Five Lessons for a Christian to Learn, Sermon 3 – Title page 4

Five Lessons for a Christian to Learn · Sermon 3 – Title page 4

p. 1The SPOUSES Carriage in the Wilderneſſe.

Song of Solomon. Chap. 8. ver. 5.

Who is this that commeth up out of the wilderneſſe, leaning upon her welbeloved?

WE have already taken notice of two Travellers in the 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 the Spouſe is a Traveller; The Text ſaith, She commeth up from the wilderneſſe, leaning upon her welbeloved. The Text preſents us the Spouſe in motion.

Obſerve firſt, From whence ſhe moves, the Terminus à quo, that the Text p. 2tels us is the wilderneſſe.

2. What her motion is, it is aſcenſive, ſhe commeth up.

3. Her moving poſture, it is leaning upon her beloved.

The Doctrine that yet remaines in the Text, which I promiſed to handle, is,

Doct. 3. That the Spouſe of the Lord Jeſus Chriſt (being raiſed by him) commeth out of every wilderneſſe, leaning upon her beloved.

I muſt take it in pieces, and handle the parts ſeverally.

Theſe foure things be couched in it:

1. That the Spouſe of Chriſt hath had, and may ſomtimes 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.

p. 3Firſt, She hath had, and ſometimes may have, her dwelling in the wilderneſſe. Here firſt I muſt open the tearme Wilderneſſe. Secondly, I ſhal ſhew you what Wilderneſſe the Spouſe hath had, or may have, her dwelling in.

I ſhall open the firſt in five or ſixe 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, he is loſt if once in it; hee looks on this ſide, and on the other, forward, backward, every way, ſtill he ſees himſelfe loſt, knowes not whither to goe: He is in a Wilderneſſe, and knowes not the way out.

3. The Wilderneſſe is a dangerous p. 4place; 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, Cockatrices, 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 he hath no company: The paths in the Wilderneſſe are not trodden, no beaten high wayes are there; no company but the Owles 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 neceſſaries, much leſſe ſuperfluities.

p. 5The 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, he threw himſelfe out into the Wilderneſſe, and God lockt the Garden gate againſt him. Sinfull man perferr'd the Wilderneſſe before Paradiſe, and God allots him his dwelling there: p. 6There was man thrown, & all mankind born in it. We are all Wilderneſſe brats by nature, 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 claims him in the Wilderneſſe as his prey; and if he 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 do eſcape the mouth of the roaring Lion the Devill, it is greatly to be feared that the Beare, and the Wolfe, and the Cockatrice, the leſſer judgments 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 void 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 p. 7ſinnes, it is a wilderneſſe dreſſe, Ezek. 16. As for thy nativity, in the day that thou wert born, thy navell was not cut: neither wert thou waſhed in water to ſupple thee, thou wert caſt out in the open field, Verſe. 5. Every ſpouſe of the Lord Chriſt hath been in this Wilderneſſe. Who is this that cometh up? of this I have ſpoke before, and therefore paſſe it over.

The ſecond Wilderneſſe is Eremus contritionis, The wilderneſſe of contrition, or ſorrow for ſinne. Every ſoul is naturally in the Wilderneſſe; but every one that is in it ſeeth not that it is there: Every ſoul 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 than before; the phyſick works, the Patient thinks it is nearer death than 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 lookes up to p. 8heaven, 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 my owne righteouſneſſe! I know not what to doe: If I ſtay in my ſinnes I periſh; if I go 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 ſhe would drown in the waters of Marah, if Chriſt did not hold her up. Indeed God could p. 9have brought the Iſraelites a ſhorter, Journey, than 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 commeth up out of the wilderneſſe?

The third Wilderneſſe in which Chriſt's Spouſe may ſomtimes have her dwelling in, is the Wilderneſſe of affliction; 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 thrones, thornes in the fleſh ſomtimes] muſt we enter into the kingdome of God. The Spouſe hath a dirty way to go to marrying in; and when ſhee is marryed, ſhe hath a dirty way home too: A wilderneſſe on either p. 10ſide. The Apoſtle ſpeakes plain, Heb. 11. 37, 38. They wandred about in Sheep-skins, and Goat-skines, being deſtitute, afflicted, tormented, they wandred in deſerts, and in mountaines, and in dens, and in caves of the earth; And who were theſe that wandred thus in the wilderneſſe? They were ſuch of whom the world was not worthy; the Spouſes of the Lord Chriſt. And truely afflictions may be called a wilderneſſe, for the diſconſolacy of them too; they are times of ſorrow, no delights pleaſe; the ſpouſe in affliction is in a wildernes.

4. A fourth wilderneſſe that the Spouſe ſometimes dwells in, is the wilderneſſe of temptations, The Bridegroom himſelf was in this wilderneſſe; He was led into the wilderneſſe, to be 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 Satans wilderneſſe, that he leads many a poore ſoule into, and it had been a ſad wilderneſſe, had not our WAY been their firſt: If the Devill could have loſt our Saviour in it, we ſhould never have found the way p. 11out of it. A dangerous, a diſconſolate place, well tearmed a wilderneſſe, as the Saint will tell you that hath been 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 Dens deſeruit, When God hath forſaken or withdrawne himſelfe from the Soule; this Deſert Chriſt himſelfe was in, Eli, Eli, lama-ſabachthani? My God, my God, why haſt thou forſaken me? was the voice of the Lord Jeſus hollowing in the wilderneſſe: ſuch a wilderneſſe was the Spouſe in, when ſhe ſought him, but found him not, Cant. 3. v. 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 hid his face from him. The foule that belongs to the Lord Jeſus goes through many a wilderneſſe in this world, but ſcarce any which Chriſt hath not walkt in before it, and hewn a way through it; p. 12through every wilderneſſe we may follow the Lamb in his own path.

6. Nay laſtly, The Saints whole life below, is but a wildernes. Earth is a Chriſtians deſert; while ſhe lives here, ſhe lives in widowhood; it is a ſinfull place, a dangerous place, a thorny place, and a place where ſhe finds an abatement of the joyes ſhe ſhall be ſwallowed up in 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 commeth up out of every wilderneſſe: That is the next branch of Doctrine I haſten to.

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

She cometh up. It ſeemes to argue a propriety in the motion, as if ſhe were not driven nor drawne up, nor made to come, but of her ſelfe came, and of her owne ſtrength, and yet not of her own ſtrength neither; her p. 13owne leggs would not beare 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 may meerly paſſive, what ſhe may doe, what ſhe cannot doe, how far ſhe may come, where ſhe muſt lean?

Whether hath the ſoule any power to come up out of the wilderneſſe of ſinne to the Lord Chriſt, to move one ſtep heaven ward of it ſelfe? 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 than 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 than in the words of pious and learned Biſhop Davenant, p. 14Determ. Q. 9. 49. Non poteſt quodvis opus ex divina premiſſione, ad impetrandam peecatorum remiſſionem, aut adeundam poſſeſſionem regni coelorum ordinatum, The ſoule cannot doe any thing that is ordained by God, or hath the promiſe of God, to obtaine pardon of ſinnes, or poſſeſſion of the Kingdome of heaven; ſhe 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, She 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, peccat a propria conſider are & sē ſu eorum expaveſcere, ſaith Davenant; Ay, and ſhe may beg deliverance from p. 15that 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 farr as it can: Negamus etenim hanc gratiam regenerantem infundi hominibus inertibus, ſed animis per verbum Dei erectis, & ſubact is, & 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 we ſay, that even theſe foregoing actions have their firſt motions from God; and the queſtion is whether 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, p. 16Only I muſt bee here ſafely underſtood, that I ſpeak according to mans apprehenſion; for in reſpect of God, nothing is firſt or laſt, he works all in an inſtant, all graces together in the ſoule; but the queſtion lies not whether God works the habit of 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 we ſay he doth; Eſau and Jacob may be in their mothers womb together, but Eſau may come out and be ſeen in the world before Jacob; 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 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 privious action to give his inward and regenerating quickning grace; But yet this Dave. ibid.we ſay, 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 p. 17for 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 be taken the other left; when two ſoules are equall in duties, faſting, mourning, in the way that God hath appointed, why he ſhould baulke this and take the other, p. 18when perhaps that which is taken hath been the leaſt penitent too, I will conclude with Dr. Davenant, is Sacrum Miſterium divinae voluntati reliquendum, A ſacred and ſecret miſtery 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 owne reaſon, and his free grace its owne cauſe.

So then we conclude, that the ſoule cannot move one foot to a ſpirituall action ſpiritually, not by any common grace, it muſt be only 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 we looke ſo farre, we cannot come, but that preventeth us: We are as clay in the hands of the Potter, we 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 p. 19of God, then the ſoule commeth, then the ſoule which was meerly paſſive before, is active, and will endeavour to doe ſomthing for that God that hath done ſo much for her. It followes, the drawing of Gods moſt holy Spirit: Draw me (ſaith the Spouſe) and I will run after thee, Firſt, I muſt be drawne; but then I will run: In the ſame moment God makes us to will, and we will; & yet all the efficacy of the Action comes from Gods moſt holy Spirit.

It is certaine (ſaith Auguſtine) that Certum eſt nos velle quum volumus, ſed ille facit ut velimus qui operatur in nobis velle.wee are willing when wee are willing, but he makes us willing, that workes in us to will and to perform, 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 ſoul 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 p. 20ſtrength, ſhe even then commeth leaning, which is the next Branch of the Doctrine I have to handle.

Though ſhe comes up from the wilderneſſe, 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 is it ſhe leanes upon.

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

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

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

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

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

Fourthly, It doth argue a confidence that the ſoule hath in the Lord, that he p. 21is able to beare her; Otherwiſe ſhee would not truſt the weight of her ſoule upon him.

Firſt, 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 leanning 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, heavy laden; then I will eaſe you: What ſhall I doe to be ſaved (ſaith the Gaolor?) 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 ſoul (at it's nil ultra) ſadly ſenſible of it's loſt and miſerable condition, ſufficiently humbled in the ſenſe of it, than the voice of a ſoule, thinking it might doe any thing that might be but in the leaſt contributary p. 22to the deſert of ſalvation. I cannot be perſwaded, to think, that when the Gaolor 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; O what ſhall I doe? What ſhall I doe? though at that inſtant they know they can doe nothing to help themſelves: So the Gaoler, in a true ſenſe of his owne 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 ſeen him humbled in ſome degrees, they would as well have prefixed Repent here, as Peter did to them, Act. 2. Repent, and be baptized. 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 p. 23too. And the truth of it is, the ſoule ſcornes 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.

Secondly, 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 works this willingnes; he it is that gives us power to will, and it is by his power that we are willing, as it is written, They ſhall be Pſa. 110. 3.Ps 110:3willing in the day of my power; But he doth not let us leane before we are willing. Leaning is an action proceeds from the will, Who is this cometh up leaning?

Thirdly, leaning doth argue love; who leans upon his enemies? I will not leane upon one whom I cannot truſt, I muſt have ſome good thoughts of his love. The ſoul that leans upon the Lord Jeſus Chriſt loves Chriſt, that Faith, that pretended dependancy of any upon Chriſt, that proceedeth not out of a principle p. 24of love, groweth out of a falſe root; the loving ſoule is only the truly beleeving ſoule. Leaning is a loving poſture, that is the third.

Fourthly, It doth argue fiduciam, a reſting, a truſting the ſoule upon Chriſt; he that leans upon another repoſeth his whole weight, truſteth his whole ſtrength upon him: He doth as much as ſay, well, I know I cannot goe alone, I cannot ſtand; but I will truſt my ſelf, upon thy ſtrength will I leane, if I fall, I fall: 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 be damned, I am damned; here I will leane. And here you have the ſecond thing plaine, viz,

Secondly, The ſoules hand with which ſhe leanes upon Jeſus Chriſt for ſalvation, and theſe 4. things which I have hinted from this expreſſion, leaning, p. 25are as the foure fingers of the hand of Faith. And we 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 Latine 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 ſhe will onelyonly leane upon her beloved, and he only can and will beare her.

We know, that whoſoever leanes, muſt have a perſon to leane upon. Secondly, There muſt be a capacity in this arme to beare her, ſome ſtrength, yea, there had need to be a great deale to hold up the weight of a ſoule. Firſt, let p. 26us enquire who the Perſon is, rendred in the Text dilectum, Her welbeloved; in plaine termes her Husband, one that hath more than an ordinary portion of her love.

Here are five things hinted in this Expreſſion.

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

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

3. Her Beloved, not anothers Beloved.

4. Her Beloved, He that is her Beloved, not who was her Beloved.

5. Her Beloved, not her Beloveds.

Firſt, It is one whom ſhe 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 Soul loves Chriſt more than that wich loaths it ſelf moſt. When the ſoule ſhall conſider what a Brand for Hell it was in its originall, how worthleſſe a worme it is, how p. 27baſely it hath dealt by God, trampling upon his rich offers of Grace, ſcorning his Invitations. And again 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 precious bloud for it, yet ſo unworthy: To wooe the Soule that hath need of him, and yet never praies to him, nor ever was a ſutor 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.

Secondly, 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 welbeloved…, and my welbeloved is mine. She is his, and p. 28he 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 than 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? 1ſhe is his, and he is hers by 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 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 than 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 unher, Gal. 1. 6. And his glory unto her. The glory which thou haſt givē me I have given them. Her Beloved by right of gift. 22. She is his, and he is hers, by right of bargaine and ſale. The Ancients had three waies to get themſelves wives; p. 29by 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 mind to Dinah the daughter of Jacob, he ſayes, 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.

3. She is his Beloved, and he is hers, by right of deſert, ſhe deſerved not him, but he deſerved her. This was a third way by which the Ancients got them wives, by ſome gallant explcit, or great ſervice. Their wives were ſomtimes given them for wages; Jacob ſerved 14 years 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, than ſhe proved to be worth. By this right, the beleeving ſoule is the beloved of Chriſt, he p. 30hath 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.

4. He 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, Gal. 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 loved 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 ſhee hath a propriety in him alſo; hee hath marryed p. 31her, and dwels with her, yea, and in her, dilectum ſuum, her wellbeloved indeed.

Thirdly, 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 Turks beloved Mahomet, nor upon the Phariſees beloved duties, nor upon the Idolaters beloved Saints; ſhe ſayes, Abraham knowes her not, and Iſrael is ignorant of her, but Iſa. 63. 16.Isa 63:16the 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.

Fourthly, He that is her Beloved, not that which was her Beloved. She once loved her ſins, and her luſts were the beloveds of her ſoul. The name of Baalim was in her mouth; her luſts were her Lords, and they ruled over her. But p. 32now 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 ſhee calls ſinne no more Naomi, ſhee calls it Marah; that which was once the ſweetneſſe, is now the bitterneſſe of her ſoule, ſhee takes no pleaſure in it; no, nor doth ſhe account her duties her beloved; ſhe uſeth them, but ſhee 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 Prayer and humiliation as ever, shee knocks her hand upon her breaſt, and cryes ſhe is a ſinner. Oh, but what remedy? the knocking her hand upon her breaſt shee knowes cannot ſave her; no, for that, God be merciful to her, she leanes upon Chriſt, that is her now Beloved, not upon any duties, or any other merits that was before her Beloved.

Fifthly, Her beloved, not her beloveds. p. 33The ſoule that comes to the Lord Jeſus Chriſt loves him intenſly, and as ſhe loves him beſt, ſo ſhe loves him onelyonly. 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 onelyonly 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; shee is a Virgin, not a Whore; she leanes not upon Chriſt with one hand, and her owne Merits with another, no, nor dares shee leane upon the Merits of another; shee durſt not truſt the weight of her ſoule upon the wings of an Angel, nor to the Prayers of a Saint; she relies upon God, and upon God onelyonly. The Papiſts leane upon Chriſt, but not upon him alone: shee knowes it wil be a dishonour both to her and her husband, to take any thing in partem amoris, to share with her husband in his love; shee will keep her honour in being the wife of one Huſband.

p. 34And 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 keep her up from falling.

1The firſt wilderneſſe you may remember was the wilderneſſe of ſinne: 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 doe 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 Jeſus, her Saviour. The elect ſoule in ſin is elect, and decreed to be ſaved, though ſhee be not declared to be elect; ſhe is beloved in decree, though God hath not actually manifeſted his love unto her: he is not her beloved, but the ſoule is p. 35his 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 beloved, 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 …fore I have wooed her, and she hath y…elded too, there lyes only 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. We may therefore make p. 36the ſimile a little higher; A great Emperour buyeth a woman that is a ſlave which he intends to marry, and will, whether ſhe will or no; yet he will wooe her, and if it be poſſible marry her will, as well as her perſon; yet whether 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 hee 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 only to marry the ſoule, which he hath bought from being a ſlave to the Devill, but to make her willing to marry him; yet ſhe is in Chriſts decree his Spouſe, before …e 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 p. 37be ſaid to be beholden unto the Lord Chriſt, and that thus:

1. Every ſoul 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, She is beholding unto God for his preventing and reſtraining grace, though here ſhe is meerly paſſive.

Secondly, She is beholden unto God for his exciting grace. The ſoule 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 heare, faſt, pray, though not his ſpeciall ſaving-grace, yet his common grace: But this is not the leaning meant in the Text ſhe 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.

2. The wilderneſſe of Sorrow, Contrition, Repentance, call it what you pleaſe, though I know the later tearme Repentance, be controverted by ſome.

p. 38Yet I know not why we 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 School-man, I ſhould rather call it Godly Sorrow, but I deſire not to play upon tearmes: 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, we 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 ſtead of a Genus (as we ſay in Logick) As ſome unwary Divines define Faith, p. 39to be an aſſurance 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 man. And I ſay once againe, if I were a School-man, I ſhould rather call this A godly ſorrow, and define Repentance in generall to be A ſorrow for ſin, 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, than of Repentance in generall; yet we 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 p. 40Peccata propria conſiderare, ad ſenſum eorundem expaveſcere, & liberationem ab hoc metu exoptare, tremble for his ſinnes, 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 run quite beyond Jeruſalem, 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 avoid it, they will not be Orthodox,) tell us, that this is a legall, not a ſaving Repentance. It ſounds ill to diſtinguiſh between 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 tearme, ſaving Repentance, in what p. 41ſence they take it; the Scripture warrants no ſuch diſtinction.

1. If 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.

2. If they meane by ſaving Repentance, ſuch a repentance, as of it 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.

3. If 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.

4. If 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.

p. 42Now, Whether it ought not to be preacht, as Well from law as Goſpell-motives, is a queſtion lyes not in my way to determine; only I here my Saviour (though he were Goſpel it ſelf) 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 preached repentance as well becauſe The axe was laid to the root of the tree, and whatſoever tree brought not forth good fruit, ſhould be hewn down and caſt into the fire, as becauſe The Kingdom of Heaven was at hand. I dare not learne contrary to Chriſt, and the Baptiſts Coppy; I will preach Mercy and Judgment: The Law and the Goſpell go well together, let me not be accurſed for ſeparating what God hath joyned. But

Laſtly, I conceive, Wee cannot call any p. 43Repentance ſaving Repentance, til the worke of converſion be wrought fully in our ſouls. Nay, I make a queſtion, whether 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 ſpeake it.)

We left the Spouſe in the ſecond wilderneſſe, The wilderneſſe of ſorrow, 'tis time we now return to her, and comfort her, 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 wh… ſhall I doe to be ſaved? I am loſt! oh, how ſhall I finde 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 wateres, p. 44ſhe ſinkes to hell in diſpaire, 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, (Mat. 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 ſallowed up theſe Jonahs, …nd 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 thinks that voice of Jonah, is the voice of every penitent ſoule, Jonah 2. The ſoule cries by reaſon of her affliction unto the Lord, and the Lord heares her; out of the belly of hell ſhe cryes, and he heares p. 45her voice, for he hath caſt her into this deep, 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 againe 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 mountaines, 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 deeps of ſorrow, then her Beloved doth throw her his ſhoulder of ſupporting grace to lean upon: that ſhe ſaith as David, Pſal. 94. 17, 18. Unleſſe the Lord had been my help, my ſoul had almoſt dwelt in ſilence, when I ſaid my foot ſlippeth, thy mercy Lord held me up. When the ſoule cryes, I am drowned! Then the Lords mercy holds her up: No (ſaith God) thou art not drowned, here is a cord of mercy p. 46for 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, cryes out, my burthen is too great for me to beare; I ſinke, I ſinke under it; then Chriſt looks out of the heavens, and ſayes, Cast thy burthen upon the Lord (man) and he ſhall ſuſtaine thee; or, Pſal. 55. 22.Ps 55:22Come 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 & the waves beat upon it.

Now this Anchor hath two flukes.

The firſt, is her Beloveds mercies and merits.

The 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 hooks, both which take faſt hold to ſtay her ſoule.

p. 471. The fulneſſe of them.

2. The freeneſſe of them.

1Firſt, the 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 …hy Chriſts mercies infinite mercies, (ſaith God?) Thy mercy held me up. My ſinnes have cryed up to heaven, (ſaith the ſoule;) O, but my mercies are above the heavens, (ſaith Chriſt) Pſal 108. 5. My ſins are more in number than the haires of my head, (ſaith the ſoul,) but my mercies (ſaith Chriſt) are more in number than the ſand which lyes on the Sea ſhore, Pſal. 139. 17, 18. My ſins have abounded, (ſaith the ſoule;) 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 ſinnes like Braſſe, (ſaith the ſoule;) p. 48but that God that made the Leviathan, is as ſtrong as the Leviathan. He eſteemes Iron as ſtraw, and Braſſe as rotten wood. My ſinnes 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 ſinnes; But my mercies are from everlaſting (ſaith Chriſt,) ſo are not thy ſinnes, 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 doe not pardon thee for any ſervice thou canſt, or wilt doe 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 doe with Chriſt? O, (ſaith the ſoule) I know that the leaſt drop of Chriſts bloud is fully able to waſh away all my guilt: But, what have I to doe with Chriſt? I am a poore creature! the fitter object for divine charity: what dowry have I for Chriſt to marry p. 49me? 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 doe not marry thee becauſe thou art rich, but becauſe I have a delight in thee, and have an intention to make thee rich, Hoſ. 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.

So ſhe leanes upon Chriſts promiſes, which are as the other Fluke of this Anchor. Now ſayes the ſoule, O that I might have it but under Chriſts hand, that my ſinnes (which I am ſcarſe able to thinke can be pardoned) may be pardoned, though I ſtaid his leiſure for the p. 50ſealing of it. Here ſhe enquires for Promiſes, and Preſidents. Did ever Chriſt promiſe (ſaith the Soule) to pardon ſuch a ſcarlet, crimſon ſinner as I am? Yes, I have (ſaith Chriſt) looke Iſa. 1. 18. Though your ſinnes be as skarlet, they ſhall be as ſnow, though they be red like crimſon, they ſhall be as wooll: and ſo Iſa. 55. 6, 7. I will have mercy upon you, I will abundantly pardon you, Mat. 11. 29. O, but where hath Chriſt promiſed freely to diſpence theſe mercies (ſaith the ſoule?) Chriſt turnes her again to Iſa. 51. 1, 2, 3. Ho every one that thirſteth, come buy of me without mony, or mony-worth: 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 near hell as I am (ſaith the ſoule) an old ſinner? the theeſe 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 p. 51read the ſoules pardon.

2. Or elſe he ſuggeſts into the ſoule ſuch promiſes in ſuch a ſeaſonable time, which muſt be taken as the voice 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 mee 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 ſhipwrackt, but thou art my harbour; and now, O, what ſhall I doe for thee? O my God! I am ſick of love! Thou haſt raviſhed my heart! I am thine, I am thine. Thus have I ſhewne how the ſoule comes out of the wilderneſſe of ſinne, 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 the corner of a Deſart. I muſt ſhew you how even then ſhe leanes, and how out of them p. 52ſhe comes leaning upon her Beloved. She is alwayes a dependent creature; ſhe leanes when ever ſhe is wearied.

3The third Wilderneſe therefore is the wilderneſſe of afflictions; 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; She 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 leanes upon God, and ſays, Lam. 2. 20. Behold O Lord, for I am in diſtreſſe: Out of the belly of Hell ſhe cryes, as Jonas, chap. 2.

Firſt, She beleeves, that ſhe ſhall ſuffer no more than 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 weakneſſe.

Secondly, She beleeves, that ſhe ſhall beare no more than ſhall be for her good, Rom. 8. 28. All things ſhall worke together p. 53for the good of thoſe that love God. She 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 overflow 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 help her out, if he ſaw beſt, or ſupport her in: ſo when ſhe is come out, ſhe beleeves that God loves her never the worſe; neither doth ſhe love him any whit the worſe, ſhe cryes, It is good for me that I was afflicted. When ſhe is in, ſhe beleeves ſhe ſhall come out; and ſhe commeth out with as much love to her God, and confidence in him, as ever ſhe had before, not being weary of Gods ſervice, becauſe he hath ſmitten her: She ſees a ſmile in a ſmiting, favour in a frowne, love in a lowre, and ſhe is reſolved though he kils her, yet to truſt in him: ſhe comes out of this wilderneſſe leaning.

p. 544A fourth wilderneſſe that the Spouſe is in ſometimes, is the wilderneſſe of Temptations. Even in this ſhe leanes upon the Lord Jeſus Chriſt. They were not the Spouſes of Chriſt, The good ground, Luk. 8. 13. Which when they heard, received the Word with joy, but having no root, for a time beleeved, and in time of Temptation fell 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 beleeve, 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 child of God let goe his hold, that it makes him lay the faſter hold, 1 Pet. 1. 6, Though now for p. 55a ſeaſon you are in heavineſſe, through manifold temptations; yet it is that the triall of your faith (being much more precious than of gold which periſhes) though it be tried with the fire, might be found unto praiſe, and honour, and glory. In temptations they leane upon God; and they come out of theſe temptations leaning, beleeving 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 work 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 forſaken me? Mark the phraſe, Forſaken, yet not forſaken: the Bridegroome cryes out, he was forſaken, yet my God. Gods forſaking us is no ground for us to forſake him: If he ſeemes not to owne us, it p. 56is no warrant, nor policy in us not to owne him. It is the duty of a pious ſoule, when God clouds himſelfe, yet to cry, My God. The bowels of the father muſt yearne upon the childe againe, if the childe cryes, and will not ſhake him off. It is a remarkable expreſſion of Job, chap. 13. ver. 15. Though he kils me, yet will I truſt in him. How now? if thou beeſt kill'd (bleſt Job) how canſt thou truſt? O immortall faith! 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 ſeparation of himſelfe from the Chriſtians ſoule, is a worſe death than the ſeparation of his ſoule from his body) Yet the ſoule muſt truſt in him, it muſt, it will leane upon him. The Spouſe loſeth 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 p. 57walke 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.

In 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 ſhe 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, for 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 Bridegroomes 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 ſhe commeth up, p. 58but leaning, and what ſtrength there is in her Saviour to beare her up leaning upon him, even in every wilderneſſe. Who is this commeth up from the wilderneſſe leaning upon her Beleved? Now let us ſee what uſe we may make of it.

And firſt here may a word of reproof, and a brand of folly be faſtened upon divers erroneous opinions and practices.

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 dreame of heaven, and flatter themſelves with the hopes of glory, but yet never regard comming out of this wilderneſſe. Chriſt came not to call the righteous, but ſinners to repentance. Theſe men dreame of Heaven, and yet never thinke of Repentance. Chriſt came to ſeeke 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. p. 59The Devils 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 dot o be ſaved, thoſe that feel themſelves even in the jawes of hell: he 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 he 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 himſelfe, if he meanes to bee exalted, of feeling hell, if ever he means to feele heaven: O then, you are a legall Preacher. Heare what the other ſide ſaith, what thoſe you call p. 60Antinomian Preachers; O theſe are the only Goſpell-preachers to them. This makes them to paſſe for ſuch honeſt men: O they ſhew a fine Cuſhion-way to Heaven! that you ſhall not need wet 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 go 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 dirty 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 p. 61preach 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 any that preacheth down a needleſneſſe of duties, that mockes 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 ſinne? and all other 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 price of Anti-chriſtianiſme, and no one ought to preach it? And for their part, they will take heed of it, for feare of preaching away their hearers. O beware of this leaven! For my part, I cannot cloſe with this novell Doctrine, when I conſider,

Firſt, that this other way of preaching, hath bin that which God hath moſt bleſt by his ſervants labours: Witneſſe our Rogers, our Hooker, our Pious Shepard; p. 62thoſe three, to which many threes may be added, though they will ſcarſe come up to the firſt three. Thoſe three Conſtellations of Heaven, that have more light to darke Travellers, that wandred in the night of ſinne while they ſhined in our Firmament, then all theſe Ignes fatui; miſ-leading poore Travellers. Was ever any of theſe Leaders ſo honoured (though they have beat up the 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 (poor ſoules!) ſhone in their daies like lights under Buſhels too, had only 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 w^ch way of preaching he will muſt honour, by making the firſt ripe grapes ſweeter then the whole p. 63Vintage? were it onelyonly for this, And

Secondly, 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 Gaolor 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 in that manner, The Holy Ghoſt hath cleared it to their hand; for before we read of his trembling, Paul had cryed with a loud voice, verſ. 28. Doe thy ſelfe no harme for we are all here. Neither doe wee read, that he trembled for that at all; but like one ſtruck ſenſeleſſe, and his ſpirits dead as it were, in a fit of deſperate madneſſe, was about with his Sword to let out his p. 64owne 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, and 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 wildernes; 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, p. 65and love Chriſt, before it apprehends it's owne miſerable conditions. The onelyonly harme this Doctrine doth, is to make poore ſoules preſume, inſtead of beleeving, for alas! Tell an impenitent ſoule of beleeving, it apprehends it eaſie, becauſe it doth not underſtand it, and runnes upon a ſuppoſition, that it hath faith, when, alas, it beleeveth no more then the Devill beleeveth: ſorrow for ſinne is better underſtood by a carnall heart then faith is; for the truth of it is, the humble 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 M. 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 banke of the lake, which p. 66burnes with fire and brimſtone—Antinomians (ſaith he againe) make faith an act of a lofty 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 ſhould be humbled, wearied, loaden, grived for his ſinnes: I confeſſe (ſaith he) This is haſtie, hot work, but it is a wanton, fleſhly, preſumptuous opinion, that it is an immediate work to lay hold on the promiſes and be ſaved. In his Book of the Tryal 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, becauſe they are weary and heavy loadcn. Thoſe that learne people to jump, muſt take away Math. 11. 29. the heavy 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; p. 67not 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 of 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 midnight into mid-day, ipſo facto: But we know in Gods ordinary courſe of Providence, firſt comes the dawning of the day, then the morning, then the nooneday: 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 makes 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 till our dying day. Let thee p. 68and 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 Tranſlation commeth up, implying an aſcenſive motion, tis her running up an hil. They that run up a mountaine, if they run too faſt, they may quickly run themſelves out of breath: it is bad jumpping over a broad ditch (eſpecially if it be drowning depth) for feare if wee jumpe ſhort we jumpe our laſt. It is a great jump from the bottome of Hell to Heaven, to take it at one leape. I wiſh, thoſe that dare take it, doe not fall ſhort and drowne themſelves eternally. I had rather goe 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; p. 69But 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 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 ſoul that is in a wilderneſſe of 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 will ſave me? me, that have ſcorned his ſalvation, and ſlighted his mercies? And becauſe thou haſt p. 70ſlighted 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 diſpiſed mercy, as thou didſt ſinne in diſpiſing that mercy. O why is it harder to riſe up; then to caſt downe a ſoule? Why wilt thou not beleeve, O thou of little faith? Is the mole-hill of thy ſinnes, like the mountaine of his mercies? doth the voice of thy ſinnes roare like the voice of his loving kindneſſe? Is there any humbled ſoule before the Lord? O doe not provoke God by thy infidelity now 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 doe, 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, p. 71beleeve 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 diſtruct 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 ſhee 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 ſpeaks 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. p. 72Afterwards he would maintaine. **Si quaeratur an ex ſuis Naturalibus viribus anima aliquid afferat ad ſuam converſionē, vel renovationem, vel aliquam facultatē, vel actionē, quae vel partiatis cauſa, vel quocunque alio modo appelletur, vere reſpondetur quod habet ſe merè paſſivè. Chemni. in loc. de lib. Arbitr.4. That the grace of God was neceſſary for ſinnes paſt, but it was in the power of mans free-will, to avoid or commit ſinnes for the time to come, and to reſiſt rebellious corruptions. 5. After this, he would maintaine, That ſome men indeed were weake, and muſt doe 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 Arminians ſtill from him:) That grace did indeed helpe a good worke, but it had its firſt 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 work irreſiſtably in the ſoule, to force the ſoule to him.* Quae de gratia Dei praeveniente, & praeparente, & 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 humana, non habet ſe mere paſſivè ſed mota & adjuta, à ſpiritu ſancto non repugnat ſed aſſentitur. Ib

p. 73(aaCaſſianus Monachus Pelagii 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. Aqui. in Sum. Theo. Acquieſcre & aſſentiri eſt noſtrûm.) 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 congruo mereatur gratiam 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 ſine gratiâ Dei non poteſt non peccare & mortaliter & venialiter. Lom.) 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; only if you heare ſuch Doctrines (as you may heare any thing in theſe p. 74dayes) beleeve them not.

Doth God move the will attendding him in duties, firſt? ſecondly, 5. Spiritus Sā ctus praevenit, move… & impellit voluntatem in converſione, non otioſam, ſed attendeniem verbo. Chemnit. Vel per ſpeculationem ſomniorum, vel per ſimulationem oration is illabi efficaciam. Spiritus Sancti. Vid. D. Featly. Dippers dipt.when the will is thus moved, doth it then come? when it is drawne, doth it runne? Then this reproves the Enthuſiaſts of old, the Anabaptiſts, Antinomians, Seekers of our dayes, that hold, firſt, there is no need of duties. 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 ſcarſe a Revelation from God. Oh! How in theſe dayes are men tainted 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 learning godlineſſe: many of them might truly. p. 75As the child that ye have heard a ſtory, in the learning of its Primmer, boaſted to the father that it had learned paſt grace. Is not this the miſerable learning of our dayes? that men are grown paſt grace, paſt Prayer, paſt Ordinances, paſt all duties?

6. Againe what you have heard, that after the ſoule is drawne, 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 See the Booke ſet out from the Miniſters of New-England of the Hereticks, &c. Poſt converſionem concurrit voluntas, non tamen quaſi ſuis viribus adjuvet ſpirituales actiones. Semper addendum eſt non eſſe plenam libertatem, in ſancto renato, ſed virtutem in infirmitate perfici, Chemnit. Intelligant ſi filii Dei ſint ſpiritu Dei ſe agi, ut quod agendum eſt agant, & cum egerint, illi, à quo aguntur gratias agant. Aguntur enim, ut agant, non at ipſi nihil agant. Aug.the Spouſe) and then, I will runne 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 p. 76Chriſts ſtrength is perfected in our weakneſſe; 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 profit; but to take Chriſt, alone, O this is ſuch a hard ſaying that p. 73they 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 is loath to ſue a divorce from this Beloved, he is loth 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 partem amoris. O wretch! flatter not thy ſelfe, if Chriſt be thy Beloved, he will endure no Polygamy; you muſt leave your ſinnes, or be without 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 works 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 p. 74ſhewed them their owne ſinfull, ſad condition, they doe not only performe duties, pray, and mourne, and repent, and be humbled, all which they ought to doe, 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 ſinnes, to love its duties; it finds duties almoſt as conſentaneous to its nature, as ſinnes 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 owne heart; and it is too true, it can never mourne, it can never be humbled enough. But it doth ill to think 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, p. 75runs betwixt the banks, till it comes, and is ſwallowed up in the Sea: Even ſo the ſoul ought to run through duties, but not to reſt betwixt the banks 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; we 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 to three heads:

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

p. 76Secondly, 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 ſinne, 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 mayſt ſuſpect thy ſelfe as from probabilities.

1. The wilderneſſe, it is an incult place; a place where the ſoyle was never tilled, it is 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 find thy heart in ſuch a condition, that it is as hard as ever; neither judgement breaks 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 ſinne as ever it was: thy ſinnes were never yet p. 77cut 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 no corne for the ſickle, no wholſome fruit, 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 ſown 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 works 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? p. 78Gods Spouſe is a fruitfull creature, Gal. 5. 22. The fruit of the ſpirit is love, joy, peace, long-ſuffering, &c. A barren ſoule is alwayes 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 knowne 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 Fox, the malitious Lyon, the venomous lyer and ſlanderer, the laſcivious wanton, more than 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 againe: thoſe that God hath raiſed from the death of their ſins, live amongſt living men, and p. 79delight 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 ſigne 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 ſinne into the wilderneſſe of ſorrow, and out of that to their Saviour. Wouldeſt thou know whether thou art found, or no; Examine whether thou wert loſt or no: Wouldeſt 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. Doſ 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, p. 80becauſe he hath not humbled thee under his mighty hand, as he hath done many another poore creatures: 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 goe 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, yet God ſayes, 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 Sonne without ſinne, but none without a rod. But I know, even the wicked ſometimes begin their hell upon the earth: and though I would ſuſpect my ſelfe if I met with no afflictions, yet I would not be glad to have a life full of croſſes and afflictions, my beſt evidence for heaven. I rather named p. 81this for a preface 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 the child of the Devill in afflictions: the one ſinkes into the grave with deſpaire, the other lifts up his head to Sion with hope: the one is preſt to death under croſſes, the other above all croſſes. Cain cries, my puniſhment is too heavy for me to beare; Job cries, though he ſhould kill me, yet I will truſt in him: The Reprobate 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 look up to Sion, from whence comes their helpe that day.

4. Examine 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 ſtil, What gave thee comfort in the depths of ſorrow? what? p. 82thy merry company? did thy duties do 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, diſt thou look 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 thy 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.

5. Examine 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 been onelyonly ſorry becauſe thou haſt been under an Attachment of wrath? Or like p. 83Ahab, renting his cloathes, 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 back againe? when he might have had more thanks 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 weak faith ſtrengthened, and thy ſtrong faith confirmed? Haſt thou loſt no graines, 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;

Firſt, The ſad condition that all unbeleevers are in.

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

Thirdly, The great love of God, that he would ſend Chriſt to ſeeke us up in the wilderneſſe, and give his hand to p. 84poore creatures to lead them out.

And 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:

Firſt, 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, or the parched graſſe. What man would not tremble, to thinke of one that ſhould be condemned to ſuch an axile? Doe not your hearts pittie as oft as you think of thoſe poore men that p. 85were left but halfe a yeare in Greenland? And yet O Lord! How few pittie themſelves! O poore creatures! 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 thread 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? what joy can 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.

2. Conſider, 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 Affliction, when you ſhall cry unto God, and he ſhall ſay unto you, as he p. 86once ſaid to the roaring Iſralites, Jud. 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 think! 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 the 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 kinde 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 ye have at the Lords hand, you ſhall lye downe in ſorrow: Your pleaſurable ſinnes are but as p. 87ſparks (Sirs,) What will you doe when your ſparkes are out? They are (as we ſay of a ſhort flame) but a Widdowes joy for a moment: Take heed, that when your ſparks 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 you come out? What will yee leane upon?

Secondly, This may ſerve to informe us of the happpy condition of Gods children, and that è contrario, in a juſt poſition 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:

Firſt, 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 p. 88they 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 run for it. The wicked man, on the contrary, is like one that hangs upon every buſh (as we ſay) owes more than he is worth; he dares ſcarſe 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 p. 89me 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 ſurety (if it ſhould be ſo?) who would be bound for the payment of the Debt due for my ſinnes, and to be paid at Gods Judgement Seat? The godly man, he likewiſe ſaith; This Plague, this Feaver, this Sickneſſe, may arreſt me: But ſuppoſe they ſhould, the Son of God is bound for my Debt; My Judge ſurely will not demand better Surety 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 wilderneſſe: If thou ſhouldſt have a rod upon thy backe, thou haſt a ſtaffe to comfort thee. Thou haſt one to lead thee out, whenſoever 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 than a brother, (ſaith Solomon) p. 90thou haſt a friend in adverſity, and he is thy brother: Thy brother Chriſt is thy friend, that will lead thee through, and out of every wilderneſſe. Is the childe 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 alwayes 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 alwayes 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 led into the wildernes becauſe thou wert there, he had a bad journey to fetch thee nome: Oh! what ſhould? what could (beſides his infinite p. 91free-grace) make his bowels of mercy ſo yerne towards the creature, as to look it up in the wilderneſſe, to cloath it naked, to waſh it polluted, to ſave it damned? Chriſt the ſhepheard had loſt his ſtray ſheep, and goes after that which was loſt in the wilderneſſe untill he ſindeth 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 ſhepheard followed the ſheep, whiles the ſheep regarded not the ſhepheard; 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 walk cloſe with the Lord Jeſus Chriſt; what need we have to be fearfull of offending, and carefull to pleaſe him: It is he that muſt help 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 keep him then: if we anger him, we loſe our beſt friend. Hath the ſhiftleſſe child need to keep the love p. 92of the Father? the Babe need to keep in the armes of the Nurſe? the wife need to keep the love of the husband? the blind man need to keep the love of his guid? 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 wayes plaine for thee; It is he that muſt carry the Babe of grace in his armes, leſt it ſhould daſh its feet againſt the ſtones of affliction: It is he that muſt lead the child of God upon his hand, leſt in this world of afflictions it fall, and hurt it ſelf. O keep cloſe in his armes, keep thy ſelfe warme in his boſome; feare that which may make thy God go free from thee. Gods departing from the creature is a piece of hell: thou knoweſt not how ſoone thou mayeſt need him; yea, thou alwayes needeſt him, therefore take heed of ſinning againſt him; thou wilt anger thy 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?

p. 93Firſt, 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 ſinne, 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 ſoul, to come unto the Lord Chriſt? were any here drowning in the water, a little Rhetoricke would perſwade them to let me helpe them out? were any loſt 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?

p. 941 Conſider what eſtate it is that thou takeſt ſuch pleaſure to continue in? firſt, it is 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 troop of judgments 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 fained 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 doe.

Thirdly, Conſider, it is a ſtarving condition; The ſinners ſoule ſtarves whiles he feaſts his body like a glutton, his ſoule dyes for thirſt, when his body p. 95is overſlowne with drunkenneſſe. 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 ſinne: ſinne 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, whiles thou pampereſt thy filthy Carcaſſe? O let this deterre thee from the wilderneſſe of ſinne, 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 the afraid, thou ſhalt laugh at trouble when it comes. Thou ſhalt be ſure to goe to heaven either by land, or water: If thou goeſt through the fire, thou ſhalt be ſure to have Chriſt with p. 96thee. 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, onelyonly by a letter of love, and he will ſend his Uſhers of glory to waite upon thy ſoul 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 blood-hounds of wrath, nor dye like other wretches, that goe out of the world, haled by the Sarjeants 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 afraid?

Secondly, Conſider that Heaven is a place as full of joy, as ever the wilderneſſe p. 97was 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 Cockatrices den. Your falſe and flattering joy is nothing to the reall joyes of heaven; There is joy like the joy of the harveſt, like the joy when men divide the ſpoyle: The yoake 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 drink new wine with your Lord Chriſt: where you might dance in glory, and make all your dayes, dayes of joy, and every houre, an houre of pleaſure.

Thirdly, conſider, that there, and there onelyonly, 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 p. 98money, or without price. O, ſpend not your money for that which is not bread, and your labor for that which profits not?

Here you may eate that which is good, and let your ſoule delight it ſelfe in fatneſſe. Here is a Feaſt of fat things; The fatlings are killed: O come to the wedding! Why ſhould your roomes be emptie in the day of the Lords Eſpouſals? You ſhall bee welcome to my Maſters Table: Now, O now, Behold he 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, and he ſhall ſup with him. O let me intreat you, to pittie the yerning of your Saviours bowels toward you; pittie the groaning 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 paenitent; that the world may admire, Saul amongſt the Prophets, and p. 99Paul amongſt the Apoſtles, and thee amongſt the Saints of Chriſt; and ſay of thee, who art now a profane Swearer and Blaſephemer, Behold he Prayeth! Of thee that wert a filthy Wanton, Behold he Mournes! Of thee that wert a filthy Drunkard and Glutton, Behold he 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, Temption, Deſertion, &c? O leane! Come out of your wilderneſſe leaning upon your Beloved.

Firſt, Is there any one here, to whom the Lord hath ſhewne 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 p. 100beleeving. Povertie of ſpirit is the neareſt capacitie of faith; Bleſſed are they that hunger and thirſt after Righteouſneſſe. Now thou art weary, Chriſt hath promiſed to eaſe thee; now thou art heavy laden, he hath promiſed to help 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 underſervings 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 darkneſſe? 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 only able, but he is willing to pardon p. 101thee; free grace thirſts after thee. Nay, beleeve me, thou canſt give Chriſt no greater ſatisfaction then to receive his mercies. Chriſt is with child 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 empty himſelfe by drops into his peoples hearts. But why did I ſay empty? Can the Sun loſe any light by communicating his light to others? When the creature ſpeaks 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 lean upon him.

Thirdly, Conſider, that canſt not diſhonour thy God; more then when thou art humbled by him for thy ſins, 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 thou 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 hear 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 p. 102word? Suppoſe a Traytour were condemned to dye, and the King ſhould ſend a Pardon by the hand of his owne Son to this forlorne wretch, and he ſhould refuſe it, ſaying; The King cannot pardon me; what hath he to do to ſend me a Pardon? I know he doth but mock me, he meanes nothing leſſe, &c. Were not this a peice 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 proclameſt God, to be a God, gracious, long-ſuffering, a God that may be truſted by the creature which hath deſerved nothing at his hand; that he is ſo pure an Eſſence of love, that he will create himſelf a cauſe of love where is none. And though he coould 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; help you when you are heavie laden; Beleeving will eaſe you when complaining will not; 'tis that which honours God, and honours p. 103Chriſt; It gives him the glory of his Power, and Providence, & 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 venture 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 truſt in his mercies: I have done, only I conclude with my Text.

O you that are falling, as you think 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, lean 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 be ſufficient for you, and 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 temptation, in the ſnare of the Devill, beleeve, and leane, your Chriſt was tempted, and he knowes how to ſuccour thoſe that are tempted: leane upon him to p. 104beare 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 wildernes of Deſertion, cry, My God! though you be forſaken, keep your faith, retaine your Intereſt; O leane, loſe 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 Embaſſadour 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 out upon the Croſſe for ſinners (and who knowes whether not for you; as well as others) as you tender the life & happines of your own ſouls, the joy of your faithfull Paſtors: nay, (which is moſt of all) as you tender the honour of God, come out, O come out of your ſad wilderneſſe! be humbled, and mourne, ſit downe 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 beloved.

FINIS.

A LESSON OF SELF-DENIALL: OR, The true way to deſirable BEAUTY.

By JOHN COLLINGS, M. A.

Mat. 10. 37. He that loveth father or mother more than me, is not worthy of me; and he that loveth ſon or daughter more than me, is not worthy of me.

Ver. 38. And he that taketh not up his croſſe, and followeth after me, is not worthy of me.

Printed for Rich: Tomlins. 1649.