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 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 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 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 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
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 sanctâ—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 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 pâ—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 repentanâ—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 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 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
others to move very slowly others with great 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 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 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 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 1. That that faith which
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 Secondly Observe How she begs 1. Reverently Let him kiss 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. She begs humbly But a kiss The crumbs that fall from the Lords Table the touch of the Hem of his Garment any thing 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 promise 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 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. 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. 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 interpretaâ—ioâ— must necessarily infer For â— 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 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 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 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 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 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
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 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. 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 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 and
Whispers to this sense a believer often heareth from the Devil from the men of the world and from his own heart also Solomon 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 smoâ—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 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 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
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 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 aâ—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 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 door-keeper 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 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 the 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 JÄ—sus 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
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 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 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 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 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 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 'T is true the legal administrations were more gay but