The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 50
Sermon L.
Canticles 1. 11.
We will make thee Borders of Gold, with Studs of Silver.
THE Chaldee Paraphraſt out of his unreaſonable fondneſs to make this whole Song to be nothing elſe but a diſcourſe betwixt God and the Congregation of Iſrael, thus gloſſeth upon theſe words.
It was then ſaid unto Moſes go up to the firmament, and I will give thee there two Tables of ſtone cut out of the Sapphire of the throne of Glory, ſhining like the beſt Gold ordered with lines written with my own Fingers, in which are ingraven the Ten commandments which are more pure, then Silver purified ſeven times, &c. I ſhould hardly mention this ancient Jewiſh Paraphraſt ſo often, but to convince the Atheiſtical Spirits of latter ages, that the Jews did not underſtand this excellent Song as a meer wanton Love Song, between Solomon and the Daughter of Pharaoh. Neither did Gregory Nyſſen, Gregory the great, nor Bernard, who with others of the Ancients have wrote Commentaries upon it, ſo underſtand it, though they agreed not with this Paraphraſt concerning the Perſons in it. The Paraphraſt you ſee makes the law given on mount Sinai to be the Borders of Gold, and ſtuds of Silver.
I am not much ſatisfied with the tranſlation of the words by our interpreters, becauſe I find no other Interpreters agreeing with them. The 70 interpreters who are followed by thoſe who made the Arabick Verſion interpret it images, or pictures. The Syriack Interpreters tranſlate it Chains. Arias Montanus, and the Vulgar Latine tranſlate it Collars. Junius and Tremellius, tranſlate it Golden threds. Pagnine tranſlateth it Golden Jewels Beſides, the word here uſed is the ſame with a ſmall alteration of the form which we had in the foregoing Verſe and there we tranſlated it Rows, why we ſhould here tranſlate it Borders I cannot tell. I think the Tigurine Verſion tranſlateth it beſt. They tranſlate it Ornament a convenientia, Convenient Ornaments. It is certain the word ſignifieth ſome ſuch Ornaments as Women uſed in thoſe times, and Countries. Ornaments differ both in ſeveral Countries, and in ſeveral Ages in the ſame Country, ſo that it is no wonder if Interpreters are at a loſs ſo many hundreds of years ſince, exactly to tranſlate words ſignifying things ſo variable after ſuch a diſtance of time, and in another country. The more general tranſlation of Ornaments, ſuitable Ornaments, is doubtleſs the beſt.
I am as little ſatisfyed with the tranſlation of the other word [ſtuds] others tranſlate it Points, the Sepeuagint foreign, marks. It is granted by all that the word is derived from foreign which ſignifyeth to point. This word is not (that I can find) uſed any where in holy Writ except in this Text, …and Gen. 30. & 31. in thoſe chapters it ſignifyed… the ſpots which were upon the lambs after the ſheep had conceived upon the ſight of the pilled and ſtraked rods, which Jacob had laid before them in the troughs. The Dutch tranſlators interpret the Term, Buttons or knobs of Silver, doubtleſs the trueſt tranſlation were with Badges, or ſpots of Silver. Mercer faith, the Phraſe doth ſignify the higheſt, and moſt excellent Ornaments. But the difference about the words maketh no difference in Interpreters as to the ſenſe, ſo that it is but a light difference. The ſenſe is we will give thee yet more and more excellent Ornaments. Let me only note to you four or five things which will much conduce to clear up the ſenſe, and lead us to that Propoſition of truth and point in Divinity which the Text holds forth.
1. I conceive (firſt) That you will all here underſtand a Metaphor drawn from Women, who delight much in Ornaments of Gold, and Silver, and other precious things. Chriſt here ſpeaketh to his Spouſe as to a delicate Woman which Loves ſuch Ornaments, and promiſeth her ſuch. My Spouſe faith Chriſt ſhall have her Ornaments too, anſwerable to, though infinitely excelling Ornaments of Gold and Silver: Moſt excellent Ornaments, tho Spiritual, and of a far other Nature.
2. He had before ſaid, That her Cheeks were comely between the Rows of Jewels, and her Neck with Chains of Gold ſhe was richly adorned, but (ſaith Chriſt) ſhe ſhall have more alſo, Habenti da…it…. To her that hath ſhall be given, and ſhe ſhall have more abundantly. I will not ceaſe to adorn her.
3. Thirdly, He doth not ſay, Thou ſhalt buy thee Borders of Gold with thy mony. No not yet I will give the ſome mony which thou ſhalt improve, and with the improvement buy thee more. Grace is not merited. Nor is the firſt grace given and the further grace of God merited. It is all given. We will (ſaies Chriſt) make for thee. The porro eſſe as well as the eſſe, the aboundings as well as the firſt breathings, and motions of Spiritual life, are all from God.
4. Laſtly, He ſpeaketh in the Plural Number: We will make. This is either ſpoken Stylo Regio, in the ſtile of a Prince, Chriſt is a great King. Or elſe as it is ſaid, Gen. 1. 26. Let us make man, to denote the Plurality of Perſons in the Divine Being, and the concurrence of the whole Trinity, in the collation of Grace, and more Grace upon believers. It is a rule in Divinity; omnia opera Trinitatis adextra ſunt indiviſa. All the works of the Trinity, out of itſelf, and with relation to the creatures, are individed, what is the Act of one Perſon, is the work of all three Perſons. The Father created, the Son createth, and the Holy Ghoſt createth. So in the works of Providence. The Father worketh hitherto, and the Son worketh. This is eminently true in that noble work of Providence. The Collation of ſpecial grace, John. 14. 23. If any man love me, he will keep my words, and my Father will love him, and We will come unto him, and make Our abode with him. The Text being thus opened, you ſee to what point in Divinity it leadeth us. The Doctrine is this:
Prop. That Chriſt is ready to give out more grace, more Spiritual Ornaments to the Souls of believers, where he ſeeth the Cheeks of his Saints already comely with Rows of Jewels, and their Necks with Chains of Gold, he will ſtill be preparing for them Chains of Gold, with Spots of Silver.
To this purpoſe is the promiſe, Matth. 13. 12. To him that hath ſhall be given, and he ſhall have in more abundance. It was the end of his coming into the World, not only that his People might have life, but that they might have it more abundantly, John 10. 10. And he acteth in the diſpenſations of his grace according to, and in fulfilling of the end of that his coming. He giveth out pardoning grace abundantly, Iſaiah. 55. 6, 7. He will abundantly pardon, even according to, and much above the abundings of ſin in the creature. As ſin hath abounded grace ſhall much more abound, Rom. 5. And as ſin reneweth ſo his gracious acts of pardoning are renewed alſo. Sanctifying grace (and that indeed is properly the Ornament of a believer) he giveth abundantly. He fills the Souls of his People with joy, and peace in believing, that their Souls may abound in hope, through the power of the Holy Ghoſt, Rom. 15. 13. He maketh the Souls of his People to abound in loves; hence the aboundings in this gracious habit are made the matter of the Apoſtles prayer, 1 Theſ. 3. 12. They could not grow in grace if he were not alwaies ready to give out more grace, for all Acts muſt proceed from habits and a growth, and improvement in gracious Acts muſt flow from an increaſe of the power, and principle of acting. If any one asks the reaſon of this Liberality of Chriſt to his Spouſe it is not hard to aſſign it.
1. That fulneſs of Grace and Love which is in him is the great ground and cauſe of it; what makes the loving Husband who knoweth that his Wife is already full ſtockt with Cloaths, and Linnen, and Rings and Jewels, and other Ornaments, that yet he can never go abroad but he muſt bring her home ſomething to add to her ſtock in theſe things, but only firſt he finds that his purſe will hold out to it; He hath wherewithal to do it. 2. His Love and kindneſs to his Wife is ſuch as conſtraineth him to it, so as he can never think ſhe hath enough, and he is ſtill giving to her as if ſhe had nothing. Chriſt is a fountain of fulneſs, the fulneſs of the Godhead dwelt in him bodily, and of his fulneſs (ſaith John) we receive grace for grace; The full fountain runneth over, neither doth he loſe any thing by his communication, while he giveth grace, he is but like unto the Sun which loſeth no light by imparting its light to the World: Then his Love to his Saints is infinite & tranſcendent, he muſt not be outvyed by his creatures. Doth therefore a loving Husband when his Wife hath already a competent wardrobe, and a competent number of Ornaments, yet add to her ſtores, and ſo much to ſupply her wants as to ſhew his own Love and kindneſs to her? How much more ſhall the Lord Jeſus do it? So that in this reaſon there are indeed three. The firſt is that infinite fulneſs of grace that is in him, which cannot terminate it ſelf in him, without a communication to the creature, the Second is the nature of his communication which is ſuch, that he loſeth nothing by it. He ſaith we will make thee, borders of Gold, men and women are not ſo forward to give what they have aliunde, from without themſelves: As what they have from themſelves and are no loſers by the communication of. The term make doth not denote a non praeexiſtence. All the Chains of Gold with which Chriſt adorneth his Spouſe are coaevous with Chriſt himſelf, given out in the purſuance of an Eternal purpoſe, purchaſed with the blood of Chriſt, but it ſignifieth that Chriſt hath them of his own. And then thirdly, His exceeding Love to his Spouſe cauſeth the giving of them out. It is ſaid of Paul, Acts 18. 5. That he was preſſed in Spirit and Teſtified, &c. Chriſt is preſſedin Spirit, with Love to the believing Soul. His heart is raviſhed as he afterward expreſſeth it in this ſong, Thou …aſt raviſhed my heart, my Siſter, my Spouſe. This love is the great and firſt moving cauſe of theſe communications; as the loving husband that hath an eſtate which will bear it, and a Wife wherein he greatly delighteth, is alwaies giving her ſuch things as he judgeth will be pleaſing and acceptable unto her; ſo our bleſſed Lord, having firſt made his grace acceptable to the Soul, and then loving that Soul that hungreth and thirſteth after him, with a tranſcendent love cannot but be daily Satisfying ſuch a Soul with his good things.
2. A ſecond Reaſon of this is the Renewing wants of his Spouſe. Love doth not give…bare meaſure, but ſheweth it ſelf further than in a bare ſupply of wants, Miniſtring alſo to the pleaſure and delight of the Perſon beloved, but to wants and deſires it cannot be wanting; the Soul of a Chriſtian, through the revival of luſts, and corruptions within itſelf, and through the repetition of temptations, and in regard of Gods various diſpenſations to it, ſtands in need of the daily increaſe of grace. Nogood Soul hath ſo much grace, but it ſtill wants. A prudent husband though very loving and tender, may judg his Wife hath Ornaments enough, and therefore may ceaſe to add to her ſtock, though ſhe may not have ſome particular Ornament, becauſe though ſhe hath it not yet ſhe may not want it, and it would be to her of no profitable uſe, only it may be, ſerve for Pride or oſtentation, but no tender husband with-holds from his Wife what he knoweth her to need. But the Child of God never hath ſo much faith, but he ſeeth cauſe to cry out, Lord help my unbelief, he is in daily want of Spiritual ſtrength, complaining of weakneſs, and impotency, ſo as ſupplies of grace are a daily good to gracious Souls, and Chriſt can withhold no ſuch thing from them. Deſire doth yet more engage the love of a correlate, and the more paſſionate and vehement the deſire of the beloved is, the more he that loves moveth towards her Satisfaction. The Philoſopher ſaith, to Love is to will that which is good to another, though indeed, love rather lyeth in a complacency which one taketh in another, of which the willing of good is but a firſt fruit, and an effect, good he tells us is that which all deſire. The nature of good lyes in a Sutableneſs and conveniency to our needs, for the ſupply of ſome vacuity, or emptineſs in us, all the effluxes and emanations of divine grace are ſuch, ſuted to ſome great wants of our Souls, and not only ſo, but alſo to the deſires of every gracious man and Woman, who is continually crying, give, give and God cannot be wanting either to ſupply the neceſſities, or to anſwer the cravings, and importunities of his Peoples Souls. He hears the deſire of the humble, Pſal. 10. 17. And giveth them their hearts deſire, Pſal. 21. 3.
Laſtly, The intereſt of Gods own honour and glory is concerned in his giving of more grace. The loving husband buyeth his Wife Chains, and Jewels. And fine Clothes, and when ſhe hath a good ſtock he is yet adding to the ſtock; his love to her, his deſire to Satisfy her deſires ſo far as he is able in all things convenient, are the great grounds, but yet he hath alſo ſome Eye to his own honour and Reputation, by it he is taken notice of in the World as one that is able to do ſuch things, and alſo as one to whom his Wife is very dear, this bleſſed Lover firſt aimeth at his own honour. Hereby faith Chriſt is your Father glorified if you bring forth fruit; much fruit of holineſs requireth much of the ſeed of God, much grace, as the Principle productive of it, for without his influence the Soul can do nothing. Further grace is neceſſary to uphold and maintain what grace he hath already beſtowed. It is alſo neceſſary to the production of that much fruit by which God is glorified by his People in the World. Grace in its true exerciſe is a lovely thing in the ſight of the World. Men that hate the practice of grace in themſelves, yet love it in another. Hence the Apoſtle, 1 Pet. 2. 12. commandeth Chriſtians to have their converſation honeſt amongſt the Gentiles, that whereas they ſpeak againſt them as evil doers, they may by their good works, which they ſhall behold, glorifie God in the day of their viſitation. The Children of God are like Stars, which ſhine from a borrowed light; God hath all the honour of their well doing. The man that walketh piouſly, devoutly, humbly in his converſation towards God, and in the exerciſe of juſtice and righteouſneſs, humility and meekneſs, mercy and charity, and bounty towards men, that is moderate and ſober in the uſe of proſperity, and patient in the time of adverſity, doth by this converſation commend himſelf to all that part of the World, that hath yet any remainder of reaſon left, whoſe paſſions have not out-lawed their reaſon, and transformed them into Beaſts: And look as when the Wife is excellently attired, it draweth the Eyes of all after her, & ſets them upon enquiry, whoſe Wife ſhe is, & the honour redoundeth to the Husband, out of whoſe Purſe her Ornaments are known to come: So when men ſee Chriſtians abounding in the fear of the Lord, in faith, & love, in meekneſs, ſobriety, liberality to the Poor, love to their Enemies, a doing good to all, the honour doth not only redound to them, but the Name of Chriſt for their ſake is alſo well ſpoken of, the grace of God in them is commended and magnified. I come now to the Application.
1 Branch.In the firſt place I cannot but obſerve from this Text how Chriſt condeſ…endeth to our weakneſs, that he might make himſelf and his grace deſirable to us. Why doth not our Lord ſpeak plainly, I will give them more grace, I will communicate more of my ſelf unto them? He doth ſo in ſome other Texts; here he clotheth his diſcourſe with metaphors, and compareth his grace to things which we much deſire, and which are very lovely, and admirable in our Eyes. This is obſervable, there is hardly any thing which, while we live in the World, is either neceſſary for our uſe, or delightful to our ſenſes, which our fleſhly appetite longs for, to which Chriſt ſome where or other hath not compared himſelf and the influences of his grace. Is Bread neceſſary? I am (ſaith he) the bread of life, John. 6. Is water neceſſary? He compares himſelf, to living water, John. 4. Yea to a fountain of living water. Is meat and drink neceſſary? My fleſh (ſaith he) is meat indeed, and my blood is drink indeed. Is clothing neceſſary, and fine and rich clothing deſirable? Come (ſaith he) buy of me white rayment, that thou mayeſt be clothed, that the ſhame of thy nakedneſs do not appear, Rev. 3. 18. Is Linnen neceſſary? And fine Linnen deſirable, Rev. 21. 8. To the bride (the Lambs Wife) is granted, that ſhe ſhould be arayed in fine Linnen, clean, and white. Is Phyſick ſometimes wanting to us? The whole (ſaith he, ſpeaking of himſelf) need not the Phyſitian but the ſick. Is ſalve neceſſary ſometimes to us? I counſel thee, (ſaith he, Rev. 3. 18.) To Anoint thee with Eye-ſalve. Is reſt and eaſe deſirable? Come (ſaith he) to me all you that are weary and heavy laden, and I will give you reſt. Is Gold and Silver, are rows of Silver, and Chains of Gold, borders of Gold, and ſtuds or ſpots of Silver, deſirable? I Counſel thee (ſaith he) to buy of me Gold tryed in the fire, that thou mayeſt be rich; and here in my Text, thy Cheeks (ſaith he) are comely between the rows of Jewels: Thy neck, with Chains of Gold; we will make for thee, borders of Gold, and ſtuds of Silver, Ez. 16. 10, 11, 12. I clothed thee, with b…oidered work and ſhod thee with badgers Skins, and I girded thee about with fine Linnen, and covered thee, with Silk; I alſo decked thee with Ornaments, and I put Bracelets upon thy hands, and Ear-rings in thine Ears, and a beautiful crown upon thine head. What is the meaning of all this, but I beſtowed my love, my grace upon thee? How doth our bleſſed Lord humble himſelf to make himſelf, his favour, and grace, the object of the moſt vain and airy Souls deſire?
2 Branch.Obſerve Secondly that Chriſts graces are thoſe Ornaments with which he ſurniſheth the Souls of his beloved. They are thoſe borders of Gold, and ſtuds of Silver, which are here ſpoken of. They are the true, and the beſt Ornaments. Other Ornaments are but the Devils, or at beſt our own Ornaments. Such Ornaments as are put on for Pride or luſt are the Devils Ornaments. With theſe Souls are adorned whom he hath by the hand, leading in the broad way which leadeth to deſtruction. There are indeed other more innocent Ornaments which ſerve to ſignify the quality of Perſons, and to make them appear more lovely, and amiable, but at the beſt theſe are but humane Ornaments, they are not the dreſſes in which Chriſt dreſſeth his Spouſe; a pious Soul may be dreſſed in theſe, (thoſe that dwell in Kings houſes, that are of higher quality, and in an higher ſtation, and greater eſtates in the World, may wear ſoft rayment;) but theſe are none of the Ornaments which Chriſt puts upon the Soul that he Loves, though he may allow their infirmity in the uſe of them. There is other bread, and men muſt uſe it, but Chriſt is the bread of life. There are other clothings, but Chriſts righteouſneſs is the true clothing, and the white Linnen of the Saints. There are other Ornaments of our bodies, but the habits of grace, with which Chriſt dignifieth and adorneth the Souls of his People, are the only Ornaments of the Souls, which he looks at. Chriſts Ornaments are, ſaith, Love, meekneſs, humility, temperance. The Love and fear of God Heavenly mindedneſs. Thus ſaith the Apoſtle Peter of old, the holy women who truſted in God did adorn themſelves. You have an account of other Ornaments, Iſaiah 3. But you find not this ſentence at the foot of that account. Thus of old holy women who truſted in God adorned themſelves. With ſome of them you read that Jezebel adorned her ſelf when ſhe looked out at the window. Methinks this ſhould be a mighty humbling conſideration to a good man or woman who have adorned themſelves (after the manner of the World) that they might not be ſingular, but go like Perſons of their rank in the World, to think; Now I have decked, and adorned my ſelf at the expence of a great deal of mony, and I have ſpent in the doing of it a great deal of time. None of theſe things are Chriſts Ornaments, he hath allowed me to wear them, but theſe are none of thoſe things which I have received from him as my Saviour, and Redeemer; none of thoſe things which do commend me unto him, or make me at all more lovely in his ſight. Theſe are none of his rows of Jewels, or his Chains of Gold. None of that attire, in which I muſt, if ever I come to Heaven, be brought unto the King of Kings. This is none of that rayment of needlework mentioned, Pſal. 45. 14. And would ſerious Chriſtians but entertain ſome ſuch thoughts, with what a contempt, and neglect would they look upon their other Ornaments, while their circumſtances make it but decent for them to wear them. How would they uſe them only to put them in mind of thoſe better things by Chriſt reſembled by them. This compariſon alſo lets us know, that the Ornaments of grace, are the beſt, the moſt valuable moſt deſirable Ornaments. Chriſt compares them to rows of Jewels, to Chains of Gold, to badges and ſpots of Silver; Jewels Gold and Silver amongſt things Ornamental, are the braveſt, and amongſt men counted above others. Ah! that I could this day but faſten this one nail, this one perſuaſion in your Souls, That habits of grace, are the beſt Ornaments; how much waſt of mony would be ſaved? How many good works more would be done? How much more given to the neceſſities of Saints, how much glory would be more given to God? How much more good done to others? How much more peace would be brought to your own Souls? How much more would the poor creature that upon the account of our vanity, is made more a Servant to corruptions, and groans (as the Apoſtle ſpeaks, Rom. 8.) for the day of judgment upon that account, be reſcued from that bondage? How much more time would be reſcued for holy duties, were you but rooted, and grounded in this perſuaſion that there are no Ornaments like thoſe of the grace of Chriſt. Hear what Solomon ſaith, Prov. 1. 7, 8, 9. The fear of the Lord is the beginning of Knowledge.—My Son hear the inſtruction of thy Father, and forſake not the Law of thy Mother, for they ſhall be an Ornament of grace unto thy head, and a Chain of Gold about thy neck, Prov. 4. 9. Wiſdom ſhall give to thy head an Ornament of grace, and a crown of glory. It were eaſy to demonſtrate theſe to be the beſt and moſt excellent Ornaments, otherwiſe, then by the Metaphor of the Text. Theſe adorn the Soul: Others adorn the carkaſs only. The ſubſtance of others is corruptible, they are things beneath us for the moſt part, in the loweſt ranks of creatures. It is a ſhame to man to be beholden to a ſtone, or a little Earth, or a Silk-worm or a little flax for his Ornament; they are Ornaments that degrade the creature, and make a man beholden for his Honour and Ornament to things he treads upon. Grace is a ſupernatural thing, a thing that entreth into the ſubſtance of the Soul, and makes it ſubſtantially beautiful. It is not a Pendent that hangs at the Ear, or a Necklace that hangs about the Neck, but makes no alteration in it; the Neck, the Ear, is the ſame thing ſtill, with it, and without it, ſtill the ſame grace makes a real, a lovely change in the diſpoſitions, and the affections of the Soul. Other Ornaments commend us but to our earthly Relations, and the vainer part of the World. Grace commends us to Chriſt, to his Father, to Saints and Angels. The demonſtration is eaſie: But ah! how few are they that believe our Report? How few will believe that Grace is the Beſt Ornament?
3. Branch.Thirdly; Obſerve, The Spouſes Ornaments are of Chriſt, and his Fathers preparing & making. We will make thee. Neither is the Soul natively adorned, neither is it in its own power by any act of its own will to adorn it ſelf. It's Righteouſneſs is as raggs, and as a filthy cloth (faith the Prophet) raggs and filthy cloths are no Ornaments, neither can theſe Ornaments be purchaſed, Job 28. 15. It cannot be gotten for Gold, neither ſhall Silver be weighed for the price thereof; Nor can theſe Ornaments be borrowed. The wife Virgins could lend no Oil to thoſe that were fooliſh, Matth. 25. To talk of grace under any other notion, than that of a free gift, is indeed no better than Nonſenſe. There are Ornaments for minds indeed to be got at Athens, and other Schools of Philoſophers. But theſe are not that white Linnen, in which at the great day the Lamb's Wife muſt be brought to her Husband: Not that Garment of Needle-work, in which the King's Daughter muſt be brought to the King. There's no Faith in Chriſt, nor pure Love to God and Chriſt to be got at Athens. Fleſh and Blood will not convey theſe things into a Soul.
4 Branch.Laſtly; Obſerve how the whole Trinity is concerned in the diſpenſations of grace. It is the note of the Learned Mercer, That the Myſtery of the Trinity is here held out to us in the Plural Verb foreign. I touched upon this before, though indeed the works of the Trinity within it ſelf be divided: The Father begetteth, and is not begotten; The Son is begotten, but doth not beget; The Holy Ghoſt proceedeth from both, and doth neither beget, nor is begotten; and although to denote the order of working in the holy Trinity, Creation is made the work of the Father, Redemption the work of the Son, and Sanctification the work of the Holy Spirit; yet it is moſt certain, that all the works of the Trinity, out of it ſelf, are individed; what one perſon doth, all do. All that grace of which the Believer is made partaker, floweth from the whole Trinity; it is from the Father, through the merits of the Son, and by the Holy Ghoſt.
Uſe 2.In the ſecond place; Will Chriſt go on in giving to his Saints more grace? Let not then thoſe of little Faith be diſcouraged. Let not thoſe that are ſtrong, deſpiſe the weak, nor thoſe who are weak, be diſcouraged and deſpond in themſelves. If the Child of God hath Faith but as a grain of Muſtard ſeed, it ſhall increaſe: If it hath but a ſtock of grace, like the Widdows Meal in the Barrel, and Oil in the Cruiſe, yet the Meal ſhall not fail from the Barrel, nor the Oil from the Cruiſe. If the Child of a rich and indulgent Parent be deſpiſed by another that hath finer Clothes, and richer Ornaments, than the Wiſdom of its Parent thinks fit at preſent to allow it; it will comfort its ſelf, that its Father is able to do as much for it; that he wants no love to prompt him to it; that it hath a large Inheritance that is made ſure unto it. Shall not the Child of God thus comfort himſelf from its hopes of glory, though it as yet hath but a ſmall earneſt of it, from that fulneſs of grace which is in Chriſt? He ſhall be holden up (ſaith the Apoſtle, ſpeaking of the weak Brethren) for God is able to make him ſtand, Rom. 14. 4. And from that readineſs that is in Chriſt, and his Promiſe to give to him that hath, ſo that he ſhall have more abundantly; from the Promiſe of Chriſt to the Soul, whoſe cheeks are already comely with Rows of Jewels, and Chains of Gold, that he will make for it Borders of Gold with ſpots, or badges, or ſtuds of Silver. Let true grace in the Soul be never ſo faint and weak, it is the Seed of God, it ſhall abide, yea it ſhall grow and increaſe. Hypocriſie is alwaies withering; the Hypocrite groweth worſe and worſe, his fair ſhews and appearances daily decay, but true grace is alwaies growing; Chriſt is alwaies adding to it. And indeed this is one thing which diſtinguiſheth a ſincerity and truth of grace, from all the counterfeits of it. A Child of God is alwaies growing better and better, the Lord is adding to his ſpiritual habits. Wicked men, and Hypocrites, are growing worſe and worſe.
Uſe 3.In the laſt place, This Notion calls to all the People of God, 1. For an admiration of the Love of God towards them; what a God do we ſerve! what a Saviour, what a Friend, what a Beloved hath every Soul, whoſe Soul ſincerely loveth the Lord Jeſus Chriſt? The Beloved of your Souls is not like anothers Beloved, in himſelf he is not, he is the chiefeſt of ten thouſand, he is altogether deſires. He is not to you as anothers Beloved, he is unweariable in his acts of grace, and diſpenſations of goodneſs. Are there any Souls here whoſe iniquities are forgiven, whoſe ſins are covered, whoſe Souls are regenerated, renewed through the Sanctification of the Spirit, might not theſe Souls go into their Cloſets with David, and ſit down and ſay, Who are we, O Lord God! and what were our Souls, that the Lord ſhould bring us hitherto, that God ſhould waſh our Souls white in the Blood of the Lamb, and give us another Spirit than we had by Nature, a new Heart, a new Nature, that he ſhould make us partakers of the Divine Nature? But this was yet a ſmall thing in the ſight of God; he hath ſpoken alſo of his Servants for a great while yet to come; he hath ſpoken of more grace, of making for us Borders of Gold, with Badges of Silver. A faithful man ſhall abound with bleſſings. The beginnings of ſaving grace in the Soul, in the Juſtification of the Soul, and the firſt change and renovation of our Natures, are bleſſings of that nature, as Eternity will be too ſhort a time to admire the Love of God in, and for; but will the Lord alſo add to his Servants ſtock, and increaſe their heap? will he be ſtill making and preparing new Ornaments for them, and giving further grace to them till all their wants ſhall be ſupplied, all their emptineſſes filled up? what manner of Love is this? Let our Souls be ſwallowed up in the admiration of this Love; Let our Souls, and all that is within us bleſs his holy Name.
2. How doth this Notion call to us for all manner of holineſs? Holineſs lyeth in two things, 1. The mortification of luſts and ſinful habits with the eſchewing and declining of ſinful acts, which are the fruit of thoſe trees. 2. The exerciſes of Godlineſs. Let me ſhortly preſs both, from this notion of out beloved's being preparing ſtill, and making for us, Chains of Gold, and ſpots of Silver. I will begin with the 2d.
1. The exerciſes of our ſelves unto Godlineſs, in all thoſe poſitive duties which God requireth of us. Whether they may be more internal, ſuch as faith, hope, Love, or more external, in our more external communion with God, in Prayer, reading, hearing his word, receiving his holy Sacrament. Or in our converſation before and towards men: I ſhall preſs theſe from this notion upon a twofold conſideration.
1. Theſe exerciſes are the way to keep Chriſt ſtill at work, making for us theſe further Ornaments.
2. They are the wearing, and uſing of theſe Ornaments.
I ſay (firſt) theſe exerciſes will keep our Lords hand continually at work, ſo as he will never be weary but be ſtill adding to our Ornaments of grace.
I have had occaſion often in my former diſcourſes to hint to you, that although God be ingaged by his covenant, and faithfulneſs, to bring the Souls of believers to glory, and conſequently to give out to them ſuch neceſſary ſupplies of grace, as ſhall make them meet for that inheritance, yet he is at liberty as to the gradual manifeſtations of his grace, to diſpenſe them according to his own infinite wiſdom, and his Peoples behaviour toward him. And the promiſes, of that grace, are made to the exerciſes of grace; Chriſt will be alwaies giving to thoſe, who are alwaies working out their Salvation with fear and trembling, exerciſing themſelves to Godlineſs. Theſe exerciſes are thoſe ſacred means, in the uſe, and not without the uſe of which he hath promiſed the influences of further grace. Men miſtake the promiſes of further grace, if they apprehend them made to any who do not their duty as to the fulfilling of them, when God had made thoſe large promiſes of which you read, Ezek. 36. He concludeth, v. 37. Thus faith the Lord God I will yet for this be inquired of by the houſe of Iſrael to do it for them. I will do it faith God, but yet I will be inquired of to do it for them. And for that promiſe, Matth. 13. 12. Whoſoever hath to him it ſhall be given, and he ſhall have more abundance, though by the foregoing verſe where our Saviour giveth a reaſon why he ſoake to his diſciples more plainly then to others. Becauſe it is given to you to know the myſteries of the Kingdom of Heaven, but to them it is not given. It ſeems to be a promiſe of further grace to thoſe to whom the firſt grace is given. Yet in Matth. 25. 29. where the ſame promiſe is repeated and annexed to the parable of the talents, it is plainly to be underſtood of thoſe who have and uſe and improve what they have; ſo as take thoſe two Texts together, they are a promiſe indeed of further grace to be given, but to ſuch as make a juſt improvement of what grace God hath firſt beſtowed upon them.
2. Secondly, Our exerciſes of Godlineſs are indeed the wearing of theſe Jewels. God gives men and women grace for their uſes, exerciſe is the uſe of the habit, and the end for which the Lord giveth it. What man will be continually buying clothes, and Ornaments for his Wife, who when ſhe hath them will not wear them? They are no Ornaments if they do not adorn us, how ſhall they adorn us in the ſight of the World (which cannot look into our hearts) unleſs we uſe and wear them? How can we wear, and exerciſe our grace, but by works of piety towards God, and goodneſs towards men? I will add yet one thing more.
3. It is but ingenuity in us when our Lord is never weary of giving out to us, never ſatisfied, never thinking that he hath done enough for us, to be thinking we have not done, enough, nor can ever do enough for him, when we hear Chriſt ſaying to us, I will make them borders of Gold, and Ornaments of Silver. Should not we be ſaying, We will take ſome new ſteps in the ways of God, do ſome further acts of obedience then we have yet done, forget what is behind, and preſs on to what is before, unto the price of the high calling. Shall my beloved never think me fine enough? Adorned enough? And ſhall I ever think my ſelf, holy, and Spiritual enough? Serviceable enough to him in my generation? Shall not I be ever trying ſome new ways to advance Chriſt in the World, in my family, in my own Soul? Chriſt asks his diſciples, what do you do more then others, Matth. 5. You receive more, but what do you do more? Every good Chriſtian ſhould ask himſelf theſe two queſtions;
1. What do I more then others? I have more mercy then others, what do I more than they? It is a ſhame for a Chriſtian to do no more than a Publican, a poor wretch that never taſted how good the Lord is; yea it is a ſhame for him to do no more than he who hath not received the meaſures of grace which he hath received.
The 2d Queſtion I would have him propound to himſelf is, What do I do more than I was wont to do? Wherein do I go on from ſtrength to ſtrength? Wherein do I exceed my ſelf? Chriſt is preparing new meaſures of grace for, giving out new meaſures of grace to me? What new affections have I for Jeſus Chriſt? What new performances do I do for him? The ſecond thing in which I told you Holineſs lay, was in mortification of luſts, and vitious habits, in eſchewing evil, &c. Is our Lord making and preparing new Ornaments for Believers? How ſhould they be afraid to grieve and diſhonour him? This Notion affords a double Argument, whereby to preſs this ſecond part of Holineſs. 1. From Ingenuity. It is no way ingenous, and becoming Chriſtians, to be pulling Jewels (as it were) out of Chriſt's Crown, while he is adding Jewels to our Crown, to be ſpoiling Chriſt of his Honour and Glory, while he is conſulting our honour and ſatisfaction. O therefore grieve not his holy Spirit!
2. There will by it ariſe a diſadvantage to your Immortal Souls. What Husband will ſtill be bringing new Ornaments to a froward and diſobedient Wife, that taketh no care to pleaſe him? Duty may oblige him to ſee that ſhe ſhall not want neceſſaries, but he will certainly cut her ſhort of ſuperfluities. God in this, as I have ſhewed you, deals after the manner of men. God's Cove nant, his Truth and Faithfulneſs to that, will oblige him, notwithſtanding his Peoples frowardneſs, to give them what grace is neceſſary to bring them to Heaven, but they muſt look to be cut ſhort of that more grace, which they otherwiſe might receive from him. The Soul of a Chriſtian, who giveth himſelf too much liberty, may be ſaved, but it will be as through fire. When David had fallen into thoſe two great ſins of Adultery and Murder, I remember God ſent Nathan to him with this Meſſage, 2. Sam. 12. 7, 8. I anointed thee King over Iſrael, and delivered thee out of the hands of Saul, and I gave thee thy Maſters Houſes, and thy Maſters Wives into thy boſom, and gave thee the Houſe of Iſrael and Judah; and if that had been too little, I would moreover have given unto thee ſuch and ſuch things; wherefore haſt thou deſpiſed the Commandment of the Lord, to do evil in his ſight, &c. God there aggrava…eth … not only from thoſe mercies which he had already received from God, but from that Love which was yet in his heart for him, and his readineſs to do much more for him than he had yet done. Think when you have any temptations to ſin againſt the Lord, that you hear Chriſt ſaying to you, I died upon the Croſs for you, I waſhed you in my Blood, I have pardoned thy ſins, clothed thee with my Righteouſneſs, changed thy heart, put my … into thee; and if that had been too little, I was ready to do for thee ſuch and ſuch things, to make for thee Borders of Gold, and Studs of Silver, and ſhouldſt thou now favour thy luſts, which are the Enemies of Chriſt? ſhouldſt thou now deſpiſe the Commandments of the Lord, and do evil in his ſight? Let this ingage all of us to fulfil the Precept of the Apoſtle, 2 …et. 1. 5. Giving all diligence, To add to our faith vertue, to vertue knowledge, and to knowledge temperance, and to our temperance patience, and to patience godlineſs, and to godlineſs brotherly kindneſs, and to our brotherly kindneſs charity; for if theſe things be in us and abound, they will make us that we ſhall neither be barren, nor unfruitful in the knowledge of our Lord Jeſus Chriſt. I may add; If theſe things be in us and abound, our gracious Lord will be ſtill adding to us, making for us Borders of Gold, and Studs of Silver.
I have now finiſhed my Diſcourſe upon this Text, and all I have to ſay upon the return which this bleſſed Lover makes to his Spouſe's Petitions.
It now comes to her turn to ſpeak, which ſhe doth in the next words, While the King ſitteth at his Table, my Spikenard ſendeth forth the ſmell thereof. But of theſe words hereafter.