A New Canaan Full of Most Pleasant Gardens, Treatise (1 of 3)

A New Canaan Full of Most Pleasant Gardens · Treatise (1 of 3)

p. 2not as **Matthias Bredembachius de Myster. Num.some say, because of Righteousness, as if we were to conceive, that Righteousnesse signified by צ Tsade, which they say is put for the Fountain of all that which is taught in this Psalm; but as I humbly conceive, because an envious eye is so expresly forbidden in this Psalm, which therefore leaves out the eye. So this second Chapter of the whole Book of the Canticles, is singular also above all the Chapters thereof, the fifth excepted, because the Greek **The first Letter and the last of the Greek Alphabet.Alpha and Omega, to wit, Christ, who is the Alpha and Omega, the First and the Last, Rev. 1.11. doth in a most singular manner begin and end the same, being a Rose in the first, fresh and fair, and a Roe, lusty and lively, in the last verse thereof, to close up the whole.

Again, as the 4th verse of the 37 Psalm, is the most singular of all the verses in the whole Psalm, a verse for Delight, as I may tearm it, so is this third verse, out of which my Text is culled and chosen, and which hath so much affinity with that, the most singular of all the verses of this whole Chapter, being a verse not only for delight, but great delight, yea, taste also; for, I sate down (saith Christ's blessed Spouse) under his shadow with great delight, and his fruit was sweet to my taste. So that you may well expect matter of singular Delight to stream from it, because so much singularity is contained in it. Beloved, p. 3When I look upon this Text, me-thinks I see a New Canaan in it, flowing with Milk and Honey, Milk for babes, and honey for all sorts; and therefore I shall call the Treatise which I intend to draw from it, A New Canaan for Saints.

But to the matter in the words foregoing these; The Spouse of Christ doth shew what her Beloved is, I mean still, namely, a Rose, fresh and fragrant, vers. 1. and an Apple-tree, sweet and pleasant in this same 3d verse; In these which I have chosen, what once he was, namely to her, even most sweet to her taste, when she sate under his shadow with great delight: where we are to take notice of,

1. A Situs, or Site.

2. A sensus, or Sence.

1. Situs. 1 A Site, as we call it in Logick, I sate under his shadow with great delight. Where again observe,

1. Quis, or who? I, which denotes a personal individuum, Quis, quid, ubi, quomodo.even I thy Spouse, thy Love, thy Dove; who love thee, because thou lovest me; whose desire is centred in thee, because thine is in me; whose very soul is wholly carried towards thee, with all its might, because in thee is all its delight.

2. Quid, or what? Sate; Marke, sate, not sit, to shew how it was with her once, and sometimes, p. 4though it was not so with her then: For, she speaks from her former experience; the whole Text being an Experiment; that is its content.

2. Sate. This speaks a Duration; that for a considerable season, this was her condition, for the word in the **From foreign Sedit, mansit.Hebrew tongue signifieth an abode.

3. Sate. Understand by it, not so much the posture of her body, as the affection of her heart, and the temper of her mind, whereby she sate.

4. Sate, As a Mistresse, she sate to teach us experience, and to do so too.

3. Ʋbi, or where? Ʋnder his shadow; and what was that but himself, Isa. 25.4. or the shadow of his great Mercy (as a Learned **Tomson in Loc.Writer expounds this place) we may add his Merits, which being branches of that sweet and comfortable Appletree, spoken of in the words immediately foregoing these, Christ I mean (as by it meant) did most sweetly overshadow her, so as none of that burning hear, which proceedeth from the direful wrath of a sin-revenging God, and seizeth on others, could come near her. The **foreignHebrew is, from a word which signifieth, not only to make a shadow, but also to make a tinkling like a cymbal, to denote the joy and musick which it maketh; of which hereafter.

4. Quomodo, or How? With great delight.

p. 51. Delight. The **foreign I desired or delighted much.Hebrew is for Desire as well as Delight; but I am resolved, being free to either signification, to stick to your English Translation. Now Delight, is elsewhere, though not here, in Hebrew called Heden, from Hadan, he hath lived in pleasures, as he doth, who is delighted, whence the Greek word foreign, in English Pleasure, is. And that famous Garden of Adonis, so much spoken of in Heathen Authors (where note, that therefore by this, I shall lead you, as it were, into the Garden of Adonis, or Delight) In Latine it is called Delectatio, from Delicio, which properly signifieth, I attract, because things delighting us, do attract us. Now there is,

1. A Divine Delight, which is proper to God, who from all eternity took Delight in his Son, Prov. 8.30. I was daily his Delight.

2. A Creature-Delight in man, and that two-fold again.

1. A Natural.

2. A Super-natural, or a Spiritual.

1. A Natural, which they define to be, a **Comment. in 10. Eth.superfluition of nature; or a ††Cic. Lib. 1. Thusc. Quaest.Pleasure by its suavity, affecting one of our senses; or a **Arist. lib. 7. EthMotion or passion of a Creature, ††Tho. Aq.without lett; **4. Sent. Dist. 49. q. 5. a. 1.following the apprehension of a Natural good, as present by, and to sense. Where note again.

p. 61. That we call this Delight, Natural, in two Respects.

1. As Nature is taken in man, in regard of his Intelect.

2. As Nature is taken in him, as it is divided from and against Action.

2. That though we speak so of a Natural Delight, as distinct from a Supernatural, we do not deny a Preternatural, or Unnatural, as is in those, who take delight in eating of Ashes, Coals, &c.

2. A Supernatural or Spiritual, which is a motion in the Soul of man, following the understanding, as apprehending a Spiritual and Supernatural good present to it and in it.

Where Note again, That whereas some make a Question of it, whether Delight may be in the Intelect, that it is here **Delectatio potest esse in appetitu Intellective. Aquin. 2. q. 31. a. 4.affirmed that it may be.

For proof whereof I use this Argument. If we may and must take Delight in God, then Delight may be in the Intellect; But we may and must take Dein God, as it is clear from Psal. 37.4. Delight thy self in the Lord: Whereupon it followeth evidently, That Delight may be in the Understanding, because the Sensitive Delight cannot be extended to God.

2. Great [Delight.] Where Note again, that there is,

1. Delectatio Minor, Or a lesser Delight, which p. 7is taken in the Creature, as Psal. 16.2. But to the Saints, &c. in whom is all my Delight.

2. Delectatio Major, Or, a greater Delight in the Creator, as here in Christ, who is God blessed for ever.

With great Delight. Marke, Great was the Spouses here, and great is every gracious souls delight in Christ; for great are his enjoyments, and great enjoyments have their great resentments: Such a soul being for the present, as it were separated from the Body, elevated to Heaven, saturated with the food of Angels, consolated with the Waters of Life, inebriated with joy unspeakable and full of glory, 1 Pet. 1.8.

Whence now (to defer a little the handling of the two parts of my Text) do flow these three following Observations, like so many Rivers of Chrystal.

The first Crystaline River or Observation hence streaming is,

Those Souls which are most happily desponsated unto Christ, have their sweet Experiences of Christ.

The second is,

Gracious Souls, or Souls espoused to Christ, do and will, and we also must sometimes sit down under the shadow of Christ's sweetest Mercy.

The third is,

The Delight which a Saint doth, and we also may take in Christ, is exceeding great.

As for the first, I shall for its Illustration, resolve these four Queries.

1. What Experiences, and especially such Experiences are.

p. 82. How such Experiences differ from speculative knowledge.

3. In what Faculty of the Soul they consist.

4. Why such have such Experiences.

To the first, I Answer, They are openings, as the word sheweth; for Experience is, as Grammarians, and Criticks tell us, from the ancient word per…o, which signifies aperio, I open, because Experiences do open things to us, as plainly as any thing can; especially, such Experiences as are spoken of here, opening unto us plainly, perspicuously, evidently, the mind and good will of God in Christ to our Souls, and causing them to see, as in a glass, his pleased and appeased face, thorow the Riches of his Grace, Gen. 32.30.

Or thus, Experience, say **Isaac Ambrose, in the Believers Priviledges, Chap. 5. Sect. 1.some, is a Knowledge and Discovery of something by sence, not evident in it self, but manifested by some event or effect.

2. To the second, I Answer, That they differ thus:

Speculative Knowledge is of Universals, but Experiences are Cognitions of **Videatur Suarez. Disp. 1. De Nat. Met. Sect. 6. c. 22.singulars. As here for Example.

Those gracious Christians which are happily espoused to Christ, can tell singularly, and as it were by signs, p. 9and tokens, and sence, how such and such a time it was with them, when Christ embraced their souls, when their souls were for the present, as it were in Heaven, when Heaven did center in them, when in them was joy and jocundity, not to be uttered by them, when Mercy did sing, Love smile, and Grace it self did grace and crown their longing desires with long and lasting comfort, streaming from the Throne of Grace, and the God of all Comfort.

To the third, I Answer, That it consists not so much in the apprehensive, as in the **Experientia proprie in judicio consistit. Suarez. Met. To. 1. Disp. 1. S. 6. mihi p. 39.judicative Faculty of the Soul, whereby is generated a kind of ability, whereby a man is rendred prompt to judge of such and such singular effects (that proceed and are wont to come from such a Cause) compared one with another, and found to be like one to the other, as you may see, 1 Sam. 17.34, 35, 36.

4. To the fourth, I answer, That it must needs be so,

1. Because they have often tryed him: For many be the times when with mighty and strong cryes and tears they did make their requests to him; this morning and that morning they were up before day, and when they were up, up were their prayers with them, wrestling with God to the break of the day, Gen. 32.24. nor would they give him over till to them he had made over the Assurance of his love, as p. 10a recompence of theirs; and this got them their experience.

2. Because they are wont to be very familiar with him: For seldom, or never, are they absent from him; if they are at home, they are with him, if from home they are with him; and when they are with him, how boldly, how familiarly, how intimately do they talke with him! like the Spouse in Cant. 1.2. and Luther, of whom **Vitus Theodorus, Epist. ad Melanct. in Vita Luth. pag. 142.one writes thus, Once I happened to over-hear him (which sheweth that he prayed **Which may be lawfully done, to stir up our affections, Aug. Epist. 121. cap. 9. Aquin. 2.2. q. 8. a. 12.loud and audibly when he prayed by himself) being at prayer: O what spirit, and life, and faith was there in his Prayers; what he asketh, he doth it with such Faith, and Hope, as speaking with his Father, or his Friend.

3. Because else, what sound and grounded knowledge would they have? Where Note, That there is a two-fold Knowledge.

1. A Knowledge in the Schooles called Quid, Oportet advertere, Scientiam esse Duplicem. Alteram Vocant, Quid. Alteram, Propter Quid. Suarez. Metaph. To. 1. D. 1. p. 38.or because; which only demonstrates a thing to be so.

2. A Knowledge which they call, Propter quid, that is, for which; which renders a Cause.

As for the first, That it is p. 11generated by Experience is most clear, because it gathereth things from effects, and such and such properties. So I know wine by its taste, Christ's being in me by his mighty working, Col. 1.29.

As for the second, that it comes by Experience, I will make out and shew by this Demonstration: I know that I shall be saved, because I find by Experience that I love the Brethren; so the Apostle, We know that we have past from death to life, because we love the Brethren, 1 John 3.14.

4. Else, how can they deal as men ought, with their subtile and craftie enemies? You know what the Captain of them all is called, namely, an old Serpent, Rev. 12.9. Because of his long standing and Experience, having fought against Michael and his people, above … thousand years; and therefore they that are to encounter him and his had need to be experienced Christians indeed. **Plut. in Apopth.Paulus Armilius being fallen into Macedonia, where he saw a great Armie before him, and being animated by Nasica to fight, said, I would, if I were of thine age; as if he should say, if I were of that experience which an old souldier is of. As he, so I; He that will fight against such potent, cunning, craftie enemies, as those powers of the Air are, Eph. 6.12. should be of age, that is, one who hath gotten a great deal of experience and observation, whereby he may deal with such great and puissant enemies of his souls salvation. Now let us draw water, I mean, matter p. 12of Application from this first christalline river, which floweth from the first part of my Text. And,

1. To begin with a Use of Trial. If any of us would know whether his soul be espoused to Christ, let him look for experiences. Beloved, What experiences have ye? Have ye had any familiar acquaintance with him? Can you say and stand to it that you have seen God, as it were, face to face, when you sought his Face? as Jacob, Gen. 32.30. Have ye, when ye prayed to the Lord, to deliver you from your Enemies, been heard in that thing? as David, Psa. 18.6, 48. Is Christ wont to visit your souls? as Can. 5.1. and according to John 14.18. Do you know what his visits mean? Can you tell how he cometh and goeth, I mean, how he cometh when he visits, and goeth when he leaves, in the case of desertions, as Can. 5.6. Have ye felt the joyes of Heaven as those have, who are predestinated to Heaven? we have a Notable place for this, Can. 2.16. My Beloved is mine, and I am his: he feedeth among the Lillies; that is, he feeds and fills me with his comforts which are like Lillies, refreshing, reviving, cooling. See also, 1. Pet. 1.8.

2. Let this serve for Counsel. Thus,

1. If it be thus, then to be assured that we are Christs espoused Saints, let us labour for experiences, following these directions.

1. Searching our memories for things done for us by him. For it is a principle among the learned, p. 13Experience is gotten by a manifold **Multae ejusdem re… recordationes, experientiae vim perficiunt. Aristoteles, Psal. 143.5.Ps 143:5recordation of the same thing, and therefore such a searching will help you much in this thing; insomuch as that therefore Experience, by the Hebricians, is called Cheker, from Chakar, he hath searched out a thing exactly. We have notable expressions for this, Psal. 77.6. I communed with my own heart, my spirit made diligent search. There is searching, which here I require; and then, vers. 11. I will remember the works of the Lord; surely I will remember thy works of old. There is remembring, and this remembring is three or four times mentioned, vers. 3, 6, 11. according to the fore-mentioned Principle, that a manifold recordation of the same thing or things, begets experience, as here, of the works (Mark, works, in the Plural) of the Lord, and of his wonders of old; namely, wonders of Mercy, shewed in old time. Now, as David did, so say you then, every one of you that is espoused to Christ, and so will I by the grace of God; search and remember the works of the Lord, and his wonders which he hath done of old, or of late, in and for my soul. See also, Lam. 3.21. This I recall to mind, therefore I have hope. See also, Psal. 143.5. I remember the dayes of old.

2. By conferring things concerning him; for by an act of collation, Experience is also to be acquired for our consolation, as Isa. 25.4. Thou hast been a shadow p. 14from the heat. By an act of collation, I mean a collation of singulars, about the same thing or things, according to a **Si enim non sit sufficiens similitudo saepe videbitur esse Experientia & revera non erit. Suaretz. Disp. Met. 1. Sect. 6.sufficient similitude, and concurrence of circumstances; as such a time the Lord helped me, and again, a little after in the like manner as you may see, 1 Sam. 17.34, 35, 36. by the Lyon and the Bear there, applicable to Goliah, for it should seem the Lyon and the Bear came one after the other; and David slew one after the other, in like manner.

3. Proving him, as Mal. 3.10, Prove me. Quest. You will say, How shall we prove him?

I Answer.

1. By works of Mortification, or by a mortified Life.

2. By a Godly Life.

1. By a Mortified Life, and what is that? You are dead, saith the Apostle, Col. 3.3. and then what followeth? Your Life is hid with Christ in God; as if he should say, **Gagneius in Loc.saith one, Though now ye are righteous, I add, and though the world do not know your glory, and what you are in God, yet such is your advancement, as that you cannot but know what a blessed and blisful life you live with Christ in God, being dead to sin, for the sake of God. For, thus it is; The Kingdom of God is p. 15in us, and it is Righteousness, and Peace and joy in the Holy Ghost, Rom. 14.17. That is hid from the eyes of the world, but not from Gods, nor ours. For in God we live, when to sin we are dead, and that our souls know; Mortifie therefore your earthly Members, saith the Apostle, Col. 3.5. and so say I, to wit, Fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry. Oh Christians! what is the reason, think ye, that ye have little Experience of Christs love? is it not because you do not live a mortified life? You are too lusty, too lively, too jovial, too proud, too high-minded, too worldly, too passionate, too fierce, too heady, to incontinent, 2 Tim. 3.3, 4. for such Experiences. You Drunkards especially cannot taste how sweet Christ is, because your strong liquor is so sweet to you, and you Usurers cannot tell by experience, namely, what Christ's unsearchable riches are, because you are all for this worlds corruptible riches; and you unclean and filthy livers, and wanton Dames, who are so for unclean touches, looks, embraces, dances, companies, cannot speak one word of Christs embraces, kisses, visits, because of your unchast carriages, chambering and wantonness, Rom. 13.13. and unseasonable bidings our by night, and unwarrantable Visits. But, if you would once Sampson-like, kill the Lion, which is in your way, that such Experiences cannot come away, and fall for your share also, I mean, your Lyon-like corruptions, your pride of life, your lusts of the eye, your lusts of the flesh, 1 John 2.16. p. 16your covetous practises, your passionate fits, your laziness, your gluttony, your drunkenness, your strife, and envying, Rom. 13.13. it would not be long, before you also, like Sampson, would find sweet honey, even in the dead Lyon; that is, in the Mortification of your most lively sins; sweet experiences, I mean of Christs love, usually following a mortified life; and therefore I pray you do so, and the Lord help you in the doing it.

2. By a godly life. A godly life, is the way to life; and a man is never more truly merry, than when he is truly godly, that is, when he spends his time with God; for then, oh the Consolations! Oh the delectations which then do flow from God! Beloved, could we but see the inside of a man that fears and serves God; oh what joyes! Oh what gladness should we there see! as sent from God. For there is joy, and gladness, in the habitations of the Righteous, Psal. 118.15. Understand within, Rom. 14.17. But outwardly, there is commonly but little of it to be seen; and as for the fulness of it, that they shall meet with after death, when they shall be no more seen. And therefore who is there amongst this people, that would see good dayes, and have such experiences, let him have a care to serve God, let him spend his time with God, let him try God but one day so, and he will be able to say, by his own experience, as David by his, One day in thy Courts, is better than a thousand, Psal. 84.10. But hereof I shall have an occasion to speak more fully, when I shall p. 17pass over into the land of Delight.

4. By Wrestling with him. For did not Jacob see God even face to face, and what a wrestler was he? Gen. 32.24, 25, 26, 30. Did not he just then get his greatest Experience when he sought God with all his diligence? Did not God shew his very face to him, when he was with so much earnestness and grace intreated by him? There is nothing therefore to be lost, by earnest praying: Earnest praying openeth heaven, shaketh the earth; and overcometh God, who made heaven and earth. O earth, earth; Hear, therefore, the word of the Lord, and wrestle with the Lord of the whole earth, and never let him go. When once you have begun, pray to him with all your might, till you have seen his face to your hearts delight, and can say, as Jacob said, I have seen God face to face, and my life is preserved, Gen. 32.30. Beloved, the Lord lookes for it that we should so wrestle with him; and none, I think, did ever set himself to this great and mighty work indeed, but sped by it indeed; the Lord giving him a glance, and glimps of his love, because he will not have it said, that any man in vain doth seek his love. I for my part, look upon this, as the chiefest and choicest way, that will lead and bring you into the land of Experience, and I would not miss it, for all the wealth which is in the wide worlds circumference For a man shall never try it, if he try it in earnest as he ought, but he shall see somewhat of God, and get some experience of the unexpressible love of Christ, p. 18when he shall set himself so to wrestle with Christ; Christ will then answer him in plain tearms, hear I am, when he seeth that he will not be denyed upon any tearms. And therefore, O dear Souls, try this way and Christ will meet you half way. Nay, it may be, when as ye are coming on to try this wrestling, ye are off yet a great way, as once the Prodigal was, when he was coming towards his Father, Luk. 15.20. Oh this wrestling, what a mighty thing therefore it is, for to gain Experience! Beloved, I know you pray most of you, but I fear you do not wrestle, and therefore want experience; therefore wrestle. Prayer of it self alone will not do it, and yet I know that every wrestling is prayer too; but every prayer is not wrestling, that is by many, many degrees beyond it, and will do your business in the matter of Experience. I may say of it, from my poor experience, as David once of the Sword of Goliah, There is none like it: give it me, 1 Sam. 21.9. So, there is no means like it, whereby a man may gain experience: give it me.

Must I use any Incentives? then consider;

1. That else you cannot be truly wise, as you must be, Ephes. 5.16. for who be the wisest Lawyers, Physitians, Souldiers, but the most experienced? which caused one Tassus, being asked what is the wisest thing? to answer, Experience. Answerably whereunto, I also should answer you, if you should ask me, Who is the wisest Christian? the most Experienced.

p. 192. That without such Experiences, you can have no assurance of Christs special favour; for, as though a man receive many favours of a great man, yet cannot he assure himself of his special favour, unlesse he have some special experience of it: So, unlesse I can experimentally speak of some special tokens of Gods love, I cannot be certain of his special love; though many be the common **Nemo est hominum, qui dicere possit se non esse participem misericordiae. Zanchi de Nat Det. l. 4. c. 4.Mercies with which he crowns me and others; for, do not I know, that he causeth his Sun to shine upon the just and unjust? Matth. 5.45. Labour therefore for Experiences, to be sure of his special love.

3. That else you cannot speak successefully to others, unlesse you know what you speak by proof, as David, Psal. 32.8. and Paul, 1 Tim. 1.15, 16. 1 Cor. 1.4.

**Plutarch, in Loc.Eudamias having heard a Philosopher say, that onelyonly a wise man would make a good Captain, said, It was a good speech, but he that spake it was not to be believed, because he was never a Souldier himself. Semblably whereunto, I also say to you, that none will believe you, as not being to be credited when you speak well, if you do not speak from Experience; and therefore be for Experiences, I mean those sweet experiences of Christs dealing with you, which I spake of formerly.

p. 202. If we are Christs espoused Saints, then let us make use of our Experiences, for such have their sweet Experiences. Experiences are like flowers; for as they recroate us with their colour, refocilate us with their odour, revive us with their savour; so do Experiences refresh us with their calour, replenish us with their vigour, restore us with their succour, and therefore let us use them, and that in two Cases especially.

1. In Desertions; When we cannot see God, when God and we are become strangers, when strangers insult over us, when over us and in us, sadnesse and sorrow fulness bear dominion, then Experiences of God. goodnesse and of his former gracious dealings with us, will do us good in such a condicion. And therefore let us say then, as David once, Lord, thou has been favourable to thy Land; thou hast brought back the Caprivity of Jacob, thou hast forgiven the iniquity of thy people, thou hast covered all their sin, Selah. So, Lord, thou hast been favourable to us in former times, thou hast turned our Captivity, when sin led us captives, thou hast taken away all our iniquities and covered all our sins, Selah. And then say, moreover, thou hast taken away all thy wrath, thou hast turned thy self from the fierceness of thine anger, and then, Turn us, O God, of our salvation, and cause thine anger towards us to cease. Psal. 85.1, 2, 3, 4. Nay, read the whole Psalm, and make, use of it in this case, it is worth your Reading.

2. So in Oppositions; When enemies rise against p. 21us, and Devils roar, when both combine to vex us sore, when their taunts be up, their sarcasms up, their reproaches up, when they devise their devises against us, when with their tongues they smite us, when all the day long, and in secret, they trucidate and slay us, Rom. 8.37. being wrathfully displeased at us; then former Experiences will do much good to us, when comfortably we can remember this, that time was, when their hatred was as great as now, and yet they could not harm us, because Christ did love us; and therefore let us not be afraid not dismayed, but rather let us seasonably reflect & look back upon times past, when our enemies would ride over our back, but could not, because God suffered it not, but kept them back, because his love fails not. A notable place for it, we have in Isa. 15.4, 5, 6. Thou hast been a strength to the poor, a strength to the needy, in his distress; a refuge from the storm, a shadow from the heat; when the blast of the terrible ones is as a storm against the wall, &c. Read the rest. Oh how sweet is such an experiment, in such a case! Oh, it holds up your heads, cheareth up your hearts, sustentates and bears up your hopes; therefore to experience, to experience let us go as to a Mistress, to teach us in all our miseries, assuring our selves, that he who hath hitherto been all along for us, and loved us, will still love us, and never leave us, but still favour us, and never fail us, defend us, and not deliver us as a prey to those that hate us; his holy Name be blessed and praised by us, now, and for ever.

p. 22I come now to make my Vessel, I should say, my mind, to swim in that second River of Chrystal, which issueth from the main Sea of my Text: It runs thus.

Gracious Souls, or souls espoused to Christ, do and will, and we also must sometimes sit down under the shadow of his sweetest Mercy.

You may add his Merit, if you will, as I informed you formerly, and peruse for a further Confirmation hereof, Isa. 25.4. 1 Tim. 1.13, 16. Heb. 4.16. Where give me leave to tell you, that I am now, and shall be upon as comfortable a point, as possibly I could have chosen for Gods chosen. For I do even most ardently desire to conveigh the warmest blood, that ever heated the heart of Christ, the sweetest Merits that ever were heard of, the primest balm that ever dropt from the pens of the holy pen-men of Gods blessed Spirit, upon the sacred leaves of the Book of Life; the dearest Mercies that ever rolled together, the relenting bowels of Christs tenderest compassions into their (for sin) broken and tender hearts; and I pray God heartily to bless my labours to them graciously.

For the better managing of this sweet Lesson I shall do three things.

1. Shew, What Christ sweetest Mercy is.

2. Why gracious Souls do, and will, and must sometimes so sit down under the shadow thereof.

3. And then apply it.

For the First, What Christ's Mercy is. It is, I p. 23say, the fairest flower in his Garland of Majesty, Videatur etiam definitio, Zanch. de Nat. Dei, l. 4. c. 4.the brightest ray that beameth forth out of that unapproachable light, the loveliest gem that crownes all his boundless, immeasurable, imperial glory, the glory of the King of Glory, Psal. 24.8. wherein he glorieth most, and wherewith he is delighted most, Micah 7.18.

2. To the Second I answer, that it is, and will, and must be so, for these two Causes.

1. Because else they cannot stand. It is a common saying, I must needs sit, for I am weary, I can stand no longer; and if the party saying so, be in the field, it will (you know) sit under the shadow of a tree, especially if the Sun shine hot: and so saith a gracious soul, I must needs sit, and sit down under the shadow of my Saviours mercy, for I can stand no longer else, especially when it is in the field, militating with Sathan, and grapling with the wrath of the Almighty, which burnes, when it is once kindled, as fervently as the Sun, nay more; and so sits down, being weary, under that most refreshing shadow of Christs sweetest mercy. We have these following notable places for it, Psal. 77.9. Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies? Selah. Here he grapples with Gods wrath, and then runs to the shadow of his mercy, v. 10, 11, 12. Where he calles to mind his ancient mercies. So, Psal. 85 5. Wilt thou be angry with us for ever? p. 24here again he luctateth with the Almighties wrath; and then fleeth to the shadow of his mercy, vers. 7. Shew us thy merciemercy. Now when I speak of God, I also mean Christ, who also is God, John 1.1.

2. Because Christ hath promised them his Refreshing mercy, which is a prime property that belongs to a shadow, as Matth. 11.28. Come unto me all you that labour, and are heavy laden, and I will give you rest; or, as some read the word, will refocillate and retresh you. Never was any poor labourer so refreshed by any creature, never was any poor traveller so refocillated by any shadow, as poor labouring, travelling, sinful, sin-sick souls are by Jesus Christ, when they flee to him to be refreshed by him, by vertue of this precious promise; for it is as much as if Christ should say therein to poor wearied, tired souls, I will turn your depth of sorrow into seas of comfort, your bitter tears into sweetest cordials, your sad dejections into glorious triumphs, your hels of horror, into heavens of joy; and fill your pensive minds with unutterable lightsomeness, your consciences with peace, which passeth all understanding; your now grieved spirits with the incomparable comforts of my blessed and holy Spirit, and your hearts with delights not to be equalled with any here; and with pleasures hereafter, which never, never shall be taken from you, but shall last for evermore. Psal. 16.11. John 16.22. This, this makes gracious souls so bold, as to sit down under the shadow of Christ's sweetest mercy, for rest, comfort, and refreshing, p. 25because they have such a sure promise from Christs own mouth to assure them of it. I could give you more Reasons for this blessed Truth, but I intend to reserve some-what for Incentives, which also may serve for Reasons.

3. My next work is to cause this River of Chrystal, now to run into your hearts, by the help of a suitable Application. And,

1. I shall apply it by putting you upon a Tryal; as thus; Is it thus, that gracious, or to Christ espoused Souls, do, and will so sit under the shadow of Christs sweetest Mercies? Then let us see, whether ever we so sate down under the shadow of his Mercy, and so obtained Mercy: If we would know, whether our souls be such gracious souls, or souls espoused to Christ, which we may know by these following Signatures.

If we have obtained Mercy, then our case is like Israels, or the Churches of God in Ezekiel, when God shewed it his Love; for his Love and Mercy are parallels, Rom. 9.13, 15. And,

1. As God circumcised his People, and cut their Navel, which before was not cut, Ezek. 16.4. so are those which have obtained Mercy circumcised, namely in their hearts, with the circumcision made without hands, Rom. 2.29. that is, the fore-skin of sin, which is in the heart, and hath been predominate in their lives is cut away, and they are come away, as they are bid, Cant. 2.10. Whereas, those which have not obtained Mercy, have their fore-skins still p. 26upon, and in their very eyes, having eyes full of adultery, 2 Pet. 2.14. and more especially upon their hearts, having hearts exercised with covetous practises, 2 Pet. 2.11. as Usury, and the like, and running after covetousness, Ezek. 33.31. and full of pride, fornication, and malice, envy, Rom. 1.29. and of vile, filthy, and evil thoughts, Matth. 15.19. Hatred, 1 John 3.15. and of hypocrisie, both gross and close, and by name that above many other kinds of it, which Divines call sturdy hypocrisie; which I rather mention because many are guilty of it, and know it not, it carrying them out so far and so high, as that it will not only make them do many things like that young man, Math. 19.20. but also to suffer as the Hypocritical Jewes have suffered Persecution these fifteen hundred years, and upwards, being banished from their own Country, and hardly used in almost all Countries for their Religion.

2. As Gods People then were washed with water, and thorowly washed from their blood, Ezek. 16.9. so are, and so have those who have obtained mercy, been washed from all their sins in Christs blood; For he loved us and washed us from our sins in his own blood, saith St. John, Rev. 1.5. And how shall we know that? By that which followeth, and made us Kings and Priests to God, vers. 6. Mark, Priests, offering our selves, and all manner of spiritual sacrifices to God, Rom. 12.1. Heb. 13.11. and Kings, bearing rule over our eyes, appetites, tongues, hands, p. 27feet, and bringing in subjection our own bodies, and the whole body of sin, 1 Cor. 9.27. whereas others who never obtained mercy, though they be never so pure in their own eyes, yet were never washed from their silthiness, Prov. 30.12. Nor can be made to offer and give up themselves wholly to God, nor to bear that rule which the Saints bear over their several members, eyes, tongues, hands, feet, nor to bring the whole body of sin-into subjection; being the very slaves of lust and uncleanness, and the servants of lust and corruption, 2 Pet. 2.19.

3. As that people were annointed with Oyl. vers. 9. so are gracious souls with the Holy Ghost, 2 Cor. 1.21. whereas, others are without the Spirit, Jude 19. being wholly flesh, John 3.6. that is, altogether carnal.

4. As that people were adorned with Ornaments, Bracelets, a Chain, Jewels, and the like, vers. 10, 11, 12. So are those which have obtained Mercy, graced with such like Ornaments, for they are graced with Christs Obedience and Righteousness, 1 Cor. 1.30. wherewith they are covered as with Badgers skins, Ezek. 9.19. Phil. 3.9. and with all manner of saving graces, and with a new heart, Ezek. 36.26. and with good works, which are the Jewels, the Bracelets, the Chain, the Silks, the Silver, the Gold, wherewith they are adorned of God; for they are full of Mercy, and Almes, and good Works, as Dorcas, Act. 9.36. and out of Christs fulness they have all received grace for grace, p. 28John 1.16. In short, as soon as the grace of God, which bringeth salvation, appeared to them, Tit. 2.11. that grace also which brings the assurance of their desponsation, appeared in them; and those good works which we so press upon others, came even pressing in upon them, to make them rich indeed, rich in gracious deeds, rich in good works, 1 Tim. 6.18. Whereas those which have not obtained Mercy, want both Christs Merits and Righteousness, which they are ignorant of, Rom. 10.3. and also inherent Righteousness, together with all the saving graces of God's Spirit; because they have not the Spirit, Jude 19. the Spirit, I mean, of grace, Zech. 12.10. Common gists they may have, nay some of them have good store; as for Example, the gift of Prayer, but the grace of Prayer they have not, Zech. 12.10. So a faculty to Mouth they may have, but the grace of Weeping they have not, as you may see in the same place. And a natural, conjugal, parental Love they may have, but the grace of Love shed abroad in the heart by the Holy Ghost, Rom. 5.5. and where by we love that which we see not, to wit, the souls of others, as we love God, whom we see not, John 1.18. Chap. 5.17. they have not.

Again, Reprobate they are to every good work, Tit. 1.16. So as they either omit every good work, or some especially, as works of Justice, whereby we give God and every man his due, in that they make no conscience of wronging their brethren, by false p. 29weights, measures, mixing of wares, and all manner of oppression, and loving and shewing of mercy, contrary to Mich. 7.8. in that they either do not relieve, or visit, or instruct their brethren at all, or relieve, visit, and instruct them without Mercy, that is, without being toucht with a fellow-feeling of their miseries, contrary to Heb. 13.3.

Now try and see what manner of men and women you be, for you may as well know, that you sate down under the shadow of Christ mercy, if you did, as a man that fate down under another tree, may know that he did; for loe, as it is said of Saul, that after he was annointed by Samuel, God gave him another heart, and all those signs which Samuel had told him of, came to pass that day, 1 Sam 10.9. So after men have been annointed with the Spirit, and have sate down first under the shadow of Christs mercy, they receive another heart, and become men of another spirit, and all those signes which I spake of but now do inchoatively come to passe, the selfe-same day; and therefore this self-same day examine your selves in order by them, and the Lord help you in the doing of it; for how can you live so as some of you do, not knowing, and so doubting, whether you have obtained mercy, yea, or no? O put this great thing out of doubt this day by such a trial.

2. I shall apply this Truth, putting my self upon a Ʋse of Addubitation; then, what shall I think of those men and women, who think … their souls are espoused to Christ; and yet never …e down under p. 30the shadow of that mercy which cometh by Christ? who will be reputed to be gracious, and yet never tasted of those refreshments which come by his shadow, and are so exceeding glorious; who can tell how sweet their meat, and their drink is, but not how sweet Christ is, who exceedeth both; who solace themselves in the multitude of their worldly contentments, and regard not these superlative and super-abounding enjoyments; whose heaven is in this life, whose life is living in pleasure, whose pleasure is in sin, whose sin was never relinquished, and whose depraved natures were never vanquished. Shall I say that they are gracious, God forbid, unless I will also say that Devils are gracious; for what are they but Devils incarnate? So they will rave some of them, and so they will roar, and so they will lye, and so they will blaspheme, and tare, and so they will hate, and so they will retain their old wicked, crooked natures, and such enemies they be, some of them to all good works, and so void of grace.

3. I shall apply this point by way of Exhortation, thus; Must we sit down under the shadow of Christs mercy sometimes? Then let us do so in the Name of God.

But here two Questions will come to be raised and resolved.

Quest. 1. Which be those times?

Quest. 2. How must we sit down under the shadow of Christs Mercy?

To the first Question, Which be those times?

p. 31I Answer thus.

First, When we are wheeling about to Christward, in the beginning of our conversion, when Christ is sent to turn us from our iniquities, Act. 3.26. then it is a fit time to turn about to him, and to send forth cries, Heb. 5.7. and teares for mercy, to the God of Mercy, as the poor Publican did, saying, God be merciful to me a sinner, Luk. 18.13.

Secondly, When afterwards in our prayers, we plead for relief, for pardons, for answer, and none comes; when the Word never answers us one word, Matth. 15.23. When we know not what to do, we fearing that we shall die, die, namely for ever; because Conscience accuseth, the Law threateneth, Hell Fire appeareth, and we are like to be consumed, Lam. 3.22. unlesse our sins can be condoned and we justified; then is that also a fit time for us to cry aloud, in that self-same time, as the woman of Canaan cryed once, saying, Have mercy on me, O Lord, thou Son of David, Matth. 15.22. and so to betake our selves, to the shadow of his Mercy.

Thirdly, When we are outwardly afflicted, when chastenings imbitter our cherishings, when like goodly wheat we are thresht upon with great and grievous crosses, when like precious gold we are tried by fire, when fire and fiery trials do scorch us, anguish and afflictions assault us, troubles and tribulations perplex us; then this shadow of Christs Mercy will be seasonable for us, because that is a time of p. 23need with us, by reason of such fiery trials, which are to try us, 1 Pet. 4.12.

Fourthly, When you are threatened by your private and cruel enemies, when enemies have their combinations, when their combinations are backt with subtile and slie inventions, when inventions go for truth, when truth is like to suffer; a shade of Christs mercy will be more worth to us, than this worlds Signiory, that time being a time of need and misery.

Fifthly, When God and we are for the present separated, when we cannot see his face, when his face is as it were wrapt up, and he will not look towards us, because he is not well-pleased with us; which how often it is so with us, who knoweth not, being a man of some Experience among us. I for my part can speak it from my sad Experience, that it is almost daily so with me; and that therefore, as Bernard spake it long before me, my daily & almost only and continued cry after Christ is this, Revertere, revertere, return, return, and be thou like a Roe upon the mountains of Bether. (Cant. 2.17.) or Division, for Bether signifieth Division; and what is such a desertion but a division, dividing Christ and us one from another. But hereof more hereafter upon another account.

Sixthly, When Satan for some certain grievous falls, troubleth us sore, saying, that though the armes of Christ, and gates of Grace stand wide open, for enterance, and embracement, until the Sun of Grace p. 33be set, yet in this case the case is altered; nor is there any room left for our supportation, because we have out-stood the day of visitation, and because the period of his gracious day which hath so long lasted, is now expired; that though the blood of that unspoted Lamb, upon repentance and remorse, saved even them that spilt it, yet will it not save us, because we have afresh, as it were, and without remorse spilt it; that though the promises of Life in the Word of Truth, be made unto poor sinners without stint, limitation, and exception of sins (that against the Holy Ghost only excepted) yet we have no part in them, because our names are not written in the Lambs Book of Life (which was my sad case once) then a shade of Christs grace will be seasonable for us, because of that burning heat, which then we feel within us.

Seventhly, When we have walked with God, as Noah, Gen. 6.9. when God and we have spent much time together; when together with him, and his Son, we had sweet Communion, when that sweet Communion was the end of our walking; when walking hath made us fit and apt for sitting, we beginning to be some-what weary, Gal. 6.9. then sitting, and sitting under the shadow of Christs Mercy, will be very comfortable for us, and desirable to us; as when we have walked with a dear friend many houres, we desire to sit down at last, as being almost tired.

Eighthly, When by a piercing Sermon we have p. 34been toucht to the quick for sin, when sin plaguing us stares in our faces, when our faces begin to be filled with shame, when shame makes us fear, when fear and shame combine to make us pine, and cry under the flaming wrath of the ireful God, as those in Ezek. 33.10. If our transgressions, and our sins be upon us, and we pine away in them, how should we then iive? Then is there a time for us to betake our selves to Christ's mercy, and to repose our sadded grieved, vulnerated, troubled hearts into the loftest armes of tenderness, rest, peace, and all his heavenly delicacies, and to say as David once (Psal. 39.11.) whose words are thus rendred in your English Meeter.

Lord, take from me thy scourge, and plague,

I can them not withstand;

I faint and pine away for fear

Of thy most heavy hand.

2. To the Question, which is, How we must sit down under that sweetest shadow of Christs tenderest Mercy?

I Answer, That to resolve this Question, I shall give you these following Directives for the manner of it; As,

1. You must seek for this shadow, as other creatures, Horses, Mules, Kine do, for a creature shadow. When the labouring Sun hath wrought his track, upon the top of loughty Cancers back, and when the same p. 35flaming Torch doth dart it's burning heat upon their backs, so let us seek the shadow of Christs sweetest Mercy, to sit, to rest, to repose our selves there-under, and that both in the Word preacht, and read, and prayer. Beloved, this seeking after Christ, and resting, or sitting under the shadow of his Mercy is a chief thing. God himself requireth it, Isa. 55.6. Seek ye the Lord. And, Psal. 27.8. Seek ye my Face; and how carefully have Souls desiring Christ done it? As for example, The Spouse, Cant. 3.1. By night, on my bed, I sought him whom I loved. So that Parabollical Merchant, Matth. 13.45, 46. How he sought for goodly pearls, and especially that pearl of great price, which is Christ with his sweetest Merits and Mercy: and should not we therefore so seek after him too, considering what a rest we shall enjoy, if we can find him, and find out his shadow, to sit there under? The very Devils seek rest, and find none, Matth. 12.43. and shall not we, who may be sure to find some, I mean that rest, which cometh, when we come to sit down under the sweetest shadow of his tenderest Mercy? For what saith himself, Seek, and ye shall find, Luke 11.9. Peruse also for this purpose, that famous Scripture, Mal. 3.1. And the Lord, whom ye seek; mark, whom ye seek; namely, Christ, shall suddenly come to his Temple. O sweet seeking! Many seek and find not, but who ever sought Christ as he must be sought, and found him not? So that your labour of seeking after the Lord, will not be in vain in the Lord, 1 Cor. 15.58.

p. 362. But then you must even set your selves to seek after him, and his mercy, and that rest which cometh by him, and by sitting under the shadow of his Mercy. Even as Daniel once did set his face to seek God; by prayer, and supplications, with fasting, Dan. 9.3. So do you set your selves, and your faces in earnest to Christ-ward, to sit down under him, and so consequently to seek after him, with your prayers, and supplications also, and by all manner of means else, which is more than bare seeking. Here take these two sub-directions with you. And,

1. To set your selves in good earnest to seek after Christ, and the shadow of his mercy, set up a serious and solemn resolution so to do, as Christs Spouse did; saying, I will rise now therefore, and seek him whom my soul loveth, Cant. 3.2. So let every one of you say likewise, and so will I, by the grace of my God; Arise now, this very day, in the which I have heard the Preacher speak so much of Christs sweetest shadow, and seek him whom my soul loveth, and after the shadow of his tender mercy which my soul so much needeth, and I will set about it, and set my self with all seriousness, and earnestness to it. Thus resolve, and the Lord strengthen you in so good and gracious a purpose, you setting your selves to the work to some purpose.

2. To set your selves to this work, being so resolved, put all your strength, all your endeavours, and your whole heart to it, both in prayer and out of prayer, for then you may be sure to find. We have a p. 37notable place for it, in Deut. 4.29. But if from thence thou shalt seek the Lord thy God, thou shalt find him; if thou shalt seek him with all thy heart, and with all thy soul. Put to it therefore my Brethren, put to it, and let your whole hearts go, and your whole souls go to seek after Christ, and his sweetest shadow especially in prayer (concerning which you will have more yet in the last Motive) do so, as Daniel did when he set himself to seek God; go and even cry in prayer, saying, Lord Jesus, thou art he whom my soul desireth, and thy Mercy the shadow which she needeth; and therefore, where shall I find thee and it? Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon; for why should I be as one that turneth aside by the flocks of thy companions? Cant. 1.7. And, Lord, where is the shadow of thy Mercies, which I so want in my grievous agonies? For, Oh the heat of thy wrath! Oh the height of thy furie, which oft times is even ready to sink me! O my God, I can no longer forbear this shadow of thy mercy, because I can no longer bear thy Fathers fury; nor can I bear up possibly, nor hold out, amidst those many pressures, which I meet with continually, unless this thy shadow cover me, and thy self hold up my head graciously. Hide me therefore under the shadow of thy wings secretly, I humbly and heartily beseech thee. Here be large, and as earnest as you can possibly be, setting your selves to the finding out of this shadow of Christs sweetest Mercy, that it may refresh you graciously. And with p. 38all, take this as a Corollary with you, and choose the morning especially for this seeking; a time which I for my part do take for this set-seeking as chief; and the rather because of that famous place, Lam. 3.23. The Lords mercies are new every morning. So that the morning time will be your only time; the sooner the better, though it be a great while before day, after the example of Jacob, Gen. 32.24. Yea, Christ himself who rose a great while before day, and prayed, Mark 1.35.

3. Then come away, For, Know you not that the goodness of God leads you to repentance? Rom. 2.4. so that to partake of this goodness, you must depart from wickedness; and therefore I say, you must come away, even as those which go to sit down under the shadow of a tree, do come away from the scorching heat of that burning Lamp, the Sun, I mean, beaming upon their heads, in the canicular and hottest dayes of all the Summer. So do you come away from your burning lusts, and away from your hottest pursuits after your sensual delights, your carnal sports, and pleasures, your covetous practises (2 Pet. 2.14.) your worldly-mindedness, your revengsul contrivements, your greedy encro…chments, your malicious and spiteful proceeds, and all your other vile and filthy deeds. Or thus, Let Christ himself bespeak you (it may be, you will rather hear him than me) Come with me from Lebanon, my Spouse, with me from Lebanon; look from the top of Amana, from the top of Shenir and Hermon, from the Lyons dens, from the p. 39Mountaines of the Leopards, saith Christ, Cant. 4.7. Mark where we are, before we come to Christ, and away with Christ; we are in Lebanon, that is, in hypocrisie, some of us, grosse, or close; for Lebanon signifieth dealbation (and so denotes hypocrisie, or hypocrites, which are like whited sepulchres, Matth. 23.27.) and lieth towards the north of Judea, and is cold, as also hypocrisie is, wanting the fire of Christs burning love. Again, we are some of us upon the top of Seir, which is part of Hermon, which lieth east-ward beyond Jordan, Deut. 3.8, 9. and of Amana, which northward separates Cilicia from Syria: I say, we are upon these three tops, that is, Lust of the flesh, lust of the eye, typed out by Seir and Hermon, both parts of one (lust namely) and pride of Life; which like Amana, separateth grace and nature: For, God giveth grace to the humble, 1 Pet. 5.5. which grace divideth between nature and it self in the humble. Again, we are some of us in the Lyons den, that is, like Lyons our selves for fierceness and cruelty, and companions of such; and many of us upon the mountaines of the Leopards, that is, mounted upon the very height of falshood, hypocrisie and dissimulation, and so like Leopards, which are said to be very false, and cunning, and deceitful creatures. Now, from all this, we must come away, with, and for Christ, for else we cannot take the shadow of Christs mercy, and be cruel our selves, and shew no mercy; we cannot sit down under the shadow of his grace, and yet want grace; we cannot p. 40rest our selves in his goodness, and yet sit down in the chair of wickedness, Psal. 1.1. we cannot live so comfortably, and yet carry our selves contumeliously, proudly, wantonly: No, no. And therefore let us leave what formerly we did love, let us come away from Seir and Hermon, I mean, from the lusts of the eye, and the lusts of the flesh, after this Sermon; let us foregoe the tops of Amana, or pride of life, and the dens of Lyons, to go to the Lyon of the Tribe of Judah; let us forsake the Mountains of dissembling Leopards, I mean falshood and hypocrisie, to partake of Christs sweetest Mercy, or else it cannot be. And on the contrary, if we shall so do, or do as the Children of Israel once did, when they put away their strange gods, that is, shall put away our strange sins, which are like their gods, God will soon have mercy on us as he had on them, Judg. 10.16. The Dutch Translation is, es lammert him, which is a most emphatical expression; as if he should say, the Lord so laid their misery to his heart, as if it had been his own. Semblably whereunto, he will lay our misery to his heart, and be afflicted when we are afflicted, grieve when we are grieved, repent when we repent, leave when we leave; that is to say, will leave punishing when we leave sinning.

But I must add two things more, which I had almost forgotten.

The 1. is, As the Spouse, setting her self to seek her Beloved, left her bed, and rose, Cant. 3.2. so must you in a special manner, leave your beds of love, p. 41of ease, of sloath, and come over them to come over to Christ.

2. As she, to rest on her beloved, and to sit under him, came out of the wilderness, wherein she formerly was, Cant. 5.8. So must we, if we would sit down under the shadow of Christs mercy, come away from resting in duties, and in our doings; for is not this like resting in a wilderness, wherein no water is, that is, no comfort to be had, nor any one drop of mercy, God resisting the proud, 1 Pet. 5.5. and so consequently refusing to shew them mercy. So that such proud Pharisees, who trust and rest in their hypocritical doings, can no more look to be justified by Christs mercy, than that proud Pharisee, who so boasted of his works, and rested in them, Luke 18.11, 12, 14. The danger of which condition, wherein such Pharisees, and stately hypocrites are, I will set forth by this familiar comparison. It is with the Soul of a poor Sinner, as with the body of a man; if it be troubled with a slight disease, he may easily be helped, but if the throat begin to swell, and the vital parts be stopt up, that it can receive no meat, every neighbour will say, he is but a dead man, all the means in the world cannot save him, because he can let nothing down. So, though the Soul be full of corruptions, and ill humours, it may be saved; but if it swell with pride, because of duties, as praying, fasting, reading, hearing, and rest in those duties, all the means upon earth cannot help it, to bring it to heaven. And as hard a thing it is p. 42to convert such a soul, and bring it to the faith of Christ, as any thing under heaven. See for this, that notable place, Jer. 17.5, 6. Cursed be the man that departs from the Lord (by trusting in the creature) and then, mark what followeth; for he shall be like the heath in the Desart, that is, in his resting in duties (which is, as I said, like a Desart) and shall not see when good cometh, namely, Mercy shewed to others who trust in Christ. Beloved, all the showers that come from heaven, cannot make a Desart fruitful; so all the meanes under heaven, cannot make a soul which rests in Duties, fruitful for heaven; So that seldom such a proud soul is won to the Faith, to win Heaven: For, How can ye believe, saith Christ, which receive honour one of another, as those do who rest in Duties, and are so proud upon them, John 5.45. Come away therefore from this false resting, if you mean to come to Christ, and to that true resting on Christ, which only pleaseth Christ, else you cannot.

4. You must stoope, and become humble, and low, as those do who sit, and especially upon the ground under a tree. Humility, or humiliation is Gods Daughter, and the dowry which he giveth with this Daughter is Grace, 1 Pet. 5.5. and therefore he that will have this dowry, and with it obtain mercy, must marry this Daughter; as he that would have Naomi's Field, must also get, and take her Daughter, Ruth. 4.5. You have read, I suppose, what others have done in the like case; as for instance, Manasseh, p. 43how he humbled himself, and so obtained mercy, 2 Chron. 33.12, 13. And when he was in affliction he besought the Lord his God, and humbled himself greatly before the God of his Fathers, and prayed unto him; and he was intreated of him, and heard his supplication, and brought him again to Jerusalem. Then Manasseh knew that the Lord was God. So how the King of Niniveh, with his Ninivites, humbled himself, and so obtained mercy, Jonah 3.6. Mark, he sate in ashes, before he could sit down under the shadow of mercy, Jonah 4.2, 11. And how Mary Magdalen humbled her self, before she obtained mercy. You have read, I believe, in Luke 7.38, 47. And what saith God, Isa. 66. To this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word. And St. James, Chap. 5.10. Humble your selves in the sight of the Lord, and he will lift you up. So that needs you must first become low, if you will be high; bow, and be down, if you will be up; be abased, if you will be exalted; be dejected, if you will be consolated; be in Misery, if you will obtain Mercy. For these two Mercy & Misery, **Bernard.as one saith well, are Relatives. No misery, no mercy: all which hath caused such memorable passages to drop from holy mens, and learned Writers pens. God poureth not the oyl of mercy, **Dyke, of the Deceitfulnesse of mans heart. Chap. 15.saith one, save into a broken vessel. And to the poor humble and broken p. 44hearted sinner only the promise of mercy is made; And to such only Christ is promised, who are confounded in themselves, with a sence of their sins, saith **Calvin. In Isa. 61.Isa 61another. Stoope then, every one of you that would sit down under the shadow of Christs mercy, and do not stop your eares against these sayings, nor shut your eyes against those Lights; but do as St. **August. In Confess. Lib. 8.Austin once, especially if you never obtained mercy yet, nor ever were converted yet; that is to say, as he, to obtain Mercy, when the time of his conversion was at hand, went into his Hosts Garden, and there fell all along under a fig-tree, crying and saying, How long Lord, how long? Why not now? Why should not this day be the last day of my shame? &c. So do you also go into a Garden, or under a Tree, or into your Closets, and there fall down before the Lord (I have done so my self also, when I thought the time of my Conversion was come) and cry, and say, Why not now, why not now, Lord? Why may not this be the last day of our shame? Oh how long? how long, Lord, shall we wallow so in mire, in dirt, in dung, in sin, and how long wilt thou be angry with our poor souls? Shall thine anger burn for ever? wilt thou shut up thy bowels in displeasure for ever? Shall we never never be remembred? O think upon us now at last, now this very day, and let this be the last day of our shame. Turn us, O God, of our salvation, and shew us p. 45thy mercy, and grant us thy salvation, Psal. 85.47. Nay, do even here condemn your selves before the Lord, saying, as Dan. 9.8. Lord, unto us belongs shame, and confusion of faces, and unto us appertaineth death, and Damnation, and Hell fire for ever; and we can look for nothing else, in this our sad condition, unless thou look upon us with eyes of pity, and shew us thy compassion; here bring your selves as low as may be, the lower the better, the humbler in misery, the fitter for mercy; and therefore charge your selves as much as you can, with an enumeration of your great and grievous offences, with their several circumstances, of time when, places where, and persons against whom, they were committed; to bring your selves sensible both of the weight of your grievous sinnes, and also of the direfull wrath of the Almighty, and of that formidable punishment of hell fire for ever, due to the same, that so you may be thereby fitted for mercy, when you shall have made your selves thus sensible, of your great and greivous misery, and may be able to cry with David, out of the Depths, namely, of misery, have I cried unto thee, O Lord, Psal. 13.21. And Deep calleth unto Deep, Psal. 42.7. That is, the deep of misery calleth to the deep of mercy. And if you will we ruled by me, take this as a Corollary with you, and do all this fasting, as Daniel once; who when he sought God with prayer, and supplication, did it fasting, Dan. 9.3.

5. You must acquiesce in and rest on Christ, and so under the shadow of his mercy; for so he that sirs, rests, when and where he sitteth. This is meant, as I take p. 46it, by that sweet, and notable Expression, Cant. 8.5. Leaning upon her Beloved. Beloved, lean therefore upon your Beloved, and your Beloved will lean toward you, when he shal see you so to lean upon him; for mark what followeth, Cant. 8.5. I raised thee up under the apple-tree, that is, when thou wast come to me, and under me, as an apple-tree, both for shadow and for apples; apples, namely of comfort, and shadow of mercy, being faint, and didst even rely upon me, and rest on me; then, and there, I raised thee up being down, and spake comfortably to thee, because thou didst so desire me. So that by all meanes, you must take up your Rest here, having left resting in duties, and having nothing else to trust to, and to rest in, especially when with inward props and stayes all outward supports also fail you, then lay hold on Christ, and rest your selves under the shadow of his wings, saying, as it is in the prayer of Habakkuk 3.17, 18. Although the Fig-tree shall not blossome, neither shall fruit be in the vine, the labour of the Olive shall fail, and the fields shall yeild no meat, the flocks shall be cut off from the fold, and there shall be no heards in the stall; yet will I Rejoyce in the Lord, I will joy in the God of my salvation. The Lord God is my strength, and he will make my feet like hindes feet, and he will make me to walk upon mine high places. And Isa. 12.2. Behold God is my salvation, I will trust, and not be affraid.

But here I must resolve three Cases of Conscience.

p. 47The first is, I would rest here were it not for this, that I am so void of good and so full of evil, as that I think there is not a viler wretch than my self; for this I doubt whether the Lord Jesus will have mercy on me, yea or no.

To this I Answer. Never doubt of that, for what saith the Apostle? This is a faithful saying, and worthy all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief; Howbeit for this cause I obtained mercy, 1 Tim. 1.15, 16. Mark, Thou thinkest that there is not a viler wretch living, where thou livest; but Paul saith no, I am chief, the chief of sinners, and so a greater sinner than thou, and yet obtained mercy; and should not this cause thee to rest here?

2. But I know what thou wilt say further. Paul did what he did ignorantly, and therefore obtained mercy, 1 Tim. 1.13.

I Answ. 1. It is true. He did what he did ignorantly, namely, against Christians, and Christ whom he knew not, Acts 9.5. But do you think that he never sinned against his knowledge else, being a man of so much Knowledge as he had, by his Testimony, Acts 22.7. And besides, did ye never read, and observe how even after his conversion, he did complain of his sins, which doubtless he committed against his knowledge? Rom. 7.15, 19, 23, 24.

2. And did not David sin against his own knowledge in the matter of Ʋriah, and Bathsheba? Did p. 48not he know that Adultery was a sin, a foul sin, murther sin, a crying sin, think ye? Yes doubtless: See 2 Sam. 11.15. 2 Sam. 12.5.

3. So Peter, did not he sin against his knowledge when he denied his Master? Did he not know him, when he said, I know not the man, and sware to it, Matth. 26.74.

Thirdly, But I have obstinately and willfully continued in my wickedness, and even turned grace it self into lasciviousness, and despised all the meanes which have been used for my salvation, and have spent my youthful dayes upon my lusts, and stood it out so long; and will the Lord shew me mercy now at last?

I Answer, This is an heavy case I must confess, but yet I hope, I shall resolve thee. And,

1. Was not Manasseh not only as great a sinner as any, but also an old one, 2 Chron. 33.1. and one that stood it out against all meanes used for him? Vers. 16. Nay, did he not, as **Chron. Char. pag. 30.some write, cause his faithful Chaplain, the Prophet Isaiah, who laboured all that he could to reclaim him, to be sawne asunder, as that place, Heb. 11.37. seemeth to confirm the said relation; notwithstanding which he obtained Mercy, vers. 13.

2. And what was the theif upon the Cross? did he not spend his youthful dayes in stealing, and robbing? Did he not continue in sin to the last? Luk. 23.40, 41, 42, 43.

p. 493. And what saith the most merciful God of Heaven himself, concerning himself; the Lord, the Lord God, merciful and gracious, long-suffering, Exod. 34.6. Mark he calleth himself, not onelyonly by the name of merciful, but also long-suffering, to shew that he can bear, and doth bear, and forbear the greatest of sinners a long time, even many years; as the above said Manasseh, 2 Chron. 33.1.

4. And doth not the Apostle Paul also confirme the same? nay, doth he not affirme more than the same saying? Howbeit for this cause I obtained mercy; that in me first Jesus Christ might shew forth all longsuffering: Thus far he saith the same, and then, more than the same in the words following; for a pattern to them which should hereafter believe on him, and so rest on him to life everlasting. 1 Tim. 1.16. Mark, Christs design in Pauls conversion, was to make him a pattern for you that propose this Case, and for all that shall believe on his name; so that if you can but savingly believe on his name, and rely upon him for his merits, sitting down under the shadow of his sweetest mercy; though you be down, yet you shal be up, though in your selves you had received the sentence of death, and condemnation, yet in him, and for him, and by him you shall receive the sentence of absolution; though long you have swam down the streames of sinful, and carnal Delectation, yet through his longsuffering and the riches of his grace, you shall, even in this life, receive your spiritual Consolations, and in the world to come p. 50the salvation of your souls, to an endless Duration. Nay, my Brethren, even that sweetest saying of the Apostle, which I said but now, doth confirm this same: How like that glorious luminarie, and lampe of heaven, the Sun I mean, it shineth brighter and brighter in mine eyes! for I do now see more, much more in it now, then I saw first, because the Apostle doth not only tell us, that he obtained mercy, that in him Christ might shew forth long-suffering, but all longsuffering; mark, all longsuffering; not only some in some, but all, for any time that can be named, and in all that should believe, how long soever; whether 20, 30, 40, 50, 60, or 80, years, or upwards, they have persisted in sin, and resisted the Spirit of God by sin. Thus all long-suffering, and so consequently that also which reacheth even to those which have spent their youthful dayes upon their lusts, and those which have stood it out against the very meanes of grace used for their recovery, and that whereby he can bear and hath born with some forty years, Psal. 95.10. and with others, one hundred and twenty, Gen. 6.3. intending thereby to lead them to Repentance, Rom. 2.4. For else how can it be all long-suffering? O sweet affirmation! O confirmation worthy of all acceptation! Oh how this should now satisfie, and answer the doubts and hesitations of poor perplexed sinners! Oh how it should even fully, absolutely, indisputably, ungainsayingly, perswade any of all that hear me, or shall read these sayings, to rest and rely now at last, though it be never, though it be never p. 51so late, on Christ for Mercy. But, yet I do not speak this to strengthen the hands of the wicked in their wickedness, nor yet to settle them upon their lees, or to sow Cushions under their elbows; No, no, but all that I have said, is said for the Consolation, support, and animation, of poor, weary, travelling, labouring, repenting, believing sinners; for such only are invited by Christ to come to Christ, as I have formerly shewed out of Matth. 11.28. As for others that are impenitent, and resolve to abide where they are, and to continue in sin, that grace may abound, Rom. 3.1. and yet presume to rely upon Christ for mercy; I must and shall tell them, that not one drop of all that Ocean of love, which floweth in the tender bowels of Christ, not one dram of all that precious oar of grace, which lieth hid in the rich mines of his mercy, not one beam of all that light and lightsomness which beams from that Almighty and All-gracious Son of Righteouesness, appertaineth to them, nor will ever come for them, unless by a true, and lively faith, and with unfained repentance they come to Christ; Christ being resolved in such a case, not to save them, nor to shew mercy to them, though he shew mercy to thousands, Exod. 34.6. nor to make them partakers of the riches of his grace, though he be full of grace, John 1.16. See Prov. 28.12. Isa. 55.7. Heb. 5.9. Heb. 10.29. More Objections will be answered hereafter.