The Spouses Hidden Glory, Sermon

The Spouses Hidden Glory · Sermon

p. 1THE SPOUSES HIDDEN GLORY.

SOLOMONS SONG, Chap. 8. verſ. 5.

Who is this that commeth out of the Wilderneſſe, leaning upon her beloved?

THis Booke is called the Song of Songs; Canticum Canticorum, that is Canticum Excellentiſſimum; the moſt excellent Song; ſo Vatablus: and Eſtius Qu…a ſermocinationem continet Chriſti ſponſi, & Eccleſiae ſponſae, Eſtius.gives the reaſon; becauſe it contains a diſcourſe betwixt Chriſt the Bridegroome, and his Church the Bride. The Song of Songs, as a note of Eminency (thinks hee) Mr Brightman will have it as well Nota diſtinctionis quam Eminentiae, a note of diſtinction, as of eminency;Canticum excellentius omnibus quae Solomon compoſuit. A Song more excellent then all thoſe which Solomon made; The Song that ſounded ſweeteſt to Solomons penitent heart: But truly well may that be called the Song of Songs, where every ſtraine is breathed by the Spirit of the moſt High, whoſe pen man was Sonne and Heir to the ſweet Singer of Iſrael, and had the moſt wiſe underſtanding heart, that ever bleſt a creature: whoſe every note is a note of Free grace, and every cloſe a cloſe with Chriſt, an union with him who is the head of his Church: Finally, where p. 2every line breaths the perfume of the Roſe of Sharon, and is beautified with the colour of the Lilly of the Valleys. It is a Song of Love, ſung in parts, by the Sonne of his fathers Love, The Lord Chriſt, and the wife of his boſome, The Church in generall, and every beleeving ſoule in particular: It begin… with Love, Let him kiſſe me with the kiſſes of his mouth, for his love is better then wine; Oſculum eſt Symbolum amoris: And it ends with love, Make haſt my beloved, and come away. The fountain from whence it ariſeth is a ſpring of love, and the ſea into which it falls is an Ocean of love, where the ſoule that enters is ſwallowed up of love, and drowned in ſweetneſſe. The whole ſtreame of the booke, is a ſtreame of love, running betwixt two pretious banks, Ieſus Chriſt, and the beleeving ſoule; Sometimes it runnes an higher, ſometimes a lower water; it is alwayes ſome, though the Flood-gates be not alwayes open. The two lovers ſpend their ſong in feaſting themſelves with each others beauties; One while the Bridegroome is courting his Bride with raviſhing ſtrains of grace; another while ſhe is emptying her ſoule into her beloveds boſome. The whole ſong is but a ſweet enterchange of delightfull expreſſions, while both ſeeme to be raviſhed with each others mutuall embraces.

I ſhall not ſtudy the coherence of the Text, it being a ſtraine of the Song that ſtands in ſmall dependency to the other. The ſpouſe had now her bridegroome by the hand, it was her turne to poure her love into her beloveds boſome: from the 10. verſe of the former chapter. My text ſeemeth to be a parentheſis, ſtanding in ſmall relation to the antecedent, or ſubſequent words; but ſeemes to be rhe voice of ſome third perſon, viewing this bleſſed pair ſweetly embracing one another, and the beloved following her love through moſt rugged places and wilderneſſe wayes; in thoſe wayes leaning upon Chriſt, either in admiration of Chriſts condiſcention, that he would pleaſe through wilderneſſes to lead his beloved, or in admiration of the ſpouſe ſo worthleſſe a creature, that ſhe ſhould leane; or of her beauty by the refl…xion of her beloveds countenance, or of her conſtancy, that the bria…s and thorns of the wilderneſſe could not ſeparate her beloved and her, Quos Deus conjunxit, &c. cries out, Quae eſt illa quae aſcendit ex deſerto? What manner of creature is this, that ſhe ſhould leane? or what p. 3ſo glorious creature is this that leans? What manner of love is this, that makes her follow her Beloved through ſuch uncoth, rugged, dangerous wayes as theſe?

Learned …remellius would have theſe words to bee no Parentheſis at all, but the continued ſpeech of the Church, and ſayes it is an Expreſſion of the great love that the Church bare to the Lord Chriſt, by compariſon.Expoſitio ſummi amoris quo Eccleſi proſequitur S…orſum, anſuit ull… unquam Eccleſia quae tot ac tantos l bores perſe…ret, tantaque pericu…a ſuſciperet, ad conſequendum dilectum ſ…um? hec igitur ſunt pignora Voluntat… me… qued fide diffi…ultates omnes ſuperavi. Tremell…s ad locum.

What Church ever (ſaith ſhe) would undertake ſo many and ſo great labours encounter ſo many dangers to get her beloved? Theſe are pledges of my good will, that by faith I have overcome all difficulties, leaning upon him, even in the wilderneſſe.

But with all due reſpect to Tremellius, I rather agree with our whole ſtreame of Expoſitors, that it is a Parentheſis, and the voice of a third perſon ſpeaking, Quae eſt illa? The onelyonly queſtion is, who this third perſon ſhould be:

Beda and Mr Brightman underſtand it to bee the voice of the Iewiſh Church, that with the eye of prophecy fore ſeeing the converſion of the Church of the Gentiles, cry out, Who is this? This wilderneſſe creature? that ſhe ſhould have any thing to do with the Meſſias? and therefore they read it, Dilectum meum, my beloved; Who is this that comes up from the wilderneſſe leaning upon my beloved? whom I thought only to have loved me,Quem meſolum dil…geſe, ceteris aut…m Nationibus rebar eſſe ignotum. Bed… ad locum. and to have been unknown to other nations (ſaith Beda) C…us nominis ſit haec Gens quae aſcendit ex deſerto? Inſti…ni videtur haec quaeſtio de grandioribus natu ſororibus, quae ſtupeſcent hoc novo & inaudito ſpectaculo, ſaith Mr Brightman ad locum.

But I ſee no reaſon why it ſhould only be reſtrained to be the voice of the Iewiſh Church, nor why [illa] [this] ſhould be meant only of the Church in generall, whiles that which is predicated of this ſubject is common to each beleeving Soule as well as the beleeving Church:Luther ad loc. Non ſolum V…cinae gen…es, ſed etiam ipſi quiſunt in po…ulo hanc mirantur ſic aſcendentem? deſerto. And therefore I rather agree with Luther upon the text; Not only (ſaith he) the neighbour nations, but thoſe in the ſame nation ſhall admire her comming out of the wilderneſſe.

And I ſee no reaſon why wee may not make the ordinary eye of the world, the eye of the text, that ſeeing the beleeving ſoules p. 4confidence in Chriſt, and affiance to him, that no wilderneſſe will make her let go her hold but through every wilderneſſe ſhee finds a way by the help of her Saviour, who is her way, and up out of every wilderneſſe (how rugged ſoever) ſhe will come, and not loſe her Saviour her beloved neither, but comes up leaning, cries out, Quae est illa quae aſcendit e deſerto? Who is this that comes out of the Wilderneſſe? [leaning] Aſſocians, aſſociatura, Marrying or about to marry her ſelf to her beloved; ſo Tremellius Delicijs affluens, feaſting her ſelf with delight, abounding with delights in her beloved: ſo Vatablu, Hierome and Lyra, Innixa leaning upon her beloved; ſo Mr Brightman, and reverend Beda: The matter is not much.

1. Leaning is a poſture of familiarity and ſhe that is ſo bold to lean upon her beloveds arme, is ſurely lodged in her beloveds heart, and is aſſocians, marrying, or aſſociatura, about to marry her ſelf to her beloved; and 2. Leaning is a poſture of love too: She that leans, loves; ſurely ſhe takes pleaſure in her poſture, ſhee delights her ſelf in her beloveds ſhoulder.

The Text contains an imperfect deſcription of a Virgin, the daughter of Zion, the Spouſe of our Saviour; In which conſider,

1. The place whence ſhe came,

The Wilderneſſe:

2. Her motion,

She comes up:

3. Her poſture,

Innixa, Leaning:

4. The perſon upon whom ſhe leans,

Dilectum, A beloved:

5. The proper intereſt ſhe hath in him,

Dilectum ſuum, Her beloved:

The imperfection of the deſcription appears in the firſt words, being interrogatory, Quae est illa? Who is this? we know not what rare, princely, glorious creature it is?

Who is this? It is formula interrogandi. An interrogatory form of ſpeech; and doth (arguere ignorantiam) argue an ignorance; We know not who ſhe is; what is ſhe? Secondly, it is a form of admiring, and doth argue amaze. Whatſo glorious creature is this, that hath ſuch relation to the Kings Sonne, that ſhe leanes up…n him? Hence we learne

1. That the Spouſe of Chriſt is a glorious creature that the world knowes not; from the latter part of the Text.

p. 52. That it is the property of the believing ſoule the ſpouſe of the Lord Chriſt, to come out of the wilderneſſe leaning upon her Beloved.

Of the firſt, Firſt, That the Spouſe of Chriſt is a glorious creature that the world knowes not:

Here firſt, we will enquire, Who is the Spouſe.

Secondly, How ſhe is ſo glorious.

Thirdly, How ſhe is unknown, and what of her is unknown: The confirmation will be interwoven with the explication: By the Spouſe of Chriſt every one knowes is meant either the Church in generall, Hoſea 2.19.20. I will betroth thee unto me for ever, yea I will betroth thee unto me, in righteouſneſſe, and in judgment, and in loving kindeneſſe, and mercyes. And I will betroth thee unto me in faithfullneſſe; Or the believing ſoule in particular; the believing ſoule ſtands in the neareſt relations to Ieſus Chriſt, 12. Matthew. 50. She is his mother and ſiſter, and Chriſts ſiſter is his ſpouſe. My ſiſter, my ſpouſe, he calls her Cantic. 5. ver. 1. But wherein is this Spouſe of her Saviour ſo glorious that any neede ſay concerning her, Quae eſt illa? Who is this that cometh up?

There are ſix things which may breed an admiration in the eye of the beholders, in relation to any Bride, all which are eminenter in this ſpouſe.

1. Her breeding, that's admirable; ſhe is borne of God, 1 Ioh. 5.18. God is her father: ſhe calls him Our Father and Abba Father every day. Ieſus Chriſt himſelf Baptized her. He ſhall Baptize you with the holy Ghost and with fire, Math. 3. ſhe is a Kings daughter. 45. Pſal. 13. and ſhe lives in the Spirit of God Gal. 5.25. ſhe and God are all one in a myſtery; the Saint is a myſticall peece of Jeſus Chriſt; it lives with him and in him, and he lives in and with it. It is writen the heavens ſhall containe him; contain him, but not circumſcribe him; he lives under the Cottage-roof of the meaneſt Chriſtian; Chriſt dwells with the believer, and lives too. I live, but yet not I, but Chriſt lives in me (ſaith the Apoſtle.) The ſoule muſt needs be well bred under ſuch a Tutor, a glorious breeding! Its brother is Ieſus Chriſt, Husband and brother too. The ſpouſe is Ieſus Chriſts ſiſter and ſpouſe, as Abraham ſaid concerning Sarah: She is near a kin to the Trinity; to all p. 6the Apoſtles and Saints; of the blood Royall: admirable for her breeding, that in that regard they might ſay, Quae est illa? Who is this?

2. Her carriage, that is admirable, this depends much upon breeding you know; ſhe ſhames not her breeding: her deportment is according to her birth, her companions noble Kings daughters 45. Pſal. 9. Her carrriage chaſt, a Virgine through a ſpouſe Chriſtus non renaſcitur, niſi in cordibus eorum qui spirituales ſunt virgines, & Deo uno ſpiritu adherent. Chriſt is not borne againe, nor married to thoſe that are not ſpirituall Virgins, and adhere to him alone. She loveth righteouſneſſe, and hateth wickedneſſe, 45. Pſal. 7. and keepeth her garment unſpotted from the fleſh; ſhe carries not her ſelf like the wanton women: thoſe that ſee the Saints carriage for humility, for gravity, for her whole deportment, may in admiration ſay, Quae eſt illa? Who is this? What rare, what glorious creature?

3. Her Beauty is admirable, 45. pſ. 2. She is fairer then the Children of men, for grace is poured into her lips. Some daughters are beautifull, but ſhe is far more beautifull. Some in part, but ſhe is all faire; thou art all faire my ſpouſe. She is black (that is in her morning) but her black morning proves a fair day; black by nature, faire by grace, comely as the Tents of Kedar and Curtaines of Solomon. A lilly (though amongſt thornes.)

1. Her beauty is a perfect beauty. The Church was once calld the perfection of Beauty, 2. Lament. 25. No beauteous face and deformed body, much leſſe deformed ſoule; All faire. See her full deſcription from the beſt limner in the 7. chap. to the 7. verſe. She is without ſpot, or wrinkle.

2. It is a deſireable beauty, Kings ſhall deſire thy beauty: amongſt Creatures ſomtimes the fleſh may be beautifull, but the countenance caſts a vaile over, and makes the beauty not lovely, or deſirable; but this is a lovely Beauty even in the eyes of Kings.

3. It is a conſtant beauty, no ſickneſſe can make her unlovely; nothing can wrinkle the believing ſoule, or curle the gracious brow, the lilly of theſe valleyes looſeth no beauty in the ſcorches of afflictions or haile of ſorrow, or ſtormes of temptation; but in every condition thoſe that look uppon her may ſay, Quae eſt illa? What ſo beauteous creature is this?

p. 74. She is admirable for her Clothing. Her clothing is of wrought gold. 45. Pſal. 13. She ſhall be brought unto the King in a garment of needlework; in her eſpouſall dayes ſhe is cloathed with grace, hereafter ſhe ſhall be clothed with glory: ſhe hath put off her widowes garments, and put on a garment like the garment Mordecay was arayed with. Eſter 8.15. Royall apparrell taken out of the wardrobe of glory. Blew, and white, pretious Rayment; even of the ſame cloth with the King of glories attyre. Dan. 7.9. Revel. 3.5. And with a crowne of glory upon her head, and a garment of fine linen, and purple; Indeed ſhe was cloathed like Iehoſhua with filthy garments. But God hath ſaid take away the filthy garments from her, and I will clothe her with change of Rayment. Zech. chap. 3. ver. 4.5.

1. She is admirable. Firſt for the Variety of her clothing.

Secondly, For the perfume of her garments.

We will open her wardrobe and ſhew you a few of the changes of Raiment this Bride hath:

Firſt, She hath her Inner garment of Chriſts righteouſneſſe, her robe of righteouſneſſe; this the Saints are clothed with, and this is their long white garment: Their inner garment that goes next their ſoule. They are clothed in white, Revel. 7.13.14. Thoſe that come out of Tribulation and have waſhed their robes in the blood of the Lamb are arrayed in white robes.

2. She hath another white garment of chaſtity, which the Apoſtle bids Timothy put on, and the young women muſt have gownes made of it; they were to be chaſte and diſcreet, not committing adultery with the pleaſures and profits and vain delights as well as men of the world, but keepe her whole love and whole ſoule to God, and God alone.

3. Shee hath a long garment of Charity, her cloak of charity, this is both long and full; with the others ſhee clothed her ſelfe, with this ſhe clotheth others; with this ſhe clotheth the naked, and this is a true garment, and it covers a multitude of ſinnes: 1 Pet. 5.8. A garment that neatly becomes a Chriſtian, and which ſhe ſhould be ſure to have what ever ſhe wants to the back of her ſoule: Above all have fervent charity (ſaith the Apoſtle) It is a garment that the Bridegroome will looke that his Bride ſhould bee clothed with, at the great marriage day, Matth. 25.34. &c. Come ye bleſſed p. 8of my Father, and inherit the kingdome prepared for you, before the foundation of the world, for I was an hungry and ye gave me meat &c.

A fourth change of Rayment, ſhee hath, is the hair cloath of humility; an homely, but precious garment, 1 Pet. 5.5. Bee yee clothed with humility; The Bridegroome himſelf woed his ſpouſe with this robe, He humbled himſelfe and became obedient unto God, even to death, the death upon the croſſe; For theſe two laſt changes of rayment my heart akes to think how many Chriſtians have left them off: Charity is growne cold, to a Proverb; and humilitie, the precious garment of humility, changed for the conceited coat of ſingularity; the party coloured coat of factions hath brought this garment out of faſhion; It hath loſt no beauty, though it bee pittifully out of faſhion.

A fifth change of raiment; is her garment of Moderation, a ſummer garment to be worn when the Sun of proſperity ſhines hott: then let your moderation be known unto all men, Philip. 4.5.

Sixthly, She hath likewiſe a winter garment of Patience, and this the Spouſe puts on in a ſtorm; Tribulation worketh Patience: This the good Church of Epheſus was clad with, and her God loved her in this habit, Rev. 2.3. And haſt borne and had patience, and for my name haſt laboured, and haſt not fainted.

Seventhly, Many are the changes of this Spouſes Raiment, I will only mention one more, and that is Veſtimentum fidei, her Buff-coat of faith, this is Piſtoll, yea Canon proof, this ſhee puts on in a time of warre: The ſhield of faith, called Epheſ. 6.16. This is her militia veſtment: Theſe are the Spouſes ſeverall changes of Veſture, and many more; ſhe hath garments of needlework, and divers colours, and ſhe ſhall have at laſt a garment of Glory; She is glorious for the change of her raiment, that the eye of the beholder may be put to amaze, and he in admiration ſay, Quae eſt illa? Who is this that commeth up?

2. She is admirable, as for the change, ſo for the perfume of her garments, Pſal. 45.8. All her garments ſmell of Myrrh, Aloes, and Caſſia. Cant. 4.11. The ſmell of thy garments is like the ſmell of Lebanon; no perfume like the beleevers ſweetneſſe, ſweetneſſe that cannot be worn out, ſhe gives a ſmell as ſhe goes, like the ſmell of a garden, like the ſmell of a field which the Lord hath bleſt; like the perfume of Paradiſe.

p. 93. As ſhe is admirable for her clothing, ſo for her vertues alſo, Vertues ſhall I ſay? Vertue is too cheap a garment for this glorious Bride; Graces are inward ornaments, and indeed this is but her clothing of wrought gold; I have ſpoke ſomething to this before, the beſt nature is but the thred of her garment, the Gold of grace is wrought upon it, the warp of nature and the woof of Grace; ſhe is cloathed with grace as a garment: Vertue is the cheapeſt cloth ſhe wears, though that bee more pretious then a cloth of ſilver or gold: The vertues of her Bridegroome are in her; Nature refined beyond nature; The Quinteſſence of ingenuous nature ſeven times refined, clarified, ſpiritualized: Vertues (ſay they) are chained together: This ſpouſe is not adorned with collars of pearle, the moſt precious pearle is too cheap for her Ornaments, but her cheeks are comely with rowes of jewels, and her neck with chains of gold, Cant. 1.16. What chains, but the chains of her vertues and graces? and this chain of grace raviſheth the heart of Ieſus, Cant. 4.9. Thou haſt raviſhed my heart my ſiſter my ſpouſe, thou haſt raviſhed my heart with one of thy eyes, with one of the chains of thy neck, this pretious Chain the Apoſtle perſwades the Saints to put on, 2 Pet. 1.5. Adde to your faith vertue, and to vertue knowledge, and to knowledge temperance, and to temperance patience, and to patience godlineſſe and to godlineſſe brotherly kindneſſe, and to brotherly kindneſſe charity; Oh pretious chaine of intermixed pearle! Surely this will make the ſpouſe admirable, that whoſoever hears of her, or ſees her, will, muſt ſay, Quae est illa? who is this commeth up?

4. Laſtly, She is admirable for her Attendants, this makes all that ſee her, or know her, or hear of her, ſtand and admire her, and ſay, who is this? &c. Pſal. 45.9. Kings daughters were among thine Honourable women, upon thy right hand did ſtand the Queen in gold of Ophyr; None more glorious Attendants then Kings and Queenes, Iſay. 49.23. And kings ſhall be thy nurſing fathers, and Queens thy nurſing mothers, they ſhall bow downe to thee, with their faces towards the earth, and lick up the duſt of thy feet; What more honourable Attendants then the glorious Angels? Thoſe houſhold ſervants of the King of glory, even theſe are this Brides waiting ſervants, Are they not all miniſtring ſpirits, ſent forth to miniſter for them who ſhall bee heirs of ſalvation? Heb. 1.14. Shall I goe yet p. 10higher? The King of glory himſelf is the Attendant of the Kings daughter; he took upon him the forme of a ſervant, he came in perſon to attend her, he comes ſtill and bears her company; yea Ieſus Chriſt is the beleevers ſervant in heaven, for hee ſtands at the right hand of her father, to make interceſſion for her, to make her prayers, and her welcome into the chambers of his Fathers glory, (the Manſion houſe of the King of heaven) Shee is admirable for her Attendants; firſt for the multitude of them, The Creation is all her ſervant, the Creatures below are as the groomes of her kitchin, the Angels are the Gentlemen of her Bed-chamber, Queens are her maids of Honour, Ieſus Chriſt her Bridegroome is her ſervant, though her Lord; all his imployment is to do her ſervice. Secondly, for the gloriouſneſſe of her Attendants, the Queen that ſtands at her right hand, is clad with gold of Ophyr: the Angels that are her ministring ſpirits are clothed with eternity; None ſo glorious a retinue as this Spouſes, they that look upon her Traine as ſhe commeth, muſt needs ſay, Quae est illa? Who is this that commeth up? and thus I have ſhewed how this beloved ſoule is admirable; but the words are as well formula inquirendi as admirandi, a form of inquiring as a form of admiring; It argues they did not know her; therefore they ſay Who is this that commeth up? The beleever is a bride that is unknown to the world, an unknown creature. To whom and what are they unknown, and how far known? what of her muſt be known, and what in her is hidden?

Firſt, She is unknown to the wayes and carriage of the world.

Secondly, She is unknowne to the men of the world.

Firſt, She is unknown to the wayes of the world, ſhe hates the garment ſpotted with the fleſh, Iude v. 23. ſhee is none of thoſe that dare revell in mixed dances, ſhe is not ſeene at every fair, ſhe proclaimes not her beauty at every croſſe, ſhe dreſſeth not her ſelfe like a puppet of pride that forgets ſhee is duſt and aſhes, ſhee is indeed all glorious, but it is within; there her clothing is of wrought gold; ſhe paints not her borrowed face, ſhe knowes not how to looke God in the face another day with a face that is not of his adorning; ſhe hath beauty enough, ſhe needs not borrow any, ſhe knowes that paint will conſume in hell fire: The painted puppets of earthly pride that fare deliciouſly every day, wonder at her native beauty, though maintained with pulſe, and when they ſee her p. 11face out-ſhine theirs, and her making conſcience of what they make no ſcruple, they ſhall wonder, and ſay, Who is this?

Secondly, She is unknowne to the men of the world, an hidden creature, 1 Ioh. 3.1. The world knowes us not. They are called Gods hidden ones, 83. Pſal. 3. Sometimes compared to Iewels, In that day when I make up my Iew…ls, I will ſpare them. Iewells are not ſeene to every one; the Spouſes excellency is not known to all, The men of the world do not know them. What, are they ſpirits? doe not they live in the lower region? How ſo hidden then?

Anſw. Firſt, They doe not know them Scientiâ perfectâ, with a perfect and full knowledge, they look upon a gracious man as one only of a refined nature, a pure moraliſt, that doth no one wrong, for they have only the carnall eye of ſence, and the ſpirituality of a Chriſtian is ſpiritually diſcerned: Theſe diamonds are no better to them then pebles; a Iewell to them is but worth a barly corne.

Secondly, They doe not know them Scientiâ Scientificâ with a diſtinguiſhing knowledge; the Briſtow ſtone is as precious to them as the Diamond, nor can they diſtinguiſh them; and indeed no one hath infallible marks of them but hee that ſearcheth the hearts, and trieth the reins: An hypocrite may paint her ſelf with ſuch ſeeming graces, that the world may ſay of her, Surely this is the Lords annointed, or as in the text, who is this that cometh up? But can the Saint be hidden? It is hard (ſaies that pious man) to hide a great fire, or to caſt a covering upon ſweet odours that they ſmell not; Chriſts name by which ſhe is called is as a ſweet ointment poured out, as a mountain of ſpices, and he is the ſtrong favour of heaven, and of the higheſt Paradiſe; you may cast a covering over the man, that hee ſhall not ſee the Sun: But not over the body of the ſunne to hide daylight; To whom is ſhe hidden therefore? and to whom not hidden? What of her is uncovered, and what is covered?

Firſt, She is not hidden to God; Elijah thought all the ſaints had beere both dead and buried, when hee complained that he was left alone, but God ſaw ſeven thouſand in Iſrael, that had not bowed their knee to Baal: Ezechiel ſaw no mourners but God ſent him to mark out ſuch a precious tribe from the tribes of Iſrael: he ſaw their private drops; God need not ſay concerning the moſt retired ſaint, Who is this that commeth up?

p. 12Secondly, To her ſelfe ſhe is not hidden, She hath her conſcience bearing her witneſſe, the manifeſtation of Gods love in her owne ſoule, the prints of his foot-ſteps: Gods Spirit bearing witneſſe with their own Spirits; Chriſt is written in great letters in their hearts, ſhe hath her foreign her marks to know her ſelfe by: By this we know 1 Iohn 2.3. and by this again we know verſ. 5. 3. She is unknowne and hidden to the world, to the ſaints of the world, (her brethren know her not) and to the men of the world; to the one leſſe, to the other more; the ſaints know her not infallibly. It was a true ſaying of him, "When any of us come in heaven, we ſhall ſee ſome faces there that we never thought had beene there, and miſſe ſome others that we had verily thought to have found there.

But yet many wayes may the Saints diſcerne by the fruits, betwixt light and darkneſſe; yet not any that I know ſo certaine to our duskiſh eyes, that by it I can poſitively and infallibly ſay of any, This or that is a Saint of God, though in charity I ought to judge ſo of many; yet Samuel may bee deceived in Eliab, Gods eyes ſee not as man ſees: Therefore I have ſometimes wondred with what face any man (that profeſſeth himſelfe a ſervant of Ieſus Chriſt) dare for a fee at a funerall, lift a moraliſt to heaven, that poſſibly burnes in hell that houre; I ſhould feare to ſpeak it poſitively of him that (in my deceivable eyes) ſeems a pious Chriſtian; They are Hidden ones: How many that ſhine in heaven at this day a glorious conſtellation that went out of the world clouded? and with what face ſhall a miniſter of Ieſus Chriſt ſay more of me then I dare ſay of my ſelf? How comes his aſſurance if I want mine? I know charity in this caſe is pleaded; But I conceive charity is enough ſhewen to ſay I hope, or we hope, if the tree may be judged by the fruits; declare the probabilities, and leave the ſoule to God: But I am not amongſt an indocible kinde of creatures, that will tell me, they are too old to be taught, and I too young to teach them. To return therefore whence I digreſt, and to tell you what of the Chriſtian cannot be hidden, and what of them is hidden.

1. The acts of his graces cannot bee hidden, A Chriſtian muſt ſhew his love to God, though God clouds himſelf to him; If they have any habit of love in them, it will act; For Love is ſtrong as the grave, and jealouſie burnes like fire, Cant. 8.6, 7. Many waters cannot quench love; Their zeale cannot bee hidde, no not from the p. 13world, he cannot heare a wretch ſweare, ſee him drunk, profaning Gods ſabbaths, nay, abuſing his Chriſts blood, but he muſt ſpeake, The zeale of Gods houſe hath eaten up the Chriſtian, as well as his maſter: The hypocrite learns that politick paradox to ſee, and not to ſee, to ſee and winke: Eliah muſt be zealous for the Lord God of hoſts; The hypocrite will tell you of diſcretion, "O that idoll of diſcretion (ſaid hee) (and very well) that drives the power of Godlineſſe out of the Kingdome! Diſcretion indeed is commendable, The prudent man ordereth his affairs with diſcretion, but not with diſcretion as now impleaded; The Magiſtrate muſt be zealous in his place; theſe tell him he muſt bee moderate, Summum jus est ſumma injuria, he muſt not anger his rich neighbour, to levy the penaltie for ſwearing or blaſpheming, nor make the poore men his enemies by executing the Statutes for tipling and drunkenneſſe, he muſt keepe his oath with diſcretion and puniſh ſin with diſcret…on, and damne his owne ſoule with diſcretion too; The miniſters they muſt act by the hypocriticall Newters lukewarme principles of diſcretion too, they muſt not reprove faction till they ſee how it will be favoured above; ſee what government will be ſettled and then ſpeak againſt thoſe that oppoſe it; See the truth of Chriſt rent in peeces, his precious robe of truth torne from top to bottome, his church rent limb from limb, cut in more peeces then the Levites concubine, yet muſt they ſay nothing; It were indiſcretion, want of moderation, bitter Presbyterianiſme, what not? to ſpeak againſt theſe butchers; wait and ſee what will bee done above, and ſo indeed it may be ſalvation may bee brought to the church another way, but we muſt know then aſſuredly that wee, and our houſes, and our fathers houſes ſhall periſh: The word of God was in Ieremiahs heart as a burning fire ſhut up in his bones, Ier. 20.9. Grace commands a Chriſtian Magiſtrate, and a Chriſtian Miniſter ſometimes beyond what the world judgeth diſcretion, witneſſe that though an extraordinary caſe of Phineas for Zimri and Coſbi. But alas where is this zeale? we have more Diſcreeter (as the world calls them) then Gracious zealous preachers by one half, meer Gallioes that can ſee a Church rent in peeces, ſoules perverted, truth torne, and they care for none of theſe things: And we have more moderate Magiſtrates then Godly, more that the world calls honeſt then God will thank for their honeſty another p. 14day. It was never before our dayes the Commendation of a Magiſtrate to be laſt in action, to do nothing againſt blaſphemers, Hereticks, &c. Where …s theſe pretended Chriſtians graces? O away with theſe Cyphers on Benches; act for God or the Devill: When God calls as in theſe dayes, Who is on my ſide, who? why do ye hide your heads in holes? were there a dramme of grace in your hearts, it could not be but we ſhould ſee a little flame.

The acts of Chriſtians graces cannot be hidden. No, one muſt ſay of them in that ſence. Who is this?

Secondly, Their gracious and holy life cannot be hidden, They muſt walk as it becomes children of the light; they cannot be ſaints here, and Devils there; their company be it good or bad, ſhall be the better for them: It was a ſhrewd failing of Peter, to be a Iew amongſt the Iewes▪ and a Gentile amongſt the Gentiles, Paul reproved him to his face for it. Thus they are not hidden; if they be Gods coine they will have his image and ſuperſcription upon them: How then are they hidden from the world, that they may ſay, who is this? admiring her, that her beloved ſo great, ſo glorious, ſhould ſuffer her to leane on him? Many things in her are hidden, eſpecially theſe five:

Firſt, Her b…eeding, that is hidden; Not a beleever but is a Kings daughter, borne of God, brother of Chriſt; doe the ſcornfull gallants of the world think thus, that a Peſantly Chriſtian is better bred then they that ſo boaſt of their Genus & proavos? do they think that the King of glory is father to that leatherne Chriſtian? The Chriſtians face indeed diſcovers his father, he is Chriſtened with the name of the …rince of peace; Gods eldeſt ſon gives them their name Chriſtian, but this their breeding is hidden: the worlds ſayes, Who is this? Is not this the Carpenters Son?

Secondly, Her Value that is hidden; Who knowes the Value of a childe of God? thoſe are pretious creatures that are the paſſive creatures of the earth; thoſe Preciſians, Puri ans, call them what you pleaſe, thoſe that have trialls here of cruell mockings, ſcourgings, yea moreover of bonds and impriſonments, that are ſtoned, ſawne in ſunder, tempted, ſlain with the ſword, that wander about in Sheep-skins and Goat-skins, being deſtitute, afflicted, tormented, Of theſe the world is not worthy, Heb. 12.37.38. The world, the fine world that glifters in cloth of Gold, knowes not p. 15the value of a Chriſtians leatherne dublet, Sub ſordido pallio jacet pietas, the world wonders to ſee a poor creature a peece of momentany duſt, leaning upon the Prince of Glory, confiding in Chriſt, living upon Chriſt, ſo welcome to his houſe, ſo precious in his eyes, ſo familiar with his heart, reſting upon the Prince of glories boſome; they wonder what they are, what inviſible beauty this Prince ſhould ſet his eyes on, they ſee no ſuch worth in the Chriſtian, therefore they ſay, Quae e…t illa? Who is this that comes up? What hidden beauty is inner? Her Value is hidden.

Thirdly, Her joy and peace that is hidden. The Spouſe of Ieſus Chriſt is a careleſſe creature, yet not ſecure, ſhe is a calme in all tempeſt; let the winds blow and the waves beat this houſe is founded upon a rock, the gates of hell cannot prevaile againſt it; Let heaven and earth ruſh together yet the Chriſtian is ſafe. There are in eſpeciall five ſtormy and tempeſtuous dayes, which trouble the worldling, and they are all ſun-ſhiny to this Spouſe, ſhe hath joy, and peace joyfull peace, and peace…ull joy in all.

The firſt is the day of ſickneſſe t… his body; The worldling cries out my burthen is too heavy for me to bear, the Saint ſayes, O my God! I will kiſſe thy rod; Thy rod as well as thy ſ…ffe ſhall comfort me; The rod of God to the Chriſtian is made of ſeverall boughs of joy and twigs of conſolation: Though he kills me (ſaith Iob yet I will truſt in him; Who is this that hath ſuch peace? ſaith the worldling; Her peace is hidden.

A ſecond tempeſtuous day is the day of trouble to the Spirit; let the worldling be a little troubled in ſpirit, his foule conſcience a little ſhaked up, the ſtink choaks him: Give me an halter, ſaith Iudas: Oh what ſhall he doe? Now he is damnd, that never would beleeve any ſuch matter as damnation before, he that would beleeve no hell till hee felt it; and ſcarce any one wicked man but hath at ſome time or other, a ſtorme in his conſcience, for all the flattered peace of their ſoul: The merryeſt youth, if Democritus had the Anatomizing of him, would be ſound to have ſome melancholy in him: Eſay ſayes they are like a foaming ſea continually caſting forth mire and dirt; Now here hath the Chriſtian peace, the winds and the waves obey her Maſter; If the winds blow, ſhe caſts but out her anchor of hope, and the ſhip of her ſoule is ſtill; though ſhe doth ſtrike her ſailes a little, yet ſhe is ſure her cable p. 16cannot breake in her ſaddeſt ſorrowes: ſhe rejoyceth in the ſalvation of God, ſhe findes a bottome in the deepeſt ſeas, and as confidently looks, that though ſh… goes out weeping, yet carrying precious ſeed, ſhe ſhall returne rejoycing, and bring her ſheaves with her; as after a ſtorme, the weather-beaten mariner expects a calme; the worldling wonders at her hope that makes her not aſhamed, at her joy and peace, that cannot be drowned in ſorrow, and ſayes, Who is this that cometh up?

3. A third tempeſtuous day, is a day o… trouble in the publicke State or Church; Here the worldling is diſtracted, and cries out, What ſhall we do to be ſaved? In this day ſhe hath peace, ſhe truſts in God, and her God is able to deliver her; ſhe uſeth lawfull means to calme theſe tempeſts, and throwes her God-diſpleaſing Ionas into the ſea; if all will not doe, in a ſweet acquieſcency of ſpirit, ſhe reſts, ſaying, Deus est, It is God, let h…m doe what ſeemeth him good: No ſtroake can be unlovely that comes from the hand of a father: The Saints of God ſee God, though he ride… upon the wings of th wind, and makes the whirlewind his chariot, and ſhe doth not much care whether ſhe goes to heaven in a calme or in a ſtorme, whether ſhe be gently taken thither, or wrapt up in a fiery chariot, whether ſhe goes fairly by land, or ſwims through a ſea of bloud: The world wonders at this careleſſe, ſecure calme and ſayes, Who is this?

4. A fourth tempeſtuous day, is the day of death; Oh! here is the worldling troubled, now he ſighs out (with the dying Emperour) Animula! quo vadis? I have drunk away my ſoule, ſworne away mine heaven, blaſphemed the God that ſhould now ſave me; Now poore ſoule! whither goeſt thou? The ſpouſe of Chriſt goes downe to the grave as willingly as the ſleepy body goes to bed; Indeed this virgin hath cauſe to go willingly to it, ſhe goes but to ſee where her Lord lay; It was her Bridegroomes bed, She loves the winding ſheet ever ſince it enwrapt her Saviour; The grave is a bed of roſes to her, ever ſince, and ſhe cries out, I deſire to be diſſolved, and to be with Chriſt, which is beſt of all; She is of the Spirit of that dying Saint, that profeſt, If all the crownes and empires, riches, honours and glory of the earth were on one hand, and death on the other, he would ſcorne them and embrace this: The world wonders at the ſerene death of the Saint, that the King of p. 17terrours ſhould be a meſſenger of joy, the moſt fearfull thing of things to be feared, the moſt joyfull thing to be emb aced: Balaam himſel… could …ay, O that I might dye the d…ath o… the Righteous let my latter end be like his; A as the Godly man his peace and joy is hidden, and when they ſee him li…ting up his undaunted …ead in this terrible day, they ſay concerning him, Who is this?

5. The laſt tempeſtuous day indeed it is the laſt d y, he day of Iudgement: this day but in a fancy the thoughts of this day, Oh how they troub…e a worldling when they but think they heare the trumpet ſounding Alarum to this dreadfull day! Oh how ready are they to have their hearts like Nabals dye within them, and become as cold as a ſtone! how ready be…ore their time to cry, O Rocks, Rocks, fall upon us, cover us from the face of the lamb. When they hear but thoſe words r…peated, Behold I come like a theife, that … (ſaies this wretch) is that Ieſus whoſe blood I have trampled upon, whoſe free grace I have deſpiſed; that I (ſaies the Spouſes) is the firſt letter of my Ieſus, my ſweet and precious ſaviour; Oh how glad ſhall I be to ſee my husband with his glorious retinue come to fetch me away to his bed of glory! O come my precious Ieſu! my deare husband come quickly, Oh that the dayes of my widdowhood were accompliſhed, Oh that I could ſee but my huſbands face in the clouds, that I might ſay, Lo this is my Chriſt, I have waited for him, Lo this is my Chriſt, I have waited for him, I will rejoyce and be glad in his ſalvation. The world wonders what manner of ſpirit the Chriſtian hath that is ſcared with nothing, what manner of peace it is that paſſeth all underſtanding, he cries out Quae eſt illa? Who is this? I muſt confeſſe the fountain though it be of a great depth, may not contain it ſelf within its owne banks; but if full, it muſt runne over; The Saint muſt ſpeak his joy, if his heart be full, It muſt breath out its comforts, I charge you tell my beloved, O ye daughters of Ieruſalem, that I am ſick of love; Ioy will ſpeak it ſelfe, It is not, it cannot be dumb; If the Bridegroome be with the Children of the Bride-chamber, they cannot mourne.

1. But firſt, The ground of their joy is not knowne, that is hidden, they know not whence the ſpring cometh that maketh the fountain of their joy ſo brimfull as it is; they ſee them ſmile, but they know not wherefore.

p. 182. The meaſure of their joy is hidden; I may know by the brook, that there is water in the fountain, but I cannot know by the ſhallow brooke what depth the water is that is in the fountaine: they may ſay for this, Who is this joyfull creature? What is the Baſis? How great is the depth of her hidden joy? what is ſhe? Who is this that commeth?

4. But Fourthly, The Saints ſincerity is hidden, From the world? yea from one another infallibly: The Barbarians think Paul a murtherer one day, a God another day, they know not what any day: The diſciples are readier to accuſe themſelves then Iudas: An unmixed company of Saints is peculiar to the Church triumphant. I would demand of any who plead for unmixed Congregations, by what infallible mark I ſhall know a ſincere Chriſtian from a deceitfull hypocrite; and to my thoughts, that title of Viſible Saints ſeemes to have contradictionem in terminis; for if they be ſaints they are not viſible; at leaſt the truth of their Saintſhip is not viſible; And why it is neceſſarily required to the conſtitution of Gods Church, that they be ſuch as my deceivable eye judgeth Saints, which may be the eldeſt children of perdition and the worſt of devils, is ſuch a riddle, as I muſt profeſſe I cannot open, nor can (I ſuppoſe any conſiderable reaſon be given for it.

It was a true ſaying of him, To have none good, is the property of a Church malignant; to have all good, and none bad, is the property of the Church Triumphant; to have ſome good and ſome bad, is the property of the Church Militant: Only God and their own conſciences know their ſinceritie; O Lo d remember how I have walkt before thee (ſaith Hezekiah) God knew, and his own conſcience knew: The Saints ſincerity is hidd…n to the world; they are ready to ſay, Who is this? what wine-bibber? as concerning Iohn, What friend of Publicanes and ſinners? as concerning Chriſt. What Babler? as concerning Paul. What Puritan? What Round-head? as now adayes, Who is this?

5. Laſtly, The Saints Glory is hidden, their future eſtate; and this is one reaſon why the world deſpiſeth them; the world uſeth to make much of great men, Kings and Queenes; but their greatneſſe muſt be viſible; the world would be kinder to them, if they knew they ſhould be their Iudges, and ſure enough they ſhall; it is written, The Saints ſhall judge the world, they ſhall have a Kingdome, p. 19when theſe ſhall go to hell; and an hidden Kingdome it is, 1 Cor. 2.9. Eye hath not ſeene, nor eare heard▪ nor can it enter into the heart of man to conceive what things God hath prepared for th…m that love him. So much may ſerve for the Doctrinall part; now let us bring what you have heard to practiſe.

1. Let this be a cautionary reproof to the men of the world: no ſuch deſpiſed handfull of duſt and aſhes as the little flock, the handfull of Chriſtians; the mouth of every dogge is open againſt them: O let what thou haſt heard of their glory, be a bridle in thy lips, and an hook in thy noſtrills: The leaſt and meaneſt of them, though c ad in raggs, is a better man, of better breeding, of more value then thou art, that abaſeſt them, though in cloth of Gold and cloak of Scarlet; Saints are precious creatures. Firſt, Conſider …he is the Spouſe of the King of glory; Mighty …eſus is her husband; Art thou a gallan, t and haſt thou a wife of thy boſome? tell me, what wouldſt thou do to him that in thy abſence ſhould turn her out of doores▪ or kick her about the ſtreets? Is not the Lord Chriſt (thinkſt thou) as tender of his, as thou canſt be of thy Spouſe? She is the wife of an Omnipotent Chriſt, whoſe power makes him able, and whoſe …ove makes him willing to avenge his Spouſe: Verily he will teare thee in pe…ces, and there ſhall be none to deliver thee: Her husband is one that non… can ſtand before, when he is angry: If he be angry but a little, Bleſſed are all they that truſt in him: O take heed if he drawes his ſword, wo unto thee! and he loves his ſpouſe▪ for concerning her, he hath ſaid, He that toucheth you, toucheth the apple of mine eye. Beware, O Beware of the Apple of Gods eye: I had rather lie under the feet▪ then but tread upon the toe of Gods childe. I might draw ſome arguments from Love, as this from fear conſidering ſhe is ſo lovely, ſo glorious a creature. But I will uſe but one more, from the latter part of my doctrine.

2. Remember ſhe is an hidden unknowne creature; we have a Proverb, De abſentibus & mortuis nihil malum, ſpeak no evill of thoſe that are abſent or dead: we may put in a third, de ignotis; Ingenuity commands us, as well not to wrong thoſe we know not, as thoſe that are dead, or ab ent: O that rheſe few words might bridle the tongues of wretches, from abuſing that poore little flock which God is ſo tender of, that his eye will not endure to ſee any of it wronged in the leaſt ſort, before they repent them of the p. 20wrong they offer to them, before this Spouſe cries out to her huſband and his wrath be kindled in his b eaſt but a little; his wrath is far ſooner kindled then quenched.

In the ſecond place, it may be applied by way of diſcovery:

Firſt, To diſcover the reaſon why the children of God meet with ſuch courſe handling from the men of the world; they are accounted as the off ſe…uring of the world, and refuſe of the Nations; It is becauſe they are hidden ones, the world knowes them not; a King may walk in a place where he is not knowne, and the meaneſt Pea…ant not ſtir…e his hatte to him; an Emperour may walk in a forreigne Nation, and the moſt ſordid clowne not give him the way; The Saint is here in a ſt ange countrey; he is in, but not of the world: I am a ſojourner and a pilgr…m here (ſaid the holy man) as all my fathers were; Their dwelling (their fixed dwelling, I mean) is not in the world, they have tents, but they will build no Tabernacles; They will ſcarce ſay It is good for us to be here; their voice is Cupio diſſolvi, I deſire to be diſſolved, and be with Chriſt; Their inheritance is above the ſtarres, their manſion houſe in the land of glory; if once they come in heaven, the Saints ſhall Court th m, the bleſſed Angels ſhall wait upon them, the King of glory their Father ſhall bid them welcome, and their Bridegroome give them joy; there they are known, here they are not, The world ſaies of them, Who are theſe?

2. This may, Secondly, diſcover a difference betwixt the meaneſt Saint, and the greateſt Worldling. Are they ſo glorious in …ods eyes, how mean ſoever in the eyes of men? learne then that a leathern doublet may be more precious then a ſcarlet coat: Theſe are born of God: the Devill is their father, how great ſoever their parentage be: You are of your father the devill, Ioh. 8.44. There's their Breeding in Gods Heraldry. And the luſ…s of their father they will doe: There's their Carriage. No…withſtanding their gay clothes, they are clothed with the ragges of unrighteouſneſſe, and their garments are ſpotted with the fleſh, Their beſt clothes w ll not cover this Nakedneſſe; The Saints are glorious, theſe inglorious creatures, in the ſight of their God.

3. Thirdly, Are the Saints hidden creatures? This may then informe us, that all is not Gold that gliſters; the ſincerity and habit of the Saints graces is hidden: every one in Iſrael is not of Iſrael: p. 21Saints are hidden creatures; hidden to others, and ſomething modeſtly retired to themſelves: they are ſuch as we muſt ſay of them, Who are theſe? I like not thoſe that are too much their own trumpets; when I heare one boaſting of his graces, (which, by the way, is the beſt beauty he hath to glory in, if hee might glory in any thing, when hee hath nothing but what hee hath received) inviting others into his chariot to ſee his zeale for the Lord God of Hosts (as Jehu once did Jonadab;) though I had rather call a mans title to his lands, then his title to the Kingdome of heaven in queſtion, which is his beſt inheritance; yet I am ready to ſuſpect ſuch a creature, that there is more without then within; more in his forehead then in his heart: I am ready to feare the Cities running out of the gates; the empty veſſell ſound…ng moſt. It is a pretty Simile of a quaint Divine of our owne, Thoſe Merchants and other Whole-ſale men in a City, whoſe ſhops are of greateſt value, and have moſt ſolid Merchandiſe in them, ſet no great ſhew out at their ſhop windowes, perhaps they are ſhut up, whiles the poore Pedlar layes out every piece of Ribband, and bit of Lace hee hath: The ſolid and ſerious Saint is an hidden creature; of whom we muſt ſay, Who is this? Hee doth not care to ſet out ſo much at his windowes as hee hath in his ſhop; and yet not ſo hidden, but communicative upon occaſion too.

To demonſtrate that the ſmell of Chriſts ſpikenard is upon his clothing, that his garments ſmell of Myrrhe, Aloes and Caſſia; whiles the pedling hypocrite hangs out every ſeeming grace to the eye of the world; I am afraid at this time there is many a painted Theban Lady in the Church of God, that will not endure to waſh her face: many a painted hypocrite, that dare not come at the fire. We ſay, Good Wine needs no Buſh: The good Chriſtian needs no Trumpet. The beauteous face looks moſt beautifull through a vaile; and odours will ſmell through a covering: It is the painted lewd ſtrumpet that walks the ſtreets brazing every one ſhee meets, that calls to every one to look on her beauty, and invites the wild-eyed paſſenger to her lodgings. The modeſt Gentlewoman weares a vaile, and is only ſeen under that. It is the ſtrum…et in Chriſtianity p. 22that proclaimes her beauty to all, and ſounds a trumpet before her, and invites all to kiſſe her becauſe ſhe is Chriſts Spouſe. O friend take heed▪ let there be more in thy heart, and leſſe in thy tongue; Chriſts Spouſe is all-glorious, but not vain-glorious: Glorious, but it is within: Shee hath a glorious inſcription, but her ſuperſcription is not in ſo big characters. You will ſay of the Saint of God whiles you have a glympſe of her beau…y through her vaile, Who is this? As for the other, you ſhall not need ask who they are, they are the on…ly Church of Chri…t, The godly party, THE well-affected. Theſe ſay▪ Stand by your ſelves; come not neare to us; we will have no communion with you; for we are holier then you. The holy God make them more holy; but the Lord grant that none of theſe boaſters be a ſmoke in Gods noſe, we find them a fire that burnes all the day, Iſai. 65.5.

The next Life is of Exhortation: to teach all of us ſeverall leſſons.

1. To thoſe that are not yet married to this King of glory: O that this day might be a day of eſpouſalls! And me thinks I have ſpoke enough to perſwade with poore creatures, that are vile duſt and aſhes, to conſider how glorious they are made after this wedding day. What is there deſireable in an husband that is not to be found in this mighty Jeſus? I know but foure things that can make a Bridegrome deſireable; all which are to be found to the higheſt in the Lord Ieſus Chriſt: 1. Breeding. 2. Beauty. 3. Riches. 4. A loving ingenuous nature. I am come this day to plead for my Maſter with you (friends) who are but duſt and aſhes: Doth any one here think that the marriage of Chriſt will diſparage their houſe? and his croſſe diſhonour their coat? Know (friend) my Maſter (whoſe love I tender thee) is the Son of the Lord of lords; the Heire of heaven and earth; One that hath alwayes been brought up in the Court of glory: One that in the day of thine eſpouſalls to him ſhall put a degree of honour more upon thee, though thou wer't the Empreſſe of the world before. No honour like the honour to be call'd the ſons and daughters of the moſt High. If thou haſt an ambitious eye, here is an object of higheſt honour for thee; thou ſhalt be daughter to p. 23that King that can bind Kings in chaines, and Nobles in links of iron; and Bride to him that hath Emperors for his meaneſt ſervants, and is Heire of eternity.

2. Haſt thou a wanton eye? will beauty move thy affection? My Maſter is the faireſt of ten thouſand, white and ruddy, Cant. 5.10. His head is of moſt fine gold, his locks buſhy and black as a Raven, &c. See the full deſcription of him in that Chapter. The creatures beauty is mouldring paint, but His native beauty is permanent glory.

3. Haſt thou a covetous eye? and doeſt thou look for a great joynture? My Maſter hath it for thee: Hee is rich in inheritance, heaven is his, and earth is his, and the ſea is the work of his hands. He is rich in moveables: Every beaſt of the forreſt is his, and the cattell upon a thouſand hills: The fowls of the mountaine, and the wild beaſts of the field. Ay, and all is thine; for hee can with-hold no good thing from thoſe that live uprightly. The Father of glory gives all with his Son in marriage. He hath given us his Son; ſhall hee not with him give us all things?

4. Haſt thou a ſober ingenuous eye? that thou thinkeſt love is the beſt riches, and a certainty in that the beſt joynture? Know that my Maſter is of a loving nature too. Read this delicious Song; tell me what Gallant ever courted his Miſtreſſe (though far above himſelf) with ſuch Rethoricall expreſſions of love as this precious Jeſus woes poor duſt and aſhes? O tell me (poore creature) how wouldſt thou deſire to try my Maſters love towards thee? O man, did ever Bridegroome do ſo much for his Bride? why man? he hath come and left his pallace of Glory, for thee, and lived a ſcornfull tedious life upon the earth; he hath pleaded night and day with his angry father in heaven for thee: that thy ſoule might not be damned; but thou mightſt be married to him; he hath made thee a path for thy prayers to his father, and thou haſt not had a gracious anſwer to one prayer, but hath come under Chriſts hand, and been ſealed with my maſters blood. Wilt thou try him by what he hath or will ſuffer for thee? Why poor creature, for thee hath he been buffeted, beaten, whipt, prickt with a crowne of thorns; for thee did he p. 24ſuffer his precious ſide to be ript with a ſpeare; for thee did that precious bloody balſamy ſweat trickle down his ſacred cheeks, for thee was he nailed to croſſe, for thee he did ſuffer ſuch torments as made his dying ſoule cry out, Eli, Eli, lama ſabachthani? is this no ſuffering? doth not he deſerve thee, that hath ſuffered ſo much for thee that art but a peece of momentary clay? The Gallant perhaps will venture his life for his Miſtreſſe, but my Maſter hath more then ventured his life for thee; he embraced death for thee; He knew he ſhould dye; yet to ſhew that he valued not his heart blood for thee, he ſhund not the croſſe: I doubt whether a gallant would fight a duell for his Love, if he were certain he ſhould be ſlain in that duel: But this my Maſter hath done for thee. Some have a trick to try the conſtancy of their lovers, by making them long ſuitors: If they be content to woe ſeven years, then perhaps they will love: This is but an unmannerly trick; but yet thus haſt thou tryed my Lord, and Maſter (moſt unworthy creature) He hath proved himſelf conſtant in his patient woings and waitings upon thy ſcorne; this hath been his woing place; every miniſter came with a love-letter from my Maſter to thee; He hath come himſelfe many a time and knockt at the door of thine heart, whilſt thou haſt been in bed with ſin; yea he hath ſtood and knockt while his locks have been wet with the dew of the night; O hard heart! Why doſt thou tire out my Maſters patience (moſt worthleſſe creature?) What, hath he not ſtaid for thee long enough? is not yet the conſtancy of his love approved to thee? What, was it for a portion he ſhould have with thee what portion but ſin? he muſt give his blood to cleanſe thee before he can embrace thee; yet rather then looſe thee he will do it: O precious melting love! here love was ſtronger then the grave indeed; was ever love like his? Let me be familiar with thee this day; (I would gladly make joy in heaven this day, for the marriage of ſome poor ſoule to my Maſter) What makes thee ſo coy and ſcornfull? Art thou a creature of ſuch deſerts doſt thou think? What doſt thou deſerve? if any thing, it is hell: yet he, even he who is in heaven it ſelf, and glory it ſelf, he woes thee. What will move thee? Thou art vile and filthie, polluted in thy blood, more p. 25loathſome then a toad, worſe then the ſtinking leper that goes up and down the ſtree…s: O come, come this day and be married to the Lord Chriſt; Take him, and him alone, not for the heaven thou ſhalt have with him, but for the heaven thou ſhalt have in him; he ſhall make thee admired, thou ſhalt be a Queen, thou that art the childe of the Devil ſhalt become the childe of God; thou that wert ſo filthy ſhalt learne the carriage of a Kings daughter; thou that wert all dirty, and beſmeared with ſin, ſhalt become all faire; Thou art all faire my ſ ouſe; Thou that hadſt nothing but raggs of iniquity, ſhalt now be clothed with the glorious robes of righteouſneſſe; Iſai. 61. verſ. 10. Thou ſhalt be cloathed with the garments of ſalvation, and covered with the robes of righteouſneſſe: Thou ſhalt be deckt like a Bridegroome, and as a Bride decks her ſelfe with jewells. He ſhall make thee ſo gliſter with graces, and ſhine with holineſſe in thy life and converſation, that the worlds eye ſhall be dazled upon thee, and they ſhall ſay of thee, Who is this?

O you that are children of pleaſure, Come; O make haſte and be married to this glorious Bridegroome; the King of glory waits upon you to honour you this day: O come to the wedding, become his friends, and Eat of his fatneſſe, and drink of his ſweetneſſe, and be merry and rejoyce in the God of your ſalvation, and let us all cry out, Effice (O Chriſte) nos dignos ut ad Nuptias Agni aliquando introducamur, Lord make us all worthy of ſuch a Bridegroome.

Secondly, Are the Saints of God hidden creatures, that the world muſt ſay of them, Who are th…ſe? Then judge not, that ye be not judged; Say not, This man is a Saint, and the other a Reprobate, leſt you condemne the generation of the juſt, and juſtifie the generation of the wicked, both which things are an abomination to the Lord.

A Third branch of this uſe, may reach to the children of God, thoſe who are already marryed to this bleſſed Bridegroome, and made honourable and glorious by ſuch a marriage; O carry your ſelves as the Brides of ſo glorious a Bridegreome, as it becommeth thoſe that ſhould not ſhame their breeding, that the world may ſay concerning you, Who is this? you are made glorious, p. 26you were inglorious creatures: Firſt, Remember what you were, and carry your ſelves humbly: Philip King of Macedon, would alwayes be awaked with a momento of his mortality; and Wigiliſcus would delight to hear Memento quid fueris, O remember what thou wert; Such were ſome of you, humbled the beleeving Corinthians, though now they were waſhed and ſanctified; Quanto Nobilior es tanto te geras ſubmiſſius, Humility is the g…eateſt Ornament of Honour: Thou art admired, but it is Chriſt and free grace that hath ſet the luſtre upon thee, and made thee admirable; Admire him for his goodneſſe, and let others admire thee for thy humble carriage: The Leper was to bring two birds at his cleanſing, the one was to be killed, the other let go, but firſt dipt in the blood of the dead bird; The Chriſtians heavenly life muſt be dipt in the blood of the bird which it hath killed: Though our ſins be pardoned, they may be remembred ſo far as to make us humble: Let the world for thy humble lowly carriage, ſay, Who is this?

Secondly, Walk thankfully; Thou wert not honourably clothed, he hath given thee the Robes of righteouſneſſ…; Thou wert without Ornaments, he hath given thee bracelets, and ear-rings; O be ſinging perpetuall Hoſanna's, till thou ſhalt be tranſlated, and ſing perpetuall Hallelujah; Be alwayes ſaying Quid Retribuam, O Quid Retribuam? What ſhall I? what can I render unto the Lord for his merciemercy? O that I could praiſe the name of my God! whoſe merciemercy endures for ever, for his merciemercy endureth for ever.

Thirdly, Walk lovingly towards this Bridegroome that hath honoured thee; thou wert naked, He hath clothed thee with the garments of Righteouſneſſe and Salvation, O keep it on for his ſake; Thou wert damned, remember who ſaved thee, for to marry thee; Thou wert rolled in thy blood; Remember who gave his blood to waſh thee; Thou wert filthy, and defiled, Remember who annointed thee with oyle, and made thy face to ſhine, Thou wert clothed with raggs, O remember who puld off his own robes to clothe thee; Thou wert poore, Remember who left heaven and glory to make thee rich; Thou wert ſtarved, Remember who gave thee his fleſh for meat, and his p. 27blood for drink; Thou didſt play the Adultereſſe with him; O remember who notwithſtanding that, received thee again into favour, and let us all ſay with that Holy man, Tota vita noſtra conformis illi reddatur qui ex amore noſtri totum ſe nobis conformavit, Let us in all our life conforme our ſelves to him, who out of a meer principle of love in all things made himſelfe conformable unto us; Art thou made a glorious creature? Walk lovingly, that for that they may ſay, Who is this?

Fourthly, Keep the garbe of of a Kings daughter, walk according to thy place; a Kings daughter is no conpanion for every idle woman; you that are the Saints of God, keep company like your ſelves: How precious is the communion of Saints? How unpleaſant is the company of ſinners? Diſhonour not your ſelves.

Fifthly, Walk Dependently: The Spouſe leans upon her Bridegroome, ſhe drawes her very breath from Chriſts lungs, She breaths through Chriſts lips. She is deſcribed here to come up leaning; O lean upon his arm, if you be his Bride, lean upon him for pardoning grace, upon him for ſtrengthning grace, upon him for perfecting grace, Begg not your bread out of your huſbands doores, it were a ſigne he kept too poor an houſe to maintain you.

6. Laſtly, Walk chaſtly, that the world may ſee that every thought of your heart is but as an arrow drawn from the Quiver of your ſoules, and ſhot heavenward, that your language is the dialect of Canaan, and your actions all aiming at the glory of God; that all the periſhing profits, and vaniſhing pleaſures of the world cannot flatter downe your heavenly ſoule to an houres lodging; But you love the Lord your Chriſt, with all your heart, and all your ſoule, and will ſerve him with all your minde, and all your ſtrength: Thus walk beleevingly, above meanes, beyond meanes, with and without meanes; Leane when Chriſt may ſeem to draw away his ſhoulder; Though he kills you, yet truſt in him, and make the world admire and ſay, Who is this?

Walk humbly, Remember what you were, whence you are, what hath ſaved you, deſpiſing no Saint, humbling your ſelf to all, that the world may admire, and ſay, Who is this?

p. 28Walk holily and righteouſly, defrauding none, graciouſly and ſtrictly before God, cloſe with him, looſe to the world, and make the earthly world to ſay, Who is this?

Walk lovingly to your husband, charitably to your brethren, judging none, condemning none, honouring all, becoming all things to all men, to gain ſome; courteouſly, ingenuouſly, graciouſly, that the world may admire, and ſay, Who is this?

Walk finally as becomes the Brides of ſo glorious a Bridegroome, in all places, in all conditions, Remembring what you are, and whence you are, letting your graces ſhine out, even to your enemies, till your gracious ſoul…s be ſwallowed up in glory.

Laſtly, Let it be a word of conſolation to all the Saints of God, that can ſay with Hezekiah, Remember Lord how I have walked before thee in truth, and with a perfect heart; or with Peter, Thou knoweſt Lord that I love thee; againſt all the ſcoffs, ſlanders and malice of the world: Alas! they know thee not; not thy ſincerity, nor thy joy, nor thy value▪ nor thy glory; carry thy ſelfe ſo gloriouſly before them, that they may ſee the vertue that is in thee, and glorifie thy Father which is in heaven; then and not before, will the world have a better eſtimate of thee. And ſo I have done with the imperfection of the deſcription, from the interrogatory Who is this? I now come to the deſcription it ſelfe, Cometh up from the wilderneſſe, leaning upon her Beloved.

We have already taken notice of two travellers in this text: Chriſt is a traveller; for had he not come up with his garments died, from Bozra, we had been in the wilderneſſe ſtill. And his Spouſe is a traveller, the text ſaith, ſhe comes up from the wilderneſſe, leaning upon her beloved.

We have took notice of her glorious garbe, and her vaile: ſhe is ſtill upon her march, let us now take a more full ſurvey of her, and enquire whence ſhe comes? and who is her companion? and what her poſture?

Whence comes ſhe? E Deſerto from the Wilderneſſe, that is Terminus a quo, the place from which ſhe comes.

What's her motion? Aſcendit, She commeth up.

Her poſture is Leaning, Innixa,

p. 23The perſon upon whom ſhe lea…s, is Dilectum, a Beloved; and ſhe hath a propriety in him, it is Dilectum ſuum her Beloved: Who is this that commeth up from the wilderneſſe, leaning upon her Beloved?

Doct. It is the property or the duty of the Spouſe of the Lord Ieſus Chriſt, to come out of the Wilderneſſe, leaning upon her Beloved. We muſt take it in pieces, and handle the parts ſeverally: Theſe four things lie couched in it.

1. That the Spouſe of Christ hath had, and may ſometimes have her dwelling in the Wilderneſſe. That is implied.

2. Though ſhe hath had, and may ſometimes have her dwelling in the Wilderneſſe, yet ſhe reſts not there, She comes up from it. Who is this that comes up?

3. She cannot come up alone; She muſt come up leaning.

4. She will lean upon her Beloved, and he will, and only can bear her.

Firſt, She hath had, and ſometimes may have her dwelling in the wilderneſſe: Here firſt I muſt open the terme Wilderneſſe. Secondly, I ſhall ſhew you what Wilderneſſe the Spouſe hath had, or may have her dwelling in.

I ſhall open the firſt in five or ſix particulars.

1. The Wilderneſſe is an untilled place, where wild nature is yet ſeen, that Art hath not yet tamed, no pruning hook hath lopt the over-grown trees, no plow broke up the ſoyle to make it fruitfull: The husband-man hath not tilled the ground there; nor can the reaper fill his hand: It is a place juſt in its naturall ſtate, not yet manured.

2. The Wilderneſſe is a loſing place; no beaten road for the Traveller there to follow, no land-marks, nothing to guide him in his way, hee is loſt if once in it; hee looks on this ſide, and on the other, forward, backward, every way, ſtill hee ſees himſelfe loſt, knowes not whither to goe: Hee is in a Wilderneſſe, and knowes not the way out.

3. The Wilderneſſe is a dangerous place: A man in the Wilderneſſe is a prey to the mouth of every Lion; the Lion is the King of thoſe waſte places; and the Bears, Wolves, p. 24Cockatrices, and Adders his leſſer ſubjects: There dwells the young Lion, the Cockatrice, and the Adder together, each one ſearching for his prey: It is a dangerous place.

4. The Wilderneſſe is a ſolitary place; where hee that walks, as hee hath no path, ſo hee hath no company: The paths in the Wilderneſſe are not trodden, no beaten highwayes are there; no company but the Owls and the Oſtriches, the beaſts of the field, and creeping things of the earth: Nothing fit to be a companion for man: No, it is a Wilderneſſe.

5. The Wilderneſſe is a diſconſolate place: no curioſities of nature to refreſh his ſpirits with: Terror is round about him; no pleaſure to delight him.

6. Laſtly, the Wilderneſſe is a place voyd of all proviſions: There is neither bread for the hungry, nor water for the thirſty ſoule; no neceſſities, much leſſe ſuperfluities.

The expreſſion is very apt: Such a Wilderneſſe, yea many a ſuch Wilderneſſe the Spouſe of Chriſt hath had, and may have her dwelling in:

1. A Wilderneſſe of Sinne. 2. A Wilderneſſe of Sorrow. 3. A Wilderneſſe of Affliction. 4. A Wilderneſſe of Temptation. 5. A Wilderneſſe of Deſertion. Nay, laſtly, This whole life is but a Wilderneſſe to her: Shee hath been in ſome of theſe, and may be in all of them; but out of all Shee cometh up leaning. Every one of theſe is the ſoules Wilderneſſe: and as they come up to Chriſt, they come up from ſome of them; and in their walking with the Lord Chriſt, they goe through ſome of them; and ſome goe through all of them.

The firſt is Eremus peccati, The Wilderneſſe of ſinne; and every ſoule is born in this Wilderneſſe: Man at firſt created dwelt in Paradiſe; but alas! hee threw himſelfe out into the Wilderneſſe, and God lockt the Garden gate againſt him. Sinfull man preferr'd the Wilderneſſe before Paradiſe, and God allots him his dwelling there: There was man throwne, and all mankind born in it. We are all Wilderneſſe brats by p. 21nature, Epheſ. 2.3. You were children of wrath by nature, even as others. And ſinne may well be call d a Wilderneſſe; it is ſtatus naturalis, our naturall condition: We are in a Wilderneſſe habit, when we are clothed with the raggs of iniquity. Ay and it is a ſtate as dangerous as the Wilderneſſe: The Lion claimes him in the Wilderneſſe as his prey; and if hee ſcapes his teeth, it will be hard to eſcape the Cockatrice, and young Lion, and Adder, the leſſer fry of deſtroyers: If in this ſinfull naturall condition we doe eſcape the mouth of the roaring Lion the Devill, it is greatly to be ſeared that the Beare, and the Wolfe, and the Cockatrice, the leſſer judgements of God, will ſwallow us up: we are children of wrath, as well paſſively as actively, in a dangerous condition. Laſtly, as the Wilderneſſe is a place voyd of all neceſſary proviſions for the body, ſo is ſinne a ſtate voyd of all neceſſary proviſions for the ſoule: We are hungry, and naked, and bloudy, and filthy in our ſinnes, it is a Wilderneſſe dreſſe Ezek. …6. As for thy nativity, in the day that thou wert born, …hy navell was not cut: neither wert thou waſhed in water to ſu ple thee, thou wert cut out in the open field. Verſ. 8. Every ſpouſe of the Lord Chriſt hath been in this Wilderneſſe. Who is this that cometh up?

The ſecond Wilderneſſe is Eremus c…ntritionis, The Wilderneſſe of contrition, or ſorrow for ſinne: Every ſoule is naturally in the Wilderneſſe; but every one that is in it ſeeth not that it is there: Every ſoule is born blind, though moſt think they ſee. When God opens the ſoules eyes, and ſhewes it the hell that it treads over every houre, and makes the ſoule apprehenſive of its danger, it conceives it ſelfe in a worſe Wilderneſſe then before; the phyſick works: the Patient thinks it is nearer death then before it took it. Here it cryes out, Oh, I am a loſt undone creature! Oh, whither ſhould I goe? on one ſide behold terror! on the other ſide deſpaire! If it looks up to heaven, there is an angry God; if downward, there is a gaping hell: Oh, whither ſhould it goe? Now it cryes out (with the Iaylor) O what ſhall I doe to be ſaved? I am loſt in my ſinnes! I am loſt in mine own righteouſneſſe! p. 22I know not what to doe: If I ſtay in my ſinnes I periſh; if I goe out of the world I periſh. Here ſtands the ſoule turning it ſelfe every way, and ſeeing comfort no way, till the Lord Chriſt bowes the heavens, and thruſts out his arme of ſalvation, his ſhoulder of merits, and takes the ſoule by the hand, ſaying, Come (my Beloved) I will tell thee what thou ſhalt doe; I am the way out of this wilderneſſe, come out leaning; leane thy arme of faith upon the ſhoulder of my merits; Free grace is able to beare thee: I am thy Welbeloved, and thy Welbeloved is thine. And ordinarily the ſoule when it comes to the Lord Chriſt, comes through this wilderneſſe, this loſing place of conviction and contrition, and weeps her ſelfe a path; where ſhee would drown in the waters of Marah, if Chriſt did not hold her up. Indeed God could have brought the Iſraelites a ſhorter Journey, then through the wilderneſſe to Canaan; and ſometimes God miraculouſly drawes a ſoul to himſelfe, onelyonly by the cords of mercy: God is not tyed alwayes to bring a ſoule the ſame road to heaven; Elijah was carried to heaven in a fiery chariot; but the more ordinary way is by Jacobs ladder. The common way to heaven is by the gates of hell; the way to life is through the chambers of death, through a wilderneſſe: Who is this that cometh up out of the wilderneſſe?

The third wilderneſſe in which the Spouſe of the Lord Chriſt may ſometimes have her dwelling in, is the Wilderneſſe of afflictions; bodily afflictions I meane. A wilderneſſe is a place full of bryars and thornes; and through ſuch a wilderneſſe (the holy Ghoſt tells us) lies the Saints way to heaven: By much tribulation [much pricking of thornes, thornes in the fleſh ſometimes] muſt wee enter into the kingdome of God. The Spouſe hath a dirty way to goe to marrying in; and when ſhee is married, ſhee hath a dirty way home too: A wilderneſſe on either ſide. The Apoſtle ſpeaks plain, Heb. 11.7, 38. They wandred about in Sheep-skins, and Goat-skins, being deſtitute, afflicted, tormented, they wandred in deſerts, and in mountains, and in dens, and in caves of the earth; And who were theſe that wandred thus in the wilderneſſe? They were ſuch p. 27of whom the world was not wo…thy; the Spouſes of the Lord Chriſt. And truly afflictions may bee called a wilderneſſe, for the diſconſolacy of them too; they are times of ſorrow, no delights pleaſe; the Spouſe in affliction is in a wilderneſſe.

4. A fourth wilderneſſe that the Spouſe ſometimes dwells in, is the wilderneſſe of temptations; The Bridegroome himſelfe was in this wilderneſſe; Hee was led into the Wilderneſſe, to bee tempted of the Devill; The Spirit took him thither, Matth. 4. verſ. 1. and Paul was in this wilderneſſe, troubled on every ſide, this is Sathans wilderneſſe, that hee leads many a poore ſoule into, and it had beene a ſadde wilderneſſe, had not our WAY beene there firſt: If the Devill could have loſt our Saviour in it, wee ſhould never have found the way out of it: A dangerous, a diſconſolate place, well termed a wilderneſſe, as the Saint will tell you that hath beene in it.

5. A fifth Wilderneſſe that the Spouſe is ſometimes in, is the Wilderneſſe of deſertion; Heres a ſad wilderneſſe, a deſert indeed, Quum Deus deſeruit, When God hath forſaken or withdrawne himſelfe from the Soule; this Deſert Chriſt himſelf was in, Eli, Eli, lamaſabachthani? My God, my God, why hast thou forſaken me? was the voice of the Lord Ieſus hollowing in the wilderneſſe: ſuch a wilderneſſe was the Spouſe in, when ſhe ſought him, but found him not, Cant. 3. verſ 2. In this deſert the ſoule is ſolitary, her God is gone, and ſhe knowes not what is become of him; the ſoule never calls any company her company, if her God be not there: David was in this wilderneſſe too, he is often crying out of the wilderneſſe he was in, when God hidde his face from him: The ſoule that belongs to the Lord Ieſus goes through many a wilderneſſe in this world, but ſcarce any which Chriſt hath not walkt in before it, and hewen it a way through it; through every wilderneſſe we may follow the Lamb in his own path.

6. Nay laſtly, The Saints whole life below, is but a wilderneſſe: p. 28Earth is a Chriſtians deſert; while ſhe lives here, ſhe lives in widowhood, it is a ſinfull place and a dangerous place, a thorny place, and a place where ſhe findes an abatement of the joyes ſhe ſhall be ſwallowed up in glory. Mortality is but Meſhech, and her beſt habitations are but tents of Kedar, nothing to the temple of Glory ſhe ſhall worſhip her God in hereafter; and the former deſerts are but as ſeverall corners of this wilderneſſe; but ſhe cometh up out of every wilderneſſe: That is the next branch of the Doctrine I haſten to.

Doctr. 2. That though the Saint of God hath had, and may have her dwelling in the wilderneſſe, ſhe reſts not there, but cometh up out of it.

She cometh up: It ſeems to argue a propriety in the motion, as if ſhe were not driven nor drawn up, and a voluntarineſſe in the motion, as if ſhe were not compelled nor made to come, but of her ſelf came, and of her own ſtrength, and yet not of her own ſtrength neither; her own leggs would not bear her, for the text tells us ſhe comes up leaning, ſhe had fallen had ſhe not leaned.

Here is the Queſtion ſtated; what the ſoule doth towards its converſion, what power of doing any thing tending towards its converſion before it is ſanctified, or after it is ſanctified, whether it be meerely paſſive, what ſhe may doe, what ſhe cannot doe, how farre ſhe may come, where ſhe muſt leane?

Whether hath the ſoule any power to come up out of the wilderneſſe of ſin to the Lord Chriſt, to move one ſtep heavenward of it ſelf? And here I have a narrow path to tread betwixt the Pelagians and Arminians on the one ſide, that would make the ſoule have more power then it hath: and the Antinomians and Sectaries on the other ſide, that are ſo farre from holding that the ſoule hath no power to come to Chriſt, that they would make us beleeve ſhe hath no power to come to Church neither.

I ſhall not know how to determine this Queſtion better then in the words of pious and learned Biſhop Davenant, Determ. Q. 9. p. 46. Non poteſt quodvis opus ex divina promiſſione, ad impetrandam peccatorum remiſſionem, aut ad eundam poſſeſſionem regni coelorum ordinatum, The ſoule cannot p. 25doe any thing that is ordained by God, or hath the promiſe of God, to obtain pardon of ſins, or poſſeſſion of the Kingdome of heaven; ſhee cannot ſavingly beleeve, repent, love, &c. for theſe are the acts of grace, and God is the fountain and donour of all grace.

1. But firſt, She may, by Gods generall reſtraining grace, without ſpeciall and ſaving grace, abſtaine from groſſe ſinnes; the heathens did ſo; the light of nature which God keeps from none, will ſhew her that this is darkneſſe.

2. Secondly, Shee may by Gods exciting grace, without any ſaving grace performe many previous actions that are required of men to faith and repentance; ſhe may by vertue of Gods generall grace, his exciting grace, goe to Church, hear the word of God, meditate of God, peccata propria conſiderare & ſenſu eorum expaveſcere, ſaith Dr. Davenant; Ay, and ſhee may begge deliverance from that wofull condition, which ſhe apprehends her ſelfe in; but ſhe ſtirrs not one of theſe ſtepps after a ſpirituall, but after a naturall manner, till the quickning grace of God come: A man may in a wilderneſſe conceive himſelfe loſt, look about for the way out, call for help, be willing to be out, yet not be one ſtep in the way that will lead him out; and this the ſoule muſt doe ſo far as it can: Negamus etenim hanc gratiam regenerantem, infundi homnibus, mertibus ſed animis per verbum Dei erectis, & ſubactis, & per praedictas actiones quodammodo dispoſitis, viz. We deny that regenerating grace is infuſed into ſloathfull men, but into ſoules ſubdued by Gods word and law, and after a manner diſpoſed by the foregoing actions; yet wee ſay, that even theſe forgoing actions have their firſt motions from God; and the queſtion is whither God doth not firſt work a ſight and ſenſe of ſinne, and an humiliation for it by his exciting grace, before he comes with his regenerating, quickning and ſaving grace into the ſoule; we ſay he doth in his ordinary courſe of his diſpenſations. (Only I muſt here be ſafely underſtood that I ſpeak according to mans apprehenſion; for in reſpect of God, nothing is firſt or laſt, hee works all in an inſtant, all graces together in the ſoule; but the queſtion lies not whether God works the habit p. 26of Repentance before the habit of Faith, or no; for without queſtion he works together all his works; but whether God makes humiliation act before faith, which wee ſay hee doth. Eſau and Iacob may be in their mothers wombe together, but Eſau may come out and be ſeene in the world before Iacob: yet not tying up the Almighty to this method, who can and will work any way, even which way it pleaſeth him: Nor doe we ſay that any ſuch previous action can be performed by the Creature, ut de merito congrui teneatur Gratiam dare, That God is bound for the deſert of any ſuch previous action to give his inward and regenerating quickning grace: But yet this we ſay,Davenant, ibid. that in the church of God, where men are dayly ſtirr'd up by the word and ſpirit to repent and beleeve ſavingly, God will give (though not for any of theſe previous or diſpoſitory actions, yet) freely, regenerating grace to all ſuch as are capable of it, unleſſe they have reſiſted the Spirit of God in the preceding operations, and rejected his quickning grace; but yet we deny, that any man can performe theſe actions ſo but he will offend and reſiſt the Spirit of God in them: Now why when as all reſiſt, God ſhould reject ſome, as they have rejected him, and leave them to the hardneſſe of their own hearts, and work irreſiſtibly on others who have reſiſted their God as much, and break open their hearts, though lock'd and barr'd againſt him, and fill them with quickning grace, and pull a Lot out of Sodom by force, and draw a ſoule out of the wilderneſſe by head and ſhoulders, I ſay, why he ſhould doe it, when two are grinding at the ſame mill, take one and leave the other; when two are in the ſame field, why the one ſhould bee taken the other left; when two ſoules are equall in duties, faſting, mourning, in the way that God hath appointed, why hee ſhould baulk this and take the other, when perhaps that which is taken hath beene the leaſt penitent too, I will conclude with Dr. Davenant, is Sacrum Misterium divinae voluntati reliquendum, A ſacred and ſecret myſtery to be left to the divine pleaſure, and the reaſon lies in the agents own breaſt; It is becauſe he will have mercy upon whom he will have mercy, and whom he wills he hardeneth; God is his own reaſon, and his free grace its owne cauſe.

p. 37So then wee conclude, that the ſoule cannot move one foot to a ſpirituall action ſpiritually, not by any common grace, it muſt be onelyonly by Gods regenerating and ſaving grace. So that to anſwer yet more diſtinctly to the Queſtion.

1In reſpect of Gods exciting and preventing grace, if wee looke ſo farre wee cannot come, but that preventeth us: Wee are as clay in the hands of the Potter, wee are all dead in ſinnes.

2But when the Lord hath changed the ſoule, then it commeth. The firſt motion upon the will is from God, before there is any motion of the will unto God; but when the will is healed of God, then the ſoule commeth, then the ſoule which was meerly paſſive before, is active, & wil endeavor to do ſomething for that God, that hath done ſo much for her. It followes, the drawing of God, moſt holy Spirit: Draw me (ſaith the Spouſe) and I will runne after thee. Firſt, I muſt be drawne; but then I will runne: In the ſame moment God makes us to will, and wee will; and yet all the efficacy of the Action comes from Gods moſt holy Spirit.

It is certaine (ſaith Auguſtine) That wee are willing when wee are willing; but he makes us willing,certum eſt no velle quum volumus, ſed ille facit ut velimus qui operatur in nobis velle. that workes in us to will and to performe, Phil. 2.13. And ſo he, foreign; God drawes, but he drawes the ſoule that is willing: Ay, but firſt, foreign, he makes it willing. So, I have ſhewed what proprietie the ſoule hath in the Action, how ſhe commeth, and how willing ſhe is to the motion. She is drawne, but ſhe is willing to be drawne to Jeſus Chriſt. But firſt, ſhe is made willing before ſhe is willing, ay, and in her life, after ſhe is come to Chriſt, in her walking with Chriſt; Non ſuis confidit viribus, ſhe truſts not her owne ſtrength, ſhe even then commeth leaning, which is the next Branch of the Doctrine I have to handle.

3Though ſhe comes up from the wilderneſſe, yet ſhe comes up, not of her owne ſtrength, but leaning.

Firſt, Let us enquire what the expreſſion holds out to us.

Secondly, What is the ſoules hand.

Thirdly, Who it is ſhe leanes upon.

Fourthly, What in him ſhe hath to truſt to, and how in every p. 38wilderneſſe ſhe leanes, and out of every wilderneſſe comes up leaning.

I conceive, here are foure things hinted in this expreſſion leaning, which I may terme the foure fingers of the Spouſes hand, which ſhe layes upon her Saviours ſhoulders.

1Firſt, It doth argue that the ſoule is weary, otherwiſe ſhe would not leane.

2Secondly, It is a willing poſture; I am not forced to leane, I doe it willingly: The ſoule that comes up with Chriſt is willing.

3Thirdly, It is a poſture of love; Otherwiſe ſhe would not leane.

4Fourthly, It doth argue a confidence that the ſoule hath in the Lord, that he is able to boare her; Otherwiſe ſhe would not truſt the weight of her ſoule upon him.

1Firſt, It doth argue wearineſſe; If ſhe were not weary ſhe would not leane. Humiliation is a preface to faith, and the way to be found is to be loſt. It is not a leaning of wantonneſſe, but a leaning of wearineſſe: O Lord, I am ſinking into Hell, let me ſave my ſelfe from ſinking by thy ſhoulders; I am falling, Lord let me leane: whiles the ſoule hath any ſtrength to goe, it is too proud to be beholden to leane; Come unto me ye that are weary and heavy laden, and I will eaſe you, Mat. 11.29. Firſt, weary; then come: Firſt, heavie laden; then I will eaſe you: What ſhall I doe to be ſaved (ſaith the Gaoler?) O I am loſt! undone! I am at a Non-plus! O what ſhall I doe? I am weary! for I am farre readier to beleeve, That that Voice, What ſhall I doe? is rather the Voice of the ſoule (at it's nil…tra) Sadly ſenſible of it's loſt and miſerable condition, ſufficiently humbled in the ſenſe of it, then the voice of a ſoule, thinking it might doe any thing that might be but in the leaſt contributary to the deſert of ſalvation. I cannot be perſwaded, to thinke, that when the Gaoler ſpake thoſe words, proſtrated by humiliation at the Apoſtles feet, that he had the leaſt thought that he could throw in ſo much as two mites into the Treaſury of free grace. But as it is the ordinary ſpeech of one drown'd in the depth of ſorrow, amazing ſorrow; O what ſhall I doe? What ſhall I doe? though at that inſtant they know they can p. 39doe nothing to helpe themſelves. So the Gaoler, in a true ſenſe of his own loſt condition, cryes out, O what ſhall I doe? he was weary, it was time for the Apoſtle to bid him leane, then beleeve (ſaith the Apoſtle) and thou ſhalt be ſaved. It is but a wreſting of the place, or mocking it rather, to bring it to perſwade that duties preparatory were here excluded. Surely, had not the Apoſtles ſeene him humbled in ſome degrees, they would as well have prefixed Repent here, as Peter did to them, Act. 2. Repent, and be baptized. The Fig-leafe is too thin to cover theſe Opinioniſts nakedneſſe; Chriſt came not to call the Righteous, but ſinners to repentance. He is a Saviour, but it is for them that are loſt in their owne feeling too. And the truth of it is, the ſoule ſcorns to leane upon Chriſt ſo long as it is able to goe alone, when it hath never a crutch of merits or duties to reſt upon, then it lookes out for ſome reſt for it's foot, for ſome ſhoulder to beare up, for ſome ſtaffe to ſtay it ſelfe upon: Leaning doth argue wearineſſe, that's the firſt.

2Secondly, It doth argue a willingneſſe in the ſoule to come to Jeſus Chriſt: Leaning is not a forced action. Indeed (as I ſaid before) Chriſt firſt workes this willingneſſe; he it is that gives us power to will, and it is by his power that wee are willing as it is written; They ſhall be willing in the day of my power. But he doth not let us leane before wee are willing;Pſal. 110.3.Ps 110:3 leaning is an action proceeds from the will, Who is this commeth up leaning?

3Thirdly, Leaning doth argue love, who leanes upon his enemies, I will not leane upon one whom I cannot truſt, I muſt have ſome good thoughts of his love. The ſoule that leanes upon the Lord Jeſus Chriſt loves Chriſt; that Faith, that pretended dependancy of any upon Chriſt, that proceedeth not out of a principle of love, groweth out of a falſe root; the loving ſoule is onelyonly the truely beleeving ſoule, Leaning is a loving poſture: That's the third.

4Fourthly, It doth argue fiduciam, a reſting, a truſting the ſoule upon Chriſt; he that leanes upon another repoſeth his whole weight, truſteth his whole ſtrength upon him: He doth as much as ſay, well; I know I cannot go alone, I cannot ſtand; but I will truſt my ſelfe, upon thy ſtrength will I leane, if I fall, I p. 40fall: So the ſoule that comes up out of the wilderneſſe of ſinne to the Lord Jeſus Chriſt, doth repoſe it's whole weight upon the Lord Chriſt, it ſayes, O Lord, I am a great and grievous ſinner, I am not able to ſtand upon mine owne legges, but I truſt my ſoule upon thy armes; thou haſt mercies, and great mercies, and free mercies, if I fall, I fall, if I be damned, I am damned; here I will leane. And here you have the ſecond thing plain, viz,

2Secondly, The ſoules hand with which ſhe leanes upon Jeſus Chriſt for ſalvation & theſe 4. things which I have hinted from this expreſſion, leaning, are as the foure fingers of the hand of Faith. And wee may thus give a deſcription of it.

Faith is the hand of a ſoule which God hath humbled, whereby the ſoule, being not able to ſtand alone, nor daring to truſt to any thing elſe, and being made willing by God, out of a principle of love, layes hold upon Jeſus Chriſt, and truſts and reſts it ſelfe upon him for her ſalvation. And that leads me to the third thing I propounded, the Perſon upon whom ſhe leanes, the Text renders it, Her beloved; or as I conceive, the old Tranſlation better, Her welbeloved: The Latin dilectum ſuum, him that is her, conjugally beloved.

This is the laſt Branch of the Doctrine, That though the beleeving ſoule comes up from the wilderneſſe leaning, yet ſhee will onelyonly leane upon her beloved, and he onelyonly can and will beare her.

Wee know, that whoſoever leanes, muſt have a Perſon to leane upon. Secondly, There muſt be a capacitie in this arme to beare her, ſome ſtrength, yea, there had need be a great deale to hold up the weight of a ſoule: Firſt, let us enquire who the Perſon is, rendred in the Text dilectum, Her welbeloved; in plaine termes, her Husband, one that hath more then an ordinary portion of her love.

Here are five things hinted in this Expreſſion.

1It is one whom ſhe loves: The word ſignifies a ſpeciall ſort of love; and every greater includes a leſſe.

2One that ſhe is married to, he is welbeloved, her deareſt love; not charum, but dilectum; one that hath a title to her.

3Her Beloved, not anothers Beloved.

p. 414Her Beloved: He that is her Beloved, not who was her Beloved.

5Her Beloved, not her Beloveds.

1Firſt, It is one whom ſhee loves. This I hinted at before; it is a principle of love, that drawes the Soule to leane upon the Lord Jeſus Chriſt. The hatred of her ſelfe, hath bred the love of her Saviour in it. And no Soule loves Chriſt more then that which loaths it ſelfe moſt: When the Soule ſhall conſider what a Brand for Hell it was in its originall, how worthleſſe a worme it is, how baſely it hath dealt by God, trampling upon his rich offers of Grace, ſcorning his Invitations. And againe, conſider that God hath no need at all of it: But if it were burning in hell, could be as glorious as in its Salvation, and yet would be pleaſed to powre out his pretious bloud for it, yet ſo unworthy: To woe the Soule that hath need of him, and yet never praies to him nor ever was a ſuitor for mercy. This breeds love in the Soule: And the more the Soule fadomes her owne miſery, the more yet ſhe loves and admires the Lords mercy, and loving thus, ſhe leanes upon him.

2Secondly, It is one that ſhe pleades ſome title to, and intereſt in, ſhe cals him hers. Chriſt is the Bridegroome of the Soule, and the Soule is Chriſts Bride: Beloved, in all this Song is taken for the higheſt degree of love, and neareſt relation, conjugall love, therefore Chriſt elſewhere calls her his Siſter, his Spouſe; ſhe hath a title to, and intereſt in him, poſſeſſion of him; and in another place, I am my welbeloveds, and my welbeloved is mine. She is his, and he is hers: they have a propriety each in other. But ſuppoſe we ſhould put the Spouſe to prove her title to him, What is thy Beloved more then anothers Beloved? Or, why is he thy Beloved (O beleeving ſoule) more than the Beloved of another? ſhew thy title to him: And againe, why is ſhe Chriſts more than another? Why ſhould the Beleever monopolize Chriſt? and how came Chriſt to be hers? ſhe is his, and he is hers 1by right of gift, her heavenly Father hath given her unto him; hence is that Phraſe of her Saviours Prayer, John 17.9. All that the Father hath given me, and I pray for all them that thou haſt given me. She hath given her ſelfe to him. Cant. 1.2. Let him kiſſe me with the kiſſes of his mouth, for his love is better p. 42then wine. She hath ſaid, Draw me, and I will run after thee; ay and he hath given himſelfe to her; he hath given his grace unto her, Gal. 1.6. And his glory unto her. The glory which thou haſt given me I have given them. Her Beloved by right of gift.

2She is his, and he is hers, by right of bargaine and ſale. The Ancients had three waies to get themſelves wives; by gift, purchaſe, or deſert. The Fathers ſold their Daughters, and the Bridegroome bought his Bride, he gave a Dowry for her. Hence when Sechem had a minde to Dinah the daughter of Jacob, he ſaies, Aske me what Dowry thou wilt, and I will give it thee. Chriſt hath bought his Beloved; hence (ſaith the Apoſtle) He hath paid a price for us. A bloudy price: more than all the world was worth. But he would have her becauſe he delighted in her, and ſo ſhe is his, and he is hers by right of purchaſe.

3She is his Beloved, and he is hers (by correlation) By right ef deſert, ſhe deſerved not him, but he deſerved her. This was a third way by which the Ancients got them wives, by ſome gallant exploit, or great ſervice. Their wives were ſometimes given them for wages; Jacob ſerved fourteene yeares for Rachell, Gen. 29.17. David for his Soveraignes daughter, encountred great Goliah; and afterwards robbed the Philiſtines of their foreskins: he paid more for her, then ſhe proved to be worth: By this right, the beleeving ſoule is the beloved of Chriſt, he hath ſerved a long ſervice for her; not fourteene, but above thirty yeares, he hath vanquiſhed the Goliahs of our ſoules, and hath conquered our Spirituall Enemies.

4He is hers, and ſhe is his, by right of poſſeſſion, he dwels in her, and ſhe dwels in him. The ſecond perſon in the Trinity, is an inmate with the beleeving ſoule: He dwels under the roofe of her heart: He hath a chamber in the ſoule, and hath pitched his tent within her, and ſhe is in him too; united each unto other, this is very plainly expreſt, Ga. 2.20. I live, but yet not I, but Chriſt lives in me. I am the Carcaſſe, Chriſt the Soule; the Soule moveth the body, ſo Chriſt moves my ſoule: I move not from any principle in my ſelfe, but from a principle of Grace. The life I live in the fleſh, I live by the life of the Sonne of God who dwelleth in me, who p. 43loved me, and gave himſelfe for me. Thus you ſee ſhe may well call Chriſt her Beloved, and Chriſt may well call her his Beloved, He hath a propriety in her, and ſhe hath a propriety in him alſo; he hath married her, and dwels with her, yea, and in her, dilectum ſuum her welbeloved indeed.

3Thirdly, It is her beloved, not anothers beloved. Every ſoule hath a Beloved; the Drunkard hath his beloved cups; the wanton hath his beloved Queanes; the Covetous perſon his beloved Gold; The ſoule that leanes upon Chriſt, goes not a whoring after other Gods. The Spouſe of Chriſt, leanes not upon the Papiſts beloved merits, nor upon the Turkes beloved Mahomet, nor upon the Phariſees beloved duties, nor upon the Idolaters beloved Saints; ſhe ſaies, Abrah…m knowes her not, Iſa. 63.16.Isa 63:16and Iſraell is ignorant of her, but the Lord is her father, Chriſt is her Redeemer, and her maker, her Redeemer is her husband, Creator tuus eſt ſponſus tuus. Her Beloved, not anothers Beloved.

44. He that is her Beloved, not that which was her Beloved. She once loved her ſins, and her luſt were the beloveds of her ſoule. The name of Baali was in her mouth; her luſts were her Lords, and they ruled over her. But now the name of Baalim is taken out of her mouth: ſhe calls the Lord Iſhi, God alone is her beloved, ſin was the dearly beloved of her ſoule, but now ſhe calls ſin no more Naomi, ſhe cals it Marah; that which was once the ſweetneſſe, is now the bitterneſſe of her ſoule, ſhe takes no pleaſure in it; no, nor doth ſhe account her duties her beloved; ſhe uſeth them, but ſhe dares not truſt her ſoule upon them; ſhe dares not plead any deſert in them, though once perhaps ſhe had a Phariſaicall conceit, that her duties would be her healing, yet when ſhe comes to the Lord Chriſt to leane upon his Arme, though ſhe uſeth duties, and is as full of full of Prayer and humiliation as ever: ſhe knocks her hand upon her breſt, and cries ſhe is a ſinner, Oh! but what remedy? the knocking her hand upon her breſt ſhe knowes cannot ſave her; no, for that, God be mercifull to her, ſhe leanes upon Chriſt, that is her now Beloved, not upon any duties, or any other merits that was before her Beloved.

p. 445Fifthly, Her beloved, not her beloveds. The ſoule that comes to the Lord Jeſus Chriſt loves him intenſly, and as ſhe loves him beſt, ſo ſhe loves him only. As nothing ſhall have her whole heart, ſo neither will ſhe divide her heart betwixt him and another: he ſhall have her heart, and he only ſhall have her heart, and he ſhall have her whole heart too; ſhe dare truſt her ſtrength upon Chriſt, and upon him alone: ſhe deſireth only to be found in the Lord Jeſus, who is her Bridegroome; ſhe is a Virgin, not a Whore; ſhe leanes not upon Chriſt with one hand, and her owne merits with another: no, nor dares ſhe leane upon the merits of another; ſhe durſt not truſt the weight of her ſoule upon the wings of an Angell, nor to the Prayers of a Saint; ſhe relies upon God, and upon God only. The Papiſts leane upon Chriſt, but not upon him alone: ſhe knowes it will be a diſhonour both to her and her husband, to take any thing in partem amoris, to ſhare with her husband in his love; ſhe will keepe her honour in being the wife of one husband.

And ſo I have ſhewed you how ſhe leanes, what is her hand, who it is ſhe leanes upon, what title ſhe hath to him, what rules ſhe obſerveth in her leaning. I have but one thing more, and that is, to ſhew you what ſtrength there is in the Lord Chriſts ſhoulders to beare her; how ſhe leanes even in every wilderneſſe, and what fulneſſe of ſtrength there is in her husbands arme to keepe her up from falling.

The firſt wilderneſſe you may remember, was the wilderneſſe of ſin: Here the Spouſe cannot be ſaid properly to leane upon her beloved, for ſhe wants the hand of faith to lay hold upon Chriſt, and indeed ſhe is not weary: yet I do not know why in ſome ſenſe, even in this eſtate, the elect ſoule is not beholding to free grace; he is her Chriſt here, though he hath not yet manifeſted himſelfe to be her Ieſus, her ſaviour. The elect ſoule in ſin is elect, & decreed to be ſaved, though ſhe be not declared to be elect; ſhe is beloved in decree, though God hath not actullay manifeſted his love unto her: he is not her beloved, but the ſoule is his beloved, not actually but decretally, he hath thoughts of good to her, but his thoughts are kept within himſelfe, till he is pleaſed to reveale them to her at his beſt time: ſhe is his p. 45Beloved though there be no correlation, ſhe is in his thoughts, his Spouſe, aye, and poſitively, not conditionally. The Arminians falſely dreame of Gods conditionall decrees, becauſe they comprehend not the wayes of God: Beleeving is neceſſarily required, yet it was not a condition in Gods decree: The ſoule is his beloved, though yet there be no correlation, though ſhe be not his wife yet, yet ſhe is intended for his wife. To ſpeake according to the wayes of men, I may intend to make a woman my wife, before I actually declare my intentions to her; ſhe is my wife in my determinations and thoughts before I wooe her, though not actually my wife before I have wooed her, and ſhe hath yeelded too, there lyes onelyonly this difference, my determination muſt be but conditionally, if ſhe will accept of my proffer'd love: There lyes a power in her to refuſe. Wee may therefore make the ſimile a little higher; A great Emperour buyeth a woman that is a ſlave, which he intends to marry, and will, whither ſhe will or no; yet he will wooe her, and if it be poſſible marry her will, as well as her perſon; yet whither ſhe will or no, he will and may marry her, for ſhe is his purchaſe, ſhe is his wife in his determination before he hath married her. But yet even this ſimile is lame. (Every ſimile, comparing the wayes of God, with the wayes of man, muſt at leaſt halt of one foot) for though this Emperour hath power to force the womans body to the action, yet he hath no power to force her will, to be willing to the action: The will is alwayes independent. ſui juris; but God hath power, not onelyonly to marry the ſoule, which he hath bought from being a ſlave to the Divell, but to make her willing to marry him; yet ſhe is in Chriſts decree his Spouſe, before he hath actually revealed his decree unto her: So though ſtrictly and properly the ſoule cannot be ſaid to lean upon Chriſt in the wilderneſſe of ſinne, yet ſhe may be ſaid to be beholden unto the Lord Chriſt, and that thus.

1Every ſoule hath the like principles of corruption, and would act to the full of it's depraved operations, were it not for Gods preventing and reſtraining grace, Shee is beholding unto God for his preventing and reſtraining grace, though here ſhe is meerly paſſive.

p. 462Secondly, She is beholden unto God for his exciting grace: The foule heares, and faſts and prayes, meditates of her owne ſad condition, though for the ſubſtance of the action it is her owne, yet it is Gods exciting grace makes her willing to hear, faſt, pray, though not his ſpeciall ſaving-grace, yet his common grace: But this is not a leaning meant in the Text, ſhee leanes here upon Chriſt, but not upon Jeſus [a Saviour] upon God, but not as her Beloved. And here the ſoule is brought into a ſecond wilderneſſe.

2The wilderneſſe of Sorrow, Contrition, Repentance, call it what you pleaſe; though I know the latter terme Repentance, be controverted by ſome new Opinioniſts.

Yet I know not why wee may not ſay, That a man may repent without ſaving-grace. And for that Repentance which they ſay muſt be the effect of faith; if I were a Schoole-man, I ſhould rather call it Godly Sorrow, but I deſire not to play upon termes: And for their defining Repentance, To be a ſorrow for ſinne out of the ſenſe of the love of God revealed in Jeſus Chriſt, it is a definition they have deviſed for their owne purpoſe; And give them their premiſes according as they pleaſe, they would be poore Logicians if they made the concluſion to diſpleaſe them: For from hence they argue, If the love of God be the ground and cauſe of Repentance [viz. the love of God manifeſted and ſenſible to us, wee having apprehended it by faith] the ſpeciall love of God then faith muſt goe before repentance, viz. an apprehenſion of Gods ſaving love, and reliance upon it. But I anſwer, the definition which they give us of Repentance is deceitfull; it is a definition of a Species in ſteed of a Genus (as wee ſay in Logick) As ſome unwary Divines define Faith, to be an aſſurane of Gods love in Ieſus Chriſt: This is true, but this is a faith of the higheſt ſtamp, and many a precious ſoule is without this faith to his dying day.

Faith of adherence is another thing; as if I ſhould goe to define a man to be a reaſonable creature, skil'd in all ſorts of Learning. Any man would underſtand me, that I did not goe about to deſcribe a man in generall, but this or that particular p. 47man. And I ſay once againe, If I were a Schoole-man, I ſhould rather call this A godly ſorrow, and define Repentance in generall to be A ſorrow for ſinne, there is the genus and differentia: Or if there be required a fuller definition with the ground, though I conceive ſuch a definition would be more proper to give of Repentance in it's ſeverall kinds, then of Repentance in generall; yet wee may give it thus, It is a ſorrow for ſinne, ariſing out of the feare of Gods wrath, or apprehenſions of Gods love. And I know not, why we may not ſay, That a man may repent without ſaving grace. Biſhop Davenant ſayes, A man by exciting the grace of God, may Peccata propria conſiderare, ad ſenſum corundem expaveſcere & liberationem ab hoc metu exoptare, tremble for his ſinnes,Mark. 1.15. Luk. 17.3, 4. Ezek 14 6.Mark 1:15Luke 17:3Luke 17:4Ezek 14:6 and mourne for them, and deſire deliverance out of them, and if this be not Repentance, I know not what is, (not taking Repentance for the whole worke of converſion, as ſometimes it is taken in Scripture) but taking Repentance for a wearineſſe of ſinne and ſorrow for it.

But thoſe of our Brethren here (that are ſo afraid of Babylon, that they will runne quite beyond Ieruſalem, ſo afraid of being Arminians, or Papiſts, to aſcribe any deſert to duties, or tye that God hath to concurre with our duties, that they are reſolved they will not be ſober Proteſtants: So afraid of being Heterodox, that to avoyd it, they will not be Orthodox. Tell us, that this is a legall, not a ſaving Repentance, it ſoundsill to diſtinguiſh betweene a legall and ſaving Repentance. I will digreſſe a little to rend this Fig-leafe, being all they have to cover the nakedneſſe of their Opinion: I would faine underſtand that terme ſaving Repentance, in what ſenſe they take it; the Scripture warrants no ſuch diſtinction.

1If they meane by ſaving Repentance, ſuch a repentance as merits Salvation; or ſuch a Repentance as God is tyed neceſſarily to concurre with, with his ſaving grace I ſay, no Repentance can be ſaving Repentance. No Repentance (ſaith Learned Davenant) can ſo diſpoſe the heart; Ut ex merito congrui teneatur Deus gratiam cuiquam infundere.

2If they meane by ſaving Repentance, ſuch a repentance, as of p. 48it ſelfe without any more adoe, ſhall be ſufficient to Salvation: I ſay againe, no Repentance can be called a ſaving Repentance. For, Without Faith, it is impoſſible to pleaſe God.

3If they meane by ſaving Repentance, a repentance that conduceth to Salvation; I ſay, this kind of Repentance (let them call it legall or what they pleaſe) is a ſaving Repentance.

4If they meane by ſaving Repentance, ſuch a repentance as is wrought ordinarily in ſuch as ſhall be ſaved; I ſay, in that ſenſe this Repentance is a ſaving Repentance.

Now, Whether it ought not to be preacht, as well from law as Goſpel-motives, is a queſtion lyes not in my way to determine; only I hear my Saviour (though he were Goſpel it ſell, preaching it from a Law-motive, Luk. 13.2. Except yee repent, yee ſhall all likewiſe periſh. Let the unprejudiced Reader judge, if damnation be not there preached as a terrible motive to Repentance: Surely I then may learne to preach from the Beſt of Preachers, and preach, Repent, or you will goe to Hell; Repent, or you will be damn'd, as well as Repent, becauſe God hath loved you: Yea, and John too preacht Repentance as well, becauſe The axe was laid to the root of the tree, and whatſoever tree brought not forth good fruit, ſhould be hewen downe and caſt into the fire, as becauſe The Kingdome of Heaven was at hand. I dare not learne contrary to Chriſt, and Baptiſts Copy; I will preach Mercy and Judgement: The Law and the Goſpel goe well together, I will not be accurſed for ſeperating what God hath joyned. But

5Laſtly, I conceive, Wee cannot call any Repentance ſaving Repentance, till the worke of converſion be fully wrought in our ſoules. Nay, I make a queſtion, whither any man (without the grace of Aſſurance) can properly call his Repentance ſaving Repentance, till he comes in Heaven. And for my owne part, I am full in the Negative. But I have digreſſed too farre, to convince ſome (who I feare are not ſo willing to ſuffer the word of conviction, as I to ſpeak it.)

We left the Spouſe in the ſecond wilderneſſe, The wilderneſſe of ſorrow; 'tis time wee now returne to her, and comfort p. 49her, and ſhew you how ſhe comes out of that, leaning upon her Beloved.

Here now the beloved Soule is mourning like a Turtle, and crying, O what ſhall I doe to be ſaved? I am loſt! oh, how ſhall I find the way out of this wilderneſſe? O my ſins pull me back! I cannot ſet a ſtep forward! Sin trips up my heeles. The Devill tels me I am his; and my ſins beare witneſſe to his words? Now ſhe that is not the Spouſe of Chriſt, ſinkes in theſe mighty waters, ſhe ſinkes to hell in deſpaire, is quite loſt, if once ſhe comes into them: But he that ſaid not one of thoſe whom his father had given him ſhould periſh, ſeeing the poore ſoule like Peter, (Math. 14.30.) that thought to have trode upon thoſe waters, ſinking in them, and crying, Lord ſave me or elſe I periſh! when he ſees ſuch a poore ſoules ſhip in which he is, though he ſeemes to ſleepe, toſt in theſe bitter waves, when the tempeſt ariſeth, and hearing the ſoule in this Agony, crying out, Maſter ſave me or elſe I periſh, now he begins to ariſe, and ſtretch out his ſhoulder for the ſoule to leane upon, ſpeakes, and rebukes the winds, and calmes the buſie tempeſts; when the Whale of ſorrow hath ſwallowed up theſe Jonahs, and they are in the bottome of the Sea in the Whales belly, they cry, their God heares: and cauſeth the Whale to vomit them out on the dry land. Me thinkes that voyce of Ionah, is the voice of every penitent ſoule, Ionah 2. The ſoule cries by reaſon of her affliction unto the Lord, and the Lord heares her; out of the belly of hell ſhe cries, and he heares her voyce for he hath caſt her into this deepe, into the midſt of the Seas, and the flouds compaſſe her about, and all the billowes, and the waves paſt over her. Then the ſoule ſaith, I am caſt out of the Lords ſight! yet I will looke again towards his holy Temple: The waters compaſſe her about, even to the ſoule, the depths cloſed round about her, the weeds were wrapt about her head; ſhe went downe to the bottome of the mountains, the earth with her barres was about her, yet her Lord, her God brings up her life from corruption: when her ſoule faints within her, ſhe remembers the Lord, and her prayers come unto him, even into his holy place. And when the ſoule is in this wilderneſſe, in the deepes of ſorrow, then her Beloved doth throw p. 50her his ſhoulder of ſupporting grace to leane upon: that ſhe ſaith as David, Pſal. 94.17, 18. Unleſſe the Lord had been my helpe, my ſoule had almoſt dwelt in ſilence, when I ſaid my foot ſlippeth, thy mercy O Lord held me up. When the ſoule cries, O I am drowned! Then the Lords mercy holds her up: No (ſaith God) thou art not drowned, here is a cord of mercy for thee to lay hold upon, and I will draw thee out by it. Here is my hand, be ſtill O ye waves, this ſoule is mine. When the ſoule is burthened with ſins, laden with the ſenſe of them; and in the ſad apprehenſion of them, cries out, my burthen is too great for mee to beare: O I ſinke! I ſinke under it! then Chriſt lookes out of the heavens, and ſaies, Caſt thy burthen upon the Lord (man) and he ſhall ſuſtaine thee: Pſal. 55.22.Ps 55:22or Come unto me all ye that are weary and heavy laden, and I will eaſe you: Mat. 11.29. The ſupporting grace of God, is the Anchor of the ſoule, which ſtaies the Ship of the ſoule when a tempeſt of ſorrow ariſes, and the waves beate upon it.

Now this Anchor hath two flukes.

1The firſt, is her Beloveds mercies and merits.

2The ſecond, is her Beloveds promiſes, when ſhe is in this ſad wilderneſſe of ſorrow, her Beloved gives her a ſtaffe of merits, and mercy, and free grace to leane upon, and a clue of promiſes to lead her out of this Labyrinth: and the mercies and merits of her Beloved, have two hookes, both which take faſt hold to ſtay her ſoule.

1. The fulneſſe of them.

2. The freeneſſe of them.

1The fulneſſe of them: The ſoule cries out, O I am damned! Chriſt ſuggeſts to her: But didſt thou never heare of one that came to ſave thoſe which were in their owne apprehenſion damned? I deſerve to dye everlaſtingly, ſaith the ſoule, oh! but did not he dye for thee, that deſerved to live everlaſtingly. (ſaith Chriſt?) I deſerve infinite torments, (ſaith the ſoule) Oh! but are not thy Chriſts mercies infinite mercies, (ſaith God) Thy mercy held me up. My ſins have cryed up to heaven, (ſaith the ſoul) O but my mercies are above the heavens, (ſaith Chriſt) Pſal. 108.5. My ſins are more in number then the haires of my p. 51head, (ſaith the ſoule) O, but my mercies) ſaith Chriſt) are more in number then the ſand which lies on the Sea ſhore. Pſal. 139.17, 18. My ſins have abounded, (ſaith the ſoule) O, but my grace hath much more abounded, (ſaith Chriſt) foreign Rom. 5.20. O, but my heart is as hard as Iron, and the face of my ſins like Braſle, (ſaith the ſoule) O, but that God that made the Leviathan, is as ſtrong as the Leviathan. He eſteemes Iron as ſtraw, and Braſſe as rotten wood. My ſins are many, (ſaith the ſoule) But were their name Legion, (ſaith Chriſt) I could caſt them out. O, but I am an old ſinner, I have a mountaine of ſins. But my mercies are from euerlaſting, (ſaith Chriſt) ſo are not thy ſins, and I came to levell Mountaines, Luke 3.4. The more old thou art, the more glory ſhall my free grace have, all the world ſhall ſee, I do not pardon thee for any ſervice thou canſt, or wilt do me, thou muſt ere long lye downe in the grave. Thus the ſoule in this wilderneſſe of ſorrow, leanes upon the fulneſſe of Gods mercies.

2But ſecondly, there muſt be freeneſſe, as well as fulneſſe, or elſe what hath the ſoule to do with Chriſt? O, (ſaith the ſoule) I know that the leaſt drop of Chriſt bloud is fully able to waſh away all my guilt: But oh! what have I to do with Chriſt? I am a poore creature … the fitter object for divine charity: what dowry have I for Chriſt to marry me? Becauſe thou haſt nothing, therefore I will doe it, (ſaith Chriſt) If thou hadſt any thing that thou thoughteſt riches, I would not have married thee (ſaith Chriſt) Thou art miſtaken in my thoughts, I do not marry thee becauſe thou art rich, but becauſe I have a delight in thee, and have an intention to make thee rich: Hoſea. 14.4. I will heale their back-ſlidings, I will love them freely, Ezek. 16.7, 8, 9. Now the ſoule being fully perſwaded of this, that Chriſt is full of mercy, and able to pardon her, and free in his mercy, therefore willing to forgive her, and deſiring nothing for her pardon, but to live like a Spouſe in his ſight, begins to leane, beleeving he will pardon her: But yet ſaith the ſoule, I could deſire to ſee it under Chriſts hand; I thinke I could take his word now.

2So ſhe leanes upon Chriſts promiſes, which are as the other p. 52Fluke of this Anchor: Now ſaies the ſoule, Oh, that I had it but under Chriſts hand, that my ſins (which I am ſcarce able to thinke can be pardoned) may be pardoned, though I ſtaid my Jeſus his leiſure for the ſealing of it. Here ſhe enquires for firſt, Promiſes: and ſecondly, Preſidents: Did ever Chriſt promiſe (ſaith the Soule) to pardon ſuch a ſcarlet, crimſon ſinner as I am? Yes, I have (ſaith Chriſt) looke Iſai. 1.18. Though your ſins be as ſcarlet, they ſhall be as ſnow, though they be red like Crimſon, they ſhall be as wooll: and ſo Iſai. 55.6, 7. I will have mercy upon you, I will abundantly pardon you. Matth. 11.29. O, but where hath Chriſt promiſed freely to diſpenſe theſe mercies (ſaith the ſoule?) Chriſt turnes her againe to Iſai. 55.1, 2, 3. He every one that thirſteth, come buy of me without money, or money worth: O, but ſecondly, where did he ever pardon ſuch a ſinner as I am (ſaith the ſoule?) Chriſt puts her in mind of Mary Magdalen, Manaſſes. O, but where one that was ſo neare hell as I am (ſaith the Soule) an old ſinner? the theefe upon the Croſſe (ſaith Chriſt.)

Now it muſt not be underſtood, that Chriſt Jeſus ſhould reveale theſe Promiſes Audibly to the Soule, but

1. Either ſets his Miniſters a worke to declare his Charters of Grace, and read the Soules pardon.

2. Or elſe he ſuggeſts into the ſoule ſuch promiſes in ſuch a ſeaſonable time, which muſt be taken as the voyce of God to that ſoule. Thus the ſoule furniſhed with preſidents, truſting upon promiſes, wipes her eyes, comes out of the wilderneſſe leaning upon her bleſſed Saviour, and ſaying, O my ſweet Saviour! thou that haſt drawne me from the pit of hell, and haſt reached out thy arme for a worthleſſe loſt worme, to leane upon thee. I dare beleeve thee. I now roule my ſoule upon thee, I am ſhipwract, but thou are my harbour; and now, ô what ſhall I do for thee? O my God! I am ſicke of love! Thou haſt rauiſhed my heart! I am thine, I am thine. Thus have I ſhewen how the Soule comes out of the wilderneſſe of ſin, and ſorrow, leaning upon her Beloved. And here the ſhip is in harbour, but yet ever and anon ſhe is toſſed ſtill, perſecuted, though not forſaken: This is the moſt dangerous wilderneſſe; afterwards ſhe is often in p. 53the Corner of a Deſart. I muſt ſhew you how even then ſhe leanes, and how out of them ſhe comes leaning upon her Beloved. She is alwayes a dependent creature; ſhe leanes when ever ſhe is wearied.

3The third Wilderneſſe therefore is the wilderneſſe of afflictictions; in this ſhe leanes; out of this ſhe comes leaning upon her Welbeloved, id eſt, In afflictions ſhe leanes. Chriſt is her Comfort in her ſaddeſt troubles. Shee leanes upon him, viz. Upon his ſupporting grace: Thy rod and thy ſtaffe comforted me, Pſal. 23. The ſtaffe held him up, while the rod was upon his back. The rod was a comfort becauſe of the ſtaffe; the more he had of the rod, the more he had of the ſtaffe alſo. In afflictions, the beleeving ſoule leans upon …od, and ſayes, 2 Lam. 20. Behold O Lord, for I am in diſtreſſe: Out of the belly of Hell ſhe cries, as Jonas, chap. 2.

Firſt, She beleeves, that ſhe ſhall ſuffer no more then ſhe is able to beare, 2 Cor. 12.9. My grace ſhall be ſufficient for thee For Gods ſtrength is made perfect in the Chriſtians weak neſſe.

Secondly, She believes, that ſhe ſhall beare no more then ſhall be for her good, Rom. 8.28. All things ſhall worke together for the good of thoſe that love God. Shee hath a Promiſe or two here to leane upon alſo, Job 5. v. 19. He ſhall deliver thee in ſix troubles, yea in ſeven there ſhall no evill touch thee: And Iſa. 43.2. When thou paſſeſt through the waters I will be with thee, and through the Rivers, they ſhall not over-flow thee: when thou walkeſt through the fire thou ſhalt not be burnt, neither ſhall the flame kindle upon thee. She comes out alſo leaning, truſting upon God as before, that he would helpe her out, if hee ſaw beſt, or ſupport her in: So when ſhe is come out, ſhe believes that God loves her never the worſe; neither doth ſhee love him any whit the worſe, ſhe cries, It is good for me that I was afflicted. When ſhe is in, ſhe believes ſhe ſhall come out; and ſhe commeth out with as much love to her God, and confidence in him as ever ſhee had before, not being wearie of Gods ſervice, becauſe he hath ſmitten her: Shee ſees a ſmile in a ſmiting, favour in a frowne, love in a lower, and ſhe p. 54is reſolved, though he kills her, yet to truſt in him: ſhee comes out of this Wilderneſſe leaning.

A fourth wilderneſſe that the Spouſe is in ſometimes, is the Wilderneſſe of Temptations. Even in this ſhee leanes upon the Lord Jeſus Chriſt. They were not the Spouſes of Chriſt, The good ground, Luke 8.13. Which when they heard, received the Word with joy, but having no root, for a time believed, and in time of temptation tell away. The true Diſciples are thoſe that continue with Chriſt in tentations, Luke 22.18. Firſt, they beleeve, that God who is faithfull, will not ſuffer them to be tempted above that which they are able: But will with the temptation alſo make way to eſcape, that they may be able to beare it, 1 Cor. 10.13. They believe, in that himſelfe ſuffered, being tempted, he is able to ſuccour thoſe that are tempted, 2 Heb. 18. The Saints that ſuffered many things were in many wilderneſſes, Heb. 11.37. Amongſt the reſt were in this alſo; and they all leaned, v. 39. They received a good report through faith. Yea, temptation is ſo farre from making a childe of God let goe his hold, that it makes him lay the faſter hold, 1 Pet. 1.6. Though now for a ſeaſon you are in heavineſſe, through manifold temptations; yet it is that the triall of your faith (being much more precious then of gold which periſhes) though it be tried with the fire, might be found unto praiſe, and honour, and glorie In temptations they leane upon God; and they come out of theſe temptations leaning, believing upon God too, having found, that he is able, and knoweth how to deliver the godly out of all temptations, 2 Pet. 2.9.

5A fifth wilderneſſe, in which the Spouſe of Chriſt leaneth upon her beloved, and out of which ſhe commeth leaning, is the wilderneſſe of deſertion. And this is one of the ſaddeſt Wilderneſſes that the Spouſe of Chriſt comes in, and ſhe hath an hard worke to leane here, when Chriſt ſeemeth to pull away his ſhoulder: yet even here ſhe leanes: Chriſt himſelfe did ſo: My God! my God why haſt thou forſa…en me? Mark the phraſe, Forſaken, yet not forſaken: the Bride-groom cries out he was forſaken, yet my God! Gods forſaking us is no ground for us p. 55to forſake him: If hee ſeems not to owne us, it is no warrant, nor policy in us not to owne him: It is the duty of a pious ſoule, when God clouds himſelfe, yet to crie, My God. The Bowels of the father muſt yerne upon the childe againe, if the childe cries, and will not ſhake him off, It is a remarkable expreſſion of Job, chap. 13. v. 15. Though he kills mee, yet will I truſt in him. How now? if thou beeſt kill'd (bleſt Job) how canſt thou truſt? O immortall faith I that putteſt Spirits of confidence in the duſt and aſhes of Job. Let God hide himſelfe from the ſoule, and ſo kill it. (For Gods ſeparration of himſelfe from the Chriſtians ſoule, is a worſe death then the ſeparation of his ſoule from his body.) Yet the ſoule muſt truſt in him, it muſt, it will leane upon him. The Spouſe looſeth not, but quickens her faith in a fit of deſertion. That place of the Prophet is remarkable, Iſa. 50. v. 10. Who is amongſt you that feareth the Lord? that obeyeth the voice of his ſervant? that walketh in darkneſſe and hath no light; let him truſt in the Name of the Lord, and ſtay upon his God. They that feare the Lord, though they may walke in a darke Wilderneſſe, and ſee no ſuch light as they were wont to ſee, have no ſuch comfortable enjoyments of their God as they were wont to have, yet they will truſt and reſt themſelves upon the Lord, and come out of this wilderneſſe leaning.

6In all the wilderneſſes of this life, the Spouſe will leane upon her Beloved, yea, and upon him alone, in all ſtates, in all conditions, upon him for directing grace, upon him for quickning grace, upon him for whatſoever ſhee hath need of, either pardon, or guidance, or direction, or aſſiſtance, or comfort or heaven; at all times ſhe muſt truſt in the Covert of his wings, Pſal. 62.8.Ps 62:8for all bleſſings: The Spouſe of Chriſt is a moſt dependent creature. The Babe of grace is never old enough to goe alone, it hangs like a childe upon the mothers hands, and leanes like a Bride upon the Bride-grooms boſome.

Thus have I done with the Doctrinall part, having ſhewed you, how ſhe hath had, and ſometimes hath her dwelling in the wilderneſſe; and how out of every wilderneſſe ſhee commeth up but leaning, and what ſtrength there is in her Saviour p. 56to beare her up leaning upon him; even in every wilderneſſe. Who is this commeth up from the wilderneſſe leaning upon her Beloved? Now let us ſee what uſe we may make of it.

And firſt here may a word of reproofe, and a brand of folly be faſtned upon divers erroneous opinions and practiſes.

1Firſt is it ſo that the Spouſe of the Lord Chriſt, that comes, and is married to the Lord Chriſt, comes out of the wilderneſſe of ſinne? Then this may reprove the errour and folly of thoſe that dream of heaven, and flatter themſelves with the hopes of glorie: but yet never regard comming out of this Wilderneſſe. Chriſt came not to call the righteous, but ſinner to repentance. Theſe men dreame of heaven, and yet never think of Repentance. Chriſt came to ſeek and to ſave that which was loſt (friend) how loſt? what, inſenſibly loſt, as all of us were by Nature? This is an idle conſtruction that giddy headed Sectaries have of late deviſed to help themſelves to heaven with. The Devills are ſo loſt: yet Chriſt never came to ſave them: No no friend! it is thoſe that are loſt in their own apprehenſions, thoſe that know not what to doe to be ſaved, thoſe that feele themſelves even in the jawes of hell: hee makes apprehenſions of his wrath precede the apprehenſions of his love: But woe, and alas! how many thinke they have a part in Chriſt, That the Devill hath as great a part in Chriſt actually as they have? heaven is growne the common journeyes end, and let men ride which way they liſt. Not the moſt debauched wretch in a Congregation, but aske him what hee thinks ſhall become of him, if he dyes in that condition: why he hopes he ſhall goe to heaven; nay I wiſh he doth not ſay, he is ſure of it too. All men are ſinners: He is loſt, but Chriſt came to ſeek and ſave that which was loſt. Tell him of mourning for his ſinnes, if he meanes to be comforted, of humbling himſelf, if he means to be exalted, of feeling hel, if ever he means to feele heaven: O then, you are a legall Preacher. Heare what the other ſide ſaith, what thoſe you call… Antinomian Preachers; O theſe are the onelyonly Goſpel-preachers to them. This makes them paſſe for ſuch honeſt men: O they ſhew a p. 57fine Cuſhion-way to Heaven! that you ſhall not need wet a a foot or eye in: But let them preach what they will (friend) beleeve him, who (although he knowes but little) yet knowes you muſt goe out of the wilderneſſe if ever you come there. The way is, neither the Drunkards Ale-way, nor the Adulterers uncleane way, nor the Covetous man his dirtie way, nor the Ambitious mans high-way, nor the Hypocrites hidden way, nor the Carnall-Goſpellers formall way, nor the Antinomians eaſie way. It is a way through a wilderneſſe, not a way in a wilderneſſe: The Spouſe is not deſcribed by her ſtaying in the wilderneſſe, but by comming out of the wilderneſſe; Who is this commeth out of the wilderneſſe?

2Secondly, Doth the Spouſe of the Lord come out of a wilderneſſe of ſorrow, leaning upon her Beloved? Firſt, ſhe is in, then ſhe commeth out; then this reproves the folly of thoſe that preach men found before they were loſt, and of thoſe that dreame of leaning before they are in the wilderneſſe: The Spouſe leans, but it is when ſhe is comming out of the wilderneſſe: Is there none that preacheth downe a needleſneſſe of duties, that mocks at mourners? that learne people a way to be found before they are loſt? Examine the Scriptures before you truſt them; under a pretence of exalting Faith, doe they not cry downe ſorrow for ſin? and all preparatory duties? Nay, they doe cry downe the preaching of the Law, to bring men to ſee they are in the wilderneſſe, that they might leane: Doe they make you beleeve, that preaching the Law is a piece of Anti-chriſtianiſme, and no one ought to preach it? And for their parts, they will take heed of it, for feare of preaching away their hearers. O beware of this leaven! For my part, I had rather heare them, then beleeve them; (and yet I would not much care for that neither) were it nothing but to conſider.

Firſt, That this way of preaching, hath beene that which God hath moſt bleſt by his Servants labours: Witneſſe our Rogers, our Hooker, our Pious Shepard; thoſe three, to which many threes may be added, thougn they will ſcarce come up to the firſt three. Thoſe three Conſtellations of Heaven, that gave p. 58more light to darke Travellers, that wandred in the night of ſinne while they ſhined in our Firmament, then all theſe Ignes fatui; Oh! I would I could not conſtrue it falſe-fires, miſ-leading poore Travellers. Was ever any of theſe Leaders ſo honoured (though they have beat up their Drums almoſt in every ſtreet of the Kingdome for followers) as to gather ſuch Troopes of Saints to the Chriſtian warfare, as theſe before mentioned? Did ever God honour their labours ſo much as theſe? who (poore ſoules!) ſhone in their dayes like lights under Buſhels too, had onelyonly the corner of a Pulpit, or a Pulpit in ſome blind corner tolerated them. Nay, looke upon theſe that have lately fallen into this Veine, and were Preachers of Gods whole truth before; was not their firſt fruits better, and more accepted of God then their harveſt is now? Hath not God diſtinguiſhed which way of preaching he will moſt honour, by making the firſt ripe grapes ſweeter then the whole Vintage? were it onelyonly for this, And

2Secondly, For the conſtant experience of the Saints of God, let them ſpeake their minds freely; hath not this beene the way of their converſion? Have not the beſt Saints in Heaven cryed out of the belly of Hell before God heard their voice? Was not Paul ſtrucken downe to the earth before he went in the Triumph of Glory? Did not the Gaoler come in trembling, and fall at the Apoſtles feet, and cry, what ſhall I doe to be ſaved? before they bid him beleeve, and thou ſhalt be ſaved. Neither can they evade it with ſaying, That trembling was not an humiliation for ſinne, but occaſioned for feare his priſoners were gone. Leaſt people ſhould wreſt it in that manner, The Holy Ghoſt hath cleared it to their hand; for before wee read of his trembling, Paul had cryed with a loud voice, verſ 28. Do thy ſelf no harme for wee are all here. Neither do wee read, that he trembled for th…t at all; but like one ſtrucke ſenſeleſſe, and his ſpirits dead as it were, in a fit of deſperate madneſſe, was about with his Sword to let out his owne blood. Now I ſay, were it no more then to heare ſuch doctrine, contrary to the Doctrine which God hath chiefly honoured in his Servants lips, by making it efficacious for the ſalvation of their ſoules, p. 59and contrary to the experience of the generalitie of Gods Servants, if not contrary to the Preachers owne former and better thoughts and practice, it would be ſufficient to make me ſuſpend my faith, from being too haſtie to beleeve this new way to Heaven: But it is enough to confirme me, to heare my Chriſt calling, Come unto me all yee that are weary and heavy laden, and I will eaſe you. Before you are ſenſible of an heavy load you will need no eaſe, and to heare my Text ſpeaking of leaning, but in a wilderneſſe; Nay, it may be noted too, The Text ſaith, Who is this that commeth? Not who is this that jumpeth up from the wilderneſſe; I cannot fancy this going to Heaven at a running jump, nor can I like this preſſing faith without preaching repentance alſo: Faith is an act of an humble ſoule. Nor can the ſoule apprehend the beautie of Chriſt, and love Chriſt, before it apprehends it's owne miſerable condition. The onelyonly harme this Doctrine doth, is to make poore ſoules preſume, inſteed of beleeving, for alas! Tell an impenitent ſoule of beleeving, it apprehends it eaſie, becauſe it doth not underſtand it, and runnes on upon a ſuppoſition, that it hath faith, when, alas, it beleeveth no more then the Divell beleeveth: ſorrow for ſinne is better underſtood by a carnall heart then faith is; for the truth of it is, the humbled ſoule onelyonly can tell what faith is: The other ſees, neither the want they have of faith, nor yet the nature of that precious grace. Shall I tell you what pious Maſter Rutherford ſayes concerning this.

Faith (ſaith he) is bottomed upon the ſenſe and paine of a loſt condition; Povertie is the neareſt capacitie of beleeving. This is Faiths method, be condemned, and be ſaved; be hang'd, and be pardoned; be ſick, and be healed. Faith is a flower of Chriſts onelyonly planting, yet it growes out of no ſoile, but out of the margin and banck of the lake, which burnes with fire and brimſtone—Antinomians (ſaith he againe) make faith an act of a loftie Phariſee, applying, (immediato contactu) preſently, his hot boyling and ſmoking luſts to Chriſts wounds, blood, and merit, without any conſcience of a precedent command, that the perſon thus beleeving p. 60ſhould be humbled, wearied, loaden, grieved for his ſinnes: I confeſſe (ſaith he) This is haſtie, hot worke, but it is a wanton, fleſhly, preſumptuous opinion, that it is an immediate worke to lay hold on the promiſes and be ſaved. In his Book of the Tryall and Triumph of Faith, you hear the opinion of Gods Servants, and the Text mentions a comming too; pedetentim, gradatim, little by little, ſtep by ſtep: Thoſe that come, cannot goe ſo faſt as theſe illegall Sectaries, becauſe they are weary and heavie loaden. Thoſe that learne people to jumppe, muſt take away Math. 11.29. the heavie load of ſinnes which the Spouſe hath upon her ſhoulders, keepes her from that haſtie motion that Antinomians make. I doe not ſpeake to limit the Almighties power, but to ſhew you his ordinarie diſpenſations; not what he can doe, but what he will doe, what he hath uſed to doe, and God ordinarily walkes in his owne paths, not in the paths our fancies make for him: we may looke for God in his ordinary wayes of Providence and diſpenſations to the ſoule, if he comes in a new way, it muſt be beyond our expectations, though not beyond our faith that he can doe it, yet beyond our faith that he will doe it. When wee have no word to aſſure us, what ſhall faith be builded upon? God can turne mid-night into mid-day, ipſo facto: But wee know in Gods ordinary courſe of Providence, firſt comes the dawning of the day, then the morning, then the noone-day: God can take a ſoule and marry it, and never humble it, but where hath he promiſed it? where hath he done it? or if he hath done it, wee ſay, one Swallow makes not a Summer, one example make… not a Rule, one preſident makes not a Law. It is no rule for thee or me to truſt in that, no more then the ſaving of the thiefe upon the Croſſe, might be a ſafe preſident for us to deferre repentance tell our dying day. Let thee and I learne to be humbled, to get broken hearts, to loath our ſelves, ſee our owne miſery. Sorrow is the ordinary doore to joy, Humiliation the ordinary ſtep to exaltation, Mourning for ſinne the onelyonly preface to Faith in the Lord Jeſus Chriſt, in Gods ordinary way of dealing out grace. The Latine is full, Quae eſt illa quae aſcendit, that aſcends from the wilderneſſe: Our p. 61Tranſlation commeth up, implying an aſcenſive motion, tis hard running up an hill. They that runne up a mountaine, if they runne too faſt, they may quickly runne themſelves out of breath: It is bad jumping over a broad ditch (eſpecially if it be drowning depth) for feare if wee jumpe ſhort wee jump our laſt. It is a great jump from the bottome of Hel to Heaven, to take it at one leape. I wiſh, thoſe that dare take it, do not fall ſhort and drown themſelves eternally. I had rather go up Gods ſteps, then make ſuch a haſty motion, God give me grace to aſcend up the Saints ſtaires to the chambers of glory. Elijah was ſuch a favourite to heaven, that God ſent a coach for him; but thoſe that will expect till that fiery Chariot be ſent downe for them too: I ſuppoſe may waite ſomething a longer time then they deſire. O beg of God to humble you, to powre out his ſpirit of mourning, and ſupplications upon you, this will learne you to beleeve (friends) It is the humbled ſoule only that can conſtrue that word Faith: it is Hebrew to others, it poſeth the impenitent heart, Faith is a riddle to them: Chriſt findes his Spouſe in the wilderneſſe, and there he gives her his ſhoulder to leane upon: But,

Thirdly, She commeth up leaning out of the wilderneſſe.

Is it the duty of a ſoule that is in a wilderneſſe of ſorrow or affliction, or temptation, or deſertion, to leane upon the Lord Chriſt? Then this may reprove thoſe that are in theſe wilderneſſes, and yet cannot be perſwaded to leane upon the Lord Chriſt: hence they cry out, O, faith is impoſſible! is it poſſible to beleeve that Chriſt Jeſus will ſave me? me, that have ſcorned his ſalvation, and ſlighted his mercies? And becauſe thou haſt ſlighted mercy, wilt thou therefore ſtill ſlight mercy? ſtill refuſe his offer of grace? Thou ſinneſt as much now in not beleeving there is mercy for thee, that haſt deſpiſed mercy, as thou didſt ſin in deſpiſing that mercy. O why is it harder to raiſe up, then to caſt downe a ſoule? Why wilt thou not beleeve, O thou of little faith? Is the mole-hill of thy ſins, like the mountaine of his mercies? doth the voice of thy ſins roare like the voice of his loving kindneſſe? Is there any humbled ſoule before the Lord? O do not provoke God by thy infidelity p. 62now he hath made thee capable of faith: You that are Chriſtians, for ſhame, in your ſeverall wilderneſſes of afflictions, temptations, and deſertions, doe not, O do not caſt downe your heads, and ſay, who ſhall ſhew us any good? or if you do, ſay againe with the Saint in the enſuing words, Lord lift thou up the light of thy countenance upon us: Beleeve in your depths of ſorrow, beleeve in your moſt trying afflictions, moſt ſadding temptations, moſt killing deſertions, beleeve me, it is the greateſt honour you can put upon the Lord Chriſt: And it is the greateſt diſhonour you can put upon your God, to have any diffidence in the Lords armes, any diſtruſt in the Lords free-grace. It is the property, nay, it is the duty of the Spouſe to come out of wilderneſſes leaning.

Fourthly, Doth ſhe leane upon God before ſhe can come? muſt he worke the firſt motion to make her willing, before ſhe can beleeve in him?

Then how are thoſe to be here reproved that would make mans will to be the Author of its firſt motions unto God. Pelagius was a great defender of it. Firſt he would hold, That the grace of God was not neceſſary, but by the law of nature we might be ſaved. 2. That the grace of God (which the Apoſtle ſpeakes of) was only in giving the law of nature. 3. Driven from this, he would maintaine, that the faculties of the ſoule, and their naturall Actions was the grace of God, underſtood by the Apoſtle. Yet here is no leaning upon our Beloved. Afterwards he would maintaine.**Si quaeratur an ex ſuis Naturalibus viribus anima aliquid afferat ad ſuam converſionem, vel renovationem, vel aliquam facultatem, vel actionem, quae vel partialis cauſa, vel quocunque alio modo appelletur, vere reſpondetur quod habet ſe mere paſſive. Chemnit. in loc. de l. b. A bit. 4. That the grace of God was neceſſary for ſins paſt, but it was in the power of mans free-will, to avoid or commit ſins for the time to come, and to reſiſt rebellious corruptions. 5. After this, he would maintaine, That ſome men indeed were weake, and muſt do all by the grace of God, others that were ſtronger might act good by their owne will. But ſtill only ſome Spouſes leane. Laſtly, he would maintaine, (and the Arminiams ſtill from him:**Quae de gratia dei praveni nte, & praeparante, & operante traduntur, hunc habent ſenſum, quod non noſtrae partes priores ſunt in converſione, ſed quod deus per afflatum divinum praeveniat, poſt hunc autem motum, voluntatis divinae factum, voluntas humona, non habet ſe merè paſſivè ſed mota & adjuta, eſpiritu ſancto non repugnat ſed aſſentitur. Ib.) That grace did indeed helpe a good worke, but it had its p. 63firſt motion from our wils, or at leaſt might have: and the will had a negative voice, and might reſiſt and croſſe grace which did not worke irreſiſtably in the ſoule, to force the ſoule to him.

aaCaſſianus Monachus Pelagiſ Doctrinam amplexus eſt. Fauſtus Hormiſda & Ben.I would not rake up theſe graves, did not theſe ghoſts walke in theſe our dayes, when every grave of Hereſie is unbowelled, and no one takes care to throw the dirt upon them againe. Nay, and the Papiſts having beene tainted with this Leven, the Sententiaries now tell us,bbHominis eſt preparare cor. Aquin. in Sum. Theol. Aquieſcere & aſſentiri eſt noſtrúm. That a man without grace, meerly by the ſtrength of his free will, may avoid any mortall ſinne, and prepare himſelfe for Gods free grace, and fulfill the Commandements of God; Quoad ſubſtantiam actus, for the ſubſtance of the Act. ccQuibus de cō gruo mereatur gratiam gratum facientem. Scotus.And another more impudently maintains, That a man without any grace of God (by the meere ſtrength of nature) may doe workes morally good, yea, even ſuch as God ſhall be bound to concur with, and give his ſpeciall grace for. Even thus going back from their owne great Rabbies, one of which was pleaſed to confeſſe,ddHomo ſinegratiâ Dei non poteſt non peccare & mortaliter & venialiter. Lomb. That a man without the grace of God, could not but ſinne both mortally and venially. What is become here of the Beloveds Leaning? But no more of theſe; onelyonly if you heare ſuch Doctrines (as you may heare any thing in theſe dayes) beleeve them not.

Doth God move the will attending him in duties, firſt? ſecondly, when the will is thus moved, doth it then come?5. Spiritus Sanctus pravenit. movet & impellit voluntatem in converſione, non …tioſam, ſed attendentem verbo Chemnit. Vel per ſpeculationem ſomniorum, vel per ſimulationem orationis illabi efficaciam. Spiritus Sa…cti. Vide D. Featly, Dippers Dip…. when it is drawne, doth it runne? Then this reproves the Enthuſiaſts of old, the Anabaptiſts, Antin…mians, Seekers of our dayes, that hold, firſt, there is no need of duties. The Enthuſiaſts of old affirmed, That for the receiving of the Spirit of Promiſe and ſaving grace, the Spirit of God was either infuſed to them in a dreame, Vel per ſimulationem orationis: Ay, and the motions of the Spirit, were as ſenſible in their fleſh as the beating of the pulſe, ſo blaſphemous were they growne; and thence they would lye, and gape for Revelations, and ſo indeed they may have a ſuggeſtion from the Devill but ſcarce a Revelation from God. Oh! How in theſe dayes are mentainted with theſe lazie Opinions! ſlighting duties, vilifying Sabbaths, neglecting ordinances; that if poore people would truely now give account of their growth in grace, and of their p. 64learning godlineſſe: many of them might truly. As the child that ye have heard a ſtory, in the learning of its primer, boaſted to the fathe… that it had learned paſt Grace. Is not this the miſerable learning of our dayes? that men are growne paſt grace, paſt Prayer, paſt Ordinances, paſt all duties?

6. Again what you have heard, that after the ſoule is drawn, then it comes, may ſhew us the falſeneſſe of another Doctrine of Enthuſiaſme, too briefe even in theſe dayes alſo: that the ſoule is meerly paſſive, even after the worke of converſion alſo; and is even then a meere ſtone. Draw me (ſaith the Spouſe) and then,See the Booke ſet out from the Miniſters of New-England of the hereticks, &c. Post converſionem concurrit voluntas, non tamen quaſi ſuis viri…us adjuvet ſpirituales actiones. Semper addendum eſt non eſſe plenam libertatem, in ſancto renato, ſed virtutem in infirmitate perfici, Chemnit. Intelligant ſi filij Dei ſint ſpiritu Dei ſe agi, ut quod agendum eſt agant, & cum egerint, illi, a quo aguntur gratias agan…. Aguntur enim, ut agant, non ut ipſi nihil agant. Aug. I will run after thee. Indeed, after our converſion, the will is but in part ſanctified, and the Image of God in us will want of his firſt integrity, after it is renewed: but Chriſts ſtrength is perfected in our weakeneſſe; we muſt underſtand if we be the children of God, that God hath therefore wrought in us that we might alſo worke ſomething, and when we have wrought it, give thankes to God, who hath made us to worke; for God hath wrought in us, that we might worke, not that we ſhould be idle. Thus I have laboured to you to divide the Truth from Errour; Now you have heard of the leaven of theſe Phariſees; take heed of it.

In the next place, what you have heard, that the ſoule that comes to the Lord Jeſus Chriſt, leanes upon a new Beloved, not upon her old beloveds: may ſerve to reprove thoſe that would faine plead a title to Chriſt, and have a portion in Chriſt, but they will not take Chriſt alone: two ſorts there are of theſe. The one cannot leave their old beloveds, and the other cannot truſt this Beloved O the wicked man would have his portion in Chriſt, if he might but have his luſts too, his pleaſures, his profi…; but to take Chriſt, & Chriſt alone, ô this is ſuch a hard ſaying that they cannot beare by any meanes; If Chriſt and his luſts would lye both in one bed, Chriſt at the feet, and his luſts at the head; then Chriſt ſhould be as welcome as any thing to him, but he p. 65is loath to ſue a divorce for this Beloved, he is loath to part with his old love for a new; till he ſeeth how he can love him. But at a venture he will take him in p…rtem amoris. O wretch! flatter not thy ſelfe, if Chriſt be thy Beloved, he will endure no Polygamy; you muſt leave your ſins or be without your Chriſt. The true Spouſe leanes upon her Beloved, not upon her Beloveds, upon her now Beloved, ſhe forſakes her old.

Laſtly this may ſerve to reproove.

1. Thoſe that would leane upon Chriſt, but they dare not truſt their ſoules upon Chriſt alone. Forſooth he will be the Spouſe of Chriſt, but he muſt leane upon Chriſt with one hand, and his good workes with the other. The whore of Babylon commits adultery with her ſelfe.

2. Under this laſh comes a better ranke of people, that when God hath ſhewed them their owne ſinfull, ſad condition, they do not only performe duties, pray, and mourne, and repent, and be humbled, all which they ought to do; but they are ready to reſt in them, and make them their Beloved: It is naturall to the ſoule, that God hath made to loath its ſins, to love its duties, it finds duties almoſt as conſentaneous to its nature, as ſins were before; and it is too ready to thinke that its ſaving, or damning, depends upon ſuch a quantity of teares, and humiliation: Hence, you heare ſoules in this condition, often complaining; oh! I could beleeve, if I were humbled enough, if I could but mourne enough. This ſoule doth well to be ſenſible of the hardneſſe of its own heart; and it is too true, it can never mourne, it can never be humbled enough. But it doth ill to thinke that free-grace ſtints its operation, and bleſſed influence, to ſuch a quantity of teares, if it be humbled enough, to ſee its want of Chriſt. The water runs through the river, that is the way to the Sea, but it doth not reſt in the river, but with a ſwift and continued motion, runs betwixt the banks, till it comes, and is ſwallowed up in the Sea: Even ſo the ſoule ought to run through duties, but not to reſt betwixt the bankes of duties, but to run through, till it come to the Sea of free-grace, where it will be ſwallowed up of infinite mercy; and our imperfections will be drowned in his infinite perfection; p. 66we ought to take duties in our way to Chriſt, but not to make duties our Jeſus. God hath ordained that they ſhould fit us for him; but it is written, My glory will I not give to another. The glory of the Lords free-grace, is his greateſt glory; he will not give that to any other: None ſhall ſhare with him in his Spouſes love, he is a jealous Saviour. The Spouſe leanes upon her Beloved, not Beloveds: Thus I have done with my uſe of reproofe.

The next uſe is for examination, here may every one try himſelfe whether he be the Spouſe of the Lord Jeſus Chriſt, or no: Even by what hath been already ſaid; I will reduce it all … three heads.

Firſt Examine thy ſelfe, whether thou beeſt out of the wilderneſſe of ſin, yea, or no.

Secondly, Whether thou wert, or art in any other wilderneſſe, yea, or no.

Thirdly, What was, or is thy demeanour in theſe wilderneſſes thou haſt been, or art in, and how haſt thou come, or doſt thou come out.

Examine whether thou beeſt not in the wilderneſſe of ſin, yea, or no: It was given as the Character of the Spouſe, to come out of this wilderneſſe: O, but how ſhall I know that? (will the ſoule ſay.) I will name two or three notes, by which thou mayeſt ſuſpect thy ſelfe as from probabilities.

1. The wilderneſſe it is an incult place; a place where the ſoyle was never tilled, it is as hard almoſt as a milſtone; the over-growne Trees were never pruned, the unruly boughs never lopt, the buſhes never cut or ſtubbed: doſt thou finde thy heart in ſuch a condition, that it is as hard as ever; neither judgement breakes it, nor mercy melts it, the fallow-ground of it is not plowed, nor the ſeed of righteouſneſſe ſowne in it? Thy unruly luſts are not tamed, thy life is as much overgrowne with ſin as ever it was: thy ſins were never yet cut off from the body of thy life. O friend! ſuſpect thy ſelfe; Thou mayeſt juſtly feare, yea, and know too, that thou art not the Spouſe of Chriſt, thou art in the wilderneſſe, in thy naturall eſtate.

Secondly, The wilderneſſe is a barren place, it brings forth p. 67no corne for the ſickle, no wholeſome fruit, no figgs, no grapes for mans pallat, for can a man gather grapes of thiſtles, or figgs of thornes? No paſtures wholſome for the beaſts. The fire hath devoured the paſtures of the wilderneſſe. Joel 1.19. And God complained that Nineveh was dry like a wilderneſſe. Zeph. 2.13. Art thou a barren, and unfruitfull creature, that doſt nothing for God? thy heart is a barren heart, no ſeeds of good are ſowne there, thy tongue is a barren tongue, no good words come out thence; thy whole ſoule a barren ſoule; not a good action upon the record of thy life. Indeed, no ſoule can be barren, the ſoule is of a working nature; but ſinfull workes are unfruitfull workes (in the Apoſtles language.) The unfruitfull workes of darkneſſe, and what fruits had ye of thoſe things, whereof you are now aſhamed? 2Gods Spouſe is a fruitfull creature, Gal, 5.22. The fruit of the Spirit is love, joy, peace, long-ſuffering, &c. A barren ſoule is alwaies a wilderneſſe ſoule. Thoſe that are borne of God, bring forth fruits unto God.

Thirdly, Thou mayeſt know whether thou beeſt in the wilderneſſe or no, by the company thou delighteſt in: It is a known rule, Noſcitur ex ſocio qui non dignoſcitur ex ſe.

He that is a wilderneſſe creature, loves wilderneſſe company, the wolves, and beares, and foxes: but he that is out, keeps the company of men; doſt thou love the wilderneſſe company? the ſwiniſh drunkard, the politike Foxe, the malitious Lyon, the venemous lyar and ſlanderer, the laſcivious wanton, more then the Children of God? oh ſuſpect thy ſelfe! By this we know (ſaith John) that we are tranſlated from death to life, if we love the Brethren: Lazarus when he was raiſed from the grave, we do not read he went to keep the dead men company again: thoſe that God hath raiſed from the death of their ſins, live amongſt living men, and delight in living mens company; Thus examine whether thou beeſt come out of the wilderneſſe of ſin, or no.

Secondly, As comming out of the wilderneſſe is a ſign of the child of God: ſo being in the wilderneſſe, is likewiſe a note whereby thou mayeſt know thy ſelfe. Gods Spouſe comes out of one wilderneſſe into another, out of the wilderneſſe of ſin p. 68into the wilderneſſe of ſorrow, and out of that to their Saviour. Wouldeſt thou know whether thou art found, or no? Examine whether thou wert ever loſt or no: wouldſt thou know whether ever thou wert a beleever, examine whether ever thou wert a penitent, or not. This is Gods ordinary way; thence he complaines of his people, that they would not repent, that they might beleeve in him. Doſt thou find God in another manner of working in thy ſoule? bleſſe God for it; and if thy title be good to heaven, which will be knowne by thy walking with God; beleeve me, God hath uſed thee kindly, heaven hath coſt thee cheaper then it coſts many a poore ſoule, and walke humbly before God, becauſe he hath not humbled thee under his mighty hand, as he hath done many another poor creature: and though I would not condemne thoſe that plead their title to heaven this way, for feare I ſhould condemne the generation of the righteous, yet beleeve me, I ſhould ſuſpect it in my owne cauſe. They that go out weeping, and carry precious ſeed, ſhall returne rejoycing, and bring their ſheaves with them.

2. Examine thy ſelfe, What other wilderneſſes thou meeteſt with? Afflictions, temptations, &c. I would not give this as an infallible marke, and yet God ſaies, whom he loves he chaſteneth, and ſcourgeth every child whom he receiveth; and thence the Father drew out his Concluſion, Unicum Deus habuit filium ſine peccato, nullum ſine flagello. God had one Sor without ſin, but none without a rod. But I know, even the wicked ſometimes begin their hell upon the earth: and though would ſuſpect my ſelfe, if I met with no afflictions, ye I would not be glad to have a life full of croſſes, and afflictions my beſt evidence for heaven: I rather named this for a prefac… to the next note,

3. Examine how thou carrieſt thy ſelfe in the wilderneſſe▪ there is a different carriage betwixt the child of God, and th… child of the Devill in afflictions: the one ſinkes into his grav… with deſpaire, the other lifts up his head to Sion with hope the one is preſt to death under croſſes, the other lives above al croſſes. Caine cries, my puniſhment is too heavy for me to beare Job cries, though he ſhould kill me, yet I will truſt in him: Th… p. 69Reprobate cryes, Who is the Lord that I ſhould wait for him? The Saint ſayes, I will patiently wait for the Lords Salvation: the wicked man dyes, the Saint leanes; the eyes of the ſinners faile that day; but the Saints looke up to Sion, from whence comes their helpe that day.

4Examine How thou haſt come out of thy wilderneſſe? of thine owne ſtrength? or leaning? Canſt thou ſay, That God knew thee in the wilderneſſe, in the land of great drought. Hoſ. 13.5. If thou thinkeſt thou cameſt out alone, thou art there ſtill, What gave thee comfort in the depths of ſorrow? what? thy merry company? did thy duties doe it? If any thing did it but thy Chriſt, I feare thou art ſtill in the wilderneſſe: when thou didſt mourne, as one that mourneth for his onelyonly begotten ſonne, didſt thou looke upon him whom thou hadſt pierced? there is nothing but the blood of Chriſt can give a cordiall to a fainting ſoule; nothing but the hand-kerchiefe of free grace that can wipe thine eyes; nothing but the blotting out of the hand-writing, which was written in Gods Booke, and thine owne conſcience againſt thee, that can make thy heart leave trembling, and thy knees leave beating together for terror. Thou canſt not come out alone, if ever thou cameſt out, it was leaning.

5Examine thy ſelfe, How thou haſt carried thy ſelfe ſince thou cameſt out? How haſt thou beene ſince thou wert humbled, and loſt in the wilderneſſe of ſorrow? What effects hath the wilderneſſe of ſorrow wrought upon thee? Hath thy ſorrow beene like the ſorrow of Achan, that thou haſt beene onelyonly ſorry becauſe thou haſt beene under an Attachment of wrath? Or like Ahab, rending his clothes, putting on his ſack-cloth, and going ſoftly? 2 Chron. 22. Or like Pharoah, ſaying, I have ſinned? Exod. Or like Balaam, ſaying, I have ſinned, I will returne backe againe? when he might have had more thankes for his labour and never have come there, he had checks enough. Art thou worſe when thou commeſt out of the wilderneſſe of Affliction, that wee may brand thee with Ahaz his Brand, This was that King Ahaz? Or doeſt thou come out of thy Afflictions leaning, with thy weake faith ſtrengthened, and p. 70thy ſtrong faith confirmed? Haſt thou loſt no grains, but got in the fire? Is thy gold as good weight now as before? it is a good ſigne it is good then. But I haſten to the next Uſe, which may be to informe us:

1Firſt, The ſad condition that all unbeleevers are in.

2Secondly, The joyfull condition that all the Children of God are in.

3Thirdly, The great love of God, that he would ſend Chriſt to ſeeke us up in the wilderneſſe, and give his hand to poore creatures to lead them out.

4And laſtly, If in every wilderneſſe wee muſt leane upon the Lord Jeſus Chriſt, It may informe us, what need wee have at all times to walke cloſe with the Lord Chriſt. Firſt, here ſee the ſad condition that all men and women by nature are in, that have not the Lord Jeſus Chriſt. It conſiſts in two things:

1Firſt, They are in a wilderneſſe: Sinne is a wilderneſſe. Now which of you (friends) but would thinke himſelfe as good as a dead man if he were in the midſt of an Arabian deſert, that he could not ſee any poſſibilitie of getting out, nor any comfort he could enjoy there: terror on every ſide, comfort on no ſide; the Lyons and beaſts of prey of every hand ready to devour him, and it is well if he can keepe his fleſh for food for himſelfe, for he can get no proviſion for his body, nothing, except he would eate the barke of trees; o… the parched graſſe. What man would not tremble, to thinke of on that ſhould be condemned to ſuch an exile? Doe not your hearts pittie as oft as you thinke of thoſe poore men that were left but halfe a yeare in Green-land? And yet O Lord! How few pittie themſelves! O poore creature! Mutato nomine de te fabula narratur, the Story is thy owne, apply it therefore: You that are in your ſinnes are all in a ſad wilderneſſe; the judgements of God, like the beaſts of prey, are ready to ſwallow you up on every hand; 'tis a miracle of mercy you are not in hell; there is but a thred betwixt you and death; the Sword of Gods wrath hangs over your head, while you are at your Drunken Banquets of ſinne: Oh! what comfort? p. 71what joy can you have in the wilderneſſe (friends?) that when you lye downe at night, you know not but you may wake in the morning paſt Repentance, even with Hell flames about you; as the Lord lives, there is but a haires breadth betwixt you and Hell.

2Conſider, That you have no one to helpe you out of any wilderneſſe; if Chriſt be not yours, nothing is yours: what will you doe in a ſtormy day of Afflictions, when you ſhall cry unto God, and he ſhall ſay unto you, as he once ſaid to the roaring Iſraelites, Judg. 10.14. Goe, and cry unto the gods which you have choſen; let them deliver you in the time of your tribulation. Cry unto your Gold now, unto your Luſts now, truſt your Riches now, make you a golden Calfe! See if it will now ſave you. O thinke! You that live in ſinne, and love and delight in ſinne, what ſhall I doe in a ſad day of ſickneſſe, when the feare of the grave ſhall ſurround me, and the terrors of Hell ſhall make me afraid? What ſhall I leane upon when theſe comforts ſhall be no comforts? when I ſhall ſay to all creature enjoyments, miſerable comforters are you all. Where ſhall I warme me when theſe flaſhes will be out? when theſe ſparkes of pleaſure and profit ſhall be choakt, and kill'd with the duſt and aſhes of my grave? Heare yee this all yee, That kindle a fire that compaſſe your ſelves about with ſparkes; walke in the light of your fire, and in the ſparkes that you have kindled; This ſhall yee have at the Lords hand, Iſa. 50. v. 11.Isa 50:11you ſhall lye downe in ſorrow: Your pleaſurable ſinnes are but as ſparkes (Sirs) What will you doe when your ſparkes are out? They are (as wee ſay of a ſhort flame) but a Widowes joy for a moment: Take heed, that when your ſparkes are out you blow not your nailes in hell: Take heed, that your ſparkes doe not kindle everlaſting burnings for you. What will you doe in a wilderneſſe of Affliction? how will you come out? What will yee leane upon?

2Secondly, This may ſerve to informe us of the happy condition of Gods Children, and that è contrario, in a juſt oppoſion to the others miſery: O lift up your heads yee righteous, and be glad yee upright in heart: Your happineſſe conſiſts in theſe two things:

p. 72Firſt, You are out of the wilderneſſe, out of the danger of Hell, and thoſe that can ſpell in their thoughts but that word Hell, will know it to be a mercy to be out of the feare of it. You are out of the wilderneſſe, O bleſſe that God that hath helpt you out: 'tis a great happineſſe to be delivered of feares; beleeve me! Did the wicked men ſeriouſly thinke what a weight of wrath they lye under, what a cloud of bloud hangs over their heads, they would pray till all their knees were melted (though they were all ſteele) to be delivered from it. Hold up your hands that you have eſcaped a drowning; that you feare not the wild beaſts that belong to the wilderneſſe; Gods dreadfull judgements you dare meet, the Lyon and the Beare, and they dare not ſet the print of their teeth upon you. A godly man is like a man under protection, he owes much, but the Bayliffe dares not meddle with him; Chriſt hath undertaken the debt for him, he is under the protection of the Sonne of God; he can looke a Judgement in the face, and never runne for it. The wicked man, on the contrary, is like one. that hangs upon every buſh (as wee ſay) owes more then he is worth; he dares ſcarce looke out of the doores whiles the Bayliffes are about; when the judgements of God are about, the wicked wretch dares not looke out, he ſinks into his grave in the thoughts of it. This Plague, this Feaver, this Ague, may be a Bayliffe to Arreſt me, that God hath ſent to carry me bound hand and foot and throwne into Hell, where is weeping and wayling, and gnaſhing of teeth. And then thinks with himſelfe (O that they did ſo!) Where is my ſuretie (if it ſhould be ſo?) who would be bound for the payment of the Debt due for my ſinnes, and to be payd at Gods judgement ſeat? The godly man, he likewiſe ſaith; This Plague, this Feaver, this Sickneſſe, may Arreſt me: But ſuppoſe they ſhould, the Sonne of God is bound for my Debt; My Judge ſurely will not demand better Suretie then his owne Sonne. I bleſſe God I am out of the wilderneſſe: O happy man! Here's a portion of thy happineſſe; but here is not all.

2. Conſider, That if thou ſhouldeſt fall into the corner of another wilderneſſe: Thou haſt one to leane upon, even in every p. 73wilderneſſe: If thou ſhouldſt have a rod upon thy back, thou haſt a ſtaffe to comfort thee. Thou haſt one to lead thee out, when ſoever thou art in: an arme that thou mayeſt truſt to. Happy is he that hath a friend in the Court, ſuch is thy friend. A friend in adverſity, is better then a Brother, (ſaith Solomon) thou haſt a friend in adverſity, and he is thy brother. Thy brother Chriſt is thy friend, that will lead thee through, & out of every wilderneſſe; Is the child happy that in want hath a father to run unto? the wife happy that hath a husband in time of ſickneſſe to comfort her? The ſervant happy that hath a Maſter in adverſity to pitty him? then I dare pronounce thee in all times happy. Thy husband loves thee, thy father ſends his Son to lead thee: thy husband is alwaies by, to comfort thee, and lead thee by his hand. God hath ſaid, Eſay 58.11. That he will guide thee continually, and ſatisfie thy ſoule in drought, and make fat thy bones. Thou haſt alwaies a friend at need, a brother in adverſity.

Thirdly, Is it ſo that the Spouſe comes out of the wilderneſſe▪ leaning upon her Beloved? This may then ſhew us the infinite love of God to the Creature; that he would be pleaſed to looke us up in the wilderneſſe, and let us leane upon him: Chriſt was lead into the wilderneſſe becauſe thou wert there, he had a bad journey to fetch thee home: Oh! what ſhould? what could (beſides his infinite free-grace) make his bowels of mercy ſo yerne towards the Creature, as to looke it up in the wilderneſſe, to cloath it naked, to waſh it polluted, to ſave it damned? Chriſt the ſhepheard had loſt his ſtray ſheepe, and goes after that which was loſt in the wilderneſſe untill he findeth it, then he layeth it on his ſhoulders, and bringeth it home. O, bleſſed be the name of the Lord for his free grace and mercy! The ſheepheard followed the ſheepe, whiles the ſheep regarded not the ſheepheard; we were in a wilderneſſe, he came to find us out. O! was not this infinite love, aſtoniſhing mercy?

Laſtly, Is it ſo? that we muſt come out of every wilderneſſe leaning upon our Beloved? O then let this informe us what need we have to walke cloſe with the Lord Jeſus Chriſt; what need we have to be fearefull of offending, and carefull to pleaſe p. 74him: It is he that muſt helpe us in every need; he that muſt lead us in every wilderneſſe: If he forſakes us we are undone. Have we but one friend? let us keepe him then: if we anger him, we looſe our beſt friend: hath the ſhiftleſſe child need to keepe the love of the father? the Babe need to keepe in the armes of the Nurſe? the wife need to keepe the love of the husband? the blind man need to keep the love of his guide? O Chriſtian, thou haſt much more need to keep the love of thy Chriſt. It is he that muſt ſuccour thee at every need; he that muſt make the rugged waies plaine for thee; It is he that muſt carry the Babe of grace in his armes, leaſt it ſhould daſh its feet againſt the ſtones of affliction. It is he that muſt lead the child of God upon his hand, leaſt in this world of afflictions it fall, and hurt it ſelfe. O keep cloſe in his armes, keep thy ſelfe warme in his boſome; feare that which may make thy God go from thee. Gods departing from the Creature is a peice of hell: thou knoweſt not how ſoone thou mayeſt need him; yea, thou alwaies needeſt him, therefore take heed of ſinning againſt him; thou wilt anger the beſt friend, I will aſſure thee.

I haſten to the laſt uſe, which ſhall be a word of Exhortation: Doth the Spouſe of Chriſt come out of the wilderneſſe leaning upon her Beloved.

Firſt, O then, you that are yet in the wilderneſſe of ſinnes, come out, come out, get this Spouſes Beloved, and then leane upon him.

2. You that are in the wilderneſſe of ſorrow for ſin, afflictions, temptations deſertions, leane upon your beloved, live leaning and dye leaning: you that ſay you are ſinking, and you cannot beleeve. Oh leane! and come out of this wilderneſſe leaning upon your Beloved.

A word to the firſt: Is there any before the Lord this day that is yet in the gall of bitterneſſe, and in the bond of iniquity, with what arguments ſhall I plead with ſuch a ſoule? Thoſe are not wanting, but with what arguments ſhall I prevaile with ſuch a ſoule, to come unto the Lord Chriſt? were any here drowning in the water? a little Rhetoricke would perſwade p. 75them to let me helpe them out? were any caſt in a wood, I ſhould not need much entreat them to give me their hand, and I would ſhew them a way out of that looſing place, why ſhould I not as much prevaile for heaven this day?

1 Conſider what eſtate it is that thou takeſt ſuch pleaſure to continue in? firſt, It it a dangerous place, more dangerous then the ſands to the ſhip: thou art ready to be ſwallowed up of hell every houre in it. A troope of judgements waites upon thee to deſtroy it; how canſt thou abide conſuming fire? or dwell in everlaſting burnings?

Secondly, Conſider, it is a joyleſſe condition: There is no true joy to the ſinner, though he ſings ſometimes amongſt his drunken cups, yet he cannot feed heartily upon a feaſt of joy, becauſe the Sword hangs over his head; it is but a feigned joy that the ſinner hath, a ſudden ſhort lived flame, without any coales underneath to preſerve it. There is no peace to the wicked (ſaith God) and if no peace, there can be no joy; when the ſinner is ſerious he cannot rejoyce, his rejoycing is like the skipping of mad men that know not what they do.

Thirdly, Conſider, it is a ſtarving c…ndition. The ſinners ſoule ſtarves whiles he feaſts bis body like a glutton, his ſoule dyes for thirſt, when his body is overflowen with drunkeneſſe. It is impoſſible the puffe-paſt of iniquity ſhould nouriſh a ſoule: Doth an Angell feed upon the earth? doth a Saint feed upon hell? The ſoule is of an Angelicke ſubſtance, it cannot feed upon ſin: ſin ſtarves it. Doſt thou love to be in the middeſt of thornes? doſt thou delight to lye downe in ſorrow? canſt thou endure to ſee thy better part ſtarved, whileſt thou pampereſt thy filthy Carcaſſe? O let this deterre thee from the wilderneſſe of ſin, and perſwade thee to come out of it unto Paradiſe. There,

Firſt, Thou ſhalt be in a ſafe condition: Out of the feare of judgements, out of hells gunſhot. There life or death will be either peace temporall, or elſe eternall, either grace, or glory unto thee; here thy ſoule ſhall be in a harbour, if thouſands fall at thy left hand, and ten thouſands at thy right: none ſhall make thee afraid, thou ſhalt laugh at trouble when it comes. Thou p. 76ſhalt be ſure to go to heaven either by land, or water: If thou goeſt through the fire, thou ſhalt be ſure to have Chriſt with thee. Heaven is a ſecurity in all eſtates, a protection from all Arreſts, if the King of Glory hath a mind to ſue thee, thou ſhalt not be arreſted (like other men) with a writ of wrath, but invited to ſup with him in glory, only by a letter of love, and he will ſend his Uſhers of glory to waite upon thy ſoule to the chambers of glory, Luke 16.22. The ſoule of good Lazarus was carried by Angels into Abrahams boſome: you ſhall not live like other men, haunted with the bloud-hounds of wrath, nor dye like other wretches, that go out of the world, haled by the Serjeants of hell to everlaſting priſon: but quietly ſleepe, and awake againe one day in glory. O who would not deſire ſuch a protection for himſelfe? ſuch a ſecurity for his ſoule? who would not throw off his raggs of ſinne, to put on Chriſts livery of grace, when Chriſts badge upon his ſhoulder ſhall free him from all Arreſts? That he ſhall walke up and downe, and nothing ſhall make him affraid?

Secondly, Conſider that Heaven is a place as full of joy, as ever the wilderneſſe was full of ſorrow and trouble; of this I ſpake before. O thinke of the joy of the Saints, you children of vaine pleaſure, you mad-men of the earth, that can dance over the hole of the Aſpe, and put your hands on the Cocatrices den. Your falſe and flattering joy is nothing to the reall joyes of heaven, There is joy like the joy in the harveſt, like the joy when men divide the ſpoyle. The yoke of their burthen is broken, and the rod of the oppreſſour: O you that love your drinking meetings, and dancing dayes, that you would but love heaven, where you might drinke new wine with your Lord Chriſt: where you might dance in glory, and make all your daies, dayes of joy, and every houre, an houre of pleaſure.

Thirdly, conſider, that there, and there only, is proviſion for your ſoule. Chriſts robes is the only cloathing that will cover the nakedneſſe of it; his fleſh is meat indeed, and his bloud is drinke indeed, there my friends, Eate, and drinke, and be merry, there you may have wine and milke without money, or without price. O, ſpend not your money for that which is not bread, and your labour for that which profiteth not?

p. 77Here you may eate that which is good, Eſa. 35.1, 2, 3.Isa 35:1Isa 35:2Isa 35:3and let your ſoule delight it ſelfe in fatneſſe. Here is a Feaſt of fat things; The fatlings are killed: O come unto the wedding! Why ſhould your roomes bee emptie in the day of the Lords Eſpouſalls? You ſhall bee welcome to my Maſters Table: Now, O now, Behold hee ſtands at the doore and knocks: (Lord, breake where thou knockeſt) If any man will heare his voice, and open the doore, he will come into him, and ſup with him, Revel. 20.Rev 20and he ſhall ſup with him. O let mee intreat you, to pittie the yerning of your Saviours bowels toward you; pittie the groanings of his tender heart for you; pittie your ſelves, if not your Chriſt; and, O come, come out of the wilderneſſe of ſinne into this wilderneſſe of ſorrow; that of a drunken profane creature, thou mayeſt be a mourning pious ſoule; of a proud careleſſe ſinner, become a poore humbled poenitent; that the world may admire, Saul amongſt the Prophets, and Paul amongſt the Apoſtles, and thee amongſt the Saints of Chriſt; and ſay of thee, who art now a profane Swearer and Blaſphemer, Behold hee Prayeth! Of thee that wert a filthy Wanton, Behold hee Mournes! Of thee that wert a filthy Drunkard and Glutton, Behold hee Faſts! And may in time ſay of thee, Who is this that commeth up from the wilderneſſe leaning upon her Beloved? But,

Secondly, Is there any before the Lord this day, that is in any other wilderneſſe of Sorrow, Affliction, Temptation, Deſertion, &c. O leane! Come out of your wilderneſſe leaning upon your Beloved.

Firſt, Is there any one here, to whom the Lord hath ſhewen their owne ſad condition too, and yet hath not revealed the fulneſſe of his free grace to them? O leane upon the Lord Jeſus Chriſt, and leaning come out of thy wilderneſſe; Beleeve, and thou ſhalt be ſaved? But here's the hard taske, to perſwade ſuch a ſoule to beleeve.

Conſider but theſe few things.

1. That now thou art in a capacitie of beleeving. Povertie p. 78of ſpirit is the neareſt capacitie of faith; Bleſſed are th…y that hunger and thirſt after righteouſneſſe. Now thou art weary. Chriſt hath promiſed to eaſe thee; now thou art heavie laden, he hath promiſed to helpe thee.

Secondly, Conſider that thou haſt ground enough to build thy faith upon; Chriſts power and love are two Pillars, able to hold up the weakeſt faith.

Firſt, Beleeve; leane upon Chriſt, for he is able to pardon thy ſinnes; thou ſhouldeſt blaſpheme in thy thoughts if thou ſhouldeſt not thinke this. Can infinite mercy be fadomed thinkeſt thou? Can any one plead his undeſervings againſt free grace? Were thy burthen farre heavier then it is, caſt it upon Chriſt, for he is able to beare it; Art thou thick darkeneſſe? he is infinite light: Art thou all ſinne? he is all pardon: Art thou altogether lovely? why Chriſt is altogether lovely.

Secondly, Beleeve; becauſe Chriſt is as much love as he is power: he is not onelyonly able, but he is willing to pardon thee; free grace thirſts after thee. Nay, beleeve me, thou canſt give Chriſt no greater ſatisfaction then to receive his mercies. Chriſt is withchild of free grace (to ſpeake it with reverence) and he deſires nothing more then to be delivered in thine heart. He is a Sea of mercy, and he would rejoyce to emptie himſelfe by drops into his peoples hearts. But why did I ſay emptie? Can the Sunne looſe any light by communicating his light to others? When the creature ſpeakes of God, he muſt ſpeake foreign, he would fill thee, and yet continue full himſelfe. He is ſatisfied when thou art full. He ſhall ſee of the travell of his ſoule, and ſhall be ſatisfied. Thou art not ſo willing to receive, as he is to beſtow free grace. O then leane upon him.

Thirdly, Conſider, thou canſt not diſhonour thy God; more then when thou art humbled by him for thy ſinnes, and caſt downe in thine owne thoughts, and cal'd to beleeve in his mercies, and ſecured upon his word, if thou wilt but truſt him. If thou wilt not, then beleeve in him, Surely then p. 79thou art of a little faith, if not an Infidell. Thou couldſt not beleeve when thou wert an impaenitent hard-hearted creature. Why? becauſe thou kneweſt no need thou hadſt of faith: Neither couldſt thou heare Chriſts invitation, becauſe thou wert not weary and heavie loaden; but now that the Lord hath humbled thee, now the promiſes belong unto thee, what? dareſt thou not take Chriſts word? Suppoſe a Traytour were condemned to dye, and the King ſhould ſend a Pardon by the hand of his owne Sonne to this forlorne wretch, and hee ſhould refuſe it, ſaying; The King cannot pardon me; what hath hee to doe to ſend me a Pardon? I know hee doth but mocke mee, he meanes nothing leſſe, &c. Were not this a piece of unworthineſſe, by which he ſhould diſhonour his Prince as much as with his Treaſon before? O take heed of provoking the Lord ſtill; it is enough that thou haſt provoked him once, yet he will pardon thee. And on the contrary, thou canſt not honour Chriſt more then in beleeving; for thou acknowledgeſt the unfadomable depth of his free love and mercy; Thou proclaimeſt God, to be a God, gracious, long-ſuffering, a God that may bee truſted by the creature which hath deſerved nothing at his hand; that he is ſo pure an Eſſence of love, that he will create himſelfe a cauſe of love where is none. And though he could find nothing in thee to pardon thee, for thy ſake, yet he would pardon thee for his owne Name ſake.

So likewiſe, you that are in any wilderneſſe, or ſhall be, of Affliction, Deſertion, Temptation, &c. O leane! leane! 'Tis that which God requires at your hand; 'tis that which will eaſe you when you are weary; helpe you when you are heavie laden; Beleeving will eaſe you when complaining will not; 'tis that which honours God, and honours Chriſt; It gives him the glory of his Power, and Providence, and Dominion, and free Grace, and mercy. Chriſt, beleeve me, will take it kindly at your hands, that you will try him in need, and truſt him even in deſpaire; though he kills you, yet you will truſt in him. Thoſe that p. 80venture upon Death with ſuch a faith cannot dye. Thoſe that have ſuch a Spirit muſt live eternally. The way to live, is to dye beleeving, and the way to ſtand, is to leane falling. O come all yee that love the Lord … and truſt in his mercies: I have done, only I conclude with my Text.

O you that are falling, as you thinke into the pit of deſpaire that are loſt in the wilderneſſe of ſorrow: Beleeve, beleeve, and you ſhall be ſaved. Come out truſting upon God; reſting upon the fulneſſe of his mercy, and the freeneſſe of his grace, come out, come out leaning upon your Beloved.

O you that are in a wilderneſſe of afflictions, leane upon Gods ſtaffe, let his rod comfort you; beleeve that he ſmileth while he ſmiteth thee, beleeve in affliction you ſhall have no more then you are able to beare; he will let his grace bee ſufficient for you, all ſhall worke for your good▪ And come you out of your wilderneſſe leaning upon your Beloved.

O you that are in the wilderneſſe of temptations, in the ſnare of the Divell, beleeve, and leane, your Chriſt was tempted, and he knowes how to ſuccour thoſe that are tempted: leane upon him to beare you up in, and to give you an happy iſſue out of your temptations in which you are in, for the triall of your faith, and come you out likewiſe leaning upon your Beloved.

You that are in the ſad wilderneſſe of Deſertion, cry, My God! though you be forſaken, keepe your faith, retaine your Intereſt; O leane, looſe not your hold you have upon the Almighty, leane in: and come out of this your wilderneſſe leaning upon your Beloved.

Finally. All you that are in the wilderneſſe of ſin; the worſt wilderneſſe of all: Let me conclude with you, And once more as the Emba…adour of Jeſus Chriſt, in my Maſters name, as if he himſelfe were here. I beſeech you, by the many, and tender mercies of him, whoſe bowels yerne towards you, by his precious bloud, which was powred p. 81out upon the Croſſe for ſinners, (and who knowes, whether not for you, as well as others) as you tender the life and happineſſe of your owne ſoules, the joy of your faithfull paſtours: nay, (which is moſt of all) as you tender the honour of God, come out, ô come out of your ſad wilderneſſe! be humbled, and mourne, ſit down in duſt and aſhes, that you may riſe up, adorned with grace, and be crowned with glory, that you may leane upon your Beloved, and (O that my firſt or laſt words might prevaile with ſome great ſinner this day for whom we might all rejoyce, concerning whom we might all ſay, who is this that comes out of the wilderneſſe leaning upon her welbeloved.

FINIS.

End of the text · John Collinges, The Spouses Hidden Glory (1646)