The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 57

The Intercourses of Divine Love Betwixt Christ and His Church · Sermon 57

p. 821Sermon LVII.

Cant. 1. 15.

Behold thou art fair, Behold thou at fair, thou haſt Doves Eyes.

THere is a great harmony of Interpreters in the verſion of the words of this Text, out of the Heb. into their ſeveral Languages, excepting only that what we (according to our dialect) tranſlate My Love, they tranſlate ſometimes, My Neighbour, or My Kinſwoman, or My Companion (for which you alſo perceive our Margents give an allowance, and that ſome tranſlate a Dove, ſome Doves Eyes, and the Arabick differing from all, thy Eyes are as a pair of Doves. There is no other difference. And this is ſo inconſiderable, that I ſhall ſpend no time in indeavouring to reconcile it.

All Interpreters agree, that it is the Bridegroom which now ſpeaketh. He who acteth that part I mean in this Song. The Lord Jeſus Chriſt. The Perſon he ſpeaketh to and of is the believing Soul which he calls foreign My beloved, or My Campanion, &c. It is of the Foeminine form in the Hebrew, which is that which leads Interpreters to conclude, that it is the Spouſes ſpeech. It is a word often uſed in this form in this Song, and I think no where elſe ſo in all the Scripture. In the ſentence you have conſiderable, 1. The matter of it in two Propoſitions, Thou art fair, thou haſt Doves Eyes. 2. The manner of expreſſing it; 1. The words are doubled. Thou art fair, Thou art fair, 2. Here is a double Ecce Prefixed. Behold! Behold! There are in the Text 2. Propoſitions, 1. The Spouſe of Chriſt is fair, 2. The Spouſe of Chriſt hath Doves Eyes.

p. 8221. Prop. The Spouſe of the Lord Jeſus Chriſt is fair.

The believing Soul is a beautiful Soul; to the main of this Propoſition, I have very lately ſpoken, when I ſpake to the compellation, v. 8. where Chriſt had called her the faireſt among Women. I then diſcourſed the Nature of her beauty, and ſhewed you, 1. That it was not a corporeal but a Spiritual beauty, 2. Not a viſible but an inviſible beauty, 3. Not a Native but an adventitious beauty, 4. Not an artificial, but a created beauty, 5. Not an adherent beauty only but an inherent beauty alſo, 6. A deſirable beauty, 7. A durable beauty, 8. Not a perfect beauty. And having ſpoken ſo fully to it there (where alſo the ſame word is uſed) I intend not to repeat it here, only I ſhall take notice of ſome circumſtances, by which the Propoſition is advantaged in this Text. And

They are four or five, 1. He had told her before, She was the faireſt amongſt Women. Not ſatisfied with that he repeateth his Love to her again, and telleth her ſhe is fair, ſhe is fair.

2. The Soul had been commending Chriſt, that he was as a bundle of Myrrh, as a Cluſter of Camphire to her; Chriſt upon her expreſſing affection to him replies, Behold thou art fair, &c.

3. When he calls her Fair he adds, My Love; Thou art fair my Love.

4. It is not barely expreſt, Thou art fair, but here is an Ecce prefixed; Behold thou art fair.

5. Laſtly, He doth not ſpeak it ſingly; But he doubles his words; Thou art fair, Thou art fair, and the term Behold, is repeated too, Behold! thou art fair; Behold! Thou art fair.

Here is none of theſe five circumſtances, but will afford us a meditation, which will be either informative, or ſweet, or profitable to us. Give me leave therefore to ſpeak a word to each of them.

1. Circum.He had told the Spouſe before, ſhe was foreign the faireſt amongſt Women. But not Satisfied with that he tells herObſ. again, Thou art fair my Love, Thou art fair. Chriſt doth not only ſpeak peace, but he repeats peace to the believers Soul. God often appears to Abraham, and Jacob to aſſure them that he was their God. Once have I ſpoken, and twice have I heard p. 823it, (ſaith the Pſalmiſt) that Power belongs unto God. There is many a Soul that can ſay, Once hath God ſpoken, yea twice have I heard it, that the Love of God belongs to me. There is many a Chriſtian that can ſay, In ſuch an Ordinance I heard God ſpeaking peace, at ſuch a time I found this Spirit witneſſing with my Spirit that I was his Child. Chriſt in this conſulteth, 1. His Peoples infirmities; 2. His own glory.

1. Chriſt I ſay in this thing conſulteth, 1. His Peoples infirmities. They are many which make them need this; two chiefly.

1. The Believers Soul is dull of hearing. The Apoſtle chargeth the Hebrews, Heb. 5. 11. That they were dull of hearing, which made the repeating fundamental truths neceſſary for them—There's nothing in the World, that a gracious heart would more gladly hear then this, that it is fair in the Eyes of Jeſus Chriſt, and yet nothing that it is more dull to hear: the reaſon is becauſe it ſo eagerly deſires it, and prizeth it ſo highly, that it cries out, It is too good news to be true. You ſhall obſerve in the World a double diſpoſition in men: ſome are diſpoſed almoſt wholly to fear, others to over much confidence. Hence at ſuch a time of changes in the ſtate as this is, one man (be a thing never ſo true, and to his mind, yet) he hardly believes, he is naturally diſpoſed to fear the worſt. Other men, let things be never ſo improbable yet they will hope, and talk as confidently as if the thing they would have were done. It is much from their natural temper, they are diſpoſed to confidence, &c. Take now an unbelieving natural man, and he is diſpoſed to bleſs himſelf and hope well of his condition, you have his copy, Deut. 29. 19, 20. He ſaith, I ſhall have peace, though I walk according to the imagination of my heart, &c. But now take a believing Soul, and he is very dull of hearing words of peace. Tell him news of the wrath of God revealing againſt the Children of diſobedience he eaſily believes it, and tells you he feels it in his Conſcience, he is one of them deſigned to this wrath. The terrors of God have been upon his Soul and (like an affrighted man) he is very prone to ſhake, at any repreſentation of what he hath found ſo terrible to him. But let a Miniſter of Chriſt tell him, thy iniquities are pardoned, Chriſt is at the door of thy Soul, it is Such improbable news to his affrighted Soul, ſuch a ſtrange thing, that he ſhould be pardoned, and p. 824ſuch a ſinner received to mercy, that he is like the Chriſtians met, Acts 12. to pray for Peter, when the Maid brought in word that Peter was at the gate, they ſay unto her, thou art mad: And when ſhe ſtands to her word, they will believe no more then that it was his Angel.

A gracious Soul eſpecially when it comes firſt to believe, is ready to ſay to it ſelf, Surely I am mad to think that Chriſt ſhould account me fair, pardon my ſins, &c. Now Chriſt in repeating peace, conſulteth this infirmity in us: as I rememberJudg. 12. 3.Judg 12:3 he did with Manoah, Jud. 12. Manoah's Wife had been barren, God ſends an Angel to her to tell her ſhe ſhould conceive a Son, &c. v. 6, 7. Manoah's Wife tells her Husband (you muſt think there was nothing in the World theſe two deſired more then a Son.) But it ſeemed too good news to be true and therefore, v. 6. Manoah, goes and Prays, O Lord let the man of God which thou didſt ſend to us come again to us, indeed the reaſon of his deſire which he aſſigns is to direct him how to order his Son: but certainly Manoah thought the news too good to be true: and God ſo far yeilds to Manoah's infirmity, as to ſend his Angel the ſecond time,

2. As the believing Soul is dull of hearing Chriſt at firſt ſpeaking 1 Sam. 3. 4, 5, 6, 7.1 Sam 3:41 Sam 3:51 Sam 3:61 Sam 3:7peace to it, and is like to Samuel when Eli called, and cannot apprehend Gods voice: So it is alſo very prone to forget the words of peace which God ſpeaketh to it. Of all the joys which we are in this life capable of, theſe are the greateſt, and none ſo ſoon loſt as theſe are, ſo incertain is the ſtate of the Children of God. In many things we offend, and even the righteous man ſinneth ſeven times in a day, and who can tell how often he offendeth? Now every ſin in its own nature is a breach of our peace with God, and gives the watchful Soul occaſion of doubting, whether it did not at firſt miſtake the voice of God, or whether God hath not changed his mind towards it: and hence in the ſecond place God highly conſults our infirmities, in doubling his words of peace upon us and repeating them unto us. Chriſt had told Peter, Thou art Peter, and upon this rock will I build my Church, but when Peter had denied his Maſter Chriſt eaſily foreſeeing, that Peters thoughts would be much troubled, and that he would be ready to forget all his former evidences of his favour:Mark 16. 7.Mark 16:7 orders his Angel, Mar. 16. 7. To bid the woman go tell his diſciples and Peter, that he went before them into Ga…ilee, and there they ſhould ſee him.

p. 825But ſecondly; As the Lord Jeſus Chriſt doth by it conſult his Peoples infirmity, ſo he alſo highly conſulteth his own Glory. Reiterations of Divine Love to the Soul, command reduplications of duty. Love is of an obliging nature, and there is no Soul that puts on ſo lively for God, as that Soul that hath the moſt freſh and frequent manifeſtations of Divine Love to it. David's Inſtance in the 118 Pſalm, is a full Evidence of this. And this is the account that may be given why it pleaſeth the Lord Jeſus Chriſt to repeat his Love ſo frequently unto the Souls of Believers.

Obj. But I hear ſome gracious Souls ſaying, Bleſſed are they that are in ſuch a caſe, who hear God ſpeaking Love to their Souls, and often repeating his Love to them: But alas! we are ſo far from this, that we could never yet hear Chriſt ſpeaking any ſuch thing to our Souls; we could never yet hear Chriſt ſo much asonce ſaying, Behold thou art fair my Love, &c. What will you ſay to us? Shall we hope that we are the Spouſes of Chriſt, who never yet could obtain one good look from him? I anſwer;

Sol. 1. As it is not the Husband's fond and affectionate expreſſions to his Wife, which make, or alone evidence her to be his Wife, but the Marriage-covenant is that which doth it; her conſent to have him to be her wedded Husband, and his conſent to have her to be his Wife So, it is not a word of peace, ſealed to the Soul which maketh the Soul, or which alone evidenceth the Soul to be the Spouſe of Chriſt: No, it is the Marriage-covenant, it is the Soul's conſent to have Chriſt for its Saviour, for its Husband. Though Chriſt hath not ſaid it in thy hearing, Thou art fair my Love, thou art fair, yet if the Soul can ſay, and ſay it in truth, that it hath accepted Chriſt as its Saviour, and conſented to Chriſt as its Husband, there's no cauſe of deſpondency, 2 Cor. 5. 7. We walk by faith, not by ſight.

2. Though the Lord be pleaſed thus to ſpeak his Love in the hearing of ſome Souls, and again to repeat it to them; yet he is pleaſed to reſerve himſelf more from ſome who are equally dear to him. It may be the indulgent Father loves every Child he hath with a dear and tender love, and doth deſign to give them all due proportions of his Eſtate, yet he may carry himſelf more ſtrangely and reſervedly to ſome than unto others: Poſſibly he may do it out of prudence, as knowing it the beſt way in order to their good: Poſſibly no other account can be given of it, than a meer foreign, a meer delight that he takes in one more than another, which he exerciſeth by Prerogative: It may be God out of a depth of Wiſdom ſhines not upon p. 826thy Soul ſo clearly as upon anothers: Poſſibly no other account can be given of it, but becauſe he will do it.

3. Take heed thy looſe walking with God be not the cauſe of it. When ever Chriſt ſpeaks to the Soul, he will ſpeak truth, if thou beeſt all foul, and ſpotted, he will not ſay to the, behold thou art fair my Love, behold thou art fair. The Soul may have many failings, many ſpots upon its face, and yet be fair in the Eyes of Chriſt, fair as to its Juſtification: But Chriſt will not ſay to ſuch a Soul, Behold thou art fair. The Father or prudent Mother, may dearly love a diſingenuous and rebellious Child. But their prudence will keep them from commending ſuch a Child, and from expreſſing exuberant affection to it, leſt the Child by it take advantage to go on in courſes of diſobedience. Chriſt dearly loves many a poor Soul that hath its wanton tricks, and is full of failings, but he will not ſay to ſuch a Soul, Behold thou art fair my Love. I will add but one thing more.

4. Laſtly; Poſſibly Chriſt hath ſpoke, and ſpoke it to thee often, Behold thou art fair my Love, Behold thou art fair, but thou haſt not heard him. I have already told you that many of God's People are very deaf of that Ear. I was about to ſay, there is no better ſign of a gracious Soul, than not to be too ready to hear ſuch meſſages of peace. God ſometimes ſpeaks ſo as the Soul cannot but hear, when he pleaſeth to ſet the Broad Seal of his Spirit unto the poor Soul; this indeed is an audible voice, and diſtinguiſhable enough. But God in every Sermon ſpeaks to the Believer, Thou art fair my Love, thou art fair. We never Preach thoſe great Truths of God, That whoſoever believes ſhall be ſaved, and whoſoever is juſtified by Faith, hath peace with God, and ſuch like; but God to every Believer that hears us ſpeak, Thou art fair my Love, thou art fair. But alas! not one of many hath an Ear to hear, no not thoſe who truly believe. It is in this caſe as with Samuel, 1 Sam. 3. 4, 5. Samuel was young, and had not been uſed to the voice of God; God calls him once, away he goes to Eli; the Lord calls a ſecond time, Samuel runs to Eli again, and ſo a third time, till Eli inſtructed and aſſured him it was the voice of God. Till the Spirit of God brings the voice of God in the Goſpel to the Ear, to the inward Ear of a Chriſtian, he will not underſtand God ſpeaking peace to him, when indeed he doth ſpeak it. In very deed it is for want of Spiritual Logick. The Word of God hath the Propoſition. He that believes is fair: Though a man hath been a Thief, a Drunkard, a Covetous p. 827perſon, &c. yet, if he be waſhed, if he be juſtified, if he be ſanctified in the Name of our God, and through the Spirit of our Lord Jeſus Chriſt, he is fair. Thus much is plain in the Word, 1 Cor. 6. 11. But now when the Soul ſhould come to aſſume,—But I am waſhed, I am juſtified, I am ſanctified; there it fails; and theſe may be the Reaſons of a gracious Soul's complaint in this caſe. But I have ſpoke enough to the firſt of the five Circumſtances which I mentioned, I proceed now to a ſecond.

2 Circumſt.The Spouſe had been admiring Chriſt, comparing him to a bundle of Myrrh, to a cluſter of Camphire, or Copher. Now Chriſt adds, Behold thou art fair my Love; Behold thou art fair.

Obſ. High out-goings of a Soul toward Chriſt; are ordinarily productive of great returns of the Love of Chriſt upon the Soul.

Duty in us is not the Father of Grace, for who hath given firſt unto God, and it ſhall be repaid to him again? but extraordinary influences of Grace, are commonly the wages of great duty. It is very ſeldom that any Soul lets Chriſt know that he is exceeding dear to it, but (by the next Poſt) the Soul ſhall know that it is very dear to Chriſt. Doth God hear Ephraim bemoaning himſelf thus? Thou haſt chaſtiſed me, and I was chastiſed, as a Bullock unaccuſtomed Jer. 31. 18, 20.Jer 31:18Jer 31:20to the yoke, turn thou me, and I ſhall be turned, for thou art the Lord my God, &c. Ephraim ſhall preſently hear God ſaying, Is Ephraim my dear Son? Is he a pleaſant Child? for ſince I ſpake againſt him, I do earneſtly remember him ſtill, therefore my bowels are troubled for him I will ſurely have mercy upon him, ſaith the Lord. Is the Spouſe ſick of love? Cant. 5. 8. Doth ſhe indeed think Cant. 5. 8. ch. 6. 4, 5.Song 5:8her Beloved the chiefeſt amongſt ten thouſand, &c. She ſhall preſently hear him ſaying, Thou art beautiful O my Love as Tirzah, &c. Turn away thine Eyes from me, &c. ch. 6. v. 4, 5. I might inſtance in many Texts of Scripture, but I forbear. Will you know the reaſon of this? Take it. 1. Negatively, 2. Poſitively.

1. Negatively; It is not becauſe there's any merit in duty. Chriſt is no Merchant of Grace, he gives it, but he ſells it not. Indeed it is a contradiction to ſpeak of meritorious duty; if it be duty, it is the payment of a debt on our part, and can be no purchaſe-mony. The compaſs of that Commandment, Thou ſhalt love the Lord thy God with all thy heart, and all thy Soul, and with all thy ſtrength, is of an exceeding latitude; there's no finiſhing of it by any creature in this life. It was from the jejune Interpretation that the Phariſees of old, and the Papiſts of late, have put upon the Law of God, that p. 828they ever dreamt that man was able to perform it, much leſs do any thing of ſupererogation. The foundation-ſtone of man's Salvation is laid in Grace, and the top-ſtone is Grace too: To the whole Building you muſt cry, Grace, Grace. But Poſitively

2. It is from the overflowings of Divine Grace in him who is our Fountain-head the Lord Jeſus Chriſt. The Eye that weeps for its ſin, till it can weep no more, doth not by its tears make it ſelf an Handkerchief to dry its Eyes, but a tender-hearted Saviour moved from his own bowels cannot but afford it one, and ſay unto it why weepeſt thou? The Soul, that for Chriſts ſake parts with Father Mother, Children, Brethren, Siſters, all, doth not by this purchaſe to it ſelf peace of Conſcience or eternal life (Alas! what proportion is there betwixt things temporal, and ſuch as are Spiritual and eternal?) But he who hath both theſe to give, gives them upon the Souls performing its duty in this particular, Matth. 19. 29. The Soul that caſts up many a long look to the Lord Jeſus Chriſt, and earneſtly wiſheth for his preſence with it, and valueth it above the World, and ſeeks for it more then for Gold, or hid treaſure, doth not by this earn Chriſts Love to it, but Chriſt from the fulneſs of his grace makes choice of this Soul, to reveal himſelf unto. TheIſa. 30. 18.Isa 30:18 Prophet, Iſaiah Ch. 30. v. 18. hath ſuch an expreſſion as this; The Lord will wait that he may be gracious unto you: Chriſt is a fountain of Grace; a full fountain: now when the fountain is brim full of water, the water waiteth for an opportunity to diffuſe it ſelf: it may be there is a bank that hinders the full river, that it cannot diffuſe its water, the water therefore works ſecretly and ſoftens the bank firſt till a breach be made, and then it emptieth it ſelf by it. Chriſt is a ſea, a full ſea of Grace, but ſinful man caſts up a bank, againſt this ſea, a bank of unbelief: A bank of ſtone (hardning his heart) a bank of earth, (favouring an earthly mind) a bank of mud, delights in ſenſual luſts and objects; Chriſt now cannot ſhew his grace to ſuch a Soul, the bank hinders; where he pleaſeth indeed he worketh ſecretly, takes away the heart of ſtone, and makes it an heart of fleſh, takes away unbelief, vanity, earthly mindedneſs, ſenſual affections, and then he emptyeth the treaſuries of grace upon the Soul. In a word, to apply this,

Uſe 1.No wonder then, to hear many a poor wretch complain, that God never yet ſpake peace to his Soul: others indeed have heard their beloved hath ſaid to others behold thou art fair my love, behold thou art fair, but they never yet heard ſuch a voice. Let me ask p. 829thee, who thus complaineſt this queſtion, Did Chriſt ever yet hear thee ſay, as a bundle of Myrrh is my beloved unto me, he ſhall lye all night betwixt my breaſts? Haſt thou ſerved Chriſt with Ordinary expreſſions of duty? How canſt thou expect to be feaſted by him with extraordinary returns of mercy? If thy breathings after him have been faint, and ſhort, what reaſon haſt thou to expect, that his breathings ſhould be ſo full upon thee? He is indeed a full ocean of free grace, but it may be thou haſt caſt up a bank againſt him: it may be thou haſt clogg'd him with an hard heart, and unbelieving heart, a vain heart, a filthy ſenſual heart: Wonder not, O Chriſtian! that he is ſo little towards thee in a way of mercy, if thou beeſt ſcant towards him in thy way of duty. There is a generation of men and women in the world, who are taken notice of to behave themſelves as if they thought that all the World were made to ſerve them, and they not made to ſerve any (but they are an unreaſonable generation, and ſober perſons ſo account of them, and accordingly ſlight them.) Oh that there might not be ſuch an unreaſonable Chriſtian found in the World, who ſhould ſo much as think in his heart, that Chriſt ſtands concerned to open all his Treaſuries of Love upon his Soul, which in the mean time hath ſcarce a thought of doing any thing more than ordinary for the Lord Jeſus Chriſt; if thou findeſt thy heart cold in duty, frozen in affections toward Chriſt, wonder not at all if thou findeſt the bowels of thy Saviour which yern upon others tied up towards thee. And I fear mePſal. 22. 1, 2, 3, 4.Ps 22:1Ps 22:2Ps 22:3Ps 22:4 this is the cauſe of moſt complaints of this nature, although it may be poſſible, that this is not the caſe of every ſuch complaining Soul; witneſs David, Pſal. 22. 1, 2, 3, 4.

2.Uſe 2. What an ingagement doth this Notion of Truth lay upon the Sons and Daughters of men, to ſtretch out their Souls for and towards God. Certainly if there be any thing in the World of force to open a Soul for Chriſt, this will do it; to hear that Divine Grace keeps pace with our duty, and that the proper way to have Chriſt ſpeak to us and ſay, Thou art fair my Love, Thou art fair, is for us to get up our hearts in a readineſs, to ſay, and ſay it in truth; As a bundle of Myrrh is my Beloved to me. The Pſalmiſt cries out, Pſal. 34. 12. What man is he that deſireth life, and loveth many days that he may ſee good? Depart from evil, and do good, ſeek peace, and purſue it. Give me leave to ſpeak to all you who fear the Lord, in the ſame dialect: What man is there amongſt you, who would not gladly have Chriſt ſpeak peace unto your Souls, and whiſper the words of my Text in your Ears; Thou art fair my Love, thou art fair. O let p. 830Chriſt be yet more and more precious to you; let him have the ſtrength of your Love, that you may have the ſeal of his Love; let the World know, and let him know, that he is dear in your Eyes, that you may know that you are fair in his Eyes. But this is enough for the ſecond Circumſtance which I obſerved; I paſs to a third.

3 Circumſt.Thou art fair my Love, thou art fair. It is not ſaid, thou O man! or thou O woman art fair! but thou my Love art fair. It is both the obſervation of our own Annotators, and ſome others.

Obſ. The Spouſe of Chriſt is fair as ſhe is His Love.

I obſerved to you before, that the word ſignifies Amica, & Socia, foreigna Friend, and a Companion, the Object of ones love, and the Companion of ones life. This is not after the manner of the Children of men, amongſt them Beauty raiſeth Love, but with Chriſt it is Love that raiſeth Beauty. Locutio verbi infuſio Doni; Chriſt in calling her fair, makes her fair, Ezek. 16. 14. Thy Beauty was perfect through my comelineſs which was put upon thee, ſaith the Lord God. A good complexion, with a lovely air of the countenance, and a due proportion of bodily parts, makes the Children of men fair to a ſenſual Eye. An head well furniſhed with Notions of Learning, and a mind indued with vertuous, generous diſpoſitions, makes a man fair and beautiful to a rational Eye: But it is Grace alone that can make the Soul fair to the Divine Eye.

1. Nature doth it not; for all are by Nature Children of wrath, Eph. 2. 3. like the Infant, not cut, not waſhed, not ſwadled, Ezek. 16. We are by Nature all Blackamores in the Eyes of God, our Father an Amorite, our Mother an Hittite. 2. Art will not do it; Though thou waſh thee with Nitre, and take thee much Sope, yet thine iniquity is marked before me (ſaith the Lord,) Jer. 2. 22. The Phariſees were men who uſed as much Art as others, yet their Beauty (to our Saviour's Eye) roſe no higher than to the Beauty of a Painted Sep…lchre, that outwardly is beautiful, but within full of rottenneſs; ſo little, that our Saviour ſaith, Publicans and Harlots ſhould (as to the Kingdom of Heaven) have the preheminence before them.

3. Grace then alone muſt do it. Thoſe who are Chriſt's Love, are fair only ſo far forth as they are his Love, his Companions. There is a double Grace; the firſt of Juſtification, the ſecond of Sanotification; according to the firſt, the Believer is Chriſt's Love, according to the ſecond the Believer is Chriſt's Companion.

1. I ſay firſt, the Grace of Juſtification; this is gratia gratum faciens, that Grace by which the Soul is accepted of God. It is the p. 831free Love of God ſhewn to the humbled Soul upon its exerciſe of Faith, pardoning its ſins, reckoning over the Righteouſneſs of Chriſt unto it, and accepting it as righteous in and through Chriſt; this changeth the Soul's ſtate; this is it which taketh away its filthy garments, and covereth the Soul with Chriſt's Robes; with this is conjoined the Grace of Regeneration, by which God changeth the Soul's nature and diſpoſition; old things paſs away with it, and all things become new; this is no quality infuſed into us, or inherent in us, but the free and pure love and good will of Chriſt imbracing us.

2. The ſecond is the Grace of Sanctification; this makes the Believer the Companion of Chriſt, having both a fellowſhip with the death of Chriſt, in dying to ſin, and with the life of Chriſt, in living unto newneſs of life: Upon theſe accounts, and theſe only is the Believing Soul fair in the Eyes of Chriſt. Before I part with this Obſervation,

Uſe.Let every gracious Soul make a ſtand upon it, and conſider what it affords him for Conſolation, while he looks over his Soul, and ſees it full of ſpots, and taking a review of his life, he can find no ground of hope to his Soul, that Chriſt ſhould caſt an Eye of love and pity upon him, he ſees there's no proportion between his duties, or any actions of his converſation, and the holy Law of God. Well, yet the comfort lies here, that the Lord hath not ſaid, Bleſſed is the man that hath no ſin, for who liveth and ſinneth not againſt God? but Bleſſed is he whoſe iniquities are forgiven, and whoſe ſins are covered, Pſal. 32. 1.Ps 32:1and to whom the Lord imputeth no ſin, Pſal. 32. 1. If we once loſe this great Truth, of the Juſtification of a poor Soul, by the Righteouſneſs of Chriſt, we have cut up a Bridge which we ſhall ſee a need of to go over, as often as we enter into any ſerious thoughts of our own ſtate, the weight of all our Souls, and all the comfort of them, hangs upon this one pin. That what the law could not do, becauſe Rom. 8. ….Rom 8it was weak through our fleſh, that God hath done ſending his Son in the likeneſs of ſinful fleſh, and for fin condemning fin in the fleſh, that the righteouſneſs of the law might be fulfilled in us. We have loſt all that day that we forſake that deſire of St. Paul to be found in Chriſt, not having our own righteouſneſs, which is of the law, but that which is of God: Even the righteouſneſs of God by faith in Jeſus Chriſt.

But you will ſay, How ſhall we know that Chriſt hath thus loved us? That muſt be known by our loving him, and ſo the matter will return to the ſame point. We freely grant that our Juſtification p. 832is to be evidenced for our Sanctification, and that even the witneſs of Gods Spirit is not a ſingle, but a joint Teſtimony, together with our Spirits. But yet there is a great difference (as to Chriſtians comfort) in theſe things. That Soul that looks to be made fair with his own works (if he rightly underſtand himſelf) ſhall never be Satisfied concerning his Spiritual beauty: becauſe his works muſt neceſſarily be compleatly perfect, otherwiſe the law accuſeth, and curſeth him. But he who acknowledgeth that his beauty is meerly from grace, freely juſtifying, but yet his receiving of this grace is to be evidenced by his works, ſtands concerned no further to enquire concerning the perfection of his works in order to this end, then only to ſee if they be perfect according to Goſpel allowances, not according to lawſtrictneſs. And ſuch are the Goſpel terms, that if there be a willing mind, a preſence to will, a delight in the Law of God as to the inward man, it is accepted of God. Here's a bottom for him.

4 Circumſt.I proceed to the 4th Circumſtance, which I obſerved relating to the firſt Propoſition of the Text, and that was the term, Behold, which is prefixed, Behold! thou art fair, and doubled, Behold, Behold. There is a threefold uſe of this particle in Scripture: it denotes 1. preſence of a thing. 2. Certainty. 3. Eminency. It may in this Text denote all three.

1. It may denote the preſent ſtate of a believing Soul to be a beautiful ſtate. Behold thou art fair, now in this life, while thou art black with infirmities, and corruptions, black through afflictions, and temptations, yet even now thou art fair, 1 Joh 3. 2.1 Joh. 3. 2.1 John 3:2 Beloved, Now we are the Sons of God. It doth not yet appear what we ſhall be. This particle is often thus uſed in holy Writ. Gen. 29. 2, 25. and it is capable enough of this ſenſe in this Text. Behold thou art fair, thou ſhalt not only be hereafter beautiful, when the Crown of glory ſhall be ſet upon thy head, but thou art now beautiful, thou doeſt not apprehend thy ſelf ſo, thou art bewailing thy ſpots, and thy infirmities, but I look upon thee as fair, with all thy ſpots, I look upon thee as beautiful even now.

2. It denotes the certainty of a thing. Behold is a particle of Demonſtration, and is often ſo uſed in Scripture. There is nothing more certain, then what we can behold. Thus the particle is uſed, Gen. 16. 2. Behold now the Lord hath reſtrained me from bearing (they are the words of Sarah) that is, the Lord hath p. 833certainly reſtrained me; ſee Gen. 18. 27. The believing Soul is (certainly) a beauteous Soul. The Beauty of that Soul which truly believes in Jeſus Chriſt is not an imaginary thing, it is a true, and real thing, it is a certainty's Behold thou art fair, &c.

3. Laſtly this particle Behold doth very often denote eminency, and excellency. When ſomething is wonderful in Nature or otherwiſe, the Scripture uſeth to make mention of it, by prefixing this particle Behold to it. So James 3. 3, 4. It is a wonderful thing, that the ſtrength of an Horſe ſhould be ruled by a bit, and that ſo great a bulk as a ſhip, driven about with fierce winds, ſhould be turned about with a very ſmall helm; and thus it is a very often uſed in Scripture, and it may have that uſe here. Behold thou art fair (My Love!) Behold thou art fair; and ſo it may hint to us theſe two things.

1. That the beauty of a believer is no ordinary beauty, but a rare, and eminent, beauty, not like the beauty of Woman, not like that vain thing which we call beauty in a natural fenſe which is only the object of the luſt of the Eye: no, it is a Spiritual beauty, which age will not deface, diſeaſes will not ſpoil, no outward accidents will hurt; a beauty that is not expoſed to wind, and weather. The Kings Daughter is all glorious within▪ and yet ſo great is her glory, that the King of Kings deſires her beauty. Or ſecondly it may denote this,

2. That it is a wonderful thing, that Chriſt ſhould account a Child of Adam, a poor believing Soul beauteous. When David conſidered the Heavens and the Earth, he cries out, What is man (O Lord!) that thou ſhouldeſt remember him; or the Son of man that thou ſhouldeſt be mindful of him? It is a matter of high admiration to any ingenuous Soul to ſit down and think, that Jeſus Chriſt ſhould account it beautiful. But I haſten to the laſt Circumſtance.

5 Circumſt.I obſerved to you that the phraſe is doubled: Chriſt doth not only ſay, thou art fair (my Love) but he doubles the phraſe, Thou art fair, thou art fair. There is doubtleſs nothing ſuperfluous in holy Writ, though poſſibly there may be ſomething both in the matter, and ſtile, of which we can give no Satisfactory account: almoſt in all languages theſe repetitions and reduplications of words and phraſes are uſual. The Hebr. is very full of them; they are of ſeveral uſes. I ſhall note ſuch of them as may be properly applied to this Text.

p. 8341. Sometimes the doubling of a word or phraſe denotes the certainty of the thing, or action, Gen. 15. 13. Know of a ſurety, thy ſeed ſhall be a ſtranger, &c. In the Heb. it is, knowing thou mayeſt know. And thus frequently in the new Teſtament, verily verily, denotes the exceeding certainty of the Propoſition ſpoken, and thus it may do in this Text, thou art fair my Love, thou art fair: That is, thou art certainly very fair.

2. Sometimes it is to note the exceeding earneſtneſs and intention of him who ſpeaketh. Bis dictum magis dicitur. Thus it is often uſed in Scripture, Gen. 14. 10. The valley of Siddim was full of ſlimepits, (ſo we tranſlate it) in the Hebr. A valley of pits of pits. So in many Texts: other Writers, amongſt whom Julius Scaliger, &c. much Commend this form of ſpeaking, as having in it a great kind of force and vehemency: according to this uſage, the ſenſe is, thou art exceeding ſair my Love, which comporteth, with what he had ſaid before, v. 8. where he had called the Spouſe, thou ſaireſt amongſt Women. Chriſt hath his delight amongſt the Sons of men. He takes no ſuch delight in the Angels as in believers.

3. Repetitions (thirdly) of the ſame word or phraſe, inNumb. 1. Exod. 26.Num 1Exod 26 Scripture ſometimes note a diſtribution. And ſo the ſenſe may be this, thou art fair my Love, thou art fair; Thou art juſtified by my grace, and ſo thou art fair; thou art Sanctified in my name, ſo thou art fair; thou art fair without and thou art fair within, thou art fair in this part, and fair in that part, fair in every part.

4. Laſtly (to mention no more) Repetltions are often uſed by Orators not only to expreſs a vehemency of intention, in him that ſpeaketh, and the certainty of the thing that is ſpoken, but to beget a vehemency, and earneſtneſs of attention in him that heareth, and Interpreters of holy Writ do aſſign this as one reaſon of the uſe of them in ſeveral places of Scripture, when the Holy-Ghoſt deſigneth earneſtly to inculcate the thing ſpoken, and to beget in us a belief of it: hence now we may learn theſe things which I will but name, and conclude what I have to ſay from the conſideration of the Circumſtances of the firſt Propoſition of the Text.

1. The beauty of a believing Soul is unqueſtionable, it is not in a complement that Chriſt ſaith the believing Soul is beautiful: it is not a ſeeming beauty, but a certain beauty.

p. 8352. The beauty which grace gives the Soul is an eminent beauty, not an ordinary, but an eminent beauty. The phraſe is doubled to denote eminency.

3. The Beauty of a believing Soul is a manifold beauty: A beauty in every part.

4. It is the will of the Lord Jeſus Chriſt, that a believing Soul ſhould know, and believe it ſelf to be a beauteous Soul. A Gracious Soul may debaſe it ſelf too much, and often err as much in having too mean thoughts of it ſelf, as the hypocrite doth in having too high thoughts of himſelf, thinking of himſelf above what be ought to think.

But I intend not to enlarge a diſcourſe upon theſe things, having ſpoken to them, or at leaſt to ſome of them before, thus much is ſufficient to have noted concerning the Circumſtances; I proceed to the ſecond part of the Text, Thou haſt Doves Eyes.

Prop.The Propoſition of this Text is plain enough. The true Spouſe of Chriſt hath▪ Doves Eyes. I before obſerved to you, that ſome read it, thy Eyes are like the Eyes of a Dove: others thy Eyes are as a pair of Doves: but as the difference is not much, ſo I ſee no reaſon to deviate from our Engliſh tranſlation. For the explication and confirmation of the Propoſition (for I will join both together) we will enquire theſe three things.

1. Qu. Why Our Saviour in commending his Spouſe begins with her Eyes, and only Commends her for them?

2. Qu. What is here meant by the Spouſes Eyes?

3. Qu. Why the Spouſe is ſaid to have the Eyes of Doves rather then of any other creature?

1. Qu. Why doth our Saviour, here Commend the Spouſe only for her Eyes?

1. The general account which Interpreters give of it, is this; That it is a Synechdoche, and by a figure, according to which a conſiderable part is often put for the whole; our Saviour doth here ſpeak his whole Spouſe to be like a Dove, like a Doves Eye. Indeed we are commanded to be harmleſs as Doves, Matth. 10. 16. And the Church is called Gods Turtle Dove, Pſal. 74. 19. And David wiſheth that he had the wings of a Dove, Pſal. 55. 6. The ſhape of a Dove was that ſhape which the Spirit of God choſe, when it deſcended upon Chriſt: And the coming in of the Gentiles to Chriſt is ſet out by the flockings of Doves p. 836to the Windows, Iſa. 60. 8. And the Eye (of all the members) is the moſt conſiderable as to beauty, a good Eye much commendeth an ill complexion, and a bad Eye much blemiſheth any other Symmetry of parts. And this may be allowed for one reaſon. But,

2. The Soul doth much diſcover it ſelf at the Eye. It is the caſement at which it ſhews it ſelf: many of the Vertues, and Vices of the mind are read in the Eye; wantonneſs diſcovers it ſelf at the Eye: hence you read in Scripture of Eyes full of adultery, 2. Pet. 2. 14. So doth rage, pride, malice, envy and many other vices, and as the evil, ſo the good diſpoſitions and vertues of the Soul, are much diſcovered by the Eye too: ſo that indeed when our Saviour commendeth his Spouſe for her Eyes, he commendeth her whole Soul, and it is but a proof of what he had before ſaid, Thou art fair my beloved, thou art fair. Thou haſt Doves Eyes, proves that.

2. Qu. What is here meant by the Spouſes Eyes?

After ſuch a reſolution, as I gave to the firſt queſtion, this might ſeem needleſs, if Interpreters had not led me the way, who are in doubt whether our Saviours deſign here be to commend thoſe bodily parts of his Spouſe: or ſome inward parts, called Eyes by a Metaphor; the difference is not much, for ſuppoſing him to reſemble the Eyes of her body to Doves Eyes, the reaſon is becauſe of thoſe gracious diſpoſitions in her Soul, which by her Eyes diſcover themſelves, and are like the natural inclinations of Doves; if he ſpeaks of the Eyes of her mind, and his meaning be that his Spouſes underſtanding (which is the Eye of the Soul) is like a Doves Eyes, the thing is much the ſame, Unqueſtionably, that which our Saviour here deſigns to Commend believers for is, the gracious diſpoſitions of their Souls diſcovered in their outward converſation, much reſembling, the natural diſpoſitions and behaviours of Doves. But the chief thing we have to enquire into for the full underſtanding of our Saviours meaning in this Text, is,

3 Qu. What theſe rare and remarkable properties are in Doves, or in the Eyes of Doves more then in other creatures, for which our Saviour reſembleth his Spouſe to them, either to ſhew us what true believers are, or ought to be?

The Dove is a creature ſufficiently known to us; a creature which of old God made uſe of in Sacrifices, rejecting others. p. 837It was the creature ſent out of the Ark by Noah, which brought the olive branch. Naturaliſts obſerve many remarkable things of the Dove. Give me leave to open to you, the aptneſs of the ſimilitude in nine or ten particulars.

1. The Doves Eyes are meek and harmleſs Eyes. Hence Naturaliſts obſerve that the Dove preſently forgets an injury, and builds her neſt and lays her eggs, and hatcheth her young, where her neſt was newly deſtroyed, and her young ones taken away, Matth. 10. 16. Be harmleſs as Doves. The cruelty and revenge of the mind is much ſeen in the Eye, Prov. 23. 6. you read of him that hath an evil Eye: there is a bewitching Eye and a flaming ſparkling Eye; in which you may ſee the ſparks of that rage, and envy, and anger, which flame in the Soul, you may read rapine, and cruelty, and miſchief, in an Hawks Eye, but in a Doves Eye nothing but meekneſs: the old verſe ſaith,

Felle Columba caret, roſtro non-laedit, & ungues

Poſſidet innocuos—

A Dove wants gall, and though it hath nails and claws, yet it gripes none with them. The Dove doth not wholly want gall, but Naturaliſts ſay, it hath but very little (compared with other creatures;) and hence it is, that it is very gentle, peaceable, fearful, and doth no other bird hurt: Believers are compared to Sheep, and to Doves. Sheep have horns, but they hurt none with them: Doves have claws, but they hurt none with them: and (as I faid before) this may be read in their Eyes in which you do not ſee ſuch a ſharpneſs, and ſparkling as it were of fire, as in the Eyes of birds of prey: BelieversMat. 10. 16.Matt 10:16 have, or ſhould have Doves Eyes: Samuel is able to ſtand up and ſay, whoſe Ox have I taken? Or whoſe Aſs have I taken? Or whom have I defrauded: Our Saviour commands us that we ſhould1 Cor. 14. 20.1 Cor 14:20 be innocent as Doves; in malice they are Children, 1 Cor. 14. it is the Apoſtles Command, Eph. 4 31. Let all bitterneſs, and Eph. 4. 31.Eph 4:31wrath, & anger, and clamour, and evil ſpeaking be put away from you with all malice. Believers when unregenerate lived in malice, and Titus 3. 3.Titus 3:3envy, hateful, and hating one another, Tit. 3. 3. But, Col. 3. 8.Col. 3. 8.Col 3:8 They have put off all theſe, anger, wrath, malice, &c. And it is their buſineſs to be ſtill laying them aſide: every true Believer hath ſomething of a Doves Eye, and it is his work to be daily getting his heart up to it more and more.

p. 8382. A Doves Eye ſecondly, is a ſatisfied Eye. The ſatisfaction of the ſenſible and reaſonable Soul, is much diſcerned in the Eye. You ſhall diſcern a greedineſs in the Eye of an Hawk, to let you know, that if it were looſe it would be tearing: And you ſhall ordinarily know a man of a covetous ſpirit, and a diſcontented ſpirit by hisProv. 28. 22.Prov 28:22 Eye, Prov. 28. 22. He that haſteth to be rich hath an evil Eye. You ſhall diſcern a gladneſs in a Doves Eye, which ſpeaks it a contented, ſatisfied creature. Such ſhould a Believer be; ſuch is a true Believer,Heb. 13. 5.Heb 13:5 Heb. 13. 5. Let your conve…ſation be without covetouſneſs, and be content with ſuch things as you have. I have learned (ſaith Saint Paul) in all eſtates to be content. Faith teacheth a Soul to caſt its care upon God, believing that he careth for it: Faith teacheth him to depend upon the Promiſe, which Godlineſs hath; to truſt to a Providebit 1 Tim. 6. 8.1 Tim 6:8Deus: This now is a Doves Eye, an Eye which is not greedy of gain, which doth not covet its Neighbours Houſe, nor Ground, nor Wife, nor Oxe, nor Aſs, nor any thing which is his.

3. The Dove's Eye is a Benign Eye. You do not only not diſcern any thing of rage and fury, or cruelty, and greedineſs in a Dove's Eye; but you diſcern a certain kindneſs, and (as it were) a good will in it: Hence it is very friendly amongſt its fellows, and it loves an habitation near dwelling-houſes of men. Doves Eyes are Benign Eyes. Believers have, and ſhould have Doves Eyes, Eph. 4. 32. Be you kind one to another; they are commanded to Godlineſs to add Brotherly kindneſs; and Col. 3. 12. to put on kindneſs. What Solomon ſaith of the good woman, Prov. 31. 26. is true of a Believer; in a Believer's Tongue is the Law of kindneſs; they know the grace of the Lord Jeſus, and the great kindneſs of their Saviour to them. Grace takes away that curriſhneſs and doggedneſs, which makes men rugged in their ſpeeches and behaviour, and churliſh in their ſpirits; and if ought of this remains upon their hearts, it is becauſe their Faith is but in part, and they have yet a body of death, ſome unmortified corruption that yet remains in them, which is in the fault; for Grace is of a benign, kind nature; the Believer hath Doves Eyes. Look as it is with a Dove; let a Cock be feeding, that's a churliſh creature, and will endure none to be near it: The Dove is kind, and allows room to all commers; ſuch a kindneſs there is now in a Believer's heart, where Grace hath taken its full hold.

4. Doves Eyes are lowly Eyes. The pride and haughtineſs of the Natural diſpoſition, both in ſenſible and rational creatures, is much ſeen in the Eyes: You diſcern a proud and lofty Bird by the ſurlineſs p. 839of its Eye; and ſo it is in a reaſonable creature. Hence you read of a proud look, Prov. 6. 17. (one of the things which God hateth; and Prov. 21. 4. an high look, and a proud heart are put together. And in brute creatures, the height of the Natural diſpoſition is ſeen in the ſcornful Eye of Lions, Hawks, Parrots, &c. But a Dove hath lowly Eyes. Now a Believer hath Doves Eyes. Take carnal, natural men, they are proud and ſcornful; they are ſometimes in Scripture deſcribed under the Notion of the ſcornful, Pſal. 1. 1. Iſa. 28. 14. But the believing Soul is an humble Soul. It is the Law of their Profeſſion, Micah 6. 8. They muſt walk humbly with their God. They cannot ſerve the Lord but with all humility of mind, Acts 20. 19. It is their clothing, 1 Pet. 5. 5. and they duly put it on, Col. 3. 12. They talk not high things, they affect not, they ſeek not high things, (that is, of this World;) indeed they ſe…k the things which are above, where Chriſt ſitteth on the right hand of God; but this they do with all humility of mind, confeſſing with the Prodigal, that they are not worthy to be called the Sons of God.

5. Doves Eyes are ſimple Eyes. As other vertues or vices of the mind, ſo truth and falſhood, ſimplicity and craft, or doubleneſs of mind, are much diſcerned in the Eye. There are ſome brute creatures, that diſcover far more natural ſagacity and craftineſs than others in their looks; and ſo there are alſo ſome men, that you ſay of them, they look as if they were falſe-hearted, and oft-times you do not take your mark amiſs. But now amongſt brute creatures, the Dove's Eye is ſimple, you ſee no deceitfulneſs, no craft or ſubt…lty in that, Matth. 10. 16. Be you wiſe as Serpents, and foreign,Mat. 10. 16.Matt 10:16 we tranſlate it, harmleſs, as Doves; but there is a doubt upon it whether foreign be compounded of foreign & foreign, a horn (then it ſignifies without an Horn, as Doves, and we tranſlate it well enough harmleſs) or whether it be not compounded of foreign & foreign, which ſignifies to make a mixture. Such ſhould the Saints be, ſimple, without mixture; Chriſt was ſo, there was no guile in his mouth, Phil. 1. 10. without deceit in their hearts; they ſhould not have an heart, and an heart. It was Paul's glorying, 2 Cor. 1. 12. That he had his converſation in godly ſincerity.

6. Doves Eyes are clean Eyes. Hence it feeds upon pure grains, drinks no other than pure water, delights moſt in houſes of a pure white colour, which the Poet obſerved of old, Aſpicis ut veniant ad candida tecta columbae. And many other things are reported by Naturaliſts of the cleanlineſs of this Bird. The Believer is one of a p. 840pure heart, Joh. 15. 3. You are clean (ſaith our Saviour) through the word I have ſpoken to you; he is one of clean hands, and a pure heart, Pſal. 24. 4. of a clean heart, Pſal. 73. 1. clean every whit, Joh. 15. 10. his heart is purified by Faith, Acts 15. 9. he hath purified his Soul in obeying the truth through the Spirit; and he delights in pure company, his delight is in the excellent, Pſal. 16. 3. The wicked ſhall not tarry in his ſight, Pſal. 101. he hath Doves Eyes.

7. Doves Eyes are fearful, tender Eyes; this experience teacheth, and Naturaliſts ſay, That it is cauſed by the little proportion of Gall that is in them: There is not in them indeed ſuch a ſhineſs and fearfulneſs as is in ſome other Birds, becauſe they are (many of them) nurſed up near to houſes, and made familiar to men, but it is evident they are trembling creatures. The Spouſe of Chriſt hath (upon this account) Doves Eyes. It is true, he hath not the fear of a reprobate upon him; he is more acquainted with God, and hath been bred up in nigher communion with God; yet he is very ſubject to fear; he fears ſinning againſt God, and God cannot lay an hand upon him, but he is ready to tremble; he cannot caſt an Eye upon any Judgment of God, but he ſhakes at the apprehenſion of an angry God in it: He hath Doves Eyes.

8. The Dove's Eye is a mournful Eye. Hence in Scripture the mourning of Doves is made uſe of to expreſs ſad mournings, Iſa. 38. v. 14, I did mourn like a Dove, Iſa. 59. 11. We mourn ſore like Doves. I conceive it chiefly relates to the mourning of Turtles. The Saints Eyes too are mourning Eyes; they are perſons of ſorrowful ſpirits, broken and contrite ſpirits; and look as it is with Turtles, they never mourn ſo bitterly, as when they have loſt their Companion; ſo it is with the Believer; he never ſo mourneth, as under the withdrawings of Divine Love. It is not proper for the Children of the Bridechamber to mourn while the Bridegroom is with them, but when he is gone, Then they ſhall mourn.

9. The Doves Eyes are exceeding chaſt Eyes. I noted to you before, that the uncleanneſs and wantonneſs of the heart much appears in the Eye. Hence the Apoſtle Peter mentions Eyes full of Adultery. There are large ſtories told of the Doves Chaſtity, eſpecially Turtle Doves, and Stock Doves. Hence poſſibly it was, Lev. 12. 6. that a Turtle Dove was the Sacrifice which God appointed for the Woman after Child-birth. The Dove keeps to its Mate, and to him alone. The Saint too hath Doves Eyes, he cries out, None but Chriſt! None but Chriſt! he cleaves to Chriſt alone for p. 841Juſtification, for Sanctification, for Salvation. Chriſt is his all in all, Iſa. 17. 7, 8. At that day ſhall a man look to his Maker, and his Eyes ſhall have reſpect to the holy one of Iſrael, and he ſhall not look to the Altars, the work of mens hands: Neither ſhall he reſpect that which his fingers hath made: Either the Groves or the Images. No, he hath Doves Eyes.

10. The Doves Eyes are quick Eyes. Naturaliſts obſerve, that the flight of the Dove is very ſwift, ſo ſwift, that when they flie directly forward, no Hawk can take it; and for this quickneſs of flight, quickneſs of the Eye is neceſſary. The Spouſe of Chriſt is quickſighted too; its Eye immediately pierceth through a miſt of difficulties and dangers; he believeth in hope againſt hope: When he doth not ſee by the Eye of Senſe, yet he believeth: He hath Doves Eyes.

11. The Dove hath Circumſpect Eyes. You ſhall obſerve this in it, that it ſeldom or never takes its flight toward the Earth, but it looks this way, and that way, and every way; and when it is alighted you ſhall diſcern it thruſting out it's Neck firſt on one ſide, then on another, to ſee that all be ſafe. The believer hath alſo circumſpect Eyes. He ſhould have, Eph. 5. 15. See then that you walk circumſpectly, Eph. 5. 15. Pſal. 39. 1.Eph 5:15Ps 39:1Pſal. 39. v. 1. I ſaid I will take heed to my waies. The Child of God ſhould be like the Dove, not move a ſtep in the World without caſting its Eye of conſideration upon its way firſt, conſidering whether the action which it is about to do, be like to bring glory to God: Whether it be conſonant to a Divine rule.

12. In the laſt place. The Dove hath very obſerving Eyes. hence let its flight be never ſo far, and remote from home, yet it finds its way thither again directly. Hence Hiſtorians tell us, that the Romans Varre.made great uſe of Doves; when they were abſent a great way from home, they would by Doves which they carried with them, ſend home directions to their Servants, for the management of their buſineſs; and by the help of Doves, they would in their Wars keep intelligence with their Friends in their Enemies quarters: The Chriſtian ſhould likewiſe have Obſerving Eyes, to obſerve his own motions and actions, and to obſerve Divine Providences, Prov. 23. v. 26. Let thine Eyes obſerve my waies, &c. But I have inlarged enough in the Explication of the Metaphor; it is time that I ſhould come to the Application; and ſo the Propoſition may be uſeful to us: 1. By way of Diſcovery. 2. By way of Exhortation.

p. 842Uſe 1.This Notion diſcovers to us theſe two things; 1. That there are but few in the World that can be allowed to be the Spouſes of the Lord Jeſus Chriſt. 2. That thoſe who indeed are ſo, yet while they are here, are in a very imperfect eſtate, very ſhort of what they ought to be.

In the firſt place we may learn, That there are but very few in the World that can be allowed to be the Spouſe of Chriſt; but a few to whom he can ſay, You have Doves Eyes. This Notion will ſeparate divers, five or ſix ſorts of perſons (more eſpecially) from having any relation to the Lord Jeſus Chriſt.

1. Such who have malicious, wrathful Eyes, ſparkling with nothing but revenge and fury. How many ſuch Profeſſors is this Age full of, whoſe Eyes ſparkle like a flaming fire? they breathe out nothing but malice, and revenge, and cruelty, Prov. 30. 14. There is a generation whoſe Teeth are Swords, and their Jaw-teeth as Knives, Pſal. 74. 19, 20. the leaſt they can talk is of doing unto others as they have done to them, it may be ſeven times more. O! how contrary is this to the Spouſe of Chriſt! Pſal. 74. 19, 20. v. 19. The Church of Chriſt is called a Turtle Dove; what are her Enemies? v. 20. The dark places of the Earth are full of the habitations of cruelty. There's no reliques of cruelty in a Dove houſe, if you go in there, you will find no blood, no limbs of Birds; but if you find an Hawk's Neſt, 'tis there you find the blood, and limbs of other Birds, better than it ſelf. The tender Chriſtian hath not his hand in the blood and ruine of his Brethren; you find not in his Habitations the Inſtruments of cruelty, nor any prey taken from the Widow and Fatherleſs: He hath Doves Eyes. I know no more certain character of one that is a ſtranger to Chriſt than this; Let me ſee one that is full of cruelty, (wanting tenderneſs of heart) malice, and revenge, &c. I ſhall eaſily conclude him to be one who never digeſted that Goſpel Precept well, Matth. 5. 44, 45. The Whelps of the roaring Lion are continually crying for blood, and rapine, and plunder, but the Spouſe of Chriſt hath learned from him (concerning her Enemies) to ſay, Father forgive them, for they know not what they do.

2. Set aſide thoſe alſo whoſe Eyes are never ſatisfied, Prov. 27. v. 20. Covetous greedy worldlings; theſe have Hawks Eyes, and not Doves Eyes: And ah! how full is the World of theſe Birds of prey too? thoſe that are like the Grave, and like to Hell, that never ſay, There is enough, but their whole buſineſs is to look about for more p. 843ſtill, and to cry with the Horſleaches Daughter, Give, Give, Prov. 30. 15, 16, 17. The Horſleach hath two Daughters crying, Give, Give. Nor doth any thing come amiſs to them; they never conſult Conſcience in it, whether they can enjoy their deſires without ſinning againſt God, or doing injury to others, or no. The Dove takes the meat which is thrown to it, and is ſatisfied; however, it feeds not it ſelf to the prejudice of any other Bird (as the Hawk doth.) A good Chriſtian hath learned in all eſtates to be content, and is ſatisfied with the portion God allots to him; he ſeeks nothing to the injury of another in his right; he covets not what is his neighbours; the World is a wide Sea, he fiſheth with his neighbour, but he robs not his neighbours Net, nor ſuffereth his heart to covet what he hath in it. The covetous man is none of Chriſt's Spouſe. That's the ſecond.

3. Hence alſo the Proud man is ſhut out from any true Relation to the Lord Jeſus Chriſt. Give me leave ſtill to go on with the Wiſe man, Prov. 30. 13. There is a generation, Oh! how lofty are Prov. 30. 13.Prov 30:13their Eyes! and their Eye-lids are lifted up! But what are they? Are they the Spouſe of Chriſt? David ſaith, Pſal. 131. 1. Lord, Pſal. 131. 1.Ps 131:1mine Heart is not haughty, nor my Eyes lofty. They are ſuch as God ſhall humble, Iſa. 5. 15. Iſa. 2. 11. The Pſalmiſt brings it in as an Evidence, that men were corrupt becauſe they ſpake loftily, Pſal. Pſal. 73. 8.Ps 73:873. 8. The pride and haughtineſs of many ſpeaks it unto their faces, that they have not Doves Eyes.

4. Hence fourthly; Unclean perſons are ſhut out from the Kingdom of God. Such as (to uſe St. Peter's expreſſion, 1 Pet. 2. 14.)1 Pet. 2. 14.1 Pet 2:14 have Eyes full of Adultery, that have wanton Eyes, as the Prophet Iſaiah expreſſeth it, Iſa. 3. 16. But I ſhall not need inlarge uponIſa. 3. 16.Isa 3:16 this, 1 Cor. 6. 9 Theſe (continuing ſuch) are ſhut out of the Kingdom of God: And every one who underſtandeth any thing of the mind of God, will agree in this, and even Reaſon it ſelf will allow the Sentence.

5. Hypocrites are alſo, by this, ſhut out of the number of thoſe who are Spouſes to Chriſt. You have heard there is a great deal of ſimplicity in the Dove, which diſcovers its ſelf at the Eye. The deceitful Eye is not the Eye of a Saint: Such are thoſe mentioned in the aforementioned Text of Prov. 30. 12. There is a generation t…at is pure in their own Eyes, and yet is not waſhed from their filthineſs. It is ſaid of Jacob, Gen. 25. 27. that he was a plain man. ThisGen. 25. 27.Gen 25:27 is a great commendation of a Chriſtian; a true Chriſtian is a plain p. 844man; an Hypocrite lies in folts, there is many an hole in an Hypocrite, but that it is hid under plaits of ſeeming Sanctity, but the Child of God hath no doublings in his heart, he hath Doves Eyes.

2. Br. But in the ſecond place, you may obſerve from what you have heard, that even the Children of God in this life are very imperfect. There is none of them but have ſomething of a Doves Eye; ſomething of all theſe habits of graces which I have noted to you under this compariſon: yea and ſo much as may diſtinguiſh them from others, but yet where's the Soul that hath a perfect Doves Eye, either for quickneſs, or cleanneſs, or circumſpection. But I had rather preſs theſe under the Notion of an uſe of

Uſe 2.Exhortation. The Propoſition in that latitude according to which I have expounded it, indeed doth rather ſpeak what every Child of God ſhould be, then what he is. Every Child of God hath the habits of theſe graces, but they are in all imperfect, the things which we ſhould preſs after, although who can ſay he hath attained. Give me leave therefore to preſs you all, who hear me this day,

1. Thoſe of you, (if there be any ſuch) who are prejudiced againſt the waies of God, to a good Opinion of the waies, and People of God, becauſe the walkers therein have, or ſhould have Doves Eyes.

2. Thoſe of you who are entred into them, to ſhew it forth in your converſation that you have Doves Eyes.

1.1. Branch. In the firſt place. Let me take the advantage of my Text to make an Apology for my Maſter, and thoſe who take upon them the profeſſion of his Goſpel in ſincerity. Chriſts Friends are not the Perſons the World takes them for, They have Doves Eyes. OurLuk. 17. 1. Luk. 7. 23.Luke 17:1Luke 7:23 Saviour hath of old told us, Luk. 17. 1. That it is impoſſible but that offences muſt come. And Lu. 7. 23. Bleſſed is he whoſoever ſhall not be offended in me. The World is peeviſh to the Lord Jeſus Chriſt, and ſeeketh occaſions againſt that ſect, which followeth him moſt cloſely. 'Tis every where ſpoken againſt. Chriſtians were ſo of old, and I fear me much of the rancor lies ſtill in mens hearts, though it be more bit in through policy. There are two things, that as in all times, ſo in our times, have highly contributed to the Scandal and reproach of Religion.

p. 8451. The intruding of many falſe friends into that honourable profeſſion. The flock of Chriſt would be much more lovely in the World, if we could remove out of them all thoſe that are ringſtraked, ſpotted, and ſpeckled, all Hypocrites, I mean, but it is Gods will the tares and wheat ſhould grow together tell the harveſt.

2. The 2d is, The imperfect ſtate of the very beſt of Gods People. Which makes them ſubject to many failings. And what you have in the Engliſh Proverb, It is ſafer for one to ſteal an Horſe then for another to look over the hedge, is eminently true of the Child of God, and the man of the World. The worldling may cut a Purſe, and not make ſo much a noiſe, as if the Child of God ſhall drop one Penny of unjuſt gain into it. But methinks (were the World but rational) it were not an hard matter to reconcile them to a better Opinion of the waies of God, by an eaſy diſtinction, betwixt the fault of a rule or way, and the Miſcarriage of a Perſon pretending to walk by that rule. The Saint hath or ſhould have Doves Eyes; doeſt thou therefore ſee any Challenging to himſelf the honourable name of a Chriſtian, and yet cruel, revengeful, full of malice, deceitful, hypocritical, unchaſt, or the like, how unreaſonable a thing is it for thee to ſay preſently, ſee what theſe Puritans are, theſe are the Saints; and how much more reaſonable and juſt were it for thee to ſay, Either theſe men are not what they ſeem to be, or if they have any root of goodneſs, they have foul failings, and make work for repentance. A man may juſtly be offended at a profeſſor, for his Sins, and unſutable walking to his Profeſſion, but wo to that man that is offended at Chriſt! Bleſſed is that man who is not offended in Chriſt. Religion teacheth none rapine, and plunder, and cruelty, and unmerciful dealings, it teacheth none covetouſneſs, and unjuſt gains, &c. Their luſts teach them this. Charge it not upon Chriſt, nor upon the Goſpel to which they make a Profeſſion charge theſe things upon the luſts and corruptions of profeſſors, and upon their temptations; ſo you ſhall do no wrong. In the ſecond place,

2 Branch.Let this engage you all, who own the honourable name of Chriſtians, to labour to anſwer this Metaphor, to ſhew by your converſations, that you have Doves Eyes. Labour for harmleſs diſpoſitions; when Chriſt ſent out his diſciples, Lu. 10. 4.Luk. 10. 4.Luke 10:4 he ſaith, behold I ſend you as Lambs amongſt Wolves. The Chriſtian muſt expect to meet with Wolves in the World but he is to p. 846Prov. 20. 22.Prov 20:22be as a Lamb amongſt Wolves, as a I illy amongſt thorns, Prov. 20. 22. ſay not thou I will recompenſe evil, but wait on the Lord, and he ſhall ſave thee. 2. Labour for contentedneſs of Spirit. 3. For a benign kind temper to others, for humility, for plainneſs of heart, and ſo for those other graces which I have inſtanced in, let them ſhine forth in you. I ſhall not enlarge upon each of them, but only preſs them upon you by ſome general arguments, by general, I mean ſuch as will ſute every of them. They ſhall be four.

1 Motive.Thus ſhall you fulfil the will of Chriſt concerning you. The Apoſtle preſſing Sanctification makes uſe of this, argument, For you know what Commandment we gave you by the Lord Jeſus. For this is the will of God, even your Sanctification, 1 Theſſ. 4. 2, 3. Certainly no higher argument can be uſed. I know nothing that a Chriſtian (as to the practick part of his duty) hath to do, but to inquire what is the will of God concerning him. Thus others would have me do, thus my own corrupt heart would have me do, but what would God have me do? What would Chriſt have me be? Doeſt thou like an ingenuous Soul ask what Chriſt would have thee be? Much of the will of God concerning thee, is wrapt up in this, it is his will that thou ſhouldſt have Doves Eyes, it is the will of God that thou ſhouldeſt have harmleſs Eyes, and clean Eyes, and chaſt Eyes, &c. Theſe are the expectations of Chriſt upon thy Soul. The Devil would have thee have an Hawks Eye, that when he ſhews thee where thou mayſt execute malice revenge, cruelty ſafely, thou mighteſt fall upon it, that when he ſheweth thee a wedg of Gold, and a Babyloniſh garment thou mayeſt take it without ſcruple, but this is the will of Chriſt that thou ſhouldeſt have a Doves Eye and do injury to none: the Devil would have thee have want on Eyes, Eyes full of Adultery, that when thou ſeeſt a beautiful ſtrumpet, thou mighteſt run after her, but Chriſt would have thee to have a Doves Eye. The Devil would have thee have a lofty Eye, that when he ſhews thee an object of am bition, thou mighteſt wound thy Conſcience in ſtraining for it: but Chriſt would have thee to have a Doves Eye, to be meek and lowly. And methinks to a Chriſtian (whoſe very denomination ſounds a man ſubjected to the will and Law of Chriſt,) this argument ſhould be ſufficient to him, to ingage him to labour towards this perfection, and to endeavour after theſe Doves Eyes mentioned in the Text.

p. 847But Secondly, Thus you ſhall be like unto the Lord Jeſus Chriſt. 2 Motive.Chriſt is the unqueſtionable Idea of all perfection, and there is nothing more worthy of a Chriſtian, then to labour after a conformity to Chriſt, to make Chriſt his Archetypon, In many ſciences, in order to a mans perfection imitation is as much his concernment, as his following the rules, and Precepts of Art. I am ſure it is ſo in the great Myſtery of Godlineſs: it is the buſineſs which God is doing with us by his Providences, Rom. 8. 29. and which we ought to endeavour in our practice, Phil. 3. 10. to be made conformable unto the Image of the Son of God He hath given us an example, John 13. 15. and he hath left us an example, 1 Pet. 2. 21. now what were Chriſts Eyes? Cant. 5. 12. His Eyes are as the Eyes of Doves. It were an eaſy matter here to run through all the aforementioned particulars. He had harmleſs Eyes. Whoſe Oxe did he ever take? Whom did he ever defraud? To whom did he do wrong? Uppon whom did he ever revenge himſelf? Nay when he was reviled (ſaith Peter) he reviled not again, but ſuffered quietly, &c. He had ſatisfied Eyes. What Covetouſneſs was he ever guilty of? he had a bag indeed, but it was for the poor, he had not an hole where to hide his head. Yet he neither coveted the holes of the Fox, nor the Neſts of the Birds. He had Benign Eyes, upon whom did not he look kindly? To whom was he not ready to do good? He had meek and lowly Eyes, he ſays of himſelf, Learn of me, for I am meek and lowly. He had ſimple Eyes, no guile was found in his mouth, no deceit in his heart, no doubleneſs in his actions, &c. He had clean Eyes, he delighted not in filthy converſation, not in filthy company or places, if he came at a publicanes and ſinners houſe, it was to make it clean and a fit habitation for his holineſs. He had mournful Eyes, he wept over Hieruſalem as truly as a Turtle that hath loſt its mate. He hath chaſt Eyes, not only in a carnal but a Spiritual ſenſe, all his delight is in the Sons of men, in the Souls of his People. By Doves Eyes Chriſtians! you ſhall be like the Lord Jeſus Chriſt whoſe Eyes you ſee were ſuch, and like the holy Spirit, which deſcended in the form of a Dove; and what more honourable for a Chriſtian then to be like Chriſt; for a godly man, then to be like God?

…Thus (Thirdly) you ſhall diſtinguiſh your ſelves, from thoſe who only glory in appearance. The Apoſtle tells us of ſome that p. 848glory in appearance, only but not in heart, 2. Cor. 5. 12. Now it ſhould be the great buſineſs of a Chriſtian, to diſtinguiſh himſelf from theſe. Chriſt tells his diſciples, (Joh. 8. 31.) that if they would continue in his word then they ſhould be his diſciples indeed, foreign, there are many in the World that are ſo but foreign in ſhew and appearance. The Doves Eye is a certain note of a diſciple of Chriſt; many have the countenance of Doves, and the voice of Doves but they have not the Eye of Doves; an Hypocrite may groan like a Dove, and may look like a Dove in ſome part of his converſation, but yet want the Eye of a Dove. The Eye is a noble part of the body, it diſcovers a man much, and it ſerves him much. Our Saviour ſaith, the Mat. 6. 22.Matt 6:22light of the body is the Eye, Matth. 6. 22. if therefore thine Eye be ſingle, thy whole body is full of light. But if thine Eye be evil, thy whole body ſhall be full of darkneſs. He ſpeaks (chiefly) of the danger of an evil Eye, and its unprofitableneſs to the body. It is true concerning the Soul, an evil Eye diſcovers an evil Soul (in a great meaſure.) O labour therefore for Doves Eyes, that you may have an evidence to your own Souls, and that you may by them evidence unto others, that you are ſuch as glory not in appearance only, but in deed.

4 Motive.My laſt argument, ſhall be from the honour & repute which by them you will gain to your Maſter & to his Goſpel in the World. It is one of the great things, that a Chriſtian hath to take care of, that the name of God for his ſake be not Blaſphemed in the World, and on the contrary, it ſhould be his great care ſo to order his converſation, as that by the ordering of it he may in the World gain a name, and glory to the Lord Jeſus Chriſt, and to his Goſpel, and bring up a good report of the land of Canaan, and the Inhabitants thereof. Now could we find a Chriſtian, that were harmleſs and innocent, doing injury to none, ſlow to conceive wrath, ready to forgive, free from greedineſs of the World, and covetouſneſs after that to which he hath no right, kind, and courteous, meek, and lowly, ſimple in heart, and of a ſingle Eye, tender ſpirited, of a clean converſation. chaſt, and ſober, of a broken Spirit, obſerving his waies, and circumſpect in his walking, how lovely would this Chriſtian, appear even in an evil World? How likely were a company of ſuch Chriſtians to recover the honour which others have loſt to Religion in the World? Oh! let the honour of the Goſpel p. 849move you, that the report of your faith may ſpread, and others may ſee that Religion is not an empty thing; and glorify God in the day of their viſitation.

Obj. But you will ſay, are theſe things in our power? Can we create to our ſelves Doves Eyes? If not, why do you perſuade us? And why do you not rather ſpend your time in praying to God for us?

Sol. I anſwer, that for the habits of theſe graces (the exerciſe of which I call to you for) they are the gift of God. The Creator gives the Dove its Eye, and the God of grace muſt create in men Doves Eyes. But yet,

1. As to the outward exerciſe of theſe things (ſome of them at leaſt) much lyes in a mans power, in the uſe of that Common grace, which the Lord denies to none, till by their abuſe of it they have provoked him to deal ſo with them; they may doubtleſs, reſtrain their hands, and tongues from acts of cruelty, revenge, and malice, their bodies from unchaſt acts, &c. it is true theſe acts as done by them cannot pleaſe God, becauſe not done from a right Principle, to a right manner, nor to a right End nor are they able to mortify their inward luſts, but the outward acts are their duty, and would take off much of the reproach caſt upon Religion.

2. For thoſe who have received the habits of regenerating grace, 'tis true the Lord muſt excite them to action. And the Lord by the influence of his Spirit muſt alſo aſſiſt us in the exerciſe or we ſhall do nothing, but theſe are ſuch influences of graces, as he. 1. Grants to uſe, in the uſe of our indeavours. And ſuch influences. 2. as he (ordinarily) doth not deny to his Children, putting forth themſelves to what they can in the performance of their duty. So that (aſſerting yet thoſe great truths of God. That it is the Lord that gives to will and to do. The firſt by the infuſion of the habit of the grace of regeneration, the ſecond, by the influence of his grace upon his People, exciting thoſe habits, to exerciſe, and aſſiſting them in their exerciſe) yet there is room enough for exhortations of this Nature.