The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 44
Sermon XLIV.
Cant. 1. 8.
If thou knoweſt not (O thou faireſt amongſt Women) Go thy way forth by the footſteps of the Flock, and feed thy Kidds beſides the Shepherds Tents.
I Have done with the Spouſe's Petition, and am come to her Beloved's Anſwer. In which I have obſerved three things.
1. A friendly Compellation; O thou faireſt amongſt Women!
2. A Suppoſition that ſhe might be ignorant of ſome things relating to communion with him—If thou knoweſt not.
3. A Direction in this caſe: Go thy way by the footſteps of the Flocks, &c. Hence three Propoſitions are obvious.
Prop. 1. That of all Souls, the truly believing Soul is the moſt beautiful Soul in the Eyes of Chriſt.
Prop. 2. That the beauty of this Soul is not perfect. This Soul may be in ſome things ignorant, and at a loſs how to maintain communion with God at ſome times.
Prop. 3. That the ſureſt way for a gracious Soul to get a perfect Inſtruction in thoſe things which concern its ſpiritual good, and to keep and enjoy its communion with Chriſt, is to feed it ſelf by the Tents of his Shepherds, and to live according to the Precepts of his Word, and the Examples of his Church there recorded.
I ſhall begin with the firſt.
Prop. 1. That of all Souls, the Believer is the moſt beautiful Soul in the Eyes of Chriſt.
I will inquire a little into the Nature of the Believing Soul's Beauty: Then I ſhall give you ſome Reaſons of it; and laſtly, Make ſome Application.
1. It is not a corporeal viſible Beauty, but ſpiritual and inviſible. When we ſpeak of Beauty, we ordinarily underſtand a ſymmetry of bodily parts, with a due mixture of the colours of fleſh and blood commending it ſelf to the carnal Eye. This is that of which Solomon ſaith, Favour is deceitful; Beauty is vain, but none I hope will have ſo groſs a conception of the Soul's Beauty in the Eyes of Chriſt, who ſeeth not as man ſeeth, and judgeth not from any outward appearance. The King's Daughter is all glorious within, Pſal. 45. 13. This Beauty lieth in the Soul's ſymmetry to, and with the Divine Law, in a due proportion of virtues and gracious habits in the Soul's conformity to God the pattern of Perfection. The Heathens, by the Light of Nature, could ſee that the inward Beauty was the true Beauty. It is reported of Diogenes, that meeting with a young man who was exceeding comely, but very vitious, he cried out, O quam bona domus, & malus hoſpes! What a brave houſe is here, and how bad an inhabitant it hath! It is what may be ſaid of a great many comely men and women in the world: O what brave houſes hath the God of Nature made, but what ill Tenants hath the Devil thruſt into them? Within there dwells nothing but Pride, Ignorance, Luſt Vanity, and other Inmates of corruption. Our Saviour hath fitted them with a name, they are Painted Sepulchres. The Spouſe's Beauty is ſpiritual, her Ornaments are the hidden man of the heart, in that which is not corruptible (as the Apoſtle ſpeaketh,) 1 Pet. 3. 4. And as corporeal Beauty lieth in the due proportion of the parts of the body one to another, yet this alone will not make a Beauty, without a due proportion of colours, and a good Air of the countenance: So this Spiritual Beauty lieth in the proportion of the Soul and its ſeveral powers and faculties to the Divine Rule, its Symmetry with the Divine Nature; yet this will not do without the grace of Juſtification, that grace which doth gratum facere, render the Soul acceptable in the ſight of God. Hence this Beauty is not obvious to our ſenſes. The World (ſaith the Apoſtle) knoweth us not. It is a Spiritual Beauty, ſo as fleſh and blood diſcerneth it not; whereas we ſee things by the Eye of Senſe, Reaſon or Revelation. Corporeal Beauty is diſcerned by a carnal Eye; the object beareth a due proportion to the Organ: Yea, there is an inward Beauty, which even the Eye of a natural man may diſcern; it lieth in the proportion which the mind of the man or woman beareth to the Rule of Virtue, and the Principles of Reaſon. Thus a man may ſee more Beauty and Lovelineſs in one that is Learned and knowing, than in one that is ignorant; in one that is juſt, chaſt, ſober, temperate, than in a beaſtly Drunkard, a ſottiſh unclean Adulterer, an unjuſt and unrighteous man, &c. But the Beauty of a Child of God lieth deeper, and more remote from a carnal mans apprehenſion, in the Souls Symmetry with the pure, and holy nature of God. the proportions of his Soul to the pattern of a diſciple of Chriſt as his lineaments are drawn in holy Writ. This the natural Eye ſeeth not, the Spiritual man alone diſcerneth, nor doth he at all times diſcern it in ano ther, Eli could not ſee Hannahs beauty, but thought it had been only a little colour which too much wine had brought into her face. The Subject of this beauty is the heart, Chriſt ſeeth, and knoweth that hence, though a Child of God doth appear fair to his Brother, yet to Chriſt more fair, even the faireſt amongſt Women.
2. Secondly, It is not a Native but an adventitious beauty, you (ſaith the Apoſtle) hath he quickened who were dead in treſpaſſes and ſins. Eph. 2. 1. Children of wrath by nature even as others, v. 3. By nature there is none righteous, no not one, none that underſtandeth, nor ſeeketh after God, the Philoſopher ſpake like a Philoſopher when he determined the Soul to be naturally as white Paper or tabula raſa. The Divine muſt ſpeak otherwiſe there is in man a want juſtitiae debitae ineſſe, a want of that image of God in which lies the Souls beauty; He was created in honour, but he is become like the Beaſt that periſheth, he hath loſt the image of the heavenly, Behold (ſaith David, Pſal. 51.) I was ſhapen in iniquity, and in ſin did my Mother bring me forth. What can be clean (ſaith Job) that is born of a Woman? Or how can that which is clean come forth from that which is unclean. The vitious inclinations of Children is matter of demonſtration, till they be in ſome meaſure corrected, by the precepts and inſtructions, and government of thoſe that are ſet over them, and by moral diſcipline, which yet doth not cultivate and adorn them ſufficiently to render them beautiful in the Eyes of Chriſt.
3. Thirdly, it is not an Artificial but created beauty. The beauty of the Civil perſon, that either from the precepts or examples of his governours or his ingenuous education, hath imbibed Principles of Moral Diſcipline is indeed no native beauty, but it is an artificial beauty, as to which God hath had no hand but that of his common Providence, but the Spouſe's beauty is a created beauty, wholly Gods work in the Soul, creating faith in it, uniting it to Chriſt, changing its heart, giving it new habits, new qualities, and inclinations. Thou were comely, ſaith God, Ezech. 16. 14. through my comelineſs put upon thee. Corporteal beauty is the work of God in nature, and it is hardly in the power of man to contribute any thing towards that. The Painter diſſembleth a beauty but giveth no real beauty; the Taylor diſſembleth a Symmetry of parts but cannot give it. But Spiritual beauty is much more the gift of God, that is, a Gift of Special grace. Art may make a woman that is not beautiful appear ſo, but it cannot make one to be beautiful that is not ſo. Good works do little more to the Saints beauty in the Eyes of Chriſt then hanſome cloaths, or linnen doth towards the beauty of the body. If the body be comely, and beautiful, hanſome faſhioned cloaths or linnen may indeed ſet it off, but if the body hath no true ſymmetry of parts, all that good cloaths do is to hide deformity, and to make the body that is not comely yet appear ſo unto others. If the Soul of a man or woman be truly beautiful through an imputed righteouſneſs and inherent grace, good works much ſet forth this beauty to the world, and are alſo acceptable unto God. But works only Morally good, that is, ſuch things as God hath commanded, can never make a Spiritual Ethiopian fair, nor the Soul that is naturally crooked, ſtraight. The Romiſh Taylors, and Painters, labour in vain to make Souls beautiful by preſcription of good works, not flowing from a true faith in Jeſus Chriſt; indeed the truely beautiful Soul will maintain good works for neceſſary uſes, and not be ſeen in any part of the world, or in any ſtation in it, but clothed with them, the Kings Daughter though all glorious within, yet muſt have her garments alſo ſmell of Myrrh, Aloes, and Caſſia, but theſe are not her onelyonly beauty in the Eyes of her beloved, ſhe ſtill cries out, O Lord, my righteouſneſs is all as a menſtruous cloth, as an unclean thing. I am altogether in my ſelf, as a filthy and unclean thing.
4. The beauty of the Child of God is not onelyonly Adherent but alſo Inherent, Juſtification is his beauty, this I call adherent, he is in a ſtate of favour with God, & hath a right to be called his Child. Regener at ion is his inherent beauty, and makes not onelyonly a change in his ſtate, but in his nature and temper. Juſtification maketh an alteration in the Souls ſtate, and relation to God, before that it was an enemy, now a Child, it cannot be properly ſaid to be any thing inherent in us, rather adherent to us, without it the Soul cannot be comely in the Eyes of Chriſt; thoſe who in Johns viſion were ſeen clothed in white, were ſuch as were waſhed in the blood of the lamb. Let the Vertues of mens Souls be never ſo eminent, their actions never ſo ſplendid, yet while they are not juſtified, they cannot be fair in the Eyes of Chriſt, who judgeth not according to the outward appearance, but according to the heart. But yet this is not all the Spouſe's beauty; In the ſame moment wherein by juſtifying the ſinner, God maketh a change in his ſtate, he alſo maketh a change in his heart; this cannot be alone, neither is it cauſative of the other. Thoſe are wonderfully vain that charge us with aſſerting, that God can be pleaſed with an unholy Soul or that any ſuch Soul is fair and lovely in the Eyes of that God, who is of purer Eyes, then that he can behold any iniquity. This is what Proteſtants do affirm; That God reckoneth the righteouſneſs, or comelineſs of Chriſt unto to the Soul, and ſo makes us comely, and in the ſame moment gives his Spirit to it, to renew & ſanctifie it, and dwell in it, & that both theſe make up the Spiritual beauty & comelineſs, but God doth not accept our Perſons upon the latter, but upon the former account; yet we ſay, This conformity of the heart to the will of God wrought by regeneration, is a great part of the Souls comlineſs. Thou haſt (ſaith Chriſt) raviſhed my heart, my Siſter, my Spouſe, thou haſt raviſhed mine heart with one of the Chains about thy neck, Cant. 4. 9. This we alſo further ſay, That although this inherent beauty, be not that for which Chriſt accepteth the Perſon of a Child of God, yet God is well pleaſed with it, and it doth much increaſe Gods manifeſtative love towards a Perſon, John 14. 21.
5. Fifthly, The beauty of the Child of God is a deſirable beauty deſirable to God. Indeed all beauty is deſirable; this is to God deſirable. You muſt underſtand it ſafely. All deſire in the creature ſpeaketh ſome want and indigences, in God it only ſpeaks complacence, Pſal. 45. 4. So ſhall the King deſire thy beauty, the meaning is no more then be well pleaſed with thy Beauty. God is well pleaſed with their Souls and his will moveth toward them, and the enjoyment of them, not to fill up any vacuity or emptineſs in himſelf, but to fill up their emptineſſes with the ſulneſs of himſelf who filleth all in all. Thus the Schoolmen ſay truly, That though the creature works, and moves to ſupply his own indigence, yet God never moveth nor worketh but to communicate his own perfection and fulneſs.
6. The beauty of the Child of God is a never fading beauty. Corporeal beauty is vain, age, ſickneſs, contagious diſeaſes, many accidents, either greatly abate, or deſtroy this. This Spiritual beauty, though it may abate, yet ſhall never ſail; It is one of Gods gifts to the Soul which are without repentance, It is cauſed from the ſeed of God which abideth in the Soul. The appearance of it to the world may abate, but its beauty cannot wholly fail and periſh. It is as the air of the Soul reſulting from its ſtate of Juſtification, which altereth not, and from the infuſed habits of Regeneration which cannot dye.
7. Laſtly, It is not aperſect beauty. The adherent beauty of Gods People is perfect, the Soul that is juſtifyed from the guilt of one ſin is juſtifyed from the guilt of all ſins. God never forgives in part (if we underſtand by forgiving, remitting the obligation ſin layeth us under to Eternal death.) But the inherent beauty of the Children of God is imperfect, we know in part, and love in part; ſincerity is all we can glory in, all our perfection as to that. The habits of grace infuſed in Regeneration are capable of increaſe and augmentation, nor will any be perfect in them till he comes to dye: No nor then neither, for though the actings of ſome grace proportioned to our indigent mortal ſtate will then ceaſe (and ſo in that ſenſe may be ſaid to be perfected) yet Love and delight in God, habits of Grace which we ſhall carry with us into, and exerciſe in another world ſhall be made perfect there. But in the exerciſes of our habits of grace the beſt of Gods People are much more imperfect, laying many a black parch upon a fair face, which the pure God ſeeth, and can diſtinguiſh from Beauty ſpots. Though for them he will not caſt his people off.
Thus far I have ſhewed you the nature of the Spouſes beauty. I ſhall now ſhew you whence it is, that ſuch a Soul in the Eyes of Chriſt is the faireſt amongſt Women. This will appear but reaſonable if we conſider,
That their beauty is Chriſts workmanſhip. I told you before that it is not an artificial beauty, nor natural, but created and ſuperinduced upon the Soul; The holy Scripture calls man Gods Generation, Acts 17. 29. and borroweth the expreſſion from an Heathen Poet, foreign they ſaw that by the light of Nature. The Apoſtle tells us, Eph. 2. 10. That we are Gods workmanſhip created to good works, which God had before ordained, that we ſhould walk in them, God, had ordained it Chriſt wrought it. Whatſoever of good a Child of God hath in him it is all from God, he is begotten of God, John 1. 13. We are created by him to good works, and he worketh in us to will and do. Are we juſtified, and is that any part of our beauty? We are juſtifyed by his grace, waſhed in his blood. Except I waſh you (ſaith Chriſt) you have no part in me. It is natural to us all to account any thing beſt, and faireſt, to which our ſelves have contributed any thing as a cauſe. The Father and Mother value their own Child above any others: The man of art takes moſt delight in his own workmanſhip. God can do nothing, but what is truly, and highly good, and he cannot but be moſt pleaſed in his own work.
2. Secondly, The beauty of the Child of God is Chriſts beauty, and lyeth in the Souls aſſimilation, or being made like unto Chriſt. Is he juſtifyed? It is by the imputation of his righteouſneſs. Is he regenerated? It is through his Spirit and by his regeneration, the image of God, and Chriſt is renewed in him in Knowledge, righteouſneſs and holineſs, the like mind is in him that was in Chriſt. Likeneſs is the Mother of Love, and all Love floweth from ſome likeneſs or conceived likeneſs in the object beloved. Chriſt cannot but love that Soul that is made partaker of the Divine nature, & renewed according to his image, & made like unto himſelf. The believer was predeſtinated to be conform to the Image of the Son, & by Faith & Regeneration he is made conform, renewed according to the image of God, (according to the Apoſtles phraſe.) If Jacob knew his ſons coat again, and the ſight of it was enough to ſet the Fathers bowels on yerning, Chriſt will doubtleſs know his own robes, and cannot but account that Soul moſt beautiful, that is adorned with & dreſſed in them.
Uſe 1.This in the firſt place may ſerve to convince us of the truth of what John tells us, 1. John 5. 19. That the whole world lyeth in wickedneſs. For theſe Souls whom Chriſt judgeth and calleth the faireſt amongſt Women: The moſt lovely and beautiful Souls, are thoſe who in the Eyes of the generality in the world are counted the moſt unlovely, deſpicable, and contemptible Perſons in nature in ſo much that Godly men and women may take up the words of the Apoſtle, 1 Cor. 4. 9. concerning himſelf and thoſe of his own order, 1 Cor. 4. 9. We think, that God hath ſet as forth as it were appointed unto death, for we are made a ſpectacle to the world, to angels and to men. We are fools for Chriſts ſake, profane, leud men they are wiſe, we are weak, they are ſtrong, they are honourable, we are deſpiſed; the People of God, in the preſent age, in all former ages are they who hunger, and thirſt, who are naked and buffeted, and have no certain dwelling place, yet they labour, working with their hands, being reviled they bleſs, being perſecuted they ſuffer it, being defamed they intreat, yet are they made as the filth of the world, as the off-ſcouring of all Nations even to this day. Thus it was under the Old Teſtament, the prophet complained in his time, Iſa. 59. 15. That truth failed, and he who departed from evil made himſelf a prey, but he addeth, and the Lord ſaw it, and it diſpleaſed him that there was no judgment. It was ſo under the New Teſtament; who was more deſpiſed, and rejected of men then Chriſt? Who was more reviled, contemned, abuſed both in words and deeds then John the Baptiſt, Chriſt, and his bleſſed Apoſtles, and all the Primitive Chriſtians? Chriſt foretold his diſciples, that the world ſhould hate them, that they ſhould ſpeak of them all manner of Evil, perſecute them, turn them out of their Synagogues, &c. It is ſo in our times, if there be in any places Perſons fearing God, and working righteouſneſs, Perſons that make a conſcience of their waies, that fear an Oath, that durſt not drink, and ſwear, and curſe, and blaſpheme the living God, as others do, that make conſcience of their worſhipping God, and are a little more ſtrict and frequent in it then others are. Theſe are the Perſons againſt whom the world ſpits all their venom, againſt whom their hands are lifted up, men may meet together to drink, and revel, to hear leud and profane Songs, and Plays, but not to pray, not to conſider and exhort one another to love, and to good works; what is this an Evidence of but that the world lyeth in wickedneſs? Chriſt judgeth pious Souls, the faireſt Souls, theſe are they ſor whom he died. Whom he calls his Siſter, his Spouſe, the faireſt Souls in the creation; theſe are thoſe Souls, whom the World ſets up as marks to ſhoot all their invenomed arrows, bitter words againſt, to offer all affronts, and indignities unto. Shall not the Lord viſit for theſe things? Shall he not be avenged on ſuch a generation? Shall a gallant in the World, draw his Sword upon the man that affronts his Paramour, or Miſtreſs, a wanton Woman that he hath eſpouſed, or to whom his heart cleaveth, and ſhall the Lord bear theſe affronts, theſe injuries offered to Souls that are more precious in the Eyes of their Lord then all the world is beſide? Hear what the Lord ſaid by his prophet as to that antient People of his, Iſa. 43. 2, 3. I am the Lord thy God, the holy one of Iſrael, thy Saviour, I gave Egypt for thy ranſom: Ethiopia and Seba for thee. Since thou wert pretious in my ſight thou haſt been honourable, and I have loved thee, therefore will I give men for thee, and People for thy life. Was this ſpoken for the Jews only think we, or did this concern the profane part of the Jews, or thoſe only that feared the Lord, walked in his commandments, and worſhiped him in Spirit and in truth? That it was not to be underſtood with reference to or upon the account of the leud, and profane part of the Jewiſh Nation is evident, by Gods declared deteſtation of them by the ſame prophet, and by others of his Prophets. If it were ſpoken with reference to ſuch as feared God, and walked in his commandments, and kept cloſe to the rule of Worſhip which he had given them, it holds good ſtill to all Souls that fall under that Character. They are precious in Gods fight, honourable, he hath loved them, the holy one of Iſrael is their Saviour, and the worlds hatred of them, profane mens reviling, contemning, abuſing them, is but a continued Evidence, that the world knoweth them not, and ſpeaketh evil of, and doth evil to things and Perſons they know not: Or that it lieth in wickedneſs, in a vile and wicked Error of judgment, judging thoſe vile, and baſe, whom God judgeth precious and honourable, and thoſe worthy of hatred, whom he loveth, & though the Lord may for a time ſuffer his good & righteous Servants to be thus reviled, thus treated, thus abuſed, by leud and ungodly men, for the trial of their faith, and for the exerciſe of their patience, and that ſome of the blood of his Saints may be poured into the cup of wicked mens ſins, that the cup of their iniquities may be full, and they may fill up their meaſures of ſinning, That upon them may come all the righteous blood of his People, which hath been ſhed, yet be aſſured, the Lord will not ſuffer it alwaies, but awake as one out of ſleep, & plead the cauſe of his People, and give Egypt for their ranſom and Ethiopia and Seba, and they will find at laſt, that God will give men for them, and People for their lives. Poſſibly ſome will ſay to us, but how ſhall we know theſe whom Chriſt calls the faireſt amongſt women, if we knew them, we ſhould give a a due reſpect to them. It is true the Apoſtle ſaith, The world knoweth us not. Nor can they perfectly know them, for the Kings Daughter is glorious within, ſaith the Pſalmiſt. But yet our Saviour tells you, Math. 7. 16. By their fruits you ſhall know them, do men gather grapes of Thorns; or Figs of Thiſtles? even ſo every good tree, bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit. Will you know what is good fruit? ſee Gal. 5. 22. The fruit of the Spirit, is love, joy, peace, long ſuffering, gentleneſs, goodneſs, faith, meekneſs, temperance, againſt theſe there is no law; No law of God. Add to this, Phil. 3. 3. We are the circumciſion, which Worſhip God in the Spirit, and rejoice in Jeſus Chriſt, and have no confidence in the fleſh; theſe are the true Jews, that are ſuch inwardly, in the heart, and in the Spirit, and not in the letter, whoſe praiſe is not of men but of God. See you therefore any man, or woman, or any party of men and women in the World, who diſclaiming any confidence in the fleſh, any priviledges of birth, or Church-ſtate, or the merits of any works they have done, or can do, place their hope for Salvation in Jeſus Chriſt alone, truſt in him, rejoyce in him and Worſhip God in the Spirit, (tho it may be not with thoſe external rites, and Ceremonies that you do, nor under the ſame circumſtances, yet) heartily Worſhip God, according to the rules which God hath given them, that Love God, and have a love to all men, though more eſpecially to thoſe that fear God, and deſire to live in Peace (as much as in them lyes) with all men, that are gentle and meek, not giving way to rude, and boiſterous Paſſions, that are good in their behaviours, temperate, no drunkards, no unclean Perſons, but ſquaring their lives by the rule of reaſon, becauſe it is alſo the law of God. Let me tell you, that againſt theſe there is no law. No law of God, which is the regula regulans the rule by which all the rules, and laws of men muſt be guided, or they are nullities and no rules at all. Theſe are thoſe whom that God, whom you own as your Creator, and the great Lord of Heaven and Earth, that Chriſt, whom you call your Redeemer, your Saviour, and who moſt certainly ſhall be your Judge, and give unto you at the laſt according to what you have done in the fleſh, calls the faireſt amongſt women, the moſt beautiful and lovely Souls in the whole creation, judge you, whether you ought not ſo alſo to call, ſo to account them, ſo to deal with them. Theſe are the beſt men and women in your Cities, Pariſhes, &c. Take …reed of uſing hard Speeches concerning them, God will for them execute Judgment as well as for ungodly deeds, much more take heed of any hard actions againſt them; he that toucheth them, toucheth the apple of Gods Eye, Zech. 2. 8. Deut. 32. 10. They have prayed with David, Pſal. 17. 8. Keep me as the apple of thine Eye. God hath ſaid concerning them, Zech. 2. 8. He that toucheth them toucheth the apple of his Eye. Be wiſe now therefore O ye Princes, be inſtructed, O you men of the Earth, whether great or ſmall, be aſſured Chriſt will revenge his Spouſes quarrels, even the quarrels of all thoſe whom he judgeth the faireſt amongſt women. Let none think to cover their malice againſt Religion, and Godlineſs, under pretences of executing humane Laws; the Apoſtle ſaith againſt ſuch is no law, no law that will be juſtified by the law of God, no law that will juſtify either the lawgivers in making it, or the Executors in execution of it, 1 Tim 1. 9. The law is not made for a righteous man, but for the lawleſs, and diſobedient, for the ungodly, and for ſinners, for unholy, and profane, for Murderers of Fathers, and Murderers of Mothers, for Whoremongers, for thoſe who defile themſelves with mankind, for Man-Stealers, for Lyars, for perjured Perſons, and other things contrary to ſound Doctrine. The law [that is, the law of God] [is not made for them] that is, to puniſh, afflict, torment them, it is made for them to live according to the rule of it. It is made to protect them. For rulers are not a terror to good works but the evil, Rom. 13. 3. And all Magiſtrats ought to be Miniſters of God to Chriſtians for good, Rom. 13. 4. Now all humane laws muſt be either in affirmance of the law of God, and to force that, or in civil things left to their power, as they ſhall judge to be moſt for the publick Peace, or neceſſary to uphold Nations, and Polities. O therefore take heed what you do, leſt you be found fighters againſt God. Much leſs let any think to cover their malice with pretences, that the Perſons they run upon with ſuch a rage are hypocrites. Hypocriſy can be but in the heart when there is no contradiction in the converſation, that man is no judge of. But is it not poſſible to reconcile (at leaſt) ſome part of the men of the World to thoſe to whom the Lord Jeſus Chriſt hath given ſuch a Character? Is he not a better Judge then men are? Will you make your ſelves believe for a cloak for your rage) that theſe men are not what they pretend to be? I would ask you but one queſtion, are they not more righteous then you? Are they not more in reading the Word, Hearing, Prayer, Faſting, and are not theſe things duties commanded in that Word, which you own to be your rule, and to be holy, juſt and good? are they not ſtricter in the obſervation of Sabbaths? (Which is ſo great a piece of Religion that the Prophet expreſſeth a great part of it, under that notion, Iſa. 56. 4, 6.) Into their hearts you cannot look, but their Words are audible, do not they fear an Oath more? Do they ſwear and curſe, and Blaſpheme like you or many others? do they exceed Heathens, Dii omnes deae que te perdant; by their Dammees, do they rail and revile, and lye like other men? Do they drink, and whore, ſteal and murder, gripe and oppreſs? is not the contrary to this the beauty of a Soul in the Eye of humane reaſon? You have therefore no reaſon to judge them none of thoſe whom Chriſt calls the faireſt amongſt women, you muſt own they are fairer then you, or any of your converſe, and ſtamp. You muſt find ſome in the World that are better then your ſelves, or they muſt be the moſt comely and beautiful Souls. Sirs I beſeech you conſider, how much it becometh a man as a man to judge according to truth? And what can be a better ſtandard then the judgment of Chriſt. O let not the People of God be vile in your Eyes who are ſo highly eſteemed by him who is your Lord and Maſter, and by whom you pretend to hope to be ſaved. But to ſhut up this diſcourſe; You that will not conform your judgment to the Judgment of Chriſt concerning ſuch People, and behave your ſelves towards them accordingly, ſhall certainly be forced to ſubmit to his Judgment ſpoken of, Jude 14. and 15.
2d Branch. I would willingly improve this notion a little further, not onelyonly to reconcile, your judgments to the judgment of Chriſt concerning the People of God, but to reconcile you alſo to the Lord Jeſus Chriſt, and to the ways of God, The effecting of the former, (if I could do it) though it might produce ſome more quiet and peace in the World and reduce men to the rule of reaſon, yet as to your own Souls (if that be all) all the effect it would have would be to ſave you from a deeper place in Hell. It is not a good opinion of Gods People, or a peaceable or kind behaviour to them, will bring any man to Heaven. I could wiſh that all who hear me this day (to uſe Saint Paul's words to Agrippa) were as the People of God are, (excepting that reproach and obloquy which they ſuffer, thoſe bonds, and impriſonments to which they are expoſed) that they alſo would come into the number of thoſe whom the Lord judgeth the beſt Souls in the World, the faireſt amongſt women.
1. Is it nothing to you to come into this reputation? Leud, profane, debaucht Perſons, let their quality in the World be what it will, in Scripture come under the notions of Children of Belial, Vain Perſons. What an object of deſire doth corporeal beauty appear to the World? What will not a vain woman do to get it, to preſerve it, to diſſemble it, what time, what mony ſhe ſpends to ſet it out? What care ſhe takes, if as to it ſhe be under any defects, to hide them, to correct them, &c. Quantum eſt in rebus inane? All this it may be is ſpent in painting a Sepulcher, a rotten poſt. Poſſibly look into this Maſquerade, there's nothing but what is rational filthineſs, and deformity. An underſtanding void of any valuable knowledge. A Perverſe and ſtubborn will againſt what is rationally good, beaſtly affections, her Soul it may be is full of laſciviouſneſs, Pride, Malice, Envy: All unlovely things, Turbulent Paſſions. Is Spiritual beauty worth nothing? Shall Heathens judge a Soul that is knowing, ſubdued to the rule of reaſon, chaſt, good, juſt, ſober, meek, modeſt, beautiful, and worth a thouſand Souls otherwiſe diſpoſed, and qualified; and ſhall Chriſtians judge otherwiſe? ſhall they think Soul-beauty not valuable? Or ſhall they not judge it worth any thing, to be comely with Chriſts comelineſs, and in the Eyes of an all ſeeing, heart ſearching God, to be without ſpot or wrinkle; conſider Sirs, how much this is beneath the name or profeſſion of Chriſtians, how we are condemned by wanton gallants deſiring corporeal beauty, and Heathens, valuing the rational beauty of the mind which commends it ſelf to all rational minds before they be debauched.
2. Conſider what it is to have the King of Kings to deſire, and to predicate our beauty, Pſal. 45. 11. So ſhall the King greatly deſire thy beauty. The King, this King is God whoſe throne is for ever, and ever, and whoſe Scepter is a righteous Scepter, v. 6. Beauty is in it ſelf attractive but who is there that will not covet a beauty, that a King ſhould deſire? But what are all the Kings of the Earth, compared with him who is the King of glory? So ſhall the King (ſaith the Pſalmiſt deſire thy beauty: How great a thing is this for the great God to have a deſire to the Sons of men and a delight in them? And further for this King to predicate our beauty, as the Lord doth in the Text, and did concerning Job, Job 2. v. 3. And the Lord ſaid unto Satan, haſt thou conſidered my Servant Job, that there is none like him in all the Earth, a perfect, and an upright man, one that feareth God, and eſcheweth evil, and ſtill he holdeth faſt his integrity, though thou movedſt me againſt him to deſtroy him without cauſe. For this great King to deſire a Souls beauty, ſignifieth to be the Spouſe of Chriſt, to be in favour with God in this life, and it promiſeth an eternal communion with God in glory, in the life which is to come, when the Marriage of the Lamb ſhall be conſummate, and the Bride the Lambs Wife, ſhal follow him whereſoever he goes.
3. Laſtly conſider, The conſequent of not being of the number of thoſe, whom Chriſt here calleth the faireſt amongſt Women. Amongſt men their is a medium betwixt mens looking upon a woman as the faireſt, and ſuch a one whoſe beauty they deſire; and being abominable, and odious in their Eyes. But as to Chriſt there is no medium betwixt theſe two. The unbelieving and the abominable are put together, Rev. 21. 8. A man may not love a woman ſo well as to make her his Wife, and yet have a kindneſs for her, not hate, and abhor her. The caſe is not ſo betwixt God, and the Soul. He or ſhe whoſe beauty the Lord doth not deſire, is by God hated and abhorred, that Soul is abominable in his fight. The abominable, Rev. 21. 8. ſhall have their part in the lake which burneth with fire and brimſtone, which is the Second death. Theſe arguments are enough to thoſe who believe there is an Heaven, and an Hell, who believe there is a God, and a Chriſt and that all mankind are under the favour, or disfavour of this great and terrible God. To perſuade them to get into the number of theſe whom God judgeth the faireſt amongſt women. Will any ſay to me but what can we contribute towards it? Love is a free thing. It is true Love is free, and the Love of none amongſt the creatures is or can be ſo free as the Love of God who is the freeſt Agent; but yet hearken to the direction of the Pſalmiſt who doubtleſs is an infallible guide in this matter, Pſal. 45. v. 10. Hearken O Daughter, and conſider, and incline thine Ear: forget alſo thine own People and thy Fathers houſe. So ſhall the King greatly deſire thy beauty. What is our Fathers houſe, but the houſe of old Adam? What are our own People, but our own ſinful courſes? our old ſinful company? How ſhall we forget them but by hearkening to the Counſels of God, conſidering our ſtate and condition what we are? Whither we are haſtening, what will become of us in the latter end? Giving and inclining our Ears, to what? To the reproofs, corrections, admonitions, inſtructions, of Gods Word, to the knockings and motions of his bleſſed Spirit, ſo ſhall the Lord Jeſus Chriſt, the King of Kings, the Lord of Lords, deſire and greatly deſire your beauty. To thoſe who what ever they are called, and go for in the World, are Atheiſts in heart, and believe nothing which the Scripture ſaith of Heaven, or Hell, and a World to come, nothing of God, or Chriſt, nothing that I or any other can ſay will be enough God, muſt perſuade Japhet to come & dwell in the tents of Sem.
3d Branch. I ſhall ſhut up this diſcourſe with two or three Words of Exhortation to ſuch as this bleſſed Bridegroom dignifieth with this honourable compellation of the faireſt amongſt women.
1. Firſt let every ſuch Soul be in ſome meaſure reconciled to itſelf. There is a great difference betwixt Chriſts apprehenſion of many a pious Soul, and its own apprehenſion of it ſelf. There is none ſo high in the Eyes of Chriſt, none oft times ſo low in its own Eyes, as the believing Soul is. Paul calls himſelf the greateſt of ſinners, and the leaſt of Saints. David calls himſelf a worm, and no man, Pſal. 22. Yea and I ſhall by and by ſhew you that low and mean apprehenſions of our ſelves are a great part of our duty, much of our beauty. Yet there may be an extream in theſe apprehenſions. If theſe apprehenſions hinder our faith in Chriſt, our chearfull and comfortable walking before God, our chearful looking up to God and calling him Father, and coming with boldneſs to the throne of grace, they are ſo far from a Chriſtians duty, that they are his ſinful failings. It is too ordinary amongſt Chriſtians, to take ſo much ſhame to themſelves that they know not how to give glory to God, the glory of their being what they are (to uſe Saint Pauls phraſe.) Thou haſt Chriſtian, many failings and infirmities, thou ſeeſt much naughtineſs, and corruption in thine heart. What then? though thou beeſt not the faireſt amongſt the glorious Angels and glorified Saints; Yet thou mayeſt be one of the faireſt amongſt women, the glorified Saints have no ſpot, in their garments, no ill lineaments in their faces, thou haſt ſome, but ſo have all that are on this ſide of the bleſſed manſions. Thy ſpots may be no more then the ſpots of Gods Children and if they be not thou mayeſt be one of the faireſt amongſt women.
2. Let every believing Soul learn hence to be humble. That they are the faireſt, ſome of the faireſt amongſt Souls yet on this ſide Heaven, this indeed is matter of glorying, and rejoicing. But then to conſider, that this is not their native complexion, but an adventitious beauty, that it is not an artificial but a created beauty. This though it doth not take away all glorying, all boaſting from them, yet it reſt…ineth them in their boaſting and glorying to make their boaſt, and to glory onelyonly in the Lord, if they look to the rock out of which they were hewed, to the hole of the Pit from which they were digged, they will find they derived not their beauty from thence, they were in the quarry as unlovely rude ſtones as any others; it is the Lord that hath hewed them out, that hath poliſhed them and of grace hath ſuperinduced that beauty upon them wherein they glory, and if they have received their beauty they have no reaſon to glory as if they had not received it. I ſay he that conſidereth this, and that now at the beſt he is not without ſpots, his beauty is not perfect, at leaſt that part of his beauty which is inherent in him is not perfect, this will ſhew a thinking. Chriſtian eternal cauſe to walk ſoftly towards men, and humbly as well as thankfully toward God. Grace leaves no room for, giveth no advantage unto pride; hence though a believer moſt excelleth all other Souls, yet he ordinarily leaſt excelleth them in his own apprehenſions.
3. Let this engage every believer to high admiring thoughts of the Lord Jeſus Chriſt. Chriſt in this Text calls his Spouſe the faireſt amongſt women; you will find ſhe requiteth him, Chap. 5. 10. My beloved is white and ruddy, the chiefeſt amongſt ten thouſand. And certainly we have all the reaſon imaginable conſtraining us to this admiration of Chriſt, we were by birth Ethiopians, Our Father was a Syrian, conſider us in our ſelves, as ſeparate from Chriſts comelineſs put upon us. We are altogether black, he is all glory, all beauty, altogether deſires (as the Spouſe expreſſeth it) Chriſt is to be admired of all them that believe, we ſhould never think of Chriſt, but with admiring thoughts, never ſolemnly diſcourſe of him but in forms of admiration. If Chriſt can ſee ſo much beauty in us who are poor creatures, poor worms of the Earth, who have no beauty but what he hath put upon us, and into us, certainly we muſt be very blind if we can ſee no beauty, no lovelineſs, nothing to be deſired in him, who is the bright Image of his Fathers glory, and the expreſs Image of his Perſon, whom all the Angels, adore, and admire, and in whom the Soul of the everlaſting Father reſteth, and is well pleaſed, and who is his great delight.
4. Laſtly, Hath Chriſt ſtiled the believing Soul the faireſt amongſt women? How do all ſuch Souls ſtand concern'd to preſerve their beauty? Your beauty is your holineſs, the favour of God, your acceptableneſs to him and his love towards you. The ſtate of Juſtification indeed cannot be loſt, the ſeed of God doth, and ſhall abide in the Soul. But yet your luſter may be loſt, his manifeſtative love to you may be withdrawn, your honour in the World may be loſt. You may walk like one covered, beſides the flocks of thoſe who are the companions of Chriſt. Is the vain woman ſo curiouſly careful to preſerve her beauty, that ſhe will ſpare any time, any mony for it? will ſhe avoid any thing that may be a ſtain in it? How ſhall ſhe riſe up in Judgment againſt the looſe careleſs, and negligent Chriſtian, that doth not through the Spirit mortify the deeds of the body, that doth not waſh himſelf continually in the tears of repentance and beg the daily imputation of Chriſts righteouſneſs to cover his new appearing nakedneſs? That in his converſe with the World, doth not ſet a ſtrict watch over his heart, at the doors of his lips upon all his converſe with men, left he ſhould receive any impreſſion from the dirty World, in which he lives, which may be a blot upon his beauty, in the Eyes of an holy God or in the Eyes of holy men. But I have ſpoken enough to this Propoſition raiſed from the compellation, O thou faireſt amongſt women.