A Lesson of Self-Denial, Text

A Lesson of Self-Denial · Text

p. 1A 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 p. 2ſoule, 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 p. 3Pſalme; 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 …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 p. 4the 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.

p. 51. 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, thers 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.

p. 6Let 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 Ewelambe, 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 …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 p. 7will 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 p. 8way; 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 onelyonly 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 p. 9louder 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 al…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 p. 10forgotten, 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, p. 11and 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 onelyonly love thee, but deſire thee; yea not onelyonly deſire thee, but greatly deſire thee. He ſpeaks after the manner of men, whoſe deſire is to the women they love, Gen. 4. 7. Ʋnto thee ſhall be his deſire. And ſo, Deut. 21. 11. If thou ſeeſt amongſt the Captives a beautifull woman, and thou haſt a deſire p. 12to 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 p. 13which 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 onelyonly 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 p. 14of 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.

p. 151. 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.

p. 16The 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 p. 17out 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 p. 18breedings, 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 p. 19it 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 p. 20Chriſt) 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, p. 21as 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 foreign, 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 p. 22fire 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.

p. 23Secondly, 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 p. 24Chriſts 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 p. 25not 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.Matt 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 p. 26looks 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. foreign, the poore are thoſe that are goſpellized. But to proceed yet.

The ſoule that would render its beauty deſirable in Chriſts eyes, muſt p. 27forget 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 p. 28ornament 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 t…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 headbands, and the tablets, and the earerings, 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 p. 29a 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 p. 30the 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 p. 31man, 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. 252 Kgs 6:25Doves dung, or the aſſes head: the latter was worth fourſcore pieces of ſilver, p. 32and 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 p. 33his 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 p. 34Chriſt, 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, p. 35or 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 p. 36rejoyce 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.

p. 372. 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 p. 38beauty, 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 p. 39them, 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, VntoUnto 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 p. 40underſtood 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 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 p. 41preferres 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 p. 42indeavour 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 p. 43Dove, 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 onelyonly 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 p. 44therefore 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 p. 45ſay) 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 p. 46with 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 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. p. 47It 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 foreign, [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.

Ʋſe 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 p. 48beauty, 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 p. 49looketh 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 p. 50thoughts, 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 onelyonly 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 p. 51to 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, p. 52or 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 the p. 53way; 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 p. 54a 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 p. 55ſay 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 onelyonly 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. p. 56Let 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 w…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; Ter que quater que 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 p. 57have 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 p. 58and 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 p. 59in 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.

Ʋſe. 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 p. 60fathers 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 p. 61preſent 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 onelyonly 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 p. 62effects 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 p. 63of 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 p. 64excellent 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 onelyonly 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 3^d uſe.

p. 65Here'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 hee hath put upon you. Secondly,

2. Here's comfort againſt all the dirt the world caſts upon you, all the uncomelineſſe they conceit in you; who ſo deſpicable creatures in the eyes of the p. 66world, as thoſe men and women whom the Lord delights to honour? theſe are the deſpiſed ones; upon the backs of theſe it is that the Plowers plow, and make long furrowes; they are the upright in heart, that they privily bend their bow to ſhoot at, againſt theſe are the puttings out of the fingers, and the liftings up of the hands; upon theſe are laid all the ſcoffes of the ungodly, and through their weakneſſe the barkings of theſe dogges ſometimes trouble them. But Chriſtians, hath not the King deſired your beauty? the beauty that theſe wretches are ſo blind they cannot ſee. Hath not the King deſired it? Is it deſireable in Chriſts eyes, and deſpiſed in their eyes? which is the beſt judge, think you? is it not enough for you, that you pleaſe your husband?

3. Here's comfort for you, not only againſt all their ſcoffes, but againſt all their low eſteeme of you. David ſaith, I am ſmall, and of no reputation. Chriſt was accounted the leaſt in the kingdome of Heaven; hee was the ſtone which the builders refuſed. A p. 67man of no faſhion in the world, who cared for him? did any of the Phariſees believe on him? The wife, you know, takes her honour from her huſband, and uſually, if hee be accounted one of no faſhion, ſhee is not valued at a very high rate; Saints, though they be indeed the worlds pillars, yet in the vulgar eſtimate they are the worlds burthens; and where ever they live, they uſually live at a low rate in worldlings deſires, if any (of note before) turne puritane, hee loſeth his rate in the worlds thoughts preſently, the Gentleman loſeth his honour, the Lady her repute; but it is becauſe their prizers have loſt their wit, and their eyes, and it need not much trouble a Saint, for Chriſt deſires their beauty ſtill: They have put themſelves out of the worlds reckoning, and heightend themſelves in Chriſt's eſteem. Deſpiſe on (fooles) the King hath deſired theſe ſoules beauty,

Ah! but will a poore miſdoubting Chriſtian ſay, I am afraid they have a true object of laughter in me. I am afraid I have not that deſireable beauty, but p. 68am a painted ſepulchre; were I but convinced, that I had indeed truly forgot my fathers houſe, and that the Lord Chriſt had indeed deſired my beauty, I could naile their ſcoffes to my heeles, and mourne over their gallant follies: But I feare.

1 Obj. Alas! I am going home to my fathers houſe ever and anon, I am ready to yield to temptations, ready to fall into ſinne; yea, and the Lord pardon mee, I fall ſeven times a day. If I had forgot my fathers houſe, ſhould I have ſuch inclinations to goe home? would my heart draw ſo hard for vanity, as it doth ſometimes? ſhould I ſinne ſo often, &c.

I anſw. 1. Which way ſtands your affection? your heart you ſay bends that way, but which way ſtands your affection? doe you take pleaſure in ſuch inclinations? have you a good mind to ſinne, if you durſt? to returne to your old vanities, if you durſt? only you durſt not, that's an ill ſigne. But upon ſuch inclinations, doth there preſently ariſe a loathing in your ſoules? doe you ſay, Get thee behind mee p. 69Sathan, that's a good ſigne, that though you be invited by a temptation of vaine company, or the Devill, &c. yet you have truly forgotten your fathers houſe.

2. You goe home ſometimes you ſay, it may be you fall into ſome of your former vaine courſes, and are with ſome of your vaine companions. But I pray, What doe you when you are in your fathers houſe? are you pleaſed with your vanities, or with the vanities of your friends? or doe you ſpend your time in chiding? It may be your heart ſometimes declines to ſome vanity, or you are ſometimes in converſe with vain perſons. Are you one with vanity, one with ſinners? or doe your ſpirits riſe againſt your ſelves, and againſt the vanities of thoſe with whom you are? What indignation is wrought? if any, you may have forgot your fathers houſe, for all this going home.

3. You goe home ſometimes you ſay. But I pray, How long doe you ſtay there? Is ſinne your trade? Doe you live in knowne ſinnes? this indeed will argue your profeſſion but hypocriſie. But (on the contrary) though p. 70you fall through weakneſſe, yet doe you riſe through grace; though you ſinne ſometimes, yet is ſinne as Davids concupiſcence, call'd a ſtranger in the Parable. Thus the beſt Saints have ſinn'd, yea, and may ſinne; not of wilfulneſſe, but of weakneſſe; not trading in ſinne, nor lying in it, but falling into it, and riſing by repentance.

2. Obj. Ah! but will another Chriſtian ſay, I cannot deny my ſelfe in the company of my fathers houſe, wretch that I am. I got acquaintance when I was young with vaine perſons, or I am related to ſuch, and I dare not ſay, but I love their company, and oft times leave better for them; neither can I deny my ſelfe in my relations. My heart is exceſſively let out after them.

1. Thou ſaieſt thou art oft times yet a companion of vaine perſons, but conſider (Chriſtian) are they thy invited gheſts, or accidentall meerly? are they intruders, or are they the welcome crmpanions of thy life? are they thy pickt company or no, thy intimates, or meerly companions in reſpect of thy trade, and converſe with the world? If p. 71thou delighteſt not in them, they indeed are ſometimes thy companions, but thou art not theirs.

2. Art thou a companion with them in ſinne, or onelyonly in civill actions, or for diſcourſe, &c. ſometimes? if the firſt indeed it is a ſigne thou haſt not left thy fathers houſe; but if the latter onelyonly, it is no ſuch ſigne, thou keepeſt thy courſe, they come to thee, and it may be diſturbe thee, but thou doeſt not goe to them.

3. Thou ſayeſt thou loveſt them. But it would be conſidered, Whether thy love be meerly naturall or more? It may be thou loveſt them becauſe they are witty people, or of ingenuous diſpoſitions. Thus Chriſt loved the young man, Matth. 19. and thus thou mayeſt love them. It is an ill ſigne, if thou loveſt them, becauſe they will drinke, or ſweare, or bee vain and wanton in their diſcourſe or carriages.

4. Thou ſayeſt thou loveſt thy relations, and thou canſt not deny thy ſelfe in them, thy heart is ſo glued to them, &c. and God forbid but thou ſhouldſt love them, 1. with a naturall p. 72affection, its a ſigne of a wretch, Rom. 1. 31. to be without naturall affection, and 2. with a providentiall love and care; hee that provides not for his family (ſaith the Apoſtle) is worſe than an infidell. But 1. Suppoſe Chriſt ſhould call thee to ſuffer for him, and thou hadſt a good mind to it, and they ſhould plead hard for thee to ſpare thy ſelfe; wouldſt thou with 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 onelyonly lukewarmely 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 p. 73care; 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, p. 74ſhe 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 p. 75be 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, p. 76and 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 p. 77thee 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 p. 78heart 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.

p. 791. 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 p. 80thou 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 p. 81to 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 p. 82idle 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 p. 83for 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 p. 84theſe 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 onelyonly; 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 p. 85upon 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 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 p. 86long 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 p. 87indeed. 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. Selfedeniall 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 p. 88Chriſt, 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 onelyonly 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 onelyonly 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 p. 89converſations 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.

End of the text · John Collinges, A Lesson of Self-Denial (1649)