A Scripture-Map of the Wilderness of Sin, Treatise · Part 4 · Chapter 12
CHAP. XII. The conſent deſcribed. Direction how to improve this intereſt; As alſo the third Conſideration opening this leaning, as to the Notion of the word.
SEcondly, As an aſſent of the Underſtanding,2. A Conſent. ſo a conſent of the Will, is neceſſarily ſuppoſed unto ſuch an intereſt.
This Conſent I ſhall thus deſcribe.1. Deſcribed.
It is a free and full act of the Will, rejecting all other lovers, and receiving whole Chriſt in his own way, or upon his own terms.
So that as the forme of the Aſſent is in conceiving aright of Chriſt in the underſtanding, ſo the forme of this Conſent is the right receiving of Chriſt by the Will.
I ſay, it is a free act of the Will: for Chriſt wooes,A free act of the will. and wins the affections, he raviſheth them not. Indeed at firſt, they are not onelyonly coy, but crooked: He comes to his owne, (in this ſence) even his own intended, and elect Lady and Spouſe) but ſhe receives him not. What gracious heart is there, but with bitterneſſe remembers, how many unmannerly and unworthy wayes, it gave unto Jeſus Chriſt before he brought it unto a Yea, and a Amen? But Chriſt of unwilling, makes them willing, and this is expreſſed, Pſa. 110.2, 3. The Lord by ſending forth the rod of his ſtrength, maketh them a willing people, in the day of his power. This power of Chriſt, by an holy force upon them, (in the firſt working of grace) frees them, Chriſts love conſtraines them: He drawes them (and it is with the Cords of a man) and then their affections freely go, yea, They run after him, ſo Cant, 1.4.
I ſay alſo, a full act of the Will,A full Act. becauſe I thus judge that a divided heart never yet marryed Jeſus Chriſt; thou muſt not be almoſt, but altother perſwaded to be a Chriſtian; ſurely that Chriſt that will not allow one man to ſerve two Maſters, will never allow one woman to have two Husbands; eſpecially if himſelf muſt be one of them. Surely herein, though our affections are not perfect, as to the degree; yet muſt they be ſincere, as to their kind, and united among themſelves: for therefore I call it the full act of the Will, that is, of the united affections. A woman doth not onelyonly marry her love, but her fear, her deſire, her delight, even all her affections, in their degree to her Husband: In a word, ſhe engageth her will to her Husband. If David had need to cry out, unite my heart to fear thy name, as Pſal. 86.11. What need have we to pray, Unite our hearts to bear the name, by marrying thine onelyonly begotten Son, by matching our ſelves unto Jeſus Chriſt. We muſt have but one heart for one Husband, for one is our Husband, even Chriſt, 2 Cor. 11.2.
Rejecting all others.I ſay moreover, rejecting all other lovers; that is, we muſt break our league with Hell, and our Covenant with death. Indeed had our hearts been chaſt and faithful before, we ſhould not need to break, but onelyonly to tye a knot, Note.but becauſe of our former wanton dalliance with, and engagements unto other lovers, (as you may with ſhame and ſorrow ſee Hoſeah 2.7. Therefore will the Lord Chriſt have us ſolemnly renounce and diſclaime them, though they will not give us a Bill of divorcement. Heaken O Daughter, and conſider, forget alſo thine own people, and ſo ſhal the King greatly delight in thy beauty, Pſal 45.10, 11. Farewel fleſh, get thee behind me Satan, depart from me you workers of iniquity, wantons, worldlings, my former lovers, my former luſts, for now am I married unto the Lord Jeſus Chriſt.
And receiving Chriſt.I ſay withall, a receiving of Chriſt, becauſe diſſent from other ſuiters, muſt be ſeconded with Conſent unto him, as it is expreſſed Hoſ. 2.7. Having left other lovers, ſhee muſt returne to her firſt Husband. It is not enough to think, or ſay, I am none of Satans, I am not for the world, I will not be for ſin, but I am Chriſts; I am, and through grace will continue Chriſts, and none but Chriſts. Is not this that which the Spouſe ſo frequently profeſſeth, I am my beloveds, and he is mine, Cant. 6.3. I am my beloveds, and his deſire is towards me, Cant. 7.10. My beloved is mine, and I am his, Cant. 2.16. Obſerve the variety and inverſion: I am his, He is mine: He is mine, and I am his. What is this but the marriage-match, and in the trueſt ſence, the True-lovers-knot.
I ſay likewiſe, a receiving of whole Chriſt. Verily, ſirs,Even whole Chriſt. Chriſt is not divided. The ſoule that will marry her Saviour, muſt marry her Sanctifier; and in marrying her Prieſt, ſhe muſt marry her Prophet: if ſhe match to one that will pay her debts, ſhe muſt match to one that will mannage her affairs: yea, and her deſire ſhall be towards him, and he ſhall rule over her, ſo Pſa. 45.11. He is thy Lord, and worſhip thou him. You muſt not thinke onelyonly of ſtanding at his right hand, and of receiving honour by him; but alſo of doing homage, and giving of worſhip to him. If you muſt come up to Sarahs example in calling and and counting him your Lord. Thus David that Kingly Prophet, takes him for his King, and his Prophet, whom he takes for his Saviour, Pſal. 25.5. Lead me in thy truth, (there's the firſt) and teach me, (there's the ſecond) for thou art the God of my ſalvation, (there's the third.) So then, ſince true faith doth ever take hold upon an whole Chriſt, who is King, Prieſt, and Prophet, whether it be granted, that this Faith doth juſtifie, as it receives Chriſt under the preciſe Nosion of Ruler and Teacher, as well as of Prieſt, (which ſome affirme) or onelyonly of Prieſt and Surety, (as others doe judge) that is ſolely as preſenting his righteouſneſſe to God for us, and as putting that his righteouſneſſe upon us, and not as working that righteouſneſs in us, that is moſt uſually called Holineſs, which ſeems chiefly (as to reſpect the Princely and Prophetical office of Chriſt, ſo) to relate to that purifying or ſanctifying act of faith, ſpoken of, Act. 15.9. rather then that juſtifying act of faith ſpoken of Rom. 5.1. Yet muſt I aſſert, that no faith doth juſtifie, but that which takes Chriſt for King, and Law-giver as well as Saviour, Iſai. 33.22. Faith juſtifies, ſi non quâ totum, ſaltem quae totum & recipit & reſpicit Chriſtum. Take heed, ſoules! of diſtinguiſhing here between LORD and JESUS, as Judge Cook uſed to do (by laying off of his Gown) between Judge and Cook: If Chriſts Coat be ſeamleſs, ſurely Chriſt himſelfe is diviſionleſs. And it is farre ſafer for me, and you, to be careful in uniting practically (what God hath certainly joyned together) then to be over-curious in diſtinguing notionally, where if we divide practically, we are undone everlaſtingly. Yea, are there not ſome Pilats (that aske what is truth?) that even queſtion Juſtification it ſelfe, becauſe ſome raiſe ſo various, ſo dubious Queſtions about it; and whilſt theſe contend ſo much about the Cement, they call into queſtion the very Foundation, and ſay, the Builders ſhall agree before we build with them.
Yea, and a receiving of him upon his owne termes.Laſtly, I ſay, a receiving of Chriſt upon his own terms. Perhaps ſome gueſts would come to the Marriage, when their Oxen are proved, and their Farms managed, &c. and if they might firſt go and bury their Father, Mat. 8.21. And thus would we be indenting with, and thruſting our own terms upon the Lord Chrſt, but if we marry him, we muſt marry on his own terms with him, and what thoſe are, we ſhall have occaſion to ſpeak in the Hinderances, and therefore thither we refer thee for the preſent.
Now therefore, that ſoule that thus Aſſents and Conſents unto Jeſus Chriſt, both in Ʋnderſtanding and Will; both in the knowledge and love of the truth: the ſoul that thus Conceives and Receives, of ſuch a ſoule may we ſay in the language of Rev. 19.7. The marriage of the Lamb is come, and his wife hath made her ſelf ready.
This is the ſoule that may and ought to lean, the ſoule that may and muſt apply: How to improve this intereſt.this ſoule hath an intereſt. And now let me call for the improvement.
This is the ſoule that ſhould be much in meditating, 2. By often meditating of this ſtrength & reſt with Chriſt,what ſtrength and reſt her Head and Husband hath received or her, Pſa. 45.1. My heart is enditing a good matter; what was that? Why? Things appertaining to the King; and what are thoſe? a Throne, and a Scepter, verſ. 6. that is, Reſt and Strength: and for whom? Why? For the Queen at his right hand, verſ. 9. Now ſirs, doe we believe this, that our ſoules are marryed to the King of glory? Oh then! O then! why is it that we have ſuch baſe and ſordid familiarity and fellowſhip with this World? ſurely the reaſon why there is ſo much Earth in our lives, nay, may I ſay, ſo much Hell in our lives, is, becauſe there is ſo little heaven in our thoughts, Phil. 3.20. whereas our Converſation ſhould be in Heaven, whence we look for a Saviour.
2ly.2. By often ſpeaking of it to others. This is the ſoule that ſhould be much in relating, what a gainer ſhe hath beene by making Chriſt her beloved. What Zereſh? what Wife amongſt you could hold your peace, if your Husband ſhould be promoted to be ſecond man in the Land? Let thy ſoul make her boaſt in the Lord, To Chriſt himſelf.and ſpeak thou the things that thou haſt meditated concerning the King, Pſal. 45.1. Yea, ſpeak much of it unto Jeſus Chriſt, and ſay, I am thy Spouſe, O Lord, I am thy Spouſe, and thou haſt received gifts for me, therefore give ſtrength, give refreſhings to me: the language of Pſal. 68.18. (ſpeaking to Chriſt in the ſecond perſon) will warrant ſuch pleas at the Throne of grace.
3ly.3ly. By enlarging affections towards Chriſt hereupon. This is the ſoule that ſhould improve her intereſt in Chriſt, by enlarging her affections towards Chriſt. Haſt thou an intereſt in Chriſt for thy ſtay and ſtrength? ſay as David, Pſal. 18.1. I will louelove thee, O Lord, O my ſtrength. And indeed the ſtronger the love is, the ſtronger the leaning will be.
Laſtly;4ly. By living the life of faith. This is the ſoul that whoſe life ſhould be made up of faith, and of obedience.
Of Faith. For ſaith David, My heart is fixed, O God, my heart is fixed, and upon what is is fixed? Why? truſting in the Lord, Pſal. 112.7.
And obedience in the ſence hereof.Of Obedience. Be the work never ſo croſſe to fleſh and blood, never ſo great and difficult, though fighting with Beaſts, though wreſtling with Devils, becauſe ſhe is ſtrong in her Lord, and in the power of his might, Epheſ. 6.10, 12.
Never ſo tedious and tyreſome, though reaping in his Harveſt, even all the heat and under the burthen of the day, becauſe ſay the Apoſtles, ſuch a ſoule ſhall have reſt with us; yea, even with Chriſt: for when his Spouſe hath wrought with him all the day of her life, ſhe ſhall lie down with him in the night of her death, and reſt from all her labours, becauſe ſhe is intereſted in the Lord, for ſo ſaith the Spirit. Reu. 14.13. Thus the Church of Philadelphia, when ſhe had but a little ſtrength, improves it unto faith and obedience, ſhe kept Chriſts word, (there's obedience) ſhe denyed not his name (there's faith) therefore Chriſt will keep her from the hour of temptation, and give her Victory over Satan, and his Synagogue, Rev. 3.8, 9, 10.
And thus have I done with the Object, viz. Chriſt prepared, and the ſpring of the Act, viz. An Intereſt, or Chriſt appropriated. I come to
3d. Conſid. What this leaning act in the notion of it doth import More remotely.The third thing propounded in order to the opening of this act of leaning and that in this Querie, What leaning in the notion of it doth import?
I ſhall anſwer it in four particulars.
Two things it imports more remotely, yet neceſſarily; and two things more intrinſecally, and immediately.
1. A coming unto Chriſt.Firſt, It imports (more remotely) a coming unto Chriſt; for no man can be ſaid to bait at his Inne, or to reſt himſelfe at his lodging, tell he come at his Inne, or at his lodging. There are ſome pretenders, I feare, to lean upon Chriſt, that never yet knew what it is to come at Christ: for there is nothing but a clear ſence of inſufficiency in our ſelves, and of All-ſufficiency in Chriſt, that can (as we have hinted and may have farther occaſion to ſhew) bring the ſoule to the Lord Jeſus. Sirs, you muſt get at Chriſt, before you can get hold upon Chriſt. As long as the Spouſe was at a diſtance from him, we never heare of her leaning on him. Every ſoule that is at never ſo little a diſtance from Chriſt, hath Courtiers enough, legions from the black Princes Court, offering their ſervice to lead it by the arme; but the ſoule muſt return to the first Husband, before it can have any of his raviſhing embraces: this is that is ſaid by our Saviour, Mat. 11.28. Come unto me, and I will give you reſt. Therefore if you would remove all that hinders you from leaning on Chriſt, remove all that hinders you from coming to Chriſt.
It imports alſo (more remotely) a continuing, 2. A continuing with Chriſ…and abiding with Chriſt. There are ſome ſoules that may come at Chriſt, and yet cannot be called leaners upon Chriſt, becauſe they are quickly come, and quickly gone, as Chriſts throng that ſtaid with him all dinner while, whilſt the loaves laſted, Joh. 6.26. but ſlunk away in the Sermon time, ver. 66. Or that ſtay to heare him as long as his doctrine pleaſeth them, but when the hard ſayings come, then they runne away, ver. 60. ſuch as are ſpoken of in that ſad Scripture, Heb. 6.4, 5, 6. And ſuch are compared to Corne upon the houſe top: you know how ſoon that's come, and how ſoon gone, for ſaith Chriſt, it had no root, Mar. 4.6. So are there ſome that have a faire and freſh blade, but they have no depth of earth, ver. 9. no hold, no root, &c. you may ſay, ſuch and ſuch are forward commers to Chriſt; but you cannot ſay, they are leaners upon Chriſt. Alas they are thrown upon Chriſt by ſome violence of preſent conviction, of prevalency of cuſtome, or expectation of advantage, but they have no hold upon him. That word, Act. 11.23. That our Tranſlation renders, Cleaving to the Lord, is, foreign that is, permanently continuing with the Lord. Will you ſay, that man that is thrown from the top of a mountain, and in the way daſheth his arme or his elbow upon a Rock, and ſo paſſeth away, that he leaned upon that Rock? alas! this is all that Apoſtates and Back-ſlyders get by comming at Chriſt at all; inſtead of leaning upon him, they ruſh againſt him, and inſtead of building upon him as the chiefe Corner-ſtone, they daſh upon him as a ſtumbling ſtone, ſo ſaith the Apoſtle, 1 Pet 2.8. He is a ſtone of ſtumbling, and Rock of offence to the diſobedient; but on the other hand, it is not ſtrange that the Spouſe ſhould be called a leaning Spouſe; for when ſhe came at her beloved, ſhe held him, and would not let him goe, Cant. 3.4. Therefore friends, you that are come to Chriſt, the elect and precious ſtone laid in Sion, either by believing build upon him, ſo that you may continue with him, or elſe know that in falling from him, you ſhall be daſhed in pieces by him, for this is the ſum of that diſcourſe, 1 Pet. 2.7, 8, 9, &c.
More in trinſecally. 3ly. A devolving of all our weakneſſes, &c. upon Chriſt.Thirdly, It imports (more intrinſecally) a devolving of all our infirmities upon Chriſt. Jacob was then ſaid to lean upon his ſtaffe, when he ſtayes his feeble arms upon his ſtaffe, when he reſts his languiſhing, fainting, dying ſtrength upon the top of his ſtaffe, Heb. 11.21. Therefore our leaning upon Chriſt, imports our imploying Chriſt by faith, in that work whereunto God hath appointed him by his gracious counſell, viz. (as I ſaid before) to bear our infirmities, and to carry our griefs, and to bear the ſin of many, and the iniquity of us all, Iſai. 53.4, 6, 12. When faith acts on Chriſt, as the Prieſt upon the ſcape Goat, Lev. 16.21. (which I have before ſhewne to be a type of Chriſt) Confeſſing our ſins upon Chriſts head, and laying our iniquities upon his ſhoulders; not as if Chriſt were the ſinner, or a friend unto ſin, but as knowing him to be the ſatisfier for ſins, and a friend unto penitent ſinners. And indeed though it be facile to get prophane Ranters, and preſumers hereunto; yet I find it a difficult buſineſſe to get penitent ſinners hereunto: what the others preſume, theſe dare not believe. Such ſoules come to Chriſt with their bloody conſciences, as that poore woman with her bloody iſſue. 'Tis ſome time before they dare touch at all: and when they do touch, they dare not take hold: if they doe take hold, it muſt but be upon the skirts of Chriſt in a promiſe, upon the hemme of his Garment; and then as if they had ſtolne their cure, they are ready to run away again, as being affraid and aſhamed that Chriſt ſhould ſee them: you may ſee the ſtory Luk. 8.43, 44. But ſoft, ſirs, Chriſt will not loſe his glory ſo; Chriſt will have you to come out into view, and to acknowledge your cure; and though you were affraid to take hold upon Chriſt by the hemme, he will not be aſhamed to take you by the hand, and to ſay unto your ſoules, as he did unto her, verſ. 48. Be of good comfort, your faith, (your leaning) hath made you whole, go in peace. Therefore, my Brethren, bring your ſoules forth under all their ſickneſſes, evils, and infirmities: your blind eyes, deafe ears, dumb tongues, palſie hands, lame feet, feveriſh affections, diſtempered ſpirits, dead hearts, bring them forth, I ſay unto Chriſt, as 'tis recorded by the Evangeliſt, that they brought their poſſeſed, their ſick, &c. Mat. 8.16. That it may be fulfilled which was ſpoken by Iſaiah the Prophet, that himſelfe tooke our infirmities &c. v. 17.
Fourthly,4ly. A deriving of ſtrength, &c from Chriſt. It imports a deriving of and a carying away ſtrength and vertue from Chriſt, as well as a comming to him, a continuing with him, & a devolving of our infirmities upon him. When any true faith leanes on Chriſt, it draws ſtrange helping, healing, curing, comforting vertue out of Chriſt, as himſelfe ſaith, Luk. 8.46. Some body hath touched me, for vertue is gone out of me. A man ſits down to eat bread faint, but riſeth up freſh: he lies down at night in his bed weary, but riſeth up in the morning in the renuing of ſtrength. Sirs, if you be come at Chriſt, ſtirre not from him faint, or feeble, for ſtrength and refreſhings are with him, touch him, and take them. And ſo we come to