dawbed with some uncomelinesse or other Will not the colours that look'd so sweetly afarre off stink if you bring them neere your nose Let that bee the first piece of advice Dir. 2 While you enjoy these things take heed of letting out your heart to them rejoyce as if you rejoyced not and use the world as if you used it not be not too much intent upon your fathers house converse not too much with any thing there things of the world have a glutinous quality the heart will cleave to them if you let it lie very long amongst them and if it once cleaves there will bee no wayes but either your heart must be soundly rent upon the severing or hell-fire must part them Dir. 3 Thirdly Ah Learne to live from your fathers house betimes take the wise mans counsell it was after a large survey and discourse of every roome and the vanity of every roome in our fathers house Eccl. 12. 1. Remember thy Creator in the dayes of thy youth if rottennesse enter into the bones it will hardly ever out You that are young for the Lords sake think of this Ah come off your youthfull vanities before they can plead custome with your soules live from home betimes believe it there will bee more weeping else when you come to part Dir. 4 Lastly Crie crie mightily unto God that he would take off your heart Believe it it must be his work you will be wearied else in the multitude of your owne indeavours if the Lord draw off the heart it will be drawne indeed Be much in publique prayer but especially be much in secret prayer I must conclude 2. Br. Lastly you that have been taught of the Lord to forget your fathers house that so the King might desire your beauty Let mee plead with you still to forget it more Selfe-deniall is a long and hard lesson a Christian must be learning it from his cradle to his grave and every time hee studies it hee shall find something to be done that is yet behind and all that he hath done to bee done better you have learned in part how to doe it I need not direct you you need no other directions then 1. To study every day more and more the vanitie of the creature Read over the book of Ecclesiastes well it is enough to teach you that lesson 2. Converse little with your fathers house have as little to doe with the world the pleasures or profits or riches or companie or manners of it as you can the lesser the better 3. Be more acquainted with Jesus Christ get neerer to him bee more in communion with him get more tasts of Heaven Earth will relish the worse for it I might presse upon you the same motives I urged before and I should doe it with advantages you know what this King is how much to bee desired how much to bee odored you know what a difference there is betwixt the worlds comelinesse and the comelinesse which hee putteth upon his Saints Let mee onely urge one word or rather name it Some read the words quia concupivit Because the King hath desired thy beauty here 's an argument an engaging argument to a Saint The Lord hath effectually made it knowne in your soules that hee desires your beauty more than tenne thousands of others Hee hath whispered not onely in your eares but in your heart his desire to you Ah now Christians be you humble self-denying ones because the King hath desired your beauty Let the love of Christ constraine you to order your hearts and conversations as becommeth the Gospell of the Lord Jesus Christ According to the lawes of this King that hath so passionately desired and so effecaciously declared his desire to your beauty I must have done The Lord adde his blessing FINIS
A LESSON OF SELF-DENIALL OR The true way to desirable BEAUTY By JOHN COLLINGS M. A. Mat. 10. 37. He that loveth father or mother more than me is not worthy of me and he that loveth son or daughter more than me is not worthy of me Ver. 38. And he that taketh not up his crosse and followeth after me is not worthy of me Printed for Rich Tomlins 1649. TO THE Right Honourable The Lady Frances Cecill the only Daughter of the Right Honourable the Lady Elizabeth Countesse Dowager of EXETER Increase of true Honour and Peace and Happinesse Madam WHen I considered the plenty of Gospell-sheaves which the Gracious Lord of the Harvest hath in our days caused his reapers to bind up I could not but question whemy gleane were worth your Ladiships stooping to take up God hath seemed to empty his treasuries upon our heads that there is scarce a gospell-duty but some or other more eminent labourers in the Lords harvest have undertaken to discover and urge which makes me sometimes tremble to think at what disadvantage they must perish that are yet dead or unfruitfull But if there be any lesson that hath been lesser urged or practised than other it is this of selfe Deniall I rejoyce to see the flowings of the spirit of grace in those eminent Servants of the Lord that have both hunted for venison and caught it to make savory meat for the Saints discovering those secrets of the Lords strength and unsearchable riches of love beyond the pennes or tongues of those that have gone before them But methinkes I have sometimes feared lest while those Eminent ones have driven according to the peace of their own soules and made it their work almost onely to dresse out the strong meat they should have driven beyond the pace of the Lambs and onely go away with part of the flock who are able to receive and have eares to heare such sublime gospell mysteries I have sometimes wished a Shepard or Hooker or two more to stay behind and to drive the remnant of the flock which in heaven will overtake the other though there be many things to be spoken which without over driving them they are not yet able to beare I being one borne out of due time am onely fit for such a work the opening the Rudiments of Christianity and it shall be my crowne if by teaching the A B C of the wayes of grace I may be made instrumentall but to fit Saints for their highschooles I have presumed here to present your Honour with the first Lesson of Grace He that will be my disciple saith Christ let him deny himselfe and take up the crosse and follow me first deny himself then follow me Not but that I hope your Ladiship can readily endorse this sermon with that speech of the young man All these have I kept from my youth Though I need not mind your Honour that it is a lif 's not a dayes practice Madam there can be no Mistresse like Experience which easily convinceth me that your Ladiship who have had a constant sight of sublunary vanities an enjoyment of creature-contentments is farre more able to read him who now writes a lecture of the Vanity of every thing under the Sun than he is to read it your Ladiship who hath been blest in the want of those advantages and onely from a guesse at the body by the foot can subscribe Solomons account of them surely Madam there is nothing under the Sun but in cleaving to it and neglecting Christ a rationall creature must dishonour himselfe as well as his Saviour and as well call in question his own judgement and out-law his owne reason as disobey his God Christ Madam Ah! Christ Christ alone is the excelling one that is Altogether desires It is the Rose of Sharon only that wants prickles His name is the onely box of Ointment which one fly or other will not make to stinke And now I mention his name I remember what the spouse saith Thy name is an ointment powerd forth therefore doe the Virgines love thee Of those Virgines I trust your Ladiship is those that love Christ for the ointment of his name powred forth so I trust hath the Ointment of grace powred upon that head from which you drew your naturall breath ran downe to the skirts of all her Relations Madam This world is not so well bred but in Christs wayes if your Ladiship desire to walk you must expect to be a sharer in the scoffs of those that put out the finger at those that run not with them to the same excesse of Riot I need not mind your Ladiship of the Grace of our Lord Iesus Christ who patiently endured the crosse and despised the shame for your sake Madam the wayes of Christ the paths of holinesse are onely uncomely to those before whose eyes the Devill hath cast a mist and the God of this world hath blinded their eyes lest the glorious light of of the gospell should shine upon them If the King desires our beauty no matter whether our rate be high or low amongst the children of Vanity whose God is their Belly and whose glory is their shame May your Ladiship strive after perfection and yet daunce before the Ark though Michal mocks out at the window The Moone keeps its course though the dogs bark This Sermon Madam was formerly dedicated to your Ladiships eares I never thought then that the noise of it should have gone beyond the chappell it was preacht in nor indeed had it had not your Ladiships noble Mother commanded the transcription of a coppy which desire was also seconded by other Noble friends whose commands I was as unwilling to disobey as unable to performe through my multitude of other occasions which is the only reason of my publication of it that I might be thrifty of my time for my other studies and by troubling the world worke my own ease Having resolved upon this course I was desirous it should appeare as covertly as might be and have therefore added it to some other Sermons preacht long before then sent to the presse to gratify the desire of the Printer Madam your Ladiship I trust will easily excuse me for the want of paines in it If I should spend time to tickle some few ears it would be unthriftily done and possibly I might by it lose the advantage of speaking to many anothers heart I had rather so preach and write that those that heare or read my sermons should read and heare with a trembling heart than with a tickled fancy Madam Such as it is I crave leave to present it to your Ladiship Beseeching the God of grace so to empower every line that it may be a drop of mercy to your Honours and every Readers soule That your Ladiship may grow up like the tree planted by the rivers of water and bring forth fruit in your season That in the renewing of every week there may appeare in your Ladiships heart
soule worthy of him though not through its owne worthinesse and suitable for him 2. It implies That the Lord Jesus Christ shall love such a soule discovering in it a suitable excellency he shall love it his heart will be ravished with it Cant. 4. 9. Thou hast ravished my heart my sister my spouse thou hast ravished my heart Christs affections will be drawne out to a soule that so forgets it selfe his heart will bee melting towards it and on fire for it there must first bee a love in the soule to the object before the heart bee drawne forth to covet an union with it 3. It implies That the Lord Christ will in his heart preferre such a soule when a mans desire is towards a particular woman to make her his wife he preferres her above other women his desire is not to her sex but to her to her rather than ten thousand others The Lords desire shall bee towards such a soule As you have heard described to you that hee will preferre her above ten thousand of his creatures though the Lord sees thousands of his creatures hundreds in a congregation that the world dotes upon some for their faire faces and on others for their brave parts this Eliab and the other Shammah yet the Lord that sees all and can judge best lets Eliab and Shammah passe and fixeth his eye upon this selfe denying in the world despised creature and upon it hee fixeth his heart and prizeth such a soule above all the other trumperies and kickshawes of beauty The Lord culs out such a soule his desire is towards her shee is the Esther hee picks out and such a soul is more preferred in Christs eye than this witty man or woman or that gallant this Lord or that Lady Christ hath no desire to them but to this soule his desire is 4. It implies That Jesus Christ will indeavour and effect an union and enjoy such a soule what is the meaning of that phrase the man's desire shall be to his wife but he shall desire to be joyned in marriage to her that they may bee no longer twaine but one flesh and if his desire be towards her and it be a feasible thing he will effect it if shee consent and friends consent c. The Lords desire shall be to the soule that is the Lord Jesus Christ shall indeavour yea and unite himselfe to effect an union with such a soul he shall wooe it yea and shee shall yield for when hee works who can let him Christ will marry himselfe to such a soule make a marriage covenant and tie himselfe in a marriage bond to it for though in man desire may bee frustrated so that desire and enjoyment are two things yet it is necessarily to be understood in Christs desiring whose power is such that hee shall not need starve his desire longer than he pleaseth 5. It implies That the Lord Jesus Christ will court neare communion with such a soule mark how he speaks to the Spouse Cant 2. 14. O my Dove that art in the clefts of the rocks in the secret places of the staires let me heare thy voice for sweet is thy voice and thy countenance comely hee will not onely have communion but hee will covet communion with such a soule hee will desire to have it draw nigh and dwell in his presence to have it come neare him in a duty in an ordinance c. 6. Lastly Hee will love such a soule with a constant and inseparable love it is said The King shall desire thy beauty he shall desire it and never cease desiring of it hee shall for ever desire thy beauty And thus I have opened to you all the three termes now I come to the second taske As I have gone along in opening the generals in severall particulars I have proved the Doctrine that it is so But may some say what ground is there that the Lord Jesus Christ should desire this of every soule that hee will love and marry and have communion with that it should thus forsake its owne people and its fathers house why should Christ hold the soule to this hard meat I shal therefore in the next place shew you the reasons of it And there is a very great deale of Reason for it 1. Because it is the very law of marriage Gen. 2. 24. Therefore shall a man forsake father and mother and cleave to his wife The Lord Christ marries himselfe to the soule It is written I will betroth thee unto mee yea I will betroth thee unto mee for this cause the soule shall forsake its owne people and its fathers house and shall cleave to its Christ for this cause because the soule is married or about to marry to the Lord Jesus Christ and therefore must look to doe as married persons use to doe leave all for their husband 2. A second reason is because while the soule lives at home with its owne people and at its fathers house it cannot be beautifull nor desirable Our owne people are a filthie people our fathers house a nastie house the soule while it hath left that cannot be beautifull nor desirable The most beautifull creature you know if shee bee brought up by sluttish people as wee say and goes in a filthy habit there is a cloud cast over her beauty So it is with a soule while it hath left its sins and vaine company and pride and ambition and pleasures and riches and selfe-righteousnesse it cannot be beautifull in Christs eyes Now beauty is the attractive of the soule the soule must see a beauty in that which it lets out it selfe to in desiring let that be a second reason 3. Because there cannot bee a cleaving to Christ unlesse there be a parting with these Christ requires the highest love of our soules it is the first commandement you know with our Saviours glosse upon it Thou shalt love the Lord thy God with all thy heart and all thy soule Hence Christ tels us no man can serve two masters you cannot serve God and Mammon that soule that will hug sin must hate God that soule that will be a companion of Jesus Christ and a companion of Saints must not be a companion of sinners for what fellowship hath Christ with Belial righteousnesse with unrighteousnesse light with darknesse the temple of God with Idols and so the rest Your soule cannot love two thengs with an highest love 2. You cannot in heart truly cleave to two contraries There is a third reason especially if you consider 4. That God is a jealous God you meet with the phrase often and given as a reason why they should doe this or that For the Lord thy God is a jealous God Jealousie is a passion in the soule non patiens consortium in re amatà saith Aquinas that will not indure or that makes the soule that it will not indure any sharing in the object beloved The woman that hath a jealous husband must leave all her old
the way those that glory in riches and worldly greatnesse are out of the way the carelesse daughters of Sion that stretch out their necks and mince it as they goe are out of the way the selfe-righteous men are out of the way Ah Lord who are in it Heaven is a difficult journey it is an hard way to find it is hard to flesh and blood to doe these things It was the Martyrs speech that the crosse way was the way to heaven The way to heaven is astrait way no dancing way dancers must have the elbowroome of hell-road they that will walke in this strait way must croud they must not thinke to walk thither in state no they must croud and never bee afraid of wrimpling a neat handkerchiefe or cuffe it is not opus pulvinaris said one but pulveris you shall be sure to meet with all the opposition that nature can make all the forces of flesh and bloud and all the forces the devill can adde who then shall be saved even those that God hath appointed to life those to whom the Lord shall give such an heart as I have told you strait is the way and few there be that find If you will have a broader way you may Mat. 7. 13 14. but then you must not look for the same journies end The Lord give you hearts to consider it and feare to tremble at it 3. And from hence thirdly you may bee instructed that it must bee something more than nature that must make a poore soule beautifull and desirably beautifull in Jesus Christs eyes It must neither bee naturall beauty will doe it nor yet naturall parts no nor natures glory nor the best of nature naturall righteousnesse Matth. 5. 20. It must be something more than flesh and bloud yea something more than flesh and bloud can helpe us with But I passe over this 4. From hence fourthly you may be instructed What an infinit love the Lord Jesus Christ hath loved his Saints with 1 Joh. 3. 1. Behold saith the Apostle with what manner of love the father hath loved you with that you should be call'd the sonnes of God Here hee sayes hearken O Daughter the Daughter of a King is honourable but the daughter of the King of Kings is much more honourable But if I may say it here seemes to be a degree of love beyond it the Kings wife is more honourable than the Kings daughter Behold therefore O yee upright in heart with what manner of love the Lord Jesus Christ hath loved you that hee should desire your beauty not only love you but if uncomely poor wretches make you beautifull according to that Ezech. 16. 13 14. nay not only so but desire your beauty not onely like it but desire it O love infinit love when David sent his servants to let Abigail know that hee desired her beauty marke how she admires at it 1 Sam. 25. 41. shee arose and bowed her selfe on the earth and said Behold let thine handmaid bee a servant to wash the feet of the servants of my Lord Doe you heare this newes O yee daughters of men doe you heare this newes that the King of glory the Lord Jesus Christ that hath no need of you that is infinitly above you hath sent me this day to tell you that hee desires your beauty Rise up O yee Saints bow your selves and say Let us be servants to wash his feet c. Let us bee the doore-keepers of his house his meanest servants No Christians you shall be his sons and daughters Nay hearken O daughters here 's more for you The King desires your beauty Spell this love at leisure and now wâ—sh your soules follow after Jesus Christ study it with your most serious thoughts live to it with strictest lives What conversation becommeth the gospell what manner of persons should you be Follow on make haste and rise and follow him singing crying as you goe O the heighth and depth the incomprehensible heighth the unfadomable depth of love wherewith the Lord Jesus Christ hath loved sinners before the beginning of the world c. And lastly 5. Can you learn a lesse result from hence than this that Saints selfe-denying despised Saints are happy creatures Terque quaterque beati blessed againe and againe Surely you have not heard mee all this while but you are preventing me in the words of the Psalmist Happy are the people that are in such a case yea blessed are the people that have the Lord for their God we may say of them O nimium dilectis Deo creatures strangely beloved of their God strangely happy in this that the King should desire their beauty Let the world scorne one let them put out the finger and barke at the moone let them mock puritanisme let the way of holinesse be every where spoken against pro hominum arbitrio let them talke so long as you gaine you dance before the ark though Michal mock out at the window You shall be more beautifull the more vile they think you it is for the Kings sake that hath desired your beauty and scornd theirs for the Kings sake that hath chosen you to obtaine everlasting life through Jesus Christ but hath ordained them to wrath and neglected their beauty One would not think now that these creatures that ravish Christs heart should offend worldlings eyes so much surely Christ should have no judgement if these were the contemptible ones of the earth the unlovely creatures Well well Christians let them mocke on after the way which they call simplicity and foolery moping c. worship thou the God of thy fathers thou shalt have thy pleasures when they shall have torments thou shalt have thy crowne and honour when the pride of their glory shall bee stained and that shall lie in the dust These children of vanity forget what Abraham though something too late to doe him good advised their brother to remember Luk. 16. 25. That in their life time they received good things and those precious Lazarus'es evill things but yet a little while and you shall be comforted and they tormented yet a little while and you shall be honoured and they shall be cursing the wombe that bare them and the paps that gave them suck cursing the honour that ruin'd them the pleasures that damned them the worldly glory which hath made them inglorious for ever yet a little while and instead of their sweet smels they shall have the stinkes of fire and brimstone and instead of their girdles rentings of heart for ever instead of their well-set haire they shall have baldnesse they shall spend more time in rending and tearing their haire than ever they did in curling or powdring it Yet a little while and instead of their stomachers they shall have girdings with sackcloth everlasting burnings instead of their present beauty But blessed shall you bee for you shall shine like the Sun in the firmament of the father for the King hath desired your beauty
I have at last done with my first use of Instruction I proceed now to a second and that shall bee of examination Vse 2 Are you willing now to know Christians whether Jesus Christ cares for you yea or no whether you be desirable in his eyes yea or no heaven and hell hang upon this thing Trie whether you have forgotten your owne people and your fathers house The most men and women are afraid of the touchstone and are willing rather to take heaven for granted though they find hell for certaine but this is not safe with you Trie your selves then Christians I will helpe you a little in so good a work 1. If you have forgotten your fathers house you have first seene a great deale of folly and vanity in it Man is a reasonable creature and will never leave any thing but he will see some cause to leave it Did the Lord ever yet convince you throughly not with a Notionall but an heart conviction of the folly of your fathers house Did the Lord ever throughly convince you of your evill wayes the sinnes of your natures the customary sinnes of your lives of your education sinnes and your beloved sinnes Had you ever a through conviction of the vanity of your evill company the vanity of your pleasures and carnall delights Did your soules ever tast a reall bitternesse in them if not I feare me you have not left them 2. Have you had another excellency discovered to your soules Had your souls ever yet a reall discovery made to you of the excellency of the wayes of holines these wayes that you once hated Doe you now see a beauty a glory in them so much that you can even stand and hold up your hands and admire that you should be blind so long A present pleasant thing will scarce bee left but upon a discovery of and an obtaining of something more excellent Christians under what notion do you look upon Christ and his wayes Do you look upon them as excellent the wayes of strictnesse as excellent sanctifying a Sabboth praying the frequenting of the communion of Saints Doe you look upon them as excellent If you doe not I feare mee you but cheat your selves with a conceit that you have forgot your fathers house 3. If you have parted with them I am afraid it cost you some teares you did not part with so many friends with drie eyes friends cannot ordinarily pats without teares but your weeping hath not beene such a weeping if it hath been true it hath not been because you have parted with them but because you abode with them so long it hath for measure been like the mourning of him that hath lost his onely begotten sonne Zach. 12. 10. but not upon the same account not because you must now part with them but because you embraced them so long See the effects of godly sorrow 2 Cor. 7. 11. it worketh carefulnesse and indignation c. Were your soules ever in such a true bitternesse for sinne that it wrought in thee an indignation against your selves that you could even eat your owne flesh to think you should ever have been such a vaine wanton wretch such a proud sinner as you have been This is a good signe you and your fathers house are parted and that at the parting you sorrowed after a godly sort 4. If ever you truly parted with it both at the parting and since too you have found something to doe with your owne spirit some struglings and combatings with your selfe Before you parted you were at a dispute with your soules shall I leave this or that corruption or shall I not and since you have been at some debates with your spirit shall I goe home againe shall I returne to such a vomit to such a wallowing in the mire even Paul himselfe found the law in his members warring against the law of his mind and bringing him into captivity to the law of sinne Rom. 7. 23. the flesh lusting against the spirit and the spirit against the flesh and these contrary one to another Gal. 5. 17. I dare almost say that that soule never conquerd sinne that is not yet in combate with it never truly overcame it that is not still in combate never yet forgot its fathers house that hath not some strong inclinations sometimes to be going to its old home againe and sometimes finds not that it hath something to doe to keep his heart from a second time embracing what it hath beene once ashamed of 5. Doe you make Christ all your delight and your sole delight is hee to you solus desideria totus desideria Are your hearts taken more with Christ than with all the world besides and so taken with your husband that nothing of him nor from him displeaseth you can you bee content with Christ alone and say with David to the Lord Thou art my portion could you quest all things else for him and is there nothing of him but seemes lovely to you doe his strictest lawes seem excellent to you Is hee excellent to you in the intent of his Kingly office as well as in the comfort of his Priestly office doth his very yoke seem easie and his burthen seem light to you 6. Do you abide with Christ as the wife abides with the husband and the branch abides in the vine every true branch abides in him Joh. 15. 4. is your dwelling with him or are you onely religious by fits the hypocrite may bee so religions but the Saint makes the Lord his dwelling place Which is that which you count your home the best of Gods Saints may have some inclinations to vanity and be sometimes trading with the world Ah! but Christ is his home Christ is his dwelling place hee thinkes himselfe in a strange place when he is not with Christ in duties of holy communion Christian which is thy element Is your soule in its element when it is conversing with things below Christ that 's an ill signe by these things you may take a scantling of your owne haarts The Lord help you in applying these things to your soules I proceed to a 3d use Here 's comfort to the Saints joy to the upright in heart especially 1. Against all the uncomelinesse and indesireablenesse the Saint apprehends in himselfe There 's none so comely as the Saint in Christs eyes nor any so uncomely and ugly in their owne eyes Paul cries out O wretched man that I am Rom. 7. 24. and againe I am as one borne out of due time the least of the Apostles not worthy to be call'd an Apostle 1 Cor. 15. 8 9. It is an usuall account the Saints give of themselves ah wretched creatures poore indesireable wretches hard-hearted sinners vile persons c. Bee of good cheare Christian The King hath desired thy beauty thou art black in thine owne eyes but comely in Christs eyes Black in respect of thy merit but comely in respect of imputation comely through the comlinesse that
conversation an answer of those old prayers newly returned to your Ladiships Noble Parent That the Lord may have glory your soule peace and hee the dayly answer of his prayers who truely is Madam Your Honours most humbly obliged servant in the Lord Jesus John Collings Chaplyfield house Aug 21. 1649. A LESSON OF Self-Denyall Psal 45. 10 11. Hearken O daughter and consider and encline thine eare Forget also thy own people and thy Fathers house so shall the King desire thy beauty IT is agreed almost amongst all Expositors that this Psalme is a Marriage-Song and principally relating to the spirituall marriage between Jesus Christ and the beleeving soule or between Christ and his Church But there is a little question amongst them whether the spirituall sense of it be couched under a type or an Allegory Some thinke that the Holy Ghost here treates of that spirituall marriage under the type of Solomons marriage to Pharaohs daughter of which wee read 1 King 3. 11. Of this opinion saith D. Rivet are D. Rivet Pref. in hunc Psalmum the Hebrew Interpreters and most others as Calvin Bucer Junius Jansenius c. yet these grant that there are some things in the Psalme not capable of that literall sense Others are against this partly because as they say that marriage of Solomons was wicked and against Gods Law Deut. 7. and partly because it is probable that Solomon having before that time as 1 King 3. 3. the feare of the Lord in his heart it is not probable he would have contracted that marriage had not she first contracted to have forsaken her fathers house which the Hebrewes also say was one of the marriage-Articles But it is probable that that marriage gave occasion to the writing of this Psalme and for the reason against it Rivet answers by a Rule of S. Hieroms Homines mali in re non bona sanctissimarum rerum imo ipsius Dei â—ypi esse possunt That In Scripture evill men and that in wicked actions are oft-times types of holy actions and that of Gods owne too oft times Ishmael was a type of the old Testament according to the Apostle an many other instances might bee given Whether it be a Type or an Allegory is not much materiall nor worth the disputing Rivet thinks neither sense improbable but conceives it might be both nor do I see any thing of value against it In the Psalme observe 1. The Preface verse 1. Wherein he Psalmist declares the readinesse of his heart and instinct of the spirit putting him upon the Composure of it 2. The narrative part of the Psalm from the 2 verse to the last 3. The Conclusion of it verse ult In the narrative part is something 1. Relating to the Bridegroom 2. Relating to the Bride The Bridegroome is commended from his Beauty v. 2. Thou art fairer than the children of men 2. From his Eloquence v. 2. Grace is powred into thy lips 3. From the blessing of God upon him God hath blessed thee for ever 4. From his Glory and Majesty v. 3. 5. From his successe v. 4. 6. From his Temper and Disposition verse 4. 7. From his Valour verse 4 5 6. 8. From the nature of his Kingdome v. 6. 9. From his love to Justice v. 7. 10. From the perfume of his Garments v. 8. 11. From his choice in his Queene and his Attendants v. 9. So farre it relates to the Bridegroome The other part relates to the Bride and in it is a Lesson of Instruction and Exhortation read to her prest from severall Motives The Exhortation is in the two verses in which my Text lyes And it is foure-fold prest from severall Arguments In the Text then you may consider 1. An Exhortation enforced upon the former Description 2. Severall Motives to presse this Exhortation 1. In the first consider 1. The person exhorted set out by the name of Daughter O Daughter 2. The Exhortation which is five-fold 1. Hearken 2. Consider 3. Incline thin eare 4. Forget thy people and thy fa ther 's house 5. Worship him 3. The Motives inforcing it which are 1. The former description of him now thou art married to such an husband hearken c. 2. The Relation of Daughter Children should harken to their Parents 3. Shee should bee beautifull 4. Her beauty should be desireable 5. The King should desire it yea greatly desire her beauty Let me a little open the words and then proceed O Daughter Quae consentit viro in matrimonium est viro in loco filiae saith Rivet The woman that consents to her Husband in marriage is to him in stead of a Daughter So saith the Parable 2 Sam 12. 3. The Ewe-lambe which signified the wife laid in the poore mans bosome and was unto him as a daughter Jer. 3. 4. Wilt thou not from hence forth crie unto me Thou art my Father the guide of my youth the guide of her youth that is an Husband and yet her Father God can marry his Daughter and yet the marriage not be incestuous Yea hee first marryes the soule and then makes it his Daughter according to that 2 Cor. 6. 18. Wherefore come out from amongst them and be yee separate saith the Lord and I will be a Father unto â—ou and you shal be to me Sonnes and Daughters saith the Lord Daughters by Adoption Gal. 4. 6. Nor in vaine called a Daughter It is a courteous compellation as both Rivet and Mollerus note by which the Lord will let his Saints know that he will extend towards them the care of a father as well as the love of an Husband he will love them like an husband and protect them like a father Hearke Christians Saints are Sons and Daughters as wel as Spouses to Christ If he be a father where is his honour If an husband where his love But to proceed Hearken O Daughter Audi filia What should shee heare Shee should heare her husband There was a voice from heaven Matth. 17. 5. This is my well-beloved Son heare him Christs Sheep are eare-marked John 10. 11. The good sheep are thus markt They hear his voice Faith comes by hearing yea and it growes up by hearing too they are over-growne Saints that are growne past Ordinances I am afraid they are growne out of Christs knowledge it is the deafe adder stops her eare Davids eare was opened Psal 40. They that are too proud to heare Christs Voice on Earth I am afraid will be thought too vile ever to see his face in heaven Hearken therefore O Daughter Gods way to the Heart lies through the Eare that 's his ordinary way if he at any time comes another way I am afraid it is not when wee have wilfully blockt that up but when himselfe hath stopt it Hearken O Daughter and Consider or see vide First heare then see There is a seeing of Faith Faith is the daughter of hearing the Eare must open before the soule Doe not onely heare but
also see Hearing is not enough He that beleeveth not is damned already Seeing may bee of experience As wee have heard so have we seene in the City of our God The soule that heares well shall see Iohn 1. 50. Because I said unto thee I saw thee under the Fig-tree beleevest thou thou shalt see greater things than these Faith must goe before Sight but Sight shall succeed faith yet Faith is a Sight though not of experience And incline thine eare Expositors make this Phrase to containe three things 1. A Repetition of the first Branch Hearken It is a difficult duty the word is doubled that it may bee inforced the Psalmist speaks twice considering our deafnesse yet he speaks louder in this than in the other phrase Secondly therefore To incline the eare is more than to heare it doth argue a notable stirring of Attention Hee that inclines his eare affert alâ—quem animi motum propensionem quickens up his minde and brings with him to the duty a readinesse of Spirit and an intentnesse of minde 3. Inclining the Eare say some is Nota demissionis a Note of that subjection and obedience which should bee found in the Spouse of the Lord Jesus Christ toward him It followeth in the Text And forget thine owne people and thy Fathers house Here are two things to be enquired into 1. What is meant by her owne People and her Fathers House 2. What is meant by forgetting of them For the first we must be guided by the Knowledge of the Spouse to whom these words are spoken if you look upon 1. The Church of the Jewes as the Spouse meant here to be married to Christ without question it is meant of the Jewish Worship the Ceremoniall Law and Worship and their Traditions they were to bee forgotten and the Gospell-worship to be embraced the worship of Christs Institution consonant to that of Christ to the Woman of Samarta John 4. 21 22 23. 2. If you understond by the Spouse the Church of the Gentiles then the Fathers house is all the Gentile worship and Paganish Idolatry which must all be left upon their turning to Christ 3. If you understand by the Spouse the particular beleeving soule the Fathers house is old Adams house all sinnne and wickednesse all traditionall worshipping Renounce the Per patris domum intelligo quicquid corruptionis ex utero afferimus aut quaecunque ex prava institutione nobis adhaerent quasi ad nos haereditario jure aut educatione transfusa Rivet ad loc World saith Deodate and cleave to Christ It is a Lesson of Selfe-Denyall consonant to that of Christ Matth. 10. 37. By Fathers house saith Doctor Rivet wee may understand whatever corruption wee either brought out of the wombe with us or have contracted by ill education or custome so that they cleave to us as our inheritance And by People saith he I understand ea quae ex mala consuetudine conversatione cum impiis acquisita nos a Deo abducunt quae omnia nobis sunt deponenda all those Corruptions and whatever they be which we have contracted by ill acquaintance and conversing amongst the wicked which estrange us from God these must all bee laid downe Luke 9. 23. Luke 14. 26. I shall anon in the opening of the Doctrine open this tearm more fully I now proceed So shall the King desire thy Beauty Some read it Quia concupivit because the King hath desired thy beauty making it a motive to induce her to forget her fathers house So August Cyprian c. Others read it according to our Translation The King The King of Glory the King of Peace Christ that King I have set my King upon my holy Hill of Zion Hee is the King Greatly desire Out of his love to thee his great love to thee he shall desire it not onely love thee but desire thee yea not onely desire thee but greatly desire thee He speaks after the manner of men whose desire is to the women they love Gen. 4. 7. Vnto thee shall be his desire And so Deut. 21. 11. If thou seest amongst the Captives a beautifull woman and thou hast a desire to her to make her thy wife Christs Love is such to the soule that he hath a desire to her yea not a desire barely but a passionate desire he shall greatly desire he shall be in love with the soule He shall greatly desire thy Beauty What Beauty Pulchritudo est in mente credentium saith Musculus it is meant not of a face Beauty but an heart Beauty Decor Ecclesiae saith Mollerus est in fide obedientia dilectione In the graces of the soule it is a Beauty that the Lord Christ puts upon the soule it is not a Beauty of nature but of grace that is the Saints Beauty Sanctitas Ecclesiae est pulchritudo Ecclesia saith Piscator the holinesse of the Church is the Churches beauty and so the holines of the soul is the souls beauty This is the fairenes this the Beauty that is meant in those places of Solomons Song Cant. 1. 10 11. Cant. 4. 1. Cant. 6. 1. Cant. 7. 1. This is the Beauty that the Lord Jesus Christ the great King shall so desire in the soule this is the comelinesse that shall make any poore soule desireable in the eyes of the Lord Jesus Christ This is the Beauty which will make the King of Glory rest and content himselfe in his Love to the soule that hath it and make him bee delighted with the acquaintance of the soule and in conversing and having Communion with the soule This is it that which where it is found will so ravish Christs heart that he will never part from the soule as Mollerus expounds that phrase greatly desire Thus as shortly as I could dispatch it you have the sense of the Text. Now in it there lyes these truths 1. That the gracious soule by marriage to Jesus Christ becomes his Daughter as well as his Spouse Hee will not onely love her as a Wife but care for her as a Daughter 2 Cor. 6. 16. 2 That it is a great piece of the Daughters worke to hearken to Christ in his Word It is no height of Saintship to be beyond Ordinances if wee be out of Heaven It is a note of a Reprobate being once enlightned to fall back but it is a new degree of Saintship they are deafe Adders that have lived thus long no Saints Children of the Devill not of God his Daughters must hearken Hearken O Daughter 3. Christs Daughter must and shall see as well as heare Hearing is not enough the soule must be open to receive Christ as well as the eare to heare his voice and if they will heare they shall see Hearken O Daughter and see 4. Christs Daughters must incline their eare as well as heare and see Obedience must bee joyn'd to Faith and Worship Inward affection and intention of minde must bee joyned with outward hearing 5. Which is the
Doctrine I will Insist upon Doct. That soule that would have the Lord Jesus Christ desire its beauty must forget its owne people and its Fathers House And whosoever doth that shall bee beautifull And the Lord Jesus shall desire its Beauty In the handling of this Doctrine I shall doe these 5 things 1. I shall shew you what it is for a soule to forget its owne people and its Fathers house 2. I shall shew you how and in what sense the soule that doth it shall be beautifull 3. I shall shew what is meant by the Lord Christs desiring such a soules beauty 4. I shall give you some reasons why it is requisite that the soule that would endeare it selfe to Christ and make it selfe desireable should forget its Fathers house 5. Lastly I shall apply the whole Doctrine suitably First what is meant by the soules owne people and Fathers house and secondly by forgetting of them What was meant in generall I shewed before Our Fathers house is old Adams house the world and all therein I shall now shew you in some particulars First What of our Eathers must bee forgot Secondly how and in what sense we must forget it The first I shall dispatch in these few following particulars as briefely as I can The soule must forget the manners of its Fathers house Our Fathers house ever since God and hee parted houses in Paradise is an house of ill manners an house of sinne and wickednesse Now every soule that would make it selfe beautions or desireable in the sight of Christs eyes must shake hands with sin Is 55. 7. Let the wicked man forsake his way and the unrighteous man his thoughts and let him returne to the Lord and he will have mercy upon him and unto our God and he will abundantly pardon him ay then the King shall desire his beauty but first let him forget the manners of his Fathers house All sinne must bee forgotten But I take it especially foure sorts of sinnes are hinted to us in this Phrase and may more properly be called the sinnes of our Fathers house 1. Originall sinne If we have any thing of Grace or Goodnesse wee never learn'd that at home It is the gift of God through the tutoring of the Spirit But for Sinne wee need not goe abroad to learne that it was bred in the bone that 's one reason why it will never out of the flesh Ez. 16. Tby Father was an Amorite and thy Mother an Hittite We are chilnren of wrath by nature Ephes 2. 3. Psal 51. 4. In sinne did my mother conceive me Now this must be forgotten this is a piece of our Fathers house Men and Women you know are usually borne in their Fathers House We are all borne in the house of bondage which must be forgotten if ever the soule be desireable to Jesus Christ It is a usuall saying of Divines that he that was never truely humbled for Originall sinne was never truely humbled for any sinne 2. The sinnes of our Education The Fathers house is the house where the Childe is brought up All sinne is not bred in us that which is bred in us may bee improved Originall sinne is sinne in the seed Actuall sinne is sinne in the Blade and Fruit. The World is a dusty house you can set a Creature in never a corner of it but it will contract some dust Joseph by being in the King of Egypts house learn'd to sweare by his Masters life According to different breedings are men addicted to different Vanities whether pleasure or honour c. Now when the soul comes unto Christ he must come off these he must forget his Fathers house all his vaine sinfull breeding and all the filth his soule hath contracted by reason of it 3. Sinnes of Conversation and company The Fathers house and the company of it is the childs company those of his Fathers house are his owne people It is true as well for Religion as any thing else Magni refert quibuscum convixeris It is a great matter with whom we converse from accompanying with vaine persons thou shalt learne to bee vaine Cum lupis ululare When the soule comes to Christ it must leave all sins thus contracted they are part of the manders of the Fathers House Paul left his Pharisaisme that he had learnt at Gamaliels feet 4. Customary sinnes must bee left The Child learnes customes in his Fathers House Customary sinning must be left of that soule that would render it selfe for beauty desireable to Jesus Christ Those sinnes which are to the soule as the Leopards spot and the blacknes of the blackamores skinne Inded this is hard Custome hatcheth a second nature Jer. 13. 23. How can you that are accustomed to doe evill do well Yet it must bee done the Fathers house must be forgotten ill customes must be laid aside or good ones wil not be taken up 5. Beloved sinnes must be left Every thing of the Fathers House almost is deare to the child But the dearest sinne must bee shaken hands with Matth. 18. 9. If it bee a right hand it must be cut off if a right eye it must be pluckt out Our Members must be Mortified Col. 3. 5. Thus the maners of our Fathers house must be forgotten All sinnes but especially these sinnes I proceed now Secondly The soule must forget the Company of its Fathers house What is that you will say I will answer you in two particulars 1. Our most near and dearest Relations See Luke 14. 16. If a man commeth to me saith Christ and hateth not Father and Mother and Children and Brethren and Wife and Sisters yea and his own life also he is not worthy of mee He shall not bee so beautifull not so beautifull as that the King shall desire his beauty As it was said Levi did in another sense so must the Saint doe in some sense He must say unto his Father and to his Mother I have not seen him neither must hee acknowledge his Brethren nor know his owne children Otherwise he will never have Levie's Character to bee one that observeth the Lords Word and keeps his Covenant Not that Religion teacheth or commandeth or indureth a Saint to break the tyes of all Religion No besides that it doth not discharge a Saint of his Duty of Nature it puts in a Plea also against such unnaturalnesse Honour thy Father and Mother c. is the fifth Commandement the first with promise saith the Apostle neither doth it allow a Saint to rob his parents of their due with saying Corban it is a gift The Ravens of the valleys shall picke out the eyes of such persons as well as the Devill hath done of their Religion Neither doth it discharge a Saint of his providentiall duty and respect to his relation Hee that provides not for his Family is worse than an Infidell 1. In point of due honour 2. In point of naturall affection 3. In point of Providentiall care Wee must not forget the
Company of our Fathers House Gods Commands doe not enterfiere nor will the Gospell in that case give a supersedeas to the Law But 1. if God and they draw severall wayes if the Parents commands crosse Gods then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is better to obey God than men The Parent is to command for God not against him subordinately not supremely he must be obeyed for Gods sake and God too for his sake as by his command he seconds God but Parents can as little yea less discharge the child of its duty to God than the Pope can discharge the Subject of his Allegiance to his Prince 2. If their love becken us out of the way when God calls us or would intice us to make halts in our running through fire and water to him then wee must forget them I have somewhere met with a Speech of St. Hierome to that purpose Saith hee If the Lord Christ should call me to him though my Father should lye in my way and my Mother should hang about my neck I would goe over my Father and shake off my Mother and runne to my Christ Shetterden a Martyr as it is storied of him writ to his Mother thus Dear Mother imbrace the Counsell of Gods Word with Heart and Affection read it with obedienee so shall we meet in joy at the last day Or else I bid you farewell for ever In these now and such like cases that soule that would make its beauty desireable in the eyes of Jesus Christ must like Levi say to his Father and his Mother I have not seen you in these cases he must not acknowledge his Brethren nor know his owne Children They stand in Christs way and Christ calls hastily The Saint must spare no time to parley Naturall affection with them he must forget his Fathers house the deare company of it his Relations Secondly all sinfull Company is the Company of our Fathers house The Company of fooles as Solomon calls it Now all this must be forgotten or else in stead of being saved thy soule will bee destroied Prov. 13. 20. A Companion of fooles shall bee destroied Psalme 119. 63. I am a companion saith David of those that fear thee You must leave your swearing Company and your drinking Company and your vain Company or the King will never desire your beauty The soul that would render it selfe desireable in the eyes of the Lord Jesus Christ must make all its delight with David in those that excell in vertue the Saints upon the earth Saul before his Conversion was a companion of those that stoned Stephen and persecuted the Saints Like to like for himselfe consented to his death and was a Persecutor but no sooner had the Lord made his Motion to him but he forgat this company and assayed to joyne himselfe to the Church Thirdly the soule that would render its beauty desireable in Jesus Christs eyes must forget the Honour and Pompe and Riches and Greatnesse of his Fathers house all the high-Towers and Treasures of it c. They that will be Christs Disciples must not take up Crownes and advance themselves and follow him No they must deny themselves and take up the crosse and follow him their Crownes must be of Thornes made after their Masters Coppy They must not be such as love the uppermost roomes at Feasts and the chiefe seats of the Synagogues and Greetings in the Market and to be called of men Rabbi Rabbi Bee not yee call'd Rabbi saith Christ for one is your Master even Christ and all yee are brethren Hee that is greatest amongst them that are Saints must be as a Servant Matth. 23. 7 8 9 10. They must forget that naturall it ching which is in the children of Adam usually and must be scratched with Madam or Rabbi or some high-swelling words of vanity they must not bee such as will swell like that Toad Haman if Mordecay give him not the knee or if their Brother give them not the wall or the way Saints are no such creatures they are such as are not at all taken with any such high titles but Rom. 12. 10. In honour they prefer one before another And they must look upon it as the greatest honor in the world not that they are masters and descended atavis Regibus of great Parentage c. but that they are servants of Jesus Christ the name of Christian the badge of honour first created at Antioch must appeare to them better than the names of Lord or Lady Theodosius was wont they say more to glory that hee was a servant of Christ than that hee was Emperour of the East Now I say That soule that would make its beauty desirable to Christ must forget all these not affect any of them not value them for hee that exalteth himselfe shall bee abased and he that humbleth himselfe shall be exalted Behold a miracle saith Mat. 23. 12. saith Augustine God is an high God yea the most high yet the higher thou liftest up thy selfe the further thou art off him the lower thou humblest thy selfe the nearer he drawes to thee he looks neare to the humble that he may raise them up but sees the proud afarre off that hee may depresse them The proud Pharisee prest as neare God as hee could the poore Publican durst not but stood afarre off God was farre from the one and neare to the other The high towers of the fathers house must bee forgotten yea and so must all the rich coffins and chests of it these are part of the furniture of our fathers house You know what Christ said to the young man when he seemed to bee in love with Christ Matth. 19. 21. If thou wilt be perfect if thou wilt make thy beauty a desirable beauty Goe and sell all that thou hast and give to the poore and thou shalt have treasure in heaven and come and follow mee and againe v. 24. It is easier for a camell to goe through the eye of a needle than for a rich man to enter into the kingdome of God You know what Christ saies Mat. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poore are those that are gospellized But to proceed yet The soule that would render its beauty desirable in Christs eyes must forget the pleasures and vanities of its fathers house all that is in the world 1 Joh. 2. 16. whether it be the lust of the eyes or the lust of the flesh or the pride of life When the Apostle speaks of lovers of pleasures he puts in more than lovers of God 2 Tim. 3. 4. Jude tels us such as are sensuall have not the spirit Jude 18. 19. Iob in the description of the wicked Job 21. 12 13. tels us that they are such as take up the tymbrell and harpe and rejoyce at the sound of the Organ their children dance they spend their dayes in wealth c. These are they that say unto God Depart from us for we desire not the knowledge of his wayes What
is the Almighty that wee should serve him and what profit is there that we should pray unto him v. 15. Their fiddles must be laid in the water of true repentance and contrition The daughters of pleasure must undresse if they will be beautifull in Christs eyes they must lay aside their paintings and dressings their curlings and perfumings of the haire where as hee wittily sayes the powder doth forget the dust their ornament must not be the outward adorning of plaiting the haire and of wearing gold and putting on of apparell but the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price 1 Pet. 3. 3 4. The daughters of pleasure must undresse I say for the Lord as he threatned hee would doe in the day of judgement Is 3. 18 19 20. so in the day of mercy to the soule of the vaine creature hee will also take away the bravery of tâ—eir tinckling ornaments about their feet and their cauls and their round tyres like the moone the chaines and the bracelets and the mufflers the bonnets and the ornaments of the legs and the head-bands and the tablets and the eare-rings and the rings and the nose jewels the changeable suits of apparell and the mantles and the wimples and the crisping pinnes and the glasses and the fine linnen and the hoods and the vailes and instead of these send in mercy a girding with sackcloth a rent heart and a weeping eye and a serious soule It was a sure rule that a Divine once gave to another enquiring of him why he did not perswade a Gentlewoman with whom hee was acquainted to leave off some vaine dresses shee wore Saith hee I will first perswade her to get Christ into her heart and then shee will leave these of her selfe The soul that hath Christ in his heart need not to be perswaded to leave its fidling and dancing and love songs and vaine dresses and paintings and revellings and naked breasts it knowes these will not make its beauty desirable in Christs eyes and it is lost labour to perswade others to it When Solomon forsooke God then he ran to pleasures and vanities and sought every thing that should please his carnall eye and tickle his vaine fancy but he no sooner returnes to Christ but hee sayes of mirth it is madnesse and of laughter what doth it Christians you must forget these or Christ will overlook you Tertullian call'd the unvailed virgins of Tetull in lib. de velandis virginibus his time Capita Nundinalitia and Pudor ostentatitiae Virginitatis Phrases I will not English You must forget the pleasures and vanities of your fathers house that is the fourth I will instance but in one thing more Fiftly and lastly You must forget the Religion and Righteousnesse of your fathers house Indeed there is not much there it may quickly bee all forgotten but what there is must all bee forgotten There is a conceited Religion at least a selfe-righteousnesse which is naturall to all the sons of Adam Master Hooker gives this reason for it because our first father Adam was worth so much hee could have gone to Heaven upon his own legs Now as it is with a young spenthrift though hee hath spent all his fathers estate and be not worth a groat yet hee cannot abide to think hee should bee a worse man than his father so it is with the sons of Adam because hee could once have done enough for heaven wee that are his children though he lost all his power before hee died yet we cannot endure to think our selves worse than our father and are ready to think heaven may be erned still and we may doe something for our selves The young man Mat. 19. was at it Master what good thing should I doe to inherit everlasting life and so the converts at Peters Sermon Acts 2. and the Jaylour Acts 16. What shall we doe to bee saved hence is Morality and Civility taken up by some and formality in duties taken up by others and man pitcheth his staffe in himselfe and resolves there to rest but this must bee forgotten if ever we would be desirably beautifull in Jesus Christs eyes for all our Righteousnesses are as menstruous clothes and as a filthie ragge in the sight of God Is 64. 6. and againe Matth. 5. 20. Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees you shall never enter into the Kingdom of God Civility rested in saith a Divine of our owne is but a beautifull abomination it is but a smooth way to hell It is true in the world a civill man is valued at an high rate because the world is full of grosse profanenesse and outrageous wickednesse but Civility is like the Cab of 2 Kin. 6. 25 Doves dung or the asses head the latter was worth fourscore pieces of silver and the fourth part of the first valued at five pieces of silver but it was because there was a famine in Samaria This is that makes Civility rated so high in the world but in it selfe it is worth nothing and Formality in duties as little though it amounts to as much as the Pharisees fasting twice a week and praying thrice a day and paying tythe of all that hee hath Notwithstanding all this all God I thank thee I am not c. yet the poor wretch is poore and miserable and blind and naked All this must bee left and another righteousnesse sought and found before the soule comes up to a desirable beauty And thus I have shewed what of our fathers house and our own people must be forgot Let me come in the next place to shew you how and how farre these things must be left and forgot To that I answer 1. Some of these must be absolutely forgot The manners of our fathers house all sinne and wickednesse must be so forgot Is 55. 7. Let the wicked man forsake his way and the unrighteous man his thoughts Hos 14. 8. Ephraim shall say what have I to do with Idols There must bee no willing purposed practice of any sinne how dear soever how accustomed soever however acquired how long soever lived in the wicked man must forsake his way the evill of our doings must be put away evill must bee eschewed so must sinfull company too 2. The rest of them must bee secundum quid forgotten in a great measure Our relations must not be doted upon our honours and worldly glory not hunted after nor must our hearts be taken with them wee must not be lovers of pleasure wee must not rest in our righteousnesse not dote upon it our heat of affection to these things the running out of our hearts to them the fixing of our hearts upon them this must be forgotten c. 3. Conditionally they must bee forgotten If they clash with Christs commands if our Relations would draw us from Christ or retard our way to
Christ if in our acts of love to them we must forget the commands of Christ that either wee must not obey God in our places or wee must break with them and not be thought to love them in this sense they ought to bee forgotten yea to bee hated Christ in this case call'd Peter Sathan this is Christs command Luk. 14. 26. If our honours and glory in the world would lie in the way to keep us from stooping to Christs command and from thence our flesh it would fetch such conclusions as these It is not fit for so great a person as you to have such strictnesse in duties to be acquainted with such meane creatures as many Saints are to go to Church so often to be at private meetingt so much c. In this case we must forget them If our riches begin to stick to our heart and to tempt our heart from God that wee cannot enjoy them but our hearts will cleave to them In such a case a Christian shall bee a saver if as Crates threw his gold into sea that hee may study Philosophy hee also throw away his estate to study Jesus Christ If our pleasures be such as in the substance if such shadowes have any are sinfull or draw away the heart too much from God take up our Church-time or family duty-time or secret duty-time c. in such case they must bee forgot too 4. Comparatively they must be forgot God must be greater than they in the throne of our heart wee must not love father nor mother nor daughter nor wife nor child more than Christ So Mathew expounds that place Luk. 14. 26. in Matth. 10. 37. wee must not be lovers of any pleasures more than of Christ nor of house or lands or honour or any piece of vanity under the Sunne This is plaine for we must love Christ with all our heart and soule and though the second commandment bee thou shalt love thy neighbour as thy selfe yet it doth not say Thou shalt love thy neighbour as thy Christ 5. Lastly In effect they must be forgot Christians must doe as if they had no relations they may rejoyce and buy and sell and purchase and use the world but marke how it is in a forgetting manner 1 Cor. 7. 30. they that rejoyce must be as if they rejoyced not and they that buy as if they possest not and they that use the world as if they used it not Christians may be called by their titles of Rabbi and my Lord and Madam but while they are so they must have a scornfull low slight esteeme of these swelling words of vanity not despising the meanest of Gods Saints but ready in honour to preferre them above themselves and accounting the title of Christian of a servant of God to be a greater title of honour than worldly dignities can invest them with And now I have finished my first taske in the explication of the doctrine in which I have shewed you what of our fathers house must be forgotten 2. How farre we must forget it The second thing I propounded was to shew you how that soule is beautifull with what beauty the soule is beautifull that thus forgets its owne people and its fathers house This I shall shew you 1. Negatively 2. Positively 1. Not with a corporall beauty this makes not the flesh beautifull It ads no lustre to flesh and blood possibly it may discolour that 2. Not by a native beauty no naturall beauty The beauty that will appeare in the soule upon this selfe deniall is not like the beauty of the face which appears after washing off dirt which clouded natures colours 3. Not in the eye of the vaine creature nor in its owne eyes Aske a vaine creature he will tell you that the leaving of vaine dresses and patches and plaitinge of the haire is the way to make the creature look like no body to make it despised in the world c. and such a one perhaps lothes and abhors it selfe as a vile creature Jo. 42. 6. Thus it shall not be beautifull and it is no matter whether it be or no. But secondly such a soule shall bee beautifull these three wayes 1. Imputatione By the beauty of Christ put upon it see for this that notable place Ezech. 16. 8 9 10 11 12 13 14. Then wast thou decked with silver and gold and thy rayment was of fine linnen and silke and broidered worke and thou wert exceeding beautifull And thy renowne went forth amongst the heathen for thy beauty for it was perfect through the comelinesse which I had put uppon thee saith the Lord God Christ makes the reflexion of his beauty to bee cast upon such a soule and it becomes beautifull through his comelinesse the soules doing these things doth not make it spiritually any more than corporally beautifull but they being done it becomes comely through Christs comelinesse comely through a comelinesse that is put upon it that 's the first way Secondly It is beautifull 2. Through Christs Aceeptation Of free grace Christ said to the young man in the 19 of Matth. Sell all thou hast c. and thou shalt have treasure in heaven not thou shalt earne it but thou shalt have it Christ accepts the soule as beautifull and accounts the soule as beautifull that for his sake will forget its owne people and its fathers house Cant. 4. 1. Behold thou art faire my love behold thou art faire thou hast doves eyes c. 3. Such a soule is beautifull though not in the worlds eyes yet in the Saints eyes The world will hate and despise them but the Saints will love and value them Cant. 6. 1. the Daughters of Hierusalem say unto the spouse whither is thy beloved gone O thou Fairest amongst women the daughters of Hierusalem the Saints account such a soule beautifull It may bee that shee may call her selfe black the greatest of sinners and the least of Saints yea and the world may so call her but those that are godly shall esteeme her comely and the King shall desire her beauty And that leads me to the last particular in the explication of the Doctrine 3. What is the meaning of that phrase The King shall desire thy beauty 1. Generally It is a speech according to the manner of men Gen. 4. 7. it is said of the husband toward the wise Vnto thee shall be his desire And wee meet with that phrase Deut. 21. 11. when thou seest amongst the Captives a beautifull woman and thy desire shall be towards her to make her thy wife 2. But more particularly I think the true meaning of the phrase may bee understood in these particulars First of all it implies That the Lord Jesus Christ shall discover and see an excellency in such a soule we can desire nothing but we shall first discover some excellency in it Now the Lord discovers an excellency in such a soule hee shall eye such a soule as an excelling soule as a lovely
companions Christian thy God is a jealous God if therefore thou wouldst have him desire thy beauty if thou wouldst have him care for thee thou must forget thine owne people and thy fathers house I will adde but one reason more Lastly 5. Because It is the will of Christ It was the Apostles precept that wives should obey their husbands Now selfe deniall is a great piece of Christs command It is his first request Hee that will be my Disciple let him deny himselfe selfe deniall is the first of Christianity He that hath not learned this hath not learned the A B C of Christianity not so much as the Christ-crosse row as you call it Here should bee reason enough if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee hath said so was enough in Pithagoras his schoole to put the businesse past disputing amongst his schollers I am sure it should bee much more in Christs schoole wee will therefore enquire no further reason for it Let mee now come to application I shall apply it by way 1. Of Instruction 2. Of Examination 3. Of Consolation 4. Of Exhortation Vse 1 Instr It may serve to instruct us in the truth of severall Positions I will only pick out some few 1. It may instruct us That the most part of the world yea of those that the world most esteemes of and sets the highest rate and value upon are poore indesirable uncomely wretches in the eyes of Jesus Christ Christ's eye sees not as mans eye seeth man seeth beauty where Christ seeth none man seeth a desirablenesse where Christ's eye seeth none man dotes upon what Christ cares not for man calleth the proud blessed but the Lord's soule abhorreth them they have not yet left their owne people and their fathers house You see many a gallant strut it in the world and who but they are the people of fashion as you call them the glory the beauty of the world every one admires them c. many that in respect of their wisdome or parts or behaviour and civility are the desire of those amongst whom they live and there is not one in ten of all these that the Lord Jesus Christ hath any desire too they are poore uncomely indesirable creatures in Christ's eyes notwithstanding all their honour and greatnesse and nobility notwithstanding all their beauty whether naturall or artificiall borrowed from the Painter or Taylor notwithstanding all these Christ seeth no excellency in them at all The vaine creature dotes Christ scornes the vain creature loves Christ sees no lovelinesse in them but looketh upon them black with the soot of hell eyes their countenance all blots and their soules too the vaine creature preferres them there 's many a poore creature that lives in a cottage that is at an higher rate in Christ's thoughts the poore wormes soule is carried out to desire matches an union and a communion with them Jesus Christ scornes them and hath no desire either to any union or to enjoy any communion with them Christ saith of such vaine creatures There go poor wretches that my soule loathes I am sick of them ashamed of them as my creatures And is this nothing to you O you sons and daughters is this nothing to you it vexeth you to think that you live in a place where none desires you and if you were gone none would lament you It was an untoward character of an unworthy Emperour is it no trouble to you to think I live not desired not cared for of Jesus Christ Zeph. 2. 1. The Lord cals his people to repentance under this notion Gather together O nation not desired O that it might call you to some serious thoughts vaine creatures you are people not desired of the Lord Jesus Christ as uncomely and despised in his eyes as you are beautifull and admired in the eyes of men nay and more and let me tell you in your eares and oh that it may make your hearts rend and your eares tingle if you be not desired of him here you shall never enjoy him nor be enjoyed of him bereafter Haman was such a poore wretch the King had ennobled him every hat and knee did him homage and took notice of the Kings respects to him at last hee came to the gibbet have a care poore creatures else though you compasse your selves about with sparkes poore sparkes of friends honours riches pleasures sparks that will extinguish as quickly as rise yet this and onely this you shall have at the Lords hand you shall lie downe in sorrow everlasting sorrow you shall lie down in hell It is an ill place to leave you in but the Lord pluck you as firebrands out of the burning I passe on 2. From what you have heard you may be instructed which way the way to heaven lies and 2. That it is no easie way we are all pilgrims and strangers here we were bred so our fathers were so Now the journies end which all pretend to though the most ride backward the coast which all say they are bound for which way soever their compasse guides them is Heaven this is omnibus in Voto though few so runne that they may obtaine But hath any blind or misled traveller a mind to know the way Is any poore soule startled this day doth hell-fire flash in any of your faces and are you crying out Sir What shall we doe to be saved which way lies our way to heaven Learne hence that the next way to heaven is not the beaten road but quite crosse Natures-fields and so through the long street of selfe-deniall and up the mountaine of holinesse at the top of which you shall see God it lies over hedge and ditch over rockes and mountaines you must leave your youth sinnes as you goe on your right hand your education and custome sinnes on your left hand your beloved sinnes behind you if your father or mother or husband or wife or brother or sister or child lie in your way you must make no halts but over their necks if all your vaine acquaintance your drunken swearing wanton companions stand of each side and becken you another way you must decline their invitation and go quite crosse you must tread upon all your glory and pompe and greatnesse you must avoid the mountaine of Gold and the rocks of Pearle you must take heed of the pleasant brook of carnall and vain pleasures avoid your dancing and painting and patching and decking your selves In short you must put your selfe in an habit fit to carry a crosse This is the next way to heaven And now I need not tell you in the second place That strait is the way and narrow is the gate that leads to everlasting life and few there be that find it By this time you will know that if you will goe to heaven you must goe like and with very few in this age of wantonnesse and dotage By this time you will easily ghesse sinners are out of the way and proud men are out of
Hierom shake off thy father and mother and children and runne to Christ this would bee a signe thou hadst for-got them Though thou lovest them 2. Notwithstanding that thou lovest them wouldst thou favour them in any sinne against God and onely luke-warmely reprove them like old Elie It is not well done of you O my sons because thou lovest them wilt thou rather let them dishonour God damn their owne soules doe any thing rather than reprove or smite them this love indeed is a reall hatred and will argue little love to God in thy soule But on the contrary though thou lovest them with the tenderest love wilt provide for them with the most providential care yet is thy love so truly tempered that it shall not in the least hinder thee from doing thy duty to Christ no nor yet from doing thy duty to them from reproving sharply admonishing severely is thy love such that it shall not blind thy eyes so as thou wilt wink at the least neglect of duty in them not at the least sin-in them Love them then as wel as thou canst it shall be no sad evidence against thy soule otherwise Parents look to it your children will curse you another day for your love to them you have heard of killing with kindnesse let the kind of death be never so sweet yet the death will be bitter Take heed not of killing the bodies alas that were nothing but of damning your childrens soules and your owne too with miscalled kindnesse 3 Obj. But wil another Christian say I have not forgot my honour and glory I am not low enough I feare to get in at heavens gate I answer first 1. This is like the melancholy conceit of her that a Divine of our owne speaks of of a woman that conceited she was so fat shee could not get to heaven it is the lownesse of mind that God looks at Lords and Ladies if their hearts be not as high as their titles may sit in heaven as well as meaner persons I doe not say they shall have chaires of state set for them but they may have a roome there it may be one or two may sit above them if there bee degrees in glory that gave them place here but as Master Rutherford sayes the least place in Heaven is Heaven though it bee behind the doore But secondly 2. Is not thy outward Pompe and glory that which thou affectest and delightest in it and huntest after Does not thy title tickle thy eare nor swell thy heart if not it can doe thee no hurt all the feare of those swelling things is lest they should breed tympanies in the soule 3. Doe you look upon the title of the servant of Jesus Christ the title of Christian as the farre more honourable title Are you of Theodosius his temper which would you rather chuse to be call'd my Lord or Madam or to be called the servant of Christ which doe you preferre if the latter it is a signe you have forgot the former though you retaine it 4. Is your outward greatnesse and pompe no snare to your soule in the wayes of God Great persons are too ready to think they are above prayers above hearing above meane Saints should such ones as they pray in their families no let their boy do it should they pray in secret and runne up and downe to lectures O no forsooth it is a dishononour to them Heaven was made I confesse for the most part for people of lesser quality 1 Cor. 1. 26 27. James 2. 5. should such as they go to private meetings no better go to a taverne there they shall only foule their soules but keep their clothes cleane But now hath the Lord given thee another spirit it is true thou art great but thy greatnesse is no such snare to thy soule thou canst pray for all thy greatnesse and heare sermons and kneele in a duty for all thy silk stockings and entertain communion with the meanest Saint yea and for a need preferre a lether dublet in honour before thy selfe Though thou beest great it seemes thou hast forgot it 4 Obj. Ah but will a Christian say I am so addicted to mirth and pleasure I must have my vagary and tickle my sense sometimes c. 1 Answ Christian dost thou love thy pleasures more than thy God that indeed were something art thou more pleased with hearing a song than hearing a sermon this sounds high But love God best and for ought I know thy eye for thy recreation may bee delighted in seeing and thy eare with hearing too 2 Answ Wilt thou baulk an opportunity of communion with Christ or with his Saints for a vaine pleasure Wilt thou bee a loser in thy heart to gaine a little pleasure for thine eye or eare or any sense wilt thou misse a family duty an opportunity of hearing Gods word privatly or publiquely thy time of secret duty a time of communion with the Saints to wait upon thy pleasure In such a case I would have thee suspect thy heart otherwise thou mayest recreate thy selfe with them and yet have forgotten them 3 Answ Suppose thy pleasures have been such and are such as are in themselves sinfull as wantonnesse drunkennesse c. Dost thou love them so that thou wilt have them whether God will or no thou wilt break with God to enjoy thy lust this is an ill and a very ill signe But possibly thy pleasures are such as God allowes thee temperately used if such thou mayest so use them and yet the King desire thy beauty I have finished this branch of application I have but one word more to adde It shall be of Use 4 Exhortation Let mee now perswade with you Christians And oh that the Lord would help mee to perswade 1. with you who have not at all yet forgate your fathers house and so consequently your beauty is not at all desirable to Christ 2. With you that have begun to doe well I have a word to both sorts 1 Br. Is there alas is there any poore soule before me this day whose heart smites him and tells him that his soule is not at all yet desirable in the eyes of Jesus Christ is there any poore creature so sadly miserable possibly the world dotes on you for beauty wit parts behaviour c. but in the meane time doe your soules tell you in plaine English that you are despised in Christs eyes As though God did beseech you by mee I pray you in Christs stead be reconciled to God Ah poore soule wouldst thou be desired of Jesus Christ Hearken then O daughter and consider and incline your care forget thy owne people and thy fathers house I know I am pleading with you for an hard thing especially for you that have all the world at will But I beseech you by the love you bear to your precious soules which shall last for ever doe it ah doe it I had need now have the Rhethorick of an Angell yea if I
had yet God must perswade Japhet to come and dwell in the tents of Shem. Let mee offer but a few considerations and venture at a perswading of you and leave the issue with God 1. Consider How will you live when your fathers house failes you for the present it is a full house and you live as wee say as well as a carnall heart would wish you have pleasures and honours and riches even what you would aske the colour is in your cheeks and the marow in your bones But will this last alwayes doth not the fashion of this world passe away and will not the fashion of your bodies passe away what will you doe in that day of your visitation These things may last a while till God comes to keep a Court in your Conscience or hee summons you to a particular judgement or layes you upon your back in a bed of affliction or comes to his last judgement But in any of these dayes poore creature what wilt thou doe when thy perfumed body shall come to stinke in the nostrils of men thy soule shall be more loathed of God a future livelihood would be thought of This will perswade a virgin to marry sometimes But besides 2. Christian Dost thou know the joyes of a married life to Christ dost thou put no difference betwixt being a bondslave to hell and one free in Jesus Christ betwixt the enjoying the communion of the children of the Devill and enjoying the communion of Saints no difference betwixt enjoying the commun on of devils in everlasting torments and the communion of God Angells and Saints in the highest Heavens where eye hath not seen nor hath eare heard nor can it enter into the heart of man to conceive what things God hath prepared for them that love him now if thy conscience bee not seared thou hast ever and anon some flashes of hell in thy face The merriest sinner of you all I believe is not alwayes free Is there no difference betwixt that condition think you and a peace of conscience and joy in the Holy Ghost Now you never lie downe in your beds but if you dare look back and consider how you have spent the day your soule is stricken with terrour and there is a dart almost struck through your liver and you dare not let your soules feed upon the thoughts but are glad to shuffle it over for feare you runne madde but if your soules would but forget these vanities ah how sweetly would you sleep and when you had spent a day in duties of hearing or praying how sweetly would your soules look back upon it Now if you were not rock't into a sleep of damnation you would scarce lie downe to sleep but you would feare lest you should wake in the morning with hell flames about your eares nor walke in the day but like the selfe-accused murtherer your eye would be over your shoulder for feare the devill should be laying hold of you then you would lie downe in peace and rise up in peace and nothing would make you afraid Is this world nothing Christian ah that the Lord would perswade you of this Besides 3. Consider Christian there is nothing in your fathers house but you shall find in Christ by a way of eminency Must you forsake your sinnes you shall be filled with the graces of the spirit of God Must you forsake a little idle vaine company you shall have the communion of Saints yea a fellowship with the father and the sonne the Lord Jesus Christ 1 Joh. 1. 3. Must you forget your pompe and glory c. you shall bee called the sonnes and daughters of God heires coheires with Christ Rom. 8. Must you forget worldly riches you shall have the riches of grace Must you forget a few vaine pleasures you shall have a fulnesse of pleasures at Christs right hand and that for evermore Psal 16. 11. Must you forget your owne righteousnesse you shall bee clothed with the righteousnesse of Jesus Christ what 's lost by the exchange Christian 4. Consider againe Christ forgot his fathers house for you and yet it was worth many of yours hee forgot the glory the company the pleasures of his fathers house for you he was content for you to be a companion of fishermen yea of sinners yea of theeves when he died upon the crosse for you this he did freely he made himselfe of no reputation hee nothinged himselfe for you Hark what the Apostle sayes 2 Cor. 8. 9. you know the grace of our Lord Jesus Christ who though he was rich yet for your sake hee became poore that you through his poverty might be made rich Let that melting love winne you Besides 5. It is the way to be beautifull what abundance of paines poor vaine wretches take to be beautifull surely this must move Beauty is a desirable thing the vaine creatures of the earth would never else set nature with the heeles upward doe any thing to obtaine it wee should never else have so much precious time lost and so many precious soules undone with paintings and trimmings patchings and perfumings and a thousand such apish tricks but beauty is the idoll of the world to which the very soule shall be offered up in sacrifice and when all this is done the soule is amisse and the way to adorne that is to undresse all againe Hark you that desire beauty here 's the way of beauty which you have not known it is to deny your selves in all these things and whatsoever else is contrary to the law of Christ or short of him yea and this 6. Shall make you desirably beauteous that Christ shall desire you and the Saints shall desire you this is the way to ravish his heart But no more by way of motive God must doe all I know when I have spake my utmost I might tell you who it is will desire your beauty It is the King of heaven of glory and peace the King shall desire your beauty If this all this will not doe the Lord open your eyes and then I am sure it will But this is an hard work and young ones especially had need of a great deale of helpe to it and truly nature affords none all is laid up in Christ onely In order to the getting of it from Christ let me advise you Dir. 1 First With a serious eye to look upon your fathers house and see what there is in it desirable that should so bewitch one that hath not outlawed his or her reason to it Look seriously upon your sinnes will you not see a filthinesse in them Look upon your vaine company bee they what they will will you not discerne some sordidnesse or basenesse in their actions upon your honours and greatnesse will they not appeare bubbles upon your pleasures will they not appeare shaddowes You look upon these things as pictures side-wayes or at a distance that makes you admire them and runne after them come neerer to them will they not look