The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 48
Sermon XLVIII.
Canticles 1. 9.
I have likened thee (O my Love!) to a company of Horſes in Pharaoh's Chariots.
I Am come to the ſecond Propoſition I obſerved from theſe words▪ I have done with the firſt raiſed from the Compellation.
Prop. Chriſt hath likened his Spouſe to a company of Horſes in Pharaoh's Chariots.
I ſhall ſpeak to this Propoſition in my uſual method, by way of Explication, Confirmation, and Application. By way of Explication I ſhall ſhew you, 1. In what ſenſe that term, I have likened, or I have compared thee, is to be underſtood. 2. Why Chriſt hath likened his Spouſe to Horſes, to a company of Horſes, and why to a company of Horſes in Pharaoh's Chariots.
As to the firſt, the only queſtion is, Whether the ſenſe be, I have made thee like, or I have fancied thee like; the Radical word foreign ſignifieth to be like, or to aſſimilate. I find it frequently in Scripture uſed in Pihel, the very Conjugation in which it is uſed in this Text. From ſome of thoſe Texts we may poſſibly gather the ſenſe of it in this Text, Numb. 15. 35. I will do unto them as I thought to do unto them. There it is tranſlated, I thought, Iſa. 14. 24. As I have thought, ſo have I brought it to paſs, Judg. 20. 5. The men of Gibeah—thought to ſlay me, Pſal. 48. 9. We have thought of thy loving kindneſs, Hoſ. 12. 10. I have uſed ſimilitudes, Lam. 2. 13. To what ſhall I liken thee? The word is in Scripture often uſed to ſignifie the making Idea's and Repreſentations of things in our minds. No man does any action but he firſt makes the Idea and Platform of it in his thoughts: Now this action of the mind informing the Idea or Platform of a thing, is that which is expreſſed by this word. In ſhort, the word may ſignifie either; I have made thee like, or I have in my mind fancied, or conceived thee like; ſo it either denotes a gracious act of Chriſt terminated in us, or an action of Chriſt terminated in himſelf. In the firſt ſenſe it ſignifies, Chriſt's induing of his Spouſe with ſome noble and generous qualities, bearing ſome proportion to thoſe that are found in an Horſe. In the ſecond ſenſe it is rather expreſſive of ſome duty in the Spouſe proceeding from ſuch Endowments. In the Text the latter muſt include the former. For he who draweth the ſimilitude, is one who cannot err in his Judgment. We may have Fancies that are vain, and our minds may conceive of things otherwiſe than indeed they are. He cannot conceive his Spouſe like to a company of Horſes, if indeed ſhe were not ſo, He could not be deceived with a falſe Repreſentation of any Object. I think it no vain conjecture of ſome Interpreters of this Text, that our Saviour addeth theſe words, with ſome reference to the Spouſe's Petition immediately preceding. She had begg'd to to be directed how in the Noon of her afflicted ſtate, when the Sun of Tryals and Perſecutions beated hot on her, ſhe might enjoy, a free, full Communion with him, he had bidden her to go forth by the footſteps of the Flock, to follow the ſteps of thoſe who before had walked with God under the darker diſpenſations of his Providence. Now, leſt ſhe ſhould ſhrink at the thoughts of Trials, he goes on, and tells her, he had made her like, and looked upon her as like to an Horſe, yea a company of Horſes in Pharaoh's Chariots. But,
1. Why doth our Saviour compare his Spouſe to Horſes? We would in our Age think it a ſtrange Complement for a man to uſe to the woman whom he loved. But we muſt remember, that a great deal is to be allowed in the different Dialect of ſeveral Nations, in different Ages, as we ſee is to Perſons in the ſame Age living at an hundred years diſtance each from other. There are many Phraſes which an hundred or two years ago were good Engliſh, and good ſenſe, which in our more Polite and Reformed Age we ſhould now judge very ordinary courſe Language. Elijah you know was called by the King of Iſrael, The Chariots of Iſrael, and the Horſemen thereof; all that was meant, was the honour, and ſtrength, and defence of the Nation. So Zech. 10. 3. It is ſaid, God had viſited his Flock, and made them like a goodly Horſe in Battel. And Rev. 19. 11, 14. Chriſt is deſcribed as riding upon a white Horſe, and his Army on white Horſes. The Spouſe is here compared to Horſes, a company of Horſes, only for ſome eminent quality, or qualities in Horſes. Nor is our own Dialect free from ſuch compariſons. We ſay of a man without diſparagement, He is as ſtrong as an Horſe. Nor is this ſimilitude improper, whether we conſider, 1. The generous qualities of that creature: Or, 2. The general repute and value which ſome of that Species have, eſpecially with ſome Perſons. The Hebrew Doctors reckon up ſeven Qualities of an Horſe, but they reckon good and bad Qualities together. 1. It is a goodly creature. 2. It is a docible creature, eaſily to be taught ſeveral things. 3. It is a martial valiant creature. 4. It is a ſwift creature. 5. It is a very laborious uſeful creature. I do not think that all theſe are intended in this Text, becauſe it is not ſaid, I have likened thee to an Horſe, but to a company of Horſes in Pharaoh's Chariots. There are two or three of them which may be intended, and it is queſtionable which of them is principally intended.
1. An Horſe is a goodly creature. You read of a goodly Horſe, Zech. 10. 3. We take a great delight to look upon ſome Horſes whoſe Limbs are well proportioned, and which have been well managed. An Horſe is very comely above a Swine, or an Ox, or any neat Cattel: And uſually Horſes uſed in Coaches and Chariots, (eſpecially Princes Chariots) are of the moſt goodly and comely ſort. If we ſhould take it in this ſenſe, it ſignifies Chriſt's high Opinion of his Church, and every Believing Soul. He had before called her, The faireſt amongſt Women, here he compareth her to goodly Horſes. This is Beza's, and ſome other Learned Interpreters Notion of the Metaphor in the Text. The ſtature and talneſs of the Woman, and juſt proportion of her Limbs one to another (ſaith he) addeth much unto her beauty. Horſes (upon thoſe accounts) are very lovely, beautiful creatures; but beſides that, I have diſcourſed before the beauty and comelineſs of the Spouſe, I muſt confeſs I incline with ſeveral other Interpreters rather to another ſenſe of it in this Text.
2. An Horſe is a very ſwift creature. There are indeed other creatures in other Countries that are more ſwift of foot than an Horſe, but none of ordinary uſe that are ſwifter of foot. Deodate thus interprets the Metaphor, and there is a truth in it. God puts into his People a Spirit of life and activity, ſo as they are ſwift to hear, James 1. 19. ready to every good work. We read in Scripture of Horſes ſwifter than Leopards, Hab. 1. 8. But I do not think this principally intended in this place, and it ſeemeth too much a ſtraining of the Metaphor.
3. And laſtly, Therefore the Horſe is a ſtrong and valiant creature. God himſelf propoundeth the Horſe as a pattern of ſtrength, Job 32. 19. Haſt thou given unto the Horſe his ſtrength? And it is ſaid of God, that he delighteth not in the ſtrength of an Horſe, Pſal. 147. 10. And as the Horſe is a creature of ſtrength, ſo it is a creature of a great ſpirit and courage; He ruſheth into the Battel, and is not afraid, Jer. 8. 6. God ſpeaking to Job concerning the Horſe, giveth an excellent and elegant deſcription of him, Job 39. 19, 20. where God asketh Job, Haſt thou clothed his neck with Thunder? Canſt thou make him afraid at a Graſhopper? The glory of his Noſtrils is terrible. He paweth in the Valley, and rejoyceth in his ſtrength. He goeth on to meet the armed man, he mocketh at fear, and is not affrighted, neither turneth he back from the Sword. The Quiverrattleth againſt him, the glittering Spear, and the Shield, he ſwalloweth the ground with fierceneſs and rage, neither believeth he that it is the ſound of the Trumpet. He ſaith amongſt the Trumpets, Ha, Ha, and he ſmelleth the Battel afar off, the Thunder of the Captains, and the ſhoutings. With reſpect of this Quality of the Horſe I conceive it is, that the Spouſe is here compared to Horſes; War-like Horſes, full of ſpirit and courage. I have likened thee to a company of Horſes; That is, I have made thee bold, couragious, full of reſolution, to make a ſpiritual reſiſtance to thy Enemies, to bid a defiance to them, no more to regard the reproaches and revilings, the threats, and rage, and violences of wicked men that oppoſe thee, and cauſe thy trouble, than the Horſe regardeth the ratlings of the Quiver, or the ſound of the Trumpet, or the glittering Spear or Shield. Fear not the rage and madneſs of thy Enemies. I have made thee like to the Horſes in Pharaoh's Chariots, which are ſo bred, and ſo ſpirited, that they mock at fear; and the more their Enemies rage and make a noiſe, the more couragiouſly, and with the more mettle they go on. This I take to be the moſt proper and likely ſenſe of the Metaphor in this Text; accordingly I ſhall handle it.
2. But it is not ſaid, To an Horſe only, but to a company of Horſes: Why to a company of Horſes? The term company denotes Multitude and Unity. 1. It denotes Multitude. The Church of Chriſt conſiſts of many Individual Believers, who in reſpect of their Innocency, and feeding in the ſame Paſtures, are compared ſometimes to a Flock of Sheep here in reſpect of that ſpirit of valour, courage, and fortitude which animates them all, to a company of Horſes.
2. It is a term which denotes Unity, not a numerical Unity, but an Unity in ſome common work, and in ſome accidents common to them all. Thus the Apoſtle ſaith, We being many are one body. There is, ſaith the Apoſtle, Eph. 4. 4, 5. one Body, one Spirit, they are called in one Hope, of their Calling, they have one Lord, one Faith, one Baptiſm, they have one God and Father of all. The Spouſe is not compared to a company of Horſes in a field, or in the ſtreets, but to a company of Horſes in a Chariot, where they draw together, run together upon the Enemy. Every Believer alſo hath a Company within himſelf, the ſeveral powers and faculties of his Soul armed with the whole Armour of God. Theſe are like a company of Horſes in Pharaoh's Chariots.
3. But why in Pharaoh's Chariots. Pharaoh was a common name to the Kings of Egypt, and a company of Horſes in Pharaoh's Chariots, ſignifieth no more than a company of the beſt Egyptian Horſes-Egypt at that time was one of the moſt famous places for Horſes in the world. Hence you read that Solomon had Horſes brought out of Egypt, 1 King. 10. 28. And the King of Judah ſent his Embaſſadors into Egypt, that they might give him Horſes, Ezek. 17. 15. So Iſa. 31. 1. Woe to them that go down to Egypt for help, and ſtay on Horſes. v. 3. Their Horſes are fleſh, and not ſpirit. So as I think they have but a feeble ſupport from this Text, who would make advantage of this Text to juſtify their notion, that this Divine portion of holy Writ is no more but a Love-ſong betwixt Solomon and Pharaohs Daughter.
To all this I might add one thing more, that the Horſe by reaſon of thoſe excellent qualities, which the God of nature hath endued it with, hath in all ages been in a very high eſteem with men. The vanity of ſome Perſons in the expreſſion of this hath been very great. Hiſtorians tell us, the Perſians made ſolemn funerals for their Horſes; in other places they builded Pyramids over their Sepulchers. Alexander the great, built a City to the memory of his Horſe. Julius Caeſar ſet up his Horſe a marble effigies. The Emperour Commodus, would have his Horſe buried in the Vatican. Our age is more rational, then to allow theſe vanities, but yet it is vain enough, many a man takes more care for the mangery of his Horſe then for the Education of his Child, and alloweth his Horſes more attendance then his wife. Which lets us ſee what a value men yet put upon this creature. So as this ſenſe may be put upon the Words of this Text, thou art as dear to me, and in as high eſteem with me, as the Horſes in Pharaohs Chariots are to, and with him. The Propoſition then of the Text amounteth to this:
Prop. That the Church of Chriſt, and every particular believer in it, is in Chriſts Eyes exceeding lovely, and highly eſteemed of by him, and knowing that ſhe is in the midſt of Enemies he hath cloathed her with ſtrength for the victory ſufficient if ſhe will make uſe of it; he hath made her like to a Company of Horſes in Pharaohs Charrots.
The proof of the Propoſition then lyeth in the proof of theſe two things.
1. That the Spouſe of Chriſt is in his Eyes exceeding goodly, and beautiful, and highly eſteemed of by him.
2. That ſhe is cloathed with ſufficient ſtrength and might to overcome her Enemies.
For the proof of the former, I ſhall not inſiſt upon it, for beſides the large diſcourſe I have already ſpent upon that, when I handled that phraſe (O thou faireſt amongſt women) The expreſſions of Scripture are ſo obvious to every Eye, where Chriſt ſetteth out his Love to, and eſteem of his Church, and every particular believer, that I need not ſpend time in giving you an account of them.
The latter is no leſs plain, Immediately upon the fall God gave out this promiſe, Gen. 3. 15. The ſeed of the woman ſhall break thine head, and thou ſhalt bruiſe his heel. The ſeed of the woman was Chriſt, and his ſeed, thoſe that believe in him. Conformable to this is that promiſe, Rom. 16. 20. God ſhall bruiſe Sathan under your feet ſhortly. It was an ancient promiſe made to Abraham, and in him to all that walk in the ſteps of his faith, Thy ſeed ſhall poſſeſs the gates of its Enemies. God ſaith, Zech. 10. 3. That he made his flock as a goodly Horſe in the day of battel, v. 5. And they ſhall be as mighty men which tread down the Enemies as mire in the ſtreets; in the battel they ſhall fight, becauſe the Lord is with them. I come to the Application.
Uſe 1.I ſhall only apply it by Exhortation to two great duties: Fortitude and unity. I begin with the firſt, upon which I ſhall moſt inlarge, as to which I ſhall ſhew you, 1. Wherein it lies, and diſcourſe it to you as it ſtands diſtinguiſhed from a natural Spirit, and ſtomack. 2. From a moral fortitude. 2. I ſhall offer you ſome directions in order to the promoving of it. 3. Laſtly I ſhall preſs it by ſome arguments.
It is agreed on all hands that the object of it is dangers and ſufferings. That the nature of it lyeth in a bold encountring, and going through them: That the vices oppoſed to it are. 1 Cowardiſe. 2. Raſhneſs, or fool hardineſs, as we call it. There is a courage or fortitude which ariſeth only from the natural Spirit and courage of the creature. Now this is to be found in beaſts as much as in men, yea and more then in men, the reflections of whoſe reaſon makes them leſs Spiritful then Horſes, or Dogs, or Lions, &c. This commendeth no man, for no man hath more of this then many Beaſts have. So it removeth not man at any diſtance from a Brute Creature. Secondly. There is a moral fortitude. Which though it muſt have ſome foundation in nature, for none that is naturally fearful, and cowardly, will by reaſon be improved to any degree of valour, yet differeth from the other. As it ariſeth from knowledge, and ſome juſt improvement of reaſon, and is governed by the dictates of reaſon, and directed to ſome noble, and rational end, ſuch now as the preſervation of our honour or Country, &c. But now Chriſtian fortitude is quite another thing as it ariſeth,
1. From a threefold principle of grace, 2. As it is directed by the rule of the Word. 3. As it is exerciſed upon and againſt ſin; As laſtly it works for a more noble end, the glory of God, and the Salvation of the Soul, you may take this Deſcription of it:
It is an habit infuſed into the Soul by the holy Spirit of God inabling the Soul, from the dread of the Eternal God, a Love to him, and a faith in him, and his promiſes, to deſpiſe the proſpect, or preſence of any danger, in a reſiſtance and fighting againſt ſin, and all temptations to it, governing it ſelf by the rule of Gods Word, in order to the glory of God, and the Salvation of a mans Soul. From hence may eaſily be gathered, both how it differeth from Natural Spirit and ſtomackfulneſs which is under no government, either of reaſon or Religion, and is a mere natural quality, and found in beaſts, as much, and more then in man.
It alſo differeth from Moral ſortitude, both in the Principle, the rule, and manner of its exerciſe, and the End. All which I ſhall open. I ſhall begin with the firſt of theſe.
1. The firſt Principle of Chriſtian Fortitude is the holy Spirit. Fear not ſaith God, I will ſtrengthen thee, and uphold thee with the hand of my righteouſneſs. It is indeed God as the God of Nature that puts the natural Spirit and courage into the Horſe, or other beaſts, Job. 32. 19. Haſt thou (ſaith God) given ſtrength to the Horſe; Haſt thou clothed his neck with Thunder? But here God acts as the Author of ſaving grace. The holy Spirit is the Author of all gracious habits, now there is a threefold Spiritual habit, from which this fortitude or Chriſtian courage proceeds; they are as it were the Parents of it.
1. The firſt is the fear of God. No man is valiant againſt ſin, when temptations to it lye from great dangers, but he that hath a true dread of God in, and upon his heart. It is ſaid of Moſes, Hebr. 11. 27. That by faith he forſook Egypt, not fearing the wrath of the King, for he indured, as ſeeing him who is inviſible. He forſook Egypt in obedience to the command of God, he feared not the wrath of the King. When he ſaw he muſt either incur the Kings wrath, or Gods diſpleaſure, he feared not the wrath of the King, though (as Solomon ſaith) The wrath of the King is as the Meſſenger of death: Yet he feared not the wrath of the King, here now was courage; here was Chriſtian Fortitude: Whence was it that he was ſo courageous? The Text tells you, He indured, as ſeeing him who was inviſible, he had the dread of the King of Kings upon his Soul, agnovit imperatorem coeli, he knew there was one, that was higher then the higheſt mortal; and this is neceſſary, and that too in a very good degree to every Soul that is valiant for God. Every Perſon that feareth not God will be a coward in the Spiritual fight.
2. A Second habit contributing to this fortitude or Chriſtian courage, is The Love of God. The Apoſtle tells you it conſtrains; we ſee in daily experience, the lover will indure no difhonour to be done unto, no affront to be put upon the woman that he loveth. The vain Gentleman is ready to fight upon any ſuch account. The Soul which truly loveth God, will fuffer no affront, no diſhonour which he can help, to be done unto, and put upon God, much leſs can he allow his own Soul in any ſuch thing, what ever be the conſequent of it.
3. A third habit from which this Chriſtian courage or fortitude ariſeth is Faith: Faith reſpecting both the Propoſition of the Word, and the promiſe of the Goſpel, and Perſon of the Mediatour. Faith agreeing to all which the holy Scripture revealeth concerning the wrath of God, his power, juſtice greatneſs, concerning the reward of thoſe who well fight the good fight, who overcome, &c. And alſo hoping, and truſting in God for the fulfilling of thoſe promiſes. Natural courage is much from Nature, and derives much from the Blood, Moral Fortitude deriveth much from Education and Reaſon. Chriſtian Fortitude in encountring dangers ariſeth from quite different principles. The Chriſtian is ſtout and valiant in the reſiſtance of ſin, becauſe he feareth the great and living God, whoſe wrath is a thouſand times more formidable then the wrath of the greateſt man, who when he hath killed the body can do no more; God can caſt both body and Soul into Hell-Fire. Becauſe he loveth God, and will ſuffer any thing, rather than grieve and offend him, and becauſe he believeth, whatſoever God hath revealed in his holy Word concerning the greatneſs, power, wrath, and juſtice of God againſt ſin, and concerning thoſe who ſtrive in the reſiſtance of it. Hence you read in that martyrology which you have Heb. 11. 33. That they through faith ſubdued Kingdoms,—v. 34. quenched the violence of fire, eſcaped the edge of the ſword,—waxed valiant in the fight, v. 35. they were tortured, not accepting deliverance, v. 36. they had Trials of cruel mockings, and Scourgings, yea moreover of bonds, and impriſonment, &c. The principles of the Chriſtian valour, are not meer Natural Spirit and ſtomackfulneſs, nor meer principles of honour, and reputation, and reaſon, which were the principles of the Roman valour, but theſe which I have ſhewed you.
2. As to the Acts of it. They are all lawful reſiſtances of ſin. He will reſiſt unto blood, but it ſtill is in ſtriving againſt ſin, Heb. 1. 2. 4. And this he doth by a lawful reſiſtance; This in the deſcription I called a governing himſelf according to the rules of Gods Word, 2 Tim. 2 5. If a man ſtrive for maſteries, yet is he not crowned except he ſtrive lawfully. All ſin is a tranſgreſſion of the law of God. No Chriſtian fortitude can be ſhewen either in the encountring of a danger, for not doing what he ought to do: Or for the encountring of a danger, rather then doing, what God hath given him a freedom and liberty to do. As to the firſt a man is not Gods Martyr but the Devils: As to the Second, he cannot be a Martyr for God but for his own humour, God hath left him a liberty, he need not ſuffer unleſs he will. But now there may be ſeveral actions as to which a good man doth not ſee his liberty, but lyeth under apprehenſions, that they are unlawful. The Queſtion is what a Chriſtian is to do as to them? And whether a Chriſtian can ſhew any Chriſtian fortitude in incountring dangers rather then doing them. To which I ſhortly anſwer,
1. That it is the duty of every good man as to ſuch actions to uſe all the means he can, as to a true information of his own conſcience. Reading the holy Scriptures, and other good Books, interpreting the Scriptures, which may rightly inform him: Keeping his ear open to all arguments on both ſides, to all inſtructions.
2. If by no means he can receive Satisfaction as to the lawfulneſs of ſuch actions, the doing of them would be ſin to him, and he is bound to incounter any danger rather then do them and this is a piece of Chriſtian fortitude. The proximate Rule of our actions muſt be our own Conſcience (by which I mean, our own practical judgment of the lawfulneſs or unlawfulneſs of things to be done, according to the beſt information we have, or can get concerning the will of God in his word;) the perſuaſions, commands, dictates, or practice of others is no rule to us. We muſt reſiſt what our own Conſciences tell us is ſin and contrary to the will of God.
But it muſt be lawfully. It muſt be ſuch a reſiſtance only as Gods Word doth allow us. A private Perſon in the reſiſtance of ſin, muſt not reſiſt the power, which is the Ordinance of God, Rom. 13. 2. It is one thing to do what ſuch powers command, another thing by Arms to reſiſt. God hath not given the Sword into any private hand, and ſuch a Perſon drawing it ſhall periſh with it; we muſt ſtrive againſt ſin, but we muſt ſtrive lawfully, not by ill Language, or boiſterous actions, but by meek and patient Suffering.
3. Laſtly. The End of Chriſtian fortitude muſt be, 1. The glory of God. 2. The Salvation of our own Souls. 'Tis no Chriſtian valour, to be valiant for any thing but the truth, the honour and glory of God, the cauſe and concern of God in the World: and in a matter where the Eternal Salvation of his own Soul is concerned. Thus far I have opened to you the nature of this Chriſtian courage and fortitude, which I am calling to you for. Let me in the next place offer ſomething to you which may promove this excellent habit in your Souls. A Natural courage cannot be given, where any thing of a Moral fortitude may be promoved by rational arguments, education, and a due digeſtion of moral Principles. But there muſt be ſome good natural foundation of courage, for the Moraliſt in the managery of his diſciple to build upon, but it is not ſo as to this Chriſtian fortitude. Perſons of the weakeſt ſex, of the loweſt, meaneſt, weakeſt Spirits by nature, have been made valiant as to the Spiritual fight from the dread of God, the Love of God, by ſaith in the Word of God, and in the Lord Jeſus Chriſt. Now in order to this excellent habit, and ſo neceſſary for theſe times,
1. The firſt thing which I ſhall commend unto you in order to it is, a Sound knowledge of the revealed will of God, both concerning ſin, and concerning duty. Knowledge is the foundation of ſaith. It is that which giveth boldneſs to a man both in ſpeaking and in acting. A poor ignorant Perſon may be valiant, but he cannot expect to be ſo, he is Sometimes made valiant in an extraordinary manner, by ſome ſpecial inſtinct, and impreſſion of God upon him, as that Woman which told her Judges, She could not diſpute, but ſhe could dye for Chriſt. A juſt knowledge of what I may, or may not do, of the Nature of God, his promiſes, and threatnings, is moſt neceſſary to a true Chriſtian courage and fortitude. He fighteth more like a madman, then a Chriſtian, that is not firſt fully Satisfyed in the goodneſs, and juſtice of his cauſe.
2. A knowing man may be cowardly if he be not rooted and grounded in the faith, heartily and firmly believing what he hath the notion of. Faith is the only ſhield that keepeth off the fiery darts of the wicked. Now this is the gift of God, and the way to obtain it is Prayer. Beg of God his Spiritual armour, and to make you valiant in the Spiritual fight, Math. 26. 41. Watch and pray that you enter not into temptation.
3. Set as looſe to the World and all your concerns, and Relations in it as you can. It is obſerved of great Cities that they ſeldom hold out long againſt an Enemy, Their Riches, their Wives and Children make them Cowards. That Man or Woman that hath not learned to deny himſelf in all his worldly contentments can never be valiant.
4. Laſtly look unto Jeſus the Author, and the finiſher of your ſaith, who for the joy that was ſet before him, indured the croſs, deſpiſed the ſhame, and is ſet down on the throne of God; conſider him who indured ſuch contradiction of ſinners in himſelf, leſt you be wearied, and ſaint in your minds. It is the Apoſtles advice, Heb. 12. 3. The valour and courage of a General oft times puts mettal, and courage into his Souldiers, & retrieveth a day of battel when it is upon the point loſt. The eying of Chriſt who is the author and finiſher of our faith, is of mighty uſe to us to ingage us to go on to the Spiritual fight without fear or dread. Let me preſs this upon you by a few arguments.
1. The firſt ſhall be from the ton general decay of this gracious habit in the Spirits of Chriſtians. God of 'old complained by his Prophet, Jer. 9. 3. That there was a generation of them who bent their tongues like bows for lies, but there w… none valiant for the truth upon the Earth. How few are there this day that are valiant for the truth? There are many that bend their bows for lies. Papiſts are full of courage and mettal for an idolatrous worſhip; wicked men are full of malice & courage to accuſe, inform againſt, and to deſtroy the People of God, but who is on the Lords ſide? Who? Where is the courage of Chriſtians for the truths, the waies, the Ordinances of God? They dare not appear for God, but ſeek all waies to hide, and cover themſelves, and to withdraw themſelves from the Lords battels. They are not like the warlike horſe God ſpeaketh of to Job, that ſaith amongſt the Trumpets, Ha, Ha, that mocketh at fear, is not affrighted, and turneth not his back from the Sword. It is time for ſome to ſhew themſelves valiant for God, for the truths, and Ordinances of God. We are afraid that true Religion is almoſt at its laſt Gaſpe in our times. Where is the Spirit, of the Lord God of Elijah? The Spirit of thoſe Antient Worthies that noble Army of Martyrs, that loved not their lives unto Death, but witneſſed a good confeſſion, they tranſmitted the true Religion to us ſealed with their blood, the Spirits of Chriſtians do not appear as if we were like to add many ſuch ſeals to it, and paſs it alſo under our Seal to the generation which is like to ſucceed us. Let this a little move us.
2. Conſider how neceſſary a grace it is for the times in which we live. The whole Life of a Chriſtian upon the Earth is ſuch a warfare, ſuch a warring with Principalities and Powers, and the Rulers of the Darkneſs of this World, againſt ſpiritual wickedneſs in high places, that he had need be called to, at all times, to put on the whole Armour of God, that he may be able to ſtand againſt the Wiles of the Devil, to withſtand, and when he hath done all to ſtand. But the times wherein we live ſeem to have a particular malignity againſt Religion and Godlineſs above the times we have ſeen, or the daies of our Forefathers. The Devil is come down with a great rage, we had need of courage, and of patience. The Caſuiſts trouble their Readers with many Queſtions in order to the Solution of this one Queſtion, When a Chriſtian is obliged to make an explicit Confeſſion of his Faith, and to declare what he is, and what he will ſtand to, and abide by? They agree generally, that he is bound to do it where the glory of God is eminently concerned. 2. Or where the good of others is in eminent hazard. There are certainly two times when the glory of God is eminently concerned in Chriſtians appearing for him. 1. When his Truths and Ordinances are like to be trodden under foot. 2. When the Name and Things of God are eminently blaſphemed. I beſeech you conſider whether theſe be not times of great reproach and blaſphemy; were ever the Truths of God more oppoſed? was ever the holy Name of God to that degree blaſphemed? was there ever a greater rage againſt Religion and Godlineſs? Is it not now time for Chriſtians to buckle on their Armour, to quit themſelves like men, to arm themſelves with courage, to ſhew themſelves like a company of Horſes in Pharaoh's Chariots, Horſes that will not be afraid, like Graſhoppers, Horſes that paw in the Valley, and rejoyce in their ſtrength, and go on to meet the armed men.
3. Conſider, That Chriſt hath made you like the Horſes in Pharaoh's Chariots. I will open this in two things.
1. He hath put of his ſtrength into you. The wiſe man ſaith, The Horſe is prepared for the day of Battel; he is prepared by Nature, by a great natural Spirit which God hath given him, and he is prepared by Art and Managery. God hath prepared every Chriſtian for this Spiritual battel by giving him a New Nature. We uſe to ſay, That if the Horſe knew its own ſtrength, it would be too hard for the Rider. God in mercy to man hath hidden the Horſes ſtrength from him. God in judgment hath hidden Chriſtians ſtrength from them, in theſe ſinful times. The Church hath a ſtrength in it, ſuch a ſtrength, as the Gates of Hell cannot prevail againſt. Believers have a ſtrength in, and with them, if they would but put it forth; priſons, torments, fires, in former times could not prevail againſt them. How hath God in theſe ſinful times hidden the wiſdom of the wiſe, and the prudence of the prudent, and the ſtrength of the ſtrong men from them? What a ſtrength was there in Luther when Melancthon was afraid they ſhould periſh in their appearing for the Cauſe of God, and he made anſwer, Eſto, ruamus, ruet Chriſtus una Chriſtus magnus ille regnator mundi; mallem cum Chriſto ruere, quam cum Caeſare ſtare. Be it ſo (ſaith he) Let us periſh, Chriſt muſt periſh with us, Chriſt, that great Ruler of the World; I had rather fall with Chriſt, than ſtand with Caeſar. The Horſe is not afraid of an Army of armed men; he goeth on to meet the armed men, he mocketh at fear, he is not affrighted, he turneth not his back from the Sword, he feareth not the rattling of the Quiver, nor the glittering of the Spear, and the Shield, he ſwalloweth up the ground with fierceneſs and rage, neither believeth he that it is the ſound of the Trumpet. Chriſt hath made his People like to theſe Horſes, only the ſtrength of the Horſe is natural, the Believers ſtrength is ſpiritual. Why are we afraid? 2. The Horſes in Pharaoh's Chariots had doubtleſs ſome Armour to protect them and preſerve them. However, he that governed the Chariot took a care of them. Thus alſo were the Horſes prepared for the Battel, by Art, as well as by Nature. Thus are Chriſtians alſo prepared; there is an Armour of God prepared for them, which they are to put on. And Chriſt who governeth his own Chariot, his Church, will take care of them, Pſal. 46 5. God is in the midſt of the Church, therefore it ſhall not fall, Iſa. 27. 3. I the Lord do keep it, I will water it every moment, laſt any hurt it, I will keep it night and day, Pſal. 125. 2. As the Mountains are round about Hieruſalem, ſo the Lord is round about his People; He will create a defence upon their glory, a cloud, and a ſmoak, and a flaming fire upon her Aſſemblies, a Tabernacle, a place of Refuge, a cover from the ſtorm, and from Rain, Iſa, 4. 4, 5.
4. And laſtly; Chriſt expecteth this from you. Thus much methinks is ſignified to us by the phraſe, I have compared thee to a company of Horſes in Pharaoh's Chariots. The Prince expects that his War-horſes ſhould ſerve him in the day of Battel, that they ſhould not be afraid of armed men, of Drums or Trumpets, &c. It is the ſervice we have to do for Chriſt in the uſe of the habits of his grace beſtowed upon us, and in thankfulneſs for all the goodneſs he hath ſhewed us in more calm and quiet times. That Chriſtian ill requiteth the Lord for all his feeding in green and fat Paſtures, who when an Evil day comes, and the Lord by his Providence calleth out to the World, Who is on my ſide? Who is afraid, or aſhamed to appear for God, own his Truths, and ſacred Inſtitutions? Chriſt hath not compared us to Aſſes, that couch under burdens, but to a more generous ſort of creatures, to Horſes, to Horſes in Pharaoh's Chariots. Look upon your ſelves as ſuch. Be not like the cowardly Cur, that runs away as ſoon as a Man takes but up a ſtone to throw at him. We read of Chriſtians in the Primitive times, that they would expoſe themſelves to their Tormentors, telling them, They were Chriſtians. In Queen Mary's time the Perſecutors curſed the People of God, and ſaid, They had a mind to burn. Oh that Chriſtians in theſe times had ſuch a courage, as the wicked Apoſtates, and their moſt furious Adverſaries; might think that Chriſtians in the defence of the Goſpel, had a mind to ſuffer whatever their wicked hands durſt do againſt them. Certainly he who hath given Chriſtians the grace of fortitude and courage, expecteth the exerciſe of it.
2. But ſecondly; This Doctrine calleth aloud to Chriſtians for Unity. Chriſt hath not compared us to Horſes in a Field, but in a Chariot, where they are united. Horſes in Chariots draw by couples, and that maketh their draught the more eaſie. Oh that my head were a fountain of waters, my eyes rivers of tears, that I might weep day and night for the Diviſions amongſt the People of God. This hath made almoſt every Horſe draw ſingly, and hath almoſt mired the Lord's Chariots.
1. I beſeech you conſider how God's Enemies are united. Gebal, Ammon, and Amalek; Papiſts and Atheiſts are united in their oppoſition to Truth and Holineſs, againſt every perſon, and everything which hath any thing of the ſtamp and impreſſion of God upon it. Is it not time for all Proteſtants to unite, all ſuch eſpecially as are Chriſtians not in name only, but in deed, and in truth? It may be we cannot unite in every Principle or Eccleſiaſtical Practice; we have different apprehenſions, and we cannot reconcile them: Can we not forbear one another in love? who hath made us more infallible than our Brethren? 2. I beſeech you conſider, what already have been the fruits of our breaches, and diſunion, and what is likely to be the further iſſue of them, if not in time prevented. Popery is increaſed; many abſurd and blaſphemous Opinions are propagated; what will the end of theſe things be? Shall we not be made a common prey, pugnant ſinguli, vincuntur univerſi; while men fight ſingly, they are overcome univerſally. You that have any ſavour of the things of God upon your Souls, that have ſenſe of things, and how diſmal the ſtate of them is, and is like to be, I beſeech you lay theſe things to heart. The whole Miniſtry of the Goſpel, the Ordinances of God are ſtruck at. One Truth of God is cryed down after another. Lay theſe things to heart, and while you are perſuaded that your Brethren own the ſame common Faith with you, and purſue the ſame common deſign of the glory of God, and Holineſs as the means to it, give an allowance to them in ſome things wherein you differ; do not arrogate Infallibility to your ſelves; believe it is poſſible you alſo may be miſtaken; and though you are bound to live by your own Faith, and walk according to your own Faith, and Perſuaſion, yet do not pronounce an Anathema againſt all that are not juſt of your ſize. Lay aſide your heats and animoſities, and your differences, which are of far leſs moment than the whole Intereſt of Chriſt and his Goſpel is. I ſhall conclude my Diſcourſe, as the Apoſtle begins his ſecond Chapter to the Philippians; If therefore there be any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the Spirit, if any bowels of mercy: Let me add, If any concern for the honour and glory of God, or the Intereſt of Chriſt or Religion in the Nation, fulfil the compariſon of my Text, and be you yet at laſt like a company of Horſes in Pharaoh's Chariots, being like minded, having the ſame love, being of one accord, and of one mind, and do the ſame thing in bearing a joint Teſtimony for God.