A Marriage Song

Thomas Boston, 1676–1732

Ettrick, August 29, 1714.

Psalm 45:10, "Hearken O daughter, and consider, and incline your ear; forget also your own people, and your father's house."

THIS Psalm is a marriage song. It celebrates the marriage of king Jesus, with the daughter of Zion, the church of believers; and has no respect to Solomon's marriage with Pharaoh's daughter, as many have thought. For the royal Bridegroom is here represented as a mighty warrior, vers. 3, 4, 5; whereas Solomon was no ways such, "but eminently a man of peace. Besides, how can what is said, verse 6, any way agree to Solomon. The apostle expressly determines that it is said to Christ, Hebrews 1:8. The first part of the psalm is directed to Christ. The second part, which begins with the text, is directed to his spouse. The scope of these words is not to solicit the bride's consent. She is supposed to be gained already, and espoused to king Jesus, vers. 9, 13. But the design of the text is to show Christ's espoused bride, how she may be most acceptable, and best please her husband, verse 11. If it be asked, Who is the speaker? Not to insist upon the various conjectures about it, I think the same person who says to the Son, verse 6, "Your throne O God, is forever and ever," in the text speaks to the spouse; that is, God the Father, Hebrews 1:8, compared with verse 5.

These words then, are the Father's advice to the newly espoused bride, how she may please her husband, his Son. And in them is to be considered,

1. The appellation given to the soul espoused to Christ: Daughter. Here is the name which believers receive. The person that naturally was a child of the devil, on the espousals with the Son of God, becomes a child of God. Christ's Father accounts the soul espoused to his Son, his daughter. Though he brings home a spouse out of an ill house, and has nothing with her, yet his Father welcomes her into his family, and gives her no worse word than daughter.

2. The advice. Many consider the last clause only as the advice; and the first only as a preface to it, to stir up the spouse to take the advice. But the pointing in the Hebrew, plainly shows there are two purposes in this verse, and the connecting of them with it, also confirms it, which otherwise would be redundant. So there are two parts of this advice; or two advices here to the spouse, how she is to please her husband.

1. She must be very obsequious to her husband, and in all things to follow him as his own shadow. This is proposed in these words, hearken and consider. Hebrew, hear and look; namely, to your husband. Let your ear and eye be upon him, to hear and receive his orders, that you may obey them. Thus God said to Abraham, "in your seed shall all the nations of the earth be blessed; because you have obeyed my voice." You must look to him to observe his motions and countenance, that you may suit yourself to him in all things. This is what a dutiful wife owes to her husband. While one is a single woman, she is mistress of herself, but when once espoused to her husband, she is no more so. "Her desire must be to her husband, and he shall rule over her." Her husband's will must be hers. Her ear must be to him, and her eye upon him, that she may please him well in all things lawful, and suit herself to his desires. So while you were not espoused to Christ, you took your own will; but it is not your duty to determine for yourself, but to hear and obey what he determines you to do. Your eye was upon your own inclinations to gratify them, but now it must be upon your husband to suit yourself to his desires. "Behold," says the psalmist, "as the eyes of servants look unto the hands of their masters, and as the eyes of a maiden unto the hand of her mistress, so our eyes wait upon the Lord our God, until that he have mercy upon us."

The pointing of the words is emphatical. "Hear O daughter," are two words joined in one, which, according to the propriety of the language, denotes acceleration from a vehemency of affection; so they point out the vehement love of Christ's Father to his Son's spouse—his earnestness that she may please her husband—and the readiness of that obedience which she owes to him.

Though hearing and looking are two different acts, yet they are here joined together; denoting that they do both together, hear him, and look to him at once.

This is amplified by the manner in which she should hear him; inclining her ear, as people do that do not hear well, or that would be sure to hear and understand well what is spoken. So it notes the utmost diligence in Christ's spouse, to understand her Lord's mind, and comply with it.

2. She must renounce and leave all others for her husband. This also according to the law of marriage in the text. "Forget also your own people, and your Father's house." She must not so much as entertain a secret desire after her Father's house. The more she minds them, the less pleasing will she be. More of this afterwards.

DOCTRINE 1. It is the privilege of the soul espoused to Christ, to be a child of the house of Heaven, or Christ's spouse is the Father's daughter. This is the believer's privilege, and this is the way by which it is attained. "To them that believe on him, Jesus gives power to become the sons of God, even to them that believe in his name." I shall here only inquire a little what they have by it.

1. That they may call God Father, and that is of more value than a thousand worlds. The most profane wretch may call him Lord, the hypocrite may call him Master; but Father is a kindly name, which only believers may call him. They may at all times cry unto him, "Abba, Father." Abba is the same, read it backward or foreward; and in all the changes of dispensation, God is still the espoused soul's Father. Hypocrites will call him so, but God disowns the relation, and says to them, "You are of your father the devil, and the deeds of your father you will do." But he eucourages his people to do it, saying, "Will you not from this time, cry unto me, my Father, you are the guide of my youth."

2. Access to God. They come much nearer to him than others. They may come forward, when others must stand back. "In Christ they have boldness, and access to God with confidence, by the faith of him." God allows them a holy boldness and confidence with him as children, to pour their complaints in his bosom, to tell him all their wants; and never did a father take so much delight in the talking of his children to him, as God does in hearing his people.

3. Special immunities and freedom. Kings' children have great immunities. They are free of tribute. But God's children have the greatest. They are free from the law as a covenant of works, which is a yoke wreathed about the necks of all others. Free from the curse, which lies hard and fast on all others. Free from all condemnation, thundered out against others every day. Nay, from the hurt of everything. "Nothing," says their husband, "shall by any means hurt you." Death itself, that kills others, shall not hurt them, Romans 8:35–39.

4. Pity, provision, and protection. The severe avenger of sin pities their infirmities, as a father pities his children. He who fights against the wicked as an enemy, will protect them. "In the fear of the Lord is strong confidence, and his children shall have a place of refuge." Come what will, they shall be provided for. Though the Lord make not provision for their lusts, he will see to provide for their necessities. Matthew 6:30–32.

5. Seasonable correction. "For whom the Lord loves he chastens and scourges every son whom he receives." This is a benefit of the covenant, Psalm 89:30–32 Nothing more true in the way of privilege, than that some may better steal a horse, than others look over the dyke. Some smart more severally for a lustful look, than others for taking their full swing that way; some, more for deadness in prayer, than others for neglecting it altogether. What is the reason? A small fault in a child will be checked, when a greater in another will be overlooked.

6. Perseverance. "The servant abides not in the house forever, but the son abides ever." The term day is coming, when God and such as are not espoused shall part, but they that are, never. If a child wander from his father's house, he must be sought, and brought back again. A servant of the house, may be turned out of doors, as Hagar was; nay, a son of God by nature, may be turned off, as Adam and the fallen angels were; but they that are God's children, by being espoused to his Son, can never, Psalm 89:30–34.

Lastly, They have a portion according to their Father's quality. "They are heirs, heirs of God and joint heirs with Christ." So all is theirs. Grace is theirs, glory is theirs. Their portion will tell out through all eternity. Their Father gives them of his moveables as he sees meet, and these may be removed, but their portion is not of these; they shall receive a kingdom which cannot be moved.

USE.—EXHORTATION 1. To such as are not espoused to Christ. Let this move you to come into this match, that hitherto have not given yourselves away to Christ in the marriage covenant. While you are so, you are children of the house of Hell. Your father the devil has hindered you from this match, having a mind to bestow you upon lusts, which you like better than the Lord. But remember I tell you, if any break not off this match in time, it shall be consummated, so as you and your sins shall never part through the ages of eternity. Sin comes to its perfection in Hell, as well as grace in Heaven.

2. You that are espoused to Christ, believe that you are children of the house of Heaven; believe your privilege, that you may have the free use of it. If the people of God could follow it with application, it would be a powerful mean of holiness. They would abhor sin as below their dignity; they would hate it as offensive to their Father; they would despise the world as too mean a thing for one so highly advanced. The unbelief and doubts of Christ's spouse, are no friends to her sanctification. I hope some of you have been in good earnest engaging with Christ in the marriage covenant; now I would have you to believe that your husband's Father calls you daughter, and looks upon you as a child of his house.

OBJECTION. How will I ever get it believed? ANSWER. If you cast not your eye on free grace, and expect not something from God that is not after the manner of men, you will never get it believed. But I will offer you some helps.

1. Have you accepted of Christ, as he offered himself in the marriage covenant, in all his offices. Were your hearts joined to Christ as well as your hands; that is, that your souls within you, did take him for your lord and husband, for all and instead of all, without any known reserve; after you had considered his holiness as well as his mercy, his cross as well as his crown; then I declare you espoused to Christ; John 1:12; Psalm 73:25; and therefore children of the house of Heaven, according to the text.

2. Are you striving to be like the house of Heaven. One newly married and brought home out of her father's house to her Husband's Father's house, will be laboring to suit herself to the house into which she is come, and to lay aside the manners of the house from which she came; especially if the two houses are enemies to one another, as in this case, that she may please her husband and his Father. If it be not so with you, though you be communicants, I will not bid you believe that you are children. But if it be so, why do you not believe it; 1 John 3:1–3. Sin and self, are the things in which the houses differ.

3. Is the interest of the house of Heaven your interest, have you joined interest with that house? While the damsel remains at home, she joins interest with her Father's house; but as soon as she is clothed with a husband, her interest is divided from that of her father's house, and she joins interest with that of her husband's, for now she is of that house. And if you be children of the house by espousals with the Son, though you never had any kindly concern for the interest of Christ before, you will have it now: You will have a kindly concern for the honor of the house, the ordinances, and laws and manners of the house, the children of the house, and all that you know belongs to it. Only let me tell you all that concern will center in holiness and the power of godliness, which is the main interest that house is carrying on in the world. Your zeal for pure ordinances, discipline, and government of the church, will be because of their tendency to holiness. Lord, I have loved the habitation of your house, and the place where your honor dwells. Gather not my soul with sinners, nor my life with bloody men.

DOCTRINE 2. It is the duty of the espoused to Christ, carefully to hear his will, and observe his motions, so as they may suit themselves to his pleasure in all things. This I take to be the meaning of this first clause. For explaining this doctrine, I shall,

I. Show what is imported in it.

II. What it is for Christ's spouse to hear his will.

III. How she is to eye him and observe his motions, so as she may suit herself to his pleasure.

IV. Give reasons of the doctrine. We are then,

I. To show what is imported in it. It imports,

1. That Christ's spouse is not left to walk at random. She is to notice every step of her carriage. "See then that you walk circumspectly, not as fools, but as wise." The careless walking at all adventures, is walking contrary to the Lord, and is opposed to hearkening; Leviticus 26:21. The espoused are not under the law as a covenant of works, but they are not lawless, but under the law to Christ. The iron yoke of the first covenant is off, but the soft yoke of the second covenant is on them.

2. That those that are espoused to Christ, must renounce their own will, and not seek to please themselves. "If any man," says Jesus "will come after me, let him deny himself, and take up his cross and follow me." Our corrupt self will seek this, and that, to please itself, as it was accustomed to get in our Christless condition; but we must deny its cravings now, forasmuch as by our espousals with Christ, we have put our desires into the hand of another, to grant them or not, as he thinks fit, according to the law. Genesis 3:16. In our espousals we made this renunciation of our own will, let us not draw back when it comes to the point of practice, lest we show we are but mocking, not in earnest.

3. That our great aim in all things, must be to please our Lord and husband, this is the law of marriage. "She that is married, cares for the things of the world, that she may please her husband." This is the law of Christ to his spouse, "That we walk worthy of the Lord, unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God." Displease whom we will, we must please him. Be they the greatest on earth, and be the danger of displeasing them ever so great, we must not run the risk of our Lord's displeasure for them all; even as a dutiful wife will never lay the pleasing of her husband and his servants in a balance. So Daniel and his fellows, would not please the king, by worshiping the golden image which he set up.

4. That we must trample upon our own inclinations when contrary to his, and suit ourselves to his will, as Abraham did with respect to offering up his son. Is our inclination to the world? it is not his will, therefore we must subdue this carnal inclination. Is it our desire to be rich and honorable? perhaps this is not his will, but that we should be poor and under a cloud: we must suit ourselves to his pleasure, and "learn in whatever state we are, therewith to be content."

5. That when Christ's will and pleasure and our own go together, our main end must not be to please ourselves, but to please him. "Whether we eat or drink, or whatever we do, do all to the glory of God." Otherwise, we do not hearken to our husband, but to ourselves; as those who will please their husband in those things in which they please themselves, and which they would do, whether they pleased their husband or not. Do we profess to hear and obey him? Let us then do these things, that we may give contentment to the heart of our Lord. Do we eat and drink? Let it be because Christ says, "you shall not kill." Do we marry? Let it be because he says, "do not commit adultery." Do we work? Let it be because he says, "do not steal."

6. That we must not think to please him with our own devices. Christ's spouse hearkens and considers what her Lord says, that she may do it. The whore of Rome speaks and commands for pleasing Christ, what she never heard from himself, and thereby declares herself as an imperious whorish woman. So does the Church of England, contrary to the duty of the spouse of Christ; in that they suit themselves to their own pleasure, not to Christ's. "But in vain do they worship me, teaching for doctrines the commandments of men." So many take up opinions and practices which they never learned from Christ; and while they think to please him with them, they incur his displeasure, for thinking to please him with the productions of their own fancy.

Lastly, That our ear must be to himself, our eye on him, that we may know his will to do it. Psalm 123:2, quoted above. This implies these things, that we must be content to know sin and duty. Many sit with much ease under the covert of ignorance. What the ear hears not, the heart receives not. By their conduct, they say unto God, "depart from us, for we desire not the knowledge of your ways." They entertain their lusts, as some did intercommuned persons in time of persecution; they are content they be in the house, but they do not desire to know it. That not hearkening, they think they have not to obey. Again, we must learn what is sin and what is duty from himself. The apostle tells "wives, that if they would know anything, let them ask their husbands at home." Our husband is in Heaven, we on earth, yet we may learn of him. His word is in our hands. His spirit is into our hearts, if we be espoused to him. We want not the holy oracle to consult, if willing to learn. Farther, we must apply ourselves diligently, to learn of him our duty. We must incline our ear. We are so dull and slow at taking up our duty, there is so much din about us by our unruly hearts, while our Lord puts our lesson into our hands, that if we do not take very great care, we may mistake. Finally, we must hearken with a readiness to obey, as the servant hears his orders to do them, and a dutiful wife hears her husband's pleasure to suit herself to it. Hearing that is not for obeying, our Lord regards not.

USE.—Let us exhort you to hear and observe Christ's motions, so as to suit yourselves to your husband's pleasure.

MOTIVE 1. This would be a noble evidence that indeed you are espoused to Christ. Would you not gladly know, that you were espoused to Christ forever, at the communion last sabbath? Would not your hearts leap for joy, to know that Christ and you have met, never to part. This will evidence it. "For," says Jesus, "whoever shall do the will of my Father which is in Heaven, the same is my brother, and sister, and mother."

2. For what end did you take the royal bridegroom by the hand? you heard the laws of the espousals, that you were to renounce your wills particularly, and take him wholly, only, and for ever. Will you stand to it, or will you draw back?

3. Which of the two, the bridegroom or his spouse, is most fit to be the guide in the married state? Did you not acknowledge you were not fit to guide yourselves through this wilderness, and therefore gave up yourselves to him as a prophet; not able to manage and protect yourselves, and therefore gave up yourselves to him as a king and husband, to rule and defend you? Are you wiser or abler now? Do you already repent your choices?

Lastly, Thus you would have a comfortable state until the great day of the marriage. You shall be your husband's delight, Psalm 45:11; but if not, you discover your hypocrisy, or at best you will grieve his spirit, and make your own condition uncomfortable.

II. We proceed to show, what it is for Christ's spouse to hear his will. Besides what has been already said, you must consider for this, how Christ speaks to his spouse, signifying his will.

1. By his works. All the works of God, are speaking works. He speaks by the works of creation, these silent preachers of his will, Psalm 19:2–4. See how the Psalmist heard and answered this voice of his: "When I consider," said he, "the heavens the work of your fingers, the moon and the stars which you have ordained: What is man, that you are mindful of him? and the son of man, that you visit him?" The very heathens are rendered inexcusable, by this voice of the Lord, how much more Christ's spouse, if she hear it not. The work of redemption is a speaking work: and what is the language of it? "It is we are bought with a price, therefore glorify God in your body, and in your spirit, which are God's." Nay, all the ten commandments come to Christ's spouse in the language of the Redeemer's blood: "I am the Lord your God, which brought you out of the land of Egypt, out of the house of bondage. He speaks to his spouse by the works of providence. There is not a mercy but it has a voice, nor a rod you meet with, but it speaks. "Hear then, O daughter, the rod, and who has appointed it.

2. By our own consciences. That is the bosom preacher, our Lord's deputy-governor, whom he has placed in every man's breast; and every deaf ear turned to it speaking from the word, is a refusing of him that speaks from Heaven. "The spirit of man is the candle of the Lord, searching all the inward parts of the belly."

3. He speaks to us by the word. He speaks to us in the word read. The Bible is the book of instructions, which Christ puts into the hands of the espoused, to show them how they are to please him, until the marriage of the Lamb. "For whatever things were written aforetime, were written for our learning, that we through patience, and comfort of the scriptures, might have hope." Therefore, they who intend to perform their vows of espousals, will be conversant with the Bible. He speaks also by the word preached. "He who hears you," said Jesus of his disciples, "hears me." Taking Christ, you took him for a prophet, and by the minister of the word, he exercises the office. So they that wish to know how to please Christ, will wait on the ordinances for that end.

4. By his Spirit, whereby we have the mind of Christ. "The Comforter," says Jesus, "which is the Holy Spirit, whom the Father will send in my name, she shall teach you all things, and bring all things to your remembrance, whatever I have said unto you." And your not hearing him, thus grieves the Spirit, and provokes him to depart. Now our duty with respect to these consists in these two:

1. We must discern Christ's voice in one and all of these, saying with the spouse, "It is the voice of my beloved that knocks." Samuel heard the voice of God, but thought it had been Eli's. So alas! when we hear our duty, often we do not take up God as the party speaking to us, hence we are nothing bettered.

2. We must comply with his voice. "This," says God, "is my beloved Son, hear you him." To hear and not obey, is but to expose yourselves to double stripes. He is our Lord and king, and must have our obedience to his will which, in the day of espousals, we take for our law. This is the hearing which the text requires. And so we must hear him only whoever speak. Satan, the world, and our lusts, will each of them have their word, and their will is always contrary to Christ's will. But whatever you did before, being now espoused to Christ, you are to hear him only, giving a deaf ear to all other.

Again, We must hear him without disputing. Christ's subjects are not to dispute his will, but to obey. Any intimation of his will, is sufficient to determine us to a compliance. "As soon as they hear of me, they shall obey me." So did Abraham obey; at the call of God he "went out, not knowing where he went." They to whom Christ's bare will and command, is not a sufficient reason for compliance, give no evidence of their being espoused to him. Finally, we must hear and obey, because it is his will. To do his will, but not because it is his will, is not near him; for Christ's will must be the reason, as well as the rule of our obedience. You have commanded us to keep your precepts diligently. We are now,

III. To show how Christ's spouse is to eye him and observe his motions, so as she may suit herself to his pleasure.

1. We must eye him as our Lord and Master, whose will must be our law. "Behold, as the eyes of servants look unto the hand of their masters; and as the eyes of a maiden unto the hand of her mistress, so our eyes wait upon the Lord our God, until that he have mercy upon us." "Have we given our ears to be bored, that we might be his servants forever, then let us look to him as our master, and never more say in word or deed, who is Lord over us. Let us never refuse any work which he puts into our hand, whether doing work or suffering work.

2. Eye him as our teacher. Christians are Christ's disciples. Scholars among the Jews, sat at the feet of their masters, as Paul at the feet of Gamaliel; so must we sit at our Lord's feet meekly, and humbly to learn of him. It is little we know of God or our duty, and for that end, we profess to have taken Christ for our teacher. We must then learn of him what we are to do, and what to forbear.

3. Eye him as our guide and leader. We are in a wilderness, where we are apt to mistake our way. We will never get our way to Heaven without a guide. God has given Christ for that purpose, even a leader and commander to the people, and we have been professing to receive him as such; let us then keep our eye on our leader, to follow him wherever he goes. "For this God is our God forever and ever; he will be our guide even unto death."

4. Eye him as our last and chief end, to whose honor we may direct the whole course of our life. I have set the Lord always before me; because he is at my right hand, I shall not be moved. Self must no more be the mark we aim at, but God must have the room of self, endeavoring to please him in all things. Thus the apostle made Christ the end of his life. "For me to live is Christ, and to die is gain."

5. Eye him as our witness in all things. Wherever we are, he is present with us. Let us walk as under the view of his pure eyes. He sees what is within us, as well as without us. Let us take heed to our spirits, as under the inspection of the heart-searching God.

6. Eye him as our Judge, for to him we must give an account. Did the thief see the eye of the judge upon him, while his eyes go out after his covetousness, it would oblige him to hold up his hands.

Lastly, Eye him as our husband. That is a name of love and authority, which as it binds us to obedience, so it should kindly draw us to it. And here should we observe what pleases, and what displeaseth him, that we may carefully follow the one, and avoid the other. This we may know both by the word and by experience. An observant Christian might have a well confirmed rule hereby, how to walk; and this should be the glass by which Christ's spouse should dress herself, taking up what pleases, and laying aside what displeaseth her husband.

We should also diligently observe his countenance towards us, whether it be with us, or turned from us; that if with us, we may be careful to keep it; if turned from us, that we may recover it. Two things in which the spouse of Christ often shows her neglect of her husband.

We should also observe his dispensations, and way of his dealing with us. "Whoever is wise, and will observe these things, even they shall understand the loving-kindness of the Lord." Some courses deprive us of the communications of his love and Spirit. Some others make to us a prosperous time while we follow them. Let us eye these, to follow the one and avoid the other. It now remains,

IV. To give reasons of the doctrine.

1. Why these that are espoused to Christ should suit themselves to his pleasure:

1. Because we owe this to him as our Lord and Husband, by virtue of our marriage covenant, whereby we have taken him as our Lord, our head; and by virtue of the relation of which we claim the privileges, we must also comply with the duties. "For a son honors his father, and a servant his master." If we have any respect then, to our own voluntary covenant, the ordinance of God, and the duty of that honorable relation, we should suit ourselves to his pleasure. This God has made the due of every husband from his relative, and shall it not be given to the great Lord and Husband of our souls. "Therefore, as the church is subject unto Christ, so let the wives be to their husbands, in everything."

2. Because he is our Lord God to whom we owe absolute unlimitted obedience. "For he is your Lord, and worship you him." Our Maker is our husband, and therefore double ties are upon us to suit ourselves to his pleasure. Shall not the Creator's will be the creature's law? He who made us, have dominion over us? What a strange matter is it that the potsherds should rise up against the potter; the will of man to offer to take place of the will of God.

3. Because without controversy he is fittest to be head. In other cases, the husband is not always fitted to be head in respect of wisdom; yet even in such a case, "the woman ought not to usurp authority over the man." How much more then ought we to be subject to this husband, who is light while we are darkness, who is the wisdom of the Father, and undoubtedly knows better what is good for us, than we ourselves do.

4. This is the very end for which we are espoused to Christ. "I have espoused you," says Paul, to believers, "to one husband, that I may present you as a chaste virgin to Christ." Man's will by Adam's fall, fell to be at variance with the will of God; whereas before, it lay straight with it. To recover man to this rectitude, he is united to Jesus Christ, as to a husband. And therefore, whensoever the marriage of the Lamb is consummated, the end shall be fully obtained. There shall never more be the least jarring between the will of God and the saints.

2. Why we should hear him and observe his motions to that end, that we may suit ourselves to his pleasure.

1. Because we are naturally in the dark as to what is his pleasure. Unknown as it is, our hearts are against it, our will is opposite to his, and we cannot learn it but from himself. "No man has seen God at any time; the only begotten Son, which is in the bosom of the Father, he has declared him. Never was a wild donkey more intractable than we are, much need then to learn.

2. Because we will never suit ourselves to his pleasure, if we do not humbly keep our ears and eyes on him; for our will and pleasure are the contrary way: so that, in scripture phrase, for a man to do what seems good in his own eyes, is the same as to do what is hateful in the eyes of the Lord.

3. Because we are in a state of trial, in which we must lay our account to have ill advice from the devil and the world, and our ears will be forced to hear many things wrong. So that there is a necessity to stop our ears to all others, and to keep them open to him alone.

3. Why ought we to hear so carefully, inclining the ear?

1. Because even Christ's spouse is dull of hearing. Jesus said, even to his disciples, "O fools! and slow of heart to believe all that the prophets have spoken." Our ears open easily to Satan's temptations, but when Christ speaks, our ears are heavy. "God speaks once, yes twice, yet man perceives it not."

2. Because often we are at a distance from him when he is speaking to us. Yes, a locked door between him and us; Song 5:2. Yes, a partition wall to interrupt the communication; Song 2:9. There is also much noise about us, occasioned by Satan, the world, and our evil hearts, while Christ speaks so that we cannot hear him.

USE. Of Exhortation.—O! then, whoever pretends to be espoused to Christ, suit yourselves to his pleasure in all things, and carefully hear and observe his motions for that end. Let his will be your will. Suit yourselves to the will of his commandments, saying, "Lord, what will you have us to do?" To the will of his providence. Do it cheerfully, and without grudging.

MOTIVE 1. Consider what he did for us, suiting himself to our case. What Zipporah said to Moses, he may say to his spouse: A bloody spouse have you been to me. If cords of love will bind us to our duty, in this we need not want them. He left the bosom of his Father, the hallelujahs of angels, took upon him our nature, and died for us; and shall we not behave dutifully to him, who did all this for us. Consider Christ pleased not himself, that he might save us? His Father put a cup of unmingled wrath into his hand, and bade him drink it, otherwise his designed spouse should drink it forever. His holy human nature shivered at it, saying, "O Father! if it be possible, let this cup pass from me;" but he suited himself to his Father's will, for our sake. Besides, has he not bought the satisfaction of our dutifulness to him, at a dear enough rate. We had never stood espoused to him, had he not by his death, removed the impediments which lay in the way of it. And on every part of the spouse's duty to him, may be written, "The price of blood!"

2. The angels in Heaven, suit themselves to his pleasure, in all things. His will is done in Heaven. They run at his command. They stand and wait his orders, and the least piece of service put in their hand, they refuse not. They are more excellent creatures than we; and shall we not be ashamed to be refractory to him, whom all the angels obey. He is their head indeed, as well as ours, but he is not their husband, that is the peculiar privilege of the saints.

3. His pleasure is that which is best for us. He bids us do nothing but what is for our good; yes, for our best. That which seems heaviest in his pleasure concerning us, is really for our advantage. "He even chastens us for our profit, that we might be partakers of his holiness." He has so linked together our duty and and interest, that it is impossible to separate them. We cannot consult our own happiness, but by suiting ourselves to his pleasure. We cannot be miserable, but by slighting his directions. Consider we need but our own will to ruin us. It is a fearful thing for a man to be given up to himself, Hosea 4:17. Let us carve for ourselves, and certainly we will be like the child that cuts his own fingers. O! what a work do we make to get our own will, and yet a more fearful plague we cannot meet with out of Hell. A man left to himself, will be his own ruin. Whereas on the contrary, we need but suit ourselves to his pleasure, and we are happy. We have then a sure hold of our true interest. Whatever is his will concerning his spouse, is really best for her. For why, is it the product of infinite wisdom mixed with infinite love. Could we but believe this, how easy would it be. If it be his pleasure you be poor land afflicted, it is best.

4. It will be a great satisfaction to your Lord and husband, if you suit yourself to his pleasure; and would you not desire to give contentment to the heart of Christ, "that he may see of the travail of his soul and be satisfied?" Would you be lovely in his eyes, and have communion with him, this is the way to attain it, "for so shall the King greatly desire your beauty." O! the many sweet hours of fellowship with Heaven, the ravishing sweetness, the blessed communications of the love of the Lord, of which Christ's spouse robs herself, by neglecting her husband.

5. Your neglect and refractoriness, will be grieving to his spirit. The wicked world despise his will, and will have their own, if it should ruin them. But shall he be grieved also with your wilfulness? The nearer the relation is, in which you stand to him, the more piercing is your neglect of him. Psalm 55:12. And the grieving of his Spirit will, sooner or later, bring a fearful confusion to your case.

9. There is a necessity for suiting yourselves to his pleasure. The rejecting of his commandments does but lay up matter for repentance for you, and it will be bitterness in the end, go as it will, here or hereafter. Your struggle with the will of his providence is a vain struggle, "for his counsel shall stand," and what he will have crooked, you shall not make straight. It makes it more heavy than it would be. For fight against God who will, he will always be the conqueror.

7. The honor of your Lord and husband requires it, so shall you be a crown to him, but otherwise a dishonor to him. Oh! how is the name of God blasphemed by the undutiful conduct of those espoused to Christ.

8. While you suit not yourself to his will, you suit yourself to the will of his enemies. There is no midst. And what can you expect, but the fire of his jealousy to burn against you.

ADVICE. Put that will of yours into the Lord's hand, that he may mold it into a conformity to his own. And believe that he will do it, and in the faith of the promise use the means. Endeavor to get the firm faith of this, that what is his will is best for you, and apply that to particulars and your own spirit.

ADVICE 1. Put that will of yours in the Lord's own hand, that he may mold it into a conformity to his own. "Your people shall be willing in the day of your power." The will of man is a refractory piece, which we can no more master of ourselves, than a child can master a giant. There is no forcing of it, and we cannot bow it of ourselves. Lay it then before the Lord often, with that, "You have chastised me, and I was chastised as a bullock unaccustomed to the yoke: turn you me, and I shall be turned: for you are the Lord my God." He is a husband that can cure the wilfulness of his spouse, can give her heart a set that it shall be according to his own. He is the only physician for the stone of the heart; and though you cannot break it, put it in his hand that he may do it. You may tell him where you are pained, as the child cried to his mother, my head, you may cry to him, my heart. You may tell him it is your burden, and you would gladly be freed of it, but you cannot. You may lay it over on him, that he may do that for you, which you cannot do for yourselves.

ADVICE 2. Believe, in order to the getting of your will suited to your Lord's will. Would you have this mountain removed, it must be done in the way of believing. There are three things I would have you to believe, 1. That you are not fit to be your own choosers. All the saints, in one voice, have given this verdict of themselves. "He shall choose our inheritance for us, the excellency of Jacob, whom he loved." God from Heaven has witnessed it, in his giving Christ to be a leader, a head and husband to them; thereby not trusting them, but him, with bringing the children to glory. Christ himself has put this lesson into our hands teaching us to deny ourselves, and to be jealous of ourselves. The event has proved it often, in that people getting their own will, has been their ruin. Psalm 78:29; and the best of the saints getting the reins in their own hand, have set all on fire.

Again, Believe that whatever is the Lord's will is always best for you. All our wilfulness proceeds on a mistake. We think sinful liberty best for us, ease, plenty, and the like. God knows it is otherwise, and therefore he will have us hear him for our good. To help you to believe this,

1. Consider God's will is the product of infinite wisdom, and may we not trust that infinite wisdom that contrived the world with the guiding of it? Will we hold up our candle to the sun shining in its brightness, or shall our weakness pretend to tell him what is best for his creatures? Why do we not then sink down into our seats and say, good is the will of the Lord, and let him do what seems him good.

2. Christ loves his spouse more dearly, and cares more for their good than they do themselves, and so whatever is his will for them is best for them. He loved them so as to lay down his life for them, and may not that evidence his will to be best for them. "As the Father," says he, "has loved me, so have I loved you." Why does the Father hedge up his unruly child, why does he refuse him his will, but because he loves him?

3. By virtue of the covenant of grace, God's glory and his people's good are both in one bottom, and cannot be separated. Is his will then always most for his own glory, consequently it is most for his people's good.

4. His will is ever right; it is seldom but our will is wrong, and never right when opposite to his, Deuteronomy 32:4. There is no flaw in the way and will of God; and whatever hardships those espoused to Christ, may now seem to see in it, when they come to the other world, they will make their recantation, and say, he has done all things well.

Lastly, Consider your experience. Have you not seen many times, how God has done you good against your wills, good which you would never have got, had he given you your will.

Moreover, consider that God will make out his promise of suiting your will to his, who have put it into his hands, Ezekiel 36:26, 27. How shall we get the good of the promises, but by believing them. Have you given up your will to him, to be rectified by him, believe that he will do it, and it shall be done.

ADVICE 3. In the faith of the promise, use the means. Stretch out the withered hand to Christ. Labor to drag your hearts to a compliance with his will in all things. "For to him that has shall be given." Study also to be heavenly, and much in converse with your husband. While the heart grows cold, it grows stiff also; but warmed with love, it becomes pliable. Consider also the relations in which he stands to you, as a Father, Husband, your King, and your God. Finally, consider the vows of God are upon you, for that effect.