The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 49
Sermon XLIX.
Cant. 1. 10.
Thy Cheeks are comely with rows of Jewels. Thy neck with Chains of gold.
THE Bleſſed Lover in this ſong goes on yet in the commendation of his Spouſe. He had before commended her from her more inward beauty, he had called her, The faireſt amongſt women, he had compared her to a Company of Horſes in Pharaohs Chariots, thoſe Phraſes had reſpect to her inward indowments. He knoweth not how to leave, he here goes on in her further commendation, thy Cheeks are comely with rows of Jewels, thy Neck with Chains of gold. Theſe Phraſes ſpeak Riches, for Jewels and Gold are things of value, and her beauty, her artificial beauty. For theſe are Ornaments ſuppoſed to add to the beauty and comelineſs of the Perſon that wears them. Only there is ſomething looks a little odd according to the guiſe of our Country, where Women uſe to wear ropes of Pearl about their Necks or Wriſts, or Jewels on their Breaſts or in their Ears, but how theſe ſhould reflect a beauty on her Cheeks is hard to underſtand, but we underſtand not the faſhions of other Countries. We read, Iſa. 3. 21. Of Noſe Jewels in uſe amongſt the Jews, which dreſſers of Women in our times would find hard to put on And if a way could be found for that, we ſhould judge them very ſtrange Ornaments. But let me firſt open the words. Our tranſlators add ſome Words here to compleat the ſenſe. In the Hebrew is no more then, Thy Cheeks are comely with rows—and thy Necks with Chains. Our Interpreters not being able to conceive, what rows (except of Jewels) could adorn the face, have added theſe Words to the former part: Nor able to conceive what Chains ſhould adorn the Neck of a woman except of Gold or Pearls; And having added … to the former words, they add here not of Pearl, nor jewels, but of Gold. Neither are other Interpreters agreed about the tranſlation of the other Words, either as to the matter or form. As to the form the Septuagint reads the Word as a queſtion. How comely are thy Cheeks? But moſt other Interpreters read them poſitively, and indicatively, as we read them; that difference is not much. But there is yet a greater difference as to the matter of the words, for the Seventy read it, How fair are thy Cheeks, foreign, as of a Turtle. The Arabick and Vulgar Latin follow them. The Syriack Interpreters tranſlate it, thy Cheeks are fair in thy locks. Pagnin, Montanus, and moſt others read it according to the ſenſe our tranſlation puts upon it. Let me at leaſt attempt to reconcile this difference. The Word is foreign which unqueſtionably derives from the radical Word foreign which in its Original and primary ſignification, ſignifieth to make a diligent ſearch and inquiry. Thence the Noun foreign which ſignifieth a ſearch, or the order of a ſearch. We tranſlate it eſtate, 1. Chron. 17. 16. David ſaith, thou haſt regarded me according to the eſtate of a man of high degree: That is, according to the rank or order of one that is of an high degree. It is uſed to expreſs the order in which the Maidens came in to King Ah…ſhuerus, Eſther 2. 12, 15. Pagnin tranſlateth the Noun foreign (which is uſed both here, and in the next verſe) ſeries, ordo, ratio, diſpoſitio, forma, and ſaith this ſignification ariſeth out of the other; and that it ſignifieth ſuch a ſearch or inquiry, as is in, and according to order: The Word alſo ſignifieth a Turtle. So it is uſed, Levit. 12. 6. Gen. 15. 9. Cant. 2. 12, Pſal. 74. 19. Levit. 14. 22. Levit. 1. 14. But it is hard to put that ſenſe of it upon this Text, though the Septuagint, and thoſe that follow them, do it. For what ſenſe can we make of this? Thy Cheeks are comely with Turtles. But ſome of the Hebrew Doctors tell us, that the word ſignifieth alſo a kind of Womens Ornaments, and Pagnin tells us that R. David ſaith it ſignifieth Pearls or Jewels, ſet in order; ſome think it was an Ornament that had ſomething of the figure of the Turtle. They ſay the Turtle hath this name from the mournful noiſe which it maketh, ſounding in our Ears like this Word. Others think the French word Tour (which we have now made Engliſh) ſignifying an Ornament of the head, and the Engliſh word Attire both derive from this Hebrew word. From this diſcourſe you may gather, that the penury of words in the Hebrew tongue, conſtraining them to ſignify ſeveral things by the ſame word, is the reaſon of the difference of Interpreters in the tranſlation of the Hebrew Text both in this, and many other Texts. It is moſt probable, that Women had ſome Ornaments in thoſe Countries, which they expreſſed by this name, and that, foreign in the Greek alſo did expreſs it (though our Lexicographers give us no ſuch account of foreign.) The learned Mercer obſerves that thoſe Interpreters who tranſlate the words, as the Turtle, are miſtaken both in the affix which is not foreign but foreign, and in the number, which is Plural. It muſt be thy Cheeks are comely in the Turtles, which it would be hard to make ſenſe of, if we ſhould interpret the word of the Turtle doves: I conclude therefore, that it is a very difficult Text to give a certain Interpretation of, and that the ſenſe our Interpreters have put upon it bids as fair as any other, and therefore I ſhall adhere to that. The word certainly ſignifieth ſome Ornaments in thoſe times uſed by Women to adorn their heads with, called by this name becauſe of the order and exceeding neatneſs of them, or becauſe of their figure, and faſhion. Our Interpreters have thought fit, to Interpret the word concerning thoſe Ornaments, though we do not exactly know their faſhion. So then the ſenſe muſt be, Thy Cheeks are comely or beautiful, in o… between the Ornaments of thy head. It followeth, Thy Neck with Chains of Gold or Pearls. Two or three things I ſhall obſerve to you.
Qu. 1.1. Some Interpreters make a queſtion whether in this expreſſion our Saviour hath not a reſpect to the former compariſon, he had there compared to his Spouſe to a company of Horſes in Pharaohs Chariots; it is you ſee a faſhion with us to deck up Horſes which we value with Ribbands &c. It might be a cuſtom in thoſe richer places of the World to deck them with Jewels and Chains of Gold. Mercer and other learned Interpreters think it more probable, that he paſſed on to a new ſimilitude, comparing his Church, or the particular believing Soul to a Beautiful Woman in her Ornaments.
2. This bleſſed Lover had before commended her for her internal worth, and beauty: For ſtrength and courage ſhe was like to the Horſes in Pharaohs Chariots. Here he commendeth her from her external Beauty: Her Cheeks were comely with Rows of Jewels, her Neck with Chains of Gold, or Pearls.
Let me now paſs from the explication of terms, to the underſtanding of things. I ſhall only turn the words of the Text into a Propoſition.
Prop. The Spouſe of Chriſt, hath her Cheeks comely with Ornaments and her Neck adorned with Chains.
The Propoſition will call to us principally for Explication and Application.
In the Explication we will inquire,
1. What is here to be underſtood by the Spouſes Neck, and Cheeks.
2. What are thoſe Rows, and Chains with which the Spouſe of Chriſt is, and muſt be adorned.
As to the firſt of theſe I ſhall not trouble you with the ſeveral fancies of Interpreters of Luxuriant fancies but only inſiſt upon what I conceive moſt proper, and ſhew you the grounds of it.
1. They are both exteriour parts, and ordinarily expoſed to the view of others. Other parts are covered, and not ſo expoſed. Mercer noteth, that amongſt Women, if theſe parts have their juſt proportion, and beauty, concerning others, there uſeth to be no inquiry, their Symmetry and comelineſs is judged from theſe. So as doubtleſs theſe terms note the Spouſes converſation before the World in her outward viſible appearance; The Spouſe of Chriſt is (as the Pſalmiſt expreſſeth it) all glorious within; Her chief Ornament is what the Apoſtle Peter adviſeth Women profeſſing Godlineſs, the hidden man of the heart in that which is not corruptible, 1 Pet. 3. 4. But that is not all her Beauty, her light alſo ſhineth before men, that they ſee her good works, and glorify her Father which is in Heaven, Mat. 5. The Cheeks are the path upon which the penitential tears run, her tears are on her Cheeks, Lam. 1, 2… Her tears of affliction alſo run down there. Her Cheeks are thoſe parts which are expoſed to the violence and injuries of others, Iſaiah 50. 6. I gave my Cheeks to them that plucked off the hair, Lam. 3. 30. He giveth his Cheek to him that ſmiteth him. Micaiah you know was ſmote on the Cheek by the falſe Prophet. Theſe Cheeks of the Spouſe, expoſed to the ſmiters, bedewed with tears, either becauſe of ſin, or ſharp ſufferings, are in Chriſt's Eyes very lovely. Thus the words afford us two notions. 1. That the Spouſe of Chriſt is very beautiful not only within but in her more external converſation. 2. That even the ſuffering parts of the Spouſe are in the Eyes of Chriſt very beautiful. It is reported of Conſtantine the great that he would often kiſs the hole of Puphnutius his Eye, that was out for the profeſſion of the Goſpel. Chriſt commendeth the Cheeks of his Saints bedewed with tears, and given to the ſmiters for his ſake, how beautiful ſaith he are thy Cheeks?
2. Secondly the Neck is that part of a man upon which men uſe (as to beaſts) to put ropes and yokes to bring them into Subjection, as alſo upon which men of labour, Porters and ſuch like, uſe to carry burdens. Hence we often in holy Scripture read of a ſtiff neck, to expreſs ſtubbornneſs and diſobedience, Iſaiah 48. 4. Thy neck was as an Iron ſinew, Jer. 17. 23. They made their neck ſtiff, that they might not hear; and the diſobedient Iſraelites are often called a ſtiffnecked People, Exod. 32. 9. 33. 3, 5. And ſo in many other places of Scripture. The Freedom, and pliableneſs of the Neck are alſo often made uſe of, to ſignify the Freedom and obedience of the Perſon. So Gen. 27. 40. Thou ſhalt break his yoke from off thy neck. So Iſa. 10. 27. His yoke ſhall be taken from off thy neck, that is, thou ſhalt be at liberty from him. The neck is that part of man which the Holy Ghoſt maketh uſe of in Scripture to expreſs diſobedience by, the ſtiff necked man, is the man that is ſtubborn, & diſobedient to the Law of God, the man that hardened not his Neck, is the Obedient man: Chriſt hath Chains for the necks of his People; wicked men put yokes upon their necks, their yokes are yokes of Iron. God promiſeth to break theſe yokes, but yet they are not without a yoke, Chriſt hath a yoke, Matth. 11. 29. Take my yoke upon you for my yoke is eaſy, and my burden is l…ht. Chriſt hath Chains, but they are of Gold, the Enemies Chains are of Iron, they are hard, and grate, but (ſaith Chriſt) my yoke is eaſy. By the Spouſes neck, our Saviour doubtleſs means his Spouſes Obedience, whether in doing or in ſuffering.
Qu. 2.The next Queſtion is what is here to be underſtood by the Rows of Jewels, and the Chains that are here mentioned; I noted to you before that the Word here uſed ſignifieth an orderly diſpoſal of things, and from that word the word, foreign (which ſignifieth the Law of God) cometh; in the Law of God the duties of men and women are orderly diſpoſed. To ſay nothing of the various…fancies of Interpreters, I take the moſt genuine probable ſenſe to be this, thy external converſation is beautiful and comely, by thy orderly walking according to the rule of my Law. Holineſs which lyeth in the ordering, and government of a Chriſtian ſteps, according to a divine order and rule, is exceeding beautiful, comely in the Eyes of Jeſus Chriſt. To this ſenſe the Chaldee Pharaphraſt an ancient Interpreter (but applying the whole ſong to the Jewiſh Church) carries it, for he thus Paraphraſeth upon my Text:
How comely is this People, which hath the Words of the Law given to them? That they may be as an ear-ring on their Cheeks, that they may not depart from the right way, as the Horſe that hath a bridle in his mouth is kept that he doth not go back. And how beautiful are their necks [or backs] which bear the yoke of my commandments, which are upon them as a yoke upon the neck of the Ox which ploweth in the field?
He (as you ſee) applyeth all to the Jews (and therein he is very fond, and partial) but you ſee by the rows and Chains he underſtandeth the Laws and Precepts of God, according to which every good man ordereth his converſation aright. Chains for the moſt part both for the hands, and necks and feet, uſe to be made of braſs or Iron, or ſome baſer metal; with theſe Priſoners in war, or Malefactors in peace uſe to be bound, and hence the term is made uſe of to ſignify the greateſt and baſeſt ſubjection and ſervitude. Chains are alſo made of Pearls and gold, or ſome valuable metal, Pro. 1. 9. And theſe Chains denote greateſt liberty, being uſed and worn by none but by Perſons of Quality. The Text is to be underſtood of the latter, and the moſt valuable Interpreters interpret the Chains here concerning the yoke of Gods Commandments. Solomon counſelleth the young man, Pro. 1. 8. to hear the inſtruction of his Father, and not to forſake the law of his Mother, for faith he v. 9. They ſhall be an Ornament of grace to thy head; And Chains about thy neck. Certainly the inſtructions; and the Laws of God are much more ſo. Holineſs is a great Ornament and beauty to a Soul; take Chains in which ſenſe you will, either for Chains of Iron, with which Enemies load the necks of Saints (for I told you thoſe Words [of Gold] are added by our Interpreters;) or for thoſe Chains, which are of gold, and Pearl, and the richeſt Ornaments, either of them are lovely in the Eyes of Chriſt; but I rather concur with our own Tranſlators, and the moſt Interpreters, who expound the term of the latter ſort of Chains, not only becauſe our Saviour ſeemeth here to allude to the Ornaments of women, but becauſe the Heb. Word here uſed, foreign is never uſed to expreſs Chains of Bondage in all thoſe Texts of Scripture where any mention is made of ſuch Chains. And Pagnin aſſureth us from three of the Hebrew Rabbits that the word properly ſignifies Chains made of Gold, or precious Stones joined with a thread together.
By this time you may eaſily underſtand the Propoſition, the ſenſe of which according to this explication is,
The Spouſe of Chriſt, whether by her we underſtand the Church which is a body made up of ſeveral believers, or a particular believer, is not only inwardly comely, and beautiful, in reſpect of thoſe habits of grace, by which ſhe is made (as the Pſalmiſt expreſſeth it) all glorious within, but ſhe is alſo viſibly comely, in her more external appearance, by her orderly converſation, according to the Laws of God, which is as an Ornament or Chain of well ſet Jewels unto her, and by her ready ſubmitting her Neck to the yoke of Chriſts Commandments, his ſeveral Precepts being like a Chain of Gold or precious ſtones about her neck. This is enough for the explication, the Child of God is not only inwardly, but outwardly holy, and his holineſs is a great beauty to him. Here are two things.
1. The Child of God, is not only inwardly, but externally holy.
2. This external holineſs is to him a great beauty.
A Child of God hath a good heart, but that's not all; he muſt live a good life: this is a point exceeding obvious whether we conſider, 1. The Rule by which he walketh. Or Secondly, The influence that the heart hath upon the life. Or 3. The example he is to follow. Or 4. The Patterns of holy men upon Scripture record. 5. Or the promiſes of God to whom they are made, Or 6. The deſcriptions of good men in holy writ. Or 7. The end which he ſerveth.
1. If we conſider the Divine rule, it reacheth not the heart alone, but the outward man. Let your light ſo ſhine before men (ſaith our Saviour) that they may ſee your good works. Shew me thy ſaith by thy works, faith James, Faith without works is dead. It were endleſs to reckon up the ſeveral Texts of Scripture by which God hath directed the Government of our Tongues, our Eyes, our Ears, our Hands, our Feet. In ſhort the ſeveral Precepts for good works are all proofs of this.
2. It muſt be ſo if we conſider what influence the heart, and will, & affections have upon our whole outward man, commanding all the outward members, out of the abundance of the heart the mouth ſpeaketh, from the dictates of the heart, the Eye looketh, the hand moveth, the mouth ſpeaketh, the Feet turn this or that way; So that if the Tree be good, the fruit muſt be good alſo; the Fig-tree brings not forth thiſtles, nor the Vine thorns. A naughty tongue, eye, hand, foot, is a certain indication of a corrupt, and naughty heart.
3. The …liever is made conformable to Chriſt. He went up and down doing good, finiſhing the work, which his Father had given him to do, glorifying his Father on Earth, doing his will, manifeſting his name, no guile was found in his mouth, no iniquity in his hand. No iniquity towards God, no unrighteouſneſs towards men.
4. See the Patterns of holy men upon Scriptural record, Abraham, and David, all the holy Servants of God, you will find their holineſs did not lye only in the obedience of their heart, but of their whole external converſe, a ſtrict walking with God in obedience to his will.
5. Obſerve the promiſes of God, they are not onelyonly made to Faith, and Love, and the more inward habits of the mind, but to external acts, ſuch as Prayer, hearing the Word, Sanctification of the Sabbath, ſhewing mercy to the poor, doing juſtly, walking righteouſly,
6. The deſcriptions of holy men alſo make out this. They are deſcribed to be men fearing God, and eſchewing evil, walking in the Commandments of God. Working righteouſneſs, all which expreſſions ſignify that a believer muſt not only be internally holy, but externally ſo alſo.
Laſtly the end, which they ſerve ſhews alſo a neceſſity of it; they are lights to inlighten the World, and therefore they muſt not be hid under buſhels: They are Salt to ſeaſon the World, and therefore muſt be expoſed to their uſe, their end is to glorify God before men, which cannot be without an external, as well as an internal holineſs; thus the firſt thing appeareth. I have paſſed over theſe things, eaſy enough to have been extended into a much larger diſcourſe Becauſe it is a point ſo exceeding obvious and indeed agreed by all men. The 2d thing is that holineſs is a believers beauty, it is ſo in the Eyes of Chriſt which is here ſpoken of. Nor is this of any thing more difficult demonſtration then the other. What is that which we call beauty but an amiable external appearance of a Perſon, ariſing from a Symmetry of parts, a due mixture, and Proportion of colours, in conformity to ſome Original Pattern or Idea. A Chriſtians Original Pattern is God the Father, and the Lord Jeſus Chriſt; be you holy at your Heavenly Father is holy: As I am holy, (ſaith the holy Writ.) What can be a Chriſtians beauty but his conformity to God, and that amiableneſs which ariſeth from that. All Spiritual beauty is to be meaſured, from the ſymmetry of the Soul to the divine law. That which makes the Soul amiable to God and to all thoſe who are like God. This is holineſs. But I ſhall ſum up all in ſome few Words of application. I ſhall firſt obſerve from hence two or three Corollaries for our inſtruction, then cloſe all with a few words of exhortation.
Corol. 1.Obſerve then, That it is not enough for one that owneth the name of a believer, to glory in a good inſide. There goeth a good outſide, as well as a good inſide to make up a good Chriſtian. There are 2 Sorts of hypocrites, and I am at loſs with my ſelf to determine which is worſt. The firſt ſort glory in appearance but not in reality. The Phariſees were of this Sort, they were painted Sepulchers, they made clean the outſide of the platter; of this Sort are men that pretend much to acts of devotion, praying, faſting, hearing, and acts of righteouſneſs toward men, and perhaps charity, but are without any true faith in God, or love to God, full of malice, and envy, and cruelty, and covetouſneſs, theſe are Phariſaical Hypocrites. The 2d are ſuch as will pretend to a good inſide, but they have a bad outſide. Theſe men, bite, and devour their brethren lye and cheat, and defraud, and oppreſs, neglect duties of Religion, &c. And yet tell you they have a good heart, they have faith, in God, Love to God, &c. Thou Hypocrite! ſhew me thy faith by thy works, thy pretended Love to God by thy keeping his commandments. Truly of the two, theſe are the worſt, they pretend to holineſs, but which way will you look for it? What notion of holineſs have theſe men taken up? Will you look for it, in their conſcientious, conſtant attendance upon duties of publick Worſhip, there you ſee their places empty, or if they be filled, obſerve their behaviour, they are prating, or ſleeping, or ſporting, or with their Eyes compaſſing the whole congregation. Will you look for it in their private families? There it may be you may hear the voice of Curſing, or Swearing, or reviling, but the voice of Praying, of reading the Word, of thoſe that ſing praiſe unto God, is ſeldom or never heard in their Houſes. Will you look for their holineſs, in their behaviour toward men, you ſhall there find neither Juſtice nor Charity; cheating, defrauding, Oppreſſion, cruelty, hard-hearted behaviour, &c. Yet they will tell you they have good hearts. Either now theſe men have Souls not like other mens Souls, that have no command of their tongues, and hands, &c. Or elſe they ſpeak falſely. I ſay theſe are of all others the Vileſt Hypoerites. 1. Becauſe they have nothing good, the firſt mentioned do ſome good things, materially good, they read, faſt, pray, walk juſtly, give alms: But theſe wretches have nothing, do nothing at all that is good. There is nothing good in their lives, and that aſſureth us, there's nothing good in their hearts. 2. Theſe men do much more hurt then others do; theſe are they that cauſe the name of God to be Bla…emed and evil ſpoken of. Brethren! be not deceived, they are fifty men that you can impoſe upon, but you cannot impoſe upon that God who ſearcheth the heart, & tryeth the reins. Let none be deceived by the pretences of theſe Hypocrites. The Spouſe of Chriſt hath beautifull Cheeks, and a beautiful Neck, as well as a beautiful inſide; her Cheeks are comely betwixt rows of Jewels; She hath a Chain of gold upon her Neck. The laws and instructions of her Heavenly Father, are an Ornament to her head, and a Chain upon her Neck. She durſt not before men diſhonour God. Let this be the firſt inſtructive Corollary from this diſcourſe.
Corol. 2.Secondly obſerve. The Laws of Chriſt, are both rows of Jewels, and alſo Chains.
1. They are Chains of Reſtraint; As Chains about creatures necks reſtrain their natural Liberty, and keep them in due obedience and ſubjection to their Governours: So doth the Law of the Lord. Man is like an un…amed Heifer, which would run wildly this and that way; Chriſt therefore puts a Chain upon him, when he intendeth any Soul for his uſe. I will (faith God) write my Laws in their inward parts. (There now is the Chain about the Spouſe's Neck.) Joſeph had this Chain about his neck: How ſhall I do this evil (ſaith he) and ſin againſt God? Do this and live (ſaith he) for I fear God, and ſo durſt not take any revenge upon you. The Children of God have in them luſt and corruption, but it is chained. The Law of God written in their hearts, is a Chain upon their luſts; and this may mind us to take heed how we abuſe that ſweet Notion of Chriſtian Liberty. Chriſtians are free, but they muſt take heed that they uſe not their Liberty for a Cloak to maliciouſneſs, 1 Pet. 2. 16. that being the Lord's Free-men, they do not make themſelves Servants of corraption. It is not a Liberty to the Devil's Chains, but from them; not a Liberty to the Fleſh, but to ſerve the Lord without fear. 2. As the Precepts of the Lord are Chains of Reſtraint, ſo they are alſo Chains Indicative of the greateſt liberty and honour; they are Chains, but they are Chains of Gold, Chains of Pearl; ſuch Chains ſpeak both the liberty and dignity of thoſe that wear them. The Law is ſpiritual, and juſt, and good (ſaith Paul.) But further yet, the Precepts of God are alſo Rows of Jewels. It ſpeaks two things:
1. Rows of Jewels are things as to which a great Art is ſeen in the orderly diſpoſing of them. There is a ſtrange orderlineſs to be obſerved in the Divine Precepts. Could you imagine a Family, a Church, a Common-wealth, any Society of men, in which the ſeveral perſons, both in their ſingle, and relative capacities, lived up to the ſtrictneſs of the Divine Rule, reſpecting them, how orderly would they appear even in the Eye of humane Reaſon? All the uglineſs and diſorder that we ſee in mens Lives, in Families, Churches, Cities, Kingdoms (if you obſerve it) arifeth from mens deviations from the Divine Rule, through the impetuouſneſs of unmortified paſſions. Hence ſinful walking is by the Apoſtle called properly diſorderly walking, 2 Theſ. 3. 6, 7, 11. And the holy man is called one who ordereth his converſation aright, in the laſt verſe of the 50th Pſalm.
2. Rows of Jewels are Ornaments. There is ſomething of beauty and comelineſs reſulteth from them, and it reſulteth much from the orderly ſetting and wearing of them. There is a great comelineſs in Holineſs. But of this more in the third Corollary.
Corol. 3.Obſerve thirdly; That Holineſs is the only Ornament of a man or woman in the Eyes of Chriſt. The World is at this day full of gawdry, Rings and Jewels, Bracelets, and Necklaces of Pearl, Patches, and Paintings. Solomon hath told us, that favour is deceitful, and beauty is vain: But a woman that ſeareth the Lord ſhe ſhall be praiſed. As a Jewel (ſaith he) in a Swines Snout: So is a fair woman without deſcretion, Prov. 11. 21. Chriſt accounts holineſs the only beauty of a man, or woman. Our acts of holineſs, are in his Eyes the only ropes of Pearl, and Chains of gold, and rows of Jewels. We live in an age of great vanity, as to Artificial beauty, and it would make the heart of a Chriſtian to bleed, to ſee even to what exceſſes of this nature, Perſons profeſſing to Religion, and Godlineſs run. Let me therefore cloſe this diſcourſe with a word or two of Exhortation. 1. To neglect other beauty. 2. To ſtudy this beauty more and more. 3. Not to Satisfy your ſelves, with mere pretences of inward purity, whiles your more exteriour converſation gives no evidence to it.
1. I ſay firſt to neglect other beauty, whether natural (though that be a great gift of God where it is found:) Or Artificial which is borrowed from Gold and Silver, and Precious Stones, and Jewels, and fine Cloaths, and Linnen, &c.
1. Conſider, This is not your beauty. That's our beauty which Commends us to our Husband Jeſus Chriſt. He regards not a fine face, nor well proportioned limbs, he regards not Jewels, and Ornaments, nor fine Clothes and Linnen. They are in his Eyes poor vile things. Leave theſe things to the men and women of the world that have nothing elſe to Commend them to the wantons of the world. The beauty of a Chriſtian lyeth not in theſe things, nay they are his ſhame, and deformity, as I ſhall by and by ſhew you.
2. Secondly let me urge the Precept of the Apoſtle, 1 Tim. 2. 9, Let women (ſaith he) adorn themſelves in modeſt apparel with ſhamefaſtneſs and ſobriety, not with broidered Hair, or Gold, or Pearls, or coſtly aray but (which becometh women, profeſſing Godlineſs,) with good works. Mark that phraſe (which becometh women proſeſſing Godlineſs) as if he ſhould ſay, theſe vanities of broidered Hair, Gold, Pearl, coſtly aray, may become men and women of the world, and commend them to the world, but they do not become men and Women profeſſing Godlineſs, they are not to approve themſelves to the vain Perſons of the World, but to Chriſt alone, theſe things Commend no Soul to Chriſt, good works, an holy life and converſation according to the rule of the Goſpel, that and nothing but that will Commend a Soul to God, that is the only adorning which becometh women that profeſs to Godlineſs. You have the like in Peter, 1 Pet. 3. 3. Speaking of good women whoſe adorning (ſaith he) let it not be the outward adorning of playting the hair, and of wearing Gold, and putting on of apparel, but let it be the hidden man of the heart, in that which is not corruptible, even the Ornament of a meek, and quiet Spirit, which before God is of great price, for after this manner in the old time the holy women alſo who truſted in God adorned themſelves, I do know the Common Interpretation which ſome put upon theſe Texts, as if the Apoſtle did not wholly forbid theſe Ornaments, but only forbad Chriſtians to look upon theſe things as their only Ornaments, ſo as to neglect the adorning of the hidden man of the heart. Nor indeed do I think theſe Texts to contain an abſolute prohibition of theſe things to all women that are Chriſtians and at all times. I do know that our Saviour ſeemeth to allow ſoſt rayment to thoſe that are in Kings houſes. Reaſon alloweth an aray to Perſons according to the Station and quality they take up, and are in in the World Religion doth not contradict it. But when I conſider, 1. What of men, and womens eſtates, which God hath given them to Cloth the naked, to feed the hungry &c. (The neceſſities of their families being firſt provided for) is ſpent on theſe things, 2. The difference between habits for diſtinction of Perſons in magiſtracy and habits for vanity, where there is no ſuch diſtinction. 3. The time that is ſpent in the dreſſing up worms in this manner. 4. The proneneſs of our hearts to value our ſelves upon theſe accoutrements. I cannot but think that there is more forbidden in thoſe Texts, then that Chriſtians ſhould look upon theſe as their only or Principal Ornaments. Eſpecially when I alſo conſider that as God in the old Teſtament forbad his People the habits of Heathens: So he hath commanded his People, Rom. 12. 2. Not to be conformed to this World, Rom. 12. 2.
3. Thirdly, Conſider the ſinfulneſs of ſome of theſe things. Where theſe adornings are beyond the quality of Perſons, and beyond what their eſtates will bear, in conſiſtency with that Proportion of good works which God requireth of them, where they are temptations to draw out the luſts of others: Where they are offences and Scandals to ſuch as fear God, they are doubtleſs …inful. Cyprian in his Book de Virginum diſciplina, hath ſeveral arguments againſt the new arts of the World for Ornaments, eſpecially that of painting, God, (ſaith he) made us after his own Image, it is the Devil who maketh the alteration, O the vile preſumption of thoſe, who dare attempt to alter the workmanſhip of God! Art not thou afraid (ſaith he) that God in the reſurrection ſhould not own thee, and ſay opus meum hoc non eſt▪ This is none of my workmanſhip. Again (ſaith he) is not this poor wretch alwaies a torment to her ſelf? She hath her Eyes alwaies in her glaſs and is never pleaſed with her ſelf.
Conſider laſtly, how inconſiſtent theſe things are with that Miniſtring to the neceſſity of Saints: That richneſs in good works, that mortification. The declaration of our ſenſe of Gods diſpenſations to us, which are the duties of Chriſtians: God requires that we ſhould labour with our hands, that we may have to give to him that needeth, Eph. 4. 28. And ſhould not we think you, leave off a Silk garment, or a little Silver or Gold lace, a Ring, a Jewel a coſtly dreſs that we might have more abundantly to give to thoſe that need? Are you rich in the World, and will your eſtate bear ſuch expences, and hath not God charged ſuch, 1 Tim. 6. 18. To do good, to be rich in good works, ready to diſtribute, willing to Communicate, laying up in ſtore for your ſelves a good foundation, againſt the time to come, that you may lay hold on Eternal life. Can you be rich in clothes, and habits, and rich in good works alſo? If you could doth not the Apoſtle tell you, That thoſe who are Chriſts have crucified the fleſh, with the affections and luſts thereof, Gal. 5. 24. Is this your crucifixion of the fleſh with its affections and luſts? What is a gratifying and pleaſing the fleſh, what is a making proviſion for the affections, and luſts of it, if this be not? To what other uſe, or end can theſe things be? Doth adorning our ſelves with Jewels and Silks, and Ribbands, patchings and paintings, ſpeak a mortified heart to the World? a Crucified heart to the fleſh? They ſpeak nothing leſs then this; ſurely they ſpeak fleſh, that is wanton, and proud, and puffed up. It is the Obſervation of a learned Author, That heretofore Chriſtians wounded their fleſh for mortification, we wound it for pride, folly and vanity; the Ears are boared to hang Jewels in: But how much better is that boaring of the Ear mentioned, Pſal. 40. 6. A boaring of the E ars in Teſtimony that we will be the Lords Servants for ever. Beſides, look throughout all the Scripture you ſhall find Gods People conformed their habits to Gods diſpenſations towards them. This was done by Gods direction, Exod. 33. 5. I will come up (ſaith God) into the midſt of you in a moment and conſume you, therefore now put off thy Ornaments from thee, that I may know what to do unto thee. They did ſo v. 6. Accordingly you ſhall obſerve Gods People all along in holy Writ, under ſad diſpenſations, putting on Sackclot h, throwing aſhes on their heads, rending their garments. Behold (faith God to …ru…h, Jer. 45. 4.) What I have built I will break down, and that which I have planted I will plack up, even this whole land. And ſeekeſt thou great things for thy ſelf, ſeek them not. I beſeech you look about, ſee what God looks as if he were doing with us; doth not he look as if he would come into the midſt of us in a moment, and conſume us? As if he would ſtrip us all naked, and make us all bare? Is this a time to ſeek fine and gay things for our ſelves? How little do we conſider what God is about to do in all appearance in the midſt of us?
2. Secondly, Study holineſs, If you will look after beauty, ſtudy the true, the inward beauty, that which commendeth the Soul to God; your labour for the other many times deſtroys your Souls, it conſumes the time which ſhould be ſpent in reading, in praying, faſting. It devours your eſtates which ſhould be ſpent in good works. The beauty vain Perſons labour for is but Jezebels beauty; ſtudy the beauty of Sarah, of which you read in, 1 Pet. 3. 5. The Ornaments with which holy Women of old, adorned themſelves, Ornaments which become ſuch, as do not profeſs Pride, and vanity, but Godlineſs. Put Chriſts Chains about your Necks, his rows upon your Cheeks. The Phariſees prided themſelves in their Phylatteries. They did ill to adorn themſelves with thoſe Scrowls of the law in their Skirts, while they lived not up to the rule, and true ſenſe of it in their lives, but there are no ſuch rows of Jewels as thoſe of Gods Precepts.
3. Laſtly (with which I ſhall conclude this diſcourſe) Satisfy not your ſelves with dreams, and fancies of meer inward, Spiritual beauty. I again tell you it muſt be a counterfeit. There may be an external appearing beauty, without any inward beauty, but that is but a counterfeit, there can be no inward beauty without an external beauty. Faith and Love too muſt be ſhewed by works, where holineſs to the Lord is ingraven in any man or Womans heart, it will alſo be written (to uſe the phraſe of the Prophet Zechariah, Ch. 14. 20.) upon the very bells of the Horſes—yea every pot in Hieruſalem ſhall be holineſs to the Lord. We have a great cry of Religion, and for Religion in theſe days. We hear a bundance talking as if there were no Saints in the World but themſelves, but wherein doth their Religion lye? In a fine tongue; they can (as Luther ſaid) Crepare Chriſtum make a crack, and boaſt of Chriſt. But where are the rows of Jewels upon their Cheeks? The Chains of Gold about their Necks? Where is their ſtrict, and conſciencious waiting upon God in Ordinances? Where's the fear of God to be ſeen in their lives? Theſe times make me often to think of that ſaying of Hierom, Grande eſt Chriſtianum eſſe, non dici. To be a Chriſtian that is a great, and difficult thing, to be called ſo, that is a poor and mean, and very eaſy thing. Look abroad and ſee how few ſerious, and uniform Chriſtians are to be found in the World, how few who in any meaſure anſwer that great name by any ſeverity of life, and converſation. If Luxuriouſneſs in meats, and drinks, if exceſs in apparel and dreſſes, if griping the poor, if cruelty towards Perſons in diſtreſs, and oppreſſion, and covetouſneſs, and adding houſe to houſe ſpeak Chriſtians, we have too much of theſe things even amongſt Profeſſors: But if a true believer muſt ſhew forth his faith, by works of piety towards God, and works of righteouſneſs, and charity towards men, if they muſt abound in good works, and their light muſt ſhine before men ſo as they may ſee their good works, and glorify their Father which is in Heaven, how ſmall is the number of Chriſtians in this age wherein there is ſo much talk of it; We muſt ſay of many Profeſſors to Religion as once Iſaac ſaid of Jacob, Gen. 27. 22. The voice is Jacobs voice, but the hands are Eſaus hands. There are many whoſe voice indeed is Jacobs voice, they talk like Saints, O but their hands are Eſau's hands. Let them come unto you that you may feel them. Their habits are Eſau's habit; they eat and drink like Eſau, they deal in the World like Eſau. They are Virgins upward, beaſts downward, monſters in Religion. Oh let not this be any of your Character. Know it to be your duty, as much to abound in Prayer, hearing, faſting, exerciſes of repentance, and mortification, as others make it their vanity to abound in good words, coſtly apparel, in Pride and Luxury. You muſt have Chriſts rows upon your Cheeks, his Chains about your Necks. I ſhall conclude with that of the Apoſtle to the Philippians, Philip. 4. 8. 9.
Finally (Brethren) whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report, if there be any vertue, and if there be any praiſe, think on theſe things.
Theſe things which you have both learned, and received, and heard, and ſeen in me, do. And the God of peace ſhall be with you.