may ſee your good works. Shew me thy ſaith by thy works, faith James, Faith without works is dead. It were endleſs to reckon up the ſeveral Texts of Scripture by which God hath directed the Government of our Tongues, our Eyes, our Ears, our Hands, our Feet. In ſhort the ſeveral Precepts for good works are all proofs of this.

2. It muſt be ſo if we conſider what influence the heart, and will, & affections have upon our whole outward man, commanding all the [Page] outward members, out of the abundance of the heart the mouth ſpeaketh, from the dictates of the heart, the Eye looketh, the hand moveth, the mouth ſpeaketh, the Feet turn this or that way; So that if the Tree be good, the fruit muſt be good alſo; the Fig-tree brings not forth thiſtles, nor the Vine thorns. A naughty tongue, eye, hand, foot, is a certain indication of a corrupt, and naughty heart.

3. The [...]liever is made conformable to Chriſt. He went up and down doing good, finiſhing the work, which his Father had given him to do, glorifying his Father on Earth, doing his will, manifeſting his name, no guile was found in his mouth, no iniquity in his hand. No iniquity towards God, no unrighteouſneſs towards men.

4. See the Patterns of holy men upon Scriptural record, Abraham, and David, all the holy Servants of God, you will find their holineſs did not lye only in the obedience of their heart, but of their whole external converſe, a ſtrict walking with God in obedience to his will.

5. Obſerve the promiſes of God, they are not onely made to Faith, and Love, and the more inward habits of the mind, but to external acts, ſuch as Prayer, hearing the Word, Sanctification of the Sabbath, ſhewing mercy to the poor, doing juſtly, walking righteouſly,

6. The deſcriptions of holy men alſo make out this. They are deſcribed to be men fearing God, and eſchewing evil, walking in the Commandments of God. Working righteouſneſs, all which expreſſions ſignify that a believer muſt not only be internally holy, but externally ſo alſo.

Laſtly the end, which they ſerve ſhews alſo a neceſſity of it; they are lights to inlighten the World, and therefore they muſt not be hid under buſhels: They are Salt to ſeaſon the World, and therefore muſt be expoſed to their uſe, their end is to glorify God before men, which cannot be without an external, as well as an internal holineſs; thus the firſt thing appeareth. I have paſſed over theſe things, eaſy enough to have been extended into a much larger diſcourſe Becauſe it is a point ſo exceeding obvious and indeed agreed by all men. The 2d thing is that holineſs is a believers beauty, it is ſo in the Eyes of Chriſt which is here ſpoken of. Nor is this of any thing more difficult demonſtration then the other. What is that which we call beauty but an amiable external appearance of a Perſon, ariſing from a Symmetry of parts, a due [Page] mixture, and Proportion of colours, in conformity to ſome Original Pattern or Idea. A Chriſtians Original Pattern is God the Father, and the Lord Jeſus Chriſt; be you holy at your Heavenly Father is holy: As I am holy, (ſaith the holy Writ.) What can be a Chriſtians beauty but his conformity to God, and that amiableneſs which ariſeth from that. All Spiritual beauty is to be meaſured, from the ſymmetry of the Soul to the divine law. That which makes the Soul amiable to God and to all thoſe who are like God. This is holineſs. But I ſhall ſum up all in ſome few Words of application. I ſhall firſt obſerve from hence two or three Corollaries for our inſtruction, then cloſe all with a few words of exhortation.

Corol. 1. Obſerve then, That it is not enough for one that owneth the name of a believer, to glory in a good inſide. There goeth a good outſide, as well as a good inſide to make up a good Chriſtian. There are 2 Sorts of hypocrites, and I am at loſs with my ſelf to determine which is worſt. The firſt ſort glory in appearance but not in reality. The Phariſees were of this Sort, they were painted Sepulchers, they made clean the outſide of the platter; of this Sort are men that pretend much to acts of devotion, praying, faſting, hearing, and acts of righteouſneſs toward men, and perhaps charity, but are without any true faith in God, or love to God, full of malice, and envy, and cruelty, and covetouſneſs, theſe are Phariſaical Hypocrites. The 2d are ſuch as will pretend to a good inſide, but they have a bad outſide. Theſe men, bite, and devour their brethren lye and cheat, and defraud, and oppreſs, neglect duties of Religion, &c. And yet tell you they have a good heart, they have faith, in God, Love to God, &c. Thou Hypocrite! ſhew me thy faith by thy works, thy pretended Love to God by thy keeping his commandments. Truly of the two, theſe are the worſt, they pretend to holineſs, but which way will you look for it? What notion of holineſs have theſe men taken up? Will you look for it, in their conſcientious, conſtant attendance upon duties of publick Worſhip, there you ſee their places empty, or if they be filled, obſerve their behaviour, they are prating, or ſleeping, or ſporting, or with their Eyes compaſſing the whole congregation. Will you look for it in their private families? There it may be you may hear the voice of Curſing, or Swearing, or reviling, but the voice of Praying, of reading the Word, of thoſe that ſing praiſe [Page] unto God, is ſeldom or never heard in their Houſes. Will you look for their holineſs, in their behaviour toward men, you ſhall there find neither Juſtice nor Charity; cheating, defrauding, Oppreſſion, cruelty, hard-hearted behaviour, &c. Yet they will tell you they have good hearts. Either now theſe men have Souls not like other mens Souls, that have no command of their tongues, and hands, &c. Or elſe they ſpeak falſely. I ſay theſe are of all others the Vileſt Hypoerites. 1. Becauſe they have nothing good, the firſt mentioned do ſome good things, materially good, they read, faſt, pray, walk juſtly, give alms: But theſe wretches have nothing, do nothing at all that is good. There is nothing good in their lives, and that aſſureth us, there's nothing good in their hearts. 2. Theſe men do much more hurt then others do; theſe are they that cauſe the name of God to be Bla [...]emed and evil ſpoken of. Brethren! be not deceived, they are fifty men that you can impoſe upon, but you cannot impoſe upon that God who ſearcheth the heart, & tryeth the reins. Let none be deceived by the pretences of theſe Hypocrites. The Spouſe of Chriſt hath beautifull Cheeks, and a beautiful Neck, as well as a beautiful inſide; her Cheeks are comely betwixt rows of Jewels; She hath a Chain of gold upon her Neck. The laws and instructions of her Heavenly Father, are an Ornament to her head, and a Chain upon her Neck. She durſt not before men diſhonour God. Let this be the firſt inſtructive Corollary from this diſcourſe.

Corol. 2. Secondly obſerve. The Laws of Chriſt, are both rows of Jewels, and alſo Chains.

1. They are Chains of Reſtraint; As Chains about creatures necks reſtrain their natural Liberty, and keep them in due obedience and ſubjection to their Governours: So doth the Law of the Lord. Man is like an un [...]amed Heifer, which would run wildly this and that way; Chriſt therefore puts a Chain upon him, when he intendeth any Soul for his uſe. I will (faith God) write my Laws in their inward parts. (There now is the Chain about the Spouſe's Neck.) Joſeph had this Chain about his neck: How ſhall I do this evil (ſaith he) and ſin againſt God? Do this and live (ſaith he) for I fear God, and ſo durſt not take any revenge upon you. The Children of God have in them luſt and corruption, but it is chained. The Law of God written in their hearts, is a Chain upon their luſts; and this may mind us to take heed how we abuſe that ſweet Notion of [Page] Chriſtian Liberty. Chriſtians are free, but they muſt take heed that they uſe not their Liberty for a Cloak to maliciouſneſs, 1 Pet. 2. 16. that being the Lord's Free-men, they do not make themſelves Servants of corraption. It is not a Liberty to the Devil's Chains, but from them; not a Liberty to the Fleſh, but to ſerve the Lord without fear. 2. As the Precepts of the Lord are Chains of Reſtraint, ſo they are alſo Chains Indicative of the greateſt liberty and honour; they are Chains, but they are Chains of Gold, Chains of Pearl; ſuch Chains ſpeak both the liberty and dignity of thoſe that wear them. The Law is ſpiritual, and juſt, and good (ſaith Paul.) But further yet, the Precepts of God are alſo Rows of Jewels. It ſpeaks two things:

1. Rows of Jewels are things as to which a great Art is ſeen in the orderly diſpoſing of them. There is a ſtrange orderlineſs to be obſerved in the Divine Precepts. Could you imagine a Family, a Church, a Common-wealth, any Society of men, in which the ſeveral perſons, both in their ſingle, and relative capacities, lived up to the ſtrictneſs of the Divine Rule, reſpecting them, how orderly would they appear even in the Eye of humane Reaſon? All the uglineſs and diſorder that we ſee in mens Lives, in Families, Churches, Cities, Kingdoms (if you obſerve it) arifeth from mens deviations from the Divine Rule, through the impetuouſneſs of unmortified paſſions. Hence ſinful walking is by the Apoſtle called properly diſorderly walking, 2 Theſ. 3. 6, 7, 11. And the holy man is called one who ordereth his converſation aright, in the laſt verſe of the 50th Pſalm.

2. Rows of Jewels are Ornaments. There is ſomething of beauty and comelineſs reſulteth from them, and it reſulteth much from the orderly ſetting and wearing of them. There is a great comelineſs in Holineſs. But of this more in the third Corollary.

Corol. 3. Obſerve thirdly; That Holineſs is the only Ornament of a man or woman in the Eyes of Chriſt. The World is at this day full of gawdry, Rings and Jewels, Bracelets, and Necklaces of Pearl, Patches, and Paintings. Solomon hath told us, that favour is deceitful, and beauty is vain: But a woman that ſeareth the Lord ſhe ſhall be praiſed. As a Jewel (ſaith he) in a Swines Snout: So is a fair woman without deſcretion, Prov. 11. 21. Chriſt accounts holineſs the only beauty of a man, or woman. Our acts of holineſs, are in his Eyes the only ropes of Pearl, and Chains of gold, and rows of Jewels. We live in an age of great vanity, as to Artificial [Page] beauty, and it would make the heart of a Chriſtian to bleed, to ſee even to what exceſſes of this nature, Perſons profeſſing to Religion, and Godlineſs run. Let me therefore cloſe this diſcourſe with a word or two of Exhortation. 1. To neglect other beauty. 2. To ſtudy this beauty more and more. 3. Not to Satisfy your ſelves, with mere pretences of inward purity, whiles your more exteriour converſation gives no evidence to it.

1. I ſay firſt to neglect other beauty, whether natural (though that be a great gift of God where it is found:) Or Artificial which is borrowed from Gold and Silver, and Precious Stones, and Jewels, and fine Cloaths, and Linnen, &c.

1. Conſider, This is not your beauty. That's our beauty which Commends us to our Husband Jeſus Chriſt. He regards not a fine face, nor well proportioned limbs, he regards not Jewels, and Ornaments, nor fine Clothes and Linnen. They are in his Eyes poor vile things. Leave theſe things to the men and women of the world that have nothing elſe to Commend them to the wantons of the world. The beauty of a Chriſtian lyeth not in theſe things, nay they are his ſhame, and deformity, as I ſhall by and by ſhew you.

2. Secondly let me urge the Precept of the Apoſtle, 1 Tim. 2. 9, Let women (ſaith he) adorn themſelves in modeſt apparel with ſhamefaſtneſs and ſobriety, not with broidered Hair, or Gold, or Pearls, or coſtly aray but (which becometh women, profeſſing Godlineſs,) with good works. Mark that phraſe (which becometh women proſeſſing Godlineſs) as if he ſhould ſay, theſe vanities of broidered Hair, Gold, Pearl, coſtly aray, may become men and women of the world, and commend them to the world, but they do not become men and Women profeſſing Godlineſs, they are not to approve themſelves to the vain Perſons of the World, but to Chriſt alone, theſe things Commend no Soul to Chriſt, good works, an holy life and converſation according to the rule of the Goſpel, that and nothing but that will Commend a Soul to God, that is the only adorning which becometh women that profeſs to Godlineſs. You have the like in Peter, 1 Pet. 3. 3. Speaking of good women whoſe adorning (ſaith he) let it not be the outward adorning of playting the hair, and of wearing Gold, and putting on of apparel, but let it be the hidden man of the heart, in that which is not corruptible, even the Ornament of a meek, and quiet Spirit, which before God is of great price, for [Page] after this manner in the old time the holy women alſo who truſted in God adorned themſelves, I do know the Common Interpretation which ſome put upon theſe Texts, as if the Apoſtle did not wholly forbid theſe Ornaments, but only forbad Chriſtians to look upon theſe things as their only Ornaments, ſo as to neglect the adorning of the hidden man of the heart. Nor indeed do I think theſe Texts to contain an abſolute prohibition of theſe things to all women that are Chriſtians and at all times. I do know that our Saviour ſeemeth to allow ſoſt rayment to thoſe that are in Kings houſes. Reaſon alloweth an aray to Perſons according to the Station and quality they take up, and are in in the World Religion doth not contradict it. But when I conſider, 1. What of men, and womens eſtates, which God hath given them to Cloth the naked, to feed the hungry &c. (The neceſſities of their families being firſt provided for) is ſpent on theſe things, 2. The difference between habits for diſtinction of Perſons in magiſtracy and habits for vanity, where there is no ſuch diſtinction. 3. The time that is ſpent in the dreſſing up worms in this manner. 4. The proneneſs of our hearts to value our ſelves upon theſe accoutrements. I cannot but think that there is more forbidden in thoſe Texts, then that Chriſtians ſhould look upon theſe as their only or Principal Ornaments. Eſpecially when I alſo conſider that as God in the old Teſtament forbad his People the habits of Heathens: So he hath commanded his People, Rom. 12. 2. Not to be conformed to this World, Rom. 12. 2.

3. Thirdly, Conſider the ſinfulneſs of ſome of theſe things. Where theſe adornings are beyond the quality of Perſons, and beyond what their eſtates will bear, in conſiſtency with that Proportion of good works which God requireth of them, where they are temptations to draw out the luſts of others: Where they are offences and Scandals to ſuch as fear God, they are doubtleſs [...]inful. Cyprian in his Book de Virginum diſciplina, hath ſeveral arguments againſt the new arts of the World for Ornaments, eſpecially that of painting, God, (ſaith he) made us after his own Image, it is the Devil who maketh the alteration, O the vile preſumption of thoſe, who dare attempt to alter the workmanſhip of God! Art not thou afraid (ſaith he) that God in the reſurrection ſhould not own thee, and ſay opus meum hoc non eſt▪ This is none of my workmanſhip. Again (ſaith he) is not this poor wretch alwaies a torment to her ſelf? She [Page] hath her Eyes alwaies in her glaſs and is never pleaſed with her ſelf.

Conſider laſtly, how inconſiſtent theſe things are with that Miniſtring to the neceſſity of Saints: That richneſs in good works, that mortification. The declaration of our ſenſe of Gods diſpenſations to us, which are the duties of Chriſtians: God requires that we ſhould labour with our hands, that we may have to give to him that needeth, Eph. 4. 28. And ſhould not we think you, leave off a Silk garment, or a little Silver or Gold lace, a Ring, a Jewel a coſtly dreſs that we might have more abundantly to give to thoſe that need? Are you rich in the World, and will your eſtate bear ſuch expences, and hath not God charged ſuch, 1 Tim. 6. 18. To do good, to be rich in good works, ready to diſtribute, willing to Communicate, laying up in ſtore for your ſelves a good foundation, againſt the time to come, that you may lay hold on Eternal life. Can you be rich in clothes, and habits, and rich in good works alſo? If you could doth not the Apoſtle tell you, That thoſe who are Chriſts have crucified the fleſh, with the affections and luſts thereof, Gal. 5. 24. Is this your crucifixion of the fleſh with its affections and luſts? What is a gratifying and pleaſing the fleſh, what is a making proviſion for the affections, and luſts of it, if this be not? To what other uſe, or end can theſe things be? Doth adorning our ſelves with Jewels and Silks, and Ribbands, patchings and paintings, ſpeak a mortified heart to the World? a Crucified heart to the fleſh? They ſpeak nothing leſs then this; ſurely they ſpeak fleſh, that is wanton, and proud, and puffed up. It is the Obſervation of a learned Author, That heretofore Chriſtians wounded their fleſh for mortification, we wound it for pride, folly and vanity; the Ears are boared to hang Jewels in: But how much better is that boaring of the Ear mentioned, Pſal. 40. 6. A boaring of the E ars in Teſtimony that we will be the Lords Servants for ever. Beſides, look throughout all the Scripture you ſhall find Gods People conformed their habits to Gods diſpenſations towards them. This was done by Gods direction, Exod. 33. 5. I will come up (ſaith God) into the midſt of you in a moment and conſume you, therefore now put off thy Ornaments from thee, that I may know what to do unto thee. They did ſo v. 6. Accordingly you ſhall obſerve Gods People all along in holy Writ, under ſad diſpenſations, putting on Sackclot h, throwing aſhes on [Page] their heads, rending their garments. Behold (faith God to [...]ru [...]h, Jer. 45. 4.) What I have built I will break down, and that which I have planted I will plack up, even this whole land. And ſeekeſt thou great things for thy ſelf, ſeek them not. I beſeech you look about, ſee what God looks as if he were doing with us; doth not he look as if he would come into the midſt of us in a moment, and conſume us? As if he would ſtrip us all naked, and make us all bare? Is this a time to ſeek fine and gay things for our ſelves? How little do we conſider what God is about to do in all appearance in the midſt of us?

2. Secondly, Study holineſs, If you will look after beauty, ſtudy the true, the inward beauty, that which commendeth the Soul to God; your labour for the other many times deſtroys your Souls, it conſumes the time which ſhould be ſpent in reading, in praying, faſting. It devours your eſtates which ſhould be ſpent in good works. The beauty vain Perſons labour for is but Jezebels beauty; ſtudy the beauty of Sarah, of which you read in, 1 Pet. 3. 5. The Ornaments with which holy Women of old, adorned themſelves, Ornaments which become ſuch, as do not profeſs Pride, and vanity, but Godlineſs. Put Chriſts Chains about your Necks, his rows upon your Cheeks. The Phariſees prided themſelves in their Phylatteries. They did ill to adorn themſelves with thoſe Scrowls of the law in their Skirts, while they lived not up to the rule, and true ſenſe of it in their lives, but there are no ſuch rows of Jewels as thoſe of Gods Precepts.

3. Laſtly (with which I ſhall conclude this diſcourſe) Satisfy not your ſelves with dreams, and fancies of meer inward, Spiritual beauty. I again tell you it muſt be a counterfeit. There may be an external appearing beauty, without any inward beauty, but that is but a counterfeit, there can be no inward beauty without an external beauty. Faith and Love too muſt be ſhewed by works, where holineſs to the Lord is ingraven in any man or Womans heart, it will alſo be written (to uſe the phraſe of the Prophet Zechariah, Ch. 14. 20.) upon the very bells of the Horſes—yea every pot in Hieruſalem ſhall be holineſs to the Lord. We have a great cry of Religion, and for Religion in theſe days. We hear a bundance talking as if there were no Saints in the World but themſelves, but wherein doth their Religion lye? In a fine tongue; they can (as Luther ſaid) Crepare Chriſtum make a crack, and boaſt of Chriſt. But where are the rows of Jewels upon their Cheeks? The Chains of Gold about their Necks? Where [Page] is their ſtrict, and conſciencious waiting upon God in Ordinances? Where's the fear of God to be ſeen in their lives? Theſe times make me often to think of that ſaying of Hierom, Grande eſt Chriſtianum eſſe, non dici. To be a Chriſtian that is a great, and difficult thing, to be called ſo, that is a poor and mean, and very eaſy thing. Look abroad and ſee how few ſerious, and uniform Chriſtians are to be found in the World, how few who in any meaſure anſwer that great name by any ſeverity of life, and converſation. If Luxuriouſneſs in meats, and drinks, if exceſs in apparel and dreſſes, if griping the poor, if cruelty towards Perſons in diſtreſs, and oppreſſion, and covetouſneſs, and adding houſe to houſe ſpeak Chriſtians, we have too much of theſe things even amongſt Profeſſors: But if a true believer muſt ſhew forth his faith, by works of piety towards God, and works of righteouſneſs, and charity towards men, if they muſt abound in good works, and their light muſt ſhine before men ſo as they may ſee their good works, and glorify their Father which is in Heaven, how ſmall is the number of Chriſtians in this age wherein there is ſo much talk of it; We muſt ſay of many Profeſſors to Religion as once Iſaac ſaid of Jacob, Gen. 27. 22. The voice is Jacobs voice, but the hands are Eſaus hands. There are many whoſe voice indeed is Jacobs voice, they talk like Saints, O but their hands are Eſau's hands. Let them come unto you that you may feel them. Their habits are Eſau's habit; they eat and drink like Eſau, they deal in the World like Eſau. They are Virgins upward, beaſts downward, monſters in Religion. Oh let not this be any of your Character. Know it to be your duty, as much to abound in Prayer, hearing, faſting, exerciſes of repentance, and mortification, as others make it their vanity to abound in good words, coſtly apparel, in Pride and Luxury. You muſt have Chriſts rows upon your Cheeks, his Chains about your Necks. I ſhall conclude with that of the Apoſtle to the Philippians, Philip. 4. 8. 9.

Finally (Brethren) whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report, if there be any vertue, and if there be any praiſe, think on theſe things.

Theſe things which you have both learned, and received, and heard, and ſeen in me, do. And the God of peace ſhall be with you.

Sermon L.

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Canticles 1. 11.

We will make thee Borders of Gold, with Studs of Silver.

THE Chaldee Paraphraſt out of his unreaſonable fondneſs to make this whole Song to be nothing elſe but a diſcourſe betwixt God and the Congregation of Iſrael, thus gloſſeth upon theſe words.

‘It was then ſaid unto Moſes go up to the firmament, and I will give thee there two Tables of ſtone cut out of the Sapphire of the throne of Glory, ſhining like the beſt Gold ordered with lines written with my own Fingers, in which are ingraven the Ten commandments which are more pure, then Silver purified ſeven times, &c.’ I ſhould hardly mention this ancient Jewiſh Paraphraſt ſo often, but to convince the Atheiſtical Spirits of latter ages, that the Jews did not underſtand this excellent Song as a meer wanton Love Song, between Solomon and the Daughter of Pharaoh. Neither did Gregory Nyſſen, Gregory the great, nor Bernard, who with others of the Ancients have wrote Commentaries upon it, ſo underſtand it, though they agreed not with this Paraphraſt concerning the Perſons in it. The Paraphraſt you ſee makes the law given on mount Sinai to be the Borders of Gold, and ſtuds of Silver.

I am not much ſatisfied with the tranſlation of the words by our interpreters, becauſe I find no other Interpreters agreeing with them. The 70 interpreters who are followed by thoſe who made the Arabick Verſion interpret it images, or pictures. The Syriack Interpreters tranſlate it Chains. Arias Montanus, and the Vulgar Latine tranſlate it Collars. Junius and Tremellius, tranſlate it Golden threds. Pagnine tranſlateth it Golden Jewels Beſides, the word here uſed is the ſame with a ſmall alteration of the form which we had in the foregoing Verſe and there we tranſlated it Rows, why we ſhould here tranſlate it Borders I cannot tell. I think the Tigurine Verſion tranſlateth it beſt. They tranſlate it Ornament a convenientia, Convenient Ornaments. It [Page] is certain the word ſignifieth ſome ſuch Ornaments as Women uſed in thoſe times, and Countries. Ornaments differ both in ſeveral Countries, and in ſeveral Ages in the ſame Country, ſo that it is no wonder if Interpreters are at a loſs ſo many hundreds of years ſince, exactly to tranſlate words ſignifying things ſo variable after ſuch a diſtance of time, and in another country. The more general tranſlation of Ornaments, ſuitable Ornaments, is doubtleſs the beſt.

I am as little ſatisfyed with the tranſlation of the other word [ſtuds] others tranſlate it Points, the Sepeuagint [...], marks. It is granted by all that the word is derived from [...] which ſignifyeth to point. This word is not (that I can find) uſed any where in holy Writ except in this Text, [...]and Gen. 30. & 31. in thoſe chapters it ſignifyed [...] the ſpots which were upon the lambs after the ſheep had conceived upon the ſight of the pilled and ſtraked rods, which Jacob had laid before them in the troughs. The Dutch tranſlators interpret the Term, Buttons or knobs of Silver, doubtleſs the trueſt tranſlation were with Badges, or ſpots of Silver. Mercer faith, the Phraſe doth ſignify the higheſt, and moſt excellent Ornaments. But the difference about the words maketh no difference in Interpreters as to the ſenſe, ſo that it is but a light difference. The ſenſe is we will give thee yet more and more excellent Ornaments. Let me only note to you four or five things which will much conduce to clear up the ſenſe, and lead us to that Propoſition of truth and point in Divinity which the Text holds forth.

1. I conceive (firſt) That you will all here underſtand a Metaphor drawn from Women, who delight much in Ornaments of Gold, and Silver, and other precious things. Chriſt here ſpeaketh to his Spouſe as to a delicate Woman which Loves ſuch Ornaments, and promiſeth her ſuch. My Spouſe faith Chriſt ſhall have her Ornaments too, anſwerable to, though infinitely excelling Ornaments of Gold and Silver: Moſt excellent Ornaments, tho Spiritual, and of a far other Nature.

2. He had before ſaid, That her Cheeks were comely between the Rows of Jewels, and her Neck with Chains of Gold ſhe was richly adorned, but (ſaith Chriſt) ſhe ſhall have more alſo, Habenti da [...]it [...]. To her that hath ſhall be given, and ſhe ſhall have more abundantly. I will not ceaſe to adorn her.

3. Thirdly, He doth not ſay, Thou ſhalt buy thee Borders of [Page] Gold with thy mony. No not yet I will give the ſome mony which thou ſhalt improve, and with the improvement buy thee more. Grace is not merited. Nor is the firſt grace given and the further grace of God merited. It is all given. We will (ſaies Chriſt) make for thee. The porro eſſe as well as the eſſe, the aboundings as well as the firſt breathings, and motions of Spiritual life, are all from God.

4. Laſtly, He ſpeaketh in the Plural Number: We will make. This is either ſpoken Stylo Regio, in the ſtile of a Prince, Chriſt is a great King. Or elſe as it is ſaid, Gen. 1. 26. Let us make man, to denote the Plurality of Perſons in the Divine Being, and the concurrence of the whole Trinity, in the collation of Grace, and more Grace upon believers. It is a rule in Divinity; omnia opera Trinitatis adextra ſunt indiviſa. All the works of the Trinity, out of itſelf, and with relation to the creatures, are individed, what is the Act of one Perſon, is the work of all three Perſons. The Father created, the Son createth, and the Holy Ghoſt createth. So in the works of Providence. The Father worketh hitherto, and the Son worketh. This is eminently true in that noble work of Providence. The Collation of ſpecial grace, John. 14. 23. If any man love me, he will keep my words, and my Father will love him, and We will come unto him, and make Our abode with him. The Text being thus opened, you ſee to what point in Divinity it leadeth us. The Doctrine is this:

Prop. That Chriſt is ready to give out more grace, more Spiritual Ornaments to the Souls of believers, where he ſeeth the Cheeks of his Saints already comely with Rows of Jewels, and their Necks with Chains of Gold, he will ſtill be preparing for them Chains of Gold, with Spots of Silver.

To this purpoſe is the promiſe, Matth. 13. 12. To him that hath ſhall be given, and he ſhall have in more abundance. It was the end of his coming into the World, not only that his People might have life, but that they might have it more abundantly, John 10. 10. And he acteth in the diſpenſations of his grace according to, and in fulfilling of the end of that his coming. He giveth out pardoning grace abundantly, Iſaiah. 55. 6, 7. He will abundantly pardon, even according to, and much above the abundings of ſin in the creature. As ſin hath abounded grace ſhall much more abound, Rom. 5. And as ſin reneweth ſo his gracious acts of pardoning are renewed alſo. Sanctifying grace [Page] (and that indeed is properly the Ornament of a believer) he giveth abundantly. He fills the Souls of his People with joy, and peace in believing, that their Souls may abound in hope, through the power of the Holy Ghoſt, Rom. 15. 13. He maketh the Souls of his People to abound in loves; hence the aboundings in this gracious habit are made the matter of the Apoſtles prayer, 1 Theſ. 3. 12. They could not grow in grace if he were not alwaies ready to give out more grace, for all Acts muſt proceed from habits and a growth, and improvement in gracious Acts muſt flow from an increaſe of the power, and principle of acting. If any one asks the reaſon of this Liberality of Chriſt to his Spouſe it is not hard to aſſign it.

1. That fulneſs of Grace and Love which is in him is the great ground and cauſe of it; what makes the loving Husband who knoweth that his Wife is already full ſtockt with Cloaths, and Linnen, and Rings and Jewels, and other Ornaments, that yet he can never go abroad but he muſt bring her home ſomething to add to her ſtock in theſe things, but only firſt he finds that his purſe will hold out to it; He hath wherewithal to do it. 2. His Love and kindneſs to his Wife is ſuch as conſtraineth him to it, so as he can never think ſhe hath enough, and he is ſtill giving to her as if ſhe had nothing. Chriſt is a fountain of fulneſs, the fulneſs of the Godhead dwelt in him bodily, and of his fulneſs (ſaith John) we receive grace for grace; The full fountain runneth over, neither doth he loſe any thing by his communication, while he giveth grace, he is but like unto the Sun which loſeth no light by imparting its light to the World: Then his Love to his Saints is infinite & tranſcendent, he muſt not be outvyed by his creatures. Doth therefore a loving Husband when his Wife hath already a competent wardrobe, and a competent number of Ornaments, yet add to her ſtores, and ſo much to ſupply her wants as to ſhew his own Love and kindneſs to her? How much more ſhall the Lord Jeſus do it? So that in this reaſon there are indeed three. The firſt is that infinite fulneſs of grace that is in him, which cannot terminate it ſelf in him, without a communication to the creature, the Second is the nature of his communication which is ſuch, that he loſeth nothing by it. He ſaith we will make thee, borders of Gold, men and women are not ſo forward to give what they have aliunde, from without themſelves: As what they have from themſelves and [Page] are no loſers by the communication of. The term make doth not denote a non praeexiſtence. All the Chains of Gold with which Chriſt adorneth his Spouſe are coaevous with Chriſt himſelf, given out in the purſuance of an Eternal purpoſe, purchaſed with the blood of Chriſt, but it ſignifieth that Chriſt hath them of his own. And then thirdly, His exceeding Love to his Spouſe cauſeth the giving of them out. It is ſaid of Paul, Acts 18. 5. That he was preſſed in Spirit and Teſtified, &c. Chriſt is preſſedin Spirit, with Love to the believing Soul. His heart is raviſhed as he afterward expreſſeth it in this ſong, Thou [...]aſt raviſhed my heart, my Siſter, my Spouſe. This love is the great and firſt moving cauſe of theſe communications; as the loving husband that hath an eſtate which will bear it, and a Wife wherein he greatly delighteth, is alwaies giving her ſuch things as he judgeth will be pleaſing and acceptable unto her; ſo our bleſſed Lord, having firſt made his grace acceptable to the Soul, and then loving that Soul that hungreth and thirſteth after him, with a tranſcendent love cannot but be daily Satisfying ſuch a Soul with his good things.

2. A ſecond Reaſon of this is the Renewing wants of his Spouſe. Love doth not give [...]bare meaſure, but ſheweth it ſelf further than in a bare ſupply of wants, Miniſtring alſo to the pleaſure and delight of the Perſon beloved, but to wants and deſires it cannot be wanting; the Soul of a Chriſtian, through the revival of luſts, and corruptions within itſelf, and through the repetition of temptations, and in regard of Gods various diſpenſations to it, ſtands in need of the daily increaſe of grace. Nogood Soul hath ſo much grace, but it ſtill wants. A prudent husband though very loving and tender, may judg his Wife hath Ornaments enough, and therefore may ceaſe to add to her ſtock, though ſhe may not have ſome particular Ornament, becauſe though ſhe hath it not yet ſhe may not want it, and it would be to her of no profitable uſe, only it may be, ſerve for Pride or oſtentation, but no tender husband with-holds from his Wife what he knoweth her to need. But the Child of God never hath ſo much faith, but he ſeeth cauſe to cry out, Lord help my unbelief, he is in daily want of Spiritual ſtrength, complaining of weakneſs, and impotency, ſo as ſupplies of grace are a daily good to gracious Souls, and Chriſt can withhold no ſuch thing from them. Deſire doth yet more engage the love of a correlate, and the more paſſionate and vehement the deſire of the beloved is, the more he [Page] that loves moveth towards her Satisfaction. The Philoſopher ſaith, to Love is to will that which is good to another, though indeed, love rather lyeth in a complacency which one taketh in another, of which the willing of good is but a firſt fruit, and an effect, good he tells us is that which all deſire. The nature of good lyes in a Sutableneſs and conveniency to our needs, for the ſupply of ſome vacuity, or emptineſs in us, all the effluxes and emanations of divine grace are ſuch, ſuted to ſome great wants of our Souls, and not only ſo, but alſo to the deſires of every gracious man and Woman, who is continually crying, give, give and God cannot be wanting either to ſupply the neceſſities, or to anſwer the cravings, and importunities of his Peoples Souls. He hears the deſire of the humble, Pſal. 10. 17. And giveth them their hearts deſire, Pſal. 21. 3.

Laſtly, The intereſt of Gods own honour and glory is concerned in his giving of more grace. The loving husband buyeth his Wife Chains, and Jewels. And fine Clothes, and when ſhe hath a good ſtock he is yet adding to the ſtock; his love to her, his deſire to Satisfy her deſires ſo far as he is able in all things convenient, are the great grounds, but yet he hath alſo ſome Eye to his own honour and Reputation, by it he is taken notice of in the World as one that is able to do ſuch things, and alſo as one to whom his Wife is very dear, this bleſſed Lover firſt aimeth at his own honour. Hereby faith Chriſt is your Father glorified if you bring forth fruit; much fruit of holineſs requireth much of the ſeed of God, much grace, as the Principle productive of it, for without his influence the Soul can do nothing. Further grace is neceſſary to uphold and maintain what grace he hath already beſtowed. It is alſo neceſſary to the production of that much fruit by which God is glorified by his People in the World. Grace in its true exerciſe is a lovely thing in the ſight of the World. Men that hate the practice of grace in themſelves, yet love it in another. Hence the Apoſtle, 1 Pet. 2. 12. commandeth Chriſtians to have their converſation honeſt amongſt the Gentiles, that whereas they ſpeak againſt them as evil doers, they may by their good works, which they ſhall behold, glorifie God in the day of their viſitation. The Children of God are like Stars, which ſhine from a borrowed light; God hath all the honour of their well doing. The man that walketh piouſly, devoutly, humbly in his converſation towards God, and in the exerciſe of juſtice and righteouſneſs, humility and meekneſs, mercy and charity, and bounty towards men, that is moderate and ſober in the uſe of proſperity, and patient [Page] in the time of adverſity, doth by this converſation commend himſelf to all that part of the World, that hath yet any remainder of reaſon left, whoſe paſſions have not out-lawed their reaſon, and transformed them into Beaſts: And look as when the Wife is excellently attired, it draweth the Eyes of all after her, & ſets them upon enquiry, whoſe Wife ſhe is, & the honour redoundeth to the Husband, out of whoſe Purſe her Ornaments are known to come: So when men ſee Chriſtians abounding in the fear of the Lord, in faith, & love, in meekneſs, ſobriety, liberality to the Poor, love to their Enemies, a doing good to all, the honour doth not only redound to them, but the Name of Chriſt for their ſake is alſo well ſpoken of, the grace of God in them is commended and magnified. I come now to the Application.

1 Branch. In the firſt place I cannot but obſerve from this Text how Chriſt condeſ [...]endeth to our weakneſs, that he might make himſelf and his grace deſirable to us. Why doth not our Lord ſpeak plainly, I will give them more grace, I will communicate more of my ſelf unto them? He doth ſo in ſome other Texts; here he clotheth his diſcourſe with metaphors, and compareth his grace to things which we much deſire, and which are very lovely, and admirable in our Eyes. This is obſervable, there is hardly any thing which, while we live in the World, is either neceſſary for our uſe, or delightful to our ſenſes, which our fleſhly appetite longs for, to which Chriſt ſome where or other hath not compared himſelf and the influences of his grace. Is Bread neceſſary? I am (ſaith he) the bread of life, John. 6. Is water neceſſary? He compares himſelf, to living water, John. 4. Yea to a fountain of living water. Is meat and drink neceſſary? My fleſh (ſaith he) is meat indeed, and my blood is drink indeed. Is clothing neceſſary, and fine and rich clothing deſirable? Come (ſaith he) buy of me white rayment, that thou mayeſt be clothed, that the ſhame of thy nakedneſs do not appear, Rev. 3. 18. Is Linnen neceſſary? And fine Linnen deſirable, Rev. 21. 8. To the bride (the Lambs Wife) is granted, that ſhe ſhould be arayed in fine Linnen, clean, and white. Is Phyſick ſometimes wanting to us? The whole (ſaith he, ſpeaking of himſelf) need not the Phyſitian but the ſick. Is ſalve neceſſary ſometimes to us? I counſel thee, (ſaith he, Rev. 3. 18.) To Anoint thee with Eye-ſalve. Is reſt and eaſe deſirable? Come (ſaith he) to me all you that are weary and heavy laden, and I will give you reſt. Is Gold and Silver, are rows of Silver, and Chains of Gold, borders of Gold, and ſtuds or ſpots of Silver, deſirable? I Counſel thee [Page] (ſaith he) to buy of me Gold tryed in the fire, that thou mayeſt be rich; and here in my Text, thy Cheeks (ſaith he) are comely between the rows of Jewels: Thy neck, with Chains of Gold; we will make for thee, borders of Gold, and ſtuds of Silver, Ez. 16. 10, 11, 12. I clothed thee, with b [...]oidered work and ſhod thee with badgers Skins, and I girded thee about with fine Linnen, and covered thee, with Silk; I alſo decked thee with Ornaments, and I put Bracelets upon thy hands, and Ear-rings in thine Ears, and a beautiful crown upon thine head. What is the meaning of all this, but I beſtowed my love, my grace upon thee? How doth our bleſſed Lord humble himſelf to make himſelf, his favour, and grace, the object of the moſt vain and airy Souls deſire?

2 Branch. Obſerve Secondly that Chriſts graces are thoſe Ornaments with which he ſurniſheth the Souls of his beloved. They are thoſe borders of Gold, and ſtuds of Silver, which are here ſpoken of. They are the true, and the beſt Ornaments. Other Ornaments are but the Devils, or at beſt our own Ornaments. Such Ornaments as are put on for Pride or luſt are the Devils Ornaments. With theſe Souls are adorned whom he hath by the hand, leading in the broad way which leadeth to deſtruction. There are indeed other more innocent Ornaments which ſerve to ſignify the quality of Perſons, and to make them appear more lovely, and amiable, but at the beſt theſe are but humane Ornaments, they are not the dreſſes in which Chriſt dreſſeth his Spouſe; a pious Soul may be dreſſed in theſe, (thoſe that dwell in Kings houſes, that are of higher quality, and in an higher ſtation, and greater eſtates in the World, may wear ſoft rayment;) but theſe are none of the Ornaments which Chriſt puts upon the Soul that he Loves, though he may allow their infirmity in the uſe of them. There is other bread, and men muſt uſe it, but Chriſt is the bread of life. There are other clothings, but Chriſts righteouſneſs is the true clothing, and the white Linnen of the Saints. There are other Ornaments of our bodies, but the habits of grace, with which Chriſt dignifieth and adorneth the Souls of his People, are the only Ornaments of the Souls, which he looks at. Chriſts Ornaments are, ſaith, Love, meekneſs, humility, temperance. The Love and fear of God Heavenly mindedneſs. Thus ſaith the Apoſtle Peter of old, the holy women who truſted in God did adorn themſelves. You have an account of [Page] other Ornaments, Iſaiah 3. But you find not this ſentence at the foot of that account. Thus of old holy women who truſted in God adorned themſelves. With ſome of them you read that Jezebel adorned her ſelf when ſhe looked out at the window. Methinks this ſhould be a mighty humbling conſideration to a good man or woman who have adorned themſelves (after the manner of the World) that they might not be ſingular, but go like Perſons of their rank in the World, to think; Now I have decked, and adorned my ſelf at the expence of a great deal of mony, and I have ſpent in the doing of it a great deal of time. None of theſe things are Chriſts Ornaments, he hath allowed me to wear them, but theſe are none of thoſe things which I have received from him as my Saviour, and Redeemer; none of thoſe things which do commend me unto him, or make me at all more lovely in his ſight. Theſe are none of his rows of Jewels, or his Chains of Gold. None of that attire, in which I muſt, if ever I come to Heaven, be brought unto the King of Kings. This is none of that rayment of needlework mentioned, Pſal. 45. 14. And would ſerious Chriſtians but entertain ſome ſuch thoughts, with what a contempt, and neglect would they look upon their other Ornaments, while their circumſtances make it but decent for them to wear them. How would they uſe them only to put them in mind of thoſe better things by Chriſt reſembled by them. This compariſon alſo lets us know, that the Ornaments of grace, are the beſt, the moſt valuable moſt deſirable Ornaments. Chriſt compares them to rows of Jewels, to Chains of Gold, to badges and ſpots of Silver; Jewels Gold and Silver amongſt things Ornamental, are the braveſt, and amongſt men counted above others. Ah! that I could this day but faſten this one nail, this one perſuaſion in your Souls, That habits of grace, are the beſt Ornaments; how much waſt of mony would be ſaved? How many good works more would be done? How much more given to the neceſſities of Saints, how much glory would be more given to God? How much more good done to others? How much more peace would be brought to your own Souls? How much more would the poor creature that upon the account of our vanity, is made more a Servant to corruptions, and groans (as the Apoſtle ſpeaks, Rom. 8.) for the day of judgment upon that account, be reſcued from that bondage? How much more time would be reſcued for [Page] holy duties, were you but rooted, and grounded in this perſuaſion that there are no Ornaments like thoſe of the grace of Chriſt. Hear what Solomon ſaith, Prov. 1. 7, 8, 9. The fear of the Lord is the beginning of Knowledge.—My Son hear the inſtruction of thy Father, and forſake not the Law of thy Mother, for they ſhall be an Ornament of grace unto thy head, and a Chain of Gold about thy neck, Prov. 4. 9. Wiſdom ſhall give to thy head an Ornament of grace, and a crown of glory. It were eaſy to demonſtrate theſe to be the beſt and moſt excellent Ornaments, otherwiſe, then by the Metaphor of the Text. Theſe adorn the Soul: Others adorn the carkaſs only. The ſubſtance of others is corruptible, they are things beneath us for the moſt part, in the loweſt ranks of creatures. It is a ſhame to man to be beholden to a ſtone, or a little Earth, or a Silk-worm or a little flax for his Ornament; they are Ornaments that degrade the creature, and make a man beholden for his Honour and Ornament to things he treads upon. Grace is a ſupernatural thing, a thing that entreth into the ſubſtance of the Soul, and makes it ſubſtantially beautiful. It is not a Pendent that hangs at the Ear, or a Necklace that hangs about the Neck, but makes no alteration in it; the Neck, the Ear, is the ſame thing ſtill, with it, and without it, ſtill the ſame grace makes a real, a lovely change in the diſpoſitions, and the affections of the Soul. Other Ornaments commend us but to our earthly Relations, and the vainer part of the World. Grace commends us to Chriſt, to his Father, to Saints and Angels. The demonſtration is eaſie: But ah! how few are they that believe our Report? How few will believe that Grace is the Beſt Ornament?

3. Branch. Thirdly; Obſerve, The Spouſes Ornaments are of Chriſt, and his Fathers preparing & making. We will make thee. Neither is the Soul natively adorned, neither is it in its own power by any act of its own will to adorn it ſelf. It's Righteouſneſs is as raggs, and as a filthy cloth (faith the Prophet) raggs and filthy cloths are no Ornaments, neither can theſe Ornaments be purchaſed, Job 28. 15. It cannot be gotten for Gold, neither ſhall Silver be weighed for the price thereof; Nor can theſe Ornaments be borrowed. The wife Virgins could lend no Oil to thoſe that were fooliſh, Matth. 25. To talk of grace under any other notion, than that of a free gift, is indeed no better than Nonſenſe. There are Ornaments for minds indeed to be got at Athens, and other Schools of Philoſophers. But theſe are not that white Linnen, in which at the great day the Lamb's Wife muſt be [Page] brought to her Husband: Not that Garment of Needle-work, in which the King's Daughter muſt be brought to the King. There's no Faith in Chriſt, nor pure Love to God and Chriſt to be got at Athens. Fleſh and Blood will not convey theſe things into a Soul.

4 Branch. Laſtly; Obſerve how the whole Trinity is concerned in the diſpenſations of grace. It is the note of the Learned Mercer, That the Myſtery of the Trinity is here held out to us in the Plural Verb [...]. I touched upon this before, though indeed the works of the Trinity within it ſelf be divided: The Father begetteth, and is not begotten; The Son is begotten, but doth not beget; The Holy Ghoſt proceedeth from both, and doth neither beget, nor is begotten; and although to denote the order of working in the holy Trinity, Creation is made the work of the Father, Redemption the work of the Son, and Sanctification the work of the Holy Spirit; yet it is moſt certain, that all the works of the Trinity, out of it ſelf, are individed; what one perſon doth, all do. All that grace of which the Believer is made partaker, floweth from the whole Trinity; it is from the Father, through the merits of the Son, and by the Holy Ghoſt.

Uſe 2. In the ſecond place; Will Chriſt go on in giving to his Saints more grace? Let not then thoſe of little Faith be diſcouraged. Let not thoſe that are ſtrong, deſpiſe the weak, nor thoſe who are weak, be diſcouraged and deſpond in themſelves. If the Child of God hath Faith but as a grain of Muſtard ſeed, it ſhall increaſe: If it hath but a ſtock of grace, like the Widdows Meal in the Barrel, and Oil in the Cruiſe, yet the Meal ſhall not fail from the Barrel, nor the Oil from the Cruiſe. If the Child of a rich and indulgent Parent be deſpiſed by another that hath finer Clothes, and richer Ornaments, than the Wiſdom of its Parent thinks fit at preſent to allow it; it will comfort its ſelf, that its Father is able to do as much for it; that he wants no love to prompt him to it; that it hath a large Inheritance that is made ſure unto it. Shall not the Child of God thus comfort himſelf from its hopes of glory, though it as yet hath but a ſmall earneſt of it, from that fulneſs of grace which is in Chriſt? He ſhall be holden up (ſaith the Apoſtle, ſpeaking of the weak Brethren) for God is able to make him ſtand, Rom. 14. 4. And from that readineſs that is in Chriſt, and his Promiſe to give to him that hath, ſo that he ſhall have more abundantly; from the Promiſe of Chriſt to the Soul, whoſe cheeks are already comely with Rows of Jewels, and Chains of Gold, that he will make for it Borders of Gold with [Page] ſpots, or badges, or ſtuds of Silver. Let true grace in the Soul be never ſo faint and weak, it is the Seed of God, it ſhall abide, yea it ſhall grow and increaſe. Hypocriſie is alwaies withering; the Hypocrite groweth worſe and worſe, his fair ſhews and appearances daily decay, but true grace is alwaies growing; Chriſt is alwaies adding to it. And indeed this is one thing which diſtinguiſheth a ſincerity and truth of grace, from all the counterfeits of it. A Child of God is alwaies growing better and better, the Lord is adding to his ſpiritual habits. Wicked men, and Hypocrites, are growing worſe and worſe.

Uſe 3. In the laſt place, This Notion calls to all the People of God, 1. For an admiration of the Love of God towards them; what a God do we ſerve! what a Saviour, what a Friend, what a Beloved hath every Soul, whoſe Soul ſincerely loveth the Lord Jeſus Chriſt? The Beloved of your Souls is not like anothers Beloved, in himſelf he is not, he is the chiefeſt of ten thouſand, he is altogether deſires. He is not to you as anothers Beloved, he is unweariable in his acts of grace, and diſpenſations of goodneſs. Are there any Souls here whoſe iniquities are forgiven, whoſe ſins are covered, whoſe Souls are regenerated, renewed through the Sanctification of the Spirit, might not theſe Souls go into their Cloſets with David, and ſit down and ſay, Who are we, O Lord God! and what were our Souls, that the Lord ſhould bring us hitherto, that God ſhould waſh our Souls white in the Blood of the Lamb, and give us another Spirit than we had by Nature, a new Heart, a new Nature, that he ſhould make us partakers of the Divine Nature? But this was yet a ſmall thing in the ſight of God; he hath ſpoken alſo of his Servants for a great while yet to come; he hath ſpoken of more grace, of making for us Borders of Gold, with Badges of Silver. A faithful man ſhall abound with bleſſings. The beginnings of ſaving grace in the Soul, in the Juſtification of the Soul, and the firſt change and renovation of our Natures, are bleſſings of that nature, as Eternity will be too ſhort a time to admire the Love of God in, and for; but will the Lord alſo add to his Servants ſtock, and increaſe their heap? will he be ſtill making and preparing new Ornaments for them, and giving further grace to them till all their wants ſhall be ſupplied, all their emptineſſes filled up? what manner of Love is this? Let our Souls be ſwallowed up in the admiration of this Love; Let our Souls, and all that is within us bleſs his holy Name.

2. How doth this Notion call to us for all manner of holineſs? Holineſs [Page] lyeth in two things, 1. The mortification of luſts and ſinful habits with the eſchewing and declining of ſinful acts, which are the fruit of thoſe trees. 2. The exerciſes of Godlineſs. Let me ſhortly preſs both, from this notion of out beloved's being preparing ſtill, and making for us, Chains of Gold, and ſpots of Silver. I will begin with the 2d.

1. The exerciſes of our ſelves unto Godlineſs, in all thoſe poſitive duties which God requireth of us. Whether they may be more internal, ſuch as faith, hope, Love, or more external, in our more external communion with God, in Prayer, reading, hearing his word, receiving his holy Sacrament. Or in our converſation before and towards men: I ſhall preſs theſe from this notion upon a twofold conſideration.

1. Theſe exerciſes are the way to keep Chriſt ſtill at work, making for us theſe further Ornaments.

2. They are the wearing, and uſing of theſe Ornaments.

I ſay (firſt) theſe exerciſes will keep our Lords hand continually at work, ſo as he will never be weary but be ſtill adding to our Ornaments of grace.

I have had occaſion often in my former diſcourſes to hint to you, that although God be ingaged by his covenant, and faithfulneſs, to bring the Souls of believers to glory, and conſequently to give out to them ſuch neceſſary ſupplies of grace, as ſhall make them meet for that inheritance, yet he is at liberty as to the gradual manifeſtations of his grace, to diſpenſe them according to his own infinite wiſdom, and his Peoples behaviour toward him. And the promiſes, of that grace, are made to the exerciſes of grace; Chriſt will be alwaies giving to thoſe, who are alwaies working out their Salvation with fear and trembling, exerciſing themſelves to Godlineſs. Theſe exerciſes are thoſe ſacred means, in the uſe, and not without the uſe of which he hath promiſed the influences of further grace. Men miſtake the promiſes of further grace, if they apprehend them made to any who do not their duty as to the fulfilling of them, when God had made thoſe large promiſes of which you read, Ezek. 36. He concludeth, v. 37. Thus faith the Lord God I will yet for this be inquired of by the houſe of Iſrael to do it for them. I will do it faith God, but yet I will be inquired of to do it for them. And for that promiſe, Matth. 13. 12. Whoſoever hath to him it ſhall be given, and he ſhall have more abundance, though by the foregoing verſe where our Saviour giveth a reaſon why he [Page] ſoake to his diſciples more plainly then to others. Becauſe it is given to you to know the myſteries of the Kingdom of Heaven, but to them it is not given. It ſeems to be a promiſe of further grace to thoſe to whom the firſt grace is given. Yet in Matth. 25. 29. where the ſame promiſe is repeated and annexed to the parable of the talents, it is plainly to be underſtood of thoſe who have and uſe and improve what they have; ſo as take thoſe two Texts together, they are a promiſe indeed of further grace to be given, but to ſuch as make a juſt improvement of what grace God hath firſt beſtowed upon them.

2. Secondly, Our exerciſes of Godlineſs are indeed the wearing of theſe Jewels. God gives men and women grace for their uſes, exerciſe is the uſe of the habit, and the end for which the Lord giveth it. What man will be continually buying clothes, and Ornaments for his Wife, who when ſhe hath them will not wear them? They are no Ornaments if they do not adorn us, how ſhall they adorn us in the ſight of the World (which cannot look into our hearts) unleſs we uſe and wear them? How can we wear, and exerciſe our grace, but by works of piety towards God, and goodneſs towards men? I will add yet one thing more.

3. It is but ingenuity in us when our Lord is never weary of giving out to us, never ſatisfied, never thinking that he hath done enough for us, to be thinking we have not done, enough, nor can ever do enough for him, when we hear Chriſt ſaying to us, I will make them borders of Gold, and Ornaments of Silver. Should not we be ſaying, We will take ſome new ſteps in the ways of God, do ſome further acts of obedience then we have yet done, forget what is behind, and preſs on to what is before, unto the price of the high calling. Shall my beloved never think me fine enough? Adorned enough? And ſhall I ever think my ſelf, holy, and Spiritual enough? Serviceable enough to him in my generation? Shall not I be ever trying ſome new ways to advance Chriſt in the World, in my family, in my own Soul? Chriſt asks his diſciples, what do you do more then others, Matth. 5. You receive more, but what do you do more? Every good Chriſtian ſhould ask himſelf theſe two queſtions;

1. What do I more then others? I have more mercy then [Page] others, what do I more than they? It is a ſhame for a Chriſtian to do no more than a Publican, a poor wretch that never taſted how good the Lord is; yea it is a ſhame for him to do no more than he who hath not received the meaſures of grace which he hath received.

The 2d Queſtion I would have him propound to himſelf is, What do I do more than I was wont to do? Wherein do I go on from ſtrength to ſtrength? Wherein do I exceed my ſelf? Chriſt is preparing new meaſures of grace for, giving out new meaſures of grace to me? What new affections have I for Jeſus Chriſt? What new performances do I do for him? The ſecond thing in which I told you Holineſs lay, was in mortification of luſts, and vitious habits, in eſchewing evil, &c. Is our Lord making and preparing new Ornaments for Believers? How ſhould they be afraid to grieve and diſhonour him? This Notion affords a double Argument, whereby to preſs this ſecond part of Holineſs. 1. From Ingenuity. It is no way ingenous, and becoming Chriſtians, to be pulling Jewels (as it were) out of Chriſt's Crown, while he is adding Jewels to our Crown, to be ſpoiling Chriſt of his Honour and Glory, while he is conſulting our honour and ſatisfaction. O therefore grieve not his holy Spirit!

2. There will by it ariſe a diſadvantage to your Immortal Souls. What Husband will ſtill be bringing new Ornaments to a froward and diſobedient Wife, that taketh no care to pleaſe him? Duty may oblige him to ſee that ſhe ſhall not want neceſſaries, but he will certainly cut her ſhort of ſuperfluities. God in this, as I have ſhewed you, deals after the manner of men. God's Cove nant, his Truth and Faithfulneſs to that, will oblige him, notwithſtanding his Peoples frowardneſs, to give them what grace is neceſſary to bring them to Heaven, but they muſt look to be cut ſhort of that more grace, which they otherwiſe might receive from him. The Soul of a Chriſtian, who giveth himſelf too much liberty, may be ſaved, but it will be as through fire. When David had fallen into thoſe two great ſins of Adultery and Murder, I remember God ſent Nathan to him with this Meſſage, 2. Sam. 12. 7, 8. I anointed thee King over Iſrael, and delivered thee out of the hands of Saul, and I gave thee thy Maſters Houſes, and thy Maſters Wives into thy boſom, and gave thee the Houſe of Iſrael and Judah; and if that had been too little, I would moreover have given unto thee ſuch and ſuch things; wherefore haſt thou deſpiſed the Commandment of the Lord, to do evil in his ſight, &c. God there aggrava [...]eth [...] not only [Page] from thoſe mercies which he had already received from God, but from that Love which was yet in his heart for him, and his readineſs to do much more for him than he had yet done. Think when you have any temptations to ſin againſt the Lord, that you hear Chriſt ſaying to you, I died upon the Croſs for you, I waſhed you in my Blood, I have pardoned thy ſins, clothed thee with my Righteouſneſs, changed thy heart, put my [...] into thee; and if that had been too little, I was ready to do for thee ſuch and ſuch things, to make for thee Borders of Gold, and Studs of Silver, and ſhouldſt thou now favour thy luſts, which are the Enemies of Chriſt? ſhouldſt thou now deſpiſe the Commandments of the Lord, and do evil in his ſight? Let this ingage all of us to fulfil the Precept of the Apoſtle, 2 [...]et. 1. 5. Giving all diligence, To add to our faith vertue, to vertue knowledge, and to knowledge temperance, and to our temperance patience, and to patience godlineſs, and to godlineſs brotherly kindneſs, and to our brotherly kindneſs charity; for if theſe things be in us and abound, they will make us that we ſhall neither be barren, nor unfruitful in the knowledge of our Lord Jeſus Chriſt. I may add; If theſe things be in us and abound, our gracious Lord will be ſtill adding to us, making for us Borders of Gold, and Studs of Silver.

I have now finiſhed my Diſcourſe upon this Text, and all I have to ſay upon the return which this bleſſed Lover makes to his Spouſe's Petitions.

It now comes to her turn to ſpeak, which ſhe doth in the next words, While the King ſitteth at his Table, my Spikenard ſendeth forth the ſmell thereof. But of theſe words hereafter.

Sermon LI.

Cant. 1. 12.

While the King ſitteth at his Table, my Spikenard ſendeth forth the ſmell thereof.

IN the cloſe of my laſt Diſcourſe, I told you I had finiſhed what I intended to ſpeak upon Chriſt's Anſwer to the Petitions of his [Page] Spouſe. We are now to attend to her Reply to him, which is contained in v. 12, 13, 14. While the King ſitteth at his Table, my Spikenard ſendeth forth the ſmell thereof. A bundle of Myrrh is my Beloved unto me; he ſhall lie all night betwixt my Breaſts. My Beloved is unto me as a cluſter of Camphire in the Vineyards of Engedi, I begin with the firſt of theſe. Let us firſt inquire into the ſenſe of the words. Concerning the Grammatical ſenſe, there is little difference amongſt Interpreters. We read it, While the King, ſome read it, So long as the King ſitteth at his Table. The ſenſe is the ſame, and the Hebrew particle ſignifieth both. In the next word, which we tranſlate the King, there is ſomething extraordinary, the Hebr. is [...]. There are two praefixes, [...] and [...] before the word which alone ſignifieth The King. I find Interpreters taking little or no notice of them; but I am willing to allow as few redundancies in holy Writ as may be. I find the ſame prefix, Pſal. 146. 5. There it is prefixed to [...] God. Ar. Mont. tranſlateth it, The God of whom. Others, Becauſe the God of Jacob is his help. If we may be allowed to interpret it ſo here, it runs thus, whiles, and becauſe the King ſitteth at his Table, and learns us that our Spikenards ſmell dependeth upon Chriſt's preſence with us. The King, [...] is demonſtrative, or emphatical; I ſhould judge it ſo here: As much as That King; Chriſt is a King above all Kings; he is that King, The King of Kings, the moſt noble, the moſt excellent King. The Spouſe in theſe three verſes giveth her Beloved two Names; ſhe calls him King, in this verſe, her Beloved twice, v. 13, 14. Chriſt's familiarity with the Souls which he loveth, and the freedom and boldneſs which he alloweth them with himſelf, ought not to breed in them low and mean thoughts of him. He is a King, and that King, whiles he is the poor Soul's Beloved. [Sitteth at his Table.] The Dutch and French tranſlate it, at his Round Table. Arias Montanus, in circuitu ſuo, in his Round. The LXX Interpreters, who are followed by the Syriack, the Vulgar Lat. and Tremellius, in his Lying down. That we may the better judge which is the righteſt, we muſt know the Hebrew word [...] comes from [...] which ſignifieth, he hath compaſſed about: Thence comes the Noun [...] which ſignifieth a circuit, a compaſſing about, and that is the word here uſed; and (except in this Text) I can find it but four times in Scripture, 1 King. 6. 29. He carved all the walls of the Houſe round about, 2 King. 23. 5. The places round about, Job 37. 12. It is turned round about by his Counſels, Pſal. 140. 9. Thoſe that compaſs me about. [Page] So as the moſt literal Tranſlation is, While the King is in his Round, whiles the King is round about. But by thoſe that are Criticks in the Hebrew Language, it is obſerved, that it is a word which ſignifieth the form of their ſitting, or rather lying down to eat meat (for ſo was the faſhion of thoſe Countries.) The uſe of Tables and Stools was not then known, but they were wont to ſit or lie down, leaning upon their Elbows, and ſo to eat their meat. Samuel, 1 Sam. 16. 11. (ſpeaking of their ſitting down to eat) ſaith, We will not ſit down until he come, that is, David's Jeſſe's youngeſt Son. In the Hebrew it is [...] we will not round it. Their meat was ſet on the ground, and their manner in eating was, to lie down round about their meat, and ſo eat, leaning on their Elbows, with their hand raiſing their head from the ground. The word only denotes to us their faſhion of ſitting, or lying in a round figure when they did eat, as we now ſit about Tables. Hence our Tranſlation is good enough to expreſs the ſenſe; While the King ſitteth at his Table▪ and the Dutch and French▪ yet a little better, at his round Table. And the Tranſlation of thoſe who tranſlate it [...], accubitu, recubitu, circuitu, is alſo proper, becauſe thoſe words ſignifie the poſture in which they did eat in thoſe Countries. But there's no foundation for their Tranſlation, who underſtand it of a lying in Bed, it doubtleſs ſignifies, While the King ſitteth or lyeth at meat. It followeth [My Spikenard ſendeth forth the ſmell thereof.] The word tranſlated Spikenard is [...] from whence comes the Greek word [...], the Lat. Nardus, and our Spikenard. In holy Writ it ſignifieth two things.

1. A Plant, Cant. 4. 13. 14. The Plants are an Orchard of Pomegrantes with pleaſant fruits, Camphire, with Spikenard, Spikenard, and Saffron, Calamus, and Cinnamon with all trees of Frankincenſe, &c.

2. An Ointment made (in a great part at leaſt) of that herb, and plant, and made liquid, that it might be poured out, Mary uſed it to anoint the feet of Jeſus, John 12. 3. And the Woman, Mar. 14. 3. The Ointment is probably meant in this place, It may eaſily be gathered from thoſe two Texts in the Goſpel which mention it, that in thoſe Countries it was a piece of their entertainment of their friends to bring ſweet Oil, and to anoint their friends with it. Thence Chriſt checked Simon, Luke 7. v. 46. Mine head with Oyl thou didſt not anoint, but this woman hath anointed my feet with Ointment. This expreſſion plainly alludeth to that uſage. I ſhall not trouble you with [Page] the various fancies of Naturaliſts, or their various ſtories about this herb or Ointment.

My Spikenard gives it ſmell.] Smells you know are of two ſorts▪ either more grateful, or more ingrateful which we call ſtenches. The Jewiſh Doctors generally underſtand this of an ill ſavour, ſtrangely interpreting this Text of the Golden Calf which the Iſraelites made ſoon after they came out of Egypt, after the commiſſion of which Idolatry, they ſay the name of the Iſraelites, which before was exceeding ſweet in the noſtrils of God, ſtank and had an ill ſavour. But all of the moſt valuable interpreters of this Text, underſtand it of a ſweet and fragrant ſmell which alone▪ is proper to Spikenard. Thus far we have inquired out the Grammatical ſenſe of the words.

Let us further inquire, 1. What is meant by the King ſitting at his table.

2. What is meant by the Spouſes Spikenard ſending or giving out the ſmell thereof.

By the King, that King, is doubtleſs meant the ſame Perſon whom the Spouſe in the two next verſes calleth her Beloved, by whom we have all along underſtood the Lord Jeſus Chriſt; the only queſtion here is what is meant by his ſitting at his table Some by it underſtand his Incarnation, the time during which he tabled with us; others his glorifyed eſtate (ſo Tremellius.) I think Genebrard hitteth the ſenſe right, who ſaith, the phraſe Denotat praeſentiam Chriſti cum Eccleſia, ſignifyeth the preſence of Chriſt with his Church. Thus alſo Mercer interpreteth it, while Chriſt (ſaith he) is preſent with his Church, feeding it with his Word, the Church ſendeth forth the ſweet ſmells of Faith, grace, and good works, as Paul ſaith, we are a ſweet ſavour unto God. And what he ſaith of the preſence of Chriſt with the Church, is as true concerning his preſence with the particular Soul that believeth in him; he who fitteth with another at the table hath a fellowſhip and communion with him while Chriſt vouchſafeth me his preſence. That I take to be the ſenſe of this Phraſe. You read in the Goſpel of a Marriage Supper which the King provided for his Son. And Rev. 19. 9. You read of the Marriage Super of the Lamb, and God promiſeth, Rev. 3. 20. That if any man opens to him while he ſtandeth at the door and knocketh, he will come in, and ſup with him. Which phraſes only note Gods nearneſs of preſence, intimacy of fellowſhip, and mmunion with his People.

[Page] The next queſtion is what is here meant by the ſmell thereof. Tremellius tranſlates it Nardinum, that which is of ſpikenard, taking the Suffix▪ not as a Pronoun, but as forming a Noun adjective. So it ſhould be read thus, while the King ſitteth at his Table, that which is of Spikenard ſendeth forth the ſmell thereof, as if the ſmell related to the fulneſs of Grace which is in Chriſt. But I ſhall rather follow our own tranſlation. To ſend forth its Smell (ſaith Mr. Durham on the Text) is to be in lively exerciſe: Grace without ſmell or lively exerciſe being like flowers ſomewhat withered, that ſavour not, nor like unbeaten ſpice that ſ [...]nds not forth its ſavour. My grace is in exerciſe, that is his Senſe. But 2dly. The ſmell of a thing is that which diſcovers a thing, & that both to our ſelves, and to others. Not only the motions, and vigorous actings and exerciſes of grace, but the Notifications and diſcoveries of it, both to our ſelves and others, depends upon Chriſts preſence with, and influence upon the Soul, that is poſſeſſed of it. Two Propoſitions of Doctrine ariſe from the words thus opened.

1. Prop. That true grace will give its proper ſmell.

2. Prop. The ſmell of the Saints grace doth much depend upon Chriſts influence upon them and communion with them.

I cannot but obſerve the connexion of this verſe with the two former. Her beloved had told her that her Cheeks were comely with Rowsrof Jewels, her Neck with Chains of Gold, he had been commending her for her grace & holy converſation in the World. Ay (ſaith ſhe) while my beloved, whiles the King ſitteth at his Table, my Spikenard ſendeth forth the ſmell thereof. So long as it pleaſeth the Lord to keep my Soul company, to vouchſafe me his gracious influence, ſo long I can do ſomething, thoſe habits of grace with which he hath bleſſed me, ſo long ſend forth their ſmell, but if he hath withdrawn himſelf from me, if he withholdeth his bleſſed influences, my grace moveth not, ſmelleth not. But before I can reach that, I would willingly ſpeak ſomething to the firſt Propoſition concerning the nature of true grace, to ſend forth a ſmell, a peculiar ſmell.

1. Prop. True grace where it is will ſend forth a proper ſmell.

The Philoſopher tells us that a ſmell is a quality of a mixed body which is drawn out by heat, ariſing from a due temperament of things in it which are hot and moiſt. But I have nothing to do with the Philoſophical notion of a ſmell, it is here without queſtion taken Metaphorically, and (as I before hinted) ſignifieth [Page] Motion, and diſcovery. In all ſmells, that ariſe from things, there is. 1. Something of motion, the thing giving out the ſmell moveth, and ſends ſome quality into the air. The ſmell of grace ſignifies the motion and exerciſe of it, 2. There is in ſmells ſomething of diſcovery. By the ſmell of a thing we both diſcover the place of the thing, and know where it is, and alſo the nature of things in a great meaſure. I will open my meaning to you in this propoſition in three concluſions ſhortly.

1 Concluſ. Where a truth of grace is in the Soul it will not lye hid, but diſcover it ſelf both to him that hath it, and to others, or at leaſt to one of them. A man may carry duſt in his pocket, and neither himſelf, nor others with whom he converſeth know it, but he cannot ſo carry Musk or any odoriferous thing, if it be open; grace is a glorious light which God kindleth in the Soul and muſt not be hid, the Kingdom of Heaven which is within us as well as that without us is like unto leaven which cannot lye long hid in the meal. The Romans faith was ſpoken of throughout the World, Rom. 1. 8. The elders obtained a good report, Heb. 11. 2. Grace where it is will be heard of, Eph. 1. 15. After I had heard of your faith, and your love to all the Saints. The like he ſaith to the Coloſſians, Coloſ. 1. 4. It is a thing to be ſeen in its fruits and effects. Shew me thy faith by thy works, and I will ſhew thee my faith by my works, James 2. 18. The grace that dwelleth in Chriſt hath a favour; ſo we had it before, Becauſe of the Savour of thy good Ointments therefore do the Virgins love thee. Grace is the ſalt of the Soul. Have ſalt in your ſelves (ſaith our Saviour) and ſale muſt not be without a Savour. It is compared to light, to fire, neither of which will be reſtrained.

2 Concluſ. Secondly grace doth not ſend forth a Savour only, but a ſweet ſavour, like the Savour of Spikenard which is very grateful to the exterior ſenſes. Corruption, and luſt hath a ſavour. The Savour of the body of death is like the Savour of the dead body when putrefied. Luſts are like Solomons dead flyes which ſend forth a ſtinking Savour, Eccleſ. 10. 1. The Drunkard hath a ſmell of drink. The unclean Perſon hath a ſmell, but it is a ſtinking Savour; the Covetous Worlding, hath an earthy Savour and ſmell. But the Savour of the Saints grace is a ſweet ſmelling Savour; his garments ſmell of Myrrh, Aloes, and Caſſia, His ſmell is as the ſmell of a field which the Lord hath bleſt (as [Page] Iſaac ſaid of his Son, Gen. 27. 27. like the ſmell of Labanon, mentioned, Hoſea 14. 6. All the Children of Gods garments ſmell of Myrrh, Pſal. 45. 8. The Lord ſmelleth a ſweet Savour from them. He tells us he will not ſmell in the aſſemblies of wicked men, Amos 5. 1. But Paul was a ſweet Savour to God, 2. Cor. 2. 15. And the Apoſtle calls the alms of the Saints, an odor of a ſweet ſmell, a Sacrifice acceptable unto God, Eph. 4. 18. Their grace ſends forth a ſweet ſmell amongſt the People of God who are partakers of the ſame grace, yea even into the World, that even thoſe who know little of God, or of the myſteries of his Kingdom yet many times will ſpeak well of them and ſtand up in their defence.

Concluſ. Though grace at all times ſends forth a ſmell, yet it doth not give a like ſmell, in all times and in all Perſons. Things (you know) that are moſt odoriferous, give out a ſmell according to the quantity of them, and according to the heat which cometh to them, a dram of Musk doth not give out ſuch a ſmell as a pound giveth, nor doth the moſt Aromatick Ointment in the Winter, or when it is kept in the cold, give out ſuch a ſmell, as when it is kept in a warm hand, or influenced by the warm beams of the Sun, or brought near to a warm fire, it is ſo with our habits of grace they have in them a ſweet ſmelling Savour, but exert it variouſly.

1. According to the different degrees of grace in the Soul. Every Child of God hath his [...], his meaſure of grace, but every one hath not a like meaſure the faith of one is weak and little like a grane of muſtard ſeed which is the leaſt of all ſeeds, yet groweth up to a great tree, the faith of another may be ſo ſtrong as to remove mountains; according to the degrees of our infuſed habits of grace ſo will the ſmell of them be.

2. According to the influence of Chriſt (who is the Sun of Righteouſneſs) ſo alſo will the ſmell of our grace be weaker or ſtronger. Three things contribute much to the ſmell of any odoriferous thing, 1. Heat, 2. Air, 3. Motion. Heat eliciteth and draweth out the odoriferous quality, air conveyeth it to the ſenſe, motion rarifieth the parts. Three things alſo much contribute to the ſweet ſmell of the Saints grace.

1. The influence of the Sun of righteouſneſs upon the Soul. Therefore our Spouſe here ſaith, Whiles the King▪ ſitteth at his table, my Spikenard ſendeth forth the ſmell thereof. 2. The Breathings [Page] of the holy Spirit which our Saviour compareth to the wind blowing where it liſteth, 3. Motion, the exerciſe of grace. As the Ointment doth not ſmell ſo ſweet in the box as when it is poured out, ſo it is grace in motion and exerciſe that cauſeth the ſweet ſmell thereof. When Mary poured out her Ointment, the houſe was filled with the Odour of it, John. 12. 3. and Chriſts name is compared in this Chapter to Ointment poured out, which is exceeding ſweet.

Doth any now further ask whence it is that true grace whereever it reſides will ſend forth its ſmell? I anſwer,

1. It is from the Nature of it. It is ſome peculiar quality in the nature of a thing which makes it to ſend forth a pleaſant ſmell, what that is in natural things is not eaſy to determine. The Philoſopher faith it is a quality which ariſeth from a due temperament of ſomething that is dry, and Savoury, and ſomething which is moiſt; (It is an account of it which will hardly bear a ſtrict Examen) that it is a peculiar quality is moſt certain: So it is from the peculiar quality of gracious habits that they ſend forth their pleaſant ſmell, and of that I think a more eaſy and certain account may be given what it is. 1. Its conformity to the Holy Nature of God. 2. Its proportion and conformity to the reaſon of man. 3. Its life and activity. 1. In gracious habits there is a conformity to the Holy Nature of God. Hence gracious Souls are ſaid to be partakers of the Divine Nature, conformable to the image of the Lord Jeſus Chriſt. The light of Nature ſhews the greateſt part of mankind, that there is a God, Reaſon tells us, this God muſt be the Supreme, firſt, and moſt perfect Being, from hence it followeth, that the excellency of every thing lyeth in a conformity to God, who himſelf is the moſt perfect Being, and the Pattern of all perfection. This muſt make it the moſt amiable flower in the creation, and cauſeth it to give out a ſweet ſmell to all who have not loſt their ſmelling, debauching their reaſon by their moſt ſordid luſts, and paſſions. 2. In all gracious habits and exerciſes, there is alſo a conformity to humane reaſon. There are in man ſome reliques of that reaſon in which much of the Original image of God wherein man was created lay, for Right reaſon (which Socinians ſo much talk of) it exiſteth in no man or Woman perfectly by nature, but ſome judgment remains of what is good and filthy, ſome notions of good and Evil, though very imperfect; now all [Page] gracious habits will approve themſelves, and all gracious acts do approve themſelves to theſe notions, Hence all truly moral acts, are materially gracious acts: That is, the ſame acts which grace teacheth the good man to do, though from noble [...] Principles, in a better manner, and to a more pure, and noble End. So that ſo long as there are any men in the World, who have not outlawed their natural reaſon, and almoſt extinguiſhed it by their brutiſh luſts, and paſſions, grace will give a ſmell, and a good report. And the great hatred which good and holy men meet with from the men of the World, is from this, that grace carrieth out the Saint beyond the meaſures of the man of reaſon: So that in ſome acts, eſpecially of Religion, he cannot be bounded by his limits. The man of the World commendeth the Child of God, for his juſtice, and Charity, for his Sobriety, and temperance, his readineſs to forgive his Enemies, his meekneſs, humility, his ſerving of God, &c. He is only angry at him, that he will offer up to God more and more excellent Sacrifices, that his meaſures of praying, hearing, faſting, &c. Will not ſerve his turn, &c.

3. Laſtly Grace is of a nimble, active nature. It is the Fire with which the Holy Ghoſt baptizeth the Soul, and it cannot lye hid in the Soul.

2. It is from the Ordination of God that grace ſendeth forth its ſmell. We may ſay this of every created Quality, which produceth any effect. It is from the Law of God in creation laid upon that Plant, Gum or Oil, known to the Eaſtern People, by this name of Spikenard, and the Law of God laid upon Musk, and ſweet Flowers amongſt us, that they or any of them, ſend forth a pleaſant ſmell, the powerful hand of God in creation hath created ſuch vertues, and qualities in theſe things, and God hath ordained that they ſhould emit, or ſend forth their ſavour; and there is a daily influence of the providence of God upon them, by which theſe natural powers, and faculties in them are upheld, by which they do produce theſe grateful effects to our ſenſes, and daily affect the Air which we ſuck in, by which that gratefulneſs is conveyed to us: The like may be ſaid of grace which is but a ſavoury, ſweet ſmelling quality in the rational creature, correſpondent to the other ſavory, ſweet ſmelling qualities in vegetative and ſenſitive creatures: It is Gods creation in the Soul, and it is from Gods Ordination, that it ſendeth forth this ſmell. [Page] This is true, whether by the Sending forth the ſmell thereof, we underſtand the exerciſe thereof; Or the gratifying the Spiritual ſenſes of others by ſuch exerciſe: Both of them do proceed from the Ordination of God, which is the Law of God upon the New creature.

There is a double Ordination of God in the caſe. The exerciſe of a believers grace is from a divine Ordination, Joh. 15. 16. You have not choſen me, but I have choſen you, and obtained you, that you ſhould go and bring forth fruit. We are choſen in him before the foundation of the World, that we ſhould be holy, and without blame before him in love, Eph. 1. 4. Predeſtinated to be to the praiſe of his glory, v. 11. He hath alſo ordained the acceptableneſs of the ſavour of grace, both in his own noſtrils, and in the noſtrils of others, thoſe eſpecially, that are made partakers of the divine nature, And from hence it is that grace, and the actings and exerciſes of it, ſend forth a ſweet ſmell to ſome: And others revile them, and ſpeak ill of them. As it is in natural things, ſavours which are to ſome exceedingly grateful, and delicious, are to other creatures as ingrateful and abominable, which proceedeth from a different nature or different qualities in ſeveral creatures; all which are Originated in the Creation and Ordination of God: So it is with grace, the exerciſe of which is a ſweet ſmelling ſavour in the noſtrils of God, let me hear thy voice (ſaith the beloved in this ſong) for thy voice is ſweet, and thy countenance is comely, and a ſweet ſmelling ſavour, in the noſtrils of ſuch as are made partakers of the ſame divine nature: It is a ſtench in the noſtrils of debaucht and profane men, and the lively and vigorous exerciſe of it is ſo in the noſtrils of Hypocrites; all this proceeds from their different nature and the Ordination of God, whoſe Ordination it is, That wiſdom ſhould be juſtified of her Children. God hath ordained that where habits of grace are, they ſhould ſprout forth in acts; there is a Principle of life in the ſeed of God, as in natural ſeeds, which being committed to a fitting ſoil ſheweth it ſelf. Nor is this without the concurrence of a daily providence of God, upholding this Spiritual, vertue.

Uſe 1. Let us then obſerve, that true grace is neither a dead and inſipid thing, nor yet an ingrateful thing in its exerciſe, to any that have any acquaintance with God, or fellowſhip in the divine nature. The name of grace is an excellent name and every one would [Page] be called by it. Amongſt Chriſtians the name of an ungracious man is a name of ſuch reproach, as every one is offended at. But alas! How dead, and inſipid a thing muſt grace be, if all had it who would pretend to it, in the age wherein God hath caſt our lot? Men would be thought to have grace in whom we cannot diſcern one good work. They pretend to ſpikenard, but where is the ſmell thereof? Shew me thy ſaith (ſaith the Apoſtle) by thy works. Nay how many are there in the World, whoſe luſts, and corruptions ſend forth an ill ſavour? It is obſerved in nature, that unleſs the four Elements, there are no things but ſent out ſome favour, ſome ſmell. Thence the Philoſopher makes a ſmell the affection of a compounded body; all compounded bodies ſend forth a ſmell, little, or much, grateful, or ingrateful to us. The moſt of men and women ſend from their converſations ſome ſcent, ſome ſmell abroad in the World, but alas! The ſmell of the moſt is not like the ſmell of a field of a Soul that the Lord hath bleſſed, with the bleſſing of his grace, but like the ſmell of Souls which the Lord hath curſed, and will curſe. One man ſmells of drunkenneſs, another ſmells of the luſts of uncleanneſs, a third ſmells of covetouſneſs, a fourth of Pride and haughtineſs of mind, a Fifth of earthly mindedneſs, and covetouſneſs, a Sixth of Levity and airineſs. Another ſmells of cruelty and unmercifulneſs, another of lyes and perjuries, breaking all oaths, covenants, promiſes, &c. Theſe are not the ſmells of Lebanon, but of Topheth. God ſaid of old, he would not ſmell in the Iſraelites aſſemblies, Amos 5. 21. I hate, I deſpiſe your feaſt dayes, and I will not ſmell in your ſolemn aſſemblies. Though you offer me your burnt offerings, and your meat offerings I will not accept them, neither will I regard the peace offerings of your ſat beaſts. There are ſome whoſe ſmells are ſuch in the noſtrils of God, with reſpect to their ordinary converſation, that nothing they do, or can do, will ſmell ſweet in Gods noſtrils. As ſome ill Savours are ſo ſtrong as they drown the ſweet ſmell of any perfumes which the Perſon hath about him. So ſome ſinners ſmell ſo odiouſly, ſo abominably in the noſtrils of God, that no good act they can do, is or can be acceptable to God; this was the caſe of theſe Iſraelites: They did ſome good things, the keeping of ſolemn feaſts, the offering, of burnt offerings were things which God had commanded, and elſe where he calleth them a ſweet ſavour. But ſuch was the ſtench, the ill ſavour [Page] of the lives of theſe degenerated Iſraelites, that it had drowned the ſweet ſmell in Gods noſtrils which theſe acts had ſent forth, had they been done by better men. What was the matter? v. 5. They ſought to Bethel. They were Idolaters. Jeroboam had ſet up Calves, at Dan and Bethel, and thither they went to Worſhip the true God, but by, and before the Calves. They were full of unrighteouſneſs, they turned Judgment to wormwood, and left off righteouſneſs, v. 7. They trode upon the poor, and took from them burdens of wheat, v. 11. They were haters of Gods faithful Servants, v. 10. They hated him that rebuk d in the gate, and abhorred him that ſpake sprightly. v. 12. They afflicted the juſt. They took Bribes and turned aſide the poor in the gate from their right. Theſe are they of whom God ſaith, I will not ſmell in your Solemn aſſemblies. To the ſame purpoſe God ſpeaks, Jer. 6. 20. To what purpoſe cometh there to me incenſe from Sheba, and the ſweet Cane from a far Country. Your burnt offerings are not acceptable nor your Sacrifices ſweet unto me. And, Iſaiah 2. 11, 12, 13, 14. Look as it is with ſome very ſtrong natural ill ſavours, they do not only themſelves offend our noſtrils, but they ſo infect the whole air, which ſhould bring the ſweeter ſavour of ſome other things which we have about us to our noſtrils, that nothing ſmells ſweet; we ſmell nothing but the Caſtoreum or other ſtinking thing; ſo it is with rampant luſts and corruptions, with notorious Scandalous ſins, whether the acts of impiety towards God, ſuch are Idolatry, &c. Or acts of injuſtice, and uncharitableneſs towards men, they ſend forth ſuch a ſtrong, and ill ſavour in the noſtrils of God, that the Lord can ſmell a ſweet ſavour of nothing they do that live in ſuch ſins, he will not ſmell in their Solemn aſſemblies, their Sacrifice are abomination to God. God cannot away with the calling of their aſſemblies. Ah how many are there whoſe ſmells are of this nature.

2. Neither are theſe ſmells only offenſive to God, but to the Church of God. The Proteſtant Religion may ſpeak to theſe Simeons and Levies. You have troubled us, you have made me to ſtink amongſt Papiſts and Atheiſts, and God grant that theſe ſpots in the aſſemblies of Proteſtants in our time cauſe not the latter part of Jacobs Words to be verifyed upon us, That our Enemies gather not together againſt us and ſlay us, and we be deſtroyed.

[Page] Uſe 2. 2. We may learn from hence, That a true Child of God need not ſet a Trumpet to his own mouth to blazon and proclaim his vertues. The Wiſe man ſaith, Let anothers mouth praiſe thee, and not thy own. The Child of God needs not that his own mouth ſhould praiſe him. His Spikenard will ſend forth the ſmell thereof, and that is alwaies a pleaſant ſmell. Good Wine needeth no Buſh, we ſay. We have a ſaying, That Virgins ſhould be ſeen and not heard. God's Virgins ſhould be ſo, they ſhould be ſeen acting and exerciſing their gracious habits, not heard admiring themſelves for them. It is the Pedler that goeth about the Country, proclaiming his Pins, Points, and Laces. The rich Merchant, though better furniſhed, leaves himſelf to the report that others ſhall give of his Warehouſe. The naughty woman praedicates her own vertues, whiles the woman that is truly vertuous, truſts her reputation to thoſe who ſee and obſerve her to ſpeak of her as they find her. You need not write upon a Box of Spikenard, This is Spikenard; the ſmell will tell you what it is.

Uſe 3. From what you have heard, you may obſerve, That every one is not to be condemned whoſe Spikenard ſends not forth ſo ſtrong a ſmell as anothers. There is no Child of God but hath his Spikenard, his Box of Spikenard, his meaſure of grace, but every one hath not the ſame meaſure. The leaſt of the Believer's Spikenard ſendeth forth the ſmell thereof. But I have ſhewed you before, that in the People of God there are differences in degrees of grace. None can lay claim to the name of a Believer, or a Child of God, but he muſt have ſome faith, ſome love, ſome gracious habits, and muſt bring forth ſome fruits of holineſs proportionable to his meaſure of grace. One Chriſtian hath not the like meaſures of grace as another, nor the like influence of heat from the Sun of Righteouſneſs to elicit the ſmell of thoſe good habits. But of the neceſſity of that I ſhall ſpeak more under the next Propoſition. If a Chriſtian's Soul be kept from ſcandalous and preſumptuous ſins, if he liveth up to thoſe meaſures of knowledge and light which God hath given him, if [...], as we ſay, in the generality of his converſation, he walks cloſe with God, though in ſome things his foot ſlippeth, a Chriſtian is not to be condemned, if his Spikenard ſends forth the ſmell thereof, though larger quantities in others, and under more incouraging and gliſtering circumſtances, ſend forth a greater and ſtronger ſmell.

Uſe 4. 4. A Chriſtian may hence take ſome comfort, who doth not ſee his own grace It is the caſe of many a good Chriſtian, yea, almoſt of every [Page] good▪ Chriſtian, at one time or another, he cannot ſee his own Faith, or Love, or it may be any other habit of grace with which the Lord hath bleſſed him. Others poſſibly can ſee much good, much of God in him; he can ſee nothing in himſelf. This often perplexeth a Chriſtian who thinks that he ſhould know himſelf beſt. But the judgment of others is not alwaies to be deſpiſed as no foundation of comfort. Grace caſts its ſmell, and there may be a time when a Chriſtian's grace and Spiritual life may be more diſcernable to others than to himſelf. Nay, there are ſeveral ſuch times; times of natural diſturbances from Melancholy, times of Divine Deſertion, times of great Temptation. In all ſuch times, others are better Judges of the People of God's grace and ſincerity, than themſelves are; theſe things caſt a miſt before their Eyes.

Uſe 5. 5. I ſhall conclude this Diſcourſe with a word of Exhortation; To do what in us lies that our Spikenard may ſend forth the ſmell thereof. It amounteth to that of our Saviour, Let your Light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in Heaven. I ſhall preſs it with two Arguments.

1. It is no Spikenard that ſendeth forth no ſmell, no pleaſant ſmell. James tells us, that Faith without works is dead, that is, it is no true Faith. John calleth pretended love to God without love to the Brethren, no love. Tantum es, quantum agis, a man is ſo much, and no more a Chriſtian than he acts, and liveth like a Chriſtian.

2. There is nothing ſo ſcandalous in the World, ſo diſhonourable to God, ſo dangerous and infignificant to our ſelves, as the name of Saints, without the ſmell of Saints. The World expects that things and perſons ſhould in ſome meaſure anſwer their names; hence it is that the falls and ſlips of Chriſtians make a greater noiſe, and give a greater offence to the World, than the groſſer actions of perſons who make no pretences to Religion and Godlineſs. For Branches in Chriſt, which bring forth no fruit, Chriſt tells us, the Husbandman, his Father will cut them off. Theſe are they who bring up an evil report upon the waies of God, and make them to be abhorred. Nor can an empty name be of any ſignificancy to our ſelves.

I ſhall ſhut up this Diſcourſe with a few Directions.

1. Would you have your Spikenard ſend forth the ſmell thereof? Take heed then of Dead Flies. The Wiſe man tells us, That one Dead Fly will make the Apothecary's whole Box of Ointment to ſtink. What are Dead Flies in this caſe but ſcandalous ſips, proceeding from our extravagant luſts and paſſions? One open ſcandalous [Page] ſin, will make a Chriſtian's whole Box of Spikenard caſt forth an unpleaſant ſmell in the World. One ſinful act will not loſe us Heaven, but it will in a great meaſure ſpoil our ſcent. How many have we known, who, I hope, are gone to Heaven, who yet by their ſcandalous actions, (like David) made the Enemies of God to blaſpheme. I hope they are ſome of them gone with Spikenard, I mean, with a truth of grace to their graves, but their Spikenard had wofully loſt its ſcent. It's a ſad thing when a man, of whom we can hardly preſume, that he was in favour with God, and in a ſtate of Grace, yet leaves the World, with a better report for juſtice and charity, for mercy, and bounty, and liberality, than one who profeſſed higher, and went for a Child of God.

2. Take heed of expoſing thy converſation to too much Air (I ſpeak in this Dialect, to keep to the Metaphor a little.) Too much of Air ſpoileth the ſcent of the moſt precious Ointment. Take heed of too much needleſs converſe with the World. Things that keep their ſcent muſt be kept cloſe. It is true at all times, much more in ſuch debauched times as we live in, the more recluſe and private from the World a Chriſtian keepeth himſelf, the better he will keep his ſcent.

3. Keep thy ſelf from actions, as to which, though thou art ſatisfied thou mayeſt do them, but they are not of good report, either amongſt Chriſtians, or men of the World. It is too much the Errour of Chriſtians, that in matters of offence and ſcandal, they only have a reſpect to Brethren. It is true, we ought to have a firſt and principal reſpect to them; I am ſure our Rule is more extenſive, 1 Cor. 10. 32. Give none offence, either to the Jews or Gentiles, or to the Churches of Chriſt. The Apoſtle puts the Churches of Chriſt laſt, as if it ought to be the leaſt of our care not to offend the Churches of Chriſt. I know no ſuch thing can be concluded from the order of the Apoſtle's words: Yet one would think, if in actions of this nature any might be neglected, it ſhould be Believers, whom we might preſume to be of more knowledge and judgment, than to take any ſuch offences; and if they did, ſo as they ſhould reprove us for it, yet to have more love for God, than for any ſuch actions in any perſons to cauſe Religion, and the holy Name of God to be evil ſpoken of, our great care ſhould be to have a good report of thoſe who are without, and Chriſtians careleſneſs as to this, is without doubt their great Errour, we ought not only to follow things that are juſt, and honeſt, and pure, but things alſo that are lovely, and [Page] of a good report, Phil. 4. 8. and to provide things honeſt in the ſight of all men, Rom. 12. 17.

4. You muſt live in the practice and exerciſe of Grace, if you will have it ſend forth the ſmell thereof. It is the rubbed Pomander that is ſweet. The Ointment poured out, which ſendeth out a ſavour. It is not Grace talked of, but acted, and in its full exerciſe that ſendeth forth its pleaſant ſmell.

5. Laſtly; Be as much in communion with Chriſt as thou canſt. The King muſt be at his Table, when our Spikenard ſendeth forth the ſmell thereof. Be much with him in Prayer, Meditation, Hearing the Word. The Preaching of the Goſpel is the feaſt of fat things upon the Mountains; and here, becauſe it is a time when ſome of you are preparing for your duty of communion with Chriſt in the Ordinance of his Supper, let me mind you of your duty as to that, the rather, becauſe I find our own Annotators, and divers other Expoſitors of my Text touching upon it in their Notes. That Table is the King's Table: It is called the Lord's Table, he is the Maſter of that Feaſt, as well as the Proviſion. It is an Ordinance which the Lord hath inſtituted for our Soul's fellowſhip and communion with him; Our Souls draw out from the Fountain of his Fulneſs, by this Conduit-pipe. Neglect not that ſacred Ordinance, that your Spikenard may ſend forth the ſmell thereof; And Remember while you ſit there, that you do not reſtrain your Souls from God, but give out your Souls in the exerciſe of the graces of Faith, Love, Repentance, Thanksgiving proper for that holy communion with this King of Glory.

Sermon LII.

Cant. 1. 12.

While the King ſitteth at his Table, my Spikenard ſendeth forth the ſmell thereof.

I Proceed to the 2d Propoſition which in my laſt diſcourſe I obſerved from theſe words.

Prop. That the ſmell of the Spouſes Spikenard, doth much depend upon Chriſts preſence with her, and influence upon her.

[Page] I have already told you, that the believers gracious habits are the Spikenard here mentioned. That the ſending forth the ſmell thereof ſignifieth the exerciſe of theſe habits, to the pleaſing of God, and the honour of God in the ſight, and face of the World. This I ſay doth very much depend upon Chriſts preſence with, and influence upon the Souls which is the thing here expreſſed, by the Kings ſitting at his table. I ſhall prove this propoſition by proving theſe four things.

1. That all exerciſe of gracious habits dependeth upon Chriſts influence upon, and communion with, the Soul.

2. That degrees of gracious exerciſes, depend upon degrees of ſuch communion, and influence.

3. That as is the exerciſe of grace, So is the ſmell thereof.

4. That in deſerted Souls, grace doth not give out its ſmell. Or at leaſt very little.

Concluſ. 1. 1. I ſay, 1. All exerciſe of gracious habits dependeth upon Chriſts influence upon, and communion with the Soul. God doth not only infuſe habits of grace, but he alſo eliciteth the acts of grace. Hence our Saviour tells us, Joh. 15. 3. That without him we can do nothing. And the Apoſtle tells us, That he giveth to will, and to do of his own good pleaſure. It is Muſculus his obſervation upon Joh. 15. 3. our Saviour doth not ſay, that without me you can do no great thing, or without me you cannot do any great thing but without me you can do nothing. And the Apoſtle calleth Chriſt not only the author but the finiſher of our ſaith, Heb. 12▪ [...] and 1 Phil. 29. It is given to you on the behalf of Chriſt to believe, a power to believe, that is the habit, but the Lord doth not only give us a power to believe, but to believe actually. Acts of faith, and holineſs, are our fruit; The habits of either are the ſeed, the Acts are the fruit, and ſo are often called in holy writ, Joh. 15. 2, 3, 4. Rom. 7. 4. In me (ſaith God) is thy fruit found; hence a life of Holineſs is called a walking in, and after the Spirit, Gal. 5. 25. Rom. 8. 1. I live (ſaith the Apoſtle, Galat. 2. 20.) but yet not I, but Chriſt liveth in me; and again Phil. 4. v. 13. I can do all things through Chriſt that ſtrengthneth me. To every good act there is not required only a firſt exciting grace, and a working grace, quickening, and determining the will unto the act: But a further exciting, aſſiſting, and cooperating grace, Thus that ancient Councel (Concil. Arauſ. Can. 9.) determined, As often as we do that which is good God worketh [Page] sn us and with us that we may work. Hence the Apoſtle ſaith, of himſelf, 1 Cor. 15. 10. By the grace of God I am that I am, and his grace which was beſtowed on me was not in vain, but I laboured more abundantly then they all, yet not I, but the grace of God which was with me. In every good action of a regenerate Soul The renewed Soul acts, and God acts. Thus I remember Auguſt. aſſerted of Old. Some (ſaith he) may ſay, Then holy men are acted, and do not act; Reſpondeo (ſaith he) Immo agis, & ageris & [...]unc bene agis ſi ab eo agaris; that is, I anſwer, yes, thou both acteſt and alſo art acted and then thou acteſt well, if thou beeſt acted by him; For the Spirit of God which acteth thee helpeth thee in acting; he hath ſtiled himſelf thy helper, becauſe thou thy ſelf doſt ſomething; only here is to be obſerved a double difference.

1. The firſt is the difference between Gods influence upon our natural powers to their natural acts and our Spiritual habits & powers as to their Spiritual acts. God influenceth our bodily members, as to their natural acts. Without his influence we could not move, nor ſpeak, nor do any natural act; but how doth he influence us as to them? By upholding our natural powers: And by keeping off thoſe things which would hinder their natural exerciſes. God hath given unto man a Soul, indued with the powers both of the Vegetative Soul in plants, and of the Senſitive Soul in brute creatures, beſides ſome more noble powers, which are proper to the reaſonable Soul. Now theſe Souls act from this natural power in them, which being upheld in them, & not hindred by any forraign, or intrinſick cauſe, produce the acts that are proper to them: This is but an influence of common providence, and is common to all men. But the influence I am ſpeaking of is an influence of Special grace: Not an influence common to men, but peculiar to the People of God who have experienced this grace.

2. The Second difference I deſire you to obſerve is, The difference betwixt Divine influences, as to the firſt and this further grace. No man cometh unto the Son unleſs the Father draweth him. In the firſt grace the Soul is meerly paſſive; that change is wrought by working grace; this by cooperative, and aſſiſting grace; the renewed Soul moves and acts from it ſelf: It is only quickened and aſſiſted by Divine influences. To ſpeak therefore clearly, and diſtinctly, we ſay God hath a double influence upon our wills as to any good actions done by us.

[Page] 1. He influenceth our wills as the cauſe, Exciting our wills to the Acts. Our wills are the cauſe of all good actions done by us, (the proximate cauſe;) we firſt will the thing which we do, ſed ille facit ut velimus, it is he who influenceth our wills, and makes us willing, and then excites our wills.

2. God together with our wills (as the proximate cauſe) hath an influence upon the effect. It is univerſally granted by ſober men, That there is a concurſe of Divine providence, to the production of every effect; nor doth this concurſe of the firſt cauſe hinder the liberty of the Second Cauſe. No Natural agent produceth any effect without a concurſe of the Divine power, and a ſimultaneous motion of the Divine power. Some will have this influence of God upon us, as to Spiritual acts, to be no more then an ordinary concurrence of Providence. But I think the contrary will appear to every one who ſhall diligently conſider two things.

1. The imperfect ſtate of the will of man even after regeneration. Before Regeneration man hath ſervum arbitriun: A meer ſervile will. Auguſtine tells us that in the ſtate of Innocency, mans happineſs lay in a poſſe non peccare, a power which he had in that ſtate, if he would, not to ſin againſt God. The happineſs of the ſtate of the Souls in glory will lie in a non poſſe peccare, in this that they ſhall have no power more to ſin. They ſhall be like the Angels in Heaven, confirmed in a ſtate of purity, and holineſs. The ſtate of a Man or Woman not regenerated is that he cannot but ſin. Now though the Regeneratedman be by regeneration freed from the ſervitude of the laſt mentioned ſtate, yet it is much ſhort either of the more perfect ſtate of the will of the glorified Saints, or of the ſtate of Adam in innocency, we cannot ſay that their will is ſo ſtated through Grace, that they have a power not to ſin. Even the beſt of men ſinneth 7 times a day, and who can tell how oft he offendeth. We know but in part, and ſo may ſin through ignorance, and oft times do ſo. We are men full of paſſions, and live in a World that is full of temptations, and are often over-born. Our will is indeed manumiſed, and to will is preſent with us, but our freedom is imperfect.

2. Yea I cannot underſtand, but that we ſhould have need of a Divine influence exciting, and aſſiſting us to our Spiritual acts, ſuppoſing that upon our regeneration we had been perfectly [Page] reſtored unto that indifferency in which Adam was created. For admit the will of man indifferently free to move to good or evil, what but the Influence of Divine Grace ſhould incline and determine it rather to that which is good, than to that which is evil. But that which makes it much ſtronger, is the conſideration that we are not reſtored to ſuch a perfect liberty or indifferency, but there is remaining even in the beſt the body of death, paſſions, impetuous paſſions, which ſtrongly Incline us to that which is evil, and often prevail againſt us. David complaineth, That iniquities prevailed againſt him. Paul complained, That he was ſometimes brought into captivity to the Law of his Members. Beſides, if we could imagine that the will of man (though renewed) could be the firſt Principle of any ſpiritual action, it muſt be a Firſt Cauſe, and man would be a God to himſelf.

But it may be ſome will ſay, though it be true, that the will of man cannot move it ſelf to a Spiritual Act, but it muſt have a firſt mover, yet God's Influence upon it may be no more than the ordinary concurſe of his Providence, ſuch as he allows to all his creatures upholding their Beings, and their natural powers and faculties. I therefore add,

3. That this may ſeem plauſible to thoſe who either do not conſider, or will not allow thoſe two contrary Principles which are in every renewed Soul, but to thoſe who believe and conſider this, it cannot, Gal. 3. 17. For the Fleſh luſteth againſt the Spirit, and the Spirit againſt the Fleſh, and theſe are contrary the one to the other, ſo that you cannot do the things which you would; eſpecially when we conſider alſo the advantage which the Fleſh hath in us againſt the Spirit. Vicious habits and inclinations are natural to the ſoil of our hearts. It is a common obſervation, Quod ſponte prodit laetius prodit, what a ſoil naturally brings forth, it brings forth more vigorouſly and certainly, than what it is made to bring forth by Art and Cultivation. The heart of every man naturally inclines to motions and actions, contrary to the Will of God. Hence Self-denial is the firſt thing neceſſary to Chriſt's Diſciple; this makes more than a concurſe of common Providence neceſſary to a ſpiritual act. Now in our natural motions there is no oppoſition, and therefore an ordinary conſervative power of common Providence is ſufficient to their production, Nature giving no oppoſition to them; but this reaſon differeth very little from the firſt, therefore I ſhall not further inlarge upon this head.

[Page] 4. Laſtly; If we could exerciſe gracious habits without any ſupernatural influence exciting and quickening, and alſo aſſiſting and cooperating; Then we might from our ſelves begin, and carry on a ſupernatural act: For ſuppoſe one indued with the habits of grace, he is only by theſe furniſhed with a power to believe, to love God, &c. The Queſtion is, Whence he acts and exerciſeth theſe powers? If this be from himſelf, then the ſupernatural act begins, and is carried on from himſelf, and God ſhould give only to will, but not to do. The Apoſtle tells us, in 2 Cor. 3. 5. That we are not ſufficient of our ſelves to think any thing as of our ſelves, but our ſufficiency is from God. If it be anſwered, That as in natural actions God upholdeth the natural powers and faculties of the Soul; ſo in the renewed Nature, he upholdeth the Spiritual Powers. This is too ſhort; for the Queſtion is, Whence a Chriſtian is inclined to this or that individual good action, and why more at one time than another; for there is a never-ceaſing influence of God upholding the principles and powers of the renewed Nature; yet experience tells us there is not at all times the ſame power and vigour to act. Beſides, in all God's influences and concurſes of Providence with his creatures, his influence is according to the nature of the ſecond Cauſe with which he concurreth. But when God concurreth with a ſpiritual habit or power in the Soul, he concurreth with a Second Cauſe which is ſupernatural, not a native quality in the rational Soul, but adventitious, ſuperinduced qualities, therefore an ordinary concurſe of Providence is not ſufficient; and as the Second Cauſe with which he concurreth is ſupernatural, ſo the Effect to be produced is of that nature alſo. To all this might be added, the mention ſo often made in Scripture of the Spirit dwelling in us, helping our infirmities, working in us: And St. Paul's telling us, that he lived, yet not he, but ſaith he, Chriſt liveth in me, Gal. 2. 2 [...]. and that, 1 Cor. 15. 10. By the grace of God I am what I am; and his grace which was beſtowed upon me, was not in vain, but I laboured more abundantly than they all, yet NOT I, but the grace of God that was with me. But I have ſpoken enough to the firſt Concluſion I laid down, proving that our exerciſe of grace depends upon the Influence of Chriſt, and that conſidering him not as God only granting his ordinary concurſe of Providence, to all his creatures motions and actions, but conſidering him as Mediator, and from whom the Spirit of Grace proceedeth. There muſt be a double Influence of Chriſt to a Spiritual Act. 1. The firſt exciting, moving, [Page] quickening, and ſtirring up the Soul unto it. 2. Aſſiſting the Soul in it.

2.2 Concluſ. Degrees of exerciſes of Grace depend upon the degrees of thoſe Influences. Chriſt tells us, That he came into the World, that his People might have life, and that they might have it more abundantly, Joh. 10. 10. The aboundings of gracious acts depend upon the aboundings of Spiritual Life. This is ſo obvious to every man's common reaſon, that I need not inlarge in a Diſcourſe to prove it. Every one will conclude, That if without Chriſt we can do nothing, we cannot without him do great things, if we cannot think a good thought, we cannot pray a good prayer, nor do an act which muſt ſpeak a great ſelf-denial, and mortification of our members.

3.3 Concluſ. As is the exerciſe of Grace, ſo is the ſmell of it. I have before told you, that ſome Divines ſay, the exerciſe of Grace is the ſmell of it. I had rather by it underſtand the Acceptation of ſuch exerciſe of Grace with God, and the report of it amongſt men, which indeed dependeth upon the exerciſe, and is more or leſs according to the exerciſe of it. The more a Soul liveth in the improvement and exerciſe of thoſe bleſſed habits with which God hath endued it, the more it glorifieth God, Joh. 15. 8. Herein is my Father glorified, that you bear much fruit; ſo ſhall you be my Diſciples. Abraham being ſtrong in the Faith, gave glory to God; and the greater is the ſweet ſavour which the Soul gives in the World. There is nothing in the exerciſe of gracious habits, that is unlovely, or unſavoury to that part of the World, that hath not through malice out-lawed its reaſon; they are not the exerciſes of Grace, but the breakings out of ſin and corruption which give the Souls of Chriſtians any ill report amongſt the generality of the men of the World. Some few perſons indeed there are, who have ſuch a perfect rooted hatred of God in them, that as they ſay of the Baſilisk, that it hath ſuch an hatred and antipathy to man, that it will flie upon the Picture of a man; ſo they will flie upon the Image of God where-ever they ſee it, or think they ſee it; but the number of theſe (though in it ſelf too great, yet) comparatively is but ſmall. The generality of men and women in the World are not ſo bad, but a good man living uniformly up to his Principles, hath a fairer quarter amongſt them. But amongſt the People of God, thoſe who excel in vertue, the exerciſes of Grace alwaies ſmell very ſweet, and amongſt all men under the conduct of reaſon; as is the exerciſe of theſe ſpiritual habits, ſo is the Chriſtian's ſmell more or leſs. The Ointment poured forth [Page] is that which perfumes the houſe, the reaſon is, becauſe that odoriferous quality is by the Air, (as its vehicle) conveyed to our ſenſes. So for men and women in the World; the habits of Grace in the Soul are not diſcerned but by the exerciſe. Indeed as to our acceptation with God, the reaſon is different; he ſeeth the hearts of men in their internal change and renovation, but he hath given them their gracious habits for this very end, that they ſhould exerciſe them; he hath commanded the exerciſe of them; Let me hear thy voice (ſaith he) for ſweet is thy voice. By the exerciſe of them he is glorified; a great deal of honour redoundeth to him from others. So as it muſt needs be true, that as is the exerciſe of Grace, ſo muſt be the ſmell thereof, whether you by ſmell underſtand exerciſe (as the ſmell of the odoriferous Ointment or Plant is the product of its odoriferous quality) or the acceptation of it with God, and acceptableneſs of it unto man. Where there is no exerciſe of Grace, there can be no ſmell; where the exerciſe of it is weak, the ſmell of it muſt bear a proportion; where there are the higheſt and ſtrongeſt exerciſes, there is the ſweeteſt and ſtrongeſt ſmell.

4.4 Concluſ. Where the King is withdrawn from his Table, the Soul's Spikenard ſendeth forth little or no ſmell. This is my laſt Concluſion, in proof of the Propoſition. God ſometimes hideth himſelf from the Souls of his People. The preſence of God with Churches, Nations, and particular Souls (of which you ſo often read in holy Writ) is to be underſtood not of his Eſſential Preſence, for ſo he is never abſent from any of us; Enter, praeſenter Deus eſt, & ubique potenter (according to the old barbarous verſe) he filleth Heaven and Earth, & infinitum ultrà ſpatium, an infinite ſpace beyond what we can comprehend under theſe two terms. It muſt be therefore underſtood of his Providential Preſence reſpecting his goodneſs, and ſuch grateful diſpenſations as from thence flow to poor creatures. Now the goodneſs of God reſpecting our outward or inward man, God is ſaid to be preſent or abſent, with or from his creatures, as he diſpenſeth out good unto them, or with-holdeth them from them. Hence you read in Scripture ſo often of God's preſence with his People in going out with their Armies, bleſſing them with ſucceſſes, &c. And on the contrary, of God's hiding his face, and departures from his People, by his giving them up to their Enemies, his curſing them in their baskets and ſtore, &c. As to their inward man, God is ſaid to be preſent with them when he upholdeth their Souls to their ſpiritual operations, gives them quiet, and peace in their [Page] Spirits, &c. to be abſent, and to hide his face from them when he with-holdeth theſe Influences. God indeed doth never wholly forſake a living man, for he muſt then die and return to his duſt; nor as to his Spiritual Influences doth he ever wholly withdraw himſelf from the Believer's Soul, for then his Spiritual Life muſt be wholly extinguiſhed, the Union betwixt the Soul and Chriſt, and his Spirit wholly diſſolved, but he oftentimes doth gradually withdraw himſelf; this is what we call Deſertion. Take a Soul under theſe circumſtances which enjoyeth not the preſence of Chriſt with it as at other times, this Soul at this time hath its Spikenard, for the Seed of God abideth in it; but (alas!) it ſendeth not forth the ſmell thereof, at leaſt not ſo as at other times; the deſerted Soul acts its Grace weakly, falls under many corruptions, and into many temptations: It is like a Flower in Winter, whoſe Root is kept in the Earth alive, but it doth not bud and bloſſom as at other times. It is true, God at ſuch a time loveth the Soul, (for whom he loveth, he loveth to the end, but many of its actions in this ſtate are not ſo pleaſing to him; it crieth out, I think upon him, and I am troubled; I am ſo troubled, that I cannot ſpeak, I cannot pray, I cannot ſing praiſes, &c. Nor can its converſation be ſo ſweet to men; it walks dejectedly, and troubled, &c. It is true, Deſertions are of ſeveral ſorts and degrees, and that Soul from whom God hideth himſelf as to conſolatory Influences, may yet enjoy his preſence as to ſtrengthening and quickening Influences, but the actions of a deſerted Soul, ſo far as it is deſerted, are far from ſending forth a pleaſant ſmell. Theſe four things are ſufficient to make good the Propoſition. viz. That the preſence of Chriſt with, and his ſupernatural Influences upon the Soul, are highly neceſſary to the Spouſe's Spikenard ſending forth the ſmell thereof. I come now to the Application.

Uſe 1. Obſerve from hence (in the firſt place) how little room is left for any creature's boaſting, and how juſt reaſon the beſt of Souls have to walk humbly before their God. We are naturally proud, and have hearts exceedingly prone to be lifted up above meaſure. God knoweth our infirmity, and hath ſo ordered the whole buſineſs of our Salvation, that all boaſting is excluded. There are but two things as to our Spiritual concerns that we can boaſt or glory in: The dignity of our ſtate, or the change of our hearts manifeſted in our holy diſpoſitions, or vertuous and pious actions. As to the former God hath (as the Apoſtle hath determined) excluded boaſting, by the Law of Faith, Rom. 3. 27. Where is boaſting then? (ſaith he) [Page] he anſwereth himſelf, It is excluded; By what Law? Of Works? nay, but by the Law of Faith. Would any man glory that his Soul is in a ſtate of righteouſneſs, and favour with God? What reaſon is there for that, if he be juſtified through Grace, and righteous only through the imputed righteouſneſs of another? If he be only compleat in Chriſt, all glorying of that Nature is excluded. What is then left for a man to glory in, will he glory in his habits of grace, the renovation of his nature, &c. So indeed he might if this change had proceeded from himſelf, if he had been born again of the will of man, or of bloods, but if it be of the will of God, if it be of water, and of the Spirit, which worketh as a moſt free agent, blowing where it liſteth, where is there any room for boaſting? Will he boaſt of his good acts? If it be not he that liveth, but Chriſt that liveth in him, if all things which he doth be through Chriſt that ſtrengtheneth him, where is there any room for boaſting? God hath not left us a Feather to boaſt of: Will a man boaſt that he hath a power to will what is ſpiritually good? He boaſts beyond his Line, and of a Lye. For it is God who giveth both to will and to do. This is gratia operans, working Grace; it is working, efficacious Grace that giveth man any ſpiritual power; he cannot make his own Spikenard; it is indeed his, but ex dono, of God's free gift: But it may be when he hath it, he can exerciſe it without any further aſſiſtance; no, as he muſt firſt receive the Spirit before he hath in him any thing of Spiritual Life, ſo he muſt be led by the Spirit. If God did not excite the Grace beſtowed on him, it would be choaked by that body of death, that luſt and corruption which is in the beſt mens hearts. What can the creature do, when the Holy Spirit hath quickened his habits of Grace? he cannot act and exerciſe them, and put forth ſpiritual acts; but doth he no more need the Influence of the Holy Spirit? yes, without Chriſt he can do nothing; he muſt ſtill have the Grace of God with him, 1 Cor. 15. 10. Not I (ſaith Paul) but the Grace of God which was with me. This is now cooperative and aſſiſting Grace. He cannot make the Wheel which muſt carry him in the waies of God, (working Grace muſt do that) when it is made, he cannot ſet it upon motion. Exciting Grace muſt oil it; Aſſiſting Grace muſt keep it up, move with it, or he will never come to iſſue any good action. A Believer indeed acteth, for the habits of Grace from which he acteth are inherent in him; he is not moved like a Machine, or dead Engine, but yet he is acted, that is, aſſiſted and helped in his action: He is nothing [Page] but what he hath received; he doth nothing but while he is receiving. Let not then the Natural man glory in the power and good inclinations of his own will; he neither hath, nor can have any power to do that which in a ſpiritual ſenſe is good, until it be given him from above. Let not the renewed man glory in his infuſed habits of Grace; for as he did not merit it, nor any way purchaſe them, ſo of himſelf he cannot uſe or exerciſe them: But let him who glorieth, glory in this, that to him Chriſt is all in all, that he liveth, he acteth, and bringeth a good action to an iſſue, but yet not he, but Chriſt that liveth in him, acteth with him, and worketh in him what he accepteth from him. It is Chriſt who layeth the foundationſtone, and then layeth the corner-ſtone, who is both the Author and Finiſher of our Faith; we have nothing to do but to cry Grace, Grace, when we ſee the work done. In the mean time, nothing hindereth but that the Soul may rejoyce, and boaſt in the Lord, while it walketh humbly with God, mourning over the infirmity of its lapſed Nature; for certainly man did not come out of God's hands in the day of Creation in this impotent ſtate. Let no man therefore deſpiſe thoſe that labour under greater degrees of this impotency than he poſſibly doth, but let him bleſs the Lord who hath further excited, ſtrengthened and aſſiſted him to the operations of his Spiritual Life.

Uſe 2. I ſhall ſhut up this diſcourſe, with a word or two of Exhortation to every Child of God to uſe his utmoſt diligence to keep the King ſitting at his Table, I mean to keep the preſence of Chriſt, as much as he can, in and with his Soul, that ſo his Spikenard may ſend forth the ſmell thereof. I ſhall urge this by one argument, and then offer you my advice in the caſe, and ſo ſh [...] up this diſcourſe.

1. My argument ſhall be drawn from the high concerns of the Soul in its Spikenard ſending forth its ſmell; every Soul is concerned in it three ways. 1. In point of duty as God thereby is glorifyed. 2. In point of comfort as it will evidence its Spikenard to be ſuch indeed. 3. In point of honour, as it brings the Soul to a repute in the World.

1. I ſay firſt in point of duty, as God is thereby glorifyed. For this cauſe we are born, for this cauſe is every man come into the World, that he may bring honour and glory to his great Creator. Herein (ſaith our Saviour, John 15.) Is my Father glorifyed, if you bring forth mach fruit, and as the Lord [Page] is glorifyed by the vigorous exerciſe of its grace: So is he alſo honoured, by the predication of his grace, by the ſweet ſmell which our habits and exerciſes of grace have in the World. That they may ſee your good works ſaith our Saviour, Matth. 5. And glorify your Father which is in Heaven. That they may ſee your good works ſaith the Apoſtle, and glorify God in the day of their viſitation; no man ſo glorifyeth God as he who vigorouſly exerciſeth his habits of grace. The barren field is not that field which crediteth the husbandman, the barren and unfruitful Soul is not that Soul which bringeth honour, and glory to God. It is the fruitful Soul, whoſe ſmell is like the ſmell of a field which the Lord hath bleſſed, that bringeth honour to God, and ſo eminently ſerveth the great end of his Creation.

2. The Soul is not only concerned in it in point of duty, but alſo as to its peace and comfort. Indeed it cannot be, but that comfort ſhould reſult from the Souls performance of its duty for the fruit of righteouſneſs ſhall be peace; but yet firſt, as he, or ſhe that hath a box of Spikenard, or any other odoriferous unguent, or perfume, which caſteth out a ſweet ſavour to delight, or refreſh others, doth firſt partake of it him or her ſelf, ſo it is with the Spouſes Spikenard, ordinarily, its fruits of righteouſneſs do not only affect others, but firſt affect the Soul in which they are found, hereby (ſaith St. John) we know that we are tra [...]ſlated from death to life, becauſe we love the brethren. Hez [...]kiah upon a meſſage of death ſent by God to him was refreſhed with the ſmell of his own Spikenard, 2 Kings 20. 3. I beſeech thee, O Lord (ſaith he) remember now, how I have walked before thee in truth, and with a perfect heart, and have done what is right in thy fight. When a Chriſtian comes to lye upon a ſick bed, or a death-bed, it will be no grief of heart unto him, but a great pleaſure and Satisfaction, to conſider, that he hath with his Spirit ſerved God, and indeavoured by holineſs in all manner of converſation to ſhew forth the grace of God beſtowed on him, not to have been received in vain.

3. Laſtly a Chriſtian is concerned in point of honour. A true Chriſtian is an honourable Perſon, born of God, and he is bound to conſult his honour, and repute in the World. It is the ſmell of a Chriſtians grace, that giveth him a name and honour, a repute before men? The World taketh no notice of our habits of [Page] grace, while they lye dormant in the Soul, but when they ſhew themſelves in our converſations in the exerciſes of faith, humility, patience, meekneſs obedience then hath a Chriſtian honour before men. Thus you ſee how a Chriſtian is concerned to have his Spikenard ſend forth the ſmell thereof. Now ſeeing ſo much dependeth upon this, that a Chriſtian ſhould keep this glorious. King ſitting at his Table, it followeth that this is of high concernment to every Soul.

But you will ſay what can we do toward it, is not the Spirit of Chriſt free, as the wind, which bloweth where it liſteth? May not the King ſit or riſe up from his Table when he pleaſeth?

I anſwer, It is true, that our God (as to his manifeſtative preſence with the Souls of his People) governeth himſelf according to the good pleaſure of his will, and his own infinite, and unſearchable wiſdom: The King oft-times riſeth up from his Table when the Soul of his Child is able to give it ſelf no account what diſtaſte he hath taken, nor what hath made him to go away from it, and not to give out his influence as at other times, but yet it is as true that at other times, he withdraweth for the puniſhment of his Peoples ſins, either of Omiſſion or Commiſſion, and there are ſome means to be uſed in order to the keeping of his preſence with us, upon the Omiſſion, or neglect of which he withdraweth, and hideth his face, and he ordinarily departech not from the Soul but upon ſome diſtaſt given to him; I ſhall therefore conclude this diſcourſe, with a few directions given in order to the keeping ofhis preſence with us. To keep to the Metaphor here uſed, there are four or five things, which will make a ſerious and ingenuous Perſon make haſt from a Table, or depart from a place, where he might have made a longer ſtay, or abode. 1. The frowardneſs or ill humour of his hoſt, 2. A diſcerned want of love or attendance, 3. An ill intertainment, 4. The dulneſs or unpleaſantneſs of the company, 5. A diſcerned ſlight or careleſneſs of his preſence. To avoid theſe,

1. Take heed of grieving his holy Spirit, quenching the motions of it, Rev. 3. 20. Behold I ſtand at the door and knock, if any man will open, I will come in, and ſup with him, and he ſhall ſup with me. O Chriſts coming in, and ſupping [Page] with the Soul, and allowing the Soul to ſup with him, ſignifies what is here in the Text expreſſed, by the Kings ſitting at his Table. And the Spouſes Spikenard, ſending forth the ſmell thereof; now this dependeth upon the Souls opening; when Chriſt ſtands at the door, and knocketh, he knocketh by the motions of his holy Spirit, the Soul openeth, by its willingneſs to receive, imbrace and obey ſuch motions; the reaſon why this great King, riſeth up from his Table, is, becauſe when he knocketh the Soul is not obedient to his motions, he pipeth to the Soul, and it doth not dance. He mourneth to it and it doth not weep, it doth not anſwer his motions to it, according to the nature of them, but denyeth, delayeth or diſputeth. God telleth the preſumptuous ſinner, Prov. 1. 24. That, Becauſe he hath called and he refuſed, becauſe he ſtretcheth out his hand, and he doth not regard, but he ſets at nought all his Counſel, and would none of his reproof, he would laugh at their calamity, and mock when their fear cometh, &c. As a Child of God cannot be guilty of ſinning to ſuch a degree, as ſetting at nought all the Lords Counſel, and refuſing all his reproof: So he cannot be under ſuch a ſevere threatning as is there mentioned. But as the Child of God may in ſome degrees be guilty of ſuch ſinning, not hearkening to, and obeying all the motions of Gods holy Spirit, not receiving all its reproof; So for this he may be puniſhed in his meaſure, by Gods withdrawings of his manifeſtative preſence, take therefore the Apoſtles Counſel, Eph. 4. 30. And grieve not the holy Spirit whereby you are ſealed unto the day of Redemption.

2. Let this great King want no love, no attendance, no reverence nor obedience, while he ſits with you. When Chriſt was at meat in the houſe of Simon the leper, Mary brought a box of Spikenard, and poured it on his head, Mar. 14. 3. Chriſt ſits ſtill while the Ointment was poured out, it was not the ſmell of the Spikenard but the love of her that brought it, which made the room pleaſant to him. He ſtirred not from the Table at Marthas houſe, ſo long as Mary ſate at his feet and Martha ſerved him. Hear what he ſaith, Job 14▪ 23 If any man love me he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. Say you to all the powers and faculties of your Souls to all the members of your bodies as the Virgin Mary, ſaid to the Servants at the wedding [Page] in Cana of Galilee where Chriſt was preſent, Joh. 2. 5. Whatſoever he ſaith unto you do it. That is the way to keep him ſtill ſitting at his Table in your Soul.

3. Take heed there come nothing to your Table that ſhall diſtaſt him. Every ill ſmell of lnſts and corruptions will diſturb him; this made him to hate the Jewiſh feaſt days, and not to ſmell in their Solemn aſſemblies, Amos 5. 21. If you look into Iſaiah 1. 11, 12, 13. Ch. 66. v. 3. Jer. 7. 8, 9, 10. You will ſee what ſins will make him to riſe up from his Table: All formality, and hypocrisy in your behaviour toward him, all groſs, and Scandalous ſinnings, &c. When in ſtead of wine he meets with the poiſon of Dragons inſtead of ſweet grapes, he meeteth with grapes of gall, and cluſters of wormwood, he will not long ſit at his Table in that Soul.

4. Not only the apparent badneſs, and rudeneſs, but the dulneſs, and unpleaſantneſs of a company, makes an ingenuous man riſe up from his Table. Take heed of heavineſs, and dulneſs, inactivity, and want of delight in your communion with God.

5. Laſtly, As a diſcerned careleſneſs, and ſlighting of a friends Company, makes the ſtay of an ingenuous Perſon with his friend, much ſhorter, then it otherwiſe would have been: So any careleſs ſlighty behaviour toward this great King, may make his ſtay, and abode with your Souls, in the ſenſible manifeſtations of his love, much ſhorter then it otherwiſe might have been. He will be a welcome gueſt where-ever he abideth; on the other ſide, he doth not eaſily riſe up, or depart from a Table where the Soul inlargeth it ſelf in teſtifying the gratefulneſs of his preſence to it, by offering him all the entertainment it can afford him, giving up of it ſelf to him, daily importuning him not to leave him. Thus you ſhall find our Spouſe doing, Cant. 3. 4.—I found him whom my Soul loveth, I held him, and would not let him go, untill I had brought him into my Mothers houſe, and into the Chamber of her that conceived me.

Sermon LIII.

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Canticles 1. 12.

A bundle of Myrrh is my Beloved unto me, he ſhall lie all night betwixt my Breaſts.

YOU may by the Language ſpoken, underſtand who it is that ſpeaks, it is the Spouſe, for ſhe talks of her breaſts. Our buſineſs is to conſider what ſhe ſaith: She hath already expreſt her grateful ſenſe of her beloveds preſence with her, and the advantage ſhe had by it, her graces caſt a precious ſavour. By the advantage of his company, and influence. She goes on ſtill in the Language of one that loveth, under further Metaphors expreſſing her ſenſe of her Saviours company. And ſhe doth it in the Text,

1. By an elegant Metaphor; comparing her beloved to a bundle of Myrrh.

2. By an affectionatt reſolution, to give up her ſelf to him for an intertaintment; He ſhall ſtay, or he ſhall lodge all night betwixt my breaſts.

I find Interpreters exceedingly well agreed in the rendring of the Heb. words, according to their ſeveral Languages. Only, Montanus, Pagnine and ſome others tranſlate the verb, He ſhall ſtay, not, he ſhall lodge all night (as we do) the word will bear both: Let me therefore ſhortly run over the words.

My beloved.] [...] The Septuagint and Arabick [my Nephew] the difference is ſlighty, for it was uſual in thoſe Countries, for Lovers to call each other by names of relation (as it is not wholly out of uſe with us.) So in this Song, chap. 8. 1 ch. 4 9. The Heb. word in Scripture ſignifies 3 things. 1. In the firſt and proper ſignification, it ſignifies a friend, a beloved, an Ʋncle or Aunt, Lev. 10. 4. the Ʋncle of Aaron, Eſth. 2. 5. The Ʋncle of Mordecai; and elſewhere it is uſed to expreſs a friend or beloved, not leſs then 30 times in this Song, ſo alſo Iſa. 5. 1. [Page] and often to fignify Love it ſelf as in the 2d v. Of this Chap and elſewhere, it doth alſo in Scripture ſignify a Caldron and a Mandrake. But thoſe ſignifications cannot be proper here. Whether therefore we tranſlate it, My Beloved, or My Friend, or my Nephew or Kinſman, the ſenſe is ſtill the ſame. For My Beloved, is that which is underſtood: [Is a bundle of Myrrh] [...] Upon a ſurvey of the ſeveral Texts of Scripture, which make mention of Myrrh, and the uſe of it, and a conſideration of what learned men ſay of it, I do not think it eaſy to determine what it was; If I miſtake not, the Scripture makes mention of Myrrh under a threefold Notion.

Plinius Nat. hiſt. l. 12. cap. 15. 1. Ʋnder the Notion of a Plant. So in the fourth chap. of this Song, v. 14. Thy plants are—Myrrh and Aloes, and Pliny tells us of ſuch a Plant, that groweth in Arabia both wild and in Orchards about five Cubits high, and reckons divers kinds of it.

Prov. 7. 17. Exod. 30. 23. Pſal. 45. 9. Cant. 5. 1. 2. Under the notion of a Spice, or dry perfume, Prov. 7. 17. I have perfumed my bed with Myrrh. It is reckoned amongſt the principal Spices for the holy anointing Oil, Exod. 30. 23. Thy garments ſmell of Myrrh. Pſal. 45. So alſo, Gen. 37. 25. Gen. 43. 11. Though indeed the word there uſed be [...] not [...].

3. Under the Notion of an Oil or Gum, or wet Perfume, Cant. 5. 5. My hands dropped with Myrrh. v. 13. His lips like Lillies dropping ſweet ſmelling Myrrh; Eſth. 2. 12. It was one of the Oils with which the Virgins were perfumed. There are two other Texts in the Old Teſtament, where there is mention of Myrrh. Which may indifferently be underſtood of it as a Plant, or Spice, or Gum, or Oil, Cant. 4. 6. You read ofCant. 4. 6. the mountain of Myrrh. And Cant. 3. 6. Who is this cometh up—perfumed with Myrrh? In the New Teſtament you find it3. 6. Matth. 2. 11. Mark 15. 23. John 19. 33. mentioned in three Texts. Mat. 2. 11. Where the three wiſe men offered to Chriſt Gold, Frankincenſe and Myrrh. So, Mar. 15. 23. Joh. 19. 39. Where you read of Myrrh uſed in the burial of our Saviour. I am not hard to believe, that Myrrh is nothing elſe then a Plant which might bear, the Spice as a fruit. And whoſe Gum was that Oil of Myrrh or liquid Myrrh which we read of, to which purpoſe Pliny tells us that they were wontPlinius loc. praed. to ſlit the rind of it at certain times of the year, and from thoſe ſlits dropped that which the Greks called [...] doubtleſs both the plant, and fruit and Gum, were all exceedingly ſweet; upon [Page] which account the Spouſe here compareth Chriſt to Myrrh. Grotius in Matth. Plinius loc. praed. Nieremb. hiſtor. Nat. p. 105. Grotius ſays the plant was good for little but for the ſmell, and only grew in Arabia; but Pliny reckons many other Phyſical qualities it had. Nierembergius obſerves that it grows no where but in very Southern Countries. It is granted on all hands that it was a great Enemy to putrefaction which was the cauſe that the Jews (who ſome think learned it from the Egyptians) uſed it to embalm their dead bodies. Certain it is it was an exceedingGen. 43. 11. precious commodity, for Jacob calls it one of the beſt things of the land. And it was one of the 3 Choice things which the wiſemen coming from the Eaſt brought with them for a preſent toNomen aromatis K. M. Nathan. Eſt ex ſpeciebus Germinum, ib. him whom they looked upon as the King of the Jews. Thoſe four things we have learned by this diſcourſe of Myrrh. 1. That it was exceeding ſweet. 2. That it was a great preſervative againſt putreſaction. 3. That it was very medicinal. 4. That it was exceeding pretious. But the Spouſe compares her beloved here, not to Myrrh only but to a bundle of Myrrh, [...] Some queſtion whether it were not properly tranſlated a box of Myrrh, ſuppoſing the Myrrh a Gum, or a bag of Myrrh; Suppoſing it a ſpice. Others think a bundle or poſy is well enough, underſtanding it of the herb. The truth is any of them all is well enough. [...] The word comes from the Heb. verb [...] which ſignifies to bind, and it properly ſignifies, any heap or quantity of things,Hag. 1. 6. Job 13. 17. Prov. 7. 20. 1 Sam. 25. 29. Gen. 42. 35. & 40. 35. that are or may be bound up: It is tranſlated a bag, Hag. 1. 6. Job. 13. 17. a bundle; you read of the bundle of lives, 1 Sam. 25. 29. A bundle of money, Gen. 42. 35. Gen. 40. 35. Once in Scripture it is tranſlated a ſtone, 2 Sam 17. 35. But it is to be meant of an heap of ſtones, and once Corn, Amos 9. 9. But meant of an heap of Corn. Chriſt is compared to a bundle of Myrrh. 1. A bundle of Myrrh is more ſweet then a ſingle drop, or grain; Chriſt is an heap of ſweets. 2. Men tye up things in bundles or boxes, for their better preſervation: Chriſt ſaith the Spouſe is a bundle of Myrrh, intimating that ſhe would be very careful to preſerve the ſweet influences of grace. But of this more anon. It follows [...]]. To me: I do not think this particle is redundant, but excluſive. Others have no value for my Beloved; they have no ſenſe of his ſweetneſs: But to me Chriſt is infinitely [...] ſweet, a bundle of ſweets, [...]] he ſhall lie all night, or, he he ſhall ſtay. The word in the Heb. ſignifies two things; 1. Either to ſtay, and lodge, and ſpend nights in a place: Or, 2. To [Page] murmur, and clamour, and make a noiſe; ſo 'tis uſed, Exod. 15. 25. The former muſt be the ſenſe here; and it is not material whether we tranſlate it (as in our Tranſlation) he ſhall lodge all night, as it is often uſed in Scripture, Gen. 19. 2, &c. or he ſhall ſtay, as others chuſe to read it.

[...]] Between my Breaſts; this term hath no difficulty. The Metaphor is either drawn from Lovers, which delight to lodge in each others Arms, or elſe (as our own Annotations) from Mothers, giving ſuck to their Infants, who uſe to give them their Breaſts, and to lodge them betwixt their Breaſts; or from Women who uſe to wear Poſies, and ſweet ſmelling things upon, or betwixt their Breaſts; for the words [all night] are not in the Heb. but put in by our Interpreters. The meaning is, Chriſt ſhall have of me what he pleaſeth. I will do what I can to get him to ſtay, and make his abode with me. Some lay ſome ſtreſs upon the term night, as if her ſenſe ſhould be in the time of perſecution, I will keep my communion with the Lord Jeſus Chriſt cloſe. But in regard the word [...] doth not neceſſarily import the abode of a night only but a ſtay for ſome time, I cannot lay any ſtreſs upon it. Some by the breaſts, underſtandV. Mercerum ad loc. the heart. Whoſe place is under the left breaſt. The Hebrews underſtand by the Spouſes breaſts, the two bars of the Ark, or the 2 Cherubims. Others, the 2 Teſtaments. But in Mammis amoris ſignum. There is nothing elſe meant then that the Spouſe would entertain her beloved, with the moſt cordial, affectionate expreſſions and demonſtrations of Love, that ſhe might keep him the longer with her.

Mercer obſerves. That the Spouſe had before commended her Spikenard for a ſweet ſmell, but ſhe here riſeth up higher: Though ſaith ſhe my grace be ſweet, yet my Chriſt is more ſweet, for he is as a bundle of Myrrh, &c. You have by the Apoſtle Peter a ſuccinct, and plain expoſition of this Text—To you therefore who 1 Pet. 2. 7. believe he is precious.

The Propoſitions of the Text are plainly theſe.

1. Prop. That the Lord Jeſus Chriſt is the Church's and the believing Souls beloved.

2. Prop. That the Lord Jeſus Chriſt is to his Spouſe a hundle of Myrrh.

3. Prop. That the Spouſe of Chriſt will be very covetons that Chriſt ſhall abide with her.

[Page] 4. Prop. That in order to Chriſts abiding with the gracious Soul, it will allow him a Room betwixt its breaſts.

1. Prop. That the Lord Jeſus Chriſt is the beloved of the believing Soul.

I do not intend to dwell upon this Propoſition, becauſe I ſpake to what muſt be the ſubſtance of this diſcourſe, when I opened the 7th verſe, where the Spouſe had ſpake the ſame thing, though by another term. There ſhe called him, O thou whom my Soul loveth. Here ſhe calleth him [...] My beloved. I will only note to you two or three things about this term which learned Interpteters have obſerved before me.

Ainſworth ad loc. 1. That the ſame letters in the Heb. make up David. My David. Davids name ſignifieth beloved, and Chriſt himſelf was Davids Antitype. He was the Son of David, Matth. 13. 2. David was a type of Chriſt. 3. Chriſt is called David, Hoſ. 3. 5, &c.

2. As the word it ſelf is a term of Love, ſo the Affix makesEng. Annotat. Ainſworth. it to be Vox Fidei, the Language of Faith; My Beloved. The believing Soul fiducially applies Chriſt, and cries with Thomas, My Lord, My God. The natural man upon the common Illumination of the Goſpel, may diſcern Chriſt a lovely Object, but the Believer only can call him, My Beloved. Faith only gives an Intereſt in Chriſt.

3. I noted to you, that the word alſo ſignifies a near naturalHeb. 2. 14. Relation, as that of an Uncle or Aunt, &c. Chriſt is near akin to the believing Soul; he is fleſh of their fleſh, and bone of their bone; he took fleſh, that he might take part with them; he loves them as natural Relations, but by nature he is not akin to them; he is the Well-beloved of God; they are ChildrenHeb. 2. 11. Hoſ. 2. 18, 19. of wrath, but by the Grace of Redemption they are of kin: The Kindred aroſe from the Marriage of the Divine Nature to the Humane Nature; and from their marriage to him in Juſtification. Both he that ſanctifieth, and they that are ſanctified are all one, wherefore he is not aſhamed to call them Brethren. But I ſhall conclude all I ſhall ſay to this Propoſition with that of the Apoſtle; If any man love not the Lord Jeſus Chriſt, let him be Anathema Maranatha. I proceed to the ſecond.

Prop. 2. That the Lord Jeſus Chriſt is to his Spouſe a bundle of Myrrh. I ſhall ſpeak to this Propoſition, 1. By Explication of the term, and Confirmation; 2. By Application.

Qu. 1. In what ſenſe is Chriſt to his Spouſe a bundle of Myrrh?

[Page] I noted to you four things concerning Myrrh, and two concerning a bundle of Myrrh: I ſhall purſue them alittle, and by them give you the ſenſe of the Propoſition.

1. I told you Myrrh, true Myrrh, was an exceeding ſcarce thing, and therefore very precious, and of great value; it grows but in ſome Countries, few have it, it is the beſt thing of the Country, a Preſent for a Prince. I proved this; Chriſt is of great value to a poor Soul; 1. Not eaſily procured. 2. When procured, of inflnite worth. He is the Giſt of God, and God giveth as a King. No man comes to the Son, but he whom the Father draws. In the Country where Myrrh grew, but few got it. In a Country where Chriſt is Preached, but few get a portion in him: One of a City, and two of a Tribe God brings to Sion. Judas ſate under the Myrrh-tree, and yet got no Myrrh. Many are called, but few are choſen. If they did not make their Inciſion into the Myrrh-tree, and that in a ſeaſonable time of the year too, even the inhabitants of Arabia got no Myrrh. Even thoſe that live where Chriſt is preacht, without laying hold upon him and receiving the drops of his blood, and that in a ſeaſonable time too, in the acceptable time (as the Holy Ghoſt terms it) while he may be ſound (as the Prophet Iſaiah ſpeaketh) they get no part in Chriſt. The fooliſh Virgins may come when the Door is ſhut: And our Saviour ſaith, Many ſhall ſeek and ſhall not enter. 2. Myrrh when procured was of high value. Eſpecially a great quantity, a bundle of Myrrh. So is Chriſt; Witneſs the Apoſtle, who counts all things droſs, and dung that he may win Chriſt, who deſires to have nothing but Chriſt, to know nothing but Chriſt to bePhil. 3. 7, 8. nothing but intereſted in Chriſt. Nay let the Evidence of the thing witneſs. By his name alone we can be ſaved, Acts 4. 12. By him we have remiſſion of ſins, juſtification, peace with God, indeed all ſpiritual bleſſings, Eph. 1. 3. He is All in all. Thus, you ſee in the firſt ſenſe he is a bundle of Myrrh.

2. I told you Myrrh was very medicinal, of this the Scripture ſpeaks nothing, but Dioſcorides and Pliny, and other Naturaliſts,Plinii Nat. hiſt. l. 24. c. 26. tell us large ſtories of its uſefulneſs. They tell us it is wholeſome againſt inſection, helpeth women in travel, cureth conſumptions, quickeneth the appetite, &c. I ſhall not dwell upon this, becauſe I do not think it chiefly intended: But Chriſt in this ſenſe is to the believing Soul a bundle of Myrrh, healing all the Soul's diſeaſes, Pſ. 103. 3. He is that tree, Rev. 22. 2. Whoſe leaves [Page] are for the healing of the Nations. He heal [...]th the broken in heart, Pſal. 147. 3. What he did while he was upon the Earth, by his miraculous power as to mens bodies, Mat. 4. 23. Healing all manner of Sickneſs, that he doth now in Heaven for the Soul, by his ſaving efficacy.

3. Myrrh is (as I told you) a great preſervative againſt putreſaction. Which was the cauſe of their uſing of it about dead bodies, either putting it into the body (after the Egyptian Method) or outwardly anointing, or embalming the body with it (after the Jewiſh Method.) Chriſt is the ſame to the Soul where he dwells, he preſerveth the Soul againſt the putrifaction of luſts and corruptions. The Apoſtle ſpeaks this, Rom. 6. 3.Rom. 6. 3. How ſhall we that are dead to ſin live any longer therein. Where he argues that the Souls Intereſt in Chriſt ariſing from its juſtification, preſerveth the Soul againſt putrifying luſts, that ſin cannot have dominion over it, becauſe it is not under the law, but under grace. But I haſten to the 4th which in the Judgment of Interpreters is chiefly intended here.

4. Myrrh, whether in the Herb, Spice, or Gum, is exceeding ſweet. Hence you read of beds, and garments perſumed with Myrrh: Now the greater quantity there is, the ſtronger the odour muſt be: Chriſt is a heap of ſweets, exceeding ſweet toCant. 5. 13, 16 the Soul; his mouth is moſt ſweet, Cant. 5. 16. his Cheeks are as ſweet Flowers, his lips drop ſweet ſmelling Myrrh, Cant. 5. 13. Sweetneſs to the noſtrils is nothing elſe but a ſmell that ariſing from ſome hidden quality in the thing that emits it, and conveyed to the noſtrils by the air, gratifies that outward ſenſe. There is a ſweetneſs, that is mental too. A Notion is as ſweet to theProv. 13. 19. Scholar, as a perfume is to a Lady, Prov. 13. 19. Deſire accompliſhed is ſweet to the Soul. Chriſts ſweetneſs is mental ſweetneſs, he is ſweetneſs not to the noſtrils, but to the Soul, and ſo he is a bundle of ſweets: Let me unty this bundle of Myrrh a little. And ſhew you how Chriſt is ſweet: I will open it to you in three things.

1. He is exceeding ſweet in his actions as our Redeemer. As to theſe he is a bundle of Myrrh, there were many of them: His Ʋniting of the Divine nature to the Humane nature, in his Incarnation, his fulfilling the law, his death upon the croſs; His reſurrection, aſcending, ſitting at his Fathers right hand, making interceſſion for us: The Soul ſmells of all theſe by Meditation and [Page] faith, and the ſmell is like that of a bundle of Myrrh; ſhall I ſhew you how? 1. For his Incarnation, with the manner of it, he united the divine, and humane nature, by an hypoſtatical union, was conceived by the overſhadowing of the Holy Ghoſt in the womb of a Virgin without the help of man. Mr. Ainſworth and others think this Text, hath a ſpecial referenee to this; this is Chriſt now conſidered, as wrapt in ſwadling clothes, and laid in a manger. The Soul ſmells of this by a firm and ſtedfaſt divine faith, believing the thing becauſe God hath ſaid it in his word, though it cannot ſee it by the evidence of reaſon and ſenſe. And the Souls ſmells of it continually by meditation. And O how ſweet it is to a believing Soul! Then ſaith the Soul (firſt) he that Sanctifieth, and I that am Sanctified are both one. I ſee Chriſt is not aſhamed to call me Brother. 2. Then faith the Soul, I ſee I have a merciful high-Prieſt, that knoweth how to pity a poor piece of fleſh, hungring, and thirſting, and full of infirmities.

3. Again here's comfort ſaith the poor Soul to me, I was born a leper, under the imputed guilt of Adams ſin, I was conceived in ſin, and brought forth in iniquity; But my Saviour was born without ſin, the veſſel was made pure, by the overſhadowings of the Holy Ghoſt and no impure hand contributed to his conveyance into the World. I was born a Child of wrath, indebted to juſtice before I knew what I did, but he was born a Child of Love: He was born with a knowledge of humane infirmities to know how to pity me, but without ſinful infirmities; That he might be in a capacity, to ſave, and help me. Again ſaith the Soul, Then I ſee a perfect and ſufficient Saviour. One me [...]rly God (conſidering the juſtice of God that could give no remiſſion without blood,) could not have ſaved me becauſe he could not have died for me, and ſo have deſtroyed him that had the power of death. One meerly man could not have ſaved me, for he could not have merited. But a Perſon that was God, and man; God, and man in one Perſon, muſt needs be in a perfect capacity; as man he died, as God he merited, nay the Perſon that was God-man both died, and merited. How ſweet is this to the Soul, torturing it ſelf with thoughts for the filthineſs of its nature, troubled with humane infirmities, perplexed with thoughts how Chriſt ſhould be able to ſave it, &c. This is but one of his actions,

2. He fulfilled the law for us. I am not of their mind that [Page] think that Chriſts active obedience is not imputed, I think the Apoſtle ſpeaks plain enough to the contrary, Rom. 8. 3, 4. And if not he, yet the Prophet; By his knowledge he ſhall juſtifie many. You read that he was made righteouſneſs for us: And doubtleſs (whatever ſome may fancy) the obedience of the Perſon which was God-man, could not be an homage due from the humane nature of Chriſt (which was indeed but a creature;) Chriſt fulfilling the Law is exceeding ſweet to the gracicious Soul. This poor Soul when renewed is but renewed in part, & in many things offendeth, and the ſenſe of its daily backſlidings makes it tremble. How ſweet is it now to the Soul, to be able to conclude thus to its ſelf: Though there be much guile found in my heart, and in my mouth, yet in his mouth there was no guile found, though I have been an Abſolom, rebelling againſt my Heavenly Father, from my youth upward, yet he was an Adonijah, a Son that never diſpleaſed his Father, 3. Look upon him in the laying down of his life. How ſweet is the meditation of it to a poor Soul? Chriſt crucified is a bundle of Myrrh; indeed from hence the Soul draweth many pretious ſmells, hence it is that the Soul ſmelis Spiritual life, with all the conſequences and dependencies upon it; Hence it ſmells Spiritual liberty, with all the ſweet fruits of it: I ſay from hence it ſmells Spiritual life to itſelf, when it is almoſt ſuffocated, with the apprehenſion of the guilt of ſin, and cries out, if I pine away in my iniquities how can I then live? And faints at the apprehenſion of the wrath of God due to it, for every ſingle ſin, and much more for the numberleſs number of the ſins which itIſa. 53. 5, 6. hath committed; It ſmells that of the Prophet, Iſa. Ch. 53. v. 5, 6. He was wounded for our tranſgreſſions, and bruiſed for our iniquities: the Chaſtiſement of our peace lay upon him, and with his Gal. 3. 13. ſtripes we are healed, v. 10. His Soul was made an offering for ſin. Or that of the Apoſtle, Gal. 3. 13. Chriſt hath Redeemed us from the curſe of the law, being made a curſe for us, and this refreſheth it; I have deſerved to dye (ſaith the Soul) but Chriſt hath died for me. I have deſerved to tread the wine preſs of my Fathers wrath; but he hath trode the winepreſs of his Fathers wrath alone. I was born a ſlave to luſts and corruptions, but Chriſt by dying hath made me free. Ah! what a bundle of Myrrh is a crucified Chriſt to the Soul? Hence it ſmells Spiritual life, even from his death for we have Remiſſion of ſins through [Page] his blood. It ſmells Spiritual peace; Who ſhall lay any thing to the charge of Gods elect? it is Chriſt that died, Ro. 8. 38. It ſmells an acceſs unto God: The holy of holies being Sprinkled with his blood, and Heaven itſelf by it Sanctified, and made acceſſible. It ſmells Spiritual liberty. For the blood of Chriſt, ſaith theHeb. 9. 14. Apoſtle, purgeth the Conſcience from dead works, to ſerve the living God. It ſmells Spiritual ſtrength. For through the croſs of Chriſt (ſaith the Apoſtle) my heart is crucified to the World. Thus you ſee that in this action (or ſuffering rather) Chriſt is to the Soul a bundle of Myrrh. 4. Look upon Chriſt as riſing up from the dead. He is a bundle of Myrrh there too, the Soul from hence again ſmells Spiritual life, Rom. 4. 25. He roſe again for our juſtification. Spiritual peace, Rom. 8. 38. It is Chriſt that died, yea rather that is riſen again; Spiritual ſtrength, and quickening, Rom. 6. 4. 5. We ſhall riſe with him to newneſs of life, Col. 3. 1. If you be riſen with Chriſt ſeek the things that are above. It ſmells life from the dead. This the Apoſtle proves, 1 Cor. 15, Rom. 8. 11. He that raiſed up Chriſt from the dead, ſhall alſo quicken your mortal bodies. Nay it ſmells Eternal life from hence, Joh. 14. 19. Becauſe I live you ſhall live alſo. 5. Look upon Chriſt (as the men of Galilee, Acts 1. 11.) Aſcending up to Heaven. Thus he is alſo a bundle of Myrrh, he lives, and from hence Job ſmelt, that he ſhould ſee him with his Eyes, the Angels, that ſtood to wait upon his aſcenſion, told the men of Galilee, ſo much, that as they had ſeen him aſcend, ſo they ſhould ſee him coming again. Hence the believing Soul ſmells, that he ſhall aſcend too, for where Chriſt is there he muſt be. The body is there, the Eagles ſhall flee to it one day. He is lifted up, and every believer ſhall be drawn after him. Our fleſh and blood ſhall inherit the Kingdom of God. For 'tis in part there already.Heb. 6. 20. Heaven is the place whither our forerunner is entred. Heaven was an open City before the fall, Adam and all his Poſterity might have entred preſently; upon the fall, it's gates were lockt up, the flaming ſword of divine Vengeance kept it, but the Captain of our Salvation hath now entred, and he keeps the gates from ſhutting any more, till every believer be come In, 6. Look upon Chriſt as ſitting one the right hand of the Majeſty on high: So he is a bundle of Myrrh, too. Is it ſo ſaith the Soul? Then he hath favour with God, and power with God, and what need I any more then for my God, my Saviour, he [Page] in whom I have believed, to be in favour with the King of Kings, and to have power with the Almighty. Nay ſaith the Soul, then I am half in Heaven. For, Eph. 2. 6. We ſit together in Heavenly places in Chriſt Jeſus. Chriſt and I are one, if he ſits there, I ſit there too; For he is fleſh of my fleſh. 7. Laſtly, look upon Chriſt as interceding for us, Rom. 8. Heb. 7. He is not there Idle, his work is to plead for us, to ſollicit our buſineſs, to act our part, to do our work. And thus he is a bundle of Myrrh to every believing Soul. When the poor Soul ſinks in the thoughts of its ſins renewing after juſtification: Chriſt is a bundle of Myrrh to it, 1 Joh. 2, 1. If we ſin we have an advocate with the Father, even Jeſus Chriſt the righteous. When the Soul again ſinks at the thoughts of its imperfect duties, to think that it cannot do a duty, but with ſo many faults, that it may fear the wrath of God for it. What a bundle of Myrrh it is to the Soul, to think, well, Chriſt is in Heaven, and he will pick out every fault out of this Prayer, this duty, &c. And ſo preſent it in the golden cenſer. Incenſed with his merits: Thus now I have ſhewed you, how Chriſt is to the believing Soul, a bundle of Myrrh. Conſidered as to his actions as our Redeemer. It remains further to ſhew you, that he is ſo alſo, as to his Spiritual influeuces. And Laſtly in his Goſpel inſtitutions and Ordinances: And then I ſhall come to the Application.

Sermon LIV.

Canticles 1. 13.

A bundle of Myrrh is my Beloved unto me, he ſhall lie all night betwixt my Breaſts.

I Proceed, in opening the bundle or bag, or box of Myrrh, which makes my Text give a fragrant ſmell. I have ſhewed that it is Chriſt, who is thus reſembled, and have propounded to ſhew you the aptneſs of the compariſon in five things: I am yet upon the 4th: He is to the believing Soul a bundle of Myrrh for ſweetneſs: I propoſed to open this in three particulars: [Page] ſhewing you, that Chriſt is ſo, 1. In his mediatory actions. 2. In his Spiritual influences. 3. In his Goſpel Inſtitutions, and Ordinances. I have done with the firſt and now proceed to the ſecond: To ſhew you the ſweetneſs of Chriſt to the believing Soul.

2. In his Spiritual influences. When he aſcended upon high (ſaith the Apoſtle, Eph. 4.) he gave gifts unto men: he gave gifts to his Church: his Ordinances. (Of thoſe the Apoſtle ſpeaks:) but he gives other gifts likewiſe, gifts even to the Rebellious, Pſal. 68. All theſe are ſummed up under one head: The gift of the Spirit. This is that which he calls the promiſe of the Father. He was the promiſe of the Father of old, Ezek. 36. 27. It was his promiſe, John 14. 16. I will pray the Father and he ſhall give you another [...], Comforter, and he ſhall abide with you for ever: Even the Spirit of truth. He is ſent in Chriſts name. 26. v. he is called the Spirit of Chriſt: hence the influences of the Spirit are the influences of Chriſt. I ſhall inſtance in a ſixfold influence, of the Spirit of Chriſt, upon the Soul, as to all which he is a bundle of Myrrh to his beloved.

1. The firſt is his convincing influence, Joh. 16. 8. When he is come, he will reprove the World of ſin; In reſpect of this influence the Spirit of Chriſt is called the Spirit of bondage, Rom. 8. 15. They ſay of Myrrh, that in the gathering, it makes the hands of the gatherers exceeding bitter, but gathered, it becomes incomparably ſweet: Thus it is with the Lord Chriſt as to this influence of the Spirit upon us, the Soul, for the time that it is under this influence, is full of bitterneſs: but it turneth to an exceeding great ſweetneſs. The Book which St. John did Eat, was in the Mouth as ſweet as hony, but in the belly more bitter than wormwood. A fit emblem of ſin. The convictions of the Spirit of Chriſt are of a quite contrary nature, in the mouth they are as bitter as wormwood: but in the belly they are exceeding ſweet; the Soul in the hour of conviction, is exceedingly ſad, and troubled, but when convinced how it bleſſeth God, who was pleaſed to convince it of ſin? Like the woman, who in an hard labour is full of pain, and wiſheth ſhe had never bred a Child: but being once delivered forgets her pain, and remembers her throws with pleaſure.

2. A ſecond influence of the Spirit of Chriſt is Illumination. [Page] The Spirit is the Spirit of wiſdom and knowledge, Iſaiah 11. 2. It teacheth us all things, Joh. 14. 26. 1. Joh. 2. 27. That is, all things neceſſary to Salvation. The things which Eye hath not ſeen, nor Ear heard, nor can it enter into the heart of man to conceive; even theſe things are revealed to us by the Spirit, 1 Cor. 2. 9, 10. Concerning the manner of the Spirits teaching, how conſiſtent with the teachings of Ordinances, and yet diſtinct from it, I have elſe where ſhewed you: my buſineſs now is to ſhew you that Chriſt in this influence is a bundle of Myrrh. Light is ſweet to the Eye (ſaith Solomon) knowledge is that about which the underſtanding (which is the Eye of the mind) is exerciſed, and is every whit as pleaſant unto the Soul as light is unto the bodily Eye. Now as all knowledge is ſweet to the Soul, ſo eſpecially the knowledge, 1. Of things hidden from others. 2. Of ſuch things as are of neareſt concernment to us: eſpecially, if the knowledge be certain.

1. I ſay, the knowledge of ſuch things as are hidden from others: ſuch knowledge we upon experience find to be very ſweet, and ſuch a knowledge the Spirit of Chriſt gives to the Soul. The Goſpel of Chriſt, is it ſelf called a myſtery, a thing hidden from ages, and hidden from the wiſe and prudent. This indeed is more generally revealed to all, but more eſpecially and fully, and clearly to the believing Souls. But further the Spirit of God reveals the ſecrets of God to the Souls of the Saints, 1 Cor. 2. 9, 10. Even the deep things of God, its particular election and the truth of its graces, &c. Now this knowledge is ſweet to the Soul.

2. The knowledge of ſuch things as are of neareſt concernment to us, is moſt ſweet. Such is the teaching of the Spirit it teacheth us to cry abba Father, it teacheth us to ſee the things that are freely given us of God. Add to this, that by how much any knowledge is more certain, by ſo much it is more ſweet, the underſtanding is not ſo pleaſed, with probable notions, as what is matter of demonſtration, and aſſured to the Soul; ſuch is the teaching of the Spirit, 1 Cor. 2. 4. It teacheth by demonſtration, leaving no doubting in the Soul. This is a ſecond influence of the Spirit of Chriſt upon the Soul in reſpect of which he is a bundle of Myrrh unto the Soul.

3. A third influence of the Spirit of Chriſt, is its Sanctifying influence, Rom. 15. 16.—being Sanctified by the Holy Ghoſt: [Page] It is Chriſt that Sanctifieth, Heb. 2. 11. Sanctification is expreſſed under the Notion of being conformed to the Image of Chriſt. Now as to this influence of grace, Chriſt is a bundle of Myrrh to the believing Soul. The unbeliever hates holineſs, but the Child of God Loves it, and deſires further degrees of it, Rom. 7. 22. I delight in the Law of God after the inward man (ſaith Paul, Rom. 7. 22.) He his highly pleaſed, when he finds the power of grace in his heart, overpowering luſts, and corruptions, and his Soul every day growing more and more like God, and like Chriſt, more full of Spiritual deſires, Spiritual affections, his heart more willing to deny it ſelf, to be under the plenary power, and Command of Jeſus Chriſt when he finds, that it is not he that liveth, but it is Chriſt that liveth in him; Chriſt in reſpect of this influence, is to the Souls of his Saints as a bundle of Myrrh.

4. A fourth influence of Chriſt upon the Soul, is his ſtrengthening influence, Phil. 4. 13. I can do all things through Chriſt that ſtrengtheneth me. He ſtrengtheneth the Soul, 1. In doing Spiritual duties. 2. In reſiſting Corruptions. 3. In ſuffering ſharpeſt trials. Rom. 8. 26. The Lord ſtood by me (ſaith Paul.) But it is not my preſent buſineſs, to diſcourſe either of the ſeveral ſorts of Spiritual ſtrengthening influences: Nor yet of the ways and methods, by and in which Chriſt meeteth the Soul with ſtrength, and Communicates ſtrength unto it. My work is only to ſhew you that this influence of his is as a bundle of Myrrh to the Soul. Now that Chriſt in this influence is exceeding ſweet to the Soul, needs no other proof, then the daily experience of the Souls of Gods People, how refreſhed do they riſe up from Prayer, when they have found the Spirit of Chriſt in it, helping their infirmities, with ſtrong cryes, and groans? It is ſaid of Hannah, 1 Sam. 1. That ſhe roſe up, and her Countenance was no more ſad. This was that which made the holy Martyrs take joyfully the ſpoiling of their goods, the burning of their bodies. And made them feel no more pain (to uſe the expreſſion of one of them) then if they had been upon a bed of Roſes. So that their Perſecutors curſed them, ſaying they had a delight to burn.

5, A fifth ſort of influences are the Quickening influences of the Spirit of Chriſt. I have formerly told you that the Scripture mentioneth a threefold quickening: All of them from Chriſt, and by the Spirit. 1. The quickening of the dead body, mentioned [Page] Rom. 8. 11. This will be as a bundle of Myrrh, exceeding ſweet when it comes, when in the reſurrection we ſhall be like Angels. And the thoughts of this are exceeding ſweet, while we live here. 2. The quickening of the dead Soul, mentioned Eph. 2. 1. This is exceeding ſweet to the Soul (when done;) Oh how pleaſant it is to a Soul to remember his converſion, the time, the Sermon when, and by which God was pleaſed at firſt to work upon it, and work a change in it. 3. The quickening of a dull Soul, labouring under any Spiritual deadneſs, heavineſs, or inactivity; of this David often Speaks, and prays for it, Pſal. 119. Quicken me in thy precepts, &c. The knockings and motions of the holy Spirit, are tireſome and tedious, and exceeding grievous to a carnal heart, they diſturb its ſweet ſleeps, in its bed of idelneſs, Security, and luſt, but they are exceeding ſweet to a gracious heart. The renewed Soul prays for them, thirſts after them, delights in them, and is never more pleaſed then when it feels itſelf moſt alarumed, and awakened, and ſpurred on by them.

6. The laſt ſort of influences are the comforting influences of Chriſt by his Spirit. The Spirit is called the comforter often, John ch. 14. & 16. It is a piece of its office, to ſeal, and to witneſs; It witneſſeth with our Spirits that we are the Children of God. It ſealeth us up to the day of Redemption. I ſhall not need ſtand to prove, that Chriſt in theſe is as a bundle of Myrrh; The very name comforter imports ſweetneſs, and is of it ſelf a bundle of Myrrh to the Soul. Now all our Conſolations come from Chriſt, Phil. 2. 1. 2 Cor. 1. 5. He was called the Conſolation of Iſrael. And the Jewiſh believers waited for him under that Notion, Luk. 2. 25. I have now opened to you the 2d thing, and ſhewed you how Chriſt in his influences is a bundle of Myrrh. One thing yet remains.

3. Chriſt in his Ordinances, and Goſpel Inſtitutions, is a bundle of Myrrh. Chriſt is in his Ordinances. We preach Chriſt crucified, (ſaith the Apoſtle) and we are Baptized into Chriſt, Rom. 6. And for the Sacrament of the Lords Supper, 1 Cor. 10. 10. It is the Communion of the Body, and Blood of Chriſt. Chriſt in theſe is a bundle of Myrrh to the Souls of believers. But indeed, Chriſt in theſe is only ſweet upon the former account, viz. in reſpect of his influences, which he is pleaſed to convey in and through theſe Organs, and ſeparated from theſe, Ordinances [Page] ſignify little but burthen to the Soul. Ordinances are ſweet to the Soul two waies. 1. As God is pleaſed in, and by them actually to convey the influences of Chriſt, and his grace to the Soul. Thus they are only ſweet to the Soul, when it ſees the power and glory of God in his Sanctuary, 2. As they are under a divine appointment in order to that End. Thus Ordinances are ſweet to the gracious Soul, though at preſent, the Soul doth not meet with, and enjoy God in them: yet ſaith the Soul, they are thoſe appointments, wherein God hath ſaid he will be found, and inſtituted of God, in order to that end, and it may be my lot, as well as others, to meet with God in them, therefore the Soul prizeth them; how precious Ordinances (even thoſe which were carnal (as the Apoſtle calls them) under the Jewiſh Oeconomy) were to the Servants of God who lived in thoſe times, appears by the eminent inſtances of David in Pſal. 84. Pſal. 63. Pſal. 42, &c. The Pſalmiſt ſpeaks of the Body of Jews, Pſal. 84. v. 6. That they paſſed through the valley of Bacah and went from ſtrength to ſtrength, until they all appeared before God in Zion. And thus I have opened to you the fourth thing in this ſimilitude, ſhewing you how aptly Chriſt is compared to a bundle of Myrrh, viz. For ſweetneſs: but I alſo noted two things hinted in the term of bundle; a bundle, or bag notes a quantity of ſweets. 2. Men uſe to bind up things in bundles, for their better preſervation. Hence two things more.

5. Chriſt is a bundle of Myrrh. He is an heap of ſweetneſſes, exceeding ſweet to the gracious Soul. The Apoſtle ſaith, (Col. 2. 3.) That all the treaſures of wiſdom are in Chriſt. All the treaſures of Soul ſweetneſs are in Chriſt alſo. There are other things that are ſweet to the Worldling, and him that is a ſtranger to Chriſt. Stollen waters are ſweet to the Thief, Prov. 9. 17. The bread of deceit is ſweet to the deceiver, Prov. 20. 17. Luſt is ſweet to the unclean Perſon: yea and to the exterior ſenſes of a gracious Soul other things may be ſweet to the Child of God. But to the Soul of the Saint (conſidered as a Saint) nothing is ſweet but Chriſt, he is its bundle of Myrrh, all the pleaſure, and ſweetneſs, and delight that it hath in the World on this ſide of Heaven, is either in the meditation of Chriſt or application of him, fiducially, or aſſuredly; all his hopes of good are in Chriſt. Chriſt in him the hopes of glory. All his injoyments, which he valueth, are the enjoyments of Chriſt, and his grace, he is a bundle of Myrrh unto it.

[Page] 6. Laſtly. Chriſt is to it as a bundle of Myrrh, In regard of of its great care and diligence to preſerve and keep alive its ſenſe, and enjoyments of the Lord Jeſus Chriſt. The gracious Soul is very careful to keep its view of Chriſt. Obſerve the next words. He ſhall lye all night betwixt my breaſts (of which hereafter.) Obſerve again this Spouſes carriage, Cant. 3. 4. Upon her recovery of Chriſt when he had abſented himſelf, I held him, and would not let him go, until I had brought him into my Mothers houſe: into the Chamber, of her that conceived me. See alſo, Cant. 8. v. 1. The Soul that hath had any experiences of Chriſt and of the influences of his grace, binds them up as it were in a bundle. The memory of that Soul is the bag and the ſtring too. Thus the Pſalmiſt Pſal. 77. 5. I have conſidered the days of old, the years of ancient times. I call to remembrance my Song in the night, v. 11. I will remember the works of the Lord, ſurely I will remember thy wonders of old. I will meditate alſo of all thy works, and talk of all thy doings. And indeed this needeth no further proof then what my former diſcourſe hath given it, for it is very connatural to us, to be careful in the preſerving, and keeping [...]loſe, and ſafe whatſoever is precious to us. The Worldling ties up his mony in bags, and is very careful to keep ſafely what he hath got with care; the Lady keeps her perfumes, and Jewels ſafe; ſo doth the Scholar his Books; indeed ſo doth every one, whatſoever he accounteth ſweet and pretious: Now nothing being more ſweet and precious to the Soul then Jeſus Chriſt and his influences, it is as natural to him to indeavour the preſervation of them. But I have ſpake enough to the explication, and confirmation of the point.

Uſe 1. Have you heard, that Chriſt is to the Soul, as a bundle of Myrrh? How ſottiſh then is the generality of the World, that either deſpiſe, or neglect their intereſt in him. If ever a People deſpiſed their own mercies, and ſet light by the rock of their Salvation; If ever a People forſook the fountain of living Waters to dig up to themſelves ciſterns, broken ciſterns, that will hold no Water: Certainly thoſe are they who ſit under the tenders of Chriſt in the Goſpel, and yet do deſpite to the Covenant of grace, and neglect ſo great Salvation. Chriſt is calling aloud every day as in the fifth of this Song, v. 1. I am come unto my Garden, poor creatures! I have gathered my Myrrh with my Spice; I have eaten my Hony Comb with my Hony, I have drank my Wine [Page] with my Milk; Eat (O friends!) Drink, yea, drink abundantly O you beloved. Chriſt incarnate, crucified, aſcended up to Heaven, ſitting at Gods right Hand, is daily preached to poor creatures. And what is their language, other then that of the Prophet, Iſa. 53. 3. He hath no form, no comelineſs: There is no beauty that we ſhould deſire him? People that live in theſe lightſome parts of the World, dwell upon the mountain of Myrrh, upon the hill of frankincenſe (to uſe the expreſſion, Cant. 4. 6.) and yet how few are thoſe that look after and diſcern any ſweetneſs in Jeſus Chriſt? What is the reaſon? Are not theſe men rational perſons as well as believers? How comes it that the Lord Jeſus Chriſt is as a bundle of Myrrh to a believing Soul, and not at all pretious unto others? I will aſſign a double reaſon.

1. The firſt is their want of Spiritual ſenſes. There are but few that have ſenſes exerciſed to diſcern between Good and Evil. Heb. 5. ult.) the Carnal man is ſaid to be dead in ſin, life and ſenſe go together, the dead man ſmells nothing. The Natural Soul is a dead Soul. He hath Natural ſenſes, he diſcerns the ſweetneſs of Hony to his taſt, Muſick to his Ear, fair and beautiful objects to his Eye, Perfumes to his Noſtrils, the ſweetneſs of notions to his underſtanding, but he diſcerns no ſweetneſs in ſpiritual things, he ſavours not the things of the Spirit.

2. But Secondly, His Noſtrils are choked with other Smells. The vitiated pallat taſts not the ſweetneſs of the beſt meat, the Noſtrils ſuffocated with ſtinks diſcern not the ſweetneſs of the beſt Perfumes; the Souls of unbelievers, are filled and ſuffocated with the ſmells of the World: One with the ſmell of unjuſt gain, Dulcis odor lucri, he cannot ſmell the ſweetneſs of Chriſt, who commands him to leave the gain of injuſtice, to diſtribute and give to the poor, to avoid covetouſneſs which is Idolatry; another is ſuffocated with the ſavour of Worldly buſineſs and imployments, he ſmells the ſmell of a field which the Lord hath bleſt, the ſmell of his Worldly buſineſs puts out the ſmell of Chriſts ſweetneſs, he is cumbred about many things, and he ſmells no ſweetneſs in the One thing neceſſary. A third hath his ſmell adulterated with ſordid luſts, the ſmell of a drunken cup, of a fordid wanton, ſpoils him for ſmelling this bundle of Myrrh, which is infinitely more ſweet. But give me leave to turn this complaint and reproof into an Exhortation.

[Page] Uſe 2. In the firſt place. O you fools, when will you be wiſe? You that are creatures of pleaſure, and are not ſatisfied without a ranſacking of the whole Creation for objects of delight, Turn in hither I beſeech you, and tell me if there be any ſweetneſs like this bundle of Myrrh. Your Eye engageth your Tongue to call the comely face ſweet; Alas! A fit of ſickneſs ſpoils the beauty of it, the Small-Pox ſpoileth that glory; how ever when death hath taken poſſeſſion of it, you ſee no more ſweetneſs in it. You hear the voice of a ſinging man or Woman, & you think it ſweet, but that voice will one day grow hoarſe, or you may be in a ſtate, that it will grate upon your Ears, and be offenſive to you. You ſmell a powder or perfume, and you muſt have it and wear it about you, becauſe it is ſweet: But what are all theſe to one Chriſt, who is ſweeteſt to the Soul in an evil day, who doth not refreſh the outward man ſo much as the inward man; whoſe ſweetneſs raviſheth every ſoul that is poſſeſſed of it, never corrupts nor decaies, nor ſaileth, Imagine all the lines of beauty, which adorn all ſublunary faces, to be brought into one face, that face muſt be very lovely: But all nothing to the face of Chriſt, in the Eye of a believing Soul. If you could rifle Arabia, and from all the ſweet Plants and Gums, and Spices, which abound there, diſtil one ſweet Water, or make one aromatical compound or perfume, that ſhould have in it united, whatſoever is ſcattered in them, of pleaſure to the ſenſes, they would all be nothing to one Sprig of this bundle of Myrrh, to one beam of Chriſts countenance, the leaſt breathings of his Love upon the Soul of his Saint.

Ob. Ah! But ſaies a poor Soul, you told us that Myrrh. Is not every ones portion, it only grows in Arabia, and every one there gets it not, you told us there was a ſeaſon in which it muſt be got, and if that were loſt, or if during the ſeaſon, due means were not uſed, People got no Gum; I am afraid my ſeaſon is gone, and know not what courſe to take to get it.

Sol. 1. What the Country of Arabia was for Myrrh, that is every place (where the Goſpel is preached) as to the gaining of Chriſt. It is true there are many Countries where the Goſpel of Chriſt is not preached, but England is a mountain of Myrrh, and it drops every day amongſt you.

2. I told you that in the Country where the Myrrh grew every [Page] one gathered it not: But I told you it was their own fault, either deſpiſing through ignorance, or through lazineſs neglecting their opportunity; in the Country where Chriſt is Preach'd, every one receives him not, but it is their own fault. I do not think it is true, in every ſenſe, that every man may be ſaved that will; This phraſe implies a power in our ſelves to Spiritual actions: but it is unqueſtionably true that if any Soul ſitting under the Goſpel periſh, it is becauſe it will not be ſaved. You will not come to me ſaith our Saviour, that you may have life.

3. I told you indeed that there is a ſeaſon, (as there was for gathering Myrrh) which if neglected, we get no ſhare in Chriſt. The fooliſh Virgins came when the gate was ſhut. Many ſhall ſeek and ſhall not enter. There is a ſeaſon of grace. And ſome Divines think that this ſeaſon is oft times finiſhed while our life yet laſteth, and the means of grace continue: Whether it be ſo or no I cannot determine; ſure I am, thou haſt no ſufficient reaſon to conclude thy ſeaſon paſt, whiles yet thy life laſts, and the means are continued, eſpecially if God yet at laſt give thee an heart to come unto Chriſt.

4. Doeſt thou ask what thou ſhouldeſt do? Remember what I told you, concerning the procuring of the dropping of Myrrh. 1. They made an inciſion into the tree. 2. They ſet ſomething to receive it. The inciſion is made already. The Souldiers made that when they pierced thy Saviours ſide.

There is nothing left for thee to do, but to open thy heart to receive thoſe influences of grace which freely drop from a crucified Chriſt: yea God muſt do that too. The truth is, thou haſt nothing to do more then to go up to the mountain of Myrrh, to wait upon God in his Ordinances, to ſit under Goſpel diſpenſations and to look up to Heaven for further grace. Only remember the full Soul loaths the Hony-Comb, the full diſh receives not the moſt precious liquor; and while thy Soul is full of the love of the World and love of luſts, it receives no Myrrh, while it is full of the love of pleaſures, wantonneſs, froth and idleneſs, it is like the riven diſh, that holds nothing. But to come to a concluſion,

Uſe 3. Is Chriſt to the Believers as a bundle of Myrrh? Then hear me O you Children of the moſt high! I will urge but two things upon you as an improvement of this Notion.

1. Ʋſe him as a bundle of Myrrh. I will preſs this in three [Page] things. 1. Be often taking the ſavour of him: The woman that hath a rare ſmelling flower, or perfume, wears it in her boſom ſhe ſuffers not the firſt to dye in her Garden, nor the latter to evaporate in her cabinet, but ſhe is often ſmelling of it. Oh that the Children of God would make as much uſe of Chriſt, that they would not let his ſweetneſs in a Goſpel ordinance evaporate into the Air, nor the ſweetneſs of his mediatory actions revealed in the Goſpel die in ſheets of Paper, but that they would ſtudy the Scriptures, meditate on the Word, think over Goſpel Sermons when they have heard them! Oh that they would wear, the remembrance of Chriſts actions upon their hearts every day, how ſweet would it be to their Souls? How pleaſant to their thoughts! the lazy ſtudent loſeth the ſweetneſs of thoſe thouſand notions, that are in his Books, becauſe he never reads his Books, nor ſpends time in ſtudying them: The negligent Chriſtian loſeth much of that infinite ſweetneſs that his Soul might have by reflecting upon the Goſpel ſtory, and Goſpel truths, for want of meditating upon them.

2. Be exceeding careful to preſerve the influences of Chriſt upon your Souls and your experiences of his love. Shall the woman bind up her ſweet flowers in a poſy, and the Lady carefully tye up her perfumes in bags and glaſſes, that they might not loſe their ſcent, and ſhe the ſweetneſs of them? And ſhall a Chriſtian poſſeſſed of the ſweet influences of grace, poſſeſſed of the preſence of Jeſus Chriſt do nothing to preſerve it. Say with the Spouſe here, he ſhall lodge all night betwixt my breaſts; do as the Spouſe, Cant. 3. When ſhe had found him whom her Soul loved, ſhe held him, ſhe would not let him go, till ſhe had carried him to her Mothers houſe, to the houſe of her that conceived her. Bind up your experiences of the Love of Chriſt in ſo many bundles, and do what in you lyes to preſerve his influences in the Vigour of them, would you know how you might preſerve them? There is no better way then for you to keep up in your Souls, an high value and eſteem of them; it is ordinarily for want of love, that the Beloved withdraws himſelf.

3. You are communicative, of your ſweet perfumes. The Lady cannot wear her ſtrong perfumes, but others whom ſhe cometh near will partake of her ſweetneſs. It is of the Nature of the perfume to ſeaſon the whole Air. She will hardly have a perfume, bat out of a deſire to have it taken notice of, ſhe will [Page] be holding it to the Noſtrils of others. Oh that you who are poſſeſſed of the Lord Jeſus Chriſt, this bundle of Myrrh, would be as communicative of that alſo: That you would be commending Chriſt (as the Woman of Samaria did, John. 4.) to your Neighbours, Kindred, Children, Friends, Acquaintance, that they alſo might follow after him in the ſavour of his precious ointments. This is a piece of Chriſtians duty. When thou art converted (ſaith our Saviour to Peter) ſtrengthen thy Brethren. Thus to do good, and to diſtribute forget not, for with ſuch ſervice God is well pleaſed: But to come to a concluſion,

2. Is Chriſt to the believers a bundle of Myrrh? Let not them be as bundles of Nettles to him. The Bundle of Myrrh gives a pleaſant ſmell, cheereth the ſenſes. The bundle of Nettles Pricketh, and offendeth, and grieveth the Noſtrils; It is the Apoſtles exhortation Eph. 4. 30. Grieve not the holy Spirit by which you are ſealed to the day of redemption. The Exhortation is to holineſs of Converſation: The Argument is from the love of Chriſt to you. The love of God conſtraineth (ſaith the Apoſtle.) There are many arguments to preſs holineſs from, none ſo ingenuous, none ſo conſtraining to an ingenuous Soul, as the ſweetneſs of Jeſus Chriſt to it. It breaks the heart of an ingenuous Child to remember its frowardneſs to an indulgent Father, and a tender Mother. Love worketh much upon a good Nature. Study this Argument and the force of it upon your Souls to make you perfect holineſs in the Lords fear.

Sermon LV.

[Page]

Cant. 1. 13.

He ſhall lye all night betwixt my Breaſts.

I Have united the bundle of Myrrh in my Text, that I might give you the fuller ſmell thereof. Chriſt is the Poſie of his Saints; we muſt now find him a convenient place; the Text aſſigns him a Poſies place, about, or betwixt the breaſts, not upon her ſhoulders, as if he were her burthen, nor behind her back, where ſhe could not view him, but in her breaſt, where ſhe may be alwaies pleaſing her ſenſes with him. The Pſalmiſt, Pſal. 16. 8. ſays, I have ſet the Lord alwaies before me, he is at my right hand, therefore I ſhall not be moved. De Ponte notes, that the believing Soul in the time of ſpiritual Combate, ſetteth Chriſt at her right hand, but in the time of Peace ſhe lodgeth him betwixt her breaſts. It was an old uſage, ſaith Atheneus, to anoint the breaſt with Myrrh, becauſe of its vertue to ſtrengthen the heart; here our Spouſe placeth her bundle of Myrrh.

Not to trouble you with the ſtrained fancies of Interpreters, concerning the Spouſe's breaſts; In mammis ſignum amoris: the place betwixt the breaſts is near to the heart, and the ſeat of the beloved Object; it is the beloved Husband, and the Beloved Babe that is allowed to lodge betwixt the breaſts. She might have ſaid he ſhall lodge near my heart, but ſhe rather chuſeth to ſay, betwixt my breaſts, (which are an outward part, nigh to the heart) intimating that ſhe would not only bear Chriſt upon her heart, but expreſs her love, by living to Chriſt in her outward converſation. But not to overſtrain the Metaphor, ſhe doth not ſay, he ſhall come, but he ſhall lodge, or lodge all night betwixt my breaſts. There are two Propoſitions which I named from theſe words, and which yet remain to be diſcourſed:

1. That the believing Soul is wonderfully deſirous of Chriſt's abiding with it.

2. That to engage him to ſuch an abode, ſhe will allow him a room betwixt her breaſts. The latter will be a proof to the former, & come in collaterally, while I handle the former.

[Page] Prop. That a gracious heart will be exceeding deſirous of Chriſt's abiding with it.

I ſhall ſpeak to this Propoſition in this Method: 1. Shewing you what are thoſe lodgings and abidings of Chriſt with, and upon the Soul, of which the gracious heart is ſo exceedingly deſirous. 2. How it doth appear that a believing Soul is ſo fond of Chriſt's abidings with it: 3, Whence it is that ſhe is thus exceeding fond of Chriſt's lodgings and abidings with it. 4. I ſhall apply the whole.

Qu. 1. What is to be underſtood by the lodging or abiding of Chriſt with the Soul?

You read in Scripture of Chriſt's abiding with the Soul, and the Soul's abiding with Chriſt. The firſt is mentioned as our priviledge, the ſecond as our duty. Of the firſt you read, John 14. 23. My Father and I will come unto him, and we will make our abode with him. Of the ſecond, John 15. 6. If a man a [...]ide not in me, he is cut off, &c. So again, v. 6. each depending upon the other; for it is God's Covenant: I will never depart from you to do you good, and I will put my fear into your hearts, that you ſhall never depart from me. Abiding, or lodging in the primary Notion, ſignifieth the continuance of ſome corporeal preſence transferred to ſpiritual things, it ſignifies The continuance of a priviledge, or perſeverance in a duty. Chriſt's abode with us ſignifies the firſt; our abiding with him ſignifies the latter, each of them expreſſed in Scripture, by various expreſſions. Chriſt's abiding with us, is expreſſed, John 14. 16. By the abidings of the Comforter, by the abiding of the anointing Oil, 1 Joh. 2. 26. It is oppoſed to the momentany, and ſhort refreſhings of grace, when to uſe that other phraſe of Scripture, God is to the Soul but as a wayfaring man, that tarries but for a night. Our abidings with, and in Chriſt, are alſo variouſly expreſſed, by the abidings of that in us which we have received, 1. Joh. 2. 24. by abiding in light, 1 Joh. 2. 10. and the Word of God abiding in us, v. 14. by abiding in the Doctrine of Chriſt, Joh. 2. ep. v. 9. But I have nothing to do ſave only with the former Notion. In ſhort, The abidings of Chriſt with the Soul import two things.

1. The permanency of his Union with the Soul, continuing the ſtate of Juſtification, 1 Joh. 3. 24. Hereby we know he abideth in us, by the Spirit which he hath given to us.

2. The conſtancy of his gracious Influences upon us, which Joh. 14. v. 21. he calls A manifeſting of himſelf unto us; and v. 22. his abode with us. This is alſo the abiding of the [...], the Comforter [Page] mentioned, v. 16. This is the lodging of Chriſt betwixt the Soul's breaſts. This it is of which the gracious Soul is ſo exceeding fond and covetous: And ſo much ſhall ſerve for the firſt Queſtion. I come to the ſecond.

Qu. 2. How doth it appear that a gracious Soul is ſo deſirous of Chriſt's abidings with it?

There are three waies by which the Earneſt deſire of our friends abode with us are diſcernable to others: 1. By Verbal Expreſſions. 2. Real Actions. 3. Vehement Paſſions. By all theſe the believing Soul's deſires that Chriſt ſhould lodge with it, have been, and are diſcernable.

1. Verbal Expreſſions (before the World was ſo far debaucht as now, that none knows by the Index of the Tongue what the Clock ſtrikes in the heart) were ſufficient Evidences of cordial deſires. The Children of God cannot lye unto him, we may therefore from their words conclude ſtill. If you look upon the Saints or Church in former times, ſee what the Church ſaith, Jer. 14. 8. O thou hope of Iſrael, the Saviour thereof in times of trouble, why ſhouldeſt thou be as a ſtranger in the Land, as a wayfaring man, that turneth aſide to tarry for a night? The expreſſions of David in the Pſalms this way are very many; this is it which he means by the lifting up of God's Countenance upon him, which he ſo paſſionately deſires above Corn, Wine, and Oil, Pſal. 4. for which he prefers the place of a doorkeeper in the houſe of God, before dwelling in the Tents of wickedneſs, Pſal. 84. Indeed, if you look upon the whole ſum of the deſires both of David, and other Saints, who ſtand upon ſacred Record, you will find that as to ſpiritual things, all their deſires are comprehended in this one, that God would abide with them, lodge all night betwixt their breaſts. And the ſame Spirit yet breatheth in the Souls of all that fear the Lord. I need do no more for the proof of this, than appeal to the experience of all ſuch who have in the leaſt degree taſted how good the Lord is; what's the ſum of all their prayers? what's their language to one another, and to all the Miniſters of God, to whom at any time they addreſs themſelves? but oh that they might find the Abidings of the Comforter with their Souls, the abidings of the ſtrengthening and quickening Spirit of God with them! Oh that Chriſt would not be as a ſtranger in their Souls, nor as a wayfaring man that turneth in to their Souls for a night!

2. The Earneſt deſires of gracious Souls for the abidings of Chriſt with them, are evident alſo upon the conſideration of what they [Page] will be ready to do for the continuance of them: This is in part hinted in the Text: He ſhall lodge, or ſtay, or lie all night betwixt my breaſts, which metaphorical expreſſion ſignifies (by interpretation) theſe two things:

1. I will deny him nothing which he ſhall deſire of me, ſo I may but keep his company.

2. I will entertain him with the higheſt demonſtrations of cordial Affection.

1. I will deny him nothing which he ſhall deſire of me. The Mother will deny nothing to that Child, nor the Wife to that Huſband, which either of them allow to lodge betwixt their breaſts. The believing Soul will deny Chriſt nothing, ſo it may keep his preſence with her. Will he have the man do for him? Lord, ſaith Paul, Act. 9. 6. What wilt thou have me to do? Will he have theActs 9. 6. Acts 21. 11. man to die for him? I am ready (ſaith Paul, Act. 21. 11.) not to be bound only, but alſo to die at Jeruſalem for the Name of the Lord Jėſus. Will he have it deny it ſelf, diſtribute and give to the poor, make ſatisfaction where he hath done injury? No ſooner is Zacheus told that Chriſt was come to his houſe, but he cries, Luk. 19. 5, 8. Lord, the half of my goods I give to the Poor, and if I have taken anything from any by falſe accuſation, I reſtore him fourfold. Will he have Peter gird himſelf, and come to him upon the waters? Peter will do it immediately. Doth he call Simon and Andrew from their Nets to follow him, upon a promiſe that they ſhall be made Fiſhers of men? and doth he by and by require James and Zebedee to do the like? they immediately leave their Father, forſake their Nets, and follow him, Mark 1. 16, 17, 18.

2. The phraſe ſignifies as much as, I will entertain him with the higheſt Evidences of moſt cordial Affection. I have more than once noted, that the heart lies under the left breaſt; however, the breaſts are the place of love. It were endleſs to enlarge upon thoſe ſeveral Scriptures expreſſing the ſatisfaction of gracious Souls, upon the preſence of Chriſt with them, or his returns of preſence to them. One or two of them ſhall ſuffice. The firſt ſhall be that of David, Pſal. 146. You will diſcern upon the reading of that Pſalm, that God had returned to his Soul in Influences of mercy, teſtifying his gracious preſence, he had heard his ſupplication, v. 1. Inclined his Ear unto him, v. 2. helped him, v. 6. Mark with what a ſatisfaction his Soul receiveth theſe Influences; v. 2. I will call upon him as long as I live; v. 7. Return unto thy reſt O my Soul; v. 12. What [Page] ſhall I render to the Lord for all his benefits; I will take the cup of Salvation, &c. v. 16. Oh Lord, truly I am thy Servant, I am thy Servant, and the Son of thy handmaid, &c. How welcome is the preſence of God to Davids Soul? Do you uſe to ſay to your friend? Sir, what ſhall I provide for you? I think my ſelf much beholden to you, I am much your Servant for this kindneſs, rejoiced to ſee you, &c. Obſerve if David here ſpeaketh not much the ſame language. The other inſtance ſhall be that of the Spouſe, Cant. 3. 4. when ſhe had recovered her beloved, I found him whom my Soul Loveth, I held him and would not let him go, untill I had brought him into my Mothers houſe, and into the Chamber of her that canceived me. The Child knoweth not how to expreſs its love to its friend better then by bringing him or her home to its Mothers, or Fathers houſe. What need any further evidence then that exuberance of joy which is found in every gracious Soul, upon any return of divine love which may evidence Chriſta abiding with it?

3. Vehement paſſions will alſo diſcover a gracious Souls deſires to the Enjoyment of Chriſt, and his abidings with the Soul. When they ſaw our Saviour weep over Lazarus his grave, Joh. 11. They cry out, How he loved him! He that ſeeth a Friend mourn when his Friend is gone from him, or perhaps but going; the woman jealous of any, whom ſhe but ſuſpects would draw away her husband from her, falling into fits of paſſion whes;he doth but fear ſuch a thing, will eaſily conclude, that this friend, this Wife is eagerly deſirous of the preſence and abiding of his friend, or her husband with her; and Secondly he that obſerves the jealouſy of a gracious Soul, over the Lord its Saviour, and of every ſin of Omiſſion, or Commiſſion which it ſuſpecteth as that which may probably ſeparate betwixt his Soul and it. He that obſerveth what ſlaviſh fear the Chriſtian (yet living in the enjoyments of God) is often tormented with left he ſhould loſe his beloved preſence, o [...] takes notice of his weepings even till he can weep no more when he lies but under a (perhaps) falſe apprehenſion that he hath withdrawen himſelf in diſpleaſure, how his Eye oft-times consometh with grief, how he makes his bed to ſwim, and wateroth his Couch with tears, muſt needs conclude, that the abidings of Chriſt with the Soul are great objects of its deſire. And no wonder though they be ſo as we ſhall ſee by enquiring upon the third queſtion.

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Qu. 3. Whence it is that a gracious Soul is ſo deſirous of Chriſt's lodgings and abidings with it?

To make a thing the object of a reaſonable Soul's deſire, it is required, That the underſtanding conceive it under the Notion of good, and ſome good which it wanteth, and may poſſibly obtain, and according to the degree of goodneſs apprehended in an object propoſed, ſo is the motion of a reaſonable Soul's deſire more or leſs towards it. Now that which appears to us as good, appears ſo, 1. Under the notion of profitable and advantageous; Or, 2. Under the notion of ſweet and pleaſant, or under the notion of vertaous and honourable. It is almoſt impoſſible to conceive, but that the ſpiritually enlightened Soul ſhould apprehend the abidings of Chriſt with it tranſcendently good upon all theſe accounts.

1. Under the notion of Vertuous and Honourable. What greater honour can betide a poor creature than to have the Almighty pitch his Tents in and with it? for the Lord of Heaven and Earth to make his abode with a Worm? the Eternal Son of God to dwell with Duſt and Aſhes, yea and delight to dwell and continue with it? Such honour have all the Saints, and no wonder if they be ſo fond of it. Doth Abigail think it an honour to be but a Servant to an Earthly David? and Mephiboſheth judge it an honour to be admitted to eat Bread at his Table? What is it then to have the Son of God in the Arms of our Souls, and to have him dwell in our hearts, and make his abode there?

2. Nor certainly can any thing be more ſweet to a gracious Soul. The joy and peace (that peace which paſſeth all underſtanding) which is the iſſue of believing, ebbs and flows according to the abidings of Chriſt with the Soul: His preſence makes an Heaven, and his abſence makes an Hell there. There are two Paſſions, which are like overflowing Floods, and drown a Soul's beauty and comfort; Fear and Grief; the preſence of Chriſt with the Soul keeps them both under. The Soul of the Saint cannot fear, when it knows that it is He that ſaveth it, and upholdeth it with the hand of his Righteouſneſs, and the Children of the Bride-Chamber (himſelf told us) cannot mourn while the Bridegroom is with them.

3. For the advantage which accrews to the Soul by the abidings of chriſt with it; beſides that already mentioned, in the quiet and holy ſecurity which it hath by his company, which is infinitely above the value of all other concernments; I ſay, beſides that, the advantage is exceeding great. I will mention but two things.

[Page] 1. Its enemies are ſtill; when the Captain of our Salvation is in our quarters, there's no great fear that the enemy will beat them up. The tempter hath nothing to ſay, whiles he that ſuccours the tempted is ſpeaking peace to the Soul, God muſt firſt ſay to the Devil, behold this Soul is in thy hands, before he can meddle with it. And our own inbred enemies, thoſe of our own houſe (our innate luſts and Corruptions I mean) are as ſtill as our grand Adverſary: The very waters of Marah themſelves turned ſweet when this Tree of life is in them. Our hearts loſe much of their bitterneſs by the preſence of Chriſt in them, it is when the Sun is down, that the Frogs and Toads croak and the Dors and Bats fly. It is in the night when the Thief ſteals. The time of Chriſts withdrawings from the Soul is the time when Sathan moleſts, and luſts are moſt buſy.

2. The Souls Spikenard then ſends forth its pleaſant ſmell. You had it in the former verſe. I ſhewed you there what dependence the exerciſe of our grace hath upon Chriſts preſence with us, both in reſpect of his exciting and aſſiſting influence. Chriſt ſpeaks it plain in that excellent parable of the vine, and the branches, Joh. 15. 5. He that abidath in me, and I in him, the ſame bringeth forth fruit, for without me you can do nothing—v. 6. The ſame bringeth forth much fruit. Otherwiſe the Soul withereth, v. 6. Naturaliſts ſay that in thoſe Countries which abounded with Myrrh, they were wont to bind bundles of it to the heart, or to anoint it with the Gum; the uſe of it was to ſtrengthen the heart againſt what was noxious, and unto a due diſcharge of its natural operations. It is Gregories obſervation, (or ſimilitude rather) that the Soul that applies Chriſt to its heart, and which findeth his influence will find it like a bundle or an anointing of Myrrh ſtrengthening the Soul againſt the prevailings of corruptions, and filling it with a Spiritual heat, and fitneſs for Heavenly operations. And thus I have ſhewed you juſt reaſon, why the lodgings or abidings of Chriſt with a gracious Soul are ſo deſirable to it.

Obj. But will ſome poor Soul ſay? Can Chriſt not abide with that Soul which he hath once owned, is his love mutable, is he not the God that changeth not, but loveth to the end whom he once loveth?

I anſwer, The Love of Chriſt is an abiding love, he is not yea and nay with the Soul, upon which he hath once fixed his heart, whom he loveth he loveth to the end.

[Page] 1. His union with the Soul abideth. Chriſt once in us and ever in us, is a truth to which we muſt adhere, that corruption which could not at firſt prevent it, ſhall never he of force to diſſolve it; but the ſenſe of this union may fail. The indwelling Spirit ſhall not be diſſeiſed, but the Spirit as a comforter may fail the Souls of the Saints. When wilt thou comfort me? (ſaith the man after Gods own heart.) Beſides that our ſtate of juſtification is to be maintained by the performance of our Spiritual duty, and there can be no juſtified Soul, that doth not earneſtly deſire its own continuance in that ſtate.

2. His neceſſary influences upon the Soul abide too. The promiſe muſt ſtand good, I will never leave thee nor forſake thee, nor can it be imagined that ſo noble and vertual an head as the Lord Jeſus Chriſt can be united to any member of his Spiritual body without a proportionable influence upon it: or that the ſeed of God in the Soul ſhould be wholly inactive. But Spiritual deſires are alſo the ſacred means, which God hath appointed for the preſervation of theſe.

3. But Gradual abidings of Chriſt in the Soul may fail. He may not abide with the Soul in ſuch proportions of Spiritual influence, at all times. Now the degrees of Spiritual influence from Chriſt are highly deſirable to a gracious Soul. But I have ſpake enough to the explication and confirmation of the point. I come now to the Application.

Uſe 1. In the firſt place, Let us from this try our ſelves whether we indeed be the true Spouſes of the Lord Jeſus Chriſt, and he our beloved yea or no? Can we ſay, and ſay it, cordially, he ſhall lodge betwixt our breaſts?

1. There are many that ſay he ſhall ſit upon my tongue, I will talk to Chriſt, and take his name into my mouth, concerning whom we may ſay, as the Prophet ſometimes ſaid of the Jews, The Lord was nigh in their mouths and far from their reins, the woman dandles many a Child in her arms, that never lodgeth betwixt her breaſts in the night, ſhe talks of many a man in the day time, whom ſhe will not allow to lodg in her boſom at night: there's many a wretch that talks of Chriſt that yet will not let him come [...]igh his heart.

2. There are many that ſay they ſhall lodg to eternity betwixt his breaſts, that yet cannot, will not ſay this; going to Heaven is grown market talk, and every one is a pretender to that journeys [Page] end that yet will not ſet one foot before another in the way. Balaam wiſheth vainly, and many a one concludeth as vainly, that he ſhall dye the death of the righteous, and his latter end ſhall be like his; thoſe mentioned, Mat. 7. 24. ſaid they ſhould lodge the long night of eternity betwixt Chriſts breaſts, but he ſaith unto them, depart from me I know you not; there are too many that build Caſtles in the air, and houſes upon the ſand, and dream of golden mountains, but every one is not wife to another that ſaith ſhe ſhall one day have him, nor is every Soul a Spouſe to Chriſt that promiſeth to it ſelf eternal content in him.

3. A man may ſay, Oh that Chriſt would come betwixt my breaſts, that yet is not the Spouſe of Chriſt. There's ſcarce a wretch living but at one time or other wiſheth Chriſt would ſpeak to his Soul pardon and peace; 'tis one thing for a woman to deſire the Phyſitian may make applications to her breaſts, when full of pain, that yet will not ſay he ſhall lodge betwixt her breaſts, you ſee there may be a great many miſtakes in this point, but plainly let me ask you two or three queſtions.

1. Are you willing to open the ſecrets of your Souls to Jeſus Chriſt? There's many a one is willing that Chriſt ſhould come ſo near him as his Ear, but not into his heart; canſt thou ſay that thy Soul cleaveth to the Lord Jeſus Chriſt, that thou deſireſt he ſhould enter into its ſecrets, not only to tip thy tongue, regulate thy Countenance, but to Command in thy heart?

2. Art thou willing that Chriſt ſhould lodge all night with thy Soul? Not ſerve thee only by fits to cure thy heart akings, but that he ſhould lodge and dwell with thee; make an abode with thy Soul.

3. Art thou willing that a perfect Chriſt ſhould lodge with thee? Not only Chriſt as an High-Prieſt to expiate for thee and make an atonement for thy ſins, but as a Prophet to guide & inſtruct thee, as a King to rule over thee, and govern thee. The Wife deſires not an Husband only as her Companion, but as her head.

By this, O Chriſtian I ſhalt thou know if indeed thou beeſt the Spouſe of the Lord Jeſus, and not an harlot. I might have further added. That the Soul that is ſo, ſays ſo of no [...]e elſe, [...] and none but be, ſhall lodg betwixt my breaſts. She is an harlot that ſpeaks it in any ſenſe leſs then excluſive. If thou can [...]t truly ſay of the Lord Jeſus Chriſt, be ſhall lodge betwixt my breaſts. [Page] Thou alſo ſayeſt, He ſhall, and none elſe ſhall; not the ſweeteſt luſt I have, nor the lovelieſt piece that the World can afford me, not any thing contrary unto him, nor any thing beſides him. That Earthly Object comes too nigh a Chriſtian, that comes between its breaſts. The heart is reſerved for the Beloved. Deal faithfully I beſeech you with your own Souls; the World is full of pretenders, but I fear me exceeding thin of ſuch as can ſay, and ſay it in truth, and ſay it cordially, That Chriſt is he, and he alone whom they deſire ſhould lodge and ſtay betwixt their breaſts. But enough for this Uſe. I haſten to conclude.

Uſe 2. Let us in the next place ſee what this Doctrine will afford us, for the promoving our comfort, or our holineſs, by way of Conſolation or Exhortation; and firſt for Conſolation. The term or Verb in the Text ſpeaketh certainty, but futuriety, and the phraſe denotes, 1. The Spouſe's leave, 2. Deſire, 3. Confidence; He ſhall lodge: And thus conſidered (to ſay nothing of the too Critical note that ſome make upon the term night, as fignifying here a time of affliction, in which Chriſt is an eſpecial comfort to the Soul; I ſay, to ſay nothing of that, becauſe the word in the Text doth not neceſſarily imply a night, yet the phraſe thus conſidered) the Text and Doctrine offer a great deal of refreſhings to thoſe appearingly forgotten Souls, who cannot obtain the ſenſible abidings of Chriſt with them, and are therefore ready to pronounce ſadly againſt their Souls, that God is not with them, nor they with him: As Gideon ſaid, If the Lord be with us, why are we thus? forgetting that God ſometimes hideth himſelf even from the Houſe of Jacob. Let ſuch a Soul obſerve, That the Spouſe here doth not ſay, He doth lie alwaies betwixt my breaſts, though it be true that Chriſt doth truly and conſtantly dwell in the heart of his Saints, yet 'tis often indiſcernably to it; but ſhe ſaith, He ſhall lie, which imports, 1. I will give him leave; I will not drive him from my Soul; my breaſts ſhall be free and open to him. 2. The Spouſe's defire, it is Vox cupientis. 3. It ſpeaks confidence; it is Vox fidei, the language of Faith, which when it ſpeaks properly, alwaies ſpeaks in the future tenſe; for hope which is ſeen is no hope, unleſs when it calls the things which are not in preſent fruition, as if they were, becauſe of its being an evidence of things not ſeen. Look, as the true Wife is not [...]lwa [...]es known by having her beloved Husband in her Arms, but firſt, By her readineſs ſo to receive him; Secondly, By her deſire of it, as her happineſs▪ So is the true Believer not alwaies known by his or her [Page] ſenſible Enjoyments of the Lord Jeſus Chriſt, but by the openneſs of her heart to receive him. 2. By the longing; of the Soul after him. 3. By the confidence of the Soul in him.

Uſe 3. But laſtly; Oh that the ſame frame of ſpirit might be found in you (even in every one of you who profeſs to have taſted how good the Lord is) which was here found in the Spouſe towards the Lord Jeſus Chriſt, that you would all ſay, He ſhall lodge all night betwixt our breaſts. I but now told you it imported three things; 1. Leave, 2. Deſire, 3. Confidence. 1. Lift up your heads, O you gates, ſtand ope you everlaſting doors, that the King of Glory may come in. Stand open, O my Soul, to the Lord Jeſus Chriſt, keep your hearts free to the entertainment of the Lord Jeſus Chriſt. 2. Make it the buſineſs of your deſire and prayer. 3. Be confident that he will make his abode with you. Theſe might be three diſtinct branches, but I have not time to ſpeak fully to each of them. For the two firſt, I have prevented my ſelf as to the Arguments which I ſhould uſe to urge them. Conſider what I ſpake to the third Queſtion in the Explication, how honourable a thing it is to you, how ſweet and pleaſant, how infinitely advantagious and profitable; thereis only to be added a word of Direction: Will the poor Soul ſay, How ſhould I procure the abidings of Chriſt with me, (I mean) his abidings as to his gradual Influences? For your direction, I will only turn you to that one Text, Joh. 14. 22. where you ſhall be reſolved from our Saviour's own mouth; If any man love me, he will keep my words, and we will come unto him, and make our abode with him. Chriſt is ready enough to ſtay where he finds love, but it muſt be real love, ſuch as is joyned with keeping of his words. Be expreſſive then of your love to Chriſt; 1. By voiding from your heart whatever may be offenſive to his Majeſty. 2. By heightening in your heart a great eſteem of him. 3. By doing whatſoever he commands you. Do you abide with him in a way of duty, and he ſhall abide with you in a way of mercy; according to that of the Prophet in the Book of Chronicles to the King; God is with you, if you be with Chron. 15. him; but if you forſake him, he will forſake you; if you be incertain and unconſtant with him, he will be ſo with you, as to the gradual Influences of his Love; With the froward he will ſhew himſelf froward.

2. I told you it is the Language of Faith. He ſhall lie. Faith is the ſacred Inſtrument by which Chriſt is united to the Soul, and it is that by which Communion with Chriſt is maintained and preſerved. [Page] According to a Chriſtian's Faith it ordinarily is unto it (as to Divine Diſpenſations;) Faith merits nothing of Chriſt, but it applieth much. Believe, and the abidings of Chriſt ſhall be eſtabliſhed upon your Souls; but you muſt know, that this Faith muſt not be a dead Faith, but ſuch as works by love. Though Faith and Holineſs muſt not be confounded, yet (unleſs as to Inſtrumental efficacy in Juſtification in the act of juſtifying) they can never be ſeparated. But thus much ſhall ſerve for this Verſe.

Sermon LVI.

Canticles 1. 14.

My Beloved is unto me as a Cluſter of Camphire in the Vineyards of Engedi.

IT is agreed on all hands, that it is the Spouſe, which yet ſpeaketh, and the term [...] which we met with from her in the former verſe is enough to prove it, and to let us know that ſhe is yet ſpeaking concerning her beloved. It is alſo as well agreed that what ſhe ſaith in this verſe amounts to little more then what ſhe had ſaid in the 13. v. Only ſhe expreſſeth the ſame thing under a new reſemblance, but it is not ſo eaſy to give you a juſt account of her expreſſion, and to ſet out the aptneſs of the Metaphor which ſhe here uſed: The difficulty of which ariſeth, from this that the plant, to which or to the Gum of which ſhe here reſembleth her Beloved, is an exotick plant, not known to us in theſe countries neither in the kind, nor in the qualities, we having no perfect account given us by any, of the Natures of thoſe ſeveral plants which grew in thoſe Eaſtern Countries: Which hath made that great diverſity of Interpreters in tranſlating the Heb. word [...] which we (and it is but a conjecture) tranſlate Camphire; The Vulg. Lat. Sept. and Tremellius & the Dutch Tranſlators tranſlate it Cypreſs; Caſtalio, the Cyprian Grapes; the Arabick, a cluſter of Flowers; Pagnine and [Page] Montanus tranſlate it not at all, but put in Copher; the Heb. word. The Tig. Verſion Caphurd, Camphire. Let us indeavour as far as we may to find out the truth, by way of Explication of the Text; we will therefore enquire,

1. Qu. What were theſe Vineyards of Engedi. 2. What is this Cluſter of Copher or Camphire growing in theſe Vineyards, to which the Spouſe here reſembleth her beloved. 3. Why ſhe reſembleth him in this manner, to a Cluſter of Copher, in the Vineyards of Engedi.

1. Qu What were theſe Vineyards of Engedi?

The name Engedi ſignifieth Oculus hoedi, a kids Eye. It was a City, the ſame with Hazazon Tamar, 2 Chron. 20. 2. Now Hazazon Tamar was a City of the Amorites, Gen. 14. 7. called by them Hazazon Tamar, taken in by Joſuah, in the conqueſt of Canaan, and by him ſet out to the tribe of Judah, for a part of their portion, Joſ. 15. 62. From which place you may obſerve, it was a City, and in or near the Wilderneſs, it was a place at or near which were ſtrong bolds, David fled thither from Saul, 1 Sam. 23. 29. & 1. 24. where you read of the wilderneſs and of the ſtrong holds of Engedi. But of the Vineyards at Engedi, you read no where elſe in holy Writ. Some tell us that the Queen of Sheba brought with her out of [...]Sonat palmam. Mer cer. in Gen. 14. Nieremb. de Mirac. Naturae terrae promiſſae, cap. 12. her Country, ſome choice and odoriferous Plants, which Solomon planted here, and that they thrave exceedingly. Hazazon Tamar ſignifies a City of Palms, and ſpeaks it anciently famous for rare plants, for it was called by that name in Abrahams time, Nierembergius tells us, it was a place of old famous for a multitude of ſweet ſmelling plants, eſpecially Balſams which it brought forth in great plenty. Which balſams ſay he and others, were certain ſhrubby plants, which if an inciſion were made into them with a ſharp ſtone, or a knife of bone, or Glaſs, a ſweet ſmelling juice dropped from them, and they ſay that Engedi continued ſuch a place, till Herods time, when Cleopatra, tranſplanted them into Egypt, they ſay there are ſtill in Engaddi ſome remainders of thoſe plants, but of no value. But they ſay there is yet in Egypt a great Garden full of them, betwixt Heliopolis and Babylon, which Saligniacus ſaith he ſaw, and many ſtrange ſtories he and others tell of Chriſt when he was in Egypt, being waſhed in a fountain nigh this Garden, &c. But they are Apocryphal, and I ſhall not trouble you with them. But,

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Qu. 2. What is meant here by [...] which we tranſlate a Cluſter of Camphire. We tranſlate it Camphire. It is no eaſy thing to give a juſt account of it. The word in the Heb. according to R. Mordecay Nathan hath 7 diſtinct ſignifications.Forſterus in Heb. Dict. reckons ſix ſignifications, 1 Pitch. Gen. 6. 16. 2 A Village, 1 Sam. 6. 19. 3 A price ſet upon anothers life for his Redemption, Exod. 21. 30. 30. 12. Num. 35. 31. 4 Any gift given to appeaſe a Judg. 1 S [...]m 12. 3. 5 An Expiation, Prov. 6, &c. 6 The name of a Tree bearing Cluſters, which the Latines call Cyperus. V. part, ibid. So alſo Cant. 4. 13. I ſhall not need inſiſt upon them all, but one or two of them are poſſibly applicable here, for thoſe ſignifications of the word where it ſignifies the froſt, or the dew [...] as Exod. 16. 13. A ſtanding cup, or a fleſh hook, as in. 1 Paral, 18. v. 17. A Village, as in 1 Sam. 6. 19. A young Lion as in Judg. 14. 5. It is not in this Text capable of any of theſe ſenſes, by reaſon of what goes before [...] a Cluſter, or branch, &c. But beſides theſe, there are 3 other ſignifications: You read the word Gen. 6. 16. Thou ſhalt pitch it over with pitch. The Heb. is [...] with Copher. I think Avenarius his conjecture is good, who thinks it hath obtained this Signification from its likeneſs to Gopher which ſignifies a Pine tree from whence came pitch, with which the Ark was covered; from this Original ſignification of the word according to which it ſignifiesa Covering, it hath obtained another; it ſignified, the Mercy ſeat, Exod. 25. 17. & 37. 6. Either becauſe the Mercy ſeat was covered with the Cherubims, or it ſelf was a kind of covering to the Ark being over it. And hence this word alſo ſignifies an expiation of ſin, and is tranſlated Redemption, Pſal. 49. 8. God in pardoning ſin provides a covering for it, Pſal. 32. 1. Bleſſed is he whoſe iniquities are forgiven, and whoſe ſins are covered. And I find expoſitors that think there is in this Text, a great reſpect had to that ſignification of the word: But what ever alluſion the Spouſe may be thought to make to that ſignification, certain it is, that ſhe here underſtands by it a plant which the Jews knew by that name. But now what Plant that was is very hard to determine. I hinted to you before the various ſenſes of Interpreters; ſome tranſlate it Cypreſs, ſome Camphire, ſome Cyparis, ſome the Cyprian Grapes: Others at a pure loſs retain the Heb. word Copher. There are three more eminent opnions.

1. Some think the ſenſe this, As a Cluſter of Cyprian Grapes is my Beloved to me. Thus Caſtalio, and ſome others, who have obſerved out of Plin [...], that the Cyprian Grapes were famous for ſweetneſs. But they did not duly conſider the diſtance between the Iſle of Cyprus. And Engaddi (a City in Juda) [Page] as Mercer well obſerves, therefore although the Vineyards of Engaddi be mentioned, yet [...] was no Vine as ſome think but ſome other plant which grew with the Vines (as was uſual.)

2. Others think that it is that which we call Privet. The LatinesAlba liguſtra cadunt, &c. Virgil. Liguſtrum. The Gr. [...]. Which in thoſe Countries was of a better Kind then ours, and Pliny tells us, bare a White Flower, with a kind of Seed in Cluſters like Grapes, and that of this Plant the Ʋnguentum Cyprinum was made which had a rare ſmell.

3. Others again think that Cypreſs is meant, as a Cluſter of Cypreſs is my well Beloved unto me. Now this Cypreſs they tell us was a plant, which flowed with a ſweet Gum. It was a rare ſweet ſmelling Balſam and the Beſt of it grew in the Vineyards of Engaddi.

You ſee how much Interpreters are in their ſenſe divided,See a ſtory about this Plant in Forſter; Heb Dict. in verbo, [...] concerning the nature of this Plant from which the Metaphor of the Text is drawn. And no wonder then if it be hard to determine the third thing, viz. why the Spouſe here compareth her Beloved to a Cluſter of Copher.

Yet in that I find them moſt reaſonably well agreed; That whatever, Plant it was, either the Herb of it, or the Juice of it was exceeding ſweet, and the Spouſe here compareth Chriſt to it, to denote that exceeding and abundant ſweetneſs which her Soul had taſted in him. And ſo this Text ſpeaketh but the ſame in another phraſe, which ſhe had ſaid before. A bundle of Myrrh is my Beloved to me; ſhe means the ſamething when ſhe here ſaith, A cluſter of Camphire or Copher is my Beloved to me, that is, exceeding ſweet and precious. When I ſpake to the other expreſſion, I ſpake ſo fully to that point, of the infinite Sweetneſs that is in Chriſt, that I have nothing to add upon that Subject; only I remember that I then took notice, that I did not judge the term [...] redundant, but excluſive; My Beloved is not ſweet to others, they ſmell no ſweetneſs in him, but to Me he is a cluſter of Camphire, as a bundle of Myrrh, ſweet, infinitely ſweet, above all other ſweet things moſt ſweet. The Propoſition which I ſhall only inſiſt upon is this;

Prop. That the true believing Soul ſees peculiar Excellencies, and taſts a peculiar Sweetneſs in Chriſt which others do not ſee nor taſt. This Doctrine ſuppoſeth,

[Page] 1. That there is ſuch an overflowing Fountain of goodneſs and ſweetneſs in Jeſus Chriſt, that even thoſe who are not Believers may diſcern ſome ſweetneſs and excellency in him. 2. It aſſerts,

That there is a peculiar excellency and ſweetneſs in him diſcernable to the Believer, which others do not diſcern. The former is a truth. As a good woman may ſo far approve her ſelf to all that ſee her, or hear of her, that they may in heart admire her, and praiſe her, and have a general love for her; but yet this woman may to her Huſband, in reſpect of her peculiar ſuitableneſs to him, and more immediate and intimate converſe with him, be ten thouſand times more precious in his Eyes, than unto others: So it is with the Lord Jeſus Chriſt; a wicked man, who is far enough from ſaving Faith, or any ſpecial Intereſt in Chriſt, may yet have a general love for him. Give me leave alittle to enlarge upon this ſuppoſed part of the Propoſition. 1. By enquiring upon what bottom this general love can ſtand. 2. By making ſome Inferences from it. The grounds of it may be, 1. Real, or 2. Suppoſed and miſtaken. The truth is, ſuch is the Lord Jeſus Chriſt, ſuch a Fountain of ſweetneſs, that there is real ground for all the Sons of men to love him. I will hint you two or three.

1. The firſt ſhall be, his humbling himſelf for the good of mankind. The Evangeliſt ſaith, Joh. 3. 16. That God ſo loved the World, that he gave his only begotten Son, &c. Arminians cannot underſtand what the greateſt part in the World (as to the matter of Redemption) have to thank God for, if Chriſt were not given with equal reſpect to one as to another, or at leaſt (as others qualifie) to purchaſe a poſſibility for all: But certainly if one ſhould ſay, ſuch a one ſo loved ſuch a Family, that he gave his whole Eſtate to a Child of it, we might underſtand it▪ though every Member of the Family neither had, nor were in poſſibility to have part, and part like. It is very queſtionable whether the Angels ever ſhared in the death of Chriſt any way; yet I believe they love Chriſt for his dying for men: And to that end, Eph. 3. 10. the manifold Wiſdom of God is by the Church made known to them. Beneficence, or doing good to others, eſpecially ſuch as are in miſery, is a thing ſo commends it ſelf to the reaſon of man, that we cannot but have a love for ſuch as are bountiful, though we never taſt of their bounty. We ſee it in ordinary experience, if we that live here (be rational and ingenuous) hear that one who lives in the furtheſt parts of England hath given all his Eſtate to good uſes, though we have no ſhare in [Page] them, yet we love the man for it. And certainly, if you could ſuppoſe a reaſonable creature, who ſhould but hear that Chriſt, the Eternal Son of God, came down from Heaven, and died upon the Croſs, for ſome men, though he knew he were none of them, yet it would be a ground of love to him conſidered as a reaſonable creature.

But ſecondly, a ground of it may be, The certain apprehenſion of 2 Reaſon. ſome good which even the Unbeliever enjoyeth from Chriſt. It is ſaid by many, and thoſe too ſuch as can by no means agree, that Chriſt died equally for all, or that he purchaſed a poſſibility of Salvation for all; that yet there is none who lives, but is for his life and preſervation beholden to the death of Chriſt; and that all receive this good from him, which may to rational men evidence a ground of Love. I muſt confeſs I cannot too boldly ſtrike this ſtring, for I much doubt whether the ſtanding of the World, and the common preſervation of men, flows from the Death of Chriſt as the Iſſue of his purchaſe; I ſhould rather aſcribe it to the gracious Providence of God, of which even the Death of Chriſt alſo is an Iſſue.

3. Certain it is, that whatever the intention of Chriſt in dying was, ſuch is the Wiſdom of Divine Providence, That the Goſpel is held forth indefinitely; Whoſoever believeth ſhall be ſaved. So that there is no ground for any Soul to conclude, I was none of thoſe conſidered in the purchaſe of Chriſt, and there is ground ſufficient in the intrinſecal value and ſufficiency of the Death of Chriſt, conſidered together with the indefinite Propoſal of the Covenant of Grace, to encourage every man under hope of finding mercy with him, to come unto him. Now, which is there of us, that ſhould hear of a liberal man worth many thouſands of pounds, that ſhould have freely determined with himſelf to ſpend it all upon our Family, and ſhould make a general offer to us, that to ſo many of us as would come to him, he would give a ſhare ſufficient, would not (as a reaſonable creature) judge himſelf engaged to love him, even before we ſhould ſo go to him and receiveour ſhare? Give me leave only to infer two things from this Diſcourſe.

That there is ſufficient ground for God to condemn thoſe for want of Corol. 1. love to Chriſt, who yet never had a ſaving ſight of him.? All men deſerve to be Anathema Maranatha, whoſe hearts yern not toward Chriſt, whether ever they had any ſaving experience of the Love of Chriſt to their Souls, or no. I ſpeak but as a reaſonable creature. If I were ſure that I were ſhut out of Chriſt's thoughts when he [Page] died upon the croſs, and that he would never ſave my Soul; yet I ſee reaſon enough why I ought to hate my ſelf, and condemn my ſelf if I ſhould not love him: I remember what the Jews ſaid for their Centurion: He hath loved our Nation and built us a Synagogue; this I am ſure of, Chriſt hath loved mankind, he hath purchaſed ſalvation for ſome of them. O my Soul (if thou beeſt forgotten of God) yet love him, who would ſo far humble himſelf as to pity duſt and aſhes.

Corol. 2. 2. Hence ſecondly, No wonder if there be ſome love to Chriſt appearing in thoſe who have no ſhare nor intereſt in him. It hath been the aſſertion of ſome, that Common grace and ſpecial grace differ not ſpecifically but gradually. I think the aſſertion, amongſt underſtanding men but a conteſt of Logical terms; I no way doubt of the truth of this, That an unbeliever may love Chriſt in a ſenſe: But the Love of the Child of God vaſtly differs, being an infuſed habit and of another ſpecies. Whatſoever is preſented to us under the Notion of good, whether ſo really or apparently, is plainly the proper object of our love: Now ſuch may Chriſt appear even to an unbeliever, who is far from having taſted how good the Lord is; hence even in a carnal man there may be deſires after Chriſt, good wiſhes to the intereſt of Chriſt upon the Earth, yea and he may do much for the Service of Chriſt; either from a general Notion of Chriſts excellency, or 2dly (which I ſhould have mentioned before) from a ſuppoſal that he hath as good a ſhare, and intereſt in Chriſt, as any other, though in this (poſſibly) he may be miſtaken. And this is very uſeful for us to conſider, that we may not build too great confidences, from ſuch deſires, which we find in our Souls, or any ſuch external actions, without a due inquiry after their Principle. But enough of this, I come to the poſitive part of the Propoſition.

2. That there is a peculiar excellency in Chriſt, which the believing Soul ſees and ſavours, and is not diſcernable to others. My beloved (ſaith the Spouſe) is a Cluſter of Camphire unto me. They ſaid to her in 5th of this Song, v. 9. What is thy belovedCant. 5. 9. more then another beloved, O thou faireſt amongſt women? what is thy beloved more then anothers beloved that thou ſo ſtrictly chargeſt us? She anſwers, v. 10. My beloved is white and ruddy, the chiefeſt of ten thouſand, &c. For the opening of this, I will propound two queſtions,

[Page] 1. What are thoſe peculiar excellencies, which the believer ſees in Chriſt, more then another ſees.

2. How comes the believing Soul to be more eagle eyed then his neighbour.

To the firſt

1. The believer ſees further into the heighths, and depths of redeeming love (in the general) then another man doth. The heighth of redeeming love is too great for a reaſonable man to take, the Aſtronomer is loſt at taking the heighth of this Star,Eph. 3. 16, 17. we muſt be ſtrengthned with might by the Spirit in the inward man, Chriſt muſt dwell in our hearts by ſaith, and we muſt be rooted, and grounded in love, before we ſhall be able with all Saints to comprehend, what is the breadth, length, and depth, and heighth, and know the Love of Chriſt which paſſeth knowledge. The unbeliever living under the light of the Goſpel is like the blind man, whoſe Eyes Chriſt hath once touched, and he ſeeth ſomething of he excellency of Chriſt, but alas! he ſeeth men like trees; Chriſt muſt touch him again before he ſees things clearly; the believer ſeeth Chriſt as another thing to what the unbeliever ſeeth.

2. The believer diſcerns a particular reſpect of Chriſt, to his Soul. Ah this, this is it which makes Chriſt as a Cluſter of Camphire, it is ſweet to a rational Soul, to ſee a Saviour: Bu [...] infinitly ſweet for it to ſee him, as its Saviour, to cry out, my Lord, my God: Propriety in a good ſweetens it infinitly unto a Soul, the believer ſees Chriſt as his Chriſt, his Saviour. It is ſweet to poor Creatures, who are ſo far enlightened, as to ſee the World lyeth in darkneſs, to know that he is the true light enlightning all that come into the World; but infinitly more ſweet to the Soul, when it ſees that he hath enlightened it in particular. A good woman (to a reaſonable man) is p [...]etious and he loves her quatenus good, and vertuous, but if ſhe becomes his Wife, that ſtrangely indears her to him, and ſhews her a peculiar excellency in him. 'Tis ſweet to a reaſonable man, that is enlightened to ſee that all the Sons of Adam are by nature under miſery, to ſee that Chriſt came to Redeem them from this miſery and Curſe; but how ſweet muſt it be for this Soul to apprehend▪ that he hath redeemed it in particular from this miſery? I ſhall not need to enlarge further upon this which in ſo plain. Doth any ask,

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Qu. 2. Whence it is that the believing Soul ſeeth ſuch a peculiar ſweetneſs and excellency in Chriſt.

I anſwer. 1. From that ſpecial illumination which attends regeneration. There is a Common illumination and there is a ſpecial illumination; the Common illumination is the work of Gods Spirit concurring with the Preaching of the Goſpel, inabling men to underſtand, and give ſome general aſſent to what is there revealed: but when the Lord comes to deal ſavingly with the Soul, it opens the Eyes of the Soul, to a fuller, clearer and more certain ſight of Goſpel myſteries, 1 Cor. 2. 10. God revealeth to his Saints by his Spirit, thoſe things, which the Princes of the World (though they heard the Goſpel) never knew, what things Eye hath not ſeen, nor Ear heard, nor can it enter into the heart to conceive. A Commonly enlightned Soul, upon the Preaching of the Goſpel, may ſee the ſame things that a believer ſees, that Chriſt died, &c. But it ſees them not ſo fully and clearly, as upon ſpecial ſaving illuminations, when the Spirit dealeth with the Soul, as it were by demonſtration, and gives it to ſee a Chriſt crucified as it were before its Eyes. There are two things eſpecially, which the Soul (upon converſion) doth doubtleſs ſee after a quite other manner then it ſaw them before converſion. 1. The ſinfulneſs and miſchief of ſin. A man meerly reaſonable may ſee the uglineſs, and ſinfulneſs of ſome ſins, (ſuch as are contrary to the light of nature, &c.) A man Commonly enlightned may ſee more of the ſinfulneſs, and danger, both of theſe and of other ſins: but when the Spirit of God cometh ſavingly to work in the Soul, it ſeeth the ſinfulneſs, and danger even of theſe ſins, after another manner; ſin then becomes exceeding ſinful, Rom. 7. 13. It then thinks it ſees Hell fire before it, and is dropping into it, and ſo hath a clearer ſight of the danger of it. 2. The excellency of Chriſt, is doubtleſs ſeen by it too after another manner. Of this there needs no greater evidence than the Souls ſtrange workings of affections towards him, its groanings after him, longings for an intereſt in him, &c.

2. This proceeds alſo from the Souls union to Chriſt, and experiences of him. There are three waies by which the mind of man is united to its object, every one of which makes it more ſweet, then when it meerly contemplates it, and hath it in ſpeculation: one or all of which waies every believer is united to Chriſt.

[Page] 1. The firſt is by hope. Suppoſe a man, hath in his Eye a beautiful, and vertuous Woman: there's ſuch a proportion to his reaſonable nature, in her goodneſs and vertue, that ſhe is pretious to him, and he puts a value upon her, though he never hopes to make her his Wife, but if he hath any ſuch grounded hope ſhe is much more precious to him: there's no gracious Soul, but is at leaſt thus far united to Chriſt, not only beholding him as an excelling object, but poſſeſſed of a good hope through grace that this Chriſt is his Chriſt; now this muſt make him more ſweet then to another, who hath no ſuch hope.

2. But ſecondly: Suppoſe this man hath ſome aſſurance, that this vertuous Woman ſhall be his Wife, though it may be as yet they be only man and Wife before God, yet this union makes her more ſweet and precious to him: now this is the portion of many of Gods Children, they can ſay, my Beloved is mine and I am his; I am ſure the death of Chriſt is mine, the grace of Chriſt is mine, and the glory of Chriſt ſhall be mine, I ſhall ſee my Redeemer with theſe Eyes (as Job ſaid) how much more ſweet, muſt this aſſurance make Chriſt to his Soul, then to anothers, that can only ſay, there is a Saviour given to the World, but whether for my Soul, or no, I cannot tell.

3. Laſtly (to keep my ſimilitude ſtill) Suppoſe now the man that hath taken notice of a good and vertuous Woman in the World and hath formerly had hopes, to obtain her for his Wife, and promiſes, hath at laſt come to the enjoyment of her, and to experience the fruit of her vertues, in her good converſation with him, you will certainly ſay that to this man, this Woman is more ſweet then to all the World beſides, this is the caſe of every believing Soul. It hath had ſome experiences or other of the warmings, quickenings, ſtrengthenings, comfortings of his grace, and hence it is that Chriſt to this Soul, I ſay to this Soul more then to another, is a bundle of Myrrh, and a Cluſter of Copher. But I have inſiſted too long upon a truth, ſo far experienced by every gracious Soul.

Uſe 1. By way of application. No wonder then, to ſee the exceſſive Triumphs of a gracious Soul for a preſent Chriſt, or the exorbitant paſſions of it for an abſent Chriſt. Or its exceſſive fondneſs of what may conduce to its further enjoyments of him: theſe three things the ſilly World ſtands and wonders at.

1. The exceſſive Triumphs of a Soul for a preſent Chriſt, [Page] to hear a David call come and I will tell you what God hath done for my Soul: Or a Spouſe cry out, I will hold him, I will not let him go, he ſhall lye all night betwixt my breaſts: I charge you O you daughters of Hieruſalem, that you ſtir not up nor awake my love untill he pleaſe: Oh that thou wert as my Brother who ſucked the, breaſts of my Mother, when I ſhould find thee without I would kiſs thee, &c. I would lead thee, and bring thee into my Mothers houſe, when I ſhould find thee, without I would kiſs thee, &c.Cant. 8. 1, 2▪ I would lead thee, and bring thee into my Mothers houſe, &c. I would cauſe thee to drink of ſpiced wine, &c. The World wonders to ſee a broken ſpirited Hannah riſe up from Prayer, and her Countenance be no more ſad: but 'tis no wonder. As a Cluſter of Copher is Chriſt to the Soul, Chriſt by his influence puts more gladneſs into a gracious Soul, then the increaſe of corn, wine, and oil creates in a Worldlings heart, 'tis no more to be wondred at, then the drunkards ſhouting for new wine, or the farmers joy in harveſt.

2. The World wonders too at the exorbitant paſſions of a gracious heart for an abſent Chriſt; to ſee a gracious Soul weeping and refuſing to be comforted, alas her beloved hath withdrawn himſelf, and ſhe knows not whither he is gone, and as a Cluſter of Copher her beloved is to her, nothing ſo ſweet, ſo precious as Chriſt is, pardon her trouble, ſhe cannot help it.

3. Nor laſtly, is ſhe more to be wondred at for her fondneſs of any Ordinance where ſhe thinks ſhe may meet her beloved, or injoy ought of his preſence, or obtain further influences of grace from him. Wonder not then my friends to ſee believers going from Ordinance to Ordinance, from duty to duty, 'tis Chriſt they ſeek in every Ordinance, in every duty: and as a Cluſter of Copher in the Vineyards of Engedi, ſo is their beloved unto them.

Uſe 2 2. Let this engage you, then to prove your ſelves Chriſtians indeed by exceeding others in duty to Chriſt. By this you ſhall know if you be the Spouſes of Chriſt, if you diſcern more of the excellency, and ſweetneſs of Chriſt then others do, and if you do, it will be evident by your further motions towards him, and actings for him: what our Saviour therefore ſaid to his diſciples give me leave to ſay to you Tì [...], What do you more for him then others. I will conclude this [Page] diſcourſe by offering you two queſtions to inquire upon in ſecret.

1. Qu. What more frequent, and precious thoughts haſt thou of Chriſt then others? ſuppoſing the Lord Jeſus Chriſt, a bundle of Myrrh or a Cluſter of Camphire. The art of ſmelling lies much in meditation, and by how much the more ſweet Chriſt is to thy Soul, by ſo much the oftner wilt thou be ſmelling his ſweetneſs: How are thy leiſurable thoughts buſied, I remember what David ſaid, When I am awake I am with thee, Canſt thou ſay, Lord when my thoughts are at leiſure from my Worldly diſturbances, they are with thee: when I am awake in the night I am with thee, when the ſinner is thinking how to diſhonor thee, and to defile himſelf, I am thinking, Ah! what ſhall I render unto thee? This is an excellent ſign. Thou haſt a truth of grace, where the treaſure is, there the heart will be. Hearken to David, Pſal. 104. 34. My meditation of him ſhall be ſweet. See Pſal. 119. 97, 99. Canſt thou ſay, Lord I remember thee in the night ſeaſon, &c. Will ſome poor Soul ſay, I do remember God and Chriſt, but I cannot ſay 'tis ſweet to me to meditate on him, Pſal. 77. I remember God and am troubled? Sol. Judge not thy ſelf from this, if the act of meditation be ſweet to thy Soul (it is well with thee) although the fruit be bitter. The Woman, ſhews her ſelf her Husbands Wife, as well by the paſſions which her meditations of him cauſe in her, when he is abſent: as in the pleaſure ſhe hath by the thoughts of him when he is preſent.

Qu. 2. What diligence doeſt thou uſe to preſerve the ſweet ſavour of Chriſt unto and upon thy Soul. Chriſt conſidered in himſelf, is not like a flower that may loſe its ſcent and ſweetneſs; no, he cannot loſe that ſweetneſs which is eſſential to him, he would ceaſe to be Chriſt, if he could ceaſe to be ſweet, to a loſt and and undone Soul, but although he retains his ſweetneſs, yet thou mayeſt loſe thy ſavour of it. He may not be ſweet to thee. There are two ſorts of Souls who ſavour very little of Chriſts ſweetneſs. 1. The Soul that lies under guilt of ſin; the thoughts of Chriſt to that Soul are ordinarily very terrible. 2. The Soul that is choaked with Worldly Incumbrances. The freer the Soul can keep it ſelf, from diſtracting cares for the World, or from the renewing guilt of ſin, the ſweeter will the thoughts of Chriſt be unto it. Now if Chriſt be as a [Page] Cluſter of Copher to the Soul. It will be very careful to preſerve the ſweet ſavour that it hath of him. And by this thou ſhalt know if Chriſt be indeed to thee, as a Bundle of Myrrh, or a Cluſter of Copher. But thus much ſhall ſerve to have ſpoken to this verſe.

Sermon LVII.

Cant. 1. 15.

Behold thou art fair, Behold thou at fair, thou haſt Doves Eyes.

THere is a great harmony of Interpreters in the verſion of the words of this Text, out of the Heb. into their ſeveral Languages, excepting only that what we (according to our dialect) tranſlate My Love, they tranſlate ſometimes, My Neighbour, or My Kinſwoman, or My Companion (for which you alſo perceive our Margents give an allowance, and that ſome tranſlate a Dove, ſome Doves Eyes, and the Arabick differing from all, thy Eyes are as a pair of Doves. There is no other difference. And this is ſo inconſiderable, that I ſhall ſpend no time in indeavouring to reconcile it.

All Interpreters agree, that it is the Bridegroom which now ſpeaketh. He who acteth that part I mean in this Song. The Lord Jeſus Chriſt. The Perſon he ſpeaketh to and of is the believing Soul which he calls [...] My beloved, or My Campanion, &c. It is of the Foeminine form in the Hebrew, which is that which leads Interpreters to conclude, that it is the Spouſes ſpeech. It is a word often uſed in this form in this Song, and I think no where elſe ſo in all the Scripture. In the ſentence you have conſiderable, 1. The matter of it in two Propoſitions, Thou art fair, thou haſt Doves Eyes. 2. The manner of expreſſing it; 1. The words are doubled. Thou art fair, Thou art fair, 2. Here is a double Ecce Prefixed. Behold! Behold! There are in the Text 2. Propoſitions, 1. The Spouſe of Chriſt is fair, 2. The Spouſe of Chriſt hath Doves Eyes.

[Page] 1. Prop. The Spouſe of the Lord Jeſus Chriſt is fair.

The believing Soul is a beautiful Soul; to the main of this Propoſition, I have very lately ſpoken, when I ſpake to the compellation, v. 8. where Chriſt had called her the faireſt among Women. I then diſcourſed the Nature of her beauty, and ſhewed you, 1. That it was not a corporeal but a Spiritual beauty, 2. Not a viſible but an inviſible beauty, 3. Not a Native but an adventitious beauty, 4. Not an artificial, but a created beauty, 5. Not an adherent beauty only but an inherent beauty alſo, 6. A deſirable beauty, 7. A durable beauty, 8. Not a perfect beauty. And having ſpoken ſo fully to it there (where alſo the ſame word is uſed) I intend not to repeat it here, only I ſhall take notice of ſome circumſtances, by which the Propoſition is advantaged in this Text. And

They are four or five, 1. He had told her before, She was the faireſt amongſt Women. Not ſatisfied with that he repeateth his Love to her again, and telleth her ſhe is fair, ſhe is fair.

2. The Soul had been commending Chriſt, that he was as a bundle of Myrrh, as a Cluſter of Camphire to her; Chriſt upon her expreſſing affection to him replies, Behold thou art fair, &c.

3. When he calls her Fair he adds, My Love; Thou art fair my Love.

4. It is not barely expreſt, Thou art fair, but here is an Ecce prefixed; Behold thou art fair.

5. Laſtly, He doth not ſpeak it ſingly; But he doubles his words; Thou art fair, Thou art fair, and the term Behold, is repeated too, Behold! thou art fair; Behold! Thou art fair.

Here is none of theſe five circumſtances, but will afford us a meditation, which will be either informative, or ſweet, or profitable to us. Give me leave therefore to ſpeak a word to each of them.

1. Circum. He had told the Spouſe before, ſhe was [...] the faireſt amongſt Women. But not Satisfied with that he tells herObſ. again, Thou art fair my Love, Thou art fair. Chriſt doth not only ſpeak peace, but he repeats peace to the believers Soul. God often appears to Abraham, and Jacob to aſſure them that he was their God. Once have I ſpoken, and twice have I heard [Page] it, (ſaith the Pſalmiſt) that Power belongs unto God. There is many a Soul that can ſay, Once hath God ſpoken, yea twice have I heard it, that the Love of God belongs to me. There is many a Chriſtian that can ſay, In ſuch an Ordinance I heard God ſpeaking peace, at ſuch a time I found this Spirit witneſſing with my Spirit that I was his Child. Chriſt in this conſulteth, 1. His Peoples infirmities; 2. His own glory.

1. Chriſt I ſay in this thing conſulteth, 1. His Peoples infirmities. They are many which make them need this; two chiefly.

1. The Believers Soul is dull of hearing. The Apoſtle chargeth the Hebrews, Heb. 5. 11. That they were dull of hearing, which made the repeating fundamental truths neceſſary for them—There's nothing in the World, that a gracious heart would more gladly hear then this, that it is fair in the Eyes of Jeſus Chriſt, and yet nothing that it is more dull to hear: the reaſon is becauſe it ſo eagerly deſires it, and prizeth it ſo highly, that it cries out, It is too good news to be true. You ſhall obſerve in the World a double diſpoſition in men: ſome are diſpoſed almoſt wholly to fear, others to over much confidence. Hence at ſuch a time of changes in the ſtate as this is, one man (be a thing never ſo true, and to his mind, yet) he hardly believes, he is naturally diſpoſed to fear the worſt. Other men, let things be never ſo improbable yet they will hope, and talk as confidently as if the thing they would have were done. It is much from their natural temper, they are diſpoſed to confidence, &c. Take now an unbelieving natural man, and he is diſpoſed to bleſs himſelf and hope well of his condition, you have his copy, Deut. 29. 19, 20. He ſaith, I ſhall have peace, though I walk according to the imagination of my heart, &c. But now take a believing Soul, and he is very dull of hearing words of peace. Tell him news of the wrath of God revealing againſt the Children of diſobedience he eaſily believes it, and tells you he feels it in his Conſcience, he is one of them deſigned to this wrath. The terrors of God have been upon his Soul and (like an affrighted man) he is very prone to ſhake, at any repreſentation of what he hath found ſo terrible to him. But let a Miniſter of Chriſt tell him, thy iniquities are pardoned, Chriſt is at the door of thy Soul, it is Such improbable news to his affrighted Soul, ſuch a ſtrange thing, that he ſhould be pardoned, and [Page] ſuch a ſinner received to mercy, that he is like the Chriſtians met, Acts 12. to pray for Peter, when the Maid brought in word that Peter was at the gate, they ſay unto her, thou art mad: And when ſhe ſtands to her word, they will believe no more then that it was his Angel.

A gracious Soul eſpecially when it comes firſt to believe, is ready to ſay to it ſelf, Surely I am mad to think that Chriſt ſhould account me fair, pardon my ſins, &c. Now Chriſt in repeating peace, conſulteth this infirmity in us: as I rememberJudg. 12. 3. he did with Manoah, Jud. 12. Manoah's Wife had been barren, God ſends an Angel to her to tell her ſhe ſhould conceive a Son, &c. v. 6, 7. Manoah's Wife tells her Husband (you muſt think there was nothing in the World theſe two deſired more then a Son.) But it ſeemed too good news to be true and therefore, v. 6. Manoah, goes and Prays, O Lord let the man of God which thou didſt ſend to us come again to us, indeed the reaſon of his deſire which he aſſigns is to direct him how to order his Son: but certainly Manoah thought the news too good to be true: and God ſo far yeilds to Manoah's infirmity, as to ſend his Angel the ſecond time,

2. As the believing Soul is dull of hearing Chriſt at firſt ſpeaking 1 Sam. 3. 4, 5, 6, 7. peace to it, and is like to Samuel when Eli called, and cannot apprehend Gods voice: So it is alſo very prone to forget the words of peace which God ſpeaketh to it. Of all the joys which we are in this life capable of, theſe are the greateſt, and none ſo ſoon loſt as theſe are, ſo incertain is the ſtate of the Children of God. In many things we offend, and even the righteous man ſinneth ſeven times in a day, and who can tell how often he offendeth? Now every ſin in its own nature is a breach of our peace with God, and gives the watchful Soul occaſion of doubting, whether it did not at firſt miſtake the voice of God, or whether God hath not changed his mind towards it: and hence in the ſecond place God highly conſults our infirmities, in doubling his words of peace upon us and repeating them unto us. Chriſt had told Peter, Thou art Peter, and upon this rock will I build my Church, but when Peter had denied his Maſter Chriſt eaſily foreſeeing, that Peters thoughts would be much troubled, and that he would be ready to forget all his former evidences of his favour:Mark 16. 7. orders his Angel, Mar. 16. 7. To bid the woman go tell his diſciples and Peter, that he went before them into Ga [...]ilee, and there they ſhould ſee him.

[Page] But ſecondly; As the Lord Jeſus Chriſt doth by it conſult his Peoples infirmity, ſo he alſo highly conſulteth his own Glory. Reiterations of Divine Love to the Soul, command reduplications of duty. Love is of an obliging nature, and there is no Soul that puts on ſo lively for God, as that Soul that hath the moſt freſh and frequent manifeſtations of Divine Love to it. David's Inſtance in the 118 Pſalm, is a full Evidence of this. And this is the account that may be given why it pleaſeth the Lord Jeſus Chriſt to repeat his Love ſo frequently unto the Souls of Believers.

Obj. But I hear ſome gracious Souls ſaying, Bleſſed are they that are in ſuch a caſe, who hear God ſpeaking Love to their Souls, and often repeating his Love to them: But alas! we are ſo far from this, that we could never yet hear Chriſt ſpeaking any ſuch thing to our Souls; we could never yet hear Chriſt ſo much asonce ſaying, Behold thou art fair my Love, &c. What will you ſay to us? Shall we hope that we are the Spouſes of Chriſt, who never yet could obtain one good look from him? I anſwer;

Sol. 1. As it is not the Husband's fond and affectionate expreſſions to his Wife, which make, or alone evidence her to be his Wife, but the Marriage-covenant is that which doth it; her conſent to have him to be her wedded Husband, and his conſent to have her to be his Wife So, it is not a word of peace, ſealed to the Soul which maketh the Soul, or which alone evidenceth the Soul to be the Spouſe of Chriſt: No, it is the Marriage-covenant, it is the Soul's conſent to have Chriſt for its Saviour, for its Husband. Though Chriſt hath not ſaid it in thy hearing, Thou art fair my Love, thou art fair, yet if the Soul can ſay, and ſay it in truth, that it hath accepted Chriſt as its Saviour, and conſented to Chriſt as its Husband, there's no cauſe of deſpondency, 2 Cor. 5. 7. We walk by faith, not by ſight.

2. Though the Lord be pleaſed thus to ſpeak his Love in the hearing of ſome Souls, and again to repeat it to them; yet he is pleaſed to reſerve himſelf more from ſome who are equally dear to him. It may be the indulgent Father loves every Child he hath with a dear and tender love, and doth deſign to give them all due proportions of his Eſtate, yet he may carry himſelf more ſtrangely and reſervedly to ſome than unto others: Poſſibly he may do it out of prudence, as knowing it the beſt way in order to their good: Poſſibly no other account can be given of it, than a meer [...], a meer delight that he takes in one more than another, which he exerciſeth by Prerogative: It may be God out of a depth of Wiſdom ſhines not upon [Page] thy Soul ſo clearly as upon anothers: Poſſibly no other account can be given of it, but becauſe he will do it.

3. Take heed thy looſe walking with God be not the cauſe of it. When ever Chriſt ſpeaks to the Soul, he will ſpeak truth, if thou beeſt all foul, and ſpotted, he will not ſay to the, behold thou art fair my Love, behold thou art fair. The Soul may have many failings, many ſpots upon its face, and yet be fair in the Eyes of Chriſt, fair as to its Juſtification: But Chriſt will not ſay to ſuch a Soul, Behold thou art fair. The Father or prudent Mother, may dearly love a diſingenuous and rebellious Child. But their prudence will keep them from commending ſuch a Child, and from expreſſing exuberant affection to it, leſt the Child by it take advantage to go on in courſes of diſobedience. Chriſt dearly loves many a poor Soul that hath its wanton tricks, and is full of failings, but he will not ſay to ſuch a Soul, Behold thou art fair my Love. I will add but one thing more.

4. Laſtly; Poſſibly Chriſt hath ſpoke, and ſpoke it to thee often, Behold thou art fair my Love, Behold thou art fair, but thou haſt not heard him. I have already told you that many of God's People are very deaf of that Ear. I was about to ſay, there is no better ſign of a gracious Soul, than not to be too ready to hear ſuch meſſages of peace. God ſometimes ſpeaks ſo as the Soul cannot but hear, when he pleaſeth to ſet the Broad Seal of his Spirit unto the poor Soul; this indeed is an audible voice, and diſtinguiſhable enough. But God in every Sermon ſpeaks to the Believer, Thou art fair my Love, thou art fair. We never Preach thoſe great Truths of God, That whoſoever believes ſhall be ſaved, and whoſoever is juſtified by Faith, hath peace with God, and ſuch like; but God to every Believer that hears us ſpeak, Thou art fair my Love, thou art fair. But alas! not one of many hath an Ear to hear, no not thoſe who truly believe. It is in this caſe as with Samuel, 1 Sam. 3. 4, 5. Samuel was young, and had not been uſed to the voice of God; God calls him once, away he goes to Eli; the Lord calls a ſecond time, Samuel runs to Eli again, and ſo a third time, till Eli inſtructed and aſſured him it was the voice of God. Till the Spirit of God brings the voice of God in the Goſpel to the Ear, to the inward Ear of a Chriſtian, he will not underſtand God ſpeaking peace to him, when indeed he doth ſpeak it. In very deed it is for want of Spiritual Logick. The Word of God hath the Propoſition. He that believes is fair: Though a man hath been a Thief, a Drunkard, a Covetous [Page] perſon, &c. yet, if he be waſhed, if he be juſtified, if he be ſanctified in the Name of our God, and through the Spirit of our Lord Jeſus Chriſt, he is fair. Thus much is plain in the Word, 1 Cor. 6. 11. But now when the Soul ſhould come to aſſume,—But I am waſhed, I am juſtified, I am ſanctified; there it fails; and theſe may be the Reaſons of a gracious Soul's complaint in this caſe. But I have ſpoke enough to the firſt of the five Circumſtances which I mentioned, I proceed now to a ſecond.

2 Circumſt. The Spouſe had been admiring Chriſt, comparing him to a bundle of Myrrh, to a cluſter of Camphire, or Copher. Now Chriſt adds, Behold thou art fair my Love; Behold thou art fair.

Obſ. High out-goings of a Soul toward Chriſt; are ordinarily productive of great returns of the Love of Chriſt upon the Soul.

Duty in us is not the Father of Grace, for who hath given firſt unto God, and it ſhall be repaid to him again? but extraordinary influences of Grace, are commonly the wages of great duty. It is very ſeldom that any Soul lets Chriſt know that he is exceeding dear to it, but (by the next Poſt) the Soul ſhall know that it is very dear to Chriſt. Doth God hear Ephraim bemoaning himſelf thus? Thou haſt chaſtiſed me, and I was chastiſed, as a Bullock unaccuſtomed Jer. 31. 18, 20. to the yoke, turn thou me, and I ſhall be turned, for thou art the Lord my God, &c. Ephraim ſhall preſently hear God ſaying, Is Ephraim my dear Son? Is he a pleaſant Child? for ſince I ſpake againſt him, I do earneſtly remember him ſtill, therefore my bowels are troubled for him I will ſurely have mercy upon him, ſaith the Lord. Is the Spouſe ſick of love? Cant. 5. 8. Doth ſhe indeed think Cant. 5. 8. ch. 6. 4, 5. her Beloved the chiefeſt amongſt ten thouſand, &c. She ſhall preſently hear him ſaying, Thou art beautiful O my Love as Tirzah, &c. Turn away thine Eyes from me, &c. ch. 6. v. 4, 5. I might inſtance in many Texts of Scripture, but I forbear. Will you know the reaſon of this? Take it. 1. Negatively, 2. Poſitively.

1. Negatively; It is not becauſe there's any merit in duty. Chriſt is no Merchant of Grace, he gives it, but he ſells it not. Indeed it is a contradiction to ſpeak of meritorious duty; if it be duty, it is the payment of a debt on our part, and can be no purchaſe-mony. The compaſs of that Commandment, Thou ſhalt love the Lord thy God with all thy heart, and all thy Soul, and with all thy ſtrength, is of an exceeding latitude; there's no finiſhing of it by any creature in this life. It was from the jejune Interpretation that the Phariſees of old, and the Papiſts of late, have put upon the Law of God, that [Page] they ever dreamt that man was able to perform it, much leſs do any thing of ſupererogation. The foundation-ſtone of man's Salvation is laid in Grace, and the top-ſtone is Grace too: To the whole Building you muſt cry, Grace, Grace. But Poſitively

2. It is from the overflowings of Divine Grace in him who is our Fountain-head the Lord Jeſus Chriſt. The Eye that weeps for its ſin, till it can weep no more, doth not by its tears make it ſelf an Handkerchief to dry its Eyes, but a tender-hearted Saviour moved from his own bowels cannot but afford it one, and ſay unto it why weepeſt thou? The Soul, that for Chriſts ſake parts with Father Mother, Children, Brethren, Siſters, all, doth not by this purchaſe to it ſelf peace of Conſcience or eternal life (Alas! what proportion is there betwixt things temporal, and ſuch as are Spiritual and eternal?) But he who hath both theſe to give, gives them upon the Souls performing its duty in this particular, Matth. 19. 29. The Soul that caſts up many a long look to the Lord Jeſus Chriſt, and earneſtly wiſheth for his preſence with it, and valueth it above the World, and ſeeks for it more then for Gold, or hid treaſure, doth not by this earn Chriſts Love to it, but Chriſt from the fulneſs of his grace makes choice of this Soul, to reveal himſelf unto. TheIſa. 30. 18. Prophet, Iſaiah Ch. 30. v. 18. hath ſuch an expreſſion as this; The Lord will wait that he may be gracious unto you: Chriſt is a fountain of Grace; a full fountain: now when the fountain is brim full of water, the water waiteth for an opportunity to diffuſe it ſelf: it may be there is a bank that hinders the full river, that it cannot diffuſe its water, the water therefore works ſecretly and ſoftens the bank firſt till a breach be made, and then it emptieth it ſelf by it. Chriſt is a ſea, a full ſea of Grace, but ſinful man caſts up a bank, againſt this ſea, a bank of unbelief: A bank of ſtone (hardning his heart) a bank of earth, (favouring an earthly mind) a bank of mud, delights in ſenſual luſts and objects; Chriſt now cannot ſhew his grace to ſuch a Soul, the bank hinders; where he pleaſeth indeed he worketh ſecretly, takes away the heart of ſtone, and makes it an heart of fleſh, takes away unbelief, vanity, earthly mindedneſs, ſenſual affections, and then he emptyeth the treaſuries of grace upon the Soul. In a word, to apply this,

Uſe 1. No wonder then, to hear many a poor wretch complain, that God never yet ſpake peace to his Soul: others indeed have heard their beloved hath ſaid to others behold thou art fair my love, behold thou art fair, but they never yet heard ſuch a voice. Let me ask [Page] thee, who thus complaineſt this queſtion, Did Chriſt ever yet hear thee ſay, as a bundle of Myrrh is my beloved unto me, he ſhall lye all night betwixt my breaſts? Haſt thou ſerved Chriſt with Ordinary expreſſions of duty? How canſt thou expect to be feaſted by him with extraordinary returns of mercy? If thy breathings after him have been faint, and ſhort, what reaſon haſt thou to expect, that his breathings ſhould be ſo full upon thee? He is indeed a full ocean of free grace, but it may be thou haſt caſt up a bank againſt him: it may be thou haſt clogg'd him with an hard heart, and unbelieving heart, a vain heart, a filthy ſenſual heart: Wonder not, O Chriſtian! that he is ſo little towards thee in a way of mercy, if thou beeſt ſcant towards him in thy way of duty. There is a generation of men and women in the world, who are taken notice of to behave themſelves as if they thought that all the World were made to ſerve them, and they not made to ſerve any (but they are an unreaſonable generation, and ſober perſons ſo account of them, and accordingly ſlight them.) Oh that there might not be ſuch an unreaſonable Chriſtian found in the World, who ſhould ſo much as think in his heart, that Chriſt ſtands concerned to open all his Treaſuries of Love upon his Soul, which in the mean time hath ſcarce a thought of doing any thing more than ordinary for the Lord Jeſus Chriſt; if thou findeſt thy heart cold in duty, frozen in affections toward Chriſt, wonder not at all if thou findeſt the bowels of thy Saviour which yern upon others tied up towards thee. And I fear mePſal. 22. 1, 2, 3, 4. this is the cauſe of moſt complaints of this nature, although it may be poſſible, that this is not the caſe of every ſuch complaining Soul; witneſs David, Pſal. 22. 1, 2, 3, 4.

2.Uſe 2. What an ingagement doth this Notion of Truth lay upon the Sons and Daughters of men, to ſtretch out their Souls for and towards God. Certainly if there be any thing in the World of force to open a Soul for Chriſt, this will do it; to hear that Divine Grace keeps pace with our duty, and that the proper way to have Chriſt ſpeak to us and ſay, Thou art fair my Love, Thou art fair, is for us to get up our hearts in a readineſs, to ſay, and ſay it in truth; As a bundle of Myrrh is my Beloved to me. The Pſalmiſt cries out, Pſal. 34. 12. What man is he that deſireth life, and loveth many days that he may ſee good? Depart from evil, and do good, ſeek peace, and purſue it. Give me leave to ſpeak to all you who fear the Lord, in the ſame dialect: What man is there amongſt you, who would not gladly have Chriſt ſpeak peace unto your Souls, and whiſper the words of my Text in your Ears; Thou art fair my Love, thou art fair. O let [Page] Chriſt be yet more and more precious to you; let him have the ſtrength of your Love, that you may have the ſeal of his Love; let the World know, and let him know, that he is dear in your Eyes, that you may know that you are fair in his Eyes. But this is enough for the ſecond Circumſtance which I obſerved; I paſs to a third.

3 Circumſt. Thou art fair my Love, thou art fair. It is not ſaid, thou O man! or thou O woman art fair! but thou my Love art fair. It is both the obſervation of our own Annotators, and ſome others.

Obſ. The Spouſe of Chriſt is fair as ſhe is His Love.

I obſerved to you before, that the word ſignifies Amica, & Socia, [...] a Friend, and a Companion, the Object of ones love, and the Companion of ones life. This is not after the manner of the Children of men, amongſt them Beauty raiſeth Love, but with Chriſt it is Love that raiſeth Beauty. Locutio verbi infuſio Doni; Chriſt in calling her fair, makes her fair, Ezek. 16. 14. Thy Beauty was perfect through my comelineſs which was put upon thee, ſaith the Lord God. A good complexion, with a lovely air of the countenance, and a due proportion of bodily parts, makes the Children of men fair to a ſenſual Eye. An head well furniſhed with Notions of Learning, and a mind indued with vertuous, generous diſpoſitions, makes a man fair and beautiful to a rational Eye: But it is Grace alone that can make the Soul fair to the Divine Eye.

1. Nature doth it not; for all are by Nature Children of wrath, Eph. 2. 3. like the Infant, not cut, not waſhed, not ſwadled, Ezek. 16. We are by Nature all Blackamores in the Eyes of God, our Father an Amorite, our Mother an Hittite. 2. Art will not do it; Though thou waſh thee with Nitre, and take thee much Sope, yet thine iniquity is marked before me (ſaith the Lord,) Jer. 2. 22. The Phariſees were men who uſed as much Art as others, yet their Beauty (to our Saviour's Eye) roſe no higher than to the Beauty of a Painted Sep [...]lchre, that outwardly is beautiful, but within full of rottenneſs; ſo little, that our Saviour ſaith, Publicans and Harlots ſhould (as to the Kingdom of Heaven) have the preheminence before them.

3. Grace then alone muſt do it. Thoſe who are Chriſt's Love, are fair only ſo far forth as they are his Love, his Companions. There is a double Grace; the firſt of Juſtification, the ſecond of Sanotification; according to the firſt, the Believer is Chriſt's Love, according to the ſecond the Believer is Chriſt's Companion.

1. I ſay firſt, the Grace of Juſtification; this is gratia gratum faciens, that Grace by which the Soul is accepted of God. It is the [Page] free Love of God ſhewn to the humbled Soul upon its exerciſe of Faith, pardoning its ſins, reckoning over the Righteouſneſs of Chriſt unto it, and accepting it as righteous in and through Chriſt; this changeth the Soul's ſtate; this is it which taketh away its filthy garments, and covereth the Soul with Chriſt's Robes; with this is conjoined the Grace of Regeneration, by which God changeth the Soul's nature and diſpoſition; old things paſs away with it, and all things become new; this is no quality infuſed into us, or inherent in us, but the free and pure love and good will of Chriſt imbracing us.

2. The ſecond is the Grace of Sanctification; this makes the Believer the Companion of Chriſt, having both a fellowſhip with the death of Chriſt, in dying to ſin, and with the life of Chriſt, in living unto newneſs of life: Upon theſe accounts, and theſe only is the Believing Soul fair in the Eyes of Chriſt. Before I part with this Obſervation,

Uſe. Let every gracious Soul make a ſtand upon it, and conſider what it affords him for Conſolation, while he looks over his Soul, and ſees it full of ſpots, and taking a review of his life, he can find no ground of hope to his Soul, that Chriſt ſhould caſt an Eye of love and pity upon him, he ſees there's no proportion between his duties, or any actions of his converſation, and the holy Law of God. Well, yet the comfort lies here, that the Lord hath not ſaid, Bleſſed is the man that hath no ſin, for who liveth and ſinneth not againſt God? but Bleſſed is he whoſe iniquities are forgiven, and whoſe ſins are covered, Pſal. 32. 1. and to whom the Lord imputeth no ſin, Pſal. 32. 1. If we once loſe this great Truth, of the Juſtification of a poor Soul, by the Righteouſneſs of Chriſt, we have cut up a Bridge which we ſhall ſee a need of to go over, as often as we enter into any ſerious thoughts of our own ſtate, the weight of all our Souls, and all the comfort of them, hangs upon this one pin. That what the law could not do, becauſe Rom. 8. [...]. it was weak through our fleſh, that God hath done ſending his Son in the likeneſs of ſinful fleſh, and for fin condemning fin in the fleſh, that the righteouſneſs of the law might be fulfilled in us. We have loſt all that day that we forſake that deſire of St. Paul to be found in Chriſt, not having our own righteouſneſs, which is of the law, but that which is of God: Even the righteouſneſs of God by faith in Jeſus Chriſt.

But you will ſay, How ſhall we know that Chriſt hath thus loved us? That muſt be known by our loving him, and ſo the matter will return to the ſame point. We freely grant that our Juſtification [Page] is to be evidenced for our Sanctification, and that even the witneſs of Gods Spirit is not a ſingle, but a joint Teſtimony, together with our Spirits. But yet there is a great difference (as to Chriſtians comfort) in theſe things. That Soul that looks to be made fair with his own works (if he rightly underſtand himſelf) ſhall never be Satisfied concerning his Spiritual beauty: becauſe his works muſt neceſſarily be compleatly perfect, otherwiſe the law accuſeth, and curſeth him. But he who acknowledgeth that his beauty is meerly from grace, freely juſtifying, but yet his receiving of this grace is to be evidenced by his works, ſtands concerned no further to enquire concerning the perfection of his works in order to this end, then only to ſee if they be perfect according to Goſpel allowances, not according to lawſtrictneſs. And ſuch are the Goſpel terms, that if there be a willing mind, a preſence to will, a delight in the Law of God as to the inward man, it is accepted of God. Here's a bottom for him.

4 Circumſt. I proceed to the 4th Circumſtance, which I obſerved relating to the firſt Propoſition of the Text, and that was the term, Behold, which is prefixed, Behold! thou art fair, and doubled, Behold, Behold. There is a threefold uſe of this particle in Scripture: it denotes 1. preſence of a thing. 2. Certainty. 3. Eminency. It may in this Text denote all three.

1. It may denote the preſent ſtate of a believing Soul to be a beautiful ſtate. Behold thou art fair, now in this life, while thou art black with infirmities, and corruptions, black through afflictions, and temptations, yet even now thou art fair, 1 Joh 3. 2.1 Joh. 3. 2. Beloved, Now we are the Sons of God. It doth not yet appear what we ſhall be. This particle is often thus uſed in holy Writ. Gen. 29. 2, 25. and it is capable enough of this ſenſe in this Text. Behold thou art fair, thou ſhalt not only be hereafter beautiful, when the Crown of glory ſhall be ſet upon thy head, but thou art now beautiful, thou doeſt not apprehend thy ſelf ſo, thou art bewailing thy ſpots, and thy infirmities, but I look upon thee as fair, with all thy ſpots, I look upon thee as beautiful even now.

2. It denotes the certainty of a thing. Behold is a particle of Demonſtration, and is often ſo uſed in Scripture. There is nothing more certain, then what we can behold. Thus the particle is uſed, Gen. 16. 2. Behold now the Lord hath reſtrained me from bearing (they are the words of Sarah) that is, the Lord hath [Page] certainly reſtrained me; ſee Gen. 18. 27. The believing Soul is (certainly) a beauteous Soul. The Beauty of that Soul which truly believes in Jeſus Chriſt is not an imaginary thing, it is a true, and real thing, it is a certainty's Behold thou art fair, &c.

3. Laſtly this particle Behold doth very often denote eminency, and excellency. When ſomething is wonderful in Nature or otherwiſe, the Scripture uſeth to make mention of it, by prefixing this particle Behold to it. So James 3. 3, 4. It is a wonderful thing, that the ſtrength of an Horſe ſhould be ruled by a bit, and that ſo great a bulk as a ſhip, driven about with fierce winds, ſhould be turned about with a very ſmall helm; and thus it is a very often uſed in Scripture, and it may have that uſe here. Behold thou art fair (My Love!) Behold thou art fair; and ſo it may hint to us theſe two things.

1. That the beauty of a believer is no ordinary beauty, but a rare, and eminent, beauty, not like the beauty of Woman, not like that vain thing which we call beauty in a natural fenſe which is only the object of the luſt of the Eye: no, it is a Spiritual beauty, which age will not deface, diſeaſes will not ſpoil, no outward accidents will hurt; a beauty that is not expoſed to wind, and weather. The Kings Daughter is all glorious within▪ and yet ſo great is her glory, that the King of Kings deſires her beauty. Or ſecondly it may denote this,

2. That it is a wonderful thing, that Chriſt ſhould account a Child of Adam, a poor believing Soul beauteous. When David conſidered the Heavens and the Earth, he cries out, What is man (O Lord!) that thou ſhouldeſt remember him; or the Son of man that thou ſhouldeſt be mindful of him? It is a matter of high admiration to any ingenuous Soul to ſit down and think, that Jeſus Chriſt ſhould account it beautiful. But I haſten to the laſt Circumſtance.

5 Circumſt. I obſerved to you that the phraſe is doubled: Chriſt doth not only ſay, thou art fair (my Love) but he doubles the phraſe, Thou art fair, thou art fair. There is doubtleſs nothing ſuperfluous in holy Writ, though poſſibly there may be ſomething both in the matter, and ſtile, of which we can give no Satisfactory account: almoſt in all languages theſe repetitions and reduplications of words and phraſes are uſual. The Hebr. is very full of them; they are of ſeveral uſes. I ſhall note ſuch of them as may be properly applied to this Text.

[Page] 1. Sometimes the doubling of a word or phraſe denotes the certainty of the thing, or action, Gen. 15. 13. Know of a ſurety, thy ſeed ſhall be a ſtranger, &c. In the Heb. it is, knowing thou mayeſt know. And thus frequently in the new Teſtament, verily verily, denotes the exceeding certainty of the Propoſition ſpoken, and thus it may do in this Text, thou art fair my Love, thou art fair: That is, thou art certainly very fair.

2. Sometimes it is to note the exceeding earneſtneſs and intention of him who ſpeaketh. Bis dictum magis dicitur. Thus it is often uſed in Scripture, Gen. 14. 10. The valley of Siddim was full of ſlimepits, (ſo we tranſlate it) in the Hebr. A valley of pits of pits. So in many Texts: other Writers, amongſt whom Julius Scaliger, &c. much Commend this form of ſpeaking, as having in it a great kind of force and vehemency: according to this uſage, the ſenſe is, thou art exceeding ſair my Love, which comporteth, with what he had ſaid before, v. 8. where he had called the Spouſe, thou ſaireſt amongſt Women. Chriſt hath his delight amongſt the Sons of men. He takes no ſuch delight in the Angels as in believers.

3. Repetitions (thirdly) of the ſame word or phraſe, inNumb. 1. Exod. 26. Scripture ſometimes note a diſtribution. And ſo the ſenſe may be this, thou art fair my Love, thou art fair; Thou art juſtified by my grace, and ſo thou art fair; thou art Sanctified in my name, ſo thou art fair; thou art fair without and thou art fair within, thou art fair in this part, and fair in that part, fair in every part.

4. Laſtly (to mention no more) Repetltions are often uſed by Orators not only to expreſs a vehemency of intention, in him that ſpeaketh, and the certainty of the thing that is ſpoken, but to beget a vehemency, and earneſtneſs of attention in him that heareth, and Interpreters of holy Writ do aſſign this as one reaſon of the uſe of them in ſeveral places of Scripture, when the Holy-Ghoſt deſigneth earneſtly to inculcate the thing ſpoken, and to beget in us a belief of it: hence now we may learn theſe things which I will but name, and conclude what I have to ſay from the conſideration of the Circumſtances of the firſt Propoſition of the Text.

1. The beauty of a believing Soul is unqueſtionable, it is not in a complement that Chriſt ſaith the believing Soul is beautiful: it is not a ſeeming beauty, but a certain beauty.

[Page] 2. The beauty which grace gives the Soul is an eminent beauty, not an ordinary, but an eminent beauty. The phraſe is doubled to denote eminency.

3. The Beauty of a believing Soul is a manifold beauty: A beauty in every part.

4. It is the will of the Lord Jeſus Chriſt, that a believing Soul ſhould know, and believe it ſelf to be a beauteous Soul. A Gracious Soul may debaſe it ſelf too much, and often err as much in having too mean thoughts of it ſelf, as the hypocrite doth in having too high thoughts of himſelf, thinking of himſelf above what be ought to think.

But I intend not to enlarge a diſcourſe upon theſe things, having ſpoken to them, or at leaſt to ſome of them before, thus much is ſufficient to have noted concerning the Circumſtances; I proceed to the ſecond part of the Text, Thou haſt Doves Eyes.

Prop. The Propoſition of this Text is plain enough. The true Spouſe of Chriſt hath▪ Doves Eyes. I before obſerved to you, that ſome read it, thy Eyes are like the Eyes of a Dove: others thy Eyes are as a pair of Doves: but as the difference is not much, ſo I ſee no reaſon to deviate from our Engliſh tranſlation. For the explication and confirmation of the Propoſition (for I will join both together) we will enquire theſe three things.

1. Qu. Why Our Saviour in commending his Spouſe begins with her Eyes, and only Commends her for them?

2. Qu. What is here meant by the Spouſes Eyes?

3. Qu. Why the Spouſe is ſaid to have the Eyes of Doves rather then of any other creature?

1. Qu. Why doth our Saviour, here Commend the Spouſe only for her Eyes?

1. The general account which Interpreters give of it, is this; That it is a Synechdoche, and by a figure, according to which a conſiderable part is often put for the whole; our Saviour doth here ſpeak his whole Spouſe to be like a Dove, like a Doves Eye. Indeed we are commanded to be harmleſs as Doves, Matth. 10. 16. And the Church is called Gods Turtle Dove, Pſal. 74. 19. And David wiſheth that he had the wings of a Dove, Pſal. 55. 6. The ſhape of a Dove was that ſhape which the Spirit of God choſe, when it deſcended upon Chriſt: And the coming in of the Gentiles to Chriſt is ſet out by the flockings of Doves [Page] to the Windows, Iſa. 60. 8. And the Eye (of all the members) is the moſt conſiderable as to beauty, a good Eye much commendeth an ill complexion, and a bad Eye much blemiſheth any other Symmetry of parts. And this may be allowed for one reaſon. But,

2. The Soul doth much diſcover it ſelf at the Eye. It is the caſement at which it ſhews it ſelf: many of the Vertues, and Vices of the mind are read in the Eye; wantonneſs diſcovers it ſelf at the Eye: hence you read in Scripture of Eyes full of adultery, 2. Pet. 2. 14. So doth rage, pride, malice, envy and many other vices, and as the evil, ſo the good diſpoſitions and vertues of the Soul, are much diſcovered by the Eye too: ſo that indeed when our Saviour commendeth his Spouſe for her Eyes, he commendeth her whole Soul, and it is but a proof of what he had before ſaid, Thou art fair my beloved, thou art fair. Thou haſt Doves Eyes, proves that.

2. Qu. What is here meant by the Spouſes Eyes?

After ſuch a reſolution, as I gave to the firſt queſtion, this might ſeem needleſs, if Interpreters had not led me the way, who are in doubt whether our Saviours deſign here be to commend thoſe bodily parts of his Spouſe: or ſome inward parts, called Eyes by a Metaphor; the difference is not much, for ſuppoſing him to reſemble the Eyes of her body to Doves Eyes, the reaſon is becauſe of thoſe gracious diſpoſitions in her Soul, which by her Eyes diſcover themſelves, and are like the natural inclinations of Doves; if he ſpeaks of the Eyes of her mind, and his meaning be that his Spouſes underſtanding (which is the Eye of the Soul) is like a Doves Eyes, the thing is much the ſame, Unqueſtionably, that which our Saviour here deſigns to Commend believers for is, the gracious diſpoſitions of their Souls diſcovered in their outward converſation, much reſembling, the natural diſpoſitions and behaviours of Doves. But the chief thing we have to enquire into for the full underſtanding of our Saviours meaning in this Text, is,

3 Qu. What theſe rare and remarkable properties are in Doves, or in the Eyes of Doves more then in other creatures, for which our Saviour reſembleth his Spouſe to them, either to ſhew us what true believers are, or ought to be?

The Dove is a creature ſufficiently known to us; a creature which of old God made uſe of in Sacrifices, rejecting others. [Page] It was the creature ſent out of the Ark by Noah, which brought the olive branch. Naturaliſts obſerve many remarkable things of the Dove. Give me leave to open to you, the aptneſs of the ſimilitude in nine or ten particulars.

1. The Doves Eyes are meek and harmleſs Eyes. Hence Naturaliſts obſerve that the Dove preſently forgets an injury, and builds her neſt and lays her eggs, and hatcheth her young, where her neſt was newly deſtroyed, and her young ones taken away, Matth. 10. 16. Be harmleſs as Doves. The cruelty and revenge of the mind is much ſeen in the Eye, Prov. 23. 6. you read of him that hath an evil Eye: there is a bewitching Eye and a flaming ſparkling Eye; in which you may ſee the ſparks of that rage, and envy, and anger, which flame in the Soul, you may read rapine, and cruelty, and miſchief, in an Hawks Eye, but in a Doves Eye nothing but meekneſs: the old verſe ſaith,

Felle Columba caret, roſtro non-laedit, & ungues

Poſſidet innocuos—

A Dove wants gall, and though it hath nails and claws, yet it gripes none with them. The Dove doth not wholly want gall, but Naturaliſts ſay, it hath but very little (compared with other creatures;) and hence it is, that it is very gentle, peaceable, fearful, and doth no other bird hurt: Believers are compared to Sheep, and to Doves. Sheep have horns, but they hurt none with them: Doves have claws, but they hurt none with them: and (as I faid before) this may be read in their Eyes in which you do not ſee ſuch a ſharpneſs, and ſparkling as it were of fire, as in the Eyes of birds of prey: BelieversMat. 10. 16. have, or ſhould have Doves Eyes: Samuel is able to ſtand up and ſay, whoſe Ox have I taken? Or whoſe Aſs have I taken? Or whom have I defrauded: Our Saviour commands us that we ſhould1 Cor. 14. 20. be innocent as Doves; in malice they are Children, 1 Cor. 14. it is the Apoſtles Command, Eph. 4 31. Let all bitterneſs, and Eph. 4. 31. wrath, & anger, and clamour, and evil ſpeaking be put away from you with all malice. Believers when unregenerate lived in malice, and Titus 3. 3. envy, hateful, and hating one another, Tit. 3. 3. But, Col. 3. 8.Col. 3. 8. They have put off all theſe, anger, wrath, malice, &c. And it is their buſineſs to be ſtill laying them aſide: every true Believer hath ſomething of a Doves Eye, and it is his work to be daily getting his heart up to it more and more.

[Page] 2. A Doves Eye ſecondly, is a ſatisfied Eye. The ſatisfaction of the ſenſible and reaſonable Soul, is much diſcerned in the Eye. You ſhall diſcern a greedineſs in the Eye of an Hawk, to let you know, that if it were looſe it would be tearing: And you ſhall ordinarily know a man of a covetous ſpirit, and a diſcontented ſpirit by hisProv. 28. 22. Eye, Prov. 28. 22. He that haſteth to be rich hath an evil Eye. You ſhall diſcern a gladneſs in a Doves Eye, which ſpeaks it a contented, ſatisfied creature. Such ſhould a Believer be; ſuch is a true Believer,Heb. 13. 5. Heb. 13. 5. Let your conve [...]ſation be without covetouſneſs, and be content with ſuch things as you have. I have learned (ſaith Saint Paul) in all eſtates to be content. Faith teacheth a Soul to caſt its care upon God, believing that he careth for it: Faith teacheth him to depend upon the Promiſe, which Godlineſs hath; to truſt to a Providebit 1 Tim. 6. 8. Deus: This now is a Doves Eye, an Eye which is not greedy of gain, which doth not covet its Neighbours Houſe, nor Ground, nor Wife, nor Oxe, nor Aſs, nor any thing which is his.

3. The Dove's Eye is a Benign Eye. You do not only not diſcern any thing of rage and fury, or cruelty, and greedineſs in a Dove's Eye; but you diſcern a certain kindneſs, and (as it were) a good will in it: Hence it is very friendly amongſt its fellows, and it loves an habitation near dwelling-houſes of men. Doves Eyes are Benign Eyes. Believers have, and ſhould have Doves Eyes, Eph. 4. 32. Be you kind one to another; they are commanded to Godlineſs to add Brotherly kindneſs; and Col. 3. 12. to put on kindneſs. What Solomon ſaith of the good woman, Prov. 31. 26. is true of a Believer; in a Believer's Tongue is the Law of kindneſs; they know the grace of the Lord Jeſus, and the great kindneſs of their Saviour to them. Grace takes away that curriſhneſs and doggedneſs, which makes men rugged in their ſpeeches and behaviour, and churliſh in their ſpirits; and if ought of this remains upon their hearts, it is becauſe their Faith is but in part, and they have yet a body of death, ſome unmortified corruption that yet remains in them, which is in the fault; for Grace is of a benign, kind nature; the Believer hath Doves Eyes. Look as it is with a Dove; let a Cock be feeding, that's a churliſh creature, and will endure none to be near it: The Dove is kind, and allows room to all commers; ſuch a kindneſs there is now in a Believer's heart, where Grace hath taken its full hold.

4. Doves Eyes are lowly Eyes. The pride and haughtineſs of the Natural diſpoſition, both in ſenſible and rational creatures, is much ſeen in the Eyes: You diſcern a proud and lofty Bird by the ſurlineſs [Page] of its Eye; and ſo it is in a reaſonable creature. Hence you read of a proud look, Prov. 6. 17. (one of the things which God hateth; and Prov. 21. 4. an high look, and a proud heart are put together. And in brute creatures, the height of the Natural diſpoſition is ſeen in the ſcornful Eye of Lions, Hawks, Parrots, &c. But a Dove hath lowly Eyes. Now a Believer hath Doves Eyes. Take carnal, natural men, they are proud and ſcornful; they are ſometimes in Scripture deſcribed under the Notion of the ſcornful, Pſal. 1. 1. Iſa. 28. 14. But the believing Soul is an humble Soul. It is the Law of their Profeſſion, Micah 6. 8. They muſt walk humbly with their God. They cannot ſerve the Lord but with all humility of mind, Acts 20. 19. It is their clothing, 1 Pet. 5. 5. and they duly put it on, Col. 3. 12. They talk not high things, they affect not, they ſeek not high things, (that is, of this World;) indeed they ſe [...]k the things which are above, where Chriſt ſitteth on the right hand of God; but this they do with all humility of mind, confeſſing with the Prodigal, that they are not worthy to be called the Sons of God.

5. Doves Eyes are ſimple Eyes. As other vertues or vices of the mind, ſo truth and falſhood, ſimplicity and craft, or doubleneſs of mind, are much diſcerned in the Eye. There are ſome brute creatures, that diſcover far more natural ſagacity and craftineſs than others in their looks; and ſo there are alſo ſome men, that you ſay of them, they look as if they were falſe-hearted, and oft-times you do not take your mark amiſs. But now amongſt brute creatures, the Dove's Eye is ſimple, you ſee no deceitfulneſs, no craft or ſubt [...]lty in that, Matth. 10. 16. Be you wiſe as Serpents, and [...],Mat. 10. 16. we tranſlate it, harmleſs, as Doves; but there is a doubt upon it whether [...] be compounded of [...] & [...], a horn (then it ſignifies without an Horn, as Doves, and we tranſlate it well enough harmleſs) or whether it be not compounded of [...] & [...], which ſignifies to make a mixture. Such ſhould the Saints be, ſimple, without mixture; Chriſt was ſo, there was no guile in his mouth, Phil. 1. 10. without deceit in their hearts; they ſhould not have an heart, and an heart. It was Paul's glorying, 2 Cor. 1. 12. That he had his converſation in godly ſincerity.

6. Doves Eyes are clean Eyes. Hence it feeds upon pure grains, drinks no other than pure water, delights moſt in houſes of a pure white colour, which the Poet obſerved of old, Aſpicis ut veniant ad candida tecta columbae. And many other things are reported by Naturaliſts of the cleanlineſs of this Bird. The Believer is one of a [Page] pure heart, Joh. 15. 3. You are clean (ſaith our Saviour) through the word I have ſpoken to you; he is one of clean hands, and a pure heart, Pſal. 24. 4. of a clean heart, Pſal. 73. 1. clean every whit, Joh. 15. 10. his heart is purified by Faith, Acts 15. 9. he hath purified his Soul in obeying the truth through the Spirit; and he delights in pure company, his delight is in the excellent, Pſal. 16. 3. The wicked ſhall not tarry in his ſight, Pſal. 101. he hath Doves Eyes.

7. Doves Eyes are fearful, tender Eyes; this experience teacheth, and Naturaliſts ſay, That it is cauſed by the little proportion of Gall that is in them: There is not in them indeed ſuch a ſhineſs and fearfulneſs as is in ſome other Birds, becauſe they are (many of them) nurſed up near to houſes, and made familiar to men, but it is evident they are trembling creatures. The Spouſe of Chriſt hath (upon this account) Doves Eyes. It is true, he hath not the fear of a reprobate upon him; he is more acquainted with God, and hath been bred up in nigher communion with God; yet he is very ſubject to fear; he fears ſinning againſt God, and God cannot lay an hand upon him, but he is ready to tremble; he cannot caſt an Eye upon any Judgment of God, but he ſhakes at the apprehenſion of an angry God in it: He hath Doves Eyes.

8. The Dove's Eye is a mournful Eye. Hence in Scripture the mourning of Doves is made uſe of to expreſs ſad mournings, Iſa. 38. v. 14, I did mourn like a Dove, Iſa. 59. 11. We mourn ſore like Doves. I conceive it chiefly relates to the mourning of Turtles. The Saints Eyes too are mourning Eyes; they are perſons of ſorrowful ſpirits, broken and contrite ſpirits; and look as it is with Turtles, they never mourn ſo bitterly, as when they have loſt their Companion; ſo it is with the Believer; he never ſo mourneth, as under the withdrawings of Divine Love. It is not proper for the Children of the Bridechamber to mourn while the Bridegroom is with them, but when he is gone, Then they ſhall mourn.

9. The Doves Eyes are exceeding chaſt Eyes. I noted to you before, that the uncleanneſs and wantonneſs of the heart much appears in the Eye. Hence the Apoſtle Peter mentions Eyes full of Adultery. There are large ſtories told of the Doves Chaſtity, eſpecially Turtle Doves, and Stock Doves. Hence poſſibly it was, Lev. 12. 6. that a Turtle Dove was the Sacrifice which God appointed for the Woman after Child-birth. The Dove keeps to its Mate, and to him alone. The Saint too hath Doves Eyes, he cries out, None but Chriſt! None but Chriſt! he cleaves to Chriſt alone for [Page] Juſtification, for Sanctification, for Salvation. Chriſt is his all in all, Iſa. 17. 7, 8. At that day ſhall a man look to his Maker, and his Eyes ſhall have reſpect to the holy one of Iſrael, and he ſhall not look to the Altars, the work of mens hands: Neither ſhall he reſpect that which his fingers hath made: Either the Groves or the Images. No, he hath Doves Eyes.

10. The Doves Eyes are quick Eyes. Naturaliſts obſerve, that the flight of the Dove is very ſwift, ſo ſwift, that when they flie directly forward, no Hawk can take it; and for this quickneſs of flight, quickneſs of the Eye is neceſſary. The Spouſe of Chriſt is quickſighted too; its Eye immediately pierceth through a miſt of difficulties and dangers; he believeth in hope againſt hope: When he doth not ſee by the Eye of Senſe, yet he believeth: He hath Doves Eyes.

11. The Dove hath Circumſpect Eyes. You ſhall obſerve this in it, that it ſeldom or never takes its flight toward the Earth, but it looks this way, and that way, and every way; and when it is alighted you ſhall diſcern it thruſting out it's Neck firſt on one ſide, then on another, to ſee that all be ſafe. The believer hath alſo circumſpect Eyes. He ſhould have, Eph. 5. 15. See then that you walk circumſpectly, Eph. 5. 15. Pſal. 39. 1. Pſal. 39. v. 1. I ſaid I will take heed to my waies. The Child of God ſhould be like the Dove, not move a ſtep in the World without caſting its Eye of conſideration upon its way firſt, conſidering whether the action which it is about to do, be like to bring glory to God: Whether it be conſonant to a Divine rule.

12. In the laſt place. The Dove hath very obſerving Eyes. hence let its flight be never ſo far, and remote from home, yet it finds its way thither again directly. Hence Hiſtorians tell us, that the Romans Varre. made great uſe of Doves; when they were abſent a great way from home, they would by Doves which they carried with them, ſend home directions to their Servants, for the management of their buſineſs; and by the help of Doves, they would in their Wars keep intelligence with their Friends in their Enemies quarters: The Chriſtian ſhould likewiſe have Obſerving Eyes, to obſerve his own motions and actions, and to obſerve Divine Providences, Prov. 23. v. 26. Let thine Eyes obſerve my waies, &c. But I have inlarged enough in the Explication of the Metaphor; it is time that I ſhould come to the Application; and ſo the Propoſition may be uſeful to us: 1. By way of Diſcovery. 2. By way of Exhortation.

[Page] Uſe 1. This Notion diſcovers to us theſe two things; 1. That there are but few in the World that can be allowed to be the Spouſes of the Lord Jeſus Chriſt. 2. That thoſe who indeed are ſo, yet while they are here, are in a very imperfect eſtate, very ſhort of what they ought to be.

In the firſt place we may learn, That there are but very few in the World that can be allowed to be the Spouſe of Chriſt; but a few to whom he can ſay, You have Doves Eyes. This Notion will ſeparate divers, five or ſix ſorts of perſons (more eſpecially) from having any relation to the Lord Jeſus Chriſt.

1. Such who have malicious, wrathful Eyes, ſparkling with nothing but revenge and fury. How many ſuch Profeſſors is this Age full of, whoſe Eyes ſparkle like a flaming fire? they breathe out nothing but malice, and revenge, and cruelty, Prov. 30. 14. There is a generation whoſe Teeth are Swords, and their Jaw-teeth as Knives, Pſal. 74. 19, 20. the leaſt they can talk is of doing unto others as they have done to them, it may be ſeven times more. O! how contrary is this to the Spouſe of Chriſt! Pſal. 74. 19, 20. v. 19. The Church of Chriſt is called a Turtle Dove; what are her Enemies? v. 20. The dark places of the Earth are full of the habitations of cruelty. There's no reliques of cruelty in a Dove houſe, if you go in there, you will find no blood, no limbs of Birds; but if you find an Hawk's Neſt, 'tis there you find the blood, and limbs of other Birds, better than it ſelf. The tender Chriſtian hath not his hand in the blood and ruine of his Brethren; you find not in his Habitations the Inſtruments of cruelty, nor any prey taken from the Widow and Fatherleſs: He hath Doves Eyes. I know no more certain character of one that is a ſtranger to Chriſt than this; Let me ſee one that is full of cruelty, (wanting tenderneſs of heart) malice, and revenge, &c. I ſhall eaſily conclude him to be one who never digeſted that Goſpel Precept well, Matth. 5. 44, 45. The Whelps of the roaring Lion are continually crying for blood, and rapine, and plunder, but the Spouſe of Chriſt hath learned from him (concerning her Enemies) to ſay, Father forgive them, for they know not what they do.

2. Set aſide thoſe alſo whoſe Eyes are never ſatisfied, Prov. 27. v. 20. Covetous greedy worldlings; theſe have Hawks Eyes, and not Doves Eyes: And ah! how full is the World of theſe Birds of prey too? thoſe that are like the Grave, and like to Hell, that never ſay, There is enough, but their whole buſineſs is to look about for more [Page] ſtill, and to cry with the Horſleaches Daughter, Give, Give, Prov. 30. 15, 16, 17. The Horſleach hath two Daughters crying, Give, Give. Nor doth any thing come amiſs to them; they never conſult Conſcience in it, whether they can enjoy their deſires without ſinning againſt God, or doing injury to others, or no. The Dove takes the meat which is thrown to it, and is ſatisfied; however, it feeds not it ſelf to the prejudice of any other Bird (as the Hawk doth.) A good Chriſtian hath learned in all eſtates to be content, and is ſatisfied with the portion God allots to him; he ſeeks nothing to the injury of another in his right; he covets not what is his neighbours; the World is a wide Sea, he fiſheth with his neighbour, but he robs not his neighbours Net, nor ſuffereth his heart to covet what he hath in it. The covetous man is none of Chriſt's Spouſe. That's the ſecond.

3. Hence alſo the Proud man is ſhut out from any true Relation to the Lord Jeſus Chriſt. Give me leave ſtill to go on with the Wiſe man, Prov. 30. 13. There is a generation, Oh! how lofty are Prov. 30. 13. their Eyes! and their Eye-lids are lifted up! But what are they? Are they the Spouſe of Chriſt? David ſaith, Pſal. 131. 1. Lord, Pſal. 131. 1. mine Heart is not haughty, nor my Eyes lofty. They are ſuch as God ſhall humble, Iſa. 5. 15. Iſa. 2. 11. The Pſalmiſt brings it in as an Evidence, that men were corrupt becauſe they ſpake loftily, Pſal. Pſal. 73. 8. 73. 8. The pride and haughtineſs of many ſpeaks it unto their faces, that they have not Doves Eyes.

4. Hence fourthly; Unclean perſons are ſhut out from the Kingdom of God. Such as (to uſe St. Peter's expreſſion, 1 Pet. 2. 14.)1 Pet. 2. 14. have Eyes full of Adultery, that have wanton Eyes, as the Prophet Iſaiah expreſſeth it, Iſa. 3. 16. But I ſhall not need inlarge uponIſa. 3. 16. this, 1 Cor. 6. 9 Theſe (continuing ſuch) are ſhut out of the Kingdom of God: And every one who underſtandeth any thing of the mind of God, will agree in this, and even Reaſon it ſelf will allow the Sentence.

5. Hypocrites are alſo, by this, ſhut out of the number of thoſe who are Spouſes to Chriſt. You have heard there is a great deal of ſimplicity in the Dove, which diſcovers its ſelf at the Eye. The deceitful Eye is not the Eye of a Saint: Such are thoſe mentioned in the aforementioned Text of Prov. 30. 12. There is a generation t [...]at is pure in their own Eyes, and yet is not waſhed from their filthineſs. It is ſaid of Jacob, Gen. 25. 27. that he was a plain man. ThisGen. 25. 27. is a great commendation of a Chriſtian; a true Chriſtian is a plain [Page] man; an Hypocrite lies in folts, there is many an hole in an Hypocrite, but that it is hid under plaits of ſeeming Sanctity, but the Child of God hath no doublings in his heart, he hath Doves Eyes.

2. Br. But in the ſecond place, you may obſerve from what you have heard, that even the Children of God in this life are very imperfect. There is none of them but have ſomething of a Doves Eye; ſomething of all theſe habits of graces which I have noted to you under this compariſon: yea and ſo much as may diſtinguiſh them from others, but yet where's the Soul that hath a perfect Doves Eye, either for quickneſs, or cleanneſs, or circumſpection. But I had rather preſs theſe under the Notion of an uſe of

Uſe 2. Exhortation. The Propoſition in that latitude according to which I have expounded it, indeed doth rather ſpeak what every Child of God ſhould be, then what he is. Every Child of God hath the habits of theſe graces, but they are in all imperfect, the things which we ſhould preſs after, although who can ſay he hath attained. Give me leave therefore to preſs you all, who hear me this day,

1. Thoſe of you, (if there be any ſuch) who are prejudiced againſt the waies of God, to a good Opinion of the waies, and People of God, becauſe the walkers therein have, or ſhould have Doves Eyes.

2. Thoſe of you who are entred into them, to ſhew it forth in your converſation that you have Doves Eyes.

1.1. Branch. In the firſt place. Let me take the advantage of my Text to make an Apology for my Maſter, and thoſe who take upon them the profeſſion of his Goſpel in ſincerity. Chriſts Friends are not the Perſons the World takes them for, They have Doves Eyes. OurLuk. 17. 1. Luk. 7. 23. Saviour hath of old told us, Luk. 17. 1. That it is impoſſible but that offences muſt come. And Lu. 7. 23. Bleſſed is he whoſoever ſhall not be offended in me. The World is peeviſh to the Lord Jeſus Chriſt, and ſeeketh occaſions againſt that ſect, which followeth him moſt cloſely. 'Tis every where ſpoken againſt. Chriſtians were ſo of old, and I fear me much of the rancor lies ſtill in mens hearts, though it be more bit in through policy. There are two things, that as in all times, ſo in our times, have highly contributed to the Scandal and reproach of Religion.

[Page] 1. The intruding of many falſe friends into that honourable profeſſion. The flock of Chriſt would be much more lovely in the World, if we could remove out of them all thoſe that are ringſtraked, ſpotted, and ſpeckled, all Hypocrites, I mean, but it is Gods will the tares and wheat ſhould grow together tell the harveſt.

2. The 2d is, The imperfect ſtate of the very beſt of Gods People. Which makes them ſubject to many failings. And what you have in the Engliſh Proverb, It is ſafer for one to ſteal an Horſe then for another to look over the hedge, is eminently true of the Child of God, and the man of the World. The worldling may cut a Purſe, and not make ſo much a noiſe, as if the Child of God ſhall drop one Penny of unjuſt gain into it. But methinks (were the World but rational) it were not an hard matter to reconcile them to a better Opinion of the waies of God, by an eaſy diſtinction, betwixt the fault of a rule or way, and the Miſcarriage of a Perſon pretending to walk by that rule. The Saint hath or ſhould have Doves Eyes; doeſt thou therefore ſee any Challenging to himſelf the honourable name of a Chriſtian, and yet cruel, revengeful, full of malice, deceitful, hypocritical, unchaſt, or the like, how unreaſonable a thing is it for thee to ſay preſently, ſee what theſe Puritans are, theſe are the Saints; and how much more reaſonable and juſt were it for thee to ſay, Either theſe men are not what they ſeem to be, or if they have any root of goodneſs, they have foul failings, and make work for repentance. A man may juſtly be offended at a profeſſor, for his Sins, and unſutable walking to his Profeſſion, but wo to that man that is offended at Chriſt! Bleſſed is that man who is not offended in Chriſt. Religion teacheth none rapine, and plunder, and cruelty, and unmerciful dealings, it teacheth none covetouſneſs, and unjuſt gains, &c. Their luſts teach them this. Charge it not upon Chriſt, nor upon the Goſpel to which they make a Profeſſion charge theſe things upon the luſts and corruptions of profeſſors, and upon their temptations; ſo you ſhall do no wrong. In the ſecond place,

2 Branch. Let this engage you all, who own the honourable name of Chriſtians, to labour to anſwer this Metaphor, to ſhew by your converſations, that you have Doves Eyes. Labour for harmleſs diſpoſitions; when Chriſt ſent out his diſciples, Lu. 10. 4.Luk. 10. 4. he ſaith, behold I ſend you as Lambs amongſt Wolves. The Chriſtian muſt expect to meet with Wolves in the World but he is to [Page] Prov. 20. 22. be as a Lamb amongſt Wolves, as a I illy amongſt thorns, Prov. 20. 22. ſay not thou I will recompenſe evil, but wait on the Lord, and he ſhall ſave thee. 2. Labour for contentedneſs of Spirit. 3. For a benign kind temper to others, for humility, for plainneſs of heart, and ſo for those other graces which I have inſtanced in, let them ſhine forth in you. I ſhall not enlarge upon each of them, but only preſs them upon you by ſome general arguments, by general, I mean ſuch as will ſute every of them. They ſhall be four.

1 Motive. Thus ſhall you fulfil the will of Chriſt concerning you. The Apoſtle preſſing Sanctification makes uſe of this, argument, For you know what Commandment we gave you by the Lord Jeſus. For this is the will of God, even your Sanctification, 1 Theſſ. 4. 2, 3. Certainly no higher argument can be uſed. I know nothing that a Chriſtian (as to the practick part of his duty) hath to do, but to inquire what is the will of God concerning him. Thus others would have me do, thus my own corrupt heart would have me do, but what would God have me do? What would Chriſt have me be? Doeſt thou like an ingenuous Soul ask what Chriſt would have thee be? Much of the will of God concerning thee, is wrapt up in this, it is his will that thou ſhouldſt have Doves Eyes, it is the will of God that thou ſhouldeſt have harmleſs Eyes, and clean Eyes, and chaſt Eyes, &c. Theſe are the expectations of Chriſt upon thy Soul. The Devil would have thee have an Hawks Eye, that when he ſhews thee where thou mayſt execute malice revenge, cruelty ſafely, thou mighteſt fall upon it, that when he ſheweth thee a wedg of Gold, and a Babyloniſh garment thou mayeſt take it without ſcruple, but this is the will of Chriſt that thou ſhouldeſt have a Doves Eye and do injury to none: the Devil would have thee have want on Eyes, Eyes full of Adultery, that when thou ſeeſt a beautiful ſtrumpet, thou mighteſt run after her, but Chriſt would have thee to have a Doves Eye. The Devil would have thee have a lofty Eye, that when he ſhews thee an object of am bition, thou mighteſt wound thy Conſcience in ſtraining for it: but Chriſt would have thee to have a Doves Eye, to be meek and lowly. And methinks to a Chriſtian (whoſe very denomination ſounds a man ſubjected to the will and Law of Chriſt,) this argument ſhould be ſufficient to him, to ingage him to labour towards this perfection, and to endeavour after theſe Doves Eyes mentioned in the Text.

[Page] But Secondly, Thus you ſhall be like unto the Lord Jeſus Chriſt. 2 Motive. Chriſt is the unqueſtionable Idea of all perfection, and there is nothing more worthy of a Chriſtian, then to labour after a conformity to Chriſt, to make Chriſt his Archetypon, In many ſciences, in order to a mans perfection imitation is as much his concernment, as his following the rules, and Precepts of Art. I am ſure it is ſo in the great Myſtery of Godlineſs: it is the buſineſs which God is doing with us by his Providences, Rom. 8. 29. and which we ought to endeavour in our practice, Phil. 3. 10. to be made conformable unto the Image of the Son of God He hath given us an example, John 13. 15. and he hath left us an example, 1 Pet. 2. 21. now what were Chriſts Eyes? Cant. 5. 12. His Eyes are as the Eyes of Doves. It were an eaſy matter here to run through all the aforementioned particulars. He had harmleſs Eyes. Whoſe Oxe did he ever take? Whom did he ever defraud? To whom did he do wrong? Uppon whom did he ever revenge himſelf? Nay when he was reviled (ſaith Peter) he reviled not again, but ſuffered quietly, &c. He had ſatisfied Eyes. What Covetouſneſs was he ever guilty of? he had a bag indeed, but it was for the poor, he had not an hole where to hide his head. Yet he neither coveted the holes of the Fox, nor the Neſts of the Birds. He had Benign Eyes, upon whom did not he look kindly? To whom was he not ready to do good? He had meek and lowly Eyes, he ſays of himſelf, Learn of me, for I am meek and lowly. He had ſimple Eyes, no guile was found in his mouth, no deceit in his heart, no doubleneſs in his actions, &c. He had clean Eyes, he delighted not in filthy converſation, not in filthy company or places, if he came at a publicanes and ſinners houſe, it was to make it clean and a fit habitation for his holineſs. He had mournful Eyes, he wept over Hieruſalem as truly as a Turtle that hath loſt its mate. He hath chaſt Eyes, not only in a carnal but a Spiritual ſenſe, all his delight is in the Sons of men, in the Souls of his People. By Doves Eyes Chriſtians! you ſhall be like the Lord Jeſus Chriſt whoſe Eyes you ſee were ſuch, and like the holy Spirit, which deſcended in the form of a Dove; and what more honourable for a Chriſtian then to be like Chriſt; for a godly man, then to be like God?

[...] Thus (Thirdly) you ſhall diſtinguiſh your ſelves, from thoſe who only glory in appearance. The Apoſtle tells us of ſome that [Page] glory in appearance, only but not in heart, 2. Cor. 5. 12. Now it ſhould be the great buſineſs of a Chriſtian, to diſtinguiſh himſelf from theſe. Chriſt tells his diſciples, (Joh. 8. 31.) that if they would continue in his word then they ſhould be his diſciples indeed, [...], there are many in the World that are ſo but [...] in ſhew and appearance. The Doves Eye is a certain note of a diſciple of Chriſt; many have the countenance of Doves, and the voice of Doves but they have not the Eye of Doves; an Hypocrite may groan like a Dove, and may look like a Dove in ſome part of his converſation, but yet want the Eye of a Dove. The Eye is a noble part of the body, it diſcovers a man much, and it ſerves him much. Our Saviour ſaith, the Mat. 6. 22. light of the body is the Eye, Matth. 6. 22. if therefore thine Eye be ſingle, thy whole body is full of light. But if thine Eye be evil, thy whole body ſhall be full of darkneſs. He ſpeaks (chiefly) of the danger of an evil Eye, and its unprofitableneſs to the body. It is true concerning the Soul, an evil Eye diſcovers an evil Soul (in a great meaſure.) O labour therefore for Doves Eyes, that you may have an evidence to your own Souls, and that you may by them evidence unto others, that you are ſuch as glory not in appearance only, but in deed.

4 Motive. My laſt argument, ſhall be from the honour & repute which by them you will gain to your Maſter & to his Goſpel in the World. It is one of the great things, that a Chriſtian hath to take care of, that the name of God for his ſake be not Blaſphemed in the World, and on the contrary, it ſhould be his great care ſo to order his converſation, as that by the ordering of it he may in the World gain a name, and glory to the Lord Jeſus Chriſt, and to his Goſpel, and bring up a good report of the land of Canaan, and the Inhabitants thereof. Now could we find a Chriſtian, that were harmleſs and innocent, doing injury to none, ſlow to conceive wrath, ready to forgive, free from greedineſs of the World, and covetouſneſs after that to which he hath no right, kind, and courteous, meek, and lowly, ſimple in heart, and of a ſingle Eye, tender ſpirited, of a clean converſation. chaſt, and ſober, of a broken Spirit, obſerving his waies, and circumſpect in his walking, how lovely would this Chriſtian, appear even in an evil World? How likely were a company of ſuch Chriſtians to recover the honour which others have loſt to Religion in the World? Oh! let the honour of the Goſpel [Page] move you, that the report of your faith may ſpread, and others may ſee that Religion is not an empty thing; and glorify God in the day of their viſitation.

Obj. But you will ſay, are theſe things in our power? Can we create to our ſelves Doves Eyes? If not, why do you perſuade us? And why do you not rather ſpend your time in praying to God for us?

Sol. I anſwer, that for the habits of theſe graces (the exerciſe of which I call to you for) they are the gift of God. The Creator gives the Dove its Eye, and the God of grace muſt create in men Doves Eyes. But yet,

1. As to the outward exerciſe of theſe things (ſome of them at leaſt) much lyes in a mans power, in the uſe of that Common grace, which the Lord denies to none, till by their abuſe of it they have provoked him to deal ſo with them; they may doubtleſs, reſtrain their hands, and tongues from acts of cruelty, revenge, and malice, their bodies from unchaſt acts, &c. it is true theſe acts as done by them cannot pleaſe God, becauſe not done from a right Principle, to a right manner, nor to a right End nor are they able to mortify their inward luſts, but the outward acts are their duty, and would take off much of the reproach caſt upon Religion.

2. For thoſe who have received the habits of regenerating grace, 'tis true the Lord muſt excite them to action. And the Lord by the influence of his Spirit muſt alſo aſſiſt us in the exerciſe or we ſhall do nothing, but theſe are ſuch influences of graces, as he. 1. Grants to uſe, in the uſe of our indeavours. And ſuch influences. 2. as he (ordinarily) doth not deny to his Children, putting forth themſelves to what they can in the performance of their duty. So that (aſſerting yet thoſe great truths of God. That it is the Lord that gives to will and to do. The firſt by the infuſion of the habit of the grace of regeneration, the ſecond, by the influence of his grace upon his People, exciting thoſe habits, to exerciſe, and aſſiſting them in their exerciſe) yet there is room enough for exhortations of this Nature.

Sermon LVIII.

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Canticles 1. 16.

Behold thou art fair (my Beloved) yea pleaſant; alſo our Bed is green.

IT is generally agreed, that the perſon ſpoken to in this verſe, is he who is in this Song repreſented under the notion of a Beloved, by which I have told you, that we underſtand the Lord Jeſus Chriſt; and the perſon ſpeaking is ſhe whom he calls his Love, the faireſt amongſt women, &c. By her the Caldee Paraphraſt all along underſtands the Congregation of Iſrael, which by that antient Interpreter is brought in thus ſpeaking; How beautiful is the glory of thy Holineſs, while thou dwelleſt amongſt us, and freely heareſt our prayers; whiles thou abideſt in our beloved Bed, our Children are multiplied upon the Earth, we increaſe and multiply, like a Tree planted by the Rivers of water, whoſe Leaf is beautiful, and its Fruit much. But I have all along obſerved too great a fondneſs in that Reverend Interpreter, to apply all ſpoken in this Song to the Jewiſh Synagogue, becauſe once ſhe was the only Beloved of God, not attending this as a Prophecy, concerning alſo ſuch as ſhould be received into Divine favour, when God ſhould have ſaid to his Antient People, Loammi, you are not my People. We have therefore by the Spouſe here all along underſtood the Church of God in all times, and more particularly, believing Souls, which are here brought in thus ſpeaking to Chriſt; Behold thou art fair my Beloved, yea pleaſant: Alſo our Bed is green. The words in our Engliſh Tranſlation, are punctually tranſlated: Nor is there any conſiderable difference amongſt Interpreters, rendring them in their ſeveral Verſions. We ſhall therefore fall (immediately to conſider the ſenſe of the words, as they lie before us, which are a Reply unto what Chriſt had ſaid, v. 15. He had told the believing Soul, that ſhe was fair, ſhe was was fair, ſhe had Doves Eyes. She now replys in the words of the Text, Behold thou art fair (my Beloved) yea pleaſant; alſo our Bed is green. Where you have,

1. Her uſual friendly Compellation, [...] My Beloved, my [Page] Love, my Nephew, my Uncle, my Kinſman. I gave you an account of the ſignificancy of that word before.

2. A note of Attention or Admiration [...] Behold. I ſhewed you in my Diſcourſes on the 16th verſe; the uſage of that particle in Scripture.

3. A double Aſſertion; 1. Thou art fair; to which ſhe adds, yea pleaſant, [...] 2. The ſecond in thoſe words, Our Bed is green.

He had told the Spouſe, v. 16. that ſhe was fair; ſhe now replies, Behold! thou art fair my Beloved; Pulchritudo ejus dilectio ejus (ſaith Bernard) His love to his Spouſe is his beauty, Et ideo Bernardus ad loc. major quia praeveniens, which is ſo much the greater, becauſe it prevents us. And (ſaith he) ſhe therefore loves more, becauſe ſhe diſcerns her ſelf prevented, and overcome in Love. It is as much as if ſhe had ſaid, Doth my deareſt Saviour ſay, I am fair, who am by Birth an Ethiopian, black with original corruption, and upon whom the Sun hath lookt? Nay, My Beloved, thou art much more fair: Let the World be invited to behold thy Beauty; Behold thou art fair my Love. Obſerve,

Prop. 1. The Beauty of our Saviour doth infinitely tranſcend the Beauty of his Saints.

Prop. 2. The ſenſe of the value which Chriſt puts upon his Saints, will, and ought to engage them to put an high value upon him.

Give me leave to ſpeak ſomething to the firſt of theſe Propoſitions, before I paſs on to the other words of the Text. I begin with the firſt.

Prop. 1. Chriſt's Beauty doth infinitely tranſcend the Beauty of his Saints. The Saints are Stars, and there is not the leaſt Star, but hath its luſtre and glory; but yet there is a difference of Stars in glory, and the glory of the Sun of Righteouſneſs, of the Star that came out of Jacob, is far more eminent than the Beauty of other Stars, which are ſet in inferiour Orbs. Pulchritudo eſt qualitas per quam aliquid Martinius, Pſal. 45. 2. ſeems to favour this notion of Beauty.—Thou art fairer than the Children of men. Grace is poured into thy lips. pulchrum eſt. Beauty is a quality from which any thing is made beautiful. That is beautiful which is lovely. Pulcher quaſi [...], or quod pollet charitate. There is a corporeal Beauty, and there is a mental Beauty; the corporeal Beauty is nothing elſe beſides a certain lovelineſs that ariſeth from a due proportion of bodily parts, and due temperament of humours, and a comely bodily figure. The mental Beauty is a lovelineſs which ariſeth from a well tempered Soul, adorned with good natural diſpoſitions, moral habits, or ſpiritual [Page] infuſed habits of Graces. When I ſpeak of the Saints Beauty, and of Chriſt's Beauty, I underſtand it of a ſpiritual lovelineſs in them ariſing from that Grace which dwelled in Chriſt eſſentially, as God, and was poured out upon-him without meaſure, as Mediator, and is derived from him to all that truly believe in him. Now I ſay, this Beauty in Chriſt doth infinitely tranſcend that of the Saints. I will ſhew it you in ſome few particulars, which you may gather from what I ſaid before concerning the Saints Beauty. I ſhewed you that the Saints Beauty was not native, and primitive, but derivative, not eſſential, but accidental, not perfect, but imperfect. I told you that it was indeed durable, but yet the degrees of it might fade. Let me now open to you the tranſcendent Excellencies of Chriſt's Beauty.

1. And more generally: It is a glorious, incomprehenſible, and moſt incomparable Beauty; When the Word was made fleſh, and came and dwelt amongſt the Sons of men, they beheld his glory as the glory of the only begotten of the Father, full of Grace and Truth, Joh. 1. 14. In all created Beauties, there is not equality: There are ſome faces more beautiful, and ſome minds more beautiful and lovely than others, which yet have their lovelineſs too. (Beauty is a quality which is capable of degrees.) There is a glory in Chriſt's Beauty, which is not to be found in the Beauty of any Saint. The Apoſtle tells us, that the fulneſs of the Godhead dwelt in him bodily. And the Evangeliſt, that his glory was like the glory of the only begotten Son Col. 2. 9. of God; he was full of Grace and Truth. Now, if you ask me what this glory is, what Tongue is able to expreſs it? Every one ſees a glory in the Sun's Light excelling the glory of the Stars; but wherein the Excellency is more than in the fulneſs of the Light, none is able to determine. Here it is true which the Vulgar Latine makes the ſenſe of Prov. 25. 27. Qui ſcrutatur Majeſtatem opprimetur à gloria: While the Soul ſets it ſelf to fathom the tranſcendent Divine Excellencies that are in Chriſt, it is overcome with glory, as the Eye is with the Light of the Sun, that looks too wiſtly upon it; as the Boy that appeared to the Auncient, (who had promiſed his People to open to them the Doctrine of the Trinity,) unlading water out of the Sea into a little hole with a Spoon, and told him that he ſhould ſooner have done that work, than he would have opened the Doctrine of the Trinity: So I may ſay in this caſe: Chriſt is every way wonderful. The Prophet (concerning his Birth) cries out, Who ſhall declare his Generation? I may here cry out, Who Iſa. 53. 8. ſhall declare his glory? Thus much we can ſay, that his Beauty is [Page] extenſively and intenſively more than that of the moſt eminent Saint in the World, that it is incomparable, and incomprehenſible, but it is impoſſible fully to delineate his glory to you; yet ſomething we may ſpeak more particularly.

2. Therefore Chriſts Beauty is a Primitive Beauty. The Beauty of the moſt eminent Saint is no more than a derivative Beauty; we are clean through Chriſt's cleanneſs, and we are comely through Chriſt's comelineſs. Take the Saint out of Chriſt he hath nothing in him but blackneſs, uglineſs, and deformity, all his Beauty is derived from Chriſt; he is but like the Star, that hath its Light from the Sun, being of it ſelf but a thicker part of coeleſtial matter; yea he is in a lower degree than a Star, which the Philoſopher ſaith hath ſome (though a very ſmall) Light of his own. The Child of God of himſelf is not only dark, but darkneſs: You were once darkneſs (ſaith the Apoſtle)Eph. 5. 8. John 1. 9. 8. 12. but now you are light in the Lord. But now Chriſt is not only lightſom, but light it ſelf: I am the true Light, Job. 1. 9. Joh. 8. 12. Yea, and his Light, his Beauty is from himſelf. Conſider him as God equal with the Father, and coaevous with him; all the Divine Perfections were in him. The whole Beauty of the Godhead was in Chriſt. Conſider him indeed as to his Humane Nature, ſo his Beauty was derivative; the Spirit was given to him (though not by meaſure) John 3. 34. Col. 1. 19. Joh. 3. 34 Col. 1. 19.) It pleaſed the Father that in him ſhould all fulneſs dwell. But conſider now the Lord Jeſus Chriſt perſonally, as God and Man, and ſo all his Beauty was Primitive, and from himſelf: His Divine Nature being the Fountain of all Perfections, and his Humane Nature receiving the fulneſs of the Godhead from that Nature to which it was joyned, in the fellowſhip of the ſame Perſon: Now look what difference there is betwixt the Original Light of the Sun, and the borrowed Light of a Star, betwixt the Primitive Light of the Fire, and the Derivative Light of a Taper, ſuch a tranſcendent difference there is between the Beauty of Chriſt, and the Beauty of a Chriſtian.

3. Chriſt's Beauty is an Eſſential Beauty. When I diſcourſed to you concerning the Beauty of Chriſtians, I told you that their Beauty was accidental and adventitious; all thoſe gracious diſpoſitions which are found in the Souls of Saints, which make them lovely and beautiful, either in the Eyes of Chriſt, or of their Brethren, are but adventitious qualities, and accidents, no part of their Eſſence; But Chriſt's Beauty is Eſſential to him. It is certainly true, that there are no accidents in God; all that love, and goodneſs, and [Page] mercy, which is in Jeſus Chriſt, that ſlowneſs to conceive a wrath, and readineſs to forgive, it is all Eſſential unto him.—Eſſentia Divina identificat ſibi omnia quae ſunt in Divinis (ſay the Schoolmen) Chriſt is from his Eſſence wiſe, good, gracious, holy, &c. Now every ones Reaſon will eaſily apprehend a tranſcendent difference between Eſſential and Subſtantial Beauty, and Adventitious and Accidental Beauty. But

4. Chriſt's Beauty is a ſpotleſs Beauty; He is called the Sun of Righteouſneſs. The Sun hath no ſpots in it, it is all beautiful, all glorious. The Saints Beauty is a ſpotted Beauty, or at leaſt a Beauty attended with ſpots; it is like the Beauty of the Moon; the Moon is a glorious creature, but the Moon hath its ſpots. Take the faireſt Saint in the World, he hath ſome blemiſhes, much grace, but ſome corruption, much rectitude, but ſome crookedneſs; yea, he is in nothing perfect. He believeth, but crieth out, Lord help my unbelief. He loveth God, this is his Beauty: Oh! but he wants ſome degrees of love, he bewails his want of love to God, and begs of God to teach him to love him; there's his ſpot in his Beauty. He doth direct his waies towards God; there's his Beauty: But hePſal. 119. 5. cries out, Oh that my waies were directed to keep thy Statutes! there's his ſpot, there's his deformity. But now look upon Chriſt, there was no ſpot found in him, no defect of Beauty, no mixture of deformity; no guile was found in his mouth, no deceit in his heart, no crookedneſs in his actions.

5. Chriſt's Beauty is a never fading Beauty. I remember that I told you concerning the Beauty of the Saints, that it is a durable Beauty, it is never wholly loſt, and it is true in the Eyes of Chriſt, but what's the reaſon? becauſe the Providence of God continually upholds that ſtate of Beauty which is once conferred: Nor hath God ſo ordered the upholding of the Saints Beauty, but that it may fade and decay as to degrees, yea and be wholly loſt (as to humane Judgment.) 'Tis true, the Beauty of Juſtification can never be loſt, can never decay, but the Beauty of Holineſs may. Now, Holineſs is a great part of the Saints Beauty, both in the Eyes of God, and alſo of men: But Chriſt's Beauty can never fade, the Roſe of Sharon cannot wither; this is proved from the third thing. If Beauty could fail from Chriſt, the Divine Eſſence might be extinguiſhed.

6. In the laſt place; Chriſts beauty is a communicative Beauty; The lovelieſt face in the World, cannot procreate ſuch another, [Page] the moſt vertuous ingenuous mind, cannot communicate its vertue, and ingenuity ſo as to poſſeſs another Soul with it You have many a Child of God, that is exceeding beautiful, both by juſtifying, and regenerating grace, but what they have is to themſelves. The wiseſt Virgins can lend no Oil to the fooliſh; if they do, there will not be enough for them both. But now Chriſts Beauty is communicative, he is in himſelf comely, and he can put his comelineſs upon others, yea (which is more) he can communicate, without loſs to himſelf, as the Fire gives heat to all in the Room, and yet hath no leſs heat in itſelf, or as the Sun inlightneth the Moon, and all the Stars, yea and all the World, and yet hath as much light ſtill as it had before that communication. So doth the Lord Jeſus Chriſt, he hath communicated Beauty to ten thouſand thouſand Saints even to all that have lived ſince Adams fall to this day. They were all comely through his comelineſs put upon them, yet hath he in himſelf the ſame Beauty he ever had. But I have ſpoke enough to the opening of this point. I come to the application in three or four words.

Uſe 1. 1. In the firſt place, This calleth to all the Children of God, for that great duty mentioned, Rom. 12. 3. Not to think of himſelfRom. 12. 3. more highly then he ought to think, but to think ſoberly according as God hath dealt to every man the meaſure of faith. The want of this Spiritual Sobriety, hath been one great cauſe of the Drunkenneſs of this later age.

1. Profeſſors have been too apt to think of themſelves above others, forgetting that of the Apoſtle in that Chap. v. 10. In honour preferring one before another; ah how vile have Brethren ſeemed in one anothers Eyes? How ready have the followers of Paul been to deſpiſe the followers of Cephas, and thoſe that followed Apollo to deſpiſe thoſe that followed Paul? How ſubject have we been to contemn thoſe not of our own form, though poſſibly better Scholars in Chriſts School then we! (for Scholarſhip in Religion is not to be judged by forms in the Church?) Certainly it had been much better for thoſe ſelf conceited Chriſtians, that looking upon their own beauty have ſo ſcorned others, as low, legal Chriſtians, to have thought with themſelves. Ah! but what is my Beauty to Chriſts Beauty? And why do I deſpiſe, who my ſelf have not attained.

2. A 2d ſort of profeſſors have erred by thinking of themſelves above [Page] the meaſure of faith given to them. I know nothing hath contributed ſo much, to the miſerable diſtempers of our Church as this, that our profeſſors have looked their faces in a multitiplying glaſs, there they have beheld their parts above what indeed they were, yea and their graces too. But alas (Friends) Suppoſe them what you would have them, there is no cauſe of glorying, for if thou haſt received it, why doeſt thou glory, as if thou hadſt not received. And let the parts and graces that make thee beautiful be what they will, certainly they are ſhort of Chriſts ſtill (who is thy great Example.)

3. But moſt abominable are thoſe, who dream that they are as holy as Chriſt, as perfect as he is, yea that they are Chriſted and Godded. They may be Devilled, and Sathanized, with pride and ſelf conceit, but certainly, when the Saint is grown to the higheſt pitch, Chriſt muſt be higher by the head, and ſhoulders. Did theſe poor worms, ever drink of that cup of which he drank? Or were they ever baptized with the Baptiſm wherewith he was baptized? If not, how come they to ſit at his right hand? were they the onely begotten Sons of God, full of grace and truth? How then come they (if they were not ſo) to be ſharers with him in his glory? Away then with this blaſphemous pride; and if thou (O thou worm of the Earth!) knoweſt not how to difference Chriſts Beauty from thine, go to the Sun, and Moon, and Stars, and conſider if the imperfect twinkling light of the latter bear any Proportion to the triumphing light of the former; go and learn, how the heat of thy hand (made hot by the Fire) can poſſibly be proportionable to the heat of the Fire, which gave thy hand what heat it hath. But no more of this. It is a thing not fit to be named amongſt Chriſtians. This is the firſt Uſe.

Uſe 2. In the 2d place; Let this Caution you againſt that which the Apoſtle Jude complains of, Jude 16. Having mens perſons in admiration. Under the former branch of Application I took notice of one great cauſe, of the ſad miſcarriages of profeſſors in our age; I ſhall here touch upon another, It is This having mens perſons in admiration, Chriſtians have had ſuch a one in their Eye, whom they have looked upon as an holy and eminent perſon, full of Spiritual Beauty, and him they have followed over hedge and ditch, never looking at Chriſt all the way. It is good to behold the workings of Grace upon thoſe [Page] who are made the ſubjects of it; but to what end? What? that we might admire them, and follow them? no, but that we might admire God in them, and that Grace of Chriſt by which they are ſo holy, ſo humble, ſo meek, ſo eminent in any Grace. I am afraid many have made another uſe of Profeſſors ſeeming Beauty in theſe times, and the Lord hath let them ſee, that their Beauty was vain, and their appearing Favour deceitful. Certainly Brethren, if that which you have heard be true, Chriſt alone is to be admired by you; he is the chiefeſt of ten thouſand. Do you hear any one ſaying, ſuch a Miniſter, ſuch a Chriſtian is fair, O! he, or ſhe is fair, they have Doves Eyes, look thou up to Heaven, and ſay, Nay, (my dear Saviour!) thou art fair; theſe are derivative Beauties, thine is a primitive Beauty; the Beauty of theſe is but an accidental, adventitious Beauty, thine is an eſſential, ſubſtantial Beauty; theſe are mixed Beauties, thine is a perfect Beauty. We have hearts that are exceeding carnal. Men are very prone to admire their fellows rather for Outward Advantages, than for Spiritual Perfections; more for outward parts, than for Grace; and when they take notice of Grace in any, to admire them rather than Chriſt for the Grace of God beſtowed upon them. The Woman, Luk. 11. 27. was guilty of the firſt, that hearing Chriſt ſpeak, lift up her voice and ſaid, Bleſſed is the Womb that bare thee, and the Paps which thou haſt ſucked. Chriſt reforms her wiſh, v. 28. yea rather, Bleſſed are they that hear the Word of God and keep it. The Corinthians were guilty of the ſecond, who much admired thoſe amongſt them that had parts, and extraordinary gifts: The Apoſtle endeavours to reform that, 1 Cor. 12. 31.—I ſhew unto you a more excellent way; that was Grace. Grace is better than all the gifts in the World. Chriſtians are alſo ſubject to a third Errour, where they ſee, or at leaſt think they ſee eminent Grace in any, they are prone to admire them, and follow them. But Chriſtians! I ſhew unto you a more excellent object; do you ſee eminent grace in any, admire Chriſt in them, and the eminency of Grace in Chriſt, who hath given them ſuch a proportion. But let Chriſt ſtill be greater in the Throne than the greateſt Saint upon the Earth; admire him, and follow him. But that will be a third branch of Application.

Uſe 3. What you have heard, methinks, ſhould ſend you all away filled with the admiration of Chriſt, panting with deſires after Chriſt, and filled with the love of him.

1. I ſay firſt, Filled with the admiration of Chriſt. Have you at [Page] any time ſeen an eminent Chriſtian abounding with love to God, zeal for him, clothed with humility, buried in ſelf-denial, adorned with any Graces which have made him acceptable to all with whom he hath converſed, and have you admired ſuch a one, how he could abridge himſelf of the ſweets and contentments of this life, and ſatisfie himſelf with being any thing, or nothing, ſo he might but attain to the Reſurrection of the Dead, win Chriſt, be found in him, and win others to him? and will you not admire that Fountain from whence all theſe ſtreams are derived? Is he a reaſonable creature that gazeth upon a twinkling Star, and admires the luſtre of it, and looks upon the Sun without any admiration at all. Oh! admire Chriſt, to whom all created Perfections are no more than ſo many drops of Water to the Ocean, ſo many grains of Sand to a Mountain, ſo many ſlender Beams to the body of Light in the Sun.

2. Shall not this ſend you away panting after Union, and the ſeal of Union with Chriſt? Man as a ſenſual creature, deſires corporeal Beauty, and 'tis hard for him to ſee it in a Woman free for him, and not to deſire her for it. Man as a rational creature deſires mental Beauty, and it is hard for him to know of any adorned with moral Vertues, and with a pleaſing and ingenuous diſpoſition, and not to deſire friendſhip and acquaintance with him or her that is ſo qualified. Man as regenerate and a ſpiritual new creature, deſires ſpiritual Beauty; and 'tis ordinary for Chriſtians, ſeeing others more eminent in Grace than themſelves, to deſire fellowſhip with them, and to be made partakers of their Grace. But lo here Chriſtians, a beautiful Object excelling all created Beauties; Lo here one that is the faireſt amongſt the Sons of Men; Lo here one to whom all the Lillies of the Field, yea even Solomon himſelf in all his glory, was never like; ſhall not your hearts pant after Union with him? Shall none ſay, Oh that this Chriſt were mine, his Grace mine, his Beauty mine, his Glory mine! Shall not every Soul which hath had a glimpſe of his Glory, deſire that he would kiſs it with the kiſſes of his mouth, that it might have further confirmations of its Intereſt in him?

3. And thirdly; Shall not all your hearts, who have this day heard of his Beauty, burn with further love to him? Doth the Womans heart leap when ſhe hears her Husband magnified? Doth ſhe pride her ſelf in ſecret thoughts, ſaying, This is my Beloved, This is my Husband? and doth the commendation which others give him [Page] blow the Coals of Love in her heart, and make them burn unto a flame? Oh that this Diſcourſe might have ſuch an influence upon you this day! Have not your hearts burned within you, while I have diſcourſed in your Ears concerning Chriſt's lovelineſs? O go home now and love him more! But our Saviour hath ſaid. If you love me, keep my Commandments.

4. Laſtly; Therefore ſeeing that the Beauty of Chriſt is ſo tranſcendent a Beauty, let all the Children of God do that one thing, (which St. Paul ſaith he did) viz. Not think that he hath attained, but forgetting that which is behind, preſs on forward to that which is before, unto the price of the High Calling. Chriſt is our mark; we are to learn of him to be lowly, and meek, to be holy and ſeparate from ſin. Let no man therefore ſet up himſelf a ſtand ſhort of this mark, and let every one ſee, that there is room for him yet to be more and more holy; thou mayeſt be as holy as thy Neighbour, but thou art not yet as holy as Chriſt; that's that thou ſhouldeſt ſtudy; that's it which thou ſhouldſt labour after. But this is enough to have ſpoken to the firſt Obſervation. The ſecond follow: That the ſenſe of that Value and Eſtimate which Jeſus Chriſt puts upon our Souls, ſhould make us put an high value upon him. The Spouſe's ſaying, Thou art fair (my Love!) Thou art fair, made her reply Thou art fair my Beloved.

Sermon LIX.

Cant. 1. 16.

—Yea pleaſant.

IN my laſt Exerciſe I diſcourſed to you the tranſcendent Beauty of Chriſt above the creatures Beauty, which is but a Beam from that Sun, a Drop from that Fountain, the Shadow of that Subſtance. Our Spouſe here adds, [...] yea pleaſant; not only fair, but pleaſant; not only [...] It is a word often made uſe of in Scripture, ſignifying (ſometimes) that which gives ſatisfaction to the outward Senſes; ſometimes that which gives [Page] ſatisfaction to the mind. You read of the pleaſant harp, Pſal. 81. 3. of pleaſant riehes, Prov. 24. 3. of the ſweet Pſalmiſt, 2 Sam. 23. 1. in all which Texts, this word is uſed: it ſometimes denotes the Satisfaction of the mind in an object, thus it is ſaid to be a pleaſant thing to praiſe God, Pſal. 135. 3. Pſal. 147. 1. and a pleaſant thing to keep Gods Commandments, Prov. 22. 18. and to ſee brethren dwelling together in unity; Pſal. 133. 1. in all which Texts alſo this Word is uſed. The Spouſe here uſeth the word by way of auxeſis adding ſomething to what ſhe had ſaid before; Thou art fair: Yea pleaſant. The Propoſition is plainly this:

Prop. Jeſus Chriſt is not only beautiful, but pleaſant.

I ſhall ſpeak to this Propoſition by way of Explication, and Application. By way of Explication, I ſhall enquire, what is meant by pleaſant?

2. How the Lord Jeſus Chriſt is not only fair, but alſo pleaſant? I ſhall there ſubjoin the confirmation.

1. Qu. What doth the Spouſe mean, when ſhe ſays Chriſt is pleaſant?

The word tranſlated pleaſant, is ſometimes uſed to ſignify what is grateful to the ſenſual Eye, and ſo may be conceived Synonymous, to the term fair, but I conceive the Spouſe here intendeth ſomething more, (as I hinted to you before.) Amongſt men, beauty properly relates to the complexion, pleaſantneſs to the converſation, a man may be fair and yet not pleaſant, he may have a fair face, and a falſe heart, a ſweet countenance, and a ſour Soul. But yet this difference will not ſerve us here. For Chriſts beauty is not a corporeal, ſenſual beauty, but an inward Spiritual beauty, and it is yet harder to diſtinguiſh, fair, and pleaſant, as they relate to Chriſt: Bernard Bernard. ſuper Cant. Ser. 45. gives a double gueſs in the caſe—Eminentiam decoris illâ repetitione deſignat. Aut certe in utrâque Chriſti ſubſtantiâ dignam expreſſit omni admiratione decorem: in alterâ naturâ, in alterâ gratid: That is, the Spouſe by this repetition ſignifies that eminency of beauty, which is in Chriſt, or elſe by this double term, ſignifieth the beauty of Chriſts two Natures; the firſt, i. e. His Divine Nature being beautiful by Nature; the ſecond by Grace: Thou art fair conſidered as to thy Divine Nature, as thou wert from all eternity, exiſting in the form of God, God bleſſed for ever, the bright Character of thy Fathers ſubſtance, [Page] and the expreſs Image of his glory. Yea pleaſant, in thy formPulcher & decorus dilectus dicitur qui in divinitate & humanitateomni amanti ſementi ſinè maculà reprehenſionis aſpicitur. Gregor. ad loc. Zech. 11. 10. as a Servant, when thou didſt make thy ſelf of no reputation for my ſake, &c. Gregory agrees, in the ſame Notion.

2. There are others, who by the pleaſantneſs (which the Spouſe here entituleth her Beloved unto) underſtand his pleaſant adminiſtration of his Covenant, Doctrines, reproofs, &c. indeed the Lords ſtaff (which denotes his Covenant) is called [...] Beauty. And David uſeth this word to expreſs the Satiſfaction he took, in the Ordinances of God, Pſal. 27. 4. Pſal. 90. 17. And our own Annotations expound this Text by Pſal. 84. v. 1. The ſenſe then is this: Thou art ſair (O my Saviour!) tranſcendently fair, and beautiful, adorned with all Grace. Yea pleaſant, in all thy adminiſtrations, and dealings out of thy ſelf, in thine Ordinances, thou art pleaſant. Thou ſweetly diſpenſeſt grace, (from the fountain which is in thee,) by the Ordinances of the Goſpel which are ſo many conduit pipes.

3. I ſhall offer you a third Notion of the term. As amongſt men, we may eaſily diſtinguiſh betwixt beauty, and pleaſantneſs, whether you take beauty, for the comelineſs of the outward man, or the Ornament of the inward man. A man or woman may have a ſweet complexion, a lovely Countenance, a beautiful perſonage, and yet have a debauched Soul, and ſo be far from pleaſantneſs, yea a man may have a mental beauty, and yet not pleaſant, no good Companion for ones life. There are many men who are wiſe, and juſt, and learned, and yet poſſibly, through pride, moroſity, or ſurlineſs, or reſervedneſs, not pleaſant: Pleaſantneſs doth much refer to the converſation: and if we allow this ſenſe of the term; by which (As our own Annotators obſerve) the Spouſe doth elegantly correct, and raiſe the ſenſe of what ſhe had before ſaid: Then this is that which the Spouſe ſaith: My Dear Saviour, is not only beautiful in the Eye of my mind, both in reſpect of his Maj ſty, and glory, and of that Grace, which was poured forth upon his lips, in reſpect of the eminent perfections, both of his Divine, and humane Nature, but he is alſo lovely, and amiable, and ſo I have ſound him in all his diſpenſations to me and alſo in all my converſe with him. Thus it denoteth the pleaſantneſs of the Souls Communion with Chriſt, and may comprehend both his Communication of himſelf to the Souls of his People in and through his Ordinances, and alſo, his Communication of himſelf to them, [Page] by way of more immediate, Spiritual influences; and it importeth thus much, That a Chriſtians walking with God, is a pleaſant walking, you know that the life of a Child of God in Scripture is expreſſed under ſeveral Notions; it is ſometimes called, a walking with God. It is ſaid of Enoch, he walked with God, Gen. 5. 22. 24. the like of Noah, Gen. 6. 9. it is called, a walking in Gods ways: And after Gods Commandments. A walking with Chriſt, Col. 2. 6. A walking in the Spirit, Gal. 5. 16. 25. Chriſt is he who maintaineth, and influenceth, and upholdeth, a Chriſtians life, he is the Companion of his life, now that which the Spouſe aſſerts is, that Chriſt is not a ſour Companion, to make uſe of the ſimilitude of the Text. Many a Woman hath an Husband, who it may be is a comely Perſon learned, ſober, wiſe, but yet poſſibly of a moroſe reſerved temper, or of a proud, and ſurly diſpoſition, he is fair but he is not pleaſant, Jeſus Chriſt the Husband to a gracious heart, is not only beautiful, ſo as a Soul may pleaſe it ſelf in beholding of him, and looking upon him, but he is alſo pleaſant: all his dealings and converſe with the Souls of his People are ſweet, and delightful. And thus much may ſerve to have ſpoken to the firſt queſtion, and for the more general explication of the term; the ſecond follows, viz.

2. Qu. How is the Lord Jeſus Chriſt pleaſant? And in what particulars doth his pleaſantneſs appear?

1. Pleaſantneſs implies a general ſweetneſs, and lovelineſs in converſation, 2 Sam. 1. 26. I am diſtreſſed for thee, (my Brother Jonathan) very pleaſant wert thou to me. David apprehended a lovelineſs in his converſe with Jonathan: as a man delights to be in the Company of his friend, and hath much Satisfaction in it, ſo it is with the gracious Soul. The life of a Chriſtian is a pleaſant life, becauſe Chriſt is pleaſant to it. I told you before that a Chriſtian hath in this life a double converſe with Chriſt.

1. In Ordinances and duties.

2. By the immediate influences of his Spirit in all his converſation. As to both Chriſt is pleaſant.

1. It is a pleaſant thing for the Soul of a Chriſtian, to enjoy Chriſt in his Ordinances, Pſal. 84. 1, 2. How amiable are thy Tabernacles O Lord of Hoſts, my Soul longeth, yea even fainteth, for the Courts of the Lord: it is a pleaſant thing to a Chriſtian, [Page] to hear of Chriſt in a Sermon, to look up to Chriſt in Prayer: to praiſe the name of God. David upon this argument engageth the Children of God to praiſe him, for it is pleaſant, Pſal. 135. 3. Pſal. 147. 1.

2. It is a pleaſant thing, to a gracious Soul, from the influences of the Spirit of grace to direct his life according to the rule of Gods Word. As it was the meat and drink of our Saviour, to do the will of his Heavenly Father: ſo it is the meat of a diſciple, of Chriſt to do the will of Chriſt eſpecially when he findeth his Soul advantaged to it from the influences of the Spirit of Chriſt, Rom, 7. 22. I delight in the Law of God, after the inward man. Obſerve two things, St. Paul doth not ſay I delight in the Love of God; who could do otherwiſe then ſo? But I delight in the Law of God: an holy heart delights in the Law of God: but ſecondly, Obſerve the reſtriction, as to the inward man. This may prevent an objection. Will ſome poor Soul ſay, I cannot ſay that I delight in ſtrictneſs, the Lord Pardon it to me, I even force my ſelf upon any cloſe walking: But dooſt thou not delight in the Law of God as to thy inward man? If thou doeſt, Chriſt is pleaſant to thee, he is not pleaſant to thy fleſh, but he is pleaſant to thy Spirit.

2. you will further underſtand how Chriſt is pleaſant to the Soul, and receive a further confirmation of it, if you but conſider, what is requiſite to make one pleaſant, as a pleaſant Huſband, or a pleaſant Companion, of ones life, &c. I conceive there are three things.

1. Some real poſitive worth. A man or woman that hath no worth, is pleaſant to none, but ſuch as are fools, or ſots, Chriſt hath an infinite worth in him, nay you will obſerve, that although a man have much worth in him, yet he is pleaſant to none but ſuch, as may have an advantage from his worth: the moſt learned man in the World hath no pleaſantneſs in him, to the apprehenſion of a Clown, that is not in a capacity to partake of his worth: ſo that to make a man pleaſant, he muſt not only have a real worth in him, but a worth of ſuch a Nature, as he to whom he is pleaſant may be advantaged; ſuch is Chriſt, ſuch are the excellencies of Chriſt.

2. To make a Perſon pleaſant (beſides a real worth,) there is required ſome ſutableneſs of nature, and diſpoſition, to the party which ſo judgeth of him: take now an eminently learned [Page] man in any ſcience, though he hath a worth in him, and ſuch a worth, as might to a novice be advantageous, yet all this doth not make him pleaſant that which makes the Husband pleaſant to the Wife, and the Superior pleaſant to the inferiour, is ſome congruity of diſpoſition. And ſuch a congruity there is betwixt Chriſt and a believing Soul. Chriſt notwithſtanding all that perfection of grace, and excellency which is in him, and notwithſtanding, the aptitude, and fitneſs of his grace to the wants of a Soul, yet is not pleaſant to a natural man: he is not beautiful to him, becauſe he wanteth Spiritual Eyes to diſcern, he is not pleaſant to him, becauſe he wants that congruity of diſpoſition which is neceſſary: Chriſt is holy, he is unholy. But now the believer is made partaker of the Divine Nature, 2 Pet. 1. 4. He is a partaker of Chriſt, Heb. 3. 14. And indeed hence ariſeth, that particular pleaſantneſs, which the believing Soul doth above any other Soul diſcern in Chriſt; even from that congruity.

3. To make any one, not only fair, but pleaſant, there will be required of him a Freedom from thoſe things, which ſpoil all pleaſantneſs in converſe, and a preſence and exerciſe of thoſe diſpoſitions, which are in themſelves grateful to humane Nature. I will inſtance in two on three, and ſhew you how Chriſt is freed from the former and poſſeſſed of the latter.

1. The pleaſant man muſt not be reſerved, but Communicative. A man that is of a reſerved cloſe temper, may be a worthy Perſon and have much real worth in him, but yet he is not pleaſant: it is the Communicative man, who is the pleaſant man. Chriſt (upon this account) is pleaſant, he is not reſerved from the Souls of his Saints, Look now as it is with a man, if he be one that hath real worth and abilities to do good to his friend, and of a free temper, that if his friend ſpeaks to him he preſently hears and anſwers, if he asks him a queſtion, he preſently reſolves, this man now is a pleaſant man. Chriſt is pleaſant, as he is furniſhed, with a ſufficiency of power, and ability, for the comforting, reſolving, advantaging his Peoples Souls any way, ſo he is not reſerved from them. How free, was he with his diſciples while he was upon the Earth, how ready if they doubted to reſolve them, if they asked any thing of him to anſwer them, if he ſaw them troubled to reſolve them, &c. Chriſt hath removed the place of his reſidence, [Page] but he hath not changed his diſpoſition. How free is Chriſt ſtill with the Souls of his People? How ordinarily doth he reſolve their doubts, ſpeak peace to their Souls, anſwer their Prayers? Doth any Soul object againſt this in the words of David, Pſal. 22. 3. I cry in the day time, and thou heareſt not, and in the night time I am not ſilent? That Soul ſhould do well to inquire, whether ſome reſervedneſs found in it towards Chriſt, hath not cauſed Chriſt's reſervedneſs to it; whether he doth not reſtrain Faith. He ſhould do well alſo to enquire, whether he be not miſtaken. Chriſt oft-times gives Anſwers which we do not underſtand. Finally; Let him wait, and he will ſee that Chriſt reſerves himſelf only that he might hereafter be more pleaſant to the Soul. But this is enough to have ſpoken to this firſt particular.

2. He that is pleaſant, is not moroſe, but courteous; a man may be communicative enough, and yet not pleaſant; he that is of a churliſh, dogged temper, moroſe in all his behaviour, is never pleaſant: He that is of a gentle behaviour, is pleaſant. Oh how gentle is the Lord Jeſus Chriſt! How tenderly he deals with his Peoples Souls! A bruiſed Reed he will not break, a ſmoaking Flax he will not quench, Mat. 12. 20. It was propheſied of him of old, Iſa. 40. v. 11. that he ſhould gather the Lambs with his arm, and carry them in his boſom, and gently lead thoſe that are with young. If he ſpeaks to a poor laden ſinner, mark how tenderly he ſpeaks, Mat. 11. 29. Come unto me you that are weary and heavy laden, and I will eaſe you. I appeal to the Souls of you that fear God, Hath not Chriſt dealt tenderly with you? Hath he pleaded againſt you with his great Power? Have you at any time found him churliſh to your Souls? Nay, who is there amongſt you but hath admired his expreſſions in his Word, and the manner of his diſpenſations unto your Souls? and can (from experience) ſay, He is pleaſant. If any Soul from its own experience object againſt this Notion, I ſhall only adviſe it to conſider, whether it hath not put a falſe interpretation upon Chriſt's diſpenſations to it: Or ſecondly, To diſtinguiſh betwixt Chriſt's ordinary dealings with the Souls of the People, and his carriage to it, upon ſome eminent provocations.

3. A third thing which makes a man pleaſant, is humility. The proud perſon is grateful to none, no not to him who is as proud as himſelf, but he who is full of humility, of a condeſcending ſpirit, &c. is ordinarily pleaſant to his Companion. Upon this account alſo Chriſt is pleaſant; he condeſcendeth to us who are of low degree. [Page] Nothing more indears a Perſon of Honour, and makes him pleaſant to his Companion, than when there is diſcerned in him a readineſs to ſtoop and be ſerviceable to thoſe who are beneath him: Oh how pleaſant is Chriſt upon this ſcore to every honeſt heart! From the time that he Nothing'd himſelf, and humbled himſelf to a death upon the Croſs, unto this day, he hath been, and ſtill is thus pleaſant to every gracious Soul. Every diſpenſation of ſpecial grace makes him thus more and more pleaſant to his Peoples Souls. But I have ſpoken enough to the Doctrinal part. I come now to the Application.

Uſe 1. By way of inference in the firſt place, let me conclude from hence, That a Chriſtian's Life muſt needs be a pleaſant Life. To me, ſaithCol. 3. 3. Eph. 2. 1. Cant. 2. 3. St. Paul, to live is Chriſt, Phil. 1. 21. And again, Col. 3. 3. Our life is hid with Chriſt in God. A Believer lives from Chriſt, Eph. 2. v. 1. You hath he quickened, and he lives in Chriſt, and Chriſt lives in him: Now Chriſt is pleaſant. Hearken to our Sponſe in this Song, chap. 2. 3.▪ I ſate down under his ſhadow with great delight, and his fruit was ſweet to my taſt. It is one great diſcouragement that keeps off men from following the Lord Jeſus Chriſt: They have taken up a fancy, that Chriſt is an hard Maſter; reaping where he hath not ſown, and gathering where he hath not ſtrawed. They fancy the life of a Chriſtian a moping life, burthened with cares, troubled with ſorrows, &c. and think all their friends good daies are gone when once they turn Puritan [...]s, and begin to follow after God. And in very deed, then, and not before, do they begin to live, and to underſtand what true contentment is. Oh! let not this prejudice take hold of any of your Souls; come but taſt land ſee how good the Lord is. Might but this prevail with any of you to embrace the offers of Chriſt, and to fall in with the waies of God, let my Soul go for yours, if when once you have truly experienced the Contentment of a Chriſtian's life you do not with David chuſe to be a Door-keeper in the Houſe of God, rather than to dwell in the Tents of wickedneſs, if you prefer not one day in the Lord's Courts before a thouſand elſewhere. Let not the deceitful pleaſures of the World ſeduce you▪ if the Earth affords any ſatisfaction, that Soul hath it that walks with God, and hath a fellowſhip with the Lord Jeſus Chriſt. By way of Argument, let me but plead with you,

1. To obſerve the difference between ſenſual and intellectual pleaſures: And again, betwixt rational and ſpiritual pleaſures. Who is [Page] there that obſerves not how much the ſatisfaction of the mind, in the poſſeſſion of Learning and Vertue, excels all that ſatisfaction which the Eye hath in ſeeing, or the Ear in hearing? Chriſt is pleaſant to the Soul, not to the outward, but to the inward man. The pleaſures of the mind are rational or ſpiritual. The proportion which knowledge beareth to the underſtanding of man, and which moral Vertue bears to his Reaſon, makes them pleaſant, and creates an intellectual rational pleaſure. But alas! it muſt be imperfect; for as the Eye is not ſatisfied with ſeeing, nor the Ear with hearing, ſo neither is it poſſible that the Soul ſhould be ſatisfied with knowledge, or moral accompliſhments, eſpecially when it is awakened to conſider Eternity. Hence the Learned man, that before took pleaſure in his knowledge, being awakened, cries out, I with my Learning may go to Hell, when one that knows much leſs may go to Heaven; where's the pleaſure? But now the Soul that is poſſeſſed of Chriſt, hath its heart perfectly at reſt, becauſe it ſees its eternal Intereſt provided for, and cannot diſcern it ſelf in danger of future miſery. Furthermore, the things in which it takes pleaſure, are above the rank of all ſublimary contentments, even ſuch things as Eye hath not ſeen, nor hath Ear heard, nor can it enter into the Heart of man to conceive. Beſides, Conſcience is quiet. Conſcience is that which ſpoils much of the Worlds pleaſure; for as a good Conſcience is a continual feaſt, ſo an evil Conſcience is (more or leſs) a continual torment. Now Chriſt is he alone that quieteth the Conſcience. Many a poor Chriſtleſs Soul drinks Wine in Bowls, and boaſt in their outwardly happy condition, but by and by a finger of a mans hand appears; their Conſcience begins to ſtir, and to tell them they are damned undone ſinners; what becomes of their pleaſure? But now the Soul that is in Chriſt, his Conſcience ſpeaks peace to him, he hath peace without trouble. And to give you a demonſtration of this pleaſantneſs of a Chriſtian's life, as I remember Chriſt ſaid of the Lillies, they neither ſpin, nor ſow, yet Solomon in all his glory is not like one of them: So give me leave to ſay; Step unto the poor Cottages of Chriſtians, who have ſearce Bread to eat, no Silken Rayments to put on, no Muſick to make them merry, no Money to ſpend, no Orchards or Gardens to delight them; and yet there's many a Nobleman, many a Gentleman who have all theſe in abundance, & yet in all their glory are not like one of theſe Lillies; theſe poor Souls have more true content and pleaſure in one day, than they have in all their life, nor would they change conditions with [Page] them. So true is that of Solomon, Prov. 15. 16, 17. Better is a little with the fear of the Lord, than great Treaſures, and trouble therewith. Better is a dinner of Herbs where love is, than a ſtalled Oxe, and hatred therewith. I dare warrant you, that the Philoſopher could have dined more ſweetly at home with Bread and Water, than at the Tyrants Table of Dainties in view of a ſharp Sword hanging over his head by a thred. There's many a poor Chriſtian in this like a true ſpiritual Diogenes, that ſatisfieth himſelf with the influence of the Sun upon his Tub, better than an Alexander could do himſelf with a whole World ſubdued to his feet.

Uſe 2. 2. Obſerve from hence the difference between Chriſt and luſts, Chriſt and the World. The Soul of man cannot be alone, it is either eſpouſed to luſts, and to the World, or elſe to the Lord Jeſus. There's many a one whoſe Soul is united to it's luſts. Luſt is its beloved. Can this Soul ſay, Behold thou art fair my Beloved, yea pleaſant? Doubtleſs nothing leſs. Reaſon tells the Drunkard, that his Drunkenneſs is a foul thing, and Reaſon tells the Unclean perſon, that his Soul is united to a filthy thing. Take him that is united to the World, to the Riches of it, or to the Honours of it, Reaſon tells him they have no beauty in them; nor are they more pleaſant than beautiful. Ah! what racks of Conſcience have prophane ſinners oft-times? The Wine tickles the throat as it paſſeth, but it maketh the ſtomach ſick: The luſts of the fleſh leave a Thorn in the Conſcience, which abides, when the pleaſure of them is vaniſhed. The World pleaſeth the Eye, while the figure of it paſſeth before it, but it is no more than [...], a great fancy, and vexation of ſpirit, ſpoils the pleaſure of it. But Chriſt is pleaſant; never any Soul that followed him, repented of it; yea thoſe that follow him weeping, never repent of their repentings. Bring me that Soul which ever ſaid I would I had never known, or never walkt with Chriſt.

Uſe 3. Let this therefore prevail with every Soul that hears me this day, to get acquaintance with Chriſt; And 2. With thoſe who have intereſt in him, to labour to grow up in him. 1. The former; Becauſe he is pleaſant. 2. The latter; Becauſe they have not taſted the bottom of that pleaſantneſs which attends him, and the full Enjoyment of him Pleaſantneſs is an alluring thing. When Eve ſaw that the Apple was pleaſant to the Eye, ſhe took it, Gen. 3. 6. When Iſſachar (in Jacob's Prophecy, Gen. 49. 15.) ſaw that the Land was pleaſant, he bowed his ſhoulder to bear. Were you but poſſeſſed of this one Truth, that Chriſt is pleaſant, that the way of Chriſt is a way [Page] of pleaſantneſs, it would go a great way to perſuade men into it. Hearken to the Wiſe man ſpeaking of Wiſdom, (of Chriſt indeed, and his Grace under the notion of Wiſdom) Prov. 3. 17. Her waies are waies of pleaſantneſs, and all her paths are peace. She is a Tree of Life to them that lay hold upon her. Hearken you that are at eaſe in Zion, that drink away care, and ſpend your time in ſinging away the Evil day, you that lie upon Beds of Ivory, and ſtretch your ſelves upon Couches, and eat the Lambs out of the Flock, and Calves out of the midſt of the ſtall; you that chant to the ſound of the Viol, and invent to your ſelves Inſtruments of Muſick; you that drink Wine in Bowls, and fare deliciouſly every day, and dreſs your ſelves in gorgeous Apparel, I tell you, there's many a poor Soul that hath Chriſt, and is clothed with Rags, and feeds upon Roots, and drinks Water, whoſe Soul is more at eaſe, and enjoys more pleaſure than yours doth. O! therefore return you Shulamites, return, and underſtand aright the waies of true pleaſure from thoſe things that are meer empty ſhadows of vanity. 2. Let this engage you that have received Chriſt, to grow up in him, to ſtudy him more, to converſe with him more, to keep to cloſer communion with Chriſt; you yet know not the pleaſantneſs that is in him; there is a breadth of ſweetneſs, you have not meaſured, and a depth of pleaſure which you have not fathomed.

Uſe 4. In the laſt place; Is Chriſt not only fair, but pleaſant? not only beautiful through Grace, but pleaſant, lovely, gentle, ſweet in his converſe with the Souls of his Saints? Let this commend pleaſantneſs to every true Chriſtian. Labour not only to be gracious, but to be pleaſant. I will name but two Arguments in the caſe.

1. Conſider, Thus you ſhall be like unto the Lord Jeſus Chriſt.

2. Thus ſhall you honour your Profeſſion. An unpleaſant Converſation in a Chriſtian diſhonours the Lord Chriſt; it makes men think that he is an hard Maſter, that Chriſtianity is an odd thing, which metamorphoſeth men and women into ſtrange kind of creatures, unfit any longer for converſe with the World. Take off this ſcandal from the Goſpel: You may be pleaſant, yet not profane; your converſation toward the World may be winning, though you do not give your ſelves up to ſuch a liberty, as to hazard the ruine and loſs of your own Souls. It was a piece of Paul's pleaſantneſs; He became all things to all men, that he might win ſome, 1 Cor. 9. v. 22. 2 Cor. 10. 33.

Sermon LX.

[Page]

Canticles 1. 16.

—Our Bed is Green.

I Am come to the Second Propoſition of the Text, in thoſe words, Our bed is Green. The Chaldee Paraphraſt making the Congregation of Iſrael the Spouſe in this Song, thus gloſſeth upon theſe words, In the time, when thou dwelleſt in our Beloved Bed, our Children are many, and multiplyed upon the Earth, we grow, and multiply, like a Tree planted by the Rivers of Waters, whoſe leaf is beautiful, and whoſe fruit is much. Poſſibly that antient Interpretation hath led the generality of Interpreters to expound the Text concerning the flouriſhing condition of the Soul, and of the Church, while it is in Spiritual conjunction with the Lord Jeſus Chriſt, it is not My Bed, but Our Bed, is Green, and flouriſhing, for ſo the word may be tranſlated. So that not to enlarge in further diſcourſes about the Expoſition of the Text; taking it for granted that the Holy Ghoſt in this Text reſpecteth the Bed, as it is the place for procreation, or as it was the place where they did eat their meat in thoſe Countries, we may from it obſerve this plain Propoſition.

Prop. That the fruitfulneſs of the Soul, and of the Church, doth depend upon Chriſts conjunction with them.

I ſhall ſpeak to this Propoſition by way of Explication, confirmation, and Application. By way of Explication, we will only enquire what is the gracious Souls fruitfulneſs, or the Goſpel Churches fruitfulneſs.

1. The particular Souls fruitfulneſs lyes in its bringing forth Deut. 28. 4. 7. 13. of good works. You read in Scripture of the fruit of the Body. Deut. 28. 4. And of the fruit of the Land, Deut. 7. 13. The Children of God, are ſaid to be Married unto Chriſt. And as the fruit of the Womb is the conſequent of carnall Marriage, [Page] ſo the fruit of holineſs is the conſequent of Spiritual Marriage, Rom. 7. 4. You are become dead to the law by the Body of Chriſt, Rom. 7. 4. that you ſhould be married to another, even to him who is raiſed from the dead that we ſhould bring forth fruit unto God. This fruit unto God is called fruit unto holineſs, Rom. 6. 22. Chriſt is alſo compared unto a vine, John 15. 2. We are the Branches, andJohn 15. 2. 5. 6. therefore purged that we may bring forth fruit, ib. 5. 16. Whether therefore the gracious Soul be looked upon as the Spouſe of Chriſt, and Married to him, by faith, its fruit is holineſs, or whether it be looked upon as a branch in Chriſt, ſtill its fruit is holineſs; our works (conſidering us as men) are our fruit. Now look, as ſeveral Plants, according to their different natures bring forth different fruit, ſome bring forth pleaſant, ſome bitter fruit, ſome wholſom, ſome again noxious fruit: ſo it is with men and women, who are the Plants of the World; by Nature they are all wild Plants, and are corrupt, and bring forth corrupt fruit, called by the Apoſtle, the fruit of ſin unto death: But having a new Nature given them by God, theyRom. 6. 22. Eph. 5. 9. Gal. 5. 22. bring forth fruit unto life, the fruits of righteouſneſs, which are alſo called the fruits of the Spirit, Eph. 5. 9. Gal. 5. 22. the fruit of righteouſneſs, to ſhew the ſpecies, or kind of them, fruit unto life, ſhewing the conſequent of them, the fruit of the Spirit, ſhewing the more external cauſe of them: Now as theſe fruits more or leſs abound in the Soul, the Soul is more or leſs fruitful. This is the particular Saints fruit.

2. The Churches fruitfulneſs is its bringing forth many Sons unto God. Children are the fruit of the body, cauſed by generation. Gods Children are the fruit of the Church, cauſed by Regeneration; Converſion is called a begetting, 2 Pet. 1. 3. We are ſaid to be begotten of God, 1 Job. 5. 1. God is our Father,2 Pet. 1. 3. but the Church is our Mother: It is the Church which bears us, which travels, and brings forth Children unto God: And the Saints are called the Churches Children, Iſa. 54. 13. All thy Iſa. 54. 13. Children ſhall be taught of the Lord, and great ſhall be the peace of thy Children. The thriving of the Church lies in this when many Souls are in it converted, and brought home unto God. This is the Souls fruitfulneſs and thriving, and this is alſo the Churches fruitfulneſs, and thriving. This is that which my Doctrine ſpeaketh of and ſaith, that i t dependeth upon Chriſts conjuncton [Page] with the Soul and with the Church. Look as the fruitfulneſs of the Woman depends upon the conjunction of her Husband with her, as the fruitfulneſs of the plant depends upon its conjunction with the Earth; as the thriving of the Body by its meat, dependeth upon the bleſſing of God. Man liveth not by bread only, but by every word that cometh out of the mouth of God: And as the thriving of the plant dependeth upon the influence of the Heavens, the ſhinings of the Sun, and the diſtillations of the Clouds; ſo, yea much more then ſo, doth the thriving of a Church and of a Soul, depend upon the influence of Chriſts grace. I will prove it firſt concerning the particular Soul. 2. Concerning the Church, 1. Concerning the particular Soul.

1. It is Chriſt that giveth the Soul a prolifick vertue. The fruitful Woman muſt have a prolifick vertue, ſo muſt the plant of the field, otherwiſe the Woman is barren, and the plant is barren. That power which is in any Soul, to bring forth the fruit of holineſs, that is its prolifick vertue, and this is from the Lord; this is that which the Apoſtle calleth to will in Philip. Phil. 2. 13. 2. 13. The will is the root of all humane actions, and the power in the Soul to do them lies in its ability to will them. This is from the Lord, yea and from the Lord in a way of ſpecial providence too. The God of Nature hath put into the creature a proliſick vertue that (ſuppoſing the particular concurrence of Ordinary Providence) the woman brings forth the fruit of the Body, in a Natural courſe. And ſo concerning the plants of the field, (ſuppoſing the concurrence of Ordinary Providence) the plant brings forth fruit in its kind. But it is not thus with men, and women, as to the fruit of grace and of holineſs. It was thus indeed with Adam; Adam in the day of his creation (as to the fruit of holineſs) was like the plant of the field, indued with a prolifick vertue, he had not only Natural faculties, underſtanding, will, &c. but he had a power, and diſpoſition in theſe faculties, to that which was good, this was connatural to him in the day of his creation; but as it is with the woman, created at firſt with this prolifick vertue, yet by accident this or that particular woman, may want it, and ſo is barren: So it is with all the Children of Adam, though in him created in ſtatu integro, with [Page] a poſſe velle, a power to will that which is well pleaſing in the ſight of God, yet by that ſad accident of the firſt mans tranſgreſſion we are all become barren, and without any power to will that which is good. A will indeed is left to us, but an indiſpoſition in that will unto that which is good; we are reprobate unto every good work. And that not only, by wicked works, as men are by them hardened in ſin, and accuſtomed to Evil (and cuſtom we ſay is a ſecond Nature,) but even by Nature we are ſo. Now it is from Chriſt, that the Soul hath its firſt power, and ability ſo much as to move to a good action, 2 Cor. 3. 5. We are not of our ſelves ſufficient to think one good thought, Eph. 2. 5. When we were dead in ſin, he hath quickened us together by Chriſt. Life is the Principle of all operation, we are by Nature dead, it is the Lord that quickeneth us. Look as the Child moves not till it be quickened, ſo neither doth the Soul move unto any thing that is good until grace at firſt quickeneth it.

2. As Chriſt gives the prolifick vertue to the Soul, ſo it is he alſo that doth excite this vertue to act. God hath given unto the plant a prolifick vertue from whence it is that it brings forth fruit; God hath given Bread-Corn a Power, and faculty to nouriſh the Body, and it is from hence that it nouriſheth, but withal God by a daily Providence doth both uphold the faculties of the plant, and of the bread, and excite them to their exerciſe, otherwiſe neither would the bread nouriſh, nor the plant bring forth its fruit in its ſeaſon. So it is with the Soul. Suppoſing the Soul poſſeſſed, of a power to will that which is good, (the will being renewed through grace) yet it is God that excites this power, Phil. 2. 13. He giveth to do. Not only to will, but alſo to do. And indeed this muſt be granted, or elſe grace ſhall have the leaſt ſhare in any good action that is done by us, for the Act is more Noble then a meer Power, It is Chriſt that gives a Power to will, and it is Chriſt that gives the Act of willing. diſpoſing and quickening the Soul to the exerciſe of the Power which himſelf hath beſtowed upon it. For let us conſider whence it ſhould come: The Lord in the change of the heart, doth not change the Nature of man, but man hath a liberty in his will, I mean a liberty oppoſed to coaction, his will is not compelled to that which is good; he hath indeed a power, but not compelling him: now when the will of man is in that ſtate that he [Page] can will that which is good, or that which is evil, tell me what is it which inclineth him to the one rather then the other, ſave only the influence of Divine grace.

3. Nay, Thirdly, It is Chriſt that muſt aſſiſt in every good action; not only excite to it, but aſſiſt in it, or it will never be persected. Even in natural productions, beſides the prolifick vertue, which the fruitful woman muſt have, and muſt be ſuppoſed to her conception of a Child in her womb; and beſides the influence of Providence, which muſt be ſuppoſed to excite this vertue, which firſt cauſeth the conception (as to the Divine cauſation) there muſt alſo be a daily influence, and concurſe of Providence, preſerving and upholding the womans natural faculties, &c. or ſhe miſcarrieth, and the fruit of her body thriveth not; and as it is with a Plant, notwithſtanding its prolifick vertue, and the influence of Providence exciting this vertue in the Spring time to put forth it ſelf, there muſt be a daily influence of Providence upholding the natural vertues of the Plant, and aſſiſting them to the perfecting of the fruit; and without this, though the Plant hath ſuch a vertue, and hath put it out, yet the fruit dwindleth away, and comes to nothing: So it is with a Soul: Suppoſing the Soul quickened, born again, diſpoſed unto that which is good; and ſuppoſing it to have begun a good action, yet without the continuance of the ſame grace with the Soul, and in the Soul, it brings nothing to perfection. Hence Heb. 12. 2. Chriſt is faid to be the Author and Finiſher of our Faith. Hence ſaith St. Paul, Gal. 2. 20. I live, but yet not I, but Chriſt liveth in me; and the life which I now live in the fleſh, I live by the Faith of the Son of God. And 1 Cor. 15. 10. Saint Paul ſaith, He laboured, yet not he, but the grace of God which was with me. To be ſhort then; To a particular Soul's fruitfulneſs in good works, there is required, 1. The Grace of God upon the Soul, giving it a power to act. 2. The Grace of God in the Soul, exciting it to its ſpiritual operations. 3. The Grace of God with the Soul, aſſisting it in its operations. This not ſuppoſed, the Soul either wants a power to will, or wants a power to move, to do, &c. The Reaſon of this lies not only in that general neceſſary influx upon the creature, which is neceſſary to all its motions and actions, and which God hath reſerved to himſelf, to grant or withhold as he pleaſeth. But in this, that through the Fall of Adam, the Nature of Man is ſo [Page] lapſed, that it requireth a more particular eminent influx of Providence upon it, to inable it unto that which is ſpiritually good, its ſpiritually prolifick vertue, being by the fall quite extinct, and the Soul of every man and woman dead in creſpaſſes and ſins. But thus much ſhall ſerve for the firſt. I come to the ſecond, to prove it.

2. Concerning the Church; That neither can it be fruitful without conjuuction with Chriſt. I told you, that the fruitfulneſs of the Church lies in its bringing forth many Sons unto God. The more Souls are converted, the more fruitful the Church is; but without Chriſt's conjunction with it, it bringeth forth none. If Chriſt's preſence be in his Church, it brings forth many Souls. If he be not preſent, it brings forth no Children. This will eaſily appear by conſidering how the Church of God is Inſtrumental to the converſion of Souls; and by making it appear to you that theſe cauſes are not principally efficient ſole cauſes; nor can be ſo, but are only inſtrumental cauſes. 2. That upon experience it is made evident, that where Chriſt doth not concur, they do nothing. For the firſt,

1. The Church is to be conſidered as to its parts, and as to its priviledges; as to what God hath planted in it, and what God hath betruſted to it.

As to its parts; So it is made up of Officers, and members. As to its priviledges, ſo there is committed to it the Oracles of God; the Myſteries of God; the Keys of the Kingdom of Heaven: there is none of all theſe, but have or may have, (for ought I know) an inſtrumental cauſation, in bringing forth Children unto God, or in bringing of them up, but none of them have a Principal efficiency none of them have a ſole efficiency, nor can produce the effect without Chriſts conjunction; let us look upon them ſeverally.

1. Look firſt upon the Officers of the Church: theſe were extraordinary, ſuch as Apoſtles Evangeliſts Prophets: Ordinary, Paſtors, and Teachers. That theſe have an inſtrumental cauſation, in the converſion of Souls is plain, they were ſet in the Church, for the perfecting of the Saints, Eph. 4. 12. for the perfecting their number, and for the perfecting of their graces, Paul calls them Fathers, 1 Cor. 4. 15. and ſaith he begat the Corinthians. He ſaith the ſame of Oneſimus: but alas, as the Apoſtles of old, ſo Miniſters now, have no more then an inſtrumentality [Page] in this production: Paul planted, and Apollos watered, but God gave the increaſe, 1 Cor. 3. 6. God was all, he that planted nothing, he that watered was nothing, but God that gave the increaſe was all, v. 7. v. 9: They are but waterers together with God, workers together with him. Hence though Paul Preached the ſame Doctrine to all, yet he was to ſome, the ſavour of life unto life, to others, the ſavour of death unto death. And though his earneſt deſire was to convert his own Nation, it was his hearts deſire, and Prayer to God that they might be ſaved, Rom. 10. 1. yet he could not effect it. And if the Officers of the Church, who are under a ſpecial ordination of God for the great end of converſion, could do no more, it will eaſily be granted of private members, whoſe indeavours in quickening others, though they may be ſometimes bleſſed, of God to ſuch an end, yet doubtleſs are not more efficient to it then the labours of Miniſters, nor yet in an equal tendency with their's unto ſo great an end.

2. As to the priviledges granted to the Church. The Oracles of God, are committed to the Church, Rom. 3. 2. it is the pillar and ground of truth, 1 Tim. 3. 15. the myſteries of God are committed to it, 1 Cor. 4. 1. The keys of the Kingdom of Heaven are Committed to it. Mat. 16. 19. I underſtand ever by the firſt term, the Word of God, and the diſpenſation of it in the Preaching of the Goſpel: by the ſecond, the Sacraments of the Goſpel, by the third, the Cenſures of the Church. I know the terms are more generical, and not ſo to be reſtrained (I only for diſtinction ſake ſo reſtrain them at preſent) nor do I meddle here with the diſputes, whether the diſpenſation of theſe or any of theſe, belong to the whole Church, or only to Officers, nor yet to which of the Officers: I ſhall only aſſert two things.

1. That the Scripture ſeemeth to aſſign to all theſe, ſome inſtrumentality as to the bringing forth of Children unto God: this is plain. 1. Concerning the Word, 1 Cor. 4. 15. I have begotten you through the Goſpel, James 1. 18. of his own will begat he us by the word of truth: As to the Sacraments, for the Sacrament of Baptiſm, we are ſaid to be Baptized into Chriſt, Rom. 6. 3. Gal. 3. 27. and again, Acts 2. 38. to be Baptized for the Remiſſion of ſins. For the Sacrament of the Lords Supper; though I dare not aſſert it a converting Ordinance yet unqueſtionably [Page] it hath its inſtrumentality to the Salvation of Souls. For Cenſures they have alſo their inſtrumentality, 1 Cor. 5. 5. the end of their adminiſtration is for the deſtruction of the fleſh, that the Spirit may be ſaved in the day of Chriſt. But now.

2. It is as plain, that they have but an inſtrumental cauſation, and ſeparated from the influences of Chriſt, and his concurrence with them; they do nothing, hence, James 2. 18. of his own will begat he us with the word of truth, John 1. 13. we are born again not of blood, nor of the will of the fleſh: nor of the will of man: but of the will of God, John 3. 5. except you be born again, of water and of the Spirit you cannot enter into the Kingdom of God. Thus the truth is evidenced from Scripture. And Scriptural reaſon.

2. In the ſecond place? Conſider all experience, where-ever the Word of God hath been Preached, the Sacraments adminiſtred, Church Cenſures duly executed, ſo long as Chriſt hath granted his preſence with the adminiſtrations; they have been made mighty in order to the bringing home of Souls unto God. Where the Lord hath withdrawn his preſence, either as to the generality of Perſons under the external adminiſtrations or as to any particular Souls they have ſignified nothing. Iſaiah doth but make the heart of the People fat, and their Ears heavy, and ſhuts their Eyes, Ch. 6. 10. he complains, that he laboureth in vain and ſpendeth his ſtrength for nothing and in vain. Saint Pauls Goſpel is to the Jews a ſtumbling block, and to the Gentiles fooliſhneſs, 3000 are converted at St. Peters Sermon, while Chriſt is in his Bed with his Church, but few or none, of the Jews in their Synagogues, Acts 19. they were hardened. Chriſt was gone out of his Bed, and it was now no longer green and flouriſhed no more. But this is enough to have ſpoken as to the proof of the Doctrine, come we now to the Application.

The Propoſition might be applied variouſly.

1. For the confutation of the errors of thoſe who either deny the neceſſity, of any conjunction of Chriſt with the Soul, as to the production of the fruits of grace, or at leaſt of ſuch a conjunction, as is unqueſtionably neceſſary; and of thoſe who think, that there is a power in mans will, ad bonum Spirituale, to produce that which is Spiritually good, and that a moral ſuaſion is ſufficient to the converſion of a Soul.

2. We might from hence obſerve the reaſon, why the Word [Page] and Ordinances of God are ſo ineffectual as to ſome, however effectual unto others, but I have not time to enlarge ſo far. I ſhall therefore cloſe up all with one Branch of Application,—

Uſe Beſeeching every Soul that heareth me this day to labour, that Chriſt may yet be kept in his Bed, in our Bed. The Bed is the reſting place, while Chriſt remaineth and reſteth amongſt his People, The Bed is green. The Soul in which Chriſt reſteth, is a flouriſhing Soul, the Church in which Chriſt reſteth, and in which he dwells, is a flouriſhing Church: whiles he walketh in the midſt of the Golden Candleſticks, they are full of light. If he withdraweth himſelf their light will be darkneſs. Give me leave a little to improve this argument with you to the quickening up of your indeavours to the utmoſt, for the keeping of Chriſt in our Bed. I am the rather ingaged to it from the fears, that the experiences of late years, and the preſent juncture of affairs have created in me, that Chriſt is riſen up out of his Bed amongſt us. It was ſaid of old, That when the Church had wooden Challices, ſhe had golden Prieſts; but after ſhe came to golden Challices, ſhe had wooden Prieſts, I cannot ſay ſo for our late times. The Church of God amongſt us hath had golden Prieſts, I believe there was no Nation under Heaven, that in ſuch a ſpace of time enjoyed more of the Ordinances of God, more able Preachers, more powerful and Spiritual adminiſtrations. The Bed hath been lovely: or the Bedſtead rather, hath been ſo, but hath it been flouriſhing? how few Children have been all this time brought forth, unto God? The Lord help us. Thouſands have been perverted but how few have been converted? Thouſands carried off from the waies of God not ſo many tens brought into Chriſt? Where are the Souls have been convinced of fin, or converted to Chriſt? The converſion of our daies hath been to opinions, and factions, not to Jeſus Chriſt. Yet bleſſed be God it hath fared with us as with trees withering, which bring forth ſome ſmall proportions of fruit, though dwingling, as to the proportion, and not in ſo great plenty as formerly, but I am afraid we are yet growing worſe and worſe, ſure I am if the Lord withdraws his preſence from his Ordinances, it muſt be ſo, ſeeing you may ſee, and not perceive, hearing you may hear, and not underſtand. Methinks I ſee our Saviour (though now exalted at the right [Page] hand of his Father) weeping over England, (as once over Hieruſalem) and ſaying, O England! England! thou that haſt deſpiſed the Ordinances of God, and deſpiſed thoſe that have been ſent unto thee: how often would I have gathered thee, as an hen gathereth her Chickens under her wings: but thou would'ſt not. Behold my houſe ſhall now be leſt deſolate. You may have Miniſters, and you may have Ordinances, but you ſhall not ſee me henceforth till you ſay, bleſſed is he that cometh in the name of the Lord. The pulſe of the Spirit in Ordinances, hath for many years, beaten faintly, now and then a ſtroke (like the pulſe of a dying man) I am afraid leſt the laſt ſtroke ſhould be nigh at hand. Where's the power, and preſence of God in our aſſemblies? Where's the taking of Heaven by force, which former times experienced? Oh that the conſideration of the uneomfortableneſs of a deſolate ſanctuary, or dead Ordinanees in an open ſanctuary, might awaken you while yet you have hope to do what in you lies that Chriſt may be kept in his bed with you: it is true, the wind blows where it liſteth, and who can command the breathings of it? But yet, let there be nothing wanting in your indeavours, That if God ſhall meaſure out ſuch a diſpenſation, your Conſciences may not rebuke you; as wilful occaſioners of it. To this end give me leave to adviſe,

1. That you do not firſt go out of the bed from him. The Prophet told the King, that God would be with him and his People, if they were with God. God is not ready to riſe up from his Bed of Love, he never forſook a People that kept clofe to him. The Jews would not be gathered, then Chriſt hid the things from them that concerned their peace. Chriſt in the laſt day of the feaſt cried. You would not come to me that you might have life. Firſt they would not, then he would not, you have had a Goſpel feaſt, poſſibly this may be the laſt day of it; this day Chriſt cries to you: Oh let him not go away with this dreadful word, you will not come to me that you may have life. Take heed of deſpiſing Ordinances, of ſlighting Chriſt and the means of grace: Take heed of ſhunning Chriſts Bed. How many are there that ſhy the Bedſtead, refuſe the Sanctuary, how dreadfully do theſe poor creatures deſpiſe their own mercies? Your daies of grace (for ought I know) may be very few, you had not need neglect them. The woman that will not come nigh the Chamber where her husband lodgeth, is not like to have a flouriſhing Bed.

[Page] 2. But ſecondly. Take heed alſo, of making Chriſts Bed unquiet to him. The unquiet wife often loſeth her husbands Company, nothing makes Chriſts Bed ſo unquiet to him, as ſin doth. The Soul, that reſiſteth convictions, quencheth the motions of the Spirit of God thruſteth Chriſt out of his Bed: while you have the light, do not only come unto it, but walk in it. Sanctuary ſins make God abhor his Sanctuary and loath his dwelling place. Take heed of quenching private motions of the Spirit, or of reſiſting the more publick convictions of the word.

3. Give up your ſelves to the Lord Jeſus Chriſt. The Apoſtle to the Corinthians ſaith, 2. Cor. 8. 5. that they gave themſelves to the Lord, and then to them. Do what in you lies to give up your ſelves to the Word of God, allow not in your hearts any rebellious thoughts againſt it. Audite verbum Dei & tacete: Something of this you may do, when you hear the Word of God, convincing you of ſin, hold your peace to it, ſuffer the conviction to take hold upon your hearts, and to have its operation But alas! man hath a vain, a ſtubborn, an unquiet, ungoſpellized heart. What therefore remains but that we ſhould

4. Pray that the Lord would keep us in his Bed, and not himſelf riſe up from us, let us therefore take unto our ſelves the words of the Prophet, Jeremiah, Jer 14. 7, 8, 9.

O Lord though our iniquities teſtify againſt us, do thou it for thy names ſake, for our back ſlidings are many, we have ſinned againſt thee.

O the hope of Iſrael, the Saviour thereof in time of trouble, why ſhould'ſt thou be as a ſtranger in the land? And as a wayfaring man that turneth aſide to tarry for a night?

Why ſhouldeſt thou be as a man aſtoniſhed? As a mighty man that cannot ſave? Yet thou O Lord art in the midſt of us, and we are called by thy name; O leave us not.

Sermon LXI.

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Cant. 1. 17.

The Beams of our houſe are Cedar: and our Rafters of Fir.

THe ſame Perſon ſpeaks ſtill, which ſpake in the former verſe, ſhe had there Commended her beloved: and Commended her Bed, ever ſince he came into it: ſhe now comes to Commend her, and her beloveds houſe, in the words of the Text, The Beams of our houſe are Cedar and our rafters of Fir. The Chaldee Paraph▪ thus gloſſeth: Solomon the Prophet ſaid, how beautiful is the houſe of Lords Sanctuary, builded by my hands, of Cedar wood. But the houſe of the Lords Sanctuary, which is to be builded in the days of the Meſſias is more beautiful, whoſe Beams are of thoſe Cedars, which are in the Paradiſe of pleaſure, and the Galleries thereof ſhall be of Fir, Pine, &c. There are ſome difficult terms in the Text, I muſt therefore halt a little, in the explication of the letter.

[...] The Beams of our houſes. The word is uſed two Kings, 6. 2. 5. 2 Chron. 3. 7. where it is tranſlated alſo a Beam, Gen. 19. 8. it is tranſlated a roof, it comes from [...] which in Pihel ſignifies to lay the Beams of an houſe: the Beams of an houſe are properly thoſe pieces of timber which bear the whole weight of the building. The Beams of our houſe are, [...] Cedar. The word properly ſo ſignifies. It is a word often uſed in Scripture to expreſs that kind of wood which is called Cedar, which with us is very rare, with them very frequent, and ordinary in building, we ſhall by and by further inquire the nature of it. The Common uſage of the word in Scripture to expreſs Cedars, makes me a little wonder at Montanus his tranſlation of it Larices, which ſignifies a certain tree, not known (ſaith Vitruvius,) but to thoſe that dwelt near the Adriatick ſea, a kind of wood very uſeful in buildings becauſe [Page] in regard of the great bitterneſs of the ſap, it was neither ſubjectIſiod. l. 17. Dioſcor. l. 1. c. 74. to worms, nor putrefaction, nor to be burnt with fire? but I know not whether it was known to the Jews or no: nor can ſee any reaſon to depart from our tranſlation.—It follows,

[...] Our Rafters of fire, ſome read our Galleries: of Cypreſs, ſome of Fir, ſome of Pine. The word tranſlated rafters, is uſed only in this ſenſe in this place, it is alſo uſed, Gen. 30. 38. v. 41. Exod. 2. 16. but in thoſe Texts it is tranſlated gutters, and wells. And Cant. 7. 5. where it is tranſlated Galleries. Pagnine, thinks it ſignifies the little Beams, or pieces of timber in buildings. Theſe Rafters, ſaith the Text, are [...] a word which is no where uſed in Scripture (ſaving only in this Text) which hath given Interpreters a liberty to abound in ſeveral ſenſes: Hierom, makes it Cypreſs, ſo the LXX—Vulg. Lat. Syr. Arab. Others Aſh, Others Fir. Aben Ezra Thinks it the ſame with [...] Fir; our tranſlators ſeem to follow that ſo, doth Montanus, and Pagnine. The Caldee Paraph, makes it to be the wood of the Brutine tree, of which tree Pliny ſpeaks, and tells us that it is like a Cypreſs tree. The boughs white, the ſmell ſweet. And a great enemy to Poyſon, having thus far enquired the literal meaning of the terms, let us enquire for the real ſenſe: we will firſt enquire

1. Qu. What is here meant by the houſe mentioned.

2. What the Beams, and Rafters of this houſe are.

3. What the excellencies of theſe ſorts of woods were.

Which maketh the Spouſe chuſe to compare her and her beloveds houſe, to an houſe builded of theſe forts of wood.

1. Qu. What is here meant, by the houſe, mentioned in the Text, Our houſe?

Whoſo conſidereth that the Beloved here mentioned is the King of glory, the Lord of Heaven and Earth, who dwells not in houſes made with hands, will eaſily conclude, it is no fabrick of wood and ſtone, (Chriſt when he was upon the Earth had no ſuch-place where to hide his head, and now the Heaven of Heavens contain him) that is here meant. True it is, that the Lord of old, choſe a particular houſe in which he was pleaſed more eminently to manifeſt his gracious preſence, in alluſion to which, his myſtical Spiritual habitation may poſſibly be called his houſe. But this is not it which is here intended. The Chaldee Paraphraſt makes Solomon in this a Prophet for foretelling an houſe [Page] of God, to which Solomons in all its glory was not like. The new Teſtament mentions a double houſe of God. The firſt moreSee Heb. 3. 6. publick, viz. The Church, 1. Tim. 3. 15. The ſecond more private, The Souls and bodies of believers. The Apoſtle tells the Epheſians, that they were become an habitation of God through the Spirit: and the Apoſtle diſſuades from the Sin of Fornication, upon this argument, becauſe their bodies were the temples of the Holy Ghoſt, 1 Cor. 6. 19. By the houſe here I find Interpreters generally underſtanding the aggregate body of Chriſtians, which we call the Church: properly enough called the Lords houſe, becauſe as a man dwelleth in his houſe, ſo the Lord is ſaid to dwell in his Church, 2 Cor. 6. 16. God hath ſaid he will dwell amongſt his People, that he is in the midſt amongſt them, that he walks in the midſt of the golden Candleſticks, &c. So that by our houſe in the Text the Church is meant, in which Chriſt dwells, and the Saints dwell.

The 2d Queſtion is, What is here meant by the Beams and Rafters?

The Beams of a building you know, are thoſe Principal parts which ſuſtain, and uphold the building. We muſt therefore inquire what thoſe things or Perſons are which do as it were uphold, and bear up the Church: ſome underſtand by theſe termsV. Bernard. hom. Perſons, others underſtand things: thoſe who underſtand Perſons, underſtand by the Beams the ſeveral ſorts of Officers in the Church of God. Apoſtles, Prophets, Evangeliſts, Paſtors, Teachers. By the rafters they underſtand particular Chriſtians. So Gregory. Per tignacedrina praedicatores deſignamus, per laquearia V. Greg. Mag. ad loc. Cedrus—ſublimiores ſignificat Sanctos, Cypreſſus ſimpliciores. cupreſſina ipſos populos figuramus. This ſeems to be conform to that of the Apoſtle, Eph. 2. 20. you are built upon the foundation of the Apoſtles and Prophets. But Proteſtant Writers obſerve, that the Apoſtle, there doth not make the Apoſtles, and Prophets the foundation, but Chriſt Preached by them, and their Doctrine. And thus they interpret, Chryſoſtom Oecumenius, Theophylact, & Tertullian, concluding that the Apoſtles and Prophets, could not be called the foundation upon any other account then with reſpect to their Miniſtry, and the Doctrine of the Goſpel, Preached by them. For other foundation can none lay, then what is already laid, Jeſus Chriſt himſelf being the chief corner ſtone. Non enim reſpexit rei nomen ſed rem nominis (ſaith Chamier;) others therefore by the Beams and rafters, [Page] of Chriſts houſe (mentioned in the Text) underſtand ratherSi ad Eccleſias haec referas quaſi tigna [...]arum ſunt Divina Praecepta. Lud. de Ponte. things then Perſons: yet here again they are divided: ſome underſtanding by the Beams and Rafters, The Word and Ordinances of God. Thus the Dutch Annotat. By the Beams is underſtood the Doctrine of the Prophets & Apoſtles. 2. Others underſtand the grace of the holy Spirit of God. There are other particular fancies. But I ſhall chuſe to follow thoſe who interpret the Rafters and Beams to be the Word and Ordinances of God: for theſe like the Beams of an houſe keep up the Church, and are as it were the Common Soul, that running through the whole Church keeps it together and indeed makes it one, and ſo much ſhall ſerve for the ſecond queſtion: the third follows.

3. Qu. Why the Spouſe, here compares the Word and Ordinances to Cedar and Fir, or Cypreſs, or Brutine.

There are four or five things which theſe trees, and ſorts of wood are more famous for, viz. 1. Duration. 2. Beauty. 3. ſtrength. 4. Talneſs. 5. Smell.

1. It is obſerved, of the Cedar, that it is a beautiful, goodly tree, I ſhall add the 4th. Talneſs; indeed its talneſs is a great part of its beauty: hence you read of the goodly Cedar, Ezech. Can [...]. 5. 15. 17. 23. Pſal. 80. 10. and the tall Cedar, Iſa. 37. 24.

2. As theſe are tall trees, ſo they are ſtrong, and therefore ordinarily uſed in buildings, ſtrong and yet light. Hence when the Holy Ghoſt ſometimes would expreſs the great power of God, he expreſſeth it under this Notion, The voice of the Lord breaketh the Cedars in Lebanon, Pſal. 29. v. 5. Firs and Cedars are apt to bear great weights and yet without any great loading of the building.

3. It is obſerved of them that they are very durable. Naturaliſts, ſay, that they are not as other wood ſubject to worms, Pliny Nat. Hiſt. l. 16. cap. 40. nor (ſo ſoon) to rottenneſs and decay, as other wood is. Pliny ſaith that it is commonly thought they will never decay: and gives an inſtance of the Temple of Diana, whoſe Beams, Rafters and Spars were made of Cedar: The leaves and doors of Cypreſs. And after 400 years, they not only continued ſound, but (the doors eſpecially) ſhining and as it were poliſhed. They report of the Temple of Apollo, (whoſe Beams and main pieces were made of Numidian Cedars) that it continued entire and ſound 1188 years. How true theſe ſtories are I cannot aſſert, but certain it is, theſe ſorts of wood were very durable.

[Page] 4. A 4th thing obſerved of the Cedar and Cypreſs trees, is their odoriferous ſmell.

According to this interpretation of the Text, the ſcope of it is to Commend unto us, the Word of God, and the Goſpel Ordinances. 1. For their Beauty. 2. Continuance. 3. Power and and Efficacy. 4. And laſtly, For their exceeding ſweetneſs. From the Text thus far opened, you may obſerve three Propoſitions.

1. Prop. That the Church of God is the houſe of God.

2. Prop. That the word, and Ordinances of God, are the Beams and Rafters of this houſe.

3. Prop. That there is a Beauty, ſweetneſs, power and efficacy, and an incorruptible nature in the Word of God, and Ordinances of the Goſpel: I begin with theſe in their order.

1. Prop. The Church of God is Jeſus Chriſt's and the believers houſe. Our houſe (ſaith the Text.) We will firſt enquire

1. What is meant by the Church. 2. How it appears, that the Church is the houſe of the Lord Jeſus Chriſt. 3. How it is the believers houſe. 4. What may be inferred from hence for our profit, in matter of knowledge and holineſs.

1. Qu. What is meant by the Church.

This hath in this latter age of the World been found an hard matter to agree amongſt Perſons of different Notions. That the term Church, is a name of multitude, and that a Church, muſt be an aggregate body, is generally agreed; that it is a body of People called by God out of the World, is alſo as freely conſented to. But whether only called by a general call, outwardly accepted by them ſo far at leaſt, that they do own the Doctrine of the Goſpel, or by a more ſpecial and effectual calling, not only out of the Pagan World, but alſo out of the unbelieving World: Theſe things have been matters of great diſpute amongſt us: yet all acknowledge the diſtribution of the Church into that which is Triumphant and that which is militant. The Triumphant part of the Church, is that part of it, who (God having in the time of their life called them out of the Paganiſh and unbelieving World and they afterward finiſhed their courſe) are called alſo by God out of this ſenſible, ſinful, elementary World to the enjoyment of himſelf in glory. Theſe are thrice called. 1. Out of the Pagan World, to the acknowledgment of the Doctrine of the Goſpel. 2. Out of the unbelieving World, to partake [Page] of the Lord Jeſus Chriſt and his Grace by true and lively Faith. 3. Out of the ſenſible ſinful World, to the Inheritance of glory. The other part of the Church, is that which is uſually called Militant, and is the whole number of thoſe whom God hath called out of the Paganiſh World, to the acknowledgment of the Lord Jeſus Chriſt, and the Doctrine of the Goſpel. This is again diſtinguiſhed into that which is Inviſible, and that which is Viſible. The Inviſible part is that whole number of men and women in the World, which the Lord by his Goſpel hath called out of darkneſs into marvelous light, out of a ſtate of Nature, into a ſtate of Grace. The Matter of this Church are men and women; the Form their Union in and with the Lord Jeſus Chriſt. The Viſible Church is that about which the great quarrels have been: Some agreeing it to be the whole number of People over the face of the whole Earth, called out from a ſtate of Paganiſm, to the embracing of the Doctrine of the Goſpel. The Matter of it are men and women profeſſing to Chriſt Jeſus; the Form is their Union in the ſame Profeſſion, acknowledgment of the ſame Truth, and Waies, and Means of Worſhip. Now, as the Sea is but one, though as it paſſeth by ſeveral Coaſts it receives ſeveral denominations, as the Iriſh Sea, the Engliſh Sea, the Mediterranean Sea, the Baltick Sea, &c. ſo as this great body is divided into ſeveral Countries, it receives ſeveral denominations, as The Church of England, Scotland, France, &c. And as again in a particular Nation (ſuppoſe England) it is impoſſible that the whole body of Profeſſors ſhould meet in one place; and therefore there are ſeveral places of Publick Worſhip, and ſeveral Precincts of People who meet together in ſeveral places to worſhip God, (yetUpon which account you read in Scripture of Churches, and the word in the Text is plural, our houſes. all agreeing in the ſame Doctrine of Faith, and order of ſerving God) ſo there are in the World thouſands of ſuch Bodies which are called particular Churches, and are under the inſpection of ſeveral Officers; all which yet together make but one Church of God. For their Notion who think that the Church of God muſt needs be ſuch an even number as can meet together in the ſame numerical acts of Worſhip, in one place▪ we conceive it ſtands upon no ſuch bottom, that it deſerves any pains in the confutation of it; it may be a good Notion of a particular Church, but not an excluſive of the Application of the term to more. Now this Viſible Church of God, is that which is Chriſt's Houſe. The Inviſible Church is ſo, and the Viſible Church is ſo. He walketh in the midſt of the golden Candleſticks.

[Page] 2. That this is Chriſt's Houſe, appears,

1. From the letter of Scripture, 1 Tim. 3. 15. That thou mayeſs know how thou oughteſt to behave thy ſelf in the Houſe of God, which is the Church of the living God. Timothy's charge was not the Inviſible Church, but the Viſible Church; this is called the Houſe of God, Heb. 3. 6. Chriſt is ſaid to be faithful as a Son over his own houſe, whoſe houſe, ſaith he, we are, &c. I ſhall not here diſpute the Queſtion, whether the hypocritical part of the Viſible Church be aequivocal or univocal Members; ſure I am, take thoſe together with the ſincere Profeſſors, and they make up but one Church, which is his Houſe.

Quoad Dominium. But ſecondly; Look which way you will upon the Church, it is Chriſt's Houſe, he hath the dominion of it, and he uſeth it as his Houſe; he hath bought it, Act. 20. 28. he hath redeemed it with his own precious blood: It is given him: It is his Houſe by right of donation. The Members of it are given him by his Father. The Stones of it are his; the Saints are the lively Stones, built up into this Spiritual Houſe, 1 Pet. 2. 5. and they are built upon the foundation of his Apoſtles and Prophets, Jeſus Chriſt himſelf being the chief Corner Stone; they are ſanctified in and through Jeſus Chriſt; his blood is as the Mortar and Cement, by that they are united to God, and made one each with other: The Builder is his Spirit, Eph. 2. 22. Conſider an Houſe as to the uſe of it; and upon that account they are alſo his Houſe. Is an Houſe the place where a man abideth andQuoad Ʋſum. dwelleth? ſo is the Church to the Lord Jeſus Chriſt; that's the place where he dwelleth: He dwelt of old in Mount Zion, Iſa. 8. 18. there he abideth. Is the Houſe a man's reſting place? ſo is Zion to God, 2 Chron. 6. 41. Pſal. 132. 8, 13, 14. The Lord hath choſen Zion, he hath deſired it for his habitation. This is my reſt for ever, here will I dwell, for I have deſired it. Is the Houſe a man's feeding place, where he dineth, and ſuppeth, and feedeth? ſo is the Church, Cant. 2. 16. He feedeth amongſt the Lillies. When the Spouſe deſired to be informed where Chriſt fed, her anſwer was, Go thy way forth by the footſteps of the Flock, Cant. 1. 7. Is that a man's Houſe where he keeps his Wife, his Children, his Servants? ſuch is the Church, there Chriſt keeps his Children, his Servants, his Spouſe. Is a man's Houſe the place where he ſpends what he hath? ſuch is the Church, there it is that Chriſt gives out grace and glory, yea and every good thing. Laſtly; Is a man's Houſe the place where he is protected and defended? ſuch is the Church to Chriſt, there he expe [...]s protection for his great Name, his Ordinances, &c. But this is [Page] enough to have ſhewed you the propriety of the Metaphor. But,

3. The Church is not only Chriſt's Houſe, but it is the Believer's Houſe too; not the Believer's Houſe as to dominion and title, but as to uſe. No man but Jeſus Chriſt alone hath a dominion and Lordſhip over the Church of God; even the Apoſtles themſelves were but Miniſters to it. But yet I ſay, The Church is the Believer's Houſe; it is the place where he dwells: He chuſeth rather to be a Door-keeper in the Houſe of the Lord, than to dwell in the Tents of wickedneſs, Pſal. 84. 10. Hear David expreſſing himſelf, Pſal. 27. 4. One thing have I deſired of the Lord, that will I ſeek after, that I may dwell in the Houſe of the Lord all the daies of my life, to behold the beauty of the Lord, and to inquire in his Temple. A man cannot be a Believer, but he muſt forthwith be a Member of the Church Inviſible. None is a true Believer, but he immediately, by his Profeſſion of that Faith, makes himſelf a Member of the Catholick Viſible Church; and he will deſire to unite himſelf to the particular Aſſemblies, which are parts of that Catholick Body. No ſooner were the three thouſand converted, at St. Peter's Sermon, Act. 2. 41. But they added to the Church, and there they dwell, v. 42. They continue ſtedfaſtly in the Apoſtles Doctrine and Fellowſhip, and in breaking of bread and prayers. No ſooner was Paul converted, Act. 9. 26. but he aſſayeth to joyn himſelf unto the Diſciples. And v. 28. he was with them going out and coming in at Hieruſalem. But this is enough to have ſpoken to the Explication of the Point. I come to the Application, which ſhall be in four words. This Notion ſpeaks the Churches 1. Dignity, 2. Duty, 3. Security, 4. Probability of Reformation.

Uſe 1. In the firſt place; This Notion ſpeaks the Church's Dignity. It is the Habitation of the King of Kings. When Jacob in his Journey to Padan-Aram, had had that notable Viſion, he breaketh out in the morning into this expreſſion, v. 17. How dreadful is this place! This is none other but the Houſe of God; this is the Gate of Heaven. I am not ſpeaking of the Church in a local notion, but of the true Church. The number of true Believers, or the number of Viſible Profeſſors, let the World vilifie them as much as they pleaſe, they are a Noble Society. Thoſe who have clean hands, and pure hearts, who have not lift up their Souls unto vanity, nor ſworn deceitfully, they ſhall receive bleſſing from the Lord, and righteouſneſs from the God of their Salvation. This is the generation of them that ſeek thy face, O Jacob, Pſal. 24. 4, 5, 6. Believers may have their infirmities, and a Profeſſing▪ People may have their great failings, [Page] (the Lord be merciful to the Profeſſors of England for theirs) but yet take them (notwithſtanding all) and they are the beſt People in the World; they are the Lord's Habitation, he hath pitched his Tents among them, and manifeſts his preſence with them.

Uſe 2. Secondly; As it ſpeaks the Dignity of the Church; ſo it ſpeaks the Duty of thoſe who are the Members of the Church, Pſal. 93. 5. Holineſs becomes thine Houſe, O Lord. The Wiſe man commands us to keep our feet when we go into the Houſe of God, Eccleſ. 5. And God bid Moſes put off the ſhoes from off his feet, upon this account, becauſe he was upon holy ground, (he was near the burning Buſh) where God made himſelf a temporary Habitation. Thoſe that take upon them the Profeſſion of Religion, ſtand concerned to be holy; and thoſe that are entred into the Profeſſion of it ſtand concerned to be holy; they are in the Houſe of God, and God is an holy God. There is in this Notion a double Argument for this, from 1. God's Holineſs, 2. God's Jealouſie.

1. God is an holy God: Hence thoſe who are unholy, are not like to pleaſe him, nor he likely to continue long with them. Look as it is with a Neat man, who hath a large Houſe, the filth and naſtineſs of this or that Room, will not make him leave his whole Houſe, but it may make him leave this or that part of it, and ſeldom or never be ſeen in this or that Room; the dirty filthy Room ſhall not be his Lodging-chamber, nor the place where he will reſt or feed: So it is betwixt God and the Church. The prophaneneſs or looſeneſs of a particular Church, or particular Perſon in the Church, ſhall not make God forſake his whole Church; but it may cauſe God to leave this or that Church, or this or that Member of the Church.

2. God's Jealouſie engageth Members of his Church to be holy: Hence it is that he is more ſevere to a Profeſſing People living contrary to their Profeſſion, than to any others. Judgment begins at the Houſe of God. Hence that in Jer. 7. 9, 10. Will you ſteal, murther1 Pet. 4. 17. and commit Adultery, and ſwear falſly, and burn Incenſe to Baal, and walk after other Gods whom you know not, and come andJer. 7. 9, 10. ſtand before me in this Houſe which is called by my Name?—Is this Houſe which is called by my Name become a Den of Robbers, &c. And that, Amos 3. 2. You only have I known of all the Families of the Earth; therefor I will puniſh you for all your iniquities. O therefore, you that profeſs to God, be holy, for he is an holy God, and a jealous God, and you are his Houſe.

[Page] 3. I may add a third Argument, it is that of the Apoſtle, Heb. 3. 6.—Whoſe Houſe we are, if we hold faſt the confidence and rejoycing of hope firm to the end. The unholy man diſclaims God, and God diſclaims him; he hath but the name of a ſtone in the Lord's Houſe, if he be not a lively ſtone.

Uſe 3. Thirdly; This Notion of the Church's being the Houſe of God, ſpeaks protection and ſecurity to it. Every man ſtands obliged to defend his Houſe. God ſtands obliged by his Nature, and by his Word, to protect and defend his Church: Hence thoſe many Promiſes for its protection, Pſal. 46. 5. God is in the midſt of her, therefore ſhe ſhall not fall, Pſal. 125. 2. As the Mountains are round about Hieruſalem, ſo the Lord is round about his People. The Gates of Hell ſhall not prevail againſt it, Matth. 16. 18. with many others of the like nature, particular Churches may be deſtroyed and rooted out. But God will have a dwelling place upon the Earth, let Satan and his Inſtruments do what they can.

Uſe 4. Fourthly, It ſpeaks to us hopes of Reformation. No man will ſuffer his Houſe to fall down, but will repair it, if there be any breaches, and if he be able, he will make it his buſineſs to adorn and beautifie it, and make it fit for him to dwell in it. God will not let his Houſe run to ruine, but will ſeaſonably repair it, and make it a dwelling-place fit for his Holineſs.

Uſe 5. Laſtly; Is the Church Chriſt's Houſe, and the Saints Houſe? what cauſe have we to bleſs God who hath caſt our Lot within the Pales of the Church? And how do we all ſtand concerned not to forſake her Aſſemblies. But I ſhall not inlarge further upon this firſt Propoſition.

Sermon LXII.

Cantieles 1. 17.

The Beams of our Houſe are Cedar, and our Rafters are of Fir.

I Come to the ſecond Propoſition, which I have obſerved out of theſe words.

Prop. 2. That the Word and Ordinances of God are the Beams and Rafters of his Houſe, which is his Church.

[Page] So I choſe rather to interpret theſe metaphorical terms than (as ſome) concerning Perſons. I ſhall ſhew you the propriety of the Metaphor in a few particulars.

1. Beams and Rafters are integral parts of an Houſe, indeed part of the ſubſtance of it, without which there can be no Houſe. An Houſe may want a due proportion of Beams and Rafters, and yet be an Houſe; but ſome there muſt be, ſome more principal Beams and Rafters, or there can be no Houſe; Without the Word and Ordinances of God, there can be no Church of God. Every company of men make not a Church, but a company owning the Word of God, and walking in the Fellowſhip of Ordinances; theſe make an Houſe of God. A Church may for a time (it may be for ſome long time) want ſome particular Ordinances, and yet be a true Church of God, but its ſtate muſt be lame and imperfect. But if it want all the Ordinances, if it wants the Word and Sacraments, which are the Church's Beams, it cannot be a Church of God. It is lame if it wants any Ordinance of God, but it loſeth the nature of a Church if it wants all Ordinances. That which makes a Church to be a Church, is Union and Fellowſhip; now the Word of God, and the Doctrine of Faith contained in the Word and the Ordinances for Worſhip and Order, are thoſe things in which the Church hath its Fellowſhip, by which the Members of the Church have Fellowſhip both with God, and alſo one with another.

2. The Houſe is built upon Beams and Rafters, and they bear up the weight of the other materials. The weight of every Tile in the Houſe lies upon the Rafters, and the whole Building is laid upon the groundſel and dormans, and wall plates, and ſtudds; all which come under theſe two Notions of Beams and Rafters. The Church of God alſo is builded upon the Word of God; this is that which the Apoſtle, Eph. 2. 20. calls the Foundation of the Apoſtles and Prophets; the Faith and Obedience of every particular Member of the Church is builded upon the Word of Promiſe, and the Word of Precept. Our Faith is built upon the Promiſes of the Word; our Obedience upon the Precepts, they are the Foundations, and Rule of all Holineſs. The whole weight of every particular Soul is laid upon the Word, and the weight of the whole Church lies upon the Word of God. Look as it is in an earthly houſe builded with the hands of men, if the Beams prove falſe or untruſty, or the Foundations prove unſure, the whole Building either ſinks and falls, or at leaſt ſways this or that way: So it is with the Church as to the [Page] Word of God; yea ſo it is as to every particular Soul; the ſecurity of the particular Soul, and the whole Fabrick of the Church, depends upon the truth, and ſureneſs, and permanency of the Word of God. If the Word of God ſhould not hold ſure, if the Truth of God could be found a Lye, all our Faith and Hope is in vain. The very notion of a Church is a Chimaera, and the greateſt concernments of it are buried up in ruines. It is the Word of God that is the Baſis of the Church, and the Baſis of every individual Soul, that is a Member of that Church.

3. The Beams and Rafters of an Houſe, as they ſupport the burthen, and bear the weight of the Building: ſo they alſo unite the parts and ſides of it; they are the Mediums of Union to it; ſo is the Word and Ordinances to the Church: The Word is the Foundation upon which the Church, and every particular Soul is builded; and the Doctrine of Faith, and the Ordinances of God, are the means of Union in it. I do not think that an Explicit Covenant-Union, is neceſſary to the conſtitution of a Church: I think that Union which the whole Church hath in the Profeſſion of the ſame Doctrine of Faith, and in the practice of the ſame Ordinances & Rules of Worſhip, is ſufficient to make up ſuch an Union amongſt all Goſpel Profeſſors, as may juſtifie the denomination of a Catholick Church. And again, an agreement in the Profeſſion of the ſame Faith, and the practice of the ſame Ordinances in the ſame place, is enough to make up a particular Church of God. Look as in a Building, let the walls be at never ſo many foot diſtance one from another, yet the beams or dormans that go acroſs the Building, unite them together, and make them all but one and the ſame Building: So it is with the whole number of Profeſſors, ſcattered over the face of the whole Earth, though part of them be in England, part in France, part in Germany, part in other parts of the World, yet the ſame Doctrine and Profeſſion of Faith, and the practice of the ſame Ordinances of Worſhip running through them all, makes the whole but one Body, one Church, the Houſe of the Living God.

4. Look as it is with the Beams and Rafters; the purer, and ſtronger, and more ſubſtantial they are, and the more intire and homogeneous they are, the ſtronger the Houſe is: So it is as to the Word and Ordinances of God; the purer the Doctrine of Faith, and Ordinances for Worſhip are, the ſtronger and better the Church is. If the Beams of an Houſe be ſappy, or rotten, or patched up of ſeveral heterogeneous pieces, the weaker the Houſe is, and more ſubject [Page] to fall, and to decay: So it is with the Church, which is the Houſe of the Living God. If the Doctrine of Faith, owned and profeſſed in it, be as it were heart of Oke, pure Doctrine, taken out of the heart of the Written Word, not ſappy through the additions of Humane Inventions, nor heterogeneous, part of it the pure Word of God, part of it the meer Fancies and Doctrines of men; if the Ordinances for Worſhip practiſed in it, be pure Ordinances, if the Tabernacle be according to the Pattern of the Mount, according to the form of ſound words, and pure Rule of the Goſpel, the Church is fair, and glorious, and ſtrong, the gates of Hell ſhall not prevail againſt it; but if otherwiſe, if the Doctrine of Faith profeſſed in it be mingled with the Clay of Humane Fancies and Errours; if the Ordinances of Worſhip practiſed in it, be full of the ſap of Traditions and Ceremonies, the Church is a declining, decaying Church, and hath no ſtrength in her. The reaſon is, becauſe God will not continue with ſuch a Church. The Pſalmiſt ſaith of the Church, God is in the midſt of her, therefore ſhe ſhall not fall; now they muſt be golden Candleſticks in the midſt of which God walketh. But thus much may be ſufficient to ſhew you the propriety of the Metaphor. Let me ſhortly Apply this before I paſs on to the other Propoſition.

Uſe 1. This (in the firſt place) commends unto us the Excellency of the Word of God, and the Doctrine of Faith contained in it, and the Excellency of Goſpel Ordinances; they are the Beams and Rafters of the Houſe of God, hewed out, framed and fitted to the Building, by him who was the Maſter-builder, the Lord Jeſus Chriſt, and laid by him. The Apoſtle, 1 Cor. 3. 10, 11. ſaith, that as a wiſe Maſterbuilder 1 Cor. 3. 10, 11. he had laid the Foundation, and another builded thereon—v. 11. Other Foundation could no man lay, than that already laid, which is Jeſus Chriſt. Chriſt is called the Church's Fundamentum, its Foundation, and he is the lapis angularis, the corner ſtone, as is contained in the Scripture. Saith St. Peter, 1 Pet. 2. 6. Behold I lay in 1 Pet. 2. 6. Zion a chief corner ſtone, ele [...]t and precious; the head of the body, Col. 1. 18. Col. 1. 18. He from whom the whole body fitly joyned together, and compacted by that which every joynt ſupplieth, according to the effectual Eph. 4. 16. working in the meaſure of every part, Eph. 4. 16. Our Divines ſay, that Chriſt is the Foundation of the Church in a double ſenſe. 1. He is Fundamentum Salutis, the Foundation of Salvation in the Church: The Salvation of every Soul lieth upon his ſhoulders, Act. 4. 12. Neither is there Salvation in any other. 2. He is Fundamentum [Page] Acts 4. 1 [...]. Fidei, & Cultus, the Foundation of Faith, and Doctrine of Worſhip and Order, the Foundation of Doctrine and Ordinances, I ſay: And as no man can lay any other Foundation of Salvation than Chriſt; ſo neither can any lay any other Beams of Doctrine or Inſtitutions for Worſhip, but what Jeſus Chriſt hath laid. Chriſt, by himſelf, and by his Apoſtles, laid theſe Foundations and Beams of Doctrine and Worſhip; from the Goſpel of Chriſt, and the Writings of the Apoſtles muſt be drawn, the Articles for the firſt, and the Canons for the latter: And the whole Building of the Church depends upon theſe Foundations and Beams. Let the Word of Faith, or the Purity of Worſhip fail from the Church, or any part thereof, it preſently ceaſeth to be a Church of God, and turns into an Antichriſtian Synagogue. Now I ſay, this commends to every Chriſtian, the Doctrine of Faith, and the Ordinances of God. There is an Excellency in Entity or Being: Hence whatſoever it be which gives Being to a thing, and without which it would not be (at leaſt not ſuch) hath a great Excellency in it; and the more noble the thing is, to which Being is given, the more Excellent is the Form by which it hath ſuch Being. The Soul of man gives Being to a man: The Body without the Soul is but a lump of fleſh, a piece of Clay; the Soul informeth, and inliveneth, and giveth an Humane Being to it; ſeparate that from it, and the man is no more. Some Philoſophers have vainly dreamed of an Amma Mundi, a general Soul of the World, which ſhould give Form, Life, Motion to every part of the World. Now as the Soul of a man is more excellent than any Souls of Beaſts, becauſe it is the Principle of a more Noble Being, ſo (doubtleſs) if there were any ſuch Univerſal Soul, which gave Life, Being, Motion, Form, Union, to all the World, it would be a more excellent ſubſtance than any particular Soul is. But God himſelf ſupplieth that place. Now The Word and Ordinances of the Goſpel, though they be not Anima Mundi, the Soul of the World. Yet they are Anima E [...]cleſiae, as it were the Soul of the Church of God, without which the Church would be no ſuch thing as the Church of the Living God: They are thoſe things which make the Church to be a Church; and the whole Church to be but one Church. Let this therefore engage every Chriſtian to prize the Word, and to prize the Ordinances of the Goſpel. That's the firſt Branch.

Uſe 2. Hence in the ſecond place you may obſerve, what is a ſad Symptom of a decaying Church, and by this you may alſo diſcern a lame [Page] and imperfect Church. Look as in a Building there are ſome more principal Beams and pieces of Timber, without which there can be no Houſe, no Building: Others that are integral parts, without which the Building is not compleat, yet the Houſe may be an Houſe, though lame and imperfect. So it is in this caſe, without the Doctrine of Faith, and ſome Ordinances of Worſhip, the Church is no Church. If any part of the Doctrine of Faith be wanting, or corrupted in a Church, the Church is (however true) yet lame and imperfect. Suppoſe a Church wholly want ſome Ordinances, (as ſome do the Ordinances of Eccleſiaſtical Cenſures) yet they are not by this made no Church, if they have the Doctrine of Faith, and ſome Ordinances of Worſhip; much leſs ought a Church to be ſo cenſured, for the temporary want or ſuſpenſion of the Exerciſe of ſome Ordinances, (which was the caſe of the Jewiſh Church in the Wilderneſs as to Circumciſion) but yet the Church that wanteth ſuch Ordinances is imperfect and lame. And again I ſay, this is a ſad Symptom of a decaying Church, when either the Doctrine of Faith, or Ordinances of Worſhip, are denied, or corrupted in it; for theſe are the Beams and Rafters of the Houſe; and every one grants that Houſe to be a decaying, declining Houſe, where the Beams and Rafters are rotten. We need no further Evidence of this than what we have in God's Epiſtles to the ſeven Churches of Aſia, recorded by St. John in the ſecond and third Chapters of the Revelation. The Church of Smyrna was a decaying Church: The Doctrine of Balaam, and of the Nicolaitans was holden in it. The Church of Thyatira was a decaying Church, for the Woman Jezebel taught, and ſeduced the Servants of God in it. And but a while after, (theſe Rafters and Beams being decayed) theſe Houſes of God fell, and to this very day lie in their rubbiſh. From that time that Jeroboam ſet up the Calves at Dan and Bethel, and the Kings of Judah ſet up Altars in Groves, the Church of the Jews was a declining, decaying Church, and the Rulers of it, and Members of it having no heart timely to repair, and reform it, the Houſe fell. It is true, God raiſed it again after the Captivity, but it decaying the ſecond time, fell, and lies buried in its Ruines this day.

Thirdly. From this Notion, may be drawn a great argument both for unity, and uniformity. Ʋnity in matters of faith. Ʋniformity in matters of practice. The Doctrine of unity in the Church of the Goſpel is exceedingly preſſed in Scripture, ſcarce is there any one of the Epiſtles of the Apoſtles, in which, it is not again [Page] and again preſſed; Be of one mind: there is a double union, which is our duty to labour after. The firſt is unit as fidei: the unity of faith, as to the underſtanding. The ſecond is unit as Charit at is quoad affectum, the unity of Love, and Charity as to the affections. The latter of theſe hath been highly pleaded for in theſe ſinful, and wofully divided times: and indeed never more need of it, but it hath not been duly conſidered, that conſidering the corrupt ſtate of man, The former union muſt be the Mother of the latter. For as all love is founded in ſome ſimilitude, ſo this love and affection where it hath any where grown up to its due heighth, we ſhall find, hath been founded in the ſimilitude of underſtanding, and de facto it is evident, that amongſt Chriſtians of different perſuaſions in the things of God, there hath ſeldom been an intireneſs of cordial affection. Indeed theſe things ought not to be: therefore I do not Commend them, nor yet blame the exhortation of brethren of divided Principles to an union in affection, forbearing one another where all things have not been alike revealed to all; but ſuch is the corruption of our natures, that1 Cor. 1. 10. this is rather optandum, then ſperandum, to be wiſhed for rather than hoped, for if there could be unity in Judgment and uniformity in practice, (which the Apoſtle calls a thinking and a ſpeaking the ſame things) the other union of affection would follow more readily: O let us labour for this. There is but one truth; but one true rule of Worſhip. This Doctrine, theſe rules are contained in the Word of God: theſe are the Beams and Rafters of the Church, and if the ſame Beams and Rafters run through the whole Church, and be upon every part of the roof, we may expect that the building ſhould be ſtrong, and durable; on the other ſide, the difference of theſe Beams and Rafters, whiles one Church holds one thing in ma [...]ter of faith, another Church holdeth another thing; nay, whiles one particular Chriſtian believes one thing, another Chriſtian believes another thing, whiles this Church, or this Chriſtian Worſhips God after one way and order, another Church, or other Chriſtians, they Worſhip God after another way: though indeed it is poſſible their differences may not be ſo great, but they may yet agree in one and the ſame head, the Lord Jeſus Chriſt, and ſo both parties differing may at leſt be ſaved, yea it may be their differences are not ſo great, but there may be a juſt forbearing [Page] one of another (provided all Chriſtians were of equal underſtandings, or that they rightly underſtood each other;) yet doubtleſs, this breach of unity, as to matters of Judgment, in things relating to the Doctrine of Faith, and breach of Ʋniformity as to matters of practice, is a great weakening of the Church of God, and much ſpoileth the beauty, and glory of it: O therefore ſtudy unity, and ſtudy uniformity: you ſtrengthen the building by both theſe, you weaken it, by dividing or diſagreeing (at leaſt to open notice.) It is to me very remarkable that St. Paul almoſt in every Epiſtle preſſeth theſe things, and Phil. 4. 2.Phil. 4. 2. when but two women diſſented, he thought it worthy of his pains to perſuade them to it: I beſeech Euodias, and I beſeech Syntyche that they be of the ſame mind in the Lord. Doeſt thou therefore O Chriſtian, differ from other Chriſtians amongſt whom thou liveſt, in any matter of faith, or in any matter of practice, as to fellowſhip in Ordinances? ſit not down Satisfied, but labour for this unity, for this uniformity. And as means to it, let me but offer you my thoughts.

1. I would have Chriſtians open hearted and free in the diſcovery of their diſſents. It is one of the great plagues of our times, that Chriſtians are not free one with another, but lock up their private opinions, and make it a great piece of their art to conceal themſelves and to lurk under ambiguous phraſes, &c. It is true ſome are too open: the Apoſtle Commands him that in an indifferent thing hath a particular faith, to have it to himſelf before God, Rom. 14. 22. that is to be underſtood as to the open publiſhing of it to the diſturbance of others, and the offence of the weak: but in the mean time (doubtleſs) a prudent diſcovery of ſuch diſſents, to able and faithful Perſons of a differing Judgment, would much contribute to the unity of Chriſtians.

2. Eſpecially 2dly, If they would be willing to be convinced, and to hear arguments againſt themſelves, to bring forth their ſtrong reaſons and to hear others bring forth theirs alſo: I know not how it comes to paſs, that Chriſtians who have Spiritual ſores, in their underſtandings and Judgments, are very loth to diſcover them, and are impatient of having them touched (at leaſt) at firſt, would Chriſtians be willing to take Satisfaction, and give Satisfaction each to other, many of our differences in Doctrine and practice would eaſily be compoſed; [Page] eſpecially if to their mutual diſcourſes to this purpoſe they would but bring humble hearts, and pietatem diſcendi rather then diſcutiendi acumen, a pious mind to learn rather then a defire to ſhew their quaintneſs in arguing their own cauſe (which Auguſtine lamented that he did not do in his reading the Scriptures whiles he was a young man.)

3. And 3dly, If to all this Chriſtians would add Prayer unto that God who revealeth truth to his People, it would highly contribute to this unity I am pleading for, it is a piece of Chriſts interceſſion for us that we might be one.

4. And laſtly, Would Chriſtians (as becomes ſuch as are humble) if after all due means uſed for mutual Satisfaction, and attaining to this happineſs, but learn that piety and prudence which the Apoſtle Commands and reaſon dictateth, viz. To keep the things wherein they diſſent to themſelves and walk together ſo far forth, as they have mutually attained, and are mutually agreed: certainly this would go very far, and if this courſe did not fully contribute to preſerve the ſtrength and beauty of the Beams, and Rafters, of Gods houſe amongſt us; yet the weakneſs of them, or rather indeed our weakneſs would not be ſo manifeſt to our enemies nor our nakedneſs ſo much diſcovered unto them that hate us.

Uſe 4. Is the Doctrine of faith? And are the Ordinances of God, the Beams, and Rafters of the Church? How much are we then all concerned to keep them in their ſtrength, and purity, and beauty. We are Commanded to contend earneſtly for the faith, which was delivered once to the Saints, Jude. 3. and to ſtrive together for the faith of the Goſpel, Phil. 2. 7. there is a ſtriving about words to no profit, but to the ſubverting of the hearers, which the Apoſtle warns Timothy againſt, 2 Tim. 2. 14. and there is a ſtriving about things that are indifferent and it may be granted on both ſides to be ſo. Theſe are vain janglings and unprofitable ſtrivings. But there is a ſtriving for the Doctrine of faith, againſt Haereticks, and erroneous Perſons, and there is a ſtriving for a true Worſhip of God, and a pure adminiſtration of Ordinances, according to the rule of the word, without the mixture of Ceremonies and humane Inventions. In theſe things Chriſtians that are members of the Church, ſtand highly concerned to ſtrive: To ſtrive to maintain, the Word of God, and the Doctrines of faith contained in them, that they be not corrupted [Page] with the leaven of errour. And to maintain the Worſhip of God in its perfection, that no part of it be loft: and in its purity, that the adminiſtration of it be not mixed up with humane inventions: now to ſtrive for theſe things is a noble ſtriving, and worthy of Chriſtians: for the Ordinances of God and the Word of God they are the Beams and Rafters of the houſe of God, and what man is there that doth not take himſelf concerned to take care of the Beams and Rafters of hishouſe, that nothing comes to them which may expoſe them to a ſudden putrefaction and rotenneſs, and indanger the whole building to fall? If a Church defends the Doctrine of the Word, and the Ordinances of God, and maintains them in their ſtrength, beauty, purity, they will defend it. There can be no inſtance given of Gods leaving any Church, ſo long as the Doctrine of faith remained in it incorrupted, and the Ordinances of God abode in it and were adminiſtred in their power, ſtrength and purity. But this is enough to have ſpoken to the 2d Propoſition: the 3d yet remains.

Sermon LXIII.

Cant. 1. 17.

The Beams of our houſe are Cedar: and our Rafters are of Fir.

I Am now come to the laſt Propoſition which I obſerved out of theſe Words, with which I ſhall cloſe my diſcourſes, both upon this verſe, and upon this whole Chapter. The point is this:

Prop. 3. There is a Beauty, Sweetneſs, Power and Efficacy, and an incorruptible nature in the Word and Ordinances of God.

Theſe four things I noted to you concerning theſe two ſorts of wood to which the Spouſe here likeneth the Beams, and Rafters of the Church which is her, and her beloveds houſe: [Page] Here are four things (in the Propoſition) praedicated of theſe Spiritual Rafters

1. The firſt is Beauty▪ Cedars, and Fir trees, are tall, and goodly trees, the latter loſe not their beauty in the Winter time. Zion of old was called the perfection of beauty, Pſal. 50. 2. ſtrength and beauty were ſaid to be in the Sanctuary, Pſal. Pſal. 50. 2. 96. 6. Rom. 10. 15. 96. 6. the feet of them who bring glad tidings of peace are called beautiful, Rom. 10. 15. the Sanctuary indeed of old had an external beauty, it was full of Gold, and of rare work, which much pleaſed the carnal Eyes of the beholders. This beauty is ceaſed with the Jewiſh Worſhip. But there is a greater beauty ſtill remaining, the beauty of Solomons Temple in all its glory, was not like the beauty of Goſpel adminiſtration.

1. Beauty is a pleaſing thing. That which Satisfieth the luſt of the Eye, is that which we call carnal beauty: the orderly adminiſtration of Goſpel inſtitutions is a comely thing in the Eyes of a Spiritual Soul, the ſimplicity of the Goſpel adminiſtrations hinders not the beauty at all. The ſober, grown Perſon, thinks a ſuit of plain Spaniſh cloth, as beautiful, as the Child thinks its gay coat, whoſe colours it may be are more diverſe and the ribbands about it of ſeveral colours, but the ſubſtance of it not of half ſo much value. 'Tis true the legal adminiſtrations were more gay, but though the trimming were more coſtly the cloth was not ſo good: They were all but ſhadows of things to come. The ſubſtance is ours. What ſober Perſon lives in a Congregation, where the Sabbaths of God are ſtrictly obſerved: where the Paſtor powerfully, plainly, clearly, gravely, Preacheth the wholeſome Doctrines of the Goſpel, Prays powerfully and Spiritually, where the Word of God is read, and the Sacraments duly and orderly adminiſtred, where Pſalms are daily ſung in a Spiritual manner; and the Ordinances of diſcipline, are prudently and faithfully executed, and doth not ſee a great comelineſs in them, at which his Soul is pleaſed, and with which it is delighted?

2. As they are exceeding pleaſing to a Spiritual heart, ſo there is a lovely Majeſty in them, and alſo a great Symmetry and proportion. God hath ſtamped a certain ſecret Majeſty upon every holy inſtitution of his, which Commandeth love and reverence for it, from all ſober Perſons, who have not outlawed both their reaſon and Religion too, and here again the plainneſs, [Page] and ſimplicity of the Goſpel adminiſtrations gives advantage to them: beſides there is a great Symmetry in them: the word Preached is verbum audible, an audible word, the Sacrament is verbum viſible, a viſible word. When the Goſpel is Preached▪ what is Preached but Chriſt crucified, and what is that which is repreſented in the Sacrament but a Chriſt crucified? The whole Goſpel adminiſtration is a goodly thing, and doth ſhine nativa luca in a certain native light of its own: and hath ſuch a lovelineſs attends the pure diſpenſation of it, that the ſuperadding of any humane inventions, is but like adding black patches to a lovely face, without which it was far more beautiful.

3. But laſtly the Beauty of the Word and Ordinances, of the Goſpel lies in this that the beauty of the Lord Jeſus Chriſt is upon them. This is that which gives them luſtre. Obſerve holy David, Pſal. 27. v. 4. one thing have I deſired of the Lord: that will I ſeek after that I may dwell in the houſe of the Lord all the daies of my life, to behold the beauty of the Lord, & to enquire in his holy Temple. The gracious Soul ſees the Face of God in his Word, and the Image of Chriſt in Ordinances, this makes them lovely. Look as it is with the body; let it be never ſo goodly a ſtructure, the lineaments of it never ſo proportioned, yet if the Soul informs it not, there is no beauty in it: So it is with Ordinances. Chriſt is the Soul of Ordinances, and it is only his ſtamp upon them, his preſence in them, which makes them lovely, and beautiful. Take the Word of God, as Chriſt is wrapt up in it, the Ordinances of God, as they are the inſtitutions of Chriſt and ſacred conduit pipes, and means, by which Chriſt conveys himſelf, and the influences of his grace, unto Peoples Souls; ſo they are exceeding beautiful: they are thoſe performances in which the Soul ſeeth Chriſt, and meets with Chriſt; and this makes them goodly things.

2. The 2d thing which the Propoſition praedicates concerning the word and Ordinances, is power and Efficacy, and uſefulneſs, I obſerved to you concerning Cedars, that as they had much beauty and goodlineſs in them: ſo they had much ſtrength in them, which made them very uſeful for Beams and Rafters, fit to bear the weight of materials in building laid upon them and to uphold the building. There is a wonderful power and vertue in the Word and Ordinances of God.

[Page] 1. There is a ſupporting power in them.

2. There is a working power in them.

1. There is in them a ſupporting power: They ſupport a Church. The Apoſtle ſaith that the Church is built upon the foundation of the Apoſtles and Prophets, Eph. 2. the Church cannot ſtand without them: they ſupport a particular Soul. The weight of poor Souls all lies upon the Word of God: how often doth holy David ſpeak to this in that excellent Pſalm, Pſal. 119. v. 49. Remember thy Word into thy ſervant upon which thou haſt cauſed me to hope, v. 15. This is my comfort in my affliction for thy Word hath quickened me, 81. My Soul fainteth for thy Salvation: but I hope in thy word, v. 92. unleſs thy love had been my delight I ſhould have periſhed in my affliction. Nay herein doth the wonderful power of the Word of God appear above the ſtrength of Cedars, you muſt Imagine a Cedar Beam of ſome proportionable bigneſs to bear the great weight of a building, every ſtick of Cedar will not do it. But now not the whole Word of God only, but a particular promiſe, will ſtrangely ſupport and bear up the whole weight of a Soul ſinking into deſpair, I have heretofore given you ſtrange inſtances in this caſe, and I doubt not but many of your Souls can verify this from a particular experience.

2. But further, there is a working power likewiſe, in the Word, and Ordinances; this is now more than is in a Cedar beam, that hath in it a great ſtrength, but it hath no life, it is an inanimate thing, and ſo worketh nothing, it beareth much, but hath no activity in it. The words which I ſpeak (ſaith our Saviour) are Spirit, and life. Indeed the life and Spirit which they have, is Chriſts life, Chriſts Spirit; without which they are but dead letters, and weak things, but from Chriſts concurrence with them, they have not only the forementioned power to uphold, and bear up a ſinking Soul, but they have an active, working power, to caſt down the ſtrong holds of the Soul (according to that of the Apoſtle 2. Cor. 10. 4) The Weapons of our warfare, are not carnal, but mighty through God, to the pulling down of ſtrong holds, caſting down imaginations, and every high thing that exalteth it ſelf againſt the knowledge of God, and bringing into Captivity every thought to the Obedience of Chriſt. But I ſhall not inlarge upon this being ſomething beyond my Metaphor.

3. The third thing which my Propoſition predicateth of the [Page] Word & Ordinances of God is ſweetneſs. This is one thing which I obſerved to you concerning the C [...]dar wood, and the pine Tree they were of a grateful and delightful ſmell. The ſweetneſs of the Cedar is a gratefulneſs to the exterior ſenſes: But the ſweetneſs of the Word and Ordinances of God is intellectual, they are ſweet to the inward man. Which intellectual ſweetneſs is yet ſet out by ſimilitudes of ſenſible things, Pſal. 119. 103. How ſweet are thy words unto my taſt. What is ſweeter then honey ſaith Sampſon; Judg. 14. 18. Holy David [...]elleth him, Pſal. 19. 10. The word of God is ſweeter then the hony or the hony comb, and Pſal. 119. 104. He doubleth the Expreſſion for the further confirmation of it. They are the words of God, that are the pleaſant words, of which Solomon ſaith, Prov. 16. 24. Pleaſant words are as an hony comb: Sweet to the Soul and health to the bones. The ſweetneſs, that reſulteth to the Spiritual ſenſe, from the word of God, ariſeth from two things.

1. The firſt is that ſweet joy and peace, which God Ordinarily brings into the Soul from them. God will ſpeak peace to his People (ſaith the Pſalmiſt) and he creates the fruit of the lips peace, peace, (ſaith the Prophet;) this joy is indeed of different degrees, there is the rejoicing of hope, for hope growing from a true Root bringeth forth ſome fruit of joy in the Soul, though it indeed be not ſo fair and pleaſant a fruit as that joy which is the fruit of aſſurance, becauſe the Union which hope gives the Soul with its beloved object, is of the loweſt fort. But yet even this joy hath a great deal of ſweetneſs, but Oh! How great is that ſweetneſs which is the riper fruit of aſſurance, that peace which paſſeth all underſtanding; A ſweetneſs which oft times overcomes the Soul and is too great for it to bear. Both which the Soul reaps from the word of God and from the Ordinances of God.

2. But ſecondly this ſweetneſs in the Word and Ordinances of God ariſeth not from this alone, but from other uſefulneſs of them to the Soul. That is not only ſweet: but that alſo which is profitable, David ſaies, that the Law of the Lord doth convert the Soul, makes wiſe the ſimple, enlightens the Eyes, that they are uſeful to warn us, and that in keeping them there is great reward. By the word and the Ordinances of God the Soul hath wherewithal to anſwer the tempter, in that it finds arguments to help it in repelling a ſecret motion to ſin, &c. [Page] This makes the Word and Ordinances of God exceeding ſweet to gracious Souls as they are thoſe things by which the Soul is profited.

3. But thirdly, there is a further ſweetneſs, that the Word, and Ordinances of God have to a gracious Soul, as they are pure and holy, Pſal. 119. v. 140. Thy word is very pure, therefore doth thy ſervant love it. The heart of man (naturally) doth not love purity, but the Spiritual heart that is conformed to the image of God loves it▪ It is turned into the likeneſs of the word, and made to love whatſoever is holy and Spiritual and pure. This makes the Rafters, and beams of the Church, to the true Chriſtian to be like Cedar and Fir, ſweet ſmelling, becauſe of that purity, and holineſs which cleaveth to them.

4. A fourth thing which the Propoſition predicateth of the Word and Ordinances of God, is their duration, they are of an incorruptible Nature, as Cedar and Fir, or Pine: Not ſubject to corruption, and putrefaction as other ſorts of wood are, Iſa. 40. v. 8. The graſs withereth, and the flower fadeth, but the Word of God ſhall ſtand for ever. Our Saviour ſpeaketh to this purpoſe, Heaven and Earth ſhall paſs away, but one jot or tittle of the Law ſhall not paſs away until all theſe be fulfilled. I will open this a little.

1. The Ordinances of the Goſpel endure for ever. Herein the excellency of the Goſpel diſpenſation appeareth, above the legal diſpenſation. The Law brought nothing to perfection (faith the Apoſtle to the H [...]brews) the Ordinances of worſhip under the Law were but ſhadows and types which ceaſed, when Chriſt who was the ſubſtance of thoſe ſhadows, and the Antitype to thoſe types once appeared in the World, or at leaſt when he dyed, but the Ordinances which are as the beams and Rafters of the Goſpel Church are durable and do not paſs away. The Jewiſh Prieſthood ceaſed; But the Goſpel Miniſtry continues, Chriſt hath promiſed to be with them to the End of the World, Eph. 4 11, 12. God hath given Apaſtles, Prophets, Evangeliſts, Paſtors, and Teachers, for the perfecting of the Saints until we all come in the Unity of the faith and of the knowledge of the Son of God unto a perfect man▪ unto the meaſure of the ſtature of the fulneſs of Chriſt. The paſſover was but for a time, until the▪ Meſſiah (who was the true paſchal Lamb▪) ſhould he ſlain for the ſins of his People, but the Ordinance of the Lords [Page] Supper (which comes inſtead of this) is an Ordinance by which we ſhew the death of Chriſt until his coming again, 1 Cor. 11.

2. The word of God in particular indureth for ever. I will open this in two things,

1. The Propoſitions of the word indure for ever. They are Propoſitions of Eternal truth, whether they be Dogmatical Propoſitions, which aſſert the truth of God, concerning the Nature or will of God, or concerning the ſtate of man, or any thing relating to his duty, or whether they be ſuch as are promiſory, they are of an immortal Nature, the reaſon is, becauſe God is a God that changeth not, he is not Yea, and Nay, but Yea and Amen, a God that cannot lye to his People, nor repent of what he hath ſaid unto them. The truth of the word abideth for ever.

2. The vertue of the word abideth, and is immortal. The ſame vertue which the word of God ever had in it to convince, convert, to enlighten, quicken ſupport, comfort, the ſame is in it ſtill, and indeed the proof of this dependeth partly upon the former, for the vertue of the word, whether it be the word of precept, or the word of promiſe, doth much depend upon the truth of it. Now the truth of it being perpetual, the vertue of it muſt alſo be ſo, ſuppoſing the ſame concurrence of that holy Spirit which muſt be to make the Word of any uſe or vertue at any time, I have ſpoken enough to the Explication of the point; I come now to the Application of it; which I ſhall diſpatch, by drawing ſome ſpeculative and practical Inferences from what you have heard.

Uſe 1. Hence (in the firſt place) you may obſerve a great difference betwixt the Legal and the Goſpel Miniſtry; And (conſequently) the excellency of the latter above the former. The Apoſtle to the Hebrews inſiſteth much upon this, and by this argument proves the excellency of the Goſpel above the Law. The Beams and Rafters of the Church under the law they were not of Cedar, they laſted no longer then until the timeof reformation. The Evangeliſt St. John ſaith. The law was given by [...] Joh. 17. Moſes, but grace, and truth came by Jeſus Chriſt. Two things commend the Goſpel above the law. Grace came by it, truth came by it▪. The law brought wrath, the Doctrine of it tended to curſe men and women, and to conclude all under wrath, but the [Page] Doctrine of the Goſpel, brought grace, the news of the free pardon, and remiſſion of ſins, through the blood of Chriſt, & the acceptance of the Soul upon the account of his merits. Truth alſo came by Chriſt. Whether you take Truth for Subſtance and Realities, oppoſed to types and ſhadows, that came by Chriſt who was the End of the Law: Or whether you take Trut [...] for Certainty, and that which hath in it porpetuity and dur [...]bleneſs; that also came by Chriſt, who put an end to the Ce [...]emonial law, which conſiſted of temporary Ordinances for worſhip, &c. It is true, the Doctrine of the Law and Goſpel, the Propoſitions of truth, contained in both are much one and the ſame. The moral precepts the ſame, and the promiſes the ſame, &c. Yet that great Propoſition of truth De M [...]ſſia venturo, concerning the ſtar that ſhould come forth out of Jacob, the coming of Shiloh. The raiſing of the great Prophet like to Moſes, &c. This Propoſition, was perfected in the Goſpel, and turned into another of far more comfort to us, viz. That Chriſt is come, and hath dyed for our ſi [...]s, &c. But all the Propoſitions of the Goſpel are of eternal truth, and all the Ordinances of the Goſpel are like Beams of Cedar that ſhall never decay. That's the firſt Inference.

Uſe 2. 2. Obſerve from hence▪ The blindneſs of many Peoples Eyes, and the hardneſs of our hearts, together with the unreaſonableneſs of unbelief. You have heard that there is a Beauty and a ſweetneſs in the Word and Ordinances of God, they are beautiful to the Eye, and they are ſweet unto the taſt and to the ſmell; the lips of Chriſt drop ſweet ſmelling Myrrh; what is the reaſon then that the moſt of People can taſt no ſweetneſs in them, nor ſee any beauty in them? Alas, the moſt men and women in the World have no more ſavour of a Sermon or Sacrament then in the white of an Egg: They ſee more beauty in a play-book, or an hiſtory, then they can ſee in the holy Word of God, the reaſon is this, they are void of Spiritudl ſenſes, they have their exteriour carnal ſenſes, they can taſt ſweetneſs in an Hony-Comb, but they have not any Spiritual ſenſe, they can taſt no ſweetneſs in the Word of God, which to Davids taſt was ſweeter then the Hony-comb. They muſt needs want Spiritual ſenſe, for they want Spiritual life, they are dead in treſpaſſes and ſins: no ſooner doth the Lord quicken a dead Soul, but it ſavoureth the things of God, and taſts that ſweetneſs, and ſees that beauty in the Word of God, and in the Ordinances of God of which I have been diſcourſing.

[Page] 2. As it diſcovers the want of Spiritual ſenſe, in an unbelievers Soul, ſo it alſo diſcovers the hardneſs of mens hearts. The Word and Ordinances of God, have a power and Efficacy in them, but alas! how few do they make any impreſſion upon? But I ſhall not inſiſt upon this as not ſo proper to the reſemblance of the Text. Let me rather,

3. Infer the unreaſonableneſs of unbelief, from what you have heard, of the ſupporting power of the Word of God. The Word of God, is the greet ſupporter of Souls, under all afflictions, temtations, in all diſtreſſes and agonies, &c. God is indeed pleaſed as to ſome of his People to give them in ſenſible evidences of his love, ſealing them up, (by way of aſſurance of his love) unto the day of redemption: and bleſſed are they who are in ſuch a caſe, but this is not the portion of all the People of God, the moſt of Chriſtians have nothing but the royal Word of God to truſt to, and upon this all their hopes hang as to Eternity. And we are ſo carnal, that we find it an hard thing oft-times to keep up the building of grace, faith and hope, upon this foundation, but are ready to ſway, and ſink through diſtruſt and doubtings, through unbelief, and anxiety of thoughts, &c. This is that which we call unbelief. The unreaſonableneſs of which is ſufficiently evidenced from the ſtability of the Word of God, it is a Beam of Cedar. Thou that thinkeſt it an hard thing, to have nothing but a bare Word of God to truſt to, unleſs thou haſt ſome ſenſible evidence, that canſt not believe without a ſign, conſider,

1. That the Word is the Beam of the Church. The whole Church of God is built upon the Word; it is that which God hath judged ſufficient at all times for his People: God the Father had no more than Chriſt's word for the price of all the Souls that were ſaved, from the beginning of the World, until the time of Chriſt's Death and Paſſion, (when the price was actually paid into God's hand.) All the Believers that were ſaved, from Adam till Chriſt's coming in the Fleſh, had no more to truſt to for their Salvation, than the Royal Word of God; That the Seed of the Woman ſhould break the Serpents head: That a Meſſiah ſhould come and be ſlain to make reconciliation for iniquity, &c. They all truſted on theſe words of God, and were ſaved.

2. Conſi [...]er, This Beam is a Beam of Cedar; it is an incorruptible thing. The Apoſtle calls the Word and Oath of God two [Page] immutable things: It muſt needs be ſo, becauſe of the immutable Nature of God; he is a God that cannot lye, that cannot ſpeak that which is falſe; he is a God that cannot repent; he cannot, like man, eat his word, or recede from it. David ſaith, That the Word of the Lord is ſettled in the Heavens. The Graſs may wither, and the Flower may fade, but the Word of the Lord muſt ſtand for ever. Heaven and Earth ſhall paſs away, but one jot or tittle thereof cannot fail. Hath he ſaid it, and ſhall he not do it? Hath he ſpoken it, and ſhall not he bring it to paſs? The Apoſtle calls the word of Prophecy a ſure Word. The word of Prophecy is ſure, and the word of Promiſe is ſure, therefore truſt to it.

3. It is a Beam that never yet brake; never Soul miſcarried that truſted its whole weight upon it. What greater Arguments can any have to perſuade his Soul to truſt to the Word of God, than theſe two.

Firſt; That the Nature of the word is ſuch that it cannot fail. The truth of God cannot be turned into a lye.

Secondly; That no inſtance can be produced of any Soul that miſcarried in its confidence. Look over all the Book of God, and find me Gods Word given to any Soul, for anything, whether temporal, or ſpiritual, and it was not made good unto him: indeed the Viſions have ſometime tarried beyond the patience of God's People, but they have alwaies been fulfilled in their ſeaſons.

4. Conſider how unreaſonable a thing it is, that thou ſhouldeſt truſt to the word of a man, and diſtruſt the Word of a God? You think your ſelves concerned to truſt in the Royal word of a King, in the ſerious word of a Noble Perſon, in the word of an ordinary Friend who is but accounted morally honeſt, how unreaſonable a thing then is it, that thou ſhouldeſt not take the word of a God, the word of him who cannot lye? To ſum up this then Chriſtian, what though thou haſt nothing but the word of God to truſt to, either for thoſe things which concern thee as to this Life, or for thoſe things which concern thee as to another Life; yet the Word of God is enough; it is the Beam of Chriſt's Houſe, and it is a Beam of Cedar, which cannot corrupt or putrifie, nor fail for ever. Nor indeed

5. Is that Aſſurance (of things not ſeen) which God gives to any Soul, any thing more than the ſealing, and particular application of the Word. In the mean time, it is the Word that ſupports and upholds the Soul. The ſealing of the Spirit adds no new [Page] ſtrength to the Word, only helps me to bear my ſelf upon it.

3. Is there ſuch a Beauty, Sweetneſs, Strength and Power; and ſuch an incorruptible and immortal Nature in the Word of God, and in the Ordinances of God? Oh that theſe things might commend them more to all you that hear me this day! Under this head let me plead with you for theſe things.

1. For a knowledge and underſtanding of, and an acquaintance with the Word of God. Let the beauty of an Object be never ſo perfect, it pleaſeth not me, if I look not upon it, or looking upon it, do not obſerve and underſtand it! Let the ſweetneſs of an Object be never ſo great, it affords me no pleaſure unleſs I taſt it. Let the power and efficacy of a thing be never ſo much, it is nothing to me if I make no application of my ſelf to it, or it to me. And in very deed this is the reaſon why the moſt poor Souls ſee no beauty, underſtand no ſweetneſs in the Word of God, why they feel nothing of the power and ſtrength of it, becauſe they ſeldom look into it; or if they read in it, and attend upon it, they obſerve not what they read and hear; they underſtand not the Myſteries of the Goſpel; they make no appplications of the Word of God to their Souls, nor of their Souls to the Word, and try not the ſtrength of it: Oh let the Word of God be precious to you! Read it, and read it over and over again, thou wilt every time diſcern ſome ſweetneſs in it, which before thou didſt not diſcern; hear it; and hear it often; obſerve what thou readeſt, and what thou heareſt; get underſtanding in the Lord's Statutes; make application of the Word to thy Soul, and of thy Soul to the Word. When thou art in ſtraights as to thy outward condition, or as to thy ſpiritual condition, thou wilt then find this ſweetneſs, beauty, power and efficacy in the Word, which till that time affords but matter of diſcourſe to thee.

2. Let this plead with you for a due Attendance upon Ordinances. The Word, the Sacraments, every Ordinance of the Goſpel, they are the Beams and Rafters of the Church, which deſerve all your care and diligence to uphold and maintain, and to keep up in their perfect ſtrength glory and beauty: They are Beams of Cedar, and Raferes of Fir; they have a ſweetneſs, beauty and excellency in them; and this beauty and excellency which is in them, will not be diſcerned by the Soul that neglects its Attendance upon them.

FINIS.

A Catalogue of Books Printed for, or to be ſold by Edward Giles Bookſeller in Norwich, near the Market-place.

[Page]

SEveral Diſcourſes concerning Actual Providence.

A Word in Seaſon. Denfenſative Armour againſt four of Satan's moſt fiery Darts.

Sermons upon the whole firſt and ſecond Chapters of the Canticles. All Publiſhed by John Collinges, D. D.

Allen's Way of the Spirit in bringing Souls to Chriſt.

The Glories of Chriſt ſet forth, with the Neceſsity of Faith, in ſeveral Sermons: By Mr. Thomas Allen late Miniſter in Norwich.

Several Sermons of Mr. Timothy Armitage late Miniſter in Norwich.

Lougher's Precious Promiſes, the Portion of Overcommers.

The Saint's Ebenezer: By Mr. Francis Engliſh late Miniſter in Norwich.

Directions for Learners to Spell Engliſh right.

The Hiſtory of the Proteſtant Reformation, as it was begun by Luther.

The Dead Saints Speaking. Being a Sermon Preached upon the Death of Mr. Newcomen.

Engliſh Presbytery.

The Ordinary matter of Prayer drawn into Queſtions and Anſwers.

§

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Good Reader;

THough the Printer hath acquitted himſelf in the Printing this Book, as well as we can reaſonably expect in a Book of this bulk, yet the Author muſt beg thy charity, as for ſome miſplacing of ſtops, or letters, which might be the Authors fault as well as the Printers; ſo for correcting the following Errata's, which if not all, are yet the moſt conſiderable that will trouble thee.

Page 9. line 13. read ſhould me, p. 18. l. 26. r. we call, p. 29. l. 26. r. quarrel the▪ p. 31. l. 34. r. Chriſt by that of, p. 47. l. 18. r. ſuch ſubitam, &c p. 74. l. 2. r. nothing more than that, p. 79. l. 1. r. can find, p. 85. l 23. r. from us, by, p. 87. l. 40. r. keep them, p. 88. l. 1. r of themſelves, and l. 22 r. expoſe us, p. 105. l. 9. r. excuſe. For, p. 116. l. 9. r. room left, p. 117. l. 7. r. chapter or, p. 129. l. 24. r. when that is, p. 130. l. 28. after himſelf, add, can promiſe himſelf to meet him, p. 144. l. 3. r. to ſuch, p 147. l. 1. r. only ſo far, p. 154. l. 32. r. it fareth, l. 35. r more hated, p. 150. l. 26. r. you that, l. 39. r. to you, p. 169. l. 13. r. abate a cup, p. 185. l. 24. r. It is deſire, p. 136. l. 19 r. is the uſe, l. 36. r. is obſervable, p. 248. l. 22. r. exult p. 268 l. 34. r. out of God, p. 289. l. 12. blot out, For altho, p. 307. l 7. r. make peace, p. 341. l. 20. r. they are, p 351. l. 4. r. not know, p. 438. l. 36. r. ſignifie, p. 472. l. 29. r. the Rod of God, p. 479. l. 33 r. the fruit, p. 487. l. 7. r. is much, p. 491. l. 21. r. Ez [...]k. 16 8. p. 498. l. 4. r. he muſt not tell a lye to cover his own, p. 506. l. 4. r. in it, lyes, p. 513 l. 36, 37. blot out, For one to come to him, p. 516. l. 16. r. a Chriſtian to conſider his, p. 550. l. 27. r. it getteth, p. 566. l. 31. r. its ends p. 614. l. 6. r. their ordinary, p. 618. l. 11. r. then others, p. 626. l. 1. r. underſtand, p. 628. l. 2. r. God cannot, p. 629. l. 13. r. command. On, l. 16. r. not lawful, l. 32. r. St. Paul ſaith, l. 33. r. But I obſerve p. 630. l. 17. r. every good Soul, p. 631. l. 10. r. aedificans, l. 14. r. not lay, p. 636. l. 18. r. of ſuch, p. 657. l. 28. r. is ſo, is evident, p. 659. l. 39. r. Ezek. 16. 30. p. 680. l. 40 r. we muſt own, p. 734. l. 31. r. not ſo much, p. 768. l. 29. r. reſpecteth, p. 780. l. 27. r. as men love natural, p. 802. l. 23. r. or a woman, l. 27. r. and ſo, p. 812. l. 21. r. them reaſonably, p. 813. l. 38. r. being rational, p. 816 l 8. r. meerly reaſonable, p. 832. l. 1. r. evidenced from, p. 841. l. 9. r. take them, p. 849. l. 27. r. to us, p. 871. l 23. r. internal cauſe. p 873. l. 39. r. a power upon him: but, p. 882. l. 40. r. Prophet, foretelling, p. 886. l. 36. r. not excluſive, p. 888. l. 19. r. were added, p. 901. l. 3. r. verbum audibile, p. 903. l. 34. r. which is pleaſant.

AN Alphabetical TABLE, Containing Directions to find the Principal things, opened and diſcourſed in the Book.

[Page]

[Page]

A.

A Biding of Chriſt with the Soul, and the Soul with Chriſt, what it ſignifies, 799, 800. The Souls advantages by it, 804, 805. How Chriſts abidings with the Soul may fail, 805, 806. How to know if we be willing that Chriſt ſhould abide with us, 806, 807.

Adam's ſtate, and ours, how different, what power he had, 276, 277.

Afflictions the lot of Chriſt, and of the believing Soul, 536, 537. Whence they are ſo: How they make Chriſts Spouſe black, 539, 540, 541. What uſe we ought to make of it, 542, 543.

Arminians Opinion of grace, with the abſurdities of it, 263, 264, 265, 266, 267, 268.

B.

BEauty of believers of what Nature, 638, 639, 640. Whence it is, 657, 658. How it renders them to Chriſt lovely, 642, 643. what uſe to make of it 648, 649, 650.

Beauty of Chriſt in what it excelleth the beauty of Saints, 852, 853, 854.

Beams and rafters, of Chriſts houſe what, why of Cedar and fir, 890, 892, 893.

Bed, of Chriſt what, 870, 871.

Behold, what it ſignifieth, 832, 833.

[Page] Believers, thirſt after diſtinguiſ [...]ing [...]ercies, 59. Whence it is, 61, 62, 63. Arguments to [...] it, 64, 65, 66. Their thirſt after all manifeſtations of grace, and [...]hy, 83, 84. Arguments perſuading [...]ach a th [...]ſt, 90, 91. [...] 93, 94. Their thirſt after Chriſt, in his word and Ordinances, eſpecially in the Goſpel, and the teachings of his Spirit, 95, 96, 97. Their earneſt deſire after communion with Chriſt, 136, 137, 138. Why, 138, 139. Their duty in the Noon of trials, 618, 619, 620. Their more ſpecial need of the preſence of Chriſt at ſuch a time, and why, 622, 623. What uſe they ſhould make of that, 624, 625. They may be at loſs ſometimes how to maintain Communion with Chriſt, 653, 654, 655, 656.

Blackneſs of Chriſts Spouſe, what and whence, 465, 466.

Breaſts of Chriſt what they import or ſignifie, 47. 48.

C.

CAmphire, or Copher what 811, 812.

Cauſes of Perſons not coming to Chriſt 285, 286, 287.

Chambers of Chriſt what, 172, 173, 174.

Chains about the Spouſes neck what, 721.

Chriſt the Souls beloved, 598, 599. What are his feeding and reſting places for his flock at noon, 615, 616, 617. How the Spouſes companion, fellow, and friend, 687, 688, 689. 691, 692▪ What duty ariſeth from thoſe notions of Chriſt, 698, 6 [...]9. How he is beautiful tranſcendently, 852, 853. How he is to be uſed as a bundle of myrrh, 79 [...], 796, 797. Why he is the peculiar object of the Spouſes love, 816, 817, 818. How he is fair, 852, 853. How he is pleaſant, 861, 862, 863. How he is the cauſe of the Spouſes fruitfulneſs, 870, 871.

Cheeks of the Spouſe what they ſign ſie, 717, 718.

Cedar, or Cypreſs, famous for what 884.

Church of Chriſt, what, how it is Chriſts, and the believers houſe, 885, 886, 887; What this ſpeaks of dignity, or duty, 888, 889, 890.

Communion with God what, 106, 107. In his word, how many ways, 94. why deſirable by believers, 97, 98, 99. The nature of more external communion with God in his word, and of more internal communion with God by his word and Spirit, 107, 108, 109, Why believers cannot be ſatisfied in a more external communion with God, 118, 119, 120. What Ch [...]iſtians ſhould [Page] do, that they may have, ſuch communion, 129, 130, 131. Where Chriſtians may have the freeſt communion with Chriſt, 606, 607. In what the Julneſs and freedom of a Souls communion with God lyeth, 609, 610. What may be done by us to obtain or maintain it, 612, 613, 666, 667.

Comelineſs of the Spouſe what, 470. How ſhe is comely in her blackneſs, and in whoſe Eyes ſhe is ſo, 472, 473. Whence it is, 473, 474, 475.

Confeſſion of ſins to be made, to whom and in what caſes, 494, 495. Before men in what caſes, 497, 498. Whence the Spouſe is ſo free to it, 501, 502, 503. Directions as to it, 504, 405, 506.

Conflicts of Chriſtians with their luſts, 550, 551. Of the Church with corr [...]pt members make Chriſtians appear black, 552, 553. Reaſons of it, 553, 554, 555.

Converſation of Chriſtians muſt be holy, 721, 722.

D.

DAnger of thinking we have our life in our hands, 305, 306.

Defires the true object of them, 176, 177. What deſires will evidence a truth of grace, 182, 183, 184. Of Chriſts abiding with us how manifeſted, 800.

Drawing, what it ſignifieth, how many ways God draweth us, 251, 252, 253. A powerful drawing neceſſary to converſion, 255, 256, 257. The Nature of Gods drawing, 257, 258. Why neceſſary, 260, 261, 262. The abſurdity of thoſe who deny any need of ſuch powerful influence of God, 265, 266, 267, 268. How ſuch powerful influences, may be promoved or hindred, 311, 312, 313. What may draw men to ſome degrees of reformation who yet are not drawn to Chriſt, 313, 314. Gods drawing of ſome is a means to make others run 333, 334, 335, 336.

Drunkards reflected on, as preferring wine before Chriſts Loves.

Doubting a term, or phraſe, what it ſignifieth, 834, 835.

Doves Eyes, What the commendable qualities of them are, 837, 838, 839. why the Spouſe is ſaid to have them, 839, 840. Perſons perſuaded to get Dovos Eyes, 845, 846 847.

E.

ENgedi, what it ſignifies, 810, 811.

Eyes of the Spouſe of Chriſt why they are commended, 835, 836.

F.

FAith ſaving what, 292, 293. How it worketh in Prayer, 349, 350.

Flock, why the Church is compared to it, what that flock of Chriſt which the Spouſe of Chriſt is obliged to follow the footſteps of, 671, 672, 673, 668, 669.

Folly of reſiſting, vexing, or quenching or grieving the holy Spirit, 271, 272, 273.

Fortitude in Chriſtians, how diſtinguiſhable, from a natural ſtomack, and a moral courage, 705, 706. Means to promove it, 709. Arguments to perſuade it, 710, 711, 712.

Fruitfulneſs of a Church, or a particular Soul floweth from Chriſts conjunction with and influence upon it, proved, 871, 872, 873. what uſe to make of it 879, 880.

G.

GRace of God what, various, ſeveral diſtinctions of it, 81, 82, 83. All the Emanations of it deſired by believers, 83, 84. why 85, 86. Graces of Chriſt what, and in what reſpects like to good Ointments, 201, 202, 203. The Nature of ſpecial ſaving grace as in its operation powerful, and yet ſweet, 280, 281. Grace to be owned to others and in what caſes, and to whom, and in what caſes, 508, 509, 510. The reaſonableneſs of it, 512, 513. Chriſtians perſuaded to it, directed in it, 514, 515, 516, 517. more grace, to whom given, 732, 733, 734. Grace in the Soul gives a ſmell, what contributes to its ſmell, 750, 751, 75 [...], 753. Its ſmell much dependeth upon Chriſts preſence with the Soul, 761, 762.

Greenneſs of Chriſts bed what it ſignifieth, 874, 875.

H.

HIeruſalem, what, 456, 457.

Holineſs, miſtakes about it, 297, 298. How diſtinguiſhed from mere moral vertue, 298. and from formality, 300. it is the Chriſtians Ornament, 725, 726. Arguments to perſuade it, 726, 727.

Horſes, why believers are compared to them, to a company of them in Pharaohs Charrets, 701, 702, 703, 704.

I.

JEſuits Notion of Grace, 269, 270.

Influence of God upon our natural, and upon our Spiritual acts how different, 763, 764, 765.

Joy, the Nature of it, 398, 399. The ſpecial Nature of Spiritual Joy, 399, 400. Chriſt the peculiar object of the believers Joy, 404, 405, 406. The reaſonableneſs of rejoicing in Chriſt, 407, 408, 409.

K.

KIſſes various, uſed as various Indications, 41, 42. Kiſſes of Chriſts mouth what, 44. 45.

Knowledge, the various degrees of it, 178, 179.

The Kings ſitting at his Table what it ſignifieth, 761, 762. What we are to do, that we may keep Chriſt ſitting at his Table, 772, 773.

L.

LEaſt tokens of Chriſts diſtinguiſhing love what, 67, 68. deſirable to believers, and why, 69, 70, 71. all perſuaded to value them, 75, 76.

Looking, on the Spouſes blackneſs, how far our duty, how our ſin, 524, 525, 526, 527, 528. Ʋnkind lookings upon the Spouſe, becauſe ſhe is black, reproved, 529, 530.

Love, to Chriſt, in what ſeen, 443, 444. by what it may be diſcovered, 450, 451, 452, 601, 602, 603. How far it may be in an unbeliever, 813, 814. Love to Chriſt perſuaded from his love to us, 157, 158, 159, 160.

Loves of Chriſt what, 148, 149. proved better then wine, 162, 163, 164.

Love of God to man whether more commended from the Doctrine of Common, or ſpecial grace, 282, 283, 284.

M.

MErcies of ſeveral ſorts, diſtinguiſhing mercies what, 58, 59.

Miniſters of the Goſpel, how neceſſary, 662, 663.

Murmurings for God's inequal diſtributions of ſpecial grace, unreaſonable, why, 386, 387, 388, 389.

Myrrh, the ſeveral acceptations of it, 777, 778. A bundle of Myrrh what, 778, 779. Why Chriſt is compared to it, 781, 782, 783.

N.

NAme of Chriſt what, 54, 216, 217, 218. How ſweet, 212, 213, 214. Whence its ſweetneſs is, 219, 220.

Neck of the Spouſe, what it ſignifieth, 719.

O.

OYL, its ſacred, and civil uſe, 51, 52, 53. the met aphorical ſenſe of it, 52, 53. pouring forth, what it imports, 54.

Ordinance of the miniſtry, how neceſſary, 662, 663.

Ordinances the Beams and Rafters of Chriſts houſe, 890, 891. how properly ſo called, 892. Why compared to Beams of Cedar, 903, 904. their beauty power, durableneſs, 900. what to conclude from hence, 905.

Ornaments of believers what, 726. Exceſs in other Ornaments diſſuaded, 727, 728.

P.

PErfection, of Chriſtians threefold, 481, 482.

Pleaſant, what it ſignifies, 861. How Chriſt is not only fair, but pleaſant, 861, 862, 863. What rendreth him ſo, 865, 866.

Prayer, rightly ordered, what, 146, 147, 148. it is a mean of our communion with God, 140, 141, 142. Sometimes preſently anſwered, 345, 346, 347. What Prayers uſually meet with ſuch anſwers, 348, 349. Prayers of faith what, 349, 350, 351. what to be done when we have not a preſent anſwer of our Prayers, 368, 369, 370. Prayers heard a cauſe of joy and rejoycing in Chriſt, 410, 411. How to diſcern an anſwer of Prayer, 420. 421, 422.

Special Preſence, of God, what, 375, 376, 377.

Preſumption, no ſaith, 296.

R.

REſiſting, divine grace how far there may be, or not be, 258, 259, the great danger of ſuch reſiſtance, 308, 309, 310.

Rejoycing in Chriſt, our duty, how to be diſcerned, 413, 414. Perſuaded by Arguments, 416, 417.

Remembrance, of Chriſt, and his loves what it importeth, 424, 425, 426, 427. Why our duty, 428. Who come ſhort of it, 429, 430, 431, 432. The duty perſuaded, 433, 434. Directed, 435, 436.

[Page] Repetitions of Chriſts Love to Souls, why uſed, 823, 824. Why not to all Souls alike, 825, 826.

Returns, of Prayer ſometimes very quick, 345, 346. In what caſes uſually, 348, 349.

Rows of Jewels, and Chains about the Spouſe, what they ſignify, 719, 720.

Running, after Chriſt what it implies, 242, 243, 244. 318, 319, 320. Many run not, 327, 328.

S.

SCripture rule compared with other rules, 675, 676.

Scandal, and ſin, the two great objects of believers fears, 627, 628. The Nature and difference of Scandals, 628, 629. why to be feared, 630, 631.

Shepherds Tents, what they ſignify, 670, 671. By what Shepherds Tents we are to feed our kids, 673, 674. How to know the true Shepherds Tents, 680, 681, 682, 683.

Smell of grace, what, and whence, 752, 753. How to be promoved, 759, 760. Smells of wicked men what, 754 755.

Solomon, what he was, 18, 19. whether he ſinned in marrying Pharaohs Daughter, 19, 20. whether his Apoſtacy was total and final, Opinions, and Arguments on either ſide, 21, 22, 23, 24. That it was not total nor final, proved, 22, 23, 24. In what order he wrote his books, 27.

Song of Solomon of Divine Authority. Objections anſwered, 28, 29, 30. The Nature of the Song, 32. Why called the Song of Songs.

Spirit, how it teacheth, and how by it we have communion with God, 108, 109, 110, 111.

Special favours of God, what, 172, 173.

Sweetneſs of Chriſt to a Believer, 785, 786, 787, 788, 789.

T.

TIme for mercy ſet, how to know God's ſet time, 353, 354 355.

V.

VAriety of Divine Grace, 81, 82.

Valuing of Chriſt's Loves, an excellent Argument when it can be uſed in truth in our Applications to God, 188, 189. None but Believers can uſe it, 193, 194, 195. Means to bring our Souls to a due value of Chriſt, 196, 197.

[Page] Vineyard, what the Church's Vineyard is, 580, 581. What the particular Chriſtian's Vineyard is, 578. How Both are to be kept, 581. Not duly keeping our own Vineyards the cauſe of our blackneſs, 585. Tht due keeping them perſ [...]aded, 587, 588, 589.

Virgins, who, 55, 223. Why Believers ſo called, 223, 224, 225. Whence it is that they love Chriſt, 445, 446.

Upright, who, 439, 440, 441. Thoſe who are ſo, love Chriſt, they cannot but love him, why, 445, 446.

Unity perſuaded, 713, 714. In what, 895, 896. Means to it, 897, 898.

W.

VVAnts of men, what the principal, 162, 163, 164.

Willingneſs to a communion with God, if true, how to be judged, 141, 142. Arguments to perſuade it, 143, 144.

Wine in no notion to be compared with the Loves of Chriſt, 165, 166, 167. How to know whether we do not prefer Wine to the Loves of Chriſt, 170, 171, 172.

Word of God, its ſeveral parts, 95. Communion with God in it, three waies, 94. Why deſirable, 97, 98, 99. Thoſe who deſpiſe it reflected on, 101, 102, 103. In what ſenſe the Word of God is as the Beams and Rafters of the Church, 893. The Beauty, Power, and Duration of the Word, 904.

Worldly Imployment a cauſe of the Spouſes blackneſs, why, 571, 572.

Worſhip, the Nature of it, ſeveral Propoſitions about it, 564, 565. The ſinfulneſs of corruptions in it, 567, 568, 569.

FINIS.

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Information about this book

Title statement

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 ...

Collinges, John, 1623-1690.

Edition statement

1683

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Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2007-10 (EEBO-TCP Phase 1).

ID [DLPS]

A69777

ID [STC]

Wing C5324

ID [STC]

ESTC R16693

ID [EEBO-CITATION]

12394318

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ocm 12394318

ID [VID]

61084

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(EEBO-TCP ; phase 1, no. A69777)

Transcribed from: (Early English Books Online ; image set 61084)

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Source

— 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 ..., Collinges, John, 1623-1690..

Extent

[8], 909, [11] p.

Printed by T. Snowden, for Edward Giles ...,. London :: 1683.. (Reproduction of original in the University of Illinois (Urbana-Champaign Campus) Library.) (Pages [8], 1-13 and 66-97 are filmed from the Union Theological Seminary Library, New York and spliced at end.) (Index: p. [4]-[11])

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Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.