IT is agreed (almost amongst all Expositors) that this Psalme is a Marriage-Song, and principally relating to the spirituall marriage between Jesus Christ, and the beleeving soule, or between Christ and his Church: But there is a little question amongst them,
IT is agreed (almost among all Expositors) that this Psalm is a Marriage-song, and principally relating to the spiritual marriage between jesus christ, and the believing soul, or between christ and his Church: But there is a little question among them,
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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 the Hebrew Interpreters,
whither the spiritual sense of it be couched under a type, or an Allegory; some think that the Holy Ghost Here treats of that spiritual marriage, under the type of Solomons marriage to Pharaohs daughter, of which we read, 1 King. 3. 11. Of this opinion (Says D. Rivet) Are the Hebrew Interpreters,
&c. yet these grant that there are some things in the Psalme not capable of that literall sense. Others are against this, partly because (as they say) that marriage of Solomons was wicked, and against Gods Law, Deut. 7. and partly because it is probable that Solomon having before that time (as 1 King. 3. 3.) the feare of the Lord in his heart, it is not probable he would have contracted that marriage, had not she first contracted to have forsaken her fathers house (which the Hebrewes also say was one of the marriage-Articles.) But it is probable that that marriage gave occasion to the writing of this Psalme; and for the reason against it, Rivet answers by a Rule of S. Hieroms, That In Scripture, evill men,
etc. yet these grant that there Are Some things in the Psalm not capable of that literal sense. Others Are against this, partly Because (as they say) that marriage of Solomons was wicked, and against God's Law, Deuteronomy 7. and partly Because it is probable that Solomon having before that time (as 1 King. 3. 3.) the Fear 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 Father's house (which the Hebrews also say was one of the marriage-Articles.) But it is probable that that marriage gave occasion to the writing of this Psalm; and for the reason against it, Rivet answers by a Rule of S. Hieroms, That In Scripture, evil men,
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The Bridegroome is commended from his Beauty, v. 2. Thou art fairer than the children of men. 2. From his Eloquence, v. 2. Grace is powred into thy lips.
The Bridegroom is commended from his Beauty, v. 2. Thou art Fairer than the children of men. 2. From his Eloquence, v. 2. Grace is poured into thy lips.
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.
4. From his Glory and Majesty, v. 3. 5. From his success, v. 4. 6. From his Temper and Disposition, verse 4. 7. From his Valour, verse 4, 5, 6. 8. From the nature of his Kingdom, 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 Queen and his Attendants, v. 9. So Far it relates to the Bridegroom.
And it is foure-fold, prest from severall Arguments. In the Text then you may consider, 1. An Exhortation, enforced upon the former Description. 2. Severall Motives to presse this Exhortation. 1. In the first consider, 1. The person exhorted; set out by the name of Daughter, (O Daughter.) 2. The Exhortation; which is five-fold: 1. Hearken. 2. Consider. 3. Incline thin eare. 4. Forget thy people and thy fa, thers house.
And it is fourfold, pressed from several Arguments. In the Text then you may Consider, 1. an Exhortation, Enforced upon the former Description. 2. Several Motives to press this Exhortation. 1. In the First Consider, 1. The person exhorted; Set out by the name of Daughter, (Oh Daughter.) 2. The Exhortation; which is fivefold: 1. Harken. 2. Consider. 3. Incline thin ear. 4. Forget thy people and thy fa, the 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.
5. Worship him. 3. The Motives enforcing it, which Are, 1. The former description of him; now thou art married to such an husband, harken, etc. 2. The Relation of Daughter; Children should harken to their Parents. 3. Shee should be beautiful. 4. Her beauty should be desirable. 5. The King should desire it; yea, greatly desire her beauty.
[ 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,
[ O Daughter, ] Quae consentit viro in matrimonium est viro in loco Filial, Says Rivet: The woman that consents to her Husband in marriage, is to him in stead of a Daughter: So Says the Parable, 2 Sam, 12. 3. The Ewelambe, which signified the wife, laid in the poor men bosom, and was unto him as a daughter, Jer. 3. 4. Wilt thou not from hence forth cry 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,
an Husband, and yet her Father. God can marry his Daughter, and yet the marriage not be incestuous; Yea, he First Marries the soul, and then makes it his Daughter, according to that 2 Cor. 6. 18. Wherefore come out from among them,
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It is a courteous compellation, as both Rivet and Mollerus note, by which the Lord will let his Saints know, that he will extend towards them the care of a father, as well as the love of an Husband, he will love them like an husband, and protect them like a father. Hearke Christians!
It is a courteous compellation, as both Rivet and Mollerus note, by which the Lord will let his Saints know, that he will extend towards them the care of a father, as well as the love of an Husband, he will love them like an husband, and Pact them like a father. Hark Christians!
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.
Harken Oh Daughter ] Audi filia, ] What should she hear? Shee should hear her husband. There was a voice from heaven, Matthew 17. 5. This is my well-beloved Son hear 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;
Christ Sheep Are eare-marked, John 10. 11. The good sheep Are thus marked, They hear his voice. Faith comes by hearing, yea and it grows 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.
they Are overgrown Saints that Are grown passed Ordinances, I am afraid they Are grown out of Christ knowledge; it is the deaf adder stops her ear.
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.
Davids ear was opened, Psalm 40. They that Are too proud to hear Christ Voice on Earth, I am afraid will be Thought too vile ever to see his face in heaven.
Hearken therefore (O Daughter) Gods way to the Heart lies through the Eare, that's his ordinary way; if he at any time comes another way, I am afraid it is not when wee have wilfully blockt that up,
Harken Therefore (Oh Daughter) God's Way to the Heart lies through the Ear, that's his ordinary Way; if he At any time comes Another Way, I am afraid it is not when we have wilfully blocked that up,
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First heare, then see. There is a seeing of Faith. Faith is the daughter of hearing; the Eare must open before the soule. Doe not onely heare but also see. Hearing is not enough.
First hear, then see. There is a seeing of Faith. Faith is the daughter of hearing; the Ear must open before the soul. Do not only hear but also see. Hearing is not enough.
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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.
The soul that hears well shall see. John 1. 50. Because I said unto thee, I saw thee under the Fig tree, Believest thou? thou shalt see greater things than these.
And incline thine eare. ] Expositors make this Phrase to containe three things. 1. A Repetition of the first Branch, Hearken. It is a difficult duty, the word is doubled, that it may bee inforced; the Psalmist speaks twice, considering our deafnesse, yet he speaks louder in this than in the other phrase. Secondly,
And incline thine ear. ] Expositors make this Phrase to contain three things. 1. A Repetition of the First Branch, Harken. It is a difficult duty, the word is doubled, that it may be enforced; the Psalmist speaks twice, considering our deafness, yet he speaks Louder in this than in the other phrase. Secondly,
therefore To incline the eare, is more than to heare, it doth argue a notable stirring of Attention. Hee that inclines his eare, affert 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,
Therefore To incline the ear, is more than to hear, it does argue a notable stirring of Attention. He that inclines his ear, affert al•quem animi motum & propensionem, quickens up his mind, and brings with him to the duty a readiness of Spirit, and an intentness of mind. 3. Inclining the Ear say Some is Nota demissionis, a Note of that subjection and Obedience which should be found in the Spouse of the Lord jesus christ towards him. It follows in the Text,
if you look upon, 1. The Church of the Jewes as the Spouse meant here to be married to Christ, without question it is meant of the Jewish Worship. the Ceremoniall Law and Worship, and their Traditions, they were to bee forgotten, and the Gospell-worship to be embraced;
if you look upon, 1. The Church of the Jews as the Spouse meant Here to be married to christ, without question it is meant of the Jewish Worship. the Ceremonial Law and Worship, and their Traditions, they were to be forgotten, and the Gospel 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 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,
the worship of Christ Institution, consonant to that of christ to the Woman of Samaria, John 4. 21, 22, 23. 2. If you understand by the Spouse, the Church of the Gentiles, then the Father's 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 believing soul, the Father's house, is old Adams house, all sin and wickedness, all traditional worshipping. Renounce the World (Says Deodate) and cleave to christ: It is a lesson of Selfe-Denyall, consonant to that of christ, Matthew 10. 37. By Father's house, Says Doctor Rivet, we may understand whatever corruption we either brought out of the womb with us,
And by People, saith he, I understand [ ea quae ex mala consuetudine, & conversatione cum impiis acquisita, nos a Deo abducunt, quae omnia nobis sunt deponenda ] all those Corruptions, and whatever they be, which we have contracted by ill acquaintance, and conversing amongst the wicked, which estrange us from God, these must all bee laid downe, Luke 9. 23. Luke 14. 26. I shall anon in the opening of the Doctrine, open this tearm more fully. I now proceed.
And by People, Says he, I understand [ ea Quae ex mala Consuetudine, & Conversation cum impiis acquisita, nos a God abducunt, Quae omnia nobis sunt deponenda ] all those Corruptions, and whatever they be, which we have contracted by ill acquaintance, and conversing among the wicked, which estrange us from God, these must all be laid down, Lycia 9. 23. Lycia 14. 26. I shall anon in the opening of the Doctrine, open this term more Fully. I now proceed.
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] 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.
] some read it, Quia concupivit, Because the King hath desired thy beauty, making it a motive to induce her to forget her Father's house. So August. Cyprian, etc. Others read it, according to our translation, [ The King ] The King of Glory, the King of Peace, christ that King.
yea not onely desire thee, but greatly desire thee. He speaks after the manner of men, whose desire is to the women they love, Gen. 4. 7. Ʋnto thee shall be his desire.
yea not only 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.
Sanctitas Ecclesiae est pulchritudo Ecclesia (saith Piscator) the holinesse of the Church is the Churches beauty, and so the holines of the soul is the souls beauty. This is the fairenes, this the Beauty that is meant in those places of Solomons Song, Cant. 1. 10, 11. Cant. 4. 1. Cant. 6. 1. Cant. 7. 1. This is the Beauty that the Lord Jesus Christ, the great King shall so desire in the soule, this is the comelinesse that shall make any poore soule desireable in the eyes of the Lord Jesus Christ; This is the Beauty which will make the King of Glory rest and content himselfe in his Love to the soule that hath it,
Sanctitas Ecclesiae est pulchritudo Ecclesia (Says Piscator) the holiness of the Church is the Churches beauty, and so the holiness of the soul is the Souls beauty. This is the fairness, 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 soul, this is the comeliness that shall make any poor soul desirable in the eyes of the Lord jesus christ; This is the Beauty which will make the King of Glory rest and content himself in his Love to the soul 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.
and make him be delighted with the acquaintance of the soul, and in conversing, and having Communion with the soul. This is it that which (where it is found) will so ravish Christ heart, that he will never part from the soul (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 lies these truths.
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Hee will not onely love her as a Wife, but care for her as a Daughter, 2 Cor. 6. 16. 2, That it is a great piece of the Daughters worke to hearken to Christ in his Word.
He will not only 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 work to harken to christ in his Word.
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. ]
the soul must be open to receive christ as well as the ear to hear his voice, and if they will hear, they shall see. [ Harken Oh Daughter, and see. ]
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,
Our Father's house (ever since God and he parted houses in Paradise) is an house of ill manners, an house of sin and wickedness. Now every soul that would make it self beautions or desirable in the sighed of Christ eyes, must shake hands with since. Is. 55. 7. Let the wicked man forsake his Way,
1. Originall sinne. If we have any thing of Grace or Goodnesse, wee never learn'd that at home. It is the gift of God through the tutoring of the Spirit. But for Sinne, wee need not goe abroad to learne that, it was bred in the bone, that's one reason why it will never out of the flesh, Ez. 16. Tby Father was an Amorite, and thy Mother an Hittite.
1. Original sin. If we have any thing of Grace or goodness, we never learned that At home. It is the gift of God through the tutoring of the Spirit. But for Sin, we need not go abroad to Learn that, it was bred in the bone, that's one reason why it will never out of the Flesh, Ezra 16. Thy Father was an Amorite, and thy Mother an Hittite.
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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.
this is a piece of our Father's house. Men and Women you know Are usually born in their Father's House; We Are all born in the house of bondage, which must be forgotten, if ever the soul be desirable to jesus christ. It is a usual saying of Divines, that he that was never truly humbled for Original sin, was never truly humbled for any sin.
that which is bred in us may bee improved. Originall sinne is sinne in the seed; Actuall sinne is sinne in the Blade and Fruit. The World is a dusty house, you can set a Creature in never a corner of it, but it will contract some dust. Joseph by being in the King of Egypts house, learn'd to sweare by his Masters life. According to different breedings, are men addicted to different Vanities, whether pleasure, or honour, &c. Now when the soul comes unto Christ he must come off these, he must forget his Fathers house, all his vaine sinfull breeding, and all the filth his soule hath contracted by reason of it.
that which is bred in us may be improved. Original sin is sin in the seed; Actual sin is sin 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, learned to swear by his Masters life. According to different breedings, Are men addicted to different Vanities, whither pleasure, or honour, etc. Now when the soul comes unto christ he must come off these, he must forget his Father's house, all his vain sinful breeding, and all the filth his soul hath contracted by reason of it.
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.
as well for Religion as any thing Else, Magni refert quibuscum convixeris. It is a great matter with whom we converse; from accompanying with vain Persons, thou shalt Learn to be vain: Cum Lupis ululare.
Customary sinning must be left of that soule that would render it selfe for beauty desireable to Jesus Christ; Those sinnes which are to the soule as the Leopards spot, and the blacknes of the blackamores skinne. Inded this is hard;
Customary sinning must be left of that soul that would render it self for beauty desirable to jesus christ; Those Sins which Are to the soul as the Leopards spot, and the blackness of the blackamoors skin. Indeed this is hard;
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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.
Custom hatcheth a second nature, Jer. 13. 23. How can you that Are accustomed to do evil, do well? Yet it must be done, the Father's house must be forgotten: ill customs must be laid aside, or good ones will not be taken up.
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.
But the dearest sin must be shaken hands with, Matthew 18. 9. If it be a right hand it must be Cut off: if a right eye, it must be plucked out. Our Members must be Mortified, Col. 3. 5. Thus the manners of our Father's house must be forgotten.
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;
Not that Religion Teaches, or commands, or Endureth a Saint to break the ties of all Religion; No, beside that it does not discharge a Saint of his Duty of Nature;
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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:
it puts in a Plea also against such unnaturalness; Honour thy Father and Mother, etc. is the fifth Commandment, the First with promise (Says the Apostle) neither does it allow a Saint to rob his Parents of their endue, with saying, Corban, it is a gift:
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The Ravens of the valleys shall picke out the eyes of such persons, as well as the Devill hath done of their Religion. Neither doth it discharge a Saint of his providentiall duty, and respect to his relation. Hee that provides not for his Family is worse than an Infidell.
The Ravens of the valleys shall pick out the eyes of such Persons, as well as the devil hath done of their Religion. Neither does it discharge a Saint of his providential duty, and respect to his Relation. He that provides not for his Family is Worse than an Infidel.
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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,
1. In point of due honour. 2. In point of natural affection. 3. In point of Providential care. we must not forget the Company of our Father's House. God's Commands do not enterfiere,
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,
The Parent is to command for God, not against him, subordinately, not supremely; he must be obeyed for God's 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 beckon us out of the Way when God calls us,
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 now and such like cases, that soul that would make its beauty desirable in the eyes of jesus christ, must like Levi say to his Father and his Mother, I have not seen you;
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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.
and christ calls hastily. The Saint must spare no time to parley. Natural affection with them he must forget his Father's house, the deer company of it, his Relations.
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.
Now all this must be forgotten, or Else in stead of being saved, thy soul will be destroyed. Curae 13. 20. A Companion of Fools shall be destroyed.
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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.
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 self desirable in the eyes of the Lord jesus christ, must make all its delight, (with David) in those that excel in virtue, the Saints upon the earth.
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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,
Saul before his Conversion was a Companion of those that stoned Stephen, and persecuted the Saints. Like to like, for himself consented to his death, and was a Persecutor; but no sooner had the Lord made his Motion to him,
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Thirdly, the soule that would render its beauty desireable in Jesus Christs eyes, must forget the Honour and Pompe, and Riches and Greatnesse of his Fathers house, all the high-Towers and Treasures of it, &c. They that will be Christs Disciples must not take up Crownes, and advance themselves,
Thirdly, the soul that would render its beauty desirable in jesus Christ eyes, must forget the Honour and Pomp, and Riches and Greatness of his Father's house, all the high-Towers and Treasures of it, etc. They that will be Christ Disciples must not take up Crowns, and advance themselves,
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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,
He that is greatest among them that Are Saints, must be as a Servant, Matthew 23. 7, 8, 9, 10. They must forget that natural it ching which is in the children of Adam usually,
as will swell (like that Toad Haman) if Mordecay give him not the knee, or if their Brother give them not the wall or the way; Saints are no such creatures; they are such as are not at all taken with any such high titles ▪ but Rom. 12. 10. In honour they prefer one before another.
as will swell (like that Toad Haman) if Mordecai give him not the knee, or if their Brother give them not the wall or the Way; Saints Are no such creatures; they Are such as Are not At all taken with any such high titles ▪ but Rom. 12. 10. In honour they prefer one before Another.
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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;
And they must look upon it as the greatest honour in the world, not that they Are Masters, and descended — atavis Regibus, of great Parentage. etc. but that they Are Servants of jesus christ; the name of Christian (the badge of honour First created At Antioch) must appear to them, better than the names of Lord or Lady. Theodosius was wont (they say) more to glory that he was a servant of christ, than that he was Emperor of the East. Now I say, That soul that would make its beauty desirable to christ, must forget all these, not affect any of them, not valve them;
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Behold a miracle (saith (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;
Behold a miracle (Says (Says Augustine) God is an high God (yea, the most high) yet the higher thou liftest up thy self, the further thou art off him;
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,
when he seemed to be in love with christ, Matthew 19. 21. If thou wilt be perfect, if thou wilt make thy beauty a desirable beauty, Go, and fell 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,
and give to the poor, and thou shalt have treasure in heaven, and come and follow me, and again v. 24. It is Easier for a camel to go through the eye of a needle,
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than for a rich man to enter into the kingdome of God. You know what Christ saies, Mat. 11. NONLATINALPHABET, the poore are those that are gospellized. But to proceed yet.
than for a rich man to enter into the Kingdom of God. You know what christ Says, Mathew 11., the poor Are those that Are gospelized. But to proceed yet.
The soule that would render its beauty desirable in Christs eyes, must forget the pleasures and vanities of its fathers house, all that is in the world, 1 Joh. 2. 16. whether it be the lust of the eyes,
The soul that would render its beauty desirable in Christ eyes, must forget the pleasures and vanities of its Father's house, all that is in the world, 1 John 2. 16. whither it be the lust of the eyes,
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,
When the Apostle speaks of lovers of pleasures, he puts in more than lovers of God, 2 Tim. 3. 4. U^de tells us, such as Are sensual have not the Spirit, U^de 18. 19. Job in the description of the wicked, Job. 21. 12, 13. tells us, that they Are such as take up the Timbrel and harp,
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;
What is the Almighty that we 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 undress, if they will be beautiful in Christ 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;
they must lay aside their paintings and dressings, their curlings and perfumings of the hair, where (as he wittily Says) the powder does forget the dust;
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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,
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 sighed of God of great price, 1 Pet. 3. 3, 4. The daughters of pleasure must undress (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,
as he threatened he would do in the day of judgement, Is. 3. 18, 19, 20. so in the day of mercy, to the soul of the vain creature, he will also take away the bravery of t•eir tinkling Ornament about their feet,
It was a sure rule that a Divine once gave to another, enquiring of him why he did not perswade a Gentlewoman (with whom hee was acquainted) to leave off some vaine dresses shee wore; (Saith hee) I will first perswade her to get Christ into her heart,
It was a sure Rule that a Divine once gave to Another, inquiring of him why he did not persuade a Gentlewoman (with whom he was acquainted) to leave off Some vain Dresses she wore; (Says he) I will First persuade her to get christ into her heart,
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.
The soul that hath christ in his heart, need not to be persuaded to leave its fiddling and dancing, and love songs, and vain Dresses, and paintings, and revellings, and naked breasts; it knows these will not make its beauty desirable in Christ eyes; and it is lost labour to persuade Others to it.
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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,
When Solomon forsook God, then he ran to pleasures and vanities, and sought every thing that should please his carnal eye, and tickle his vain fancy; but he no sooner returns to christ, but he Says of mirth it is madness,
and of laughter what doth it? Christians you must forget these, or Christ will overlook you. Tertullian call'd the unvailed virgins of his time Capita Nundinalitia, and Pudor ostentatitiae Virginitatis, Phrases I will not English.
and of laughter what does it? Christians you must forget these, or christ will overlook you. Tertullian called the Unveiled Virgins of his time Capita Nundinalitia, and Pudor ostentatitiae Virginitatis, Phrases I will not English.
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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,
Indeed, there is not much there, it may quickly be all forgotten; but what there is must all be forgotten. There is a conceited Religion, At least, a selfrighteousness, which is natural to all the Sons of Adam. Master Hooker gives this reason for it,
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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,
Because our First father Adam was worth so much he could have gone to Heaven upon his own legs. Now as it is with a young spenthrift, though he hath spent all his Father's estate,
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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,
and be not worth a groat, yet he cannot abide to think he should be a Worse man than his father; so it is with the Sons of Adam, Because he could once have done enough for heaven, we that Are his children, though he lost all his power before he died,
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The young man, Mat. 19. was at it, Master, what good thing should I doe to inherit everlasting life? and so the converts at Peters Sermon, Acts 2. and the Jaylour, Acts 16. What shall we doe to bee saved? hence is Morality and Civility taken up by some,
The young man, Mathew 19. was At it, Master, what good thing should I do to inherit everlasting life? and so the converts At Peter's Sermon, Acts 2. and the Jailer, Acts 16. What shall we do to be saved? hence is Morality and Civility taken up by Some,
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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.
for all our Righteousness Are as menstruous clothes, and as a filthy rag in the sighed of God, Is. 64. 6. and again, Matthew 5. 20. Except your righteousness exceed the righteousness 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,
Civility rested in (Says a Divine of our own) is but a beautiful abomination, it is but a smooth Way to hell. It is true, in the world a civil man is valued At an high rate,
but Civility is like the Cab of Doves dung, or the asses head: the latter was worth fourscore pieces of silver, and the fourth part of the first valued at five pieces of silver; but it was because there was a famine in Samaria. This is that makes Civility rated so high in the world, but in it selfe it is worth nothing, and Formality in duties as little, though it amounts to as much as the Pharisees fasting twice a week, and praying thrice a day, and paying tythe of all that hee hath.
but Civility is like the Cab of Dove dung, or the asses head: the latter was worth fourscore Pieces of silver, and the fourth part of the First valued At five Pieces of silver; but it was Because there was a famine in Samaria. This is that makes Civility rated so high in the world, but in it self 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 tithe of all that he hath.
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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,
Notwithstanding all this, all God, I thank thee, I am not, etc. yet the poor wretch is poor, and miserable, and blind, and naked. All this must be left, and Another righteousness sought and found,
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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.
There must be no willing purposed practice of any sin how dear soever, how accustomed soever, however acquired, how long soever lived in; the wicked man must forsake his Way, the evil of our doings must be put away; evil must be Eschewed, so must sinful company too.
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 relations must not be doted upon, our honours and worldly glory not hunted After, nor must our hearts be taken with them; we must not be lovers of pleasure, we must not rest in our righteousness, not dote upon it;
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3. Conditionally they must bee forgotten. If they clash with Christs commands, if our Relations would draw us from Christ, or retard our way to Christ; if in our acts of love to them we must forget the commands of Christ, that either wee must not obey God in our places,
3. Conditionally they must be forgotten. If they clash with Christ commands, if our Relations would draw us from christ, or retard our Way to christ; if in our acts of love to them we must forget the commands of christ, that either we 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.
or we must break with them, and not be Thought to love them, in this sense they ought to be forgotten, yea, to be hated. christ in this case called Peter Sathan; this is Christ command, Luk. 14. 26. If our honours and glory in the world would lie in the Way, to keep us from stooping to Christ 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 strictness in duties, to be acquainted with such mean creatures (as many Saints Are) to go to Church so often, to be At private meetingt so much, etc. In this case we must forget them.
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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,
If our riches begin to stick to our heart, and to tempt our heart from God, that we cannot enjoy them, but our hearts will cleave to them, In such a case a Christian shall be a saver, if (as Crates threw his gold into sea, that he may study Philosophy) he also throw away his estate to study jesus christ. If our pleasures be such,
as in the substance (if such shadowes have any) are sinfull, or draw away the heart too much from God, take up our Church-time, or family duty-time, or secret duty-time, &c. in such case they must bee forgot too.
as in the substance (if such shadows have any) Are sinful, or draw away the heart too much from God, take up our Churchtime, or family duty-time, or secret duty-time, etc. in such case they must be forgotten too.
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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,
So Matthew expounds that place, Luk. 14. 26. in Matthew 10. 37. we must not be lovers of any pleasures more than of christ, nor of house, or Lands, or honour,
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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.
This is plain, for we must love christ with all our heart and soul; and though the second Commandment be, thou shalt love thy neighbour as thy self, yet it does not say, Thou shalt love thy neighbour as thy christ.
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Christians must doe as if they had no relations; they may rejoyce, and buy, and sell, and purchase, and use the world, but marke how, it is in a forgetting manner, 1 Cor. 7. 30. they that rejoyce must be as if they rejoyced not,
Christians must do as if they had no relations; they may rejoice, and buy, and fell, and purchase, and use the world, but mark how, it is in a forgetting manner, 1 Cor. 7. 30. they that rejoice must be as if they rejoiced not,
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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.
Christians may be called by their titles of Rabbi, and my Lord, and Madam; but while they Are so, they must have a scornful, low, slight, esteem of these swelling words of vanity, not despising the Meanest of God's Saints, but ready in honour to prefer 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.
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.
The second thing I propounded, was to show you how that soul is beautiful, with what beauty the soul is beautiful that thus forgets its own people, and its Father's house. This I shall show you, 1. Negatively. 2. Positively.
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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.
The beauty that will appear in the soul, upon this self denial, is not like the beauty of the face which appears After washing off dirt, which clouded nature's colours.
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,
Ask a vain creature, he will tell you, that the leaving of vain Dresses, and Patches, and plaitinge of the hair, is the Way to make the creature look like no body, to make it despised in the world, etc. and such a one perhaps Loathes and abhors it self as a vile creature, John 42. 6. Thus it shall not be beautiful,
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— And thy renowne went forth amongst the heathen for thy beauty, for it was perfect through the comelinesse which I had put uppon thee (saith the Lord God.) Christ makes the reflexion of his beauty to bee cast upon such a soule, and it becomes beautifull through his comelinesse; the soules doing these things, doth not make it spiritually any more than corporally beautifull, but (they being done) it becomes comely through Christs comelinesse, comely through a comelinesse that is put upon it, that's the first way. Secondly, It is beautifull,
— And thy renown went forth among the heathen for thy beauty, for it was perfect through the comeliness which I had put upon thee (Says the Lord God.) christ makes the reflection of his beauty to be cast upon such a soul, and it becomes beautiful through his comeliness; the Souls doing these things, does not make it spiritually any more than corporally beautiful, but (they being done) it becomes comely through Christ comeliness, comely through a comeliness that is put upon it, that's the First Way. Secondly, It is beautiful,
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 said to the young man in the 19 of Matthew Fell all thou hast, etc. and thou shalt have treasure in heaven, not thou shalt earn it, but thou shalt have it.
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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;
christ accepts the soul as beautiful, and accounts the soul as beautiful, that for his sake will forget its own people, and its Father's house, Cant 4. 1. Behold, thou art fair (my love) behold, thou art fair, thou hast Dove eyes, etc. 3. Such a soul is beautiful, though not in the world's eyes, yet in the Saints eyes;
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The world will hate and despise them, but the Saints will love and value them, Cant. 6. 1. the Daughters of Hierusalem say unto the spouse, whither is thy beloved gone, O thou Fairest amongst women, the daughters of Hierusalem, the Saints, account such a soule beautifull. It may bee that shee may call her selfe black, the greatest of sinners, and the least of Saints, yea,
The world will hate and despise them, but the Saints will love and valve them, Cant 6. 1. the Daughters of Jerusalem say unto the spouse, whither is thy Beloved gone, Oh thou Fairest among women, the daughters of Jerusalem, the Saints, account such a soul beautiful. It may be that she may call her self black, the greatest of Sinners, and the least of Saints, yea,
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.
2. It Implies, That the Lord jesus christ shall love such a soul, 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.
when a mans desire is towards a particular woman, to make her his wife, he preferres her above other women; his desire is not to her sex, but to her, to her rather than ten thousand others.
when a men desire is towards a particular woman, to make her his wife, he prefers her above other women; his desire is not to her sex, but to her, to her rather than ten thousand Others.
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,
though the Lord sees thousands of his creatures, hundreds in a congregation, that the world dotes upon, Some for their fair 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 pass,
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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,
and such a soul is more preferred in Christ eye, than this witty man or woman, or that gallant, this Lord or that Lady, christ hath no desire to them,
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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,
what is the meaning of that phrase, the Man's desire shall be to his wife, but he shall desire to be joined in marriage to her, that they may be 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,
and it be a feasible thing he will Effect it, if she consent and Friends consent, etc. The lords desire shall be to the soul, that is, the Lord jesus christ shall endeavour,
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;
yea, and she shall yield, for when he works who can let him? christ will marry himself to such a soul, make a marriage Covenant, and tie himself in a marriage bound to it;
mark how he speaks to the Spouse, Cant, 2. 14. O my Dove, that art in the clefts of the rocks, in the secret places of the staires, let me heare thy voice,
mark how he speaks to the Spouse, Cant, 2. 14. Oh my Dove, that art in the clefts of the Rocks, in the secret places of the stairs, let me hear thy voice,
But may some say, what ground is there that the Lord Jesus Christ should desire this of every soule that hee will love and marry and have communion with, that it should thus forsake its owne people, and its fathers house? why should Christ hold the soule to this hard meat? I shal therefore in the next place shew you the reasons of it:
But may Some say, what ground is there that the Lord jesus christ should desire this of every soul that he will love and marry and have communion with, that it should thus forsake its own people, and its Father's house? why should christ hold the soul to this hard meat? I shall Therefore in the next place show you the Reasons of it:
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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.
while it hath left its Sins and vain company, and pride, and ambition, and pleasures, and riches, and selfrighteousness, it cannot be beautiful in Christ eyes. Now beauty is the Attractive of the soul, the soul must see a beauty, in that, which it lets out it self to in desiring: let that be a second reason.
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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.
christ requires the highest love of our Souls, it is the First Commandment you know (with our Saviors gloss upon it) Thou shalt love the Lord thy God, with all thy heart, and all thy soul.
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that soule that will hug sin must hate God; that soule that will be a companion of Jesus Christ, and a companion of Saints, must not be a companion of sinners, for what fellowship hath Christ with Belial, righteousnesse with unrighteousnesse, light with darknesse, the temple of God with Idols, and so the rest? Your soule cannot love two thengs with an highest love. 2. You cannot in heart truly cleave to two contraries.
that soul that will hug since must hate God; that soul 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, righteousness with unrighteousness, Light with darkness, the temple of God with Idols, and so the rest? Your soul cannot love two thengs with an highest love. 2. You cannot in heart truly cleave to two contraries.
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,
The woman that hath a jealous husband must leave all her old Sodales. 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 own people, and thy Father's house. I will add but one reason more. Lastly,
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.
self denial 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-cross row, as you call it.
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Here should bee reason enough if NONLATINALPHABET, [ 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.
Here should be reason enough if, [ he hath said so ] was enough in Pythagoras his school, to put the business passed disputing among his Scholars, I am sure it should be much more in Christ school, we will Therefore inquire no further reason for it.
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.
man dotes upon what christ Cares not for; man calls the proud blessed, but the Lord's soul abhorreth them; they have not yet left their own people, and their Father's house.
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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.
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, etc. many that in respect of their Wisdom, or parts, or behaviour, and civility, Are the desire of those among whom they live, and there is not one in ten of all these that the Lord jesus christ hath any desire too; they Are poor, uncomely, indesirable creatures in Christ's eyes, notwithstanding all their honour, and greatness, and Nobilt, notwithstanding all their beauty, whither natural or artificial, borrowed from the Painter or Taylor, notwithstanding all these christ sees no excellency in them At all.
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The vaine creature dotes, Christ scornes; the vain creature loves, Christ sees no lovelinesse in them, but looketh upon them black with the soot of hell, eyes their countenance, all blots, and their soules too, the vaine creature preferres them:
The vain creature dotes, christ scorns; the vain creature loves, christ sees no loveliness in them, but looks upon them black with the soot of hell, eyes their countenance, all blots, and their Souls too, the vain creature prefers 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,
christ Says of such vain creatures, There go poor wretches that my soul 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 vexes you to think that you live in a place where none Desires you,
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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;
It was an untoward character of an unworthy Emperor; & is it not trouble to you to think I live not desired, not cared for of jesus christ? Zephaniah 2. 1. The Lord calls his people to Repentance under this notion;
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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;
Haman was such a poor wretch, the King had ennobled him, every hat and knee did him homage, and took notice of the Kings respects to him, At last he Come to the gibbet; have a care poor creatures Else, though you compass your selves about with sparks, poor sparks of Friends, honours, riches, pleasures;
sparks that will extinguish as quickly as rise, yet this, and onely this, you shall have at the Lords hand, you shall lie downe in sorrow, everlasting sorrow;
sparks that will extinguish as quickly as rise, yet this, and only this, you shall have At the lords hand, you shall lie down in sorrow, everlasting sorrow;
2. From what you have heard you may be instructed, which way the way to heaven lies; and 2. That it is no easie way, we are all pilgrims and strangers here, we were bred so, our fathers were so.
2. From what you have herd you may be instructed, which Way the Way to heaven lies; and 2. That it is no easy Way, we Are all pilgrim's and Strangers Here, we were bred so, our Father's were so.
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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.
Now the journeys end which all pretend to (though the most ride backward) the coast which all say they Are bound for (which Way soever their compass guides them) is Heaven, this is omnibus in Voto, though few so run that they may obtain.
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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;
and Are you crying out, Sir, What shall we do to be saved? which Way lies our Way to heaven? Learn hence, that the next Way to heaven is not the beaten road, but quite cross Nature's fields, and so through the long street of self-denial, and up the mountain of holiness, At the top of which you shall see God; it lies over hedge and ditch, over Rocks and Mountains: you must leave your youth Sins as you go on your right hand, your education and custom Sins on your left hand, your Beloved Sins behind you;
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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;
if all your vain acquaintance, your drunken, swearing, wanton Sodales, stand of each side and beckon you Another Way, you must decline their invitation and go quite cross;
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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;
you must tread upon all your glory and pomp, and greatness; you must avoid the mountain of Gold, and the Rocks of Pearl; you must take heed of the pleasant brook of carnal and vain pleasures;
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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.
avoid your dancing, and painting, and patching, and decking your selves: In short, you must put your self in an habit fit to carry a cross, This is the next Way to heaven.
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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,
By this time you will know, that if you will go to heaven you must go like, and with, very few in this age of wantonness and dotage. By this time you will Easily guess Sinners Are out of the Way,
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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;
no, they must crowd, and never be afraid of wrimpling a neat handkerchief or cuff, 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 blood, and all the forces the Devil can add;
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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:
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:
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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.
It must neither be natural beauty will do it, nor yet natural parts; no, nor nature's glory, nor the best of nature, natural righteousness, Matthew 5. 20. It must be something more than Flesh and blood, yea, something more than Flesh and blood can help us with. But I pass over this.
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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.
4. From hence fourthly, you may be instructed, What an infinite love the Lord jesus christ hath loved his Saints with, 1 John 3. 1. Behold (Says the Apostle) with what manner of love the father hath loved you with, that you should be called the Sons of God.
But (if I may say it) here seemes to be a degree of love beyond it, the Kings wife is more honourable than the Kings daughter. Behold therefore (O yee upright in heart) with what manner of love the Lord Jesus Christ hath loved you, that hee should desire your beauty; not only love you,
But (if I may say it) Here seems to be a degree of love beyond it, the Kings wife is more honourable than the Kings daughter. Behold Therefore (Oh ye upright in heart) with what manner of love the Lord jesus christ hath loved you, that he should desire your beauty; not only love you,
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,
when David sent his Servants to let Abigail know that he desired her beauty, mark how she admires At it, 1 Sam. 25. 41. she arose and bowed her self 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 said, Behold, let thine handmaid be a servant, to wash the feet of the Servants of my Lord, Do you hear this news, Oh ye daughters of men? do you hear this news? that the King of glory, the Lord jesus christ, that hath no need of you, that is infinitely above you, hath sent me this day to tell you, that he Desires your beauty. Rise up, Oh ye Saints, bow your selves,
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,
No Christians, you shall be his Sons and daughters: Nay, harken Oh daughters, here's more for you, The King Desires your beauty; Spell this love At leisure,
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.
5. Can you Learn a less result from hence than this, that Saints self-denying, despised Saints, Are happy creatures; Ter { que } quater { que } Beati, blessed again, and again.
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.
we may say of them, O Nimium dilectis God, 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,
Let the world scorn one, let them put out the finger and bark At the moon, let them mock puritanism, let the Way of holiness be every where spoken against, Pro hominum arbitrio, let them talk,
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:
for the Kings sake, that hath chosen you to obtain 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 Christ heart, should offend worldlings eyes so much:
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.
thou shalt have thy pleasures, when they shall have torments; thou shalt have thy crown and honour, when the pride of their glory shall be 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,
These children of vanity forget what Abraham (though something too late to do him good) advised their brother to Remember, Luk. 16. 25. That in their life time they received good things, and those precious Lazarus', evil 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 womb that bore them,
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and the paps that gave them suck, cursing the honour that ruin'd them, the pleasures that damned them, the worldly glory which hath made them inglorious for ever; yet a little while and instead of their sweet smels they shall have the stinkes of fire and brimstone, and instead of their girdles rentings of heart for ever, instead of their well-set haire they shall have baldnesse; they shall spend more time in rending and tearing their haire, than ever they did in curling or powdring it. Yet a little while,
and the paps that gave them suck, cursing the honour that ruined 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 smells they shall have the stinks of fire and brimstone, and instead of their girdles rentings of heart for ever, instead of their well-set hair they shall have baldness; they shall spend more time in rending and tearing their hair, than ever they did in curling or powdering it. Yet a little while,
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and instead of their stomachers, they shall have girdings with sackcloth, & everlasting burnings instead of their present beauty. But blessed shall you bee,
and instead of their stomachers, they shall have girdings with Sackcloth, & everlasting burnings instead of their present beauty. But blessed shall you be,
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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;
are you willing now to know, Christians, whither jesus christ Cares for you yea or no? whither you be desirable in his eyes yea or no? heaven and hell hang upon this thing;
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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.
The most men and women Are afraid of the touchstone, and Are willing rather to take heaven for granted, though they find hell for certain; but this is not safe with you.
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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.
Did the Lord ever yet convince you thoroughly, not with a Notional, but an heart conviction of the folly of your Father's house? Did the Lord ever thoroughly convince you of your evil ways, the Sins of your nature's, the customary Sins of your lives, of your education Sins, and your Beloved Sins? Had you ever a through conviction of the vanity of your evil company, the vanity of your pleasures and carnal delights? Did your Souls ever taste a real bitterness in them? if not, I Fear 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,
2. Have you had Another excellency discovered to your Souls? Had your Souls ever yet a real discovery made to you of the excellency of the ways of holiness, these ways that you once hated? Do you now see a beauty, a glory in them,
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.
and his ways? Do you look upon them as excellent, the ways of strictness, as excellent, sanctifying a Sabbath, praying, the frequenting of the communion of Saints? Do you look upon them as excellent? If you do not, I Fear me, you but cheat your selves with a conceit, that you have forgotten your Father's 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;
3. If you have parted with them I am afraid it cost you Some tears, you did not part with so many Friends with dry eyes; Friends cannot ordinarily pats without tears, but your weeping hath not been such a weeping if it hath been true;
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it hath for measure been like the mourning of him that hath lost his onely begotten sonne, Zach. 12. 10. but not upon the same account, not because you must now part with them,
it hath for measure been like the mourning of him that hath lost his only begotten son, Zach 12. 10. but not upon the same account, not Because you must now part with them,
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See the effects of godly sorrow, 2 Cor. 7. 11. it worketh carefulnesse and indignation, &c. Were your soules ever in such a true bitternesse for sinne, that it wrought in thee an indignation against your selves;
See the effects of godly sorrow, 2 Cor. 7. 11. it works carefulness and Indignation, etc. Were your Souls ever in such a true bitterness for sin, that it wrought in thee an Indignation against your selves;
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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,
that you could even eat your own Flesh, to think you should ever have been such a vain, wanton wretch, such a proud sinner as you have been? This is a good Signen you and your Father's house Are parted,
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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.
4. If ever you truly parted with it, both At the parting, and since too, you have found something to do with your own Spirit, Some strugglings and combatings with your self.
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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,
or shall I not? and since you have been At Some debates with your Spirit, shall I go home again? shall I return to such a vomit? to such a wallowing in the mire? even Paul himself found the law in his members warring against the law of his mind,
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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.
and the Spirit against the Flesh, and these contrary one to Another, Gal. 5. 17. I Dare almost say, that that soul never conquered sin, that is not yet in combat with it; never truly overcame it, that is not still in combat; never yet forgotten its Father's house, that hath not Some strong inclinations, sometime to be going to its old home again, and sometime finds not that it hath something to do to keep his heart from (a second time) embracing what it hath been once ashamed of.
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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,
5. Do you make christ all your delight, and your sole delight? is he to you solus Desire, & totus Desire? are your hearts taken more with christ than with all the world beside,
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and so taken with your husband, that nothing of him, nor from him, displeaseth you? can you bee content with Christ alone, and say with David to the Lord, Thou art my portion? could you quest all things else for him? and is there nothing of him but seemes lovely to you? doe his strictest lawes seem excellent to you? Is hee excellent to you in the intent of his Kingly office, as well as in the comfort of his Priestly office? doth his very yoke seem easie, and his burthen seem light to you?
and so taken with your husband, that nothing of him, nor from him, displeaseth you? can you be 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 seems lovely to you? do his Strictest laws seem excellent to you? Is he excellent to you in the intent of his Kingly office, as well as in the Comfort of his Priestly office? does his very yoke seem easy, and his burden seem Light to you?
6. Do you abide with Christ, as the wife abides with the husband, and the branch abides in the vine? every true branch abides in him, Joh. 15. 4. is your dwelling with him? or are you onely religious by fits? the hypocrite may bee so religions, but the Saint makes the Lord his dwelling place. Which is that which you count your home? the best of Gods Saints may have some inclinations to vanity, and be sometimes trading with the world; Ah! but Christ is his home, Christ is his dwelling place;
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, John 15. 4. is your Dwelling with him? or Are you only religious by fits? the hypocrite may be so Religions, but the Saint makes the Lord his Dwelling place. Which is that which you count your home? the best of God's Saints may have Some inclinations to vanity, and be sometime trading with the world; Ah! but christ is his home, christ is his Dwelling place;
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.
Christian, which is thy element? Is your soul in its element, when it is conversing with things below christ? that's an ill Signen, by these things you may take a scantling of your own haarts.
Here's comfort to the Saints, joy to the upright in heart, especially 1. Against all the uncomelinesse and indesireablenesse the Saint apprehends in himselfe.
Here's Comfort to the Saints, joy to the upright in heart, especially 1. Against all the uncomeliness and indesireablenesse the Saint apprehends in himself.
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;
Paul cries out, Oh wretched man that I am, Rom. 7. 24. and again, I am as one born out of due time, the least of the Apostles, not worthy to be called an Apostle, 1 Cor. 15. 8, 9. It is an usual account the Saints give of themselves, ah wretched creatures, poor indesireable wretches, hardhearted Sinners, vile Persons, etc. Bee of good cheer Christian, The King hath desired thy beauty;
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 the backs of these it is that the Plowers blow, and make long furrows; 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;
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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?
Hath not the King desired it? Is it desirable in Christ eyes, and despised in their eyes? which is the best judge, think you? is it not enough for you, that you please your husband?
A man 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,
A man 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,
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,
though they be indeed the world's pillars, yet in the Vulgar estimate they Are the world's burdens; and where ever they live, they usually live At a low rate in worldlings Desires, if any (of note before) turn Puritan, he loses his rate in the world's thoughts presently, the Gentleman loses 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,
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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,
They have put themselves out of the world's reckoning, and heightend themselves in Christ's esteem. Despise on (Fools) the King hath desired these Souls beauty,
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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 which Way Stands your affection? do you take pleasure in such inclinations? have you a good mind to sin, if you durst? to return to your old vanities, if you durst? only you durst not, that's an ill Signen.
But upon such inclinations, doth there presently arise a loathing in your soules? doe you say, Get thee behind mee Sathan, 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.
But upon such inclinations, does there presently arise a loathing in your Souls? do you say, Get thee behind me Sathan, that's a good Signen, that though you be invited by a temptation of vain company, or the devil, etc. yet you have truly forgotten your Father's house.
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.
But I pray, What do you when you Are in your Father's house? Are you pleased with your vanities, or with the vanities of your Friends? or do you spend your time in chiding? It may be your heart sometime declines to Some vanity, or you Are sometime in converse with vain Persons. are you one with vanity, one with Sinners? or do 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 forgotten your Father's house, for all this going home.
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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 you fall through weaknesse, yet doe you rise through grace; though you sinne sometimes,
But I pray, How long do you stay there? Is sin your trade? Do you live in known Sins? this indeed will argue your profession but hypocrisy. But (on the contrary) though you fallen through weakness, yet do you rise through grace; though you sin sometime,
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 thou delightest not in them, they indeed are sometimes thy companions, but thou art not theirs.
1. Thou Sayest thou art oft times yet a Companion of vain Persons, but Consider (Christian) Are they thy invited guests, or accidental merely? Are they intruders, or Are they the welcome crmpanions of thy life? Are they thy picked company or no, thy intimates, or merely Sodales in respect of thy trade, and converse with the world? If thou delightest not in them, they indeed Are sometime thy Sodales, but thou art not theirs.
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2. Art thou a companion with them in sinne, or onely in civill actions, or for discourse, &c. sometimes? if the first indeed it is a signe thou hast not left thy fathers house;
2. Art thou a Companion with them in sin, or only in civil actions, or for discourse, etc. sometime? if the First indeed it is a Signen thou hast not left thy Father's house;
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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.
But it would be considered, Whither thy love be merely natural or more? It may be thou Lovest them Because they Are witty people, or of ingenuous dispositions. Thus christ loved the young man, Matthew 19. and thus thou Mayest love them.
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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 affection, its a signe of a wretch, Rom. 1. 31. to be without naturall affection, and 2. with a providentiall love and care;
4. Thou Sayest thou Lovest thy relations, and thou Canst not deny thy self in them, thy heart is so glued to them, etc. and God forbid but thou Shouldst love them, 1. with a natural affection, its a Signen of a wretch, Rom. 1. 31. to be without natural affection, and 2. with a providential love and care;
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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 mother, and children, and run to christ? this would be a Signen thou Hadst forgot them, Though thou Lovest them. 2. Notwithstanding that thou Lovest them, Wouldst thou favour them in any sin against God,
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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.
wilt thou rather let them dishonour God, damn their own Souls, do any thing, rather than reprove, or smite them? this love indeed is a real hatred, and will argue little love to God in thy soul.
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But on the contrary, though thou lovest them with the tenderest love, & wilt provide for them with the most providential care; yet is thy love so truly tempered, that it shall not in the least hinder thee from doing thy duty to Christ;
But on the contrary, though thou Lovest them with the Tenderest love, & wilt provide for them with the most providential care; yet is thy love so truly tempered, that it shall not in the least hinder thee from doing thy duty to christ;
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,
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 well as thou Canst, it shall be no sad evidence against thy soul, otherwise (Parents look to it) your children will curse you Another day for your love to them: you have herd of killing with kindness; let the kind of death be never so sweet,
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.
3 Object But will Another Christian say, I have not forgotten my honour and glory, I am not low enough, I Fear, to get in At heavens gate. I answer First.
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.
it is the lowness of mind that God looks At, lords and Ladies, if their hearts be not as high as their titles, may fit in heaven as well as meaner Persons.
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.
and huntest After? Does not thy title tickle thy ear, nor swell thy heart, if not, it can do thee no hurt? all the Fear of those swelling things is, lest they should breed tympanies in the soul.
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as the farre more honourable title? Are you of Theodosius his temper, which would you rather chuse, to be call'd my Lord, or Madam, or to be called the servant of Christ; which doe you preferre? if the latter, it is a signe you have forgot the former, though you retaine it.
as the Far more honourable title? are you of Theodosius his temper, which would you rather choose, to be called my Lord, or Madam, or to be called the servant of christ; which do you prefer? if the latter, it is a Signen you have forgotten the former, though you retain 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;
4. Is your outward greatness and pomp no snare to your soul in the ways of God? Great Persons Are too ready to think they Are above Prayers, above hearing, above mean 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,
no, let their boy do it? should they pray in secret, and run up and down to Lectures? Oh no (forsooth) it is a dishononour to them (Heaven was made, I confess,
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,
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 tavern, there they shall only foul their Souls, but keep their clothes clean. 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;
but thy greatness is no such snare to thy soul; thou Canst pray for all thy greatness, and hear Sermons, and kneel in a duty for all thy silk stockings, and entertain communion with the Meanest Saint;
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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.
I must have my vagary, and tickle my sense sometime, etc. 1 Answer 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.
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for a vaine pleasure? Wilt thou bee a loser in thy heart, to gaine a little pleasure for thine eye, or eare, or any sense? wilt thou misse a family duty, an opportunity of hearing Gods word privatly or publiquely, thy time of secret duty, a time of communion with the Saints to wait upon thy pleasure? In such a case I would have thee suspect thy heart, otherwise thou mayest recreate thy selfe with them, and yet have forgotten them.
for a vain pleasure? Wilt thou be a loser in thy heart, to gain a little pleasure for thine eye, or ear, or any sense? wilt thou miss a family duty, an opportunity of hearing God's word privately or publicly, thy time of secret duty, a time of communion with the Saints to wait upon thy pleasure? In such a case I would have thee suspect thy heart, otherwise thou Mayest recreate thy self 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;
3 Answer Suppose thy pleasures have been such, and Are such, as Are in themselves sinful, as wantonness, Drunkenness, etc. Dost thou love them so, that thou wilt have them whither God will or no? thou wilt break with God to enjoy thy lust;
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.
And (o that the Lord would help me to persuade) 1. with you, who have not At all yet foregate your Father's house, and so consequently, your beauty is not At all desirable to christ.
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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.
and tells him, that his soul is not At all yet desirable in the eyes of jesus christ? is there any poor creature so sadly miserable? possibly the world dotes on you for beauty, wit, parts, behaviour, etc. but in the mean time, do your Souls, tell you in plain English, that you Are despised in Christ eyes. As though God did beseech you by me, I pray you in Christ stead be reconciled to God.
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.
the colour is in your cheeks, and the marrow in your bones. But will this last always? does not the fashion of this world pass away? and will not the fashion of your bodies pass away? what will you do in that day of your Visitation? These things may last a while, till God comes to keep a Court in your Conscience, or he summons you to a particular judgement, or lays you upon your back in a Bed of affliction, or comes to his last judgement: But in any of these days (poor creature) what wilt thou do? when thy perfumed body shall come to stink in the nostrils of men, thy soul shall be more loathed of God; a future livelihood would be Thought of, This will persuade a Virgae to marry sometime. But beside.
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2. Christian, Dost thou know the joyes of a married life to Christ? dost thou put no difference betwixt being a bondslave to hell, and one free in Jesus Christ;
2. Christian, Dost thou know the Joys of a married life to christ? dost thou put no difference betwixt being a bondslave to hell, and one free in jesus christ;
betwixt the enjoying the communion of the children of the Devill, and enjoying the communion of Saints? no difference betwixt enjoying the commun on of devils, in everlasting torments,
betwixt the enjoying the communion of the children of the devil, and enjoying the communion of Saints? no difference betwixt enjoying the Common on of Devils, in everlasting torments,
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.
nor hath ear herd, 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 be not seared) thou hast ever and anon Some flashes of hell in thy face.
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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 (if you Dare look back, and Consider how you have spent the day) your soul is stricken with terror, and there is a dart almost struck through your liver, and you Dare not let your Souls feed upon the thoughts,
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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,
then you would lie down in peace, and rise up in peace, and nothing would make you afraid. Is this world nothing Christian? ah, that the Lord would persuade you of this. Beside,
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Must you forsake your sinnes, you shall be filled with the graces of the spirit of God? Must you forsake a little idle vaine company, you shall have the communion of Saints, yea, a fellowship with the father, and the sonne the Lord Jesus Christ? 1 Joh. 1. 3. Must you forget your pompe and glory, &c. you shall bee called the sonnes and daughters of God, heires, coheires with Christ? Rom. 8. Must you forget worldly riches, you shall have the riches of grace? Must you forget a few vaine pleasures, you shall have a fulnesse of pleasures, at Christs right hand, and that for evermore? Psal. 16. 11. Must you forget your owne righteousnesse, you shall bee clothed with the righteousnesse of Jesus Christ? what's lost by the exchange Christian?
Must you forsake your Sins, you shall be filled with the graces of the Spirit of God? Must you forsake a little idle vain company, you shall have the communion of Saints, yea, a fellowship with the father, and the son the Lord jesus christ? 1 John 1. 3. Must you forget your pomp and glory, etc. you shall be called the Sons and daughters of God, Heirs, coheirs with christ? Rom. 8. Must you forget worldly riches, you shall have the riches of grace? Must you forget a few vain pleasures, you shall have a fullness of pleasures, At Christ right hand, and that for evermore? Psalm 16. 11. Must you forget your own righteousness, you shall be clothed with the righteousness of jesus christ? what's lost by the exchange Christian?
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.
but beauty is the idol of the world, to which the very soul shall be offered up in sacrifice, and when all this is done the soul is amiss, and the Way to adorn that, is to undress all again.
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First, With a serious eye to look upon your fathers house, and see what there is in it desirable, that should so bewitch one that hath not outlawed his or her reason to it. Look seriously upon your sinnes, will you not see a filthinesse in them? Look upon your vaine company, bee they what they will, will you not discerne some sordidnesse or basenesse in their actions? upon your honours and greatnesse, will they not appeare bubbles? upon your pleasures, will they not appeare shaddowes? You look upon these things as pictures, side-wayes,
First, With a serious eye to look upon your Father's house, and see what there is in it desirable, that should so bewitch one that hath not outlawed his or her reason to it. Look seriously upon your Sins, will you not see a filthiness in them? Look upon your vain company, be they what they will, will you not discern Some sordidness or baseness in their actions? upon your honours and greatness, will they not appear bubbles? upon your pleasures, will they not appear shadows? You look upon these things as pictures, sideways,
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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.
come nearer to them, will they not look daubed with Some uncomeliness or other? Will not the colours that looked so sweetly afar off, stink if you bring them near your nose? Let that be the First piece of Advice.
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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;
Thirdly, Ah, Learn to live from your Father's house betimes, take the wise men counsel, it was After a large survey and discourse of every room, and the vanity of every room in our Father's house, Ecclesiastes 12. 1. remember thy Creator in the days of thy youth;
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.
Ah, come off your youthful vanities before they can plead custom with your Souls, live from home betimes, believe it, there will be more weeping Else when you come to part.
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.
2. Br. Lastly, you that have been taught of the Lord to forget your Father's house, that so the King might desire your beauty, Let me 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,
Self-denial is a long and hard Lesson, a Christian must be learning it from his cradle to his grave, and every time he studies it he shall find something to be done that is yet behind,
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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.
2. Converse little with your Father's house, have as little to do with the world, the pleasures, or profits, or riches, or company, or manners of it as you can, the lesser the better.
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3. Be more acquainted with Jesus Christ, get neerer to him, bee more in communion with him, get more tasts of Heaven, Earth will relish the worse for it.
3. Be more acquainted with jesus christ, get nearer to him, be more in communion with him, get more tastes of Heaven, Earth will relish the Worse for it.
you know what this King is, how much to bee desired, how much to bee odoENDITALICS red; you know what a difference there is betwixt the worlds comelinesse, and the comelinesse which hee putteth upon his Saints.
you know what this King is, how much to be desired, how much to be odoENDITALICS read; you know what a difference there is betwixt the world's comeliness, and the comeliness which he putteth upon his Saints.
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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.
According to the laws of this King that hath so passionately desired, and so effecaciously declared his desire to your beauty. I must have done: The Lord add his blessing. FINIS.
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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.
Per patris domum intelligo, quicquid corruptionis ex utero afferimus, Or quaecunque ex prava Institution nobis adhaerent quasi ad nos haereditario jure Or education transfusa. Rivet ad loc.
