The Intercourses of Divine Love Betwixt Christ and His Church

Sermon XLVI.

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 〈 in non-Latin alphabet 〉 , indifferently signifieth any company of lesser Cattle, 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. God's 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 God's ancient 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 multiplied 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 Christ's 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 virtue 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 forest, 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 us, in the way of holiness.

And feed thy Kids by the Shepherds tents.] Kids as you know are young Goats. Once in Scripture Goats are put in opposition to sheep, Math. 25. to signify the wicked of the Earth, which hath given Interpreters occasion to interpret this phrase [thy filt by and unclean thoughts.] But it is observable that though Goats be a term once used in Scripture in that sense, yet Goats are not always mentioned in holy writ in an ill • sense. In this very Song the Spouses hair is compared to a flock of Goats, Ch. 4. v. 1. The Goat to the Jews was not an unclean beast, the hair of it was much used about the Tabernacle, and the body of it was often used in Sacrifice. Their interpretation therefore is doubtless to be preferred, who interpret it, 1. Either of the weak Members of Christ, o • 2. of the infirm faculties of the Soul.

By the Shepherds tents.] It is all along a Metaphor, The flock is the Church. The true Sheep of this Flock are those who hear the voice of Christ, and follow him, as himself tells us, My Sheep hear my voice, and follow me. The Principal Shepherd is Christ, John. 20. 1, I am the true Shepherd. He administereth this great charge committed to him by his Father by inferior Shepherds. He led his ancient People the Jews like a Flock by the hands of Moses and Aaron, and afterwards made use of several Shepherds to feed them. Christ committed his Flock to the 12 Apostles, with power to ordain Pastors and Teachers. The Shepherds tents signify the places, where they feed the Flock of Christ. Shepherds in those countries had no fixed houses, but moveable tents which they carried about with them, and pitched now here, now there, as was most convenient for the feeding of their Flocks. If any ask me, where we shall find these footsteps of the Flook? I answer in the Word of God, we have no other infallible record of them that I know, so that by the footsteps of the Flock, and the Shepherds tents, two things are clearly to be understood. 1. The Examples of God's Saints recorded in Scripture. 2. The Ordinances of God dispensed by his faithful Ministers.

Hither doth Christ send his Spouse, inquiring where he fed, where he made his Flocks to rest at Noon You see whither my Text would lead me, viz. To a discourse concerning the Word of God • s the Rule of Christians, the certain footsteps of the Flock are to be found there. 2. To a discourse concerning our duty to imitate the Saints of God. Something I must touch upon as to both these, but I shall discourse neither of them in their latitude, having fully done it lately in set Discourses upon those Arguments; I shall now speak to neither of them further than they relate to the direction of the Text: Being both the surest compass for a Christian when he is at loss, to direct his course by, when he is in distress, and knows not what to do.

Hence the Doctrine is;

Prop. The surest way for Christians to support and maintain their communion with Christ, under any doubts or dark dispensations of God to them, is for them to keep to the examples of the Saints of God under such dispensations, and to keep themselves close to Divine Institutions.

The Proposition you see is concerning Christians enjoying and upholding their communion with Christ in a day of darkest dispensations, in the Noon of Trials and Afflictions. 2. It directeth a double means in order to this end. 1. A keeping to the footsteps of the Flock. 2. Feeding by the Shepherds Tents. I shall speak to this by way of Explication, Confirmation, and Application. By way of Explication; the only Question is, What Flock, what Shepherds are here spoken of?

1. It must be Christ's Flock; that is plain. There are other Flocks in the World, but the Text is doubtless to be understood of the Flock of Christ, which I before shown you was the Church of Christ.

2. I think it reasonable also to determine, That that Flock is here meant, for whose feet we have the best assurance that they were guided and upheld by the unerring Spirit of God. The Papists call to us for this, to keep to the footsteps of the Flock: But when we come to ask them where that Flock is, they will tell us, it is at Rome, where it hath been kept and fed by a lineal Succession of Bishops from the Apostles times. The name of the Church of Christ is an honorable name; this maketh every Party cry out (as the Jews of old) The Temple of the Lord, The Temple of the Lord are we. There is scarce any company of Heretics and Sectaries, but lays claim to this name. Neither can this Text be understood of all those that are within the Pale of the Visible Church, which hath in it bad as well as good, but of that little Flock only, who hear Christ, and follow him, and those to whom it is our heavenly Father's will to give a Kingdom, the footsteps of those who have made the Word a light to their seat, and a lamp to their paths; for none can be so absurd as to think, that Christ here directeth his Spouse to go her way by the footsteps of those who walk contrary to the will of his Father. Now, where shall we find, where can we find those of whom we are sure they were of this little Flock? or, where shall we find the certain practice of such, but in the Records of holy Writ? For the present Church of Rome, those that know the second Commandment, or any of the Revelations of the Divine Will against Idolatry, must know this Flock is not to be found there. For the Primitive Church, if they mean the Apostolic Church, the Church in their Age, whose Story we have Recorded in the Acts of the Apostles, we agree with them, that this is the Flock whose footsteps we are to follow, yet no further than they followed Christ. Be you followers of me (saith the Apostle) as I am of Christ; but for the following Church after their Age, we are so much at loss to know what they did, Antichrist hath so trodden out their footsteps, so purged and corrupted all Writings that should give us any true account of what the Church did, that we can by no means allow the Record of their practice to be a sufficient Guide to us. We have no sufficient Evidence of the prints of their feet, in matters wherein the Eternal Salvation of our Souls are concerned. We have a more sure word of Prophecy, and we are sure we are not to follow them in anything wherein they did not follow Christ. We conclude then as to this matter, that Christ in these words intended to give his Spouse a certain Rule, to follow the steps of those whom they might be sure it was Christ's Flock, and whose footsteps might be seen. This Flock can be only that, the print of whose feet we have in the unerring Word of God. We believe that in all Ages of the World Christ hath had a Flock, a number that have heard his voice, and followed him, to whom he hath given, and will give Eternal Life, but they have been under various dispensations, sometimes more, and sometimes less perspicuous to the World. We believe that it hath been the design of Rome ever since the Mystery of Iniquity began to work in it, to blot out the prints of the feet of the Flock of Christ in former times; we therefore reasonably in pursuit of this Direction of Christ's, overlook the Churches of this, and former Ages. The practice of those of Rome in this and late ages we know to be directly contrary to the Word of God. The practice of the Primitive Church in former ages we are incertain of, further then what is contained in holy writ, we know that it hath been the policy of the Papists, to blot out all the records of those times which might make against them, anything that might show us that the Doctrine, Worship & Discipline of the Church in those ages was different from their present practices, we know that the records of the Primitive Churches practice (excepting that in the Apostles time recorded in Scripture) have been mostly in their hands and they have blotted out, and put in what they pleased, to justify their Idolatry and Superstitions, we therefore call to the Law and to the Testimony; to the holy Scriptures; we are sure they have not been kept in their hands only, we believe them the pure Word of God. We say there is no other certain rule, no other unquestionable record of the footsteps of the flock: We know they are able to make the man of God wise to salvation. thoroughly furnished to every good work. All Protestants acknowledge them a perfect rule as to matter of Doctrine, we say they also are so as to Worship and Discipline, and as to all our conversation. We know the practice of the Saints, and Servants of God in holy Writ (not reproved by it) are the footsteps of Christ's flock, for others we know not, we are sure if they were contrary to the footsteps of the Servants of God in holy Writ, they are no footsteps of the flock of Christ, which hears his voice, and owneth that only, and will not follow strangers.

2. As to the Shepherds mentioned in the Text, We know Christ is the true Shepherd, the chief Shepherd. He feedeth his Flock like a Shepherd. He ascending up into Heaven, hath betrusted his Flock to Pastors and Teachers, to Under-Shepherds, we know that if these be Christ's Shepherds, they must take, and follow Christ's directions, and they are no further Shepherds then they do so. He hath indeed betrusted to some his Gospel, the Ministration both of the Doctrine, and the Ordinances of the Gospel; As they are to publish no other Doctrine, so they are to prescribe no other Rules of life, either for the Worship of God, or government of the Church, they have no legislative power in the Church committed to them; only an executive power, to execute those Laws, those Ordinances, which Christ the Supreme Shepherd, and his Apostles, which were his first Commissioners have left. This is the trust which Christ hath committed to them, in the discharge of which alone, they can be faithful, they are not the Ministers of men, but the Ministers of Christ. By the Tents of those Shepherds who do this all Christians are bound to ab de, and to feed themselves, neither casting off Divine institutions, nor submitting to human institutions contrary to the Divine rule; and if the Divine rule be a perfect rule, whatsoever is besides it is contrary to it, for it reproacheth it with imperfection, or else is merely, idle, and Superfluous.

That this is the duty of Christians, will appear both from the the consideration of the end for which God hath left us the footsteps of the flock in holy Writ, and also from comparing this with other courses.

1. Let us first consider the end for which God hath lest us the footsteps of his flock in holy Writ, and when he ascended up on high, gave gifts unto men, and amongst others Pastors and Teachers. The footsteps of the flock of Christ are to be found in the Word of God, you have in Scripture not only the instructions of David, the words of the man according to God's own heart, but the practice of David recorded under several circumstances: Not only the Doctrine, and instructions of the Apostles in their Sermons, and Epistles, but the Acts of the Apostles teaching us their practice. Now though it be true, that their examples oblige us in nothing wherein they did not follow the Lord Jesus Christ, nor in anything which they did in conformity to the Ceremonial law, wherein they used a liberty (that law being dead with Christ, but through a gracious indulgence, allowed, for a time, till the believing Jews could be Satisfied concerning the abolition of it, in order to the gaining the Jews, and walking towards them without offense, upon which account Paul both circumcised Timothy and purified himself. Nor are their examples our rules, in what they did as Apostles or as men endued with the extraordinary gifts of the Holy Ghost, working miracles or speaking with tongues; for as we cannot do the latter, so we want their mission and more extraordinary commission to do the former. Hence Ministers are under no obligation to do as they did, fixing nowhere, but going up and down preaching the Gospel, and settling Churches: yet in other things, wherein they acted as Ministers of the Gospel, or private Christians, we are bound to the imitation of them, and God hath left us their actions upon sacred record for our instruction. For whatsoever is written aforetime is written for our learning, Rom. 15. 4. The Apostle telleth us, That all Scripture is given by inspiration of God and is profitable for Doctrine, for reproof, for correction, for instruction in righteousness. This is the end for which God hath given us the Scripture, and all the Scripture, 2 Tim, 3. 16.

2. It is the most safe and certain rule. The two great things that commend a rule given with reference to any end is the security of it, and the certainty of it. To walk by the footsteps of Christ's flock recorded in Scripture must be a safe rule, no man needeth fear sinning against God, by obeying his Word, and living up to the rule, direction, and prescription of it, sin must be something contrary to the Divine Rule. In following other rules men may err, in following of this rule they cannot err. The certainty, of a rule much commends it. If the Trumpet give an incertain sound who shall prepare himself for the battle? If there be no certainty in a rule who can follow the direction of it? Let us now compare this rule as to this case what a Christian is to do, especially in a time of affliction and distress, to maintain and uphold his communion with Christ.

1. Some will pretend to the Spirit as their rule. They have an anointing (they tell us) which teacheth them all things, and so pretend to follow the motions, and impressions of the holy Spirit. But there is no certainty in this pretended Rule for all Spirits are not of God. The Spirit hath given us the Rule of the word, for you heard before, That all Scripture is given us by divine inspiration, and that it is able to make the man of God wise to Salvation. The Spirit teacheth nothing contrary to the Word. The Word directs us to follow the footsteps of the Flock. There can be no certainty in pretended impressions from the Spirit which are contrary to the Word of God, no nor any security. For all such pretences must Issue in the deceit of our own hearts, we following our own lusts, and imaginations instead of the holy Spirit, or (which is worse) the impressions of the evil Spirit. Yet this is the rule of all Enthusiasts.

2. Others call out to us to follow the Church, the practice of the Church in all ages. And indeed if they could make appear to us what that was, they would say something, but what certainty can there be in this rule while they that talk of it, can neither make that Church appear to us, nor yet what their practice was; we know who were the Church, in the Apostles age, and we know what their practice was, by the records of holy Writ, but who the Church were, and what their practice was in latter ages we cannot tell, and by consequence there is no certainty in this rule, we may follow the steps of the Synagogue of Sat an instead of the steps of the flock of Christ.

3. The Papists call to us to follow Traditions, and indeed for the Traditions delivered us by the Apostles we see reason to follow them, and if they could by an unquestionable record make out anything to us, which had been received as an Universal Tradition of the Universal Church, we should have a great respect and reverence for it, but for unwritten Traditions, which the Papists put into an equal balance with the Word of God for Christians rule, being (as they pretend) delivered as rules by the Apostles to the Church of God, as we know no need we have of such, so we have no certainty that any such things were ever so delivered and therefore can see no security in receiving them, or giving any ear unto them.

4. There is a 4th sort, that in distresses are much for seeking God, and walking according to the impressions we have upon such seeking; this practice is founded upon an excellent bottom: 1. A Precept for the owning, and acknowledging of God in all our ways. 2. A Promise that he will direct our steps, Prov. 3. v. 6. Seeking of God at all times, (at such times especially) is the great duty of Christians, and if rightly done, cannot be in vain, but for the right performance of it, a Christian must have respect both to the matter of his Prayer, and also to the manner of it. It is to the matter of our Prayers only that I am here concerned to speak. As to this our rule is, that it must be something consonant to the will of God. I mean his will revealed in his Word. Hence it followeth,

1. That when God hath revealed his will in his Word for, or against a thing which we are about to do, for us to seek God, whether we should do it or no, forbear it or no, is to tempt and provoke God. This is like Balaam's going to inquire of God whether he should go with the Messengers of Balak, after that God had plainly told him he should not go. We ought to acquiesce in the determination of God's will in his Word, whether in the Precepts or the examples of the Servants of God recorded there, and for things forbidden to avoid them, for things commanded to do them; here's no place for seeking God as to the doing or forbearing; so that although for things of this nature, as to what God hath commanded us to do, we may, and ought to seek God for direction, help, and assistance in the doing of them: And as to things forbidden we may seek God for strength to avoid them, and all temptations to them, yet we may not seek God whether we should do the things so commanded, and forbear the things so forbidden yea or no. Such seeking of God is but asking leave to sin against him.

2. In particular actions as to which God's Word hath not particularly directed us, it is our duty to seek God for direction, and having first well considered the general rules of the Word of God, if we find the action neither commanded nor forbidden, according to them we may, for ought I know, attend the impressions we find upon our Spirits, after such sincere and serious seeking of God. And take them to be the will of God concerning us as to such actions. But this is but a digression from my subject. This is enough to show you, there is no such security, or certainty in any direction we can have, as in following the footsteps of the flock of Christ, the prints of whose feet we find in the Word of God.

2. It is as reasonable that we should feed by the Shepherds Tents, that is, attend upon Divine institutions, if we would enjoy any fellowship, and communion with God; for it is unreasonable to expect the influences of Divine Grace in any way, but such only as God hath promised he will give them in, much less in the neglect, or contempt of any such means as he hath appointed. The promise is, Exod. 20. 24. In all places where I record my name, I will come unto thee, and bless thee. Our communion with God depends upon his coming to us, and blessing us. Where God will come unto us, and bless us, there we may, there we shall have communion with him. Now where will God come unto us, and bless us? In all places where he recordeth his Name to dwell; what doth that signify but in all his sacred ordinances, and institutions? Conformable to this is his promise in the New Testament, Mat. 18. 20. Where two or three are gathered together in my name (that is, at my command, or by my order) there am I in the midst amongst them, and to his Ministers his promise is made, Mat. 28. 19▪ Go you therefore, and teach all Nations, Baptizing them in the Name of the Father, the Son, and the Holy Ghost, teaching them to observe all things whatsoever I have commanded you, and loe I am with you always, to the end of the world. Where can we expect communion with God, but where he hath promised to be with his People, to meet them, and to bless them?

Observe from hence how unreasonable they are that talk of a communion with God, or expect any such thing, who make not the Word of God a light to their Feet, who go not forth by the footsteps of the flock, who feed not their Souls by the Shepherds Tents: under this condemnation fall,

1. All such who having no regard to the Word as their rule, walk according to the imaginations of their own hearts, which you shall find to be the constant Character of wicked Men in Scripture.

2. Such as follow the incertain examples, and traditions of men.

3. Lastly, Such as cast off ordinances under a pretence of a more immediate fellowship, and communion with God. There is a middle way betwixt resting in, and taking up with mere external performances, and casting them off. It is true, a Soul may wait upon God in ordinances, and have no communion with God in them. Communion with God lies in more then mere lending an Ear to God, and allowing him our bodily presence, in more then a communication of the will of God to our external senses: but this is to be had by the Shepherds Tents, in places where God hath recorded his Name to dwell, and the performance of such external acts, as God hath required, and made his promises of that nature unto. To look for a presence of God with us in a neglect, or contempt of these institutions, is to look for what we have no reason to expect to find.

Let me only further persuade you that hear me this day, to follow the counsel given you in the Text. To go your ways by the footsteps of Christ's flock; to feed your Souls by his Shepherds Tents.

1. In all your actions go forth by the footsteps of the flock. Do what you have found the Servants of God have done, whose names and practices you have upon a sure record in Holy Writ. As it was prophesied of old, that there should come times when many should say, Lo here is Christ, or lo there is Christ, to amuse Souls, and make their way incertain to them. So the times are come. when many say, Lo here is the Church, others say, lo it is there, the Papists say it is with them, and other parties say it is with them, in this incertain cry we have a certain rule. In the Holy Scripture we have a certain record of the flock of Christ, we have certain prints of their feet, peace shall be upon those who walk according to that rule, you may be deceived as to other scocks, as to that you cannot be deceived. The practice of the Primitive Church not recorded in Holy Writ, the pretended Traditions of the Primitive Church, of which the Scripture maketh no mention, are very incertain things, the Word of God that is a sure rule, let none leave that which is certain, for those things that are incertain, if you cannot find in the Holy Scriptures a sufficiency to make you wise to Salvation, both as to what you are to do in the Worship of God, and in the whole of your conversation, then there may be some reason for you to hear what others say, and to listen to your own reason, but there is a sufficieney there.

Some will tell us, That Scripture is obscure, and who shall interpret it to us but the Church.

If there be anything in Scripture necessary for us to know, that is obscure, I am sure the practice of the Church after the Apostles times, is much more obscure; who shall vouch the Authority of any one Book that pretendeth to give us any such account? There is a great deal of fault found with that principle, that we ought to do nothing but what we have a Warrant for from the Word of God. If it be rightly understood, I know no fault that is to be found with it, not that we must have a particular Warrant from the Word of God, for every action that we do, none ever asserted any such thing. But we ought to do nothing for which we have not a particular, or general Warrant from the Word of God. In foam actions (those especially which relate to the Worship of God) the Word of God is a particular rule in all things. No act of Worship, no mean of Worship is to be used, but what we have a particular Warrant in God's Word; the reason is, because there is all the reason in the World God should prescribe his own Homage, and because it is a sufficient rule, he that worshippeth God according to the rules of the Word, neither adding thereto, nor diminishing therefrom, shall worship God acceptably. As to particular, natural, and civil actions, the word is not a particular sufficient rule, but it is a general rule; it is impossible that the Word of God should particularly direct all the civil actions of a man's life, it hath left a thousand things of that nature to our own liberty and wisdom, only hath given us some general rules, which we are to observe in them; in these things a Christian hath not such a liberty, but that he ought to obey the Ordinances, and laws of men, so far as they respect the order and government of Nations and Kingdoms, and that out of conscience to the Commandment of God, requiring such obedience to men in their Spheres, and the capacities which God hath set them in.

Secondly, Feed your Kids by the Shepherds Tents. Keep to the Ordinances, and Institutions of Christ, administered by those whom he hath set over his flock as Shepherds. That is the sense of that part of the direction, and by the way this showeth us a necessity, and usefulness of a Gospel Ministry. It is the design of Jesuits, and Romish Priests to take you off from your Ministers. The Socinian complaineth, that the world hath been a long time troubled with an idle sort of Persons called Ministers, Quakers, and other Enthusiasts, all sing the same Song, yet there is none of these but have their Heads, their Guides, and Teachers, only possibly some of them would have none who should wholly set themselves apart, and give up themselves to this work, others would only bring you off the true Ministers of the Gospel, to put you under Idol Shepherds. Certain it is that the Shepherds mentioned in the Text are such as are sent by the great Shepherd, and can truly derive from the Lord Jesus Christ. Here is the question how shall we know which be the Shepherds tents, our reason will direct us not to give credit to those who only bear witness of themselves, Christ saith, John. 5. 31. If I bear witness of myself my witness is not true: That is, if I alone bear witness of myself. Such a Testimony is also more to be suspected when it is arrogant, when men challenge to themselves to be alone the true Shepherds. But for your direction I shall lay down a few conclusions.

1. It is both impossible for any to know them by their lineal succession from the Apostles, who were the first deputed by Christ to feed his flock, and needless to make such an inquiry for them. The former assertion proveth the latter, for it is doubtless needless to look for what is impossible to be found. This is the great thing which the Papists boast of, the great thing which they contend for, That those can be no true Ministers who are not ordained by Bishops in a lineal succession or a personal succession from the Apostles, & Rome hath only had such a succession, therefore the Shepherds Tents, are only to be found amongst them. I am sorry to find any Protestants lisping this language of Ashdod; Protestant Divines in former ages have thought it enough to prove succession in Doctrine. The truth is a succession of Persons is a thing impossible to be proved, if we must own no Ministers, but such as can prove they are made so by Bishops, in a true succession from the Apostles, I am sure they must own none at all, for how is it possible think you that after near 1700 years, any Ministers should be able to prove such a succession. All the Issue of this contest must be either to bring us all again to Rome, which indeed vainly boasteth of such a succession, or else to Atheism, to the owning of no true Ministry at all, and consequently to no Ordinances. Nor is any such inquiry necessary, for certainly Christ hath clothed his Church with a power to restore his institutions if they were lost, or the exercise of them for any space of time were interrupted.

2. Secondly, The true Shepherds are to be known by their mission. Christ is agreed to be the true Shepherd, the principal Shepherd. All true Under-Shepherds must have their mission from him. He certainly sendeth none but, 1. Such as are by him fitted and qualified for all parts of their work. 2. Such as are disposed, & inclined to their work. Consider but what the work of the Shepherd is, viz. to seed the flock of Christ, to watch over them, &c. And this is one way for you to know Christ's Shepherds, they are by him qualified for their work with gifts and abilities to pray, and Preach, to open, and to apply the Scriptures, they are also by him inclined and disposed to it, desiring the Office of a Bishop, and to give up themselves to it. Where this is found, there's Christ's Mission. They are also called by the Church, proved, set apart to the work by fasting and Prayer, but this is only their external mission. A Church may be so corrupted as to send out men who were never sent of Christ, neither having any internal qualifications to fit them for it, nor any inclinations, and heart unto it, only desiring to be put into the Priests Office for a morsel of bread. No good Christian can judge these Christ's Shepherds, for though he hath given a power to his Church to send out Ministers, yet they are limited to such as are able and faithful, nor ought any to be looked upon as a true Shepherd or Minister of Christ, who apparently hath no inward qualifications for the work of the Ministry nor any heart faithfully to discharge it.

3. Thirdly, You shall know them by their Doctrine, Gal. 1. 8. Though we or an Angel from Heaven Preach any other Gospel unto you, then that which we have Preached unto you, let him be accursed, v. 9. As we said before so now I say again, If any man Preach any other Gospel unto you, then that you have received, let him be accursed. He that is accursed, or to be accursed, is none of those Shepherds, by whose Tents Christians are to feed their Souls, but those who bring any Doctrine to Peoples Ears, that is contrary to the Doctrine delivered by Christ and his Apostles, or other then that, is accursed, and by the Judgment of the Apostles to be accounted accursed; such a one therefore, can be no such Person as Christians are bound to hear, or to feed their Souls by their Tents. But you will say, what if they be not declared so or adjudged so, by the Church. This is the Churches sin and neglect of their duty. The Church by its judgments cannot make one hair of truth white or black, she is only to declare and adjudg that to be the Doctrine of Christ which is so: And to declare and adjudg that which is not so to be what it is. If the Church will neglect her duty I am not to neglect mine. If the Major part of the Church be so corrupted, that they will call evil good, and good evil, determine Error to be truth, and truth to be Error, their Error cannot conclude me. If it could, we had long since been Arians, and in later times been Papists. Protestants have therefore rightly determined that every true Christian hath a judgment of discretion in this case. The sole judgment of truth & Error is in Christ and his Word. A declarative judgment is in the Church, but a judgment of discretion, so far as to guide a Christians particular practice, is in every Christian, who is to prove all things, and to hold fast that only which is good. I cannot, I ought not to feed my Soul by the Tents of those Shepherds, who bring me other Doctrine then what they can prove from the Word of God. If the Church will suffer such, I am not bound by their sins. God's Pastors feed his People with wisdom and understanding, Jer. 3. 15. Not with meet high-swelling Words of vanity, much less with lies and Erronious Doctrine contrary to Christ's and the Apostles Doctrine.

4. Fourthly, Christ tells us that to the true Shepherd, the Porter openeth, John 10. v. 3. And the Sheep hear his voice. God opens the hearts of his People to such as are his Shepherds. The Apostle tells the Corinthians, they were the seal of his Apostleships, 1 Cor. 9. 2. And again, 2 Cor. 3. 2, 3. Ye are our Epistle, Written in our hearts, and known, and read of all men, for as much as you are manifestly declared to be the Epistle of Christ Ministered by us, Written, not with Ink, but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart. God hath sealed the ministry of those Ministersto be from him, whose ministry he hath blessed, by opening the hearts of People to it, and by it; there needs no further evidence, this is a sufficient letter of recommendation of them to all that own the name of Christ. I speak not here for that insignificant conversion of men to an opinion, without a turning of their heart from sin unto God, but of the real conversion or change of men's hearts. This is a proof Sirs, of true Shepherds a proof of a true ministry, 2 Cor: 13. 3. I will never question the truth of that man's ministry, with whose ministry I see God going along. So that their ministry opens the Eyes of the blind, and turns men from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance amongst them that are Sanctified. Which were the ends for which God sent out Paul, Acts 26. 18. Let such men as these be ordained by whom they will, Bishops or Presbyters, or only sent out by the Church, let them be ordained by what Rites and in what manner they will, it is plain they are Christ's 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 Savior 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 unsavory 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 Christ's Shepherds. He is no hireling that receiveth wages, for the laborer 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 looseness 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 choose to leave you to be informed by your own Observation.

Sermon XLVII.

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. 'It 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 〈 in non-Latin alphabet 〉 , My Neighbor; others, My Kinswoman. The word which we translate a company of Horses, the LXX, and those who follow them (the Syriac and Arabic) translate my Mare. Pagnine, Montanus, the Vulgar Latin, 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 〈 in non-Latin alphabet 〉 which in its primary signification, signifieth to feed as a Shepherd feedeth his Flock. In a secondary sense it signifieth, To associate, to show ones self a companion to another, or a friend, because Shepherds use to associate together; thence 〈 in non-Latin alphabet 〉 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 herself 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 〈 in non-Latin alphabet 〉 , the question is, Whether it should be translated My Mare, or my company of Horses, the Original word 〈 in non-Latin alphabet 〉 , signifieth an Horse; thence cometh 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , is often used, to signify 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 justify 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, Judge. 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 show 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 Human Nature, (for I take that to be a Romantic 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 show 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-laborers, 2 Cor. 8. 23. 1 Thes. 3. 2. of fellow prisoners, and fellow soldiers, 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, though 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 Privileges. 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 Privileges, in the same Enjoyments. Of his fullness 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 Privileges and Enjoyments, but not so between Christ and us. They are Heirs of the same Grace with Christ, 1 Joh. 16. Of his fullness 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 fullness 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 glorify 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 glorify 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 Employment.

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. 〈 in non-Latin alphabet 〉 , 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 laborer, and Fellowservant, doing the same work that they do, or at least having done the same work, but he is their Fellow-helper as to all their own spiritual Motions and Actions.

4. You in holy Scripture read of a Fellow-Prisoner, Aristarchus, and Epaphras, are both of them called Paul 's Fellow-prisoners, Coloss. 4. 14. You read also of a Fellow-Soldier, 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 encounter; he was born without sin; he lived without sin; he had nobody of death. But yet he had to die for our sins; all our sins were set in Battle 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 Armor 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 succor 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 easy 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 shown you, is also so translated properly enough. A Friend hath this name in the Hebrew, because he is always 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 everyone that either understandeth anything 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 human 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 entreating them by his Ministers, as his Ambassadors, 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 suited to all the necessities of his poor Creatures, and that he hath willed them good suitable to all their Evils.

2. Secondly, Friendship speaketh free and ingenuous Love. Not the Love of a Child to a Father which is Natural, & to which he is obliged by a filial duty because of his Fathers care of, and provision for him; not the Love of a Servant, which is purchased by a kind usage, and dependence. A friend loveth freely. The Love of true Friends, is ordinarily an inaccountable thing. They love one another, and can hardly give one another an account of it, further than a goodness, and excellency, a suitableness, and likeness which they discern, or at least think they see each in other. Christ's Love to us is free. He healeth our backslidings and loveth us freely. He hath mercy on whom he will have mercy. The reciprocal Love of the believing Soul is not so free and so ingenuous, as is his beloveds love to him. Yet it is thus far ingenuous, that it is not only for that the Soul hath from Christ, but for that goodness, and excellency which it discerneth in Christ; this we had before, Because of the Savour of thy good Ointments, therefore do the Virgins Love thee.

3. Love properly doth not make a friend unless it be mutual, and reciprocal. Indeed in a large sense, a man may be said to be a friend to his Enemy: That is, to wish well to him, and to do him some kind Offices. But this is not friendship. All Friendship, implieth a reciprocation of Love. Christ Loves the believer, and every true believer loveth Christ. So they are Friends, in the strictest, and most proper sense. Indeed there is a great difference which is well expressed by one of the Casuists thus:

4. Lastly, Love of friendship always speaketh Communion betwixt the two Lovers. We are bound to Love our Enemies, and in every good man there is such a Love, even to those that hate them; but this is no Love of friendship, for the Precept of Love to Enemies, obligeth only against malice and private Revenge, and to common Offices of kindness, it doth not oblige to intimacy, or to any near fellowship, and Communion with them. We are so far obliged to Love our Enemies, as to bear no malice against them, to take no private Revenge upon them, to be ready to do any acts of kindness for their Souls, and any common offices of love. But I say we are not by it obliged to make them our intimates nor to keep any fellowship or communion with them. But in a Love of friendship, there is always Communion, or a mutual Communication of the Parties loving each to others. Christ gives this account of his love of friendship to his disciples, John 15. 15. Henceforth I call you not Servants, for the Servant knoweth not what his Lord doth, but I have called you Friends, for all things I have heard of my Father I have made known to you. Christ Communicates himself to believers, to such as are his disciples indeed, he is in them, they in him, and he is daily Communicating of his life, and strength to them, for, John 15. 4. Without him, they can do nothing. They are daily communicating themselves unto him, making a secret surrender to him, of their hearts, their wills, their affections. Communicating their wants and desires to him by Prayer, &c. Thus I have justified the notion of Christ's Love, his friend, his Companion, to be agreeable, to what the Scripture revealeth concerning Christ, and the believing Soul.

This in the first place leadeth us into a just admiration, of the Divine Love, and condescension. Who is this that calleth from Heaven to Earth, to the Worms of the Earth, and speaketh in this language, My Love! My Friend! My Fellow! Is it not he who is the Eternal Son of God, God over all blessed forever, he to whom there is none like, and besides whom there is no God? He whom God calleth his fellow, and who thought it no robbery to be equal with the Father. And to whom doth he speak? Is it not to those who must say to corruption, thou art my Mother, and to the Worms, you are my brethren and my Sisters? To those whose Fathers are Amorites, and whose Mothers are Hittites, who by nature are dead in trespasses and sins, unclean Children of unclean Parents. Will the Lord Love such Ethioptans, as we are by nature? Such Enemies, as we have shown ourselves by practice? Will the Lord make himself a companion to the creature, that is but as the dust of his feet? What manner of Love and condescension is this? For him whom the Eternal Father hath proclaimed to be his Son, and that Son in whom he is well pleased in whom the Lord hath set up his rest, he whom Kings and Prophets desired to see, whom Angels and glorified Saints adore, to whom the Father hath given a name above every name, he who hath Heaven for his throne, the Earth for his footstool, and the utmost ends of the Earth for his possession to say to us, My Love, My Friend, My Companion? Certainly these terms ought to ravish our hearts, and to affect them with in expressible admiration; and to whom doth he say thus? Is it only to the Glories and beauties of the World? To the Emperors, Rings, Princes and Nobles thereof? No; he saith thus to every believer, even the meanest that treadeth upon the Earth, to the most poor, distressed, afflicted creature, to Job that sits upon a dunghill scraping himself with a potsherd, to Lazarus that lieth at the rich man's gate full of sores, and begging bread, while the Dogs lick his sores, to the poorest believer living in the meanest and dirtiest Gottage, to those whom the World revileth, slighteth, scorneth, to those who have spit in his face, and abused his patience, and despised his goodness, that have hardened their hearts against him, grieved his holy Spirit. Yet having repented of these things and being turned to him, to these he calleth, to these he saith, My Love, My Friends, My Companions! He upbraideth them not for their former miscarriages, to these he becometh a fellow Prisoner, in these he becomes a fellow helper, these shall be joint heirs with him. Hear O Heavens! be astonished O Earth, never was Love like this, never such matchless Love. Let all our Souls swallow up themselves in this gulf of unfathomable Love, and while we are sinking let us cry out, O the height, and depth, and length, and breadth of the Love of God in Jesus Christ, It is a condescension beyond the grasp of our faith. The greatness of it causeth in us a difficulty to believe it. Who is a God like our God, a Savior a Redeemer, an Husband like our Savior, our Redeemer our Spiritual Husband? When they told David, that he should have Michal the Daughter of Saul to Wife, and persuaded him to it; Seemeth it to you (saith he) a small thing to be a Son-in-law to a King? If there be any of you not affected with this Love, this transcendent Love, give me leave to speak to you in the language of David; Seemeth it to you a small thing, to be the beloved, the friends, the companions of the Lord Jesus Christ? Ah! That I could send you away this day, admiring the divine Love, that he should take the fellowship of our nature upon him, that he should make us his fellow Citizens, admit us to a fellowship with him both in grace here, and in glory hereafter, that he should be our Companion in tribulation, our Companion in labor, and follow Soldier. But I leave this to be further improved by you in your more private meditations.

2. Secondly, This notion is of wonderful use to relieve, and comfort the People of God under all their present afflictions or fears of greater. The face of things as to God's People hath been a long time gathering blackness and there is this day a great blackness. Prisons in the Primitive times were more the habitations of God's People then Palaces, God grant we may not see them to be so again; we have been so used to beds of Feathers & Down, that the thoughts of a bed of straw make us shrink, so wedded to our own Country, that a strange land appeareth to us a strange thing. The Providence of God looketh as if it were preparing Prisons, and Fetters, and banishments for his People and the hearts of God's People are everywhere as sad as the times. What a wonderful comfort and relief to the People of God at such a time is it for them, to hear the Lord Jesus Christ calling them his Companions. His Companions in tribulation, and to call himself their fellow Soldier and fellow Prisoner. There are a great many arguments with which the suffering Servants of God may be relieved; Fear none of those things which thou shalt suffer (said the Angel to the Church at Smyrna) Behold the Devil shall cast some of you into Prison, that you may be tried, and you shall have tribulation that you might be tried, and you shall have tribulation for ten days, Rev. 2. 10. There are several arguments, 1. It is the Devil that cast Saints into Prison. He doth it by men as his instruments, but he filleth them with their rage and malice, 2. It is that they may be tried. God permits it, the Devil could have no power against▪ a believer more then against Christ, if God did not permit it. The Devil and his instruments design is to ruin and to destroy them, God's end is to try them. 3. It shall be but a tribulation for ten days, a short time. The rod of the wicked shall not always rest upon the lot of the righteous. Well, but how shall they hold out these ten days? See Isaiah. 43. 1, 2. Thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear not, for I have Redeemed thee, I have called thee by thy name, thou art mine. When thou passest through the waters I will be with thee, and through the rivers they shall not overflow thee. When thou walkest through the fires thou shalt not be burnt, neither shall the flame kindle upon thee. In the ten days of tribulation, the Child of God shall not be alone, he that Redeemed them, will be with them. This was made good to the three Children in the fiery furnace in Babylon, Dan. 3. 24. Did not we cast three men bound into the midst of the fire? (saith Nebuchadnezzar) lo I see four men loose walking in the midst of the fire, and they have no hurt, and the form of the fourth is like the Son of God. He was with Daniel, Daniel 9. 22. With Paul and Sil • s, Acts. 16. They could never else have sang in the Prison at midnight. Let the People of God lift up their heads as Moses, seeing him who is invisible. Only take the caution of Peter, 1. Pet, 4. Let none of you suffer as a Murderer, or as a Thief, or as an Evil doer, or as a busy body in other, men's matters. But if any man suffer as a Christian, let him not be ashamed, but let him glorify God one this behalf. Let men look that they suffer for righteousness sake, that is, to avoid sinning against God, (all such suffering is for righteousness sake) then they shall never be alone. Saul, Saul why (saith Christ) persecutest thou me, calling out of Heaven to Paul, when he was in his full carreer of persecution of the Church. No man can expect, that Christ should be a companion to him in his tribulation while he suffereth meetly for his stomach, or out of humor, much less if he suffereth for doing that which is plainly sinful and which he ought not to have done, but if he suffereth to avoid sin against God, to keep himself unspotted from the World, as he is made a partaker of Christ's sufferings, so Christ will be a partaker of his sufferings, his Companion in suffering, and whensoever Christ's glory shall be revealed, he shall be glad with exceeding joy. It is a marvelous sweet notion to suffering Christians, to hear that Jesus Christ is, and will be their Companion in sufferings; fear not therefore Christians! in despite of evil men, and evil times, to keep a good Conscience, but Jam. 1. 2. Count it all joy, when you fall into diverse temptations. A good Conscience was yet never in Prison alone. Nor will this be strange to us if we consider, that even death itself, though it makes Soul and Body part Company, yet it doth not make Christ and a believer part Company. Our Bodies shall be raised from the Grave, by the Spirit of Christ dwelling in us, Rom. 8. 11. There are two great arguments amongst others to comfort the People of God in all their noons of Afflictions, 1. That even then they are Christ's fellows. They then are in the fellowship of his death, Phil. 4. 10, 11. They suffer with him, Rom. 8. 17. They are made conformable to his death, Christ is magnified in their body. They make up what is lacking in the sufferings of Christ, 2. That Christ will then be their fellow; it is to the Spouse at Noon, that he saith here, O My Love, My Fellow! &c. When the World is spitting their Venom, showing their utmost Malice and hatred, even then Christ is calling to them and saying, My Love. When the World is casting them out as Pestilent fellows, then is Christ saying unto them, My Companions! Then will he be with them, and manifest himself as a friendly Companion to them.

In the third place, How should this raise up the hearts of Christians above all discouragements, as to hard and difficult duties. O saith a Christian. This is an hard saying, who can hear it, a difficult duty, how shall I ever perform it? how shall I ever get up my heart to it? Put to thy hand Christian, thou canst do nothing of thyself, but thou mayest do all things through Christ that strengtheneth thee, what cannot Christ and thou do together? I live, saith Paul, Gal. 2. 20. yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God. Remember Christ hath called thee fellow, and why? Because he is thy fellow helper in duty as well as thy fellow Prisoner, and fellow Soldier in all thy sufferings. Only do not like a Sluggard, lie down, and stand still, and cry, there is a lion in the way. Isa. 41. 10. (Saith God) Fear not, for I am with thee, be not dismayed, for I am thy God, I will strengthen thee, yea I will help thee, yea I will uphold thee, with the right hand of my righteousness, v. 13. I the Lord thy God will hold thy right hand, saying unto thee, fear not, for I will help thee. It is Christians great fault, they pore upon themselves, and discourage themselves from their own natural impotencies and insufficiencies, and do not consider that their fruit is found in Christ, and all their strength also laid up and found in him, and to be derived from him.

Fourthly, Doth Christ say to us, My Love? And shall not we say to him, My Beloved! shall not we Love the Lord Jesus Christ, and complete this Love of friendship? It is said that when Christ was going with his disciples to Emmaus their hearts burned within them, while they heard him talking by the way. Have not your hearts burned within you, while you have heard Jesus Christ speaking to you in this dialect? My, Love, My Fellow, If you Love them that Love you (saith our Lord, Matth. 5.) What reward have you? even the Publicans do so. O Love the Lord Jesus Christ all you his Saints, for he loveth you, and that too with the greatest, and most unmeasurable love.

Is Christ our Companion? let us not grudge then to be his Companions, and let us behave ourselves towards him as towards a Companion, and such a Companion. This learneth us several things.

1. It learneth us what is our constant work and duty, viz! To Glorify God by doing the work which God hath given us to do, by manifesting his name to those whom God hath given us. This was Christ's work, he went up and down doing good, saith the Evangelist. This was Christ's work, this should be our work, we should be thinking every morning, how should I glorify Christ this day? How may I show myself this day a Companion in labor to my great Lord and Master? this we cannot do by making ourselves Companions of fools, nor mere Companions of worldly men, but by being the Companions of those that fear the Lord.

2. It learneth us our duty, to be courageous, valiant in fight, striving against sin, confident of Victory over all our Spiritual Enemies. Of these I have spake before. We should also in consideration of this use Christ as our Companion, and behave ourselves towards him as to our Companion, and as to such a Companion, as he is. I shall direct in that in two or three particulars, 1. Be no Companion to Christ's Enemies. David saith, Psal. 119. 63. I am a Companion of all them that fear thee, Psal. 119. 63. Solomon telleth us, That a Companion of fools shall be destroyed Prov. 13. 20. Who those fools are you may read, 1 Cor. 6. 9, 10. Revel. 21. 8. All such as shall never enter into the Kingdom of God, such as shall be destroyed in the lake that burns with fire, and brimstone, are fools with a witness. No Companion to these can show himself a Companion to Jesus Christ: Solomon saith, Prov. 28. 7. A Companion of riotous men shameth his Father. He that is a Companion, an ordinary Company, to loose and profane men, Drunkards, Swearers, Blasphemers, profane Swearers, and cursers, and professeth to be a Companion of Christ shameth Christ to whom he pretendeth to be a Companion. Have no fellowship with the unfruitful works of darkness, Eph. 5. 11. If you have see what the same Apostle saith, 2 Cor. 6. 14. What fellowship can righteousness and light have with you? The Gentleman abhorreth his Mistress that makes herself a Companion to ever Tapster and Porter. 2. Be you much in company with Christ. Fellows, and lovers use to be so, they are never well but when they are so. Frequent Communion with God, is like the frequent meetings, and converses of lovers, which ripen things apace for the wedding day. The Soul that is much with Christ in Soliloquies and meditations, much in Prayer, ripeneth apace for glory, for the great marriage of the Lamb. Much communion with God, hath these two eminent advantages. God is by it much endeared to the Soul and the Soul is again reciprocally much endeared to God by it.

2. When thou art in communion with Christ be not Idle. A man may be in his study, and do nothing of moment; a Child may truant in the School: Domitian, may be killing flies in his Council-Chamber. A Soul may lose that time that it pretends to spend with Christ. Spend this hallowed part of your time, as Lovers, and Companions use to do.

1. In imparting your secrets unto Christ: Your secret wants, doubts, fears, desires, not concealing your most secret thoughts from the Lord.

2. In wooing of your beloved: Begging his love and favor, crying out to him with the Spouse, Let him kiss me with the kisses of his mouth. Draw me, and we will run after thee. Tell me O thou whom my Soul loveth! where thou feedest, where thou makest thy flocks to rest at Noon.

3. In mutual embraces: The embraces of faith and love. I held him (saith the Spouse) and would not let him go. Put the hand of faith about the neck of your beloved, it is a Chain from which he cannot, from which he will not get loose. But I have dwelt long enough upon the compellation in the Text, [my Love or my Fellow] I should now come to the matter of my text, I have compared thee to a company of Horses in Pharaoh's Chariots. But of that hereafter.

Sermon XLVIII.

I Am come to the second Proposition I observed from these words▪ I have done with the first raised from the Compellation.

Prop. Christ hath likened his Spouse to a company of Horses in Pharaoh 's Chariots.

I shall speak to this Proposition in my usual method, by way of Explication, Confirmation, and Application. By way of Explication I shall show you, 1. In what sense that term, I have likened, or I have compared thee, is to be understood. 2. Why Christ hath likened his Spouse to Horses, to a company of Horses, and why to a company of Horses in Pharaoh 's Chariots.

As to the first, the only question is, Whether the sense be, I have made thee like, or I have fancied thee like; the Radical word 〈 in non-Latin alphabet 〉 signifieth to be like, or to assimilate. I find it frequently in Scripture used in Pihel, the very Conjugation in which it is used in this Text. From some of those Texts we may possibly gather the sense of it in this Text, Numb. 15. 35. I will do unto them as I thought to do unto them. There it is translated, I thought, Isa. 14. 24. As I have thought, so have I brought it to pass, Judge. 20. 5. The men of Gibeah— thought to slay me, Psal. 48. 9. We have thought of thy loving kindness, Hos. 12. 10. I have used similitudes, Lam. 2. 13. To what shall I liken thee? The word is in Scripture often used to signify the making Idea's and Representations of things in our minds. No man does any action but he first makes the Idea and Platform of it in his thoughts: Now this action of the mind informing the Idea or Platform of a thing, is that which is expressed by this word. In short, the word may signify either; I have made thee like, or I have in my mind fancied, or conceived thee like; so it either denotes a gracious act of Christ terminated in us, or an action of Christ terminated in himself. In the first sense it signifies, Christ's induing of his Spouse with some noble and generous qualities, bearing some proportion to those that are found in an Horse. In the second sense it is rather expressive of some duty in the Spouse proceeding from such Endowments. In the Text the latter must include the former. For he who draweth the similitude, is one who cannot err in his Judgment. We may have Fancies that are vain, and our minds may conceive of things otherwise than indeed they are. He cannot conceive his Spouse like to a company of Horses, if indeed she were not so, He could not be deceived with a false Representation of any Object. I think it no vain conjecture of some Interpreters of this Text, that our Savior addeth these words, with some reference to the Spouse's Petition immediately preceding. She had beg'd to to be directed how in the Noon of her afflicted state, when the Sun of Trials and Persecutions beated hot on her, she might enjoy, a free, full Communion with him, he had bidden her to go forth by the footsteps of the Flock, to follow the steps of those who before had walked with God under the darker dispensations of his Providence. Now, lest she should shrink at the thoughts of Trials, he goes on, and tells her, he had made her like, and looked upon her as like to an Horse, yea a company of Horses in Pharaoh 's Chariots. But,

1. Why doth our Savior compare his Spouse to Horses? We would in our Age think it a strange Complement for a man to use to the woman whom he loved. But we must remember, that a great deal is to be allowed in the different Dialect of several Nations, in different Ages, as we see is to Persons in the same Age living at an hundred years distance each from other. There are many Phrases which an hundred or two years ago were good English, and good sense, which in our more Polite and Reformed Age we should now judge very ordinary course Language. Elijah you know was called by the King of Israel, The Chariots of Israel, and the Horsemen thereof; all that was meant, was the honor, and strength, and defense of the Nation. So Zech. 10. 3. It is said, God had visited his Flock, and made them like a goodly Horse in Battle. And Rev. 19. 11, 14. Christ is described as riding upon a white Horse, and his Army on white Horses. The Spouse is here compared to Horses, a company of Horses, only for some eminent quality, or qualities in Horses. Nor is our own Dialect free from such comparisons. We say of a man without disparagement, He is as strong as an Horse. Nor is this similitude improper, whether we consider, 1. The generous qualities of that creature: Or, 2. The general repute and value which some of that Species have, especially with some Persons. The Hebrew Doctors reckon up seven Qualities of an Horse, but they reckon good and bad Qualities together. 1. It is a goodly creature. 2. It is a docible creature, easily to be taught several things. 3. It is a martial valiant creature. 4. It is a swift creature. 5. It is a very laborious useful creature. I do not think that all these are intended in this Text, because it is not said, I have likened thee to an Horse, but to a company of Horses in Pharaoh 's Chariots. There are two or three of them which may be intended, and it is questionable which of them is principally intended.

1. An Horse is a goodly creature. You read of a goodly Horse, Zech. 10. 3. We take a great delight to look upon some Horses whose Limbs are well proportioned, and which have been well managed. An Horse is very comely above a Swine, or an Ox, or any neat Cattle: And usually Horses used in Coaches and Chariots, (especially Princes Chariots) are of the most goodly and comely sort. If we should take it in this sense, it signifies Christ's high Opinion of his Church, and every Believing Soul. He had before called her, The fairest amongst Women, here he compareth her to goodly Horses. This is Beza 's, and some other Learned Interpreters Notion of the Metaphor in the Text. The stature and talness of the Woman, and just proportion of her Limbs one to another (saith he) addeth much unto her beauty. Horses (upon those accounts) are very lovely, beautiful creatures; but besides that, I have discoursed before the beauty and comeliness of the Spouse, I must confess I incline with several other Interpreters rather to another sense of it in this Text.

2. An Horse is a very swift creature. There are indeed other creatures in other Countries that are more swift of foot than an Horse, but none of ordinary use that are swifter of foot. Deodate thus interprets the Metaphor, and there is a truth in it. God puts into his People a Spirit of life and activity, so as they are swift to hear, James 1. 19. ready to every good work. We read in Scripture of Horses swifter than Leopards, Hab. 1. 8. But I do not think this principally intended in this place, and it seemeth too much a straining of the Metaphor.

3. And lastly, Therefore the Horse is a strong and valiant creature. God himself propoundeth the Horse as a pattern of strength, Job 32. 19. Hast thou given unto the Horse his strength? And it is said of God, that he delighteth not in the strength of an Horse, Psal. 147. 10. And as the Horse is a creature of strength, so it is a creature of a great spirit and courage; He rusheth into the Battle, and is not afraid, Jer. 8. 6. God speaking to Job concerning the Horse, giveth an excellent and elegant description of him, Job 39. 19, 20. where God asketh Job, Hast thou clothed his neck with Thunder? Canst thou make him afraid at a Grasshopper? The glory of his Nostrils is terrible. He paweth in the Valley, and rejoiceth in his strength. He goeth on to meet the armed man, he mocketh at fear, and is not affrighted, neither turneth he back from the Sword. The Quiverrattleth against him, the glittering Spear, and the Shield, he swalloweth the ground with fierceness and rage, neither believeth he that it is the sound of the Trumpet. He saith amongst the Trumpets, Ha, Ha, and he smelleth the Battle afar off, the Thunder of the Captains, and the shoutings. With respect of this Quality of the Horse I conceive it is, that the Spouse is here compared to Horses; War-like Horses, full of spirit and courage. I have likened thee to a company of Horses; That is, I have made thee bold, courageous, full of resolution, to make a spiritual resistance to thy Enemies, to bid a defiance to them, no more to regard the reproaches and revilings, the threats, and rage, and violences of wicked men that oppose thee, and cause thy trouble, than the Horse regardeth the ratlings of the Quiver, or the sound of the Trumpet, or the glittering Spear or Shield. Fear not the rage and madness of thy Enemies. I have made thee like to the Horses in Pharaoh's Chariots, which are so bred, and so spirited, that they mock at fear; and the more their Enemies rage and make a noise, the more courageously, and with the more mettle they go on. This I take to be the most proper and likely sense of the Metaphor in this Text; accordingly I shall handle it.

2. But it is not said, To an Horse only, but to a company of Horses: Why to a company of Horses? The term company denotes Multitude and Unity. 1. It denotes Multitude. The Church of Christ consists of many Individual Believers, who in respect of their Innocency, and feeding in the same Pastures, are compared sometimes to a Flock of Sheep here in respect of that spirit of valor, courage, and fortitude which animates them all, to a company of Horses.

2. It is a term which denotes Unity, not a numerical Unity, but an Unity in some common work, and in some accidents common to them all. Thus the Apostle saith, We being many are one body. There is, saith the Apostle, Eph. 4. 4, 5. one Body, one Spirit, they are called in one Hope, of their Calling, they have one Lord, one Faith, one Baptism, they have one God and Father of all. The Spouse is not compared to a company of Horses in a field, or in the streets, but to a company of Horses in a Chariot, where they draw together, run together upon the Enemy. Every Believer also hath a Company within himself, the several powers and faculties of his Soul armed with the whole Armor of God. These are like a company of Horses in Pharaoh 's Chariots.

3. But why in Pharaoh's Chariots. Pharaoh was a common name to the Kings of Egypt, and a company of Horses in Pharaoh 's Chariots, signifieth no more than a company of the best Egyptian Horses-Egypt at that time was one of the most famous places for Horses in the world. Hence you read that Solomon had Horses brought out of Egypt, 1 King. 10. 28. And the King of Judah sent his Ambassadors into Egypt, that they might give him Horses, Ezek. 17. 15. So Isa. 31. 1. Woe to them that go down to Egypt for help, and stay on Horses. v. 3. Their Horses are flesh, and not spirit. So as I think they have but a feeble support from this Text, who would make advantage of this Text to justify their notion, that this Divine portion of holy Writ is no more but a Love-song betwixt Solomon and Pharaohs Daughter.

To all this I might add one thing more, that the Horse by reason of those excellent qualities, which the God of nature hath endued it with, hath in all ages been in a very high esteem with men. The vanity of some Persons in the expression of this hath been very great. Historians tell us, the Persians made solemn funerals for their Horses; in other places they built Pyramids over their Sepulchers. Alexander the great, built a City to the memory of his Horse. Julius Caesar set up his Horse a marble effigies. The Emperor Commodus, would have his Horse buried in the Vatican. Our age is more rational, then to allow these vanities, but yet it is vain enough, many a man takes more care for the mangery of his Horse then for the Education of his Child, and alloweth his Horses more attendance then his wife. Which lets us see what a value men yet put upon this creature. So as this sense may be put upon the Words of this Text, thou art as dear to me, and in as high esteem with me, as the Horses in Pharaohs Chariots are to, and with him. The Proposition then of the Text amounteth to this:

Prop. That the Church of Christ, and every particular believer in it, is in Christ's Eyes exceeding lovely, and highly esteemed of by him, and knowing that she is in the midst of Enemies he hath clothed her with strength for the victory sufficient if she will make use of it; he hath made her like to a Company of Horses in Pharaohs Charrots.

The proof of the Proposition then lieth in the proof of these two things.

1. That the Spouse of Christ is in his Eyes exceeding goodly, and beautiful, and highly esteemed of by him.

2. That she is clothed with sufficient strength and might to overcome her Enemies.

For the proof of the former, I shall not insist upon it, for besides the large discourse I have already spent upon that, when I handled that phrase (O thou fairest amongst women) The expressions of Scripture are so obvious to every Eye, where Christ setteth out his Love to, and esteem of his Church, and every particular believer, that I need not spend time in giving you an account of them.

The latter is no less plain, Immediately upon the fall God gave out this promise, Gen. 3. 15. The seed of the woman shall break thine head, and thou shalt bruise his heel. The seed of the woman was Christ, and his seed, those that believe in him. Conformable to this is that promise, Rom. 16. 20. God shall bruise Satan under your feet shortly. It was an ancient promise made to Abraham, and in him to all that walk in the steps of his faith, Thy seed shall possess the gates of its Enemies. God saith, Zech. 10. 3. That he made his flock as a goodly Horse in the day of battle, v. 5. And they shall be as mighty men which tread down the Enemies as mire in the streets; in the battle they shall fight, because the Lord is with them. I come to the Application.

I shall only apply it by Exhortation to two great duties: Fortitude and unity. I begin with the first, upon which I shall most enlarge, as to which I shall show you, 1. Wherein it lies, and discourse it to you as it stands distinguished from a natural Spirit, and stomach. 2. From a moral fortitude. 2. I shall offer you some directions in order to the promoving of it. 3. Lastly I shall press it by some arguments.

It is agreed on all hands that the object of it is dangers and sufferings. That the nature of it lieth in a bold encountering, and going through them: That the vices opposed to it are. 1 Cowardice. 2. Rashness, or fool hardiness, as we call it. There is a courage or fortitude which ariseth only from the natural Spirit and courage of the creature. Now this is to be found in beasts as much as in men, yea and more then in men, the reflections of whose reason makes them less Spiritful then Horses, or Dogs, or Lions, &c. This commendeth no man, for no man hath more of this then many Beasts have. So it removeth not man at any distance from a Brute Creature. Secondly. There is a moral fortitude. Which though it must have some foundation in nature, for none that is naturally fearful, and cowardly, will by reason be improved to any degree of valor, yet differeth from the other. As it ariseth from knowledge, and some just improvement of reason, and is governed by the dictates of reason, and directed to some noble, and rational end, such now as the preservation of our honor or Country, &c. But now Christian fortitude is quite another thing as it ariseth,

1. From a threefold principle of grace, 2. As it is directed by the rule of the Word. 3. As it is exercised upon and against sin; As lastly it works for a more noble end, the glory of God, and the Salvation of the Soul, you may take this Description of it:

It is an habit infused into the Soul by the holy Spirit of God enabling the Soul, from the dread of the Eternal God, a Love to him, and a faith in him, and his promises, to despise the prospect, or presence of any danger, in a resistance and fighting against sin, and all temptations to it, governing itself by the rule of God's Word, in order to the glory of God, and the Salvation of a man's Soul. From hence may easily be gathered, both how it differeth from Natural Spirit and stomackfulness which is under no government, either of reason or Religion, and is a mere natural quality, and found in beasts, as much, and more then in man.

It also differeth from Moral sortitude, both in the Principle, the rule, and manner of its exercise, and the End. All which I shall open. I shall begin with the first of these.

1. The first Principle of Christian Fortitude is the holy Spirit. Fear not saith God, I will strengthen thee, and uphold thee with the hand of my righteousness. It is indeed God as the God of Nature that puts the natural Spirit and courage into the Horse, or other beasts, Job. 32. 19. Hast thou (saith God) given strength to the Horse; Hast thou clothed his neck with Thunder? But here God acts as the Author of saving grace. The holy Spirit is the Author of all gracious habits, now there is a threefold Spiritual habit, from which this fortitude or Christian courage proceeds; they are as it were the Parents of it.

1. The first is the fear of God. No man is valiant against sin, when temptations to it lie from great dangers, but he that hath a true dread of God in, and upon his heart. It is said of Moses, Hebr. 11. 27. That by faith he forsook Egypt, not fearing the wrath of the King, for he endured, as seeing him who is invisible. He forsook Egypt in obedience to the command of God, he feared not the wrath of the King. When he saw he must either incur the Kings wrath, or God's displeasure, he feared not the wrath of the King, though (as Solomon saith) The wrath of the King is as the Messenger of death: Yet he feared not the wrath of the King, here now was courage; here was Christian Fortitude: Whence was it that he was so courageous? The Text tells you, He endured, as seeing him who was invisible, he had the dread of the King of Kings upon his Soul, agnovit imperatorem coeli, he knew there was one, that was higher then the highest mortal; and this is necessary, and that too in a very good degree to every Soul that is valiant for God. Every Person that feareth not God will be a coward in the Spiritual fight.

2. A Second habit contributing to this fortitude or Christian courage, is The Love of God. The Apostle tells you it constrains; we see in daily experience, the lover will endure no difhonour to be done unto, no affront to be put upon the woman that he loveth. The vain Gentleman is ready to fight upon any such account. The Soul which truly loveth God, will fuffer no affront, no dishonor which he can help, to be done unto, and put upon God, much less can he allow his own Soul in any such thing, what ever be the consequent of it.

3. A third habit from which this Christian courage or fortitude ariseth is Faith: Faith respecting both the Proposition of the Word, and the promise of the Gospel, and Person of the Mediator. Faith agreeing to all which the holy Scripture revealeth concerning the wrath of God, his power, justice greatness, concerning the reward of those who well fight the good fight, who overcome, &c. And also hoping, and trusting in God for the fulfilling of those promises. Natural courage is much from Nature, and derives much from the Blood, Moral Fortitude deriveth much from Education and Reason. Christian Fortitude in encountering dangers ariseth from quite different principles. The Christian is stout and valiant in the resistance of sin, because he feareth the great and living God, whose wrath is a thousand times more formidable then the wrath of the greatest man, who when he hath killed the body can do no more; God can cast both body and Soul into Hell-Fire. Because he loveth God, and will suffer anything, rather than grieve and offend him, and because he believeth, whatsoever God hath revealed in his holy Word concerning the greatness, power, wrath, and justice of God against sin, and concerning those who strive in the resistance of it. Hence you read in that martyrology which you have Heb. 11. 33. That they through faith subdued Kingdoms,—v. 34. quenched the violence of fire, escaped the edge of the sword, —waxed valiant in the fight, v. 35. they were tortured, not accepting deliverance, v. 36. they had Trials of cruel mockings, and Scourgings, yea moreover of bonds, and imprisonment, &c. The principles of the Christian valor, are not mere Natural Spirit and stomackfulness, nor mere principles of honor, and reputation, and reason, which were the principles of the Roman valor, but these which I have shown 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 God's 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 shown either in the encountering of a danger, for not doing what he ought to do: Or for the encountering 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 God's Martyr but the Devils: As to the Second, he cannot be a Martyr for God but for his own humor, 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 lieth under apprehensions, that they are unlawful. The Question is what a Christian is to do as to them? And whether a Christian can show 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 encounter 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 God's 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. 'It is no Christian valor, to be valiant for anything but the truth, the honor 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 anything 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 die for Christ. A just knowledge of what I may, or may not do, of the Nature of God, his promises, and threatenings, 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 armor, 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, endured the cross, despised the shame, and is set down on the throne of God; consider him who endured such contradiction of sinners in himself, lest you be wearied, and saint in your minds. It is the Apostles advice, Heb. 12. 3. The valor and courage of a General oft times puts metal, and courage into his Soldiers, & retrieveth a day of battle 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 engage us to go on to the Spiritual fight without fear or dread. Let me press this upon you by a few arguments.

1. The first shall be from the ton general decay of this gracious habit in the Spirits of Christians. God of 'old complained by his Prophet, Jer. 9. 3. That there was a generation of them who bent their tongues like bows for lies, but there w •• none valiant for the truth upon the Earth. How few are there this day that are valiant for the truth? There are many that bend their bows for lies. Papists are full of courage and metal for an idolatrous worship; wicked men are full of malice & courage to accuse, inform against, and to destroy the People of God, but who is on the Lord's side? Who? Where is the courage of Christians for the truths, the ways, the Ordinances of God? They dare not appear for God, but seek all ways to hide, and cover themselves, and to withdraw themselves from the Lord's battles. They are not like the warlike horse God speaketh of to Job, that saith amongst the Trumpets, Ha, Ha, that mocketh at fear, is not affrighted, and turneth not his back from the Sword. It is time for some to show themselves valiant for God, for the truths, and Ordinances of God. We are afraid that true Religion is almost at its last Gaspe in our times. Where is the Spirit, of the Lord God of Elijah? The Spirit of those Antient Worthies that noble Army of Martyrs, that loved not their lives unto Death, but witnessed a good confession, they transmitted the true Religion to us sealed with their blood, the Spirits of Christians do not appear as if we were like to add many such seals to it, and pass it also under our Seal to the generation which is like to succeed us. Let this a little move us.

2. Consider how necessary a grace it is for the times in which we live. The whole Life of a Christian upon the Earth is such a warfare, such a warring with Principalities and Powers, and the Rulers of the Darkness of this World, against spiritual wickedness in high places, that he had need be called to, at all times, to put on the whole Armor of God, that he may be able to stand against the Wiles of the Devil, to withstand, and when he hath done all to stand. But the times wherein we live seem to have a particular malignity against Religion and Godliness above the times we have seen, or the days of our Forefathers. The Devil is come down with a great rage, we had need of courage, and of patience. The Casuists trouble their Readers with many Questions in order to the Solution of this one Question, When a Christian is obliged to make an explicit Confession of his Faith, and to declare what he is, and what he will stand to, and abide by? They agree generally, that he is bound to do it where the glory of God is eminently concerned. 2. Or where the good of others is in eminent hazard. There are certainly two times when the glory of God is eminently concerned in Christians appearing for him. 1. When his Truths and Ordinances are like to be trodden underfoot. 2. When the Name and Things of God are eminently blasphemed. I beseech you consider whether these be not times of great reproach and blasphemy; were ever the Truths of God more opposed? was ever the holy Name of God to that degree blasphemed? was there ever a greater rage against Religion and Godliness? Is it not now time for Christians to buckle on their Armor, to quit themselves like men, to arm themselves with courage, to show themselves like a company of Horses in Pharaoh's Chariots, Horses that will not be afraid, like Grashoppers, Horses that paw in the Valley, and rejoice in their strength, and go on to meet the armed men.

3. Consider, That Christ hath made you like the Horses in Pharaoh 's Chariots. I will open this in two things.

1. He hath put of his strength into you. The wise man saith, The Horse is prepared for the day of Battle; he is prepared by Nature, by a great natural Spirit which God hath given him, and he is prepared by Art and Managery. God hath prepared every Christian for this Spiritual battle by giving him a New Nature. We use to say, That if the Horse knew its own strength, it would be too hard for the Rider. God in mercy to man hath hidden the Horses strength from him. God in judgment hath hidden Christians strength from them, in these sinful times. The Church hath a strength in it, such a strength, as the Gates of Hell cannot prevail against. Believers have a strength in, and with them, if they would but put it forth; prisons, torments, fires, in former times could not prevail against them. How hath God in these sinful times hidden the wisdom of the wise, and the prudence of the prudent, and the strength of the strong men from them? What a strength was there in Luther when Melancthon was afraid they should perish in their appearing for the Cause of God, and he made answer, Esto, ruamus, ruet Christus una Christus magnus ill regnator mundi; mallem cum Christo ruere, quam cum Caesare stare. Be it so (saith he) Let us perish, Christ must perish with us, Christ, that great Ruler of the World; I had rather fall with Christ, than stand with Caesar. The Horse is not afraid of an Army of armed men; he goeth on to meet the armed men, he mocketh at fear, he is not affrighted, he turneth not his back from the Sword, he feareth not the rattling of the Quiver, nor the glittering of the Spear, and the Shield, he swalloweth up the ground with fierceness and rage, neither believeth he that it is the sound of the Trumpet. Christ hath made his People like to these Horses, only the strength of the Horse is natural, the Believers strength is spiritual. Why are we afraid? 2. The Horses in Pharaoh's Chariots had doubtless some Armor to protect them and preserve them. However, he that governed the Chariot took a care of them. Thus also were the Horses prepared for the Battle, by Art, as well as by Nature. Thus are Christians also prepared; there is an Armor of God prepared for them, which they are to put on. And Christ who governeth his own Chariot, his Church, will take care of them, Psal. 46 5. God is in the midst of the Church, therefore it shall not fall, Isa. 27. 3. I the Lord do keep it, I will water it every moment, last any hurt it, I will keep it night and day, Psal. 125. 2. As the Mountains are round about Jerusalem, so the Lord is round about his People; He will create a defense upon their glory, a cloud, and a smoke, and a flaming fire upon her Assemblies, a Tabernacle, a place of Refuge, a cover from the storm, and from Rain, Isa, 4. 4, 5.

4. And lastly; Christ expecteth this from you. Thus much methinks is signified to us by the phrase, I have compared thee to a company of Horses in Pharaoh 's Chariots. The Prince expects that his War-horses should serve him in the day of Battle, that they should not be afraid of armed men, of Drums or Trumpets, &c. It is the service we have to do for Christ in the use of the habits of his grace bestowed upon us, and in thankfulness for all the goodness he hath shown us in more calm and quiet times. That Christian ill requiteth the Lord for all his feeding in green and fat Pastures, who when an Evil day comes, and the Lord by his Providence calleth out to the World, Who is on my side? Who is afraid, or ashamed to appear for God, own his Truths, and sacred Institutions? Christ hath not compared us to Asses, that couch under burdens, but to a more generous sort of creatures, to Horses, to Horses in Pharaoh 's Chariots. Look upon yourselves as such. Be not like the cowardly Cur, that runs away as soon as a Man takes but up a stone to throw at him. We read of Christians in the Primitive times, that they would expose themselves to their Tormentors, telling them, They were Christians. In Queen Mary 's time the Persecutors cursed the People of God, and said, They had a mind to burn. Oh that Christians in these times had such a courage, as the wicked Apostates, and their most furious Adversaries; might think that Christians in the defense of the Gospel, had a mind to suffer whatever their wicked hands durst do against them. Certainly he who hath given Christians the grace of fortitude and courage, expecteth the exercise of it.

2. But secondly; This Doctrine calleth aloud to Christians for Unity. Christ hath not compared us to Horses in a Field, but in a Chariot, where they are united. Horses in Chariots draw by couples, and that maketh their draught the more easy. Oh that my head were a fountain of waters, my eyes rivers of tears, that I might weep day and night for the Divisions amongst the People of God. This hath made almost every Horse draw singly, and hath almost mired the Lord's Chariots.

1. I beseech you consider how God's Enemies are united. Gebal, Ammon, and Amalek; Papists and Atheists are united in their opposition to Truth and Holiness, against every person, and everything which hath anything of the stamp and impression of God upon it. Is it not time for all Protestants to unite, all such especially as are Christians not in name only, but in deed, and in truth? It may be we cannot unite in every Principle or Ecclesiastical Practice; we have different apprehensions, and we cannot reconcile them: Can we not forbear one another in love? who hath made us more infallible than our Brethren? 2. I beseech you consider, what already have been the fruits of our breaches, and disunion, and what is likely to be the further issue of them, if not in time prevented. Popery is increased; many absurd and blasphemous Opinions are propagated; what will the end of these things be? Shall we not be made a common prey, pugnant singuli, vincuntur universi; while men fight singly, they are overcome universally. You that have any savor of the things of God upon your Souls, that have sense of things, and how dismal the state of them is, and is like to be, I beseech you lay these things to heart. The whole Ministry of the Gospel, the Ordinances of God are struck at. One Truth of God is cried down after another. Lay these things to heart, and while you are persuaded that your Brethren own the same common Faith with you, and pursue the same common design of the glory of God, and Holiness as the means to it, give an allowance to them in some things wherein you differ; do not arrogate Infallibility to yourselves; believe it is possible you also may be mistaken; and though you are bound to live by your own Faith, and walk according to your own Faith, and Persuasion, yet do not pronounce an Anathema against all that are not just of your size. Lay aside your heats and animosities, and your differences, which are of far less moment than the whole Interest of Christ and his Gospel is. I shall conclude my Discourse, as the Apostle begins his second Chapter to the Philippians; If therefore there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels of mercy: Let me add, If any concern for the honor and glory of God, or the Interest of Christ or Religion in the Nation, fulfil the comparison of my Text, and be you yet at last like a company of Horses in Pharaoh 's Chariots, being like minded, having the same love, being of one accord, and of one mind, and do the same thing in bearing a joint Testimony for God.

Sermon XLIX.

THE Blessed Lover in this song goes on yet in the commendation of his Spouse. He had before commended her from her more inward beauty, he had called her, The fairest amongst women, he had compared her to a Company of Horses in Pharaohs Chariots, those Phrases had respect to her inward endowments. He knoweth not how to leave, he here goes on in her further commendation, thy Cheeks are comely with rows of Jewels, thy Neck with Chains of gold. These Phrases speak Riches, for Jewels and Gold are things of value, and her beauty, her artificial beauty. For these are Ornaments supposed to add to the beauty and comeliness of the Person that wears them. Only there is something looks a little odd according to the guise of our Country, where Women use to wear ropes of Pearl about their Necks or Wrists, or Jewels on their Breasts or in their Ears, but how these should reflect a beauty on her Cheeks is hard to understand, but we understand not the fashions of other Countries. We read, Isa. 3. 21. Of Nose Jewels in use amongst the Jews, which dressers of Women in our times would find hard to put on And if a way could be found for that, we should judge them very strange Ornaments. But let me first open the words. Our translators add some Words here to complete the sense. In the Hebrew is no more then, Thy Cheeks are comely with rows —and thy Necks with Chains. Our Interpreters not being able to conceive, what rows (except of Jewels) could adorn the face, have added these Words to the former part: Nor able to conceive what Chains should adorn the Neck of a woman except of Gold or Pearls; And having added 〈◊〉 to the former words, they add here not of Pearl, nor jewels, but of Gold. Neither are other Interpreters agreed about the translation of the other Words, either as to the matter or form. As to the form the Septuagint reads the Word as a question. How comely are thy Cheeks? But most other Interpreters read them positively, and indicatively, as we read them; that difference is not much. But there is yet a greater difference as to the matter of the words, for the Seventy read it, How fair are thy Cheeks, 〈 in non-Latin alphabet 〉 , as of a Turtle. The Arabic and Vulgar Latin follow them. The Syriac Interpreters translate it, thy Cheeks are fair in thy locks. Pagnin, Montanus, and most others read it according to the sense our translation puts upon it. Let me at least attempt to reconcile this difference. The Word is 〈 in non-Latin alphabet 〉 which unquestionably derives from the radical Word 〈 in non-Latin alphabet 〉 which in its Original and primary signification, signifieth to make a diligent search and inquiry. Thence the Noun 〈 in non-Latin alphabet 〉 which signifieth a search, or the order of a search. We translate it estate, 1. Chron. 17. 16. David saith, thou hast regarded me according to the estate of a man of high degree: That is, according to the rank or order of one that is of an high degree. It is used to express the order in which the Maidens came in to King Ah • shuerus, Esther 2. 12, 15. Pagnin translateth the Noun 〈 in non-Latin alphabet 〉 (which is used both here, and in the next verse) series, ordo, ratio, dispositio, forma, and saith this signification ariseth out of the other; and that it signifieth such a search or inquiry, as is in, and according to order: The Word also signifieth a Turtle. So it is used, Levite. 12. 6. Gen. 15. 9. Cant. 2. 12, Psal. 74. 19. Levite. 14. 22. Levite. 1. 14. But it is hard to put that sense of it upon this Text, though the Septuagint, and those that follow them, do it. For what sense can we make of this? Thy Cheeks are comely with Turtles. But some of the Hebrew Doctors tell us, that the word signifieth also a kind of Womens Ornaments, and Pagnin tells us that R. David saith it signifieth Pearls or Jewels, set in order; some think it was an Ornament that had something of the figure of the Turtle. They say the Turtle hath this name from the mournful noise which it maketh, sounding in our Ears like this Word. Others think the French word Tour (which we have now made English) signifying an Ornament of the head, and the English word Attire both derive from this Hebrew word. From this discourse you may gather, that the penury of words in the Hebrew tongue, constraining them to signify several things by the same word, is the reason of the difference of Interpreters in the translation of the Hebrew Text both in this, and many other Texts. It is most probable, that Women had some Ornaments in those Countries, which they expressed by this name, and that, 〈 in non-Latin alphabet 〉 in the Greek also did express it (though our Lexicographers give us no such account of 〈 in non-Latin alphabet 〉 .) The learned Mercer observes that those Interpreters who translate the words, as the Turtle, are mistaken both in the affix which is not 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 , and in the number, which is Plural. It must be thy Cheeks are comely in the Turtles, which it would be hard to make sense of, if we should interpret the word of the Turtle doves: I conclude therefore, that it is a very difficult Text to give a certain Interpretation of, and that the sense our Interpreters have put upon it bids as fair as any other, and therefore I shall adhere to that. The word certainly signifieth some Ornaments in those times used by Women to adorn their heads with, called by this name because of the order and exceeding neatness of them, or because of their figure, and fashion. Our Interpreters have thought fit, to Interpret the word concerning those Ornaments, though we do not exactly know their fashion. So then the sense must be, Thy Cheeks are comely or beautiful, in o • between the Ornaments of thy head. It followeth, Thy Neck with Chains of Gold or Pearls. Two or three things I shall observe to you.

1. Some Interpreters make a question whether in this expression our Savior hath not a respect to the former comparison, he had there compared to his Spouse to a company of Horses in Pharaohs Chariots; it is you see a fashion with us to deck up Horses which we value with Ribbands &c. It might be a custom in those richer places of the World to deck them with Jewels and Chains of Gold. Mercer and other learned Interpreters think it more probable, that he passed on to a new similitude, comparing his Church, or the particular believing Soul to a Beautiful Woman in her Ornaments.

2. This blessed Lover had before commended her for her internal worth, and beauty: For strength and courage she was like to the Horses in Pharaohs Chariots. Here he commendeth her from her external Beauty: Her Cheeks were comely with Rows of Jewels, her Neck with Chains of Gold, or Pearls.

Let me now pass from the explication of terms, to the understanding of things. I shall only turn the words of the Text into a Proposition.

Prop. The Spouse of Christ, hath her Cheeks comely with Ornaments and her Neck adorned with Chains.

The Proposition will call to us principally for Explication and Application.

In the Explication we will inquire,

1. What is here to be understood by the Spouses Neck, and Cheeks.

2. What are those Rows, and Chains with which the Spouse of Christ is, and must be adorned.

As to the first of these I shall not trouble you with the several fancies of Interpreters of Luxuriant fancies but only insist upon what I conceive most proper, and show you the grounds of it.

1. They are both exterior parts, and ordinarily exposed to the view of others. Other parts are covered, and not so exposed. Mercer noteth, that amongst Women, if these parts have their just proportion, and beauty, concerning others, there useth to be no inquiry, their Symmetry and comeliness is judged from these. So as doubtless these terms note the Spouses conversation before the World in her outward visible appearance; The Spouse of Christ is (as the Psalmist expresseth it) all glorious within; Her chief Ornament is what the Apostle Peter adviseth Women professing Godliness, the hidden man of the heart in that which is not corruptible, 1 Pet. 3. 4. But that is not all her Beauty, her light also shineth before men, that they see her good works, and glorify her Father which is in Heaven, Mat. 5. The Cheeks are the path upon which the penitential tears run, her tears are on her Cheeks, Lam. 1, 2 • Her tears of affliction also run down there. Her Cheeks are those parts which are exposed to the violence and injuries of others, Isaiah 50. 6. I gave my Cheeks to them that plucked off the hair, Lam. 3. 30. He giveth his Cheek to him that smiteth him. Micaiah you know was smote on the Cheek by the false Prophet. These Cheeks of the Spouse, exposed to the smiters, bedewed with tears, either because of sin, or sharp sufferings, are in Christ's Eyes very lovely. Thus the words afford us two notions. 1. That the Spouse of Christ is very beautiful not only within but in her more external conversation. 2. That even the suffering parts of the Spouse are in the Eyes of Christ very beautiful. It is reported of Constantine the great that he would often kiss the hole of Puphnutius his Eye, that was out for the profession of the Gospel. Christ commendeth the Cheeks of his Saints bedewed with tears, and given to the smiters for his sake, how beautiful saith he are thy Cheeks?

2. Secondly the Neck is that part of a man upon which men use (as to beasts) to put ropes and yokes to bring them into Subjection, as also upon which men of labor, Porters and such like, use to carry burdens. Hence we often in holy Scripture read of a stiff neck, to express stubbornness and disobedience, Isaiah 48. 4. Thy neck was as an Iron sinew, Jer. 17. 23. They made their neck stiff, that they might not hear; and the disobedient Israelites are often called a stiffnecked People, Exod. 32. 9. 33. 3, 5. And so in many other places of Scripture. The Freedom, and pliableness of the Neck are also often made use of, to signify the Freedom and obedience of the Person. So Gen. 27. 40. Thou shalt break his yoke from off thy neck. So Isa. 10. 27. His yoke shall be taken from off thy neck, that is, thou shalt be at liberty from him. The neck is that part of man which the Holy Ghost maketh use of in Scripture to express disobedience by, the stiff necked man, is the man that is stubborn, & disobedient to the Law of God, the man that hardened not his Neck, is the Obedient man: Christ hath Chains for the necks of his People; wicked men put yokes upon their necks, their yokes are yokes of Iron. God promiseth to break these yokes, but yet they are not without a yoke, Christ hath a yoke, Matth. 11. 29. Take my yoke upon you for my yoke is easy, and my burden is l •• ht. Christ hath Chains, but they are of Gold, the Enemies Chains are of Iron, they are hard, and grate, but (saith Christ) my yoke is easy. By the Spouses neck, our Savior doubtless means his Spouses Obedience, whether in doing or in suffering.

The next Question is what is here to be understood by the Rows of Jewels, and the Chains that are here mentioned; I noted to you before that the Word here used signifieth an orderly disposal of things, and from that word the word, 〈 in non-Latin alphabet 〉 (which signifieth the Law of God) cometh; in the Law of God the duties of men and women are orderly disposed. To say nothing of the various • fancies of Interpreters, I take the most genuine probable sense to be this, thy external conversation is beautiful and comely, by thy orderly walking according to the rule of my Law. Holiness which lieth in the ordering, and government of a Christian steps, according to a divine order and rule, is exceeding beautiful, comely in the Eyes of Jesus Christ. To this sense the Chaldee Pharaphrast an ancient Interpreter (but applying the whole song to the Jewish Church) carries it, for he thus Paraphraseth upon my Text:

He (as you see) applieth all to the Jews (and therein he is very fond, and partial) but you see by the rows and Chains he understandeth the Laws and Precepts of God, according to which every good man ordereth his conversation aright. Chains for the most part both for the hands, and necks and feet, use to be made of brass or Iron, or some baser metal; with these Prisoners in war, or Malefactors in peace use to be bound, and hence the term is made use of to signify the greatest and basest subjection and servitude. Chains are also made of Pearls and gold, or some valuable metal, Pro. 1. 9. And these Chains denote greatest liberty, being used and worn by none but by Persons of Quality. The Text is to be understood of the latter, and the most valuable Interpreters interpret the Chains here concerning the yoke of God's Commandments. Solomon counselleth the young man, Pro. 1. 8. to hear the instruction of his Father, and not to forsake the law of his Mother, for faith he v. 9. They shall be an Ornament of grace to thy head; And Chains about thy neck. Certainly the instructions; and the Laws of God are much more so. Holiness is a great Ornament and beauty to a Soul; take Chains in which sense you will, either for Chains of Iron, with which Enemies load the necks of Saints (for I told you those Words [of Gold] are added by our Interpreters;) or for those Chains, which are of gold, and Pearl, and the richest Ornaments, either of them are lovely in the Eyes of Christ; but I rather concur with our own Translators, and the most Interpreters, who expound the term of the latter sort of Chains, not only because our Savior seemeth here to allude to the Ornaments of women, but because the Heb. Word here used, 〈 in non-Latin alphabet 〉 is never used to express Chains of Bondage in all those Texts of Scripture where any mention is made of such Chains. And Pagnin assureth us from three of the Hebrew Rabbits that the word properly signifies Chains made of Gold, or precious Stones joined with a thread together.

By this time you may easily understand the Proposition, the sense of which according to this explication is,

The Spouse of Christ, whether by her we understand the Church which is a body made up of several believers, or a particular believer, is not only inwardly comely, and beautiful, in respect of those habits of grace, by which she is made (as the Psalmist expresseth it) all glorious within, but she is also visibly comely, in her more external appearance, by her orderly conversation, according to the Laws of God, which is as an Ornament or Chain of well set Jewels unto her, and by her ready submitting her Neck to the yoke of Christ's Commandments, his several Precepts being like a Chain of Gold or precious stones about her neck. This is enough for the explication, the Child of God is not only inwardly, but outwardly holy, and his holiness is a great beauty to him. Here are two things.

1. The Child of God, is not only inwardly, but externally holy.

2. This external holiness is to him a great beauty.

A Child of God hath a good heart, but that's not all; he must live a good life: this is a point exceeding obvious whether we consider, 1. The Rule by which he walketh. Or Secondly, The influence that the heart hath upon the life. Or 3. The example he is to follow. Or 4. The Patterns of holy men upon Scripture record. 5. Or the promises of God to whom they are made, Or 6. The descriptions of good men in holy writ. Or 7. The end which he serveth.

1. If we consider the Divine rule, it reacheth not the heart alone, but the outward man. Let your light so shine before men (saith our Savior) that they may see your good works. Shew me thy saith by thy works, faith James, Faith without works is dead. It were endless to reckon up the several Texts of Scripture by which God hath directed the Government of our Tongues, our Eyes, our Ears, our Hands, our Feet. In short the several Precepts for good works are all proofs of this.

2. It must be so if we consider what influence the heart, and will, & affections have upon our whole outward man, commanding all the outward members, out of the abundance of the heart the mouth speaketh, from the dictates of the heart, the Eye looketh, the hand moveth, the mouth speaketh, the Feet turn this or that way; So that if the Tree be good, the fruit must be good also; the Fig-tree brings not forth thistles, nor the Vine thorns. A naughty tongue, eye, hand, foot, is a certain indication of a corrupt, and naughty heart.

3. The •• liever is made conformable to Christ. He went up and down doing good, finishing the work, which his Father had given him to do, glorifying his Father on Earth, doing his will, manifesting his name, no guile was found in his mouth, no iniquity in his hand. No iniquity towards God, no unrighteousness towards men.

4. See the Patterns of holy men upon Scriptural record, Abraham, and David, all the holy Servants of God, you will find their holiness did not lie only in the obedience of their heart, but of their whole external converse, a strict walking with God in obedience to his will.

5. Observe the promises of God, they are not only made to Faith, and Love, and the more inward habits of the mind, but to external acts, such as Prayer, hearing the Word, Sanctification of the Sabbath, showing mercy to the poor, doing justly, walking righteously, &c

6. The descriptions of holy men also make out this. They are described to be men fearing God, and eschewing evil, walking in the Commandments of God. Working righteousness, all which expressions signify that a believer must not only be internally holy, but externally so also.

Lastly the end, which they serve shows also a necessity of it; they are lights to enlighten the World, and therefore they must not be hid under bushels: They are Salt to season the World, and therefore must be exposed to their use, their end is to glorify God before men, which cannot be without an external, as well as an internal holiness; thus the first thing appeareth. I have passed over these things, easy enough to have been extended into a much larger discourse Because it is a point so exceeding obvious and indeed agreed by all men. The 2d thing is that holiness is a believers beauty, it is so in the Eyes of Christ which is here spoken of. Nor is this of anything more difficult demonstration then the other. What is that which we call beauty but an amiable external appearance of a Person, arising from a Symmetry of parts, a due mixture, and Proportion of colors, in conformity to some Original Pattern or Idea. A Christians Original Pattern is God the Father, and the Lord Jesus Christ; be you holy at your Heavenly Father is holy: As I am holy, (saith the holy Writ.) What can be a Christians beauty but his conformity to God, and that amiableness which ariseth from that. All Spiritual beauty is to be measured, from the symmetry of the Soul to the divine law. That which makes the Soul amiable to God and to all those who are like God. This is holiness. But I shall sum up all in some few Words of application. I shall first observe from hence two or three Corollaries for our instruction, then close all with a few words of exhortation.

Observe then, That it is not enough for one that owneth the name of a believer, to glory in a good inside. There goeth a good outside, as well as a good inside to make up a good Christian. There are 2 Sorts of hypocrites, and I am at loss with myself to determine which is worst. The first sort glory in appearance but not in reality. The Pharisees were of this Sort, they were painted Sepulchers, they made clean the outside of the platter; of this Sort are men that pretend much to acts of devotion, praying, fasting, hearing, and acts of righteousness toward men, and perhaps charity, but are without any true faith in God, or love to God, full of malice, and envy, and cruelty, and covetousness, these are Pharisaical Hypocrites. The 2d are such as will pretend to a good inside, but they have a bad outside. These men, bite, and devour their brethren lie and cheat, and defraud, and oppress, neglect duties of Religion, &c. And yet tell you they have a good heart, they have faith, in God, Love to God, &c. Thou Hypocrite! show me thy faith by thy works, thy pretended Love to God by thy keeping his commandments. Truly of the two, these are the worst, they pretend to holiness, but which way will you look for it? What notion of holiness have these men taken up? Will you look for it, in their conscientious, constant attendance upon duties of public Worship, there you see their places empty, or if they be filled, observe their behavior, they are prating, or sleeping, or sporting, or with their Eyes compassing the whole congregation. Will you look for it in their private families? There it may be you may hear the voice of Cursing, or Swearing, or reviling, but the voice of Praying, of reading the Word, of those that sing praise unto God, is seldom or never heard in their Houses. Will you look for their holiness, in their behavior toward men, you shall there find neither Justice nor Charity; cheating, defrauding, Oppression, cruelty, hard-hearted behavior, &c. Yet they will tell you they have good hearts. Either now these men have Souls not like other men's Souls, that have no command of their tongues, and hands, &c. Or else they speak falsely. I say these are of all others the Vilest Hypoerites. 1.