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 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 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 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
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 dâ—ies the Mountain of the Lord's House should be established in the top of the 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 'T is 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 you may not only hear the words of Christs Mouth but be kissed with the Kisses of his Mouth 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 wiâ—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 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
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 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 meâ—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 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 wâ—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 Redeemeâ— 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 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
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 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 otheâ—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 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 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
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 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 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 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 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
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 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 This in the first place giveth us all an opportunity to bewail the 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 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 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
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. Vnder 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 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 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 I will shut up this Discourse with a word or two of Exhortation 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 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
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 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 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 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
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 it s 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 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 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 of God which have gone before
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 Chapâ—â—r composed in my maturer years were published some years â—â—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 â—â—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 TO THE READER 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 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
new birth Light 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 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! 't is my misery XVII 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 But O thou whom my soul loves best Tell me where thou doest use 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. O thou Shepheard of Israel Let me but know the hour When most of thee I may enjoy Tast most thy Grace and Power By th' flocks of thy Companions I would not turn aside With thee alone I would converse Be thou O Lord my guide 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 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 Thy Cheeks my Love are comely made With rowes of Jewels given Thee by my self Thy lovely neck Adorn'd with Chains from Heaven I will yet give thee further grace Borders of Gold I 'le make And spots of Silver thou shalt have And for thine own them take 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 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 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 Eyes which both meek and harmless are Not sparkling Cruelties XXVII Thou hast a satisfyed Soul A rich contented mind 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 XXVIII Nay my Beloved thou art fair My beauty is to thee As nothing worse than nothing 't is 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 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 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. 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 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 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 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 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 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 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 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 Then I display thy Love 'T is 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 XII
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 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 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 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 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 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 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
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 expresseth the sense well by suum erga me amorem patefaciat let 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 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 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 1. Various dispensations of Grace Or 2dly Repeated influences of the same Grace 1. It may be understood as denoting various 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 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 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 sensibusque quaerimus absque 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 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 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 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 Lastly therefore they are Vox supplicantis the Language of a praying soul where observe 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
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 so Prov. 21. 20. Hos 2. 5. The word signifieth any kind of fatness 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 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 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 Scripture 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 did 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 which were to bring iniquity to remembrance Numb 5. 15. No testimony of Joy might there be shewn It was also used in Consecrations of persons and that either to the Kingly Priestly or Prophetical Office Samuel used Oil in the 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 ordinary 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 Now from this civil and sacred use of Oil and the effects the terms of Oil and Ointment and Anointing are also used metaphâ—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 above thy fellows Psal 45. 7. which the Apostle applieth to Christ Heb. 1. 9. and St. John expoundeth saying The Spirit was 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 the 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 Christs 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
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 in 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 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 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 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 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 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
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 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 Secondly This notion calleth to all those that are true Christians and that for three things 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 â—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 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. 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 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
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 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 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 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 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 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 it s 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 Another reason may be the possibility
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 First Labour to understand the various emanations of special and distinguishing Grace how many ways the Sun of Righteousness may 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 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 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 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 Wait upon God in all his own institutions The Ordinances of God are usually called means of Grace because they are usually made 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 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. 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
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 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 doâ—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 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 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 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 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 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 Heaven-ward 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 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 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 â—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 â—nd of his life that he thirsts after merry Meetings Balls and Dances and Revellings and Chamberings and Wantonness and Books of fine 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
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 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 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 â—â—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 duâ—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 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 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 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 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 the Spirit is out of all doubt The only Questions are 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
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 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 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 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 theâ—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 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
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 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 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 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 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
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 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 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 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 â—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. 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 heard his words but would not do them with their mouths theâ—
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 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 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 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 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
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 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 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 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 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 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
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 'T is 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 'T is 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 speakâ—eth well for the Union betwixt Christ and your Souls nothing less than this will 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 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 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 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
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 Mouâ—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 abrupâ—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 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 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
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 't is 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 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 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 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
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 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 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 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 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 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
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 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 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 noâ—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 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
wants but it deriveth from Christ Good things suited to the more external 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 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 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 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 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. But possibly some may say This is to plead my own merit 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 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 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 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 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 Vnion 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 Vnion 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 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
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 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. 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 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 Vnion and communion with Christ By this we may try our selves what relation we have to Christ 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 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 mentionâ—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 Sâ—iâ—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 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 iâ—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 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 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 Qâ— 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 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 Vnion 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 sâ—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 Israâ—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 Vnction 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. 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
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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 't is 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 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 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 to 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 I find the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew signifying four things 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 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 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 Lovâ— 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 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 to run after Christ The word as the Learnedest Lexicographers in that Language tell us signifies with a secret force to compel one whitheâ— we would have him It sometimes signifies with fair words Reasons and persuasions to draw one to our side Forster tells us that Christ without doubt had respect to this place in those Gospel 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 Tâ—emellius glosseth Divine grace must prevent and must 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 trahiâ—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 is kept in the Prison of mortality being full of wants and full of 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 'T is true she prayeth and so seemeth to prevent the Grace of 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 suffâ—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 Withâ—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. 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 't is 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 question An hoc dicit cupiens dissolvi Doth saith he the 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 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 the 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 use 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 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 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 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 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
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 any one is admitted into your lower rooms 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 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 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 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 Vprightnesses or Vpright 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. â—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 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 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 The Soul being drawn shall and will run after Christ That Gods drawing one Soul will be a means to make many run after him That God is often very quick in answering his Peoples Prayers That Jesus Christ hath Chambers into which he sometimes brings his Peoples Souls That Jesus Christ is the singular object of the Saints joy in the middest of its mâ—st excellent enjoyments The Gâ—ace receiving Soul will remember his loves more than Wine The upright Soul will love the Lord Jesus Christ and the more upright a Soul is the more it will love him Sermon Xâ—VII 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 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 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
Christ told the Inhabitants of Hierâ—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 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 1â— 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 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 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
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 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 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 it s 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 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 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 liâ—e in his hands There needed no Saviour before we were lost no 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 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
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 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 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 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 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 hÄ—r 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 That it pleaseth God sometimes to make very quick returns to his 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 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
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 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 â—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 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 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 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
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 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 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
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 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 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 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 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
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 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 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
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 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 heaá¹™ 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 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 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 â—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 satiâ—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 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 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 Child 's 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 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. 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 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. 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
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 Vbera 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 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 he should call to mind that he had a Creator and what a one he was but that he should rÄ—member 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 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 and general 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 abâ—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
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 my blackness and not my comeliness no nor yet with a dull deâ—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 Nunâ— 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 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 guâ—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 langâ—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 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 Maâ—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
under this Captain be 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 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 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
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 â—nd nothing but that shall be an article of my faith What way soeâ—â—r God hath prescribed me in his Word to Worship him in and 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 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 disputingâ— 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 preheminâ—â—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 â—â—lse Brethren who if they be not those who divide yet are those who give the cause of the division 2. From hence are â—â—srepresentations of the Servants of God 〈◊〉 Pharâ—â—â—â—ical generation that say unto others stand far from us we are 〈◊〉 then you such as would be too pure and righteous ovâ—â— much that make a shew of more then indeed thâ—yâ—ard Hypocrites Precisions that are over-nice c. Such kind of charges and imputations as these proceed ordinarily from Mothers Children saâ—e Professors and Brethren such as have a form of Godliness and deny the power of it such as are Mâ—mbers oâ— the Church but their hearts are not perfect with God 3. From hence Thirdly are
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 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 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 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
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 aâ—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. 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 gâ—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 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 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 laetiâ—â— 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
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 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 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 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 Intercâ—ssor He trode the Wine-press 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 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 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
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 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 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 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
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 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 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 Trials and afflictions I proceed to the application of this discourse 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
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 needeth no further proof only let me shew you the reason of it 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 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 Sâ—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 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 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
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 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 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 knocking 's 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
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 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 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 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
the Harvest but then the Son of man shall send forth his Angels and they shall gather out of his kingdom all things that offend and them which do iniquity and shall cast them into a furnace of fire where shall be wailing and gnashing of teeth Matth. 13. 40 41 42. Some telling them that there is no communion with Christ but by joining with the Prayers of the Church and 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 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 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 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
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 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 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 'T is 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 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 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 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 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 Fellow-servant 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 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 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
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 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 'T is 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 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 wâ—â— none valiant for the truth upon the Earth How few are there this day that are valiant for the truth There are
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 understand 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 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 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 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 makes 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 natural 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 Children 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 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 be 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 tell us large stories of its usefulness They tell us
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 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 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 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 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 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 The 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
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 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 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 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 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 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. 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 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 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
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 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 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 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 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 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 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 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 in regard of the great bitterness of the sap it was neither subject 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 of God to which Solomons in all its glory was not like The new Testament mentions a double house of God The first more 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 terms 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 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 of Christs house mentioned in the Text understand rather things
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 murther and commit Adultery and swear falsly and burn Incense to Baal and walk after other Gods whom you know not and come and 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 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 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 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 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 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 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 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 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 Master-builder 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 Zion a chief corner stone eleâ—t and precious the head of the body Col. 1. 18. He from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual 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 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
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 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 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 Word Ordinances of God is sweetness This is one thing which I observed to you concerning the Câ—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 â—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. 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 Hâ—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 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 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 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 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 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 Trutâ— for Certainty and that which hath in it porpetuity and durâ—bleness that also came by Christ who put an end to the Ceâ—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 Mâ—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 siâ—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 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 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. Consiâ—er This Beam is a Beam of Cedar it is an incorruptible thing The Apostle calls the Word and Oath of God two 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 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 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 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. 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