Five Lessons for a Christian to Learn, Sermon 1 – Title page 2

Five Lessons for a Christian to Learn · Sermon 1 – Title page 2

p. 1THE LOST SHEEP brought home, &c.

Solomons Song, Ch. 8. v. 5.

Who is this that commeth out of the wilderneſse, leaning upon her weld beloved? I raiſed thee up under the Apple-tree, there thy mother brought thee forth, there ſhee brought thee forth that bare thee.

THis book is called the Song of Songs, that is, Canticunt excellentiſſimum, the moſt excellent ſong; ſo Vatablus and Eſtius gives the reaſon, becauſe it containes a diſcourſe between Chriſt, the moſt glorious Bridegrome, and his p. 2Church, or the beleeving ſoule, the Bride; The ſong of ſongs as a note of Quia ſermocinationem cōtinet Chriſti, Sponſi, & Eccleſiae ſpō ſae. Eſtius.eminency. Mr. Brightman will have it as well Nota diſtinctionis, quam eminentiae, a note of diſtinction, as well as of eminency. A ſong more excellent than any of thoſe that Solomon made: the ſong that ſounded ſweeteſt to Canticum excellentius omnibus quae Salomon compoſuit. Brightman.Solomons penitent heart, whoſe penman was Son and heire to the ſweet ſinger of Iſrael; Whoſe every note is a note of free grace, where every ſtraine is breathed by the ſpirit of the moſt high, and every cloſe ſounds the beleevers cloſe with Chriſt, an union with him who is the head of the Church: A ſong (finally) wherein every line breathes the perfume of the Roſe of Sharon, and is beautified with the colour of the Lilly of the Vallies.

It is a ſong of love, ſung in parts, by the Lord Jeſus Chriſt the Son of his Fathers love, and the wife of his boſome; whether the ſociety of beleevers, his Church in generall, or every beleeving ſoule in particular. It beginns with love. Let him kiſſe me with the kiſſes of his mouth, for his love is p. 3better than wine; and it ends with love: Make haſt (my Beloved!) and come away. The fountaine from whence it ariſeth, is a ſpring of love, and the Sea into which it falls, is an ocean of love, where the ſoule that enters is ſwallowed up of love, and drowned in ſweetneſſe: The whole ſtreame of the book, is a ſtreame of love, running betwixt two precious bankes, Jeſus Chriſt, and the beleeving ſoule: ſometimes it is an higher, ſometimes a lower water; it is alwayes ſome, though the floodgate be not alwayes open. The two lovers, ſpend their long in feaſting themſelves with each others embraces: One while the Bridegroome courts his bride with raviſhing ſtraines of grace, another while ſhe is emptying her ſoule into her beloveds boſome; In the whole there is nothing but a ſweet enterchange of delightfull expreſſions, while both ſeeme to be raviſhed with each others embraces.

I ſhall in handling of the text: firſt open it to you. 2 Raiſe ſome propoſitions of Doctrine from it, and 3. Handle them by explication, confirmation, and application.

p. 4For the finding out the meaning of the words, it is neceſſary we ſhould conſider them in a double Notion.

1. Relatively.

2. Abſolutely.

1. Relatively as they ſtand in a neceſſary connexion with the former verſes. It was now the ſpouſes courſe to powre out her ſoul into her beloved's boſome: her part began at the 10. ver. of the former Chapt. and continues to this verſe. My text in the former part of it ſeemeth to be a Parentheſis, and the voice of a third perſon, (conſidering the great love expreſt by the ſpouſe, and her following of him through the moſt rugged wildernes-ways, and even then leaning upon him: or conſidering the great glory and happineſſe of the Spouſe from the influence of Chriſt love upon her) either in admiration of Chriſts condiſcention, that will admit a worm to leane upon him, and will ſtoop to lead it, and uphold it, in darkeſt, ſaddeſt conditions, and fill it with light in peace at ſuch times; or in admiration of the Spouſes glory and beauty, by the reflection of her Beloveds countenance; p. 5or of her conſtancy, and ſecret power of grace in her, that in the wilderneſſe ſaddeſt condition ſhe could leane, that the briars and thornes would not ſeperate her Beloved, her quos Deus conjunxit, &c. or out of an ignorance of her, and the ſecret power of grace in her carrying her out in darkeſt times, and in a wilderneſſe condition to ſuch an affiance, cryes out, Qua eſt illa? What manner of creature is this, that ſhe ſhould leane? Or, who is this ſo glorious a creature, that comes up leaning? Or what manner of love is this, that makes her follow a Beloved through ſuch uncoth, rugged, dangerous wayes as theſe?

2. But to conſider the words Abſolutely now in themſelves.

Who is this that commeth up?

The firſt queſtion is, whoſe words theſe are.

The ſecond, what the meaning of them is.

Expoſitors differ upon the firſt. Some would have them to bee the continued ſpeech of the Church, and ſay, They are an expreſſion of the p. 6great love beleeving ſoules beare to Expoſitio ſummi amoris quo Eccleſia proſequitur Sponſum, an ſuit ulla unquam Eccleſia quae tot ac tantos labores perferret, tantaque pericula ſuſciperet ad conſequendum dilectum ſuum? Haec igitur ſunt pignora voluntat is meae quod fide difficultates omnes ſuperavi. Tremell. ad locum.the Lord JESUS CHRIST by compariſon. What Church, or what perſon ever (ſaith ſhe) would undertake ſo many and ſo great labours to obtaine her Beloved? Theſe are pledges of my good will, that by faith I have overcome all difficulties, leaning upon him in the wilderneſſe.

I ſhall neither wholly embrace, nor altogether reject this ſenſe. I am inclinable to thinke the words may be the Spouſes, but not ſpoken in Tremelius his ſenſe, as from her ſelfe, boaſting of her ſelfe; but ſpoken by a Proſopopeia, the Spouſe ſpeaking what ſhe conceived others would ſay concerning her, and rather incline to thinke the words ſhould be a Parentheſis, than otherwiſe.

Beda and M. Brightman with the reſt, that would have this whole Booke to be a Prophecye of the calling of the Church of the Gentiles, p. 7will have the words to be the voice of the Jewiſh Church, admiring at the calling of the Church of the Gentiles, Who is this? What wilderneſſe-creature is this, that ſhe ſhould have any thing to doe with the promiſed Meſſias: Quem me ſolum deligere caeteris autem Nationibus rebar eſſe ignotum. Cujus nominis ſit haec gens quae aſcendit ex deſerto? Inſtitui videtur haec queſtio de grandioribus natu ſororibus quae ſtupeſcent hoc novo & inaudito ſpectaculo. Bright. ad loc.Beda ad locum. And therfore thoſe Expoſitors read it, Dilectum meum, my Beloved, who I thought only had loved and choſen me, and ſhould have been unknowne to any other Churches.

But I ſee no reaſon why the words ſhould be only reſtrained to the Jewiſh Church, nor why [illa] this, ſhould only be underſtood of the Church in generall, whiles that which is predicated of the ſubject is common to every particular ſoule as well as to the beleeving Church: For every beleever leanes by faith upon the Lord Jeſus, and comes out of his particular wilderneſſes, leaning upon him.

And therefore I rather agree with **Non ſolum vicinae gentes, ſed etiā ipſi qui ſunt in populo hanc mirantur ſic aſcendentē ex deſerto. Luther.Luther upon the place: not only (ſaith he) the Neighbour Nations, but thoſe of the ſame Nation ſhall admire her p. 8comming out of the wilderneſſe.

In ſhort, I conceive the words have a Proſopopeia in them. The Church or ſoule ſpeaks them, as if ſhe ſhould have ſaid: Methinks I fancie the world ſtanding wondring at me, how I can leane upon Chriſt in my wilderneſſeconditions; and out of the ſaddeſt wilderneſſe, how I can come up by the ſtrength of Chriſt, leaning upon him? They will wonder at my glory, and honour, that Chriſt will priviledge ſuch a worme as I am, ſo as to lean upon him, and that he will help me. They will not underſtand how I can come leaning in the wilderneſſe, they will ſay, Who is this? Chriſts power of Grace in me will be hidden to them, and yet they will admire, Who is this?

That comes up out of the wildernes.] Out of a ſad, low condition, out of a loſt, rugged condition, out of croſſes, trials, afflictions inward or outward. But I ſhall open this terme more hereafter. Leaning] Tremellius reads it, aſſocians, aſſociatura, joyning or marrying, or about to joyne or marry her ſelfe. Vatablus, Hierome and Lyra p. 9read it, Deliciis …ffluens, flowing, abounding with delights. Beda and Brightman read it Innixa, leaning upon her Beloved; And ſo our Tranſlation. The quarrell betwixt theſe Expoſitors is not ſo great, but I conceive it may eaſily be thus taken up:

1. Leaning is a poſture of familiarity; And ſhe that is ſo bold as to leane upon her Beloveds arme, is ſurely lodged in her Beloveds heart; and is aſſocians, marrying, or aſſociatura, about to marry to her Beloved; and 2. Leaning is a poſture of love too. She that leanes, loves; and ſurely ſhe takes pleaſure in her poſture, ſhe takes delight in her Beloveds company.

Upon her Beloved] Chriſt Jeſus, who loves her, and having firſt loved her, is now beloved of her. He is called Her, to denote her propriety in him. Thus you have the ſence of the former part of the Text.

The Church, or the beleeving ſoule, fancies that the world ſeeing her keep her hold on Chriſt, in ſaddeſt conditions, and keep a cloſe communion with Chriſt in the midſt of briars and thorns, p. 10in a barren heath, and dry ground, in the midſt of trials, would be ready, either out of ignorance, not knowing the power of grace that upheld, and helpt and ſuſtained her; or elſe admiring her happy and glorious condition, that in the wilderneſſe ſhe had ſuch a Beloved to leane upon; or admiring the ſtrangneſſe of her conſtancy and patience, that ſhe would adhere to Chriſt at ſuch a low ebbe, would either by way of ſcoffing or admiring, cry out, Who is this, that nothing will part from Chriſt? Or, Who is this that Jeſus Chriſt will thus owne, and uphold in ſaddeſt conditions? Or, Who is this? What power is this that upholds this man or woman in ſuch eſtates, as every one elſe would bee loſt in? Who is this that commeth by the feet of faith and patience, up out of theſe deep ſad wildernes-ſtraights, and yet comes up with ſuch a fixed temper of ſpirit, with ſuch a ſtayed mind, and with ſuch a ſtedfaſtneſſe of reliance upon the Lord Jeſus Chriſt? Who is this that commeth up? Thus you have the former part opened.

p. 11It followes now in the Text.

I raiſed thee up under the Appletree, there thy mother brought thee forth, there ſhe brought thee forth that bare thee.

For the opening of theſe words, and making my way cleare, theſe two things muſt be reſolved:

1. Whoſe part of the Dialogue, whoſe ſpeech theſe words be.

2. What the meaning of them is.

The firſt great queſtion is, whoſe part in this dialogue of love theſe are? This is certaine, they are either Chriſt's or the beleevers: the opinions of men are divided about it; Some think that the words are the continued ſpeech of the Spouſe; their great reaſon is, becauſe the words both before it and after it, are the Spouſes: Of this opinion are Gregory, Aquinas, Lyra, Hierom; yea and learned Mercer and M. Ainſworth. There are ſome others that think they are the words of Jeſus Chriſt, minding the Spouſe, how he raiſed up his Church (ſay ſome) which I doe not deny, ſo they doe not limit it to the body of beleevers collectively: for my p. 12owne part I ſtrongly incline to the latter, viz. That the words are the words of Chriſt; my reaſons are, 1. Partly becauſe the 4 verſe containes a phraſe of ſpeech, with which ſhe had twice cloſed a ſpeech before, viz. chap. 3. 5, 6. chap. 5. 8. and partly becauſe of the congruity, which appeares to me in the ſence thus: The Spouſe before had ſeemed to caſt out words as if ſhe had bin almoſt aſhamed of Chriſts company, and by her walking with him had made her ſelfe a laughing ſtock, or a wondering ſtock to the world (for ſo the phraſe, Who is this? may alſo be taken) to which Chriſt replies: I raiſed thee, &c. as if he ſhould have ſaid: and do I not deſerve this? and a great deale more too? Remember but what I have done for thee, I have raiſed thee up under the Apple-tree, &c. To which (as overcome with love) the ſoule replies, v. 6. Set me as a ſeale, &c. As if ſhe ſhould ſay, Truth indeed; Lord thou haſt done it: O ſet me now as a ſeale upon thine arme, as a ſeale upon thy heart, &c. A third reaſon is, the incongruity of the ſence, if the word be p. 13taken as the words of the Spouſe, which will further appeare in the opening of the words. The firſt queſtion being reſolved, I come to the ſecond; To ſhew you what is the meaning of theſe words. In doing of which, 1. I ſhall ſhew you the opinion of others. 2. I ſhall reject moſt of them; ſhewing you reaſon why I doe ſo. 3. I ſhall give you my owne opinion concerning the words and reaſons for it. Sort. 1 1. I will begin with ſuch expoſitors as would have theſe words to be the Spouſes words, and theſe are either Papiſts or Proteſtants. The popiſh expoſitions run together: I (ſay they) that is, the Spouſe the beleeving ſoule: [raiſed thee] awakened and applied thee; under the apple-tree, hanging upon the croſſe. Gregory ſaith that the apple-tree is [procul dubio arbor ſanctae crucis] the tree of the holy Croſſe. Sort. 2 M. Ainſworth and Mercer carry it another way. I (ſaith M. Ainſworth) that is, the Spouſe raiſed thee up, by earneſt prayer, Pſa. 44. 24. Raiſed up Chriſt under the apple-tree, the tree of free grace, and life mentioned, Chap. 2. 3. To this p. 14ſence Mercer inclineth. Sort. 3 A third ſort of expoſitors, are ſuch as would make this whole book a propheſy of the converſion of the Gentiles; they underſtand it thus: I, that is Chriſt, raiſed thee, that is, the Church of the Gentiles, under the Apple-tree, out of a low eſtate (ſay ſome) by the help of ſome inferiour Magiſtrate, ſaith M. Cotton. But I want an inſtance of the Metaphor ſo uſed, to patronize that opinion. I have ſhewed you now the ſeverall opinions, which I ſhall reject for theſe reaſons:

For the Popiſh opinion, If we underſtand the ſence of the words to be this, That the Spouſe raiſed Chriſt upon the Croſſe, what ſhall become of the next words, there thy mother brought thee forth? Did Chriſts mother bring him forth there? if ſo: either his perſonall mother, or his myſticall and metaphoricall mother; for his perſonall mother, in reſpect of his divine Nature, he had none; for his humane Nature, Mary was his mother: But how can we ſay concerning the Croſſe, There Chriſts mother brought him forth? If it p. 15be underſtood of Chriſts myſticall, or metaphoricall mother, which ſay ſome, is the Church. 1. Beſides that, I never read the Church called Chriſts mother, though his wife and ſiſter: And I doe not like creating ſenſes without we be put to great ſtraights: I ſay, beſides that, it is to me very harſh ſenſe, which I ſcarce underſtand, viz. how the Church is ſaid to have brought forth Chriſt under the Croſſe: For holy M. Ainſworth's and learned Mercer's opinions, my reaſon or objection is the ſame. If we doe underſtand the ſenſe of the words thus: I, that is [thy Spouſe] raiſed thee up, by [earneſt prayer] under the Apple-tree [in thine Ordinances;] I doe not know how to make ſence of the next words; There thy mother brought thee forth, &c. How can we ſay that Chriſts mother, whether his naturall mother, Mary, or his metaphoricall mother, the Church (as ſome would have it) painfully brought forth Chriſt (for ſo the word is) under the tree of free grace of life? To me it almoſt ſounds a making of Chriſt the object of free grace, and life, who is indeed the ſubject of it.

p. 16For the third ſort I reject their opinion. 1. Becauſe I ſee no reaſon why we ſhould turne this whole book into a Prophecye. 2. And for M. Cottons ſingle opinion I gave my reaſon againſt it before.

I ſhall now propound my owne opinion, and rather ſeeke for company than follow any. 1. I lay it downe for a ground, that the words are the words of the Lord Jeſus Chriſt, ſpeaking concerning the beleeving ſoule. 2. I take it for granted, that the deſigne of Chriſts ſpeech to the beleeving ſoule his Spouſe, is to mind her of ſome notable engaging mercy he had beſtowed upon her; a deliverance, 1. Out of ſome low eſtate; that methinks is plaine, both from the word uſed [raiſed] which preſuppoſeth a fallen eſtate. 2. Out of ſome eſtate in which it was naturally; that me thinks is plainly hinted in thoſe words; There thy mother brought thee forth, there ſhe brought thee forth that bare thee.

Now to give you the ſence of the words:

[I] the Lord Jeſus Chriſt, thy husband, p. 17The words opened.thy Redeemer [raiſed thee up] exalted thee by the great worke of my redemption [under the Apple-tree] The Apple-tree is Chriſt, Cant. 2. ver. 3. Under my ſelfe by the uſe of mine Ordinances, which are the fruit of the Apple-tree, Chriſt: or [I raiſed thee up under the Apple-tree] when thou wert not ingrafted in me, but in a ſtate of diſunion, indeed [under the Apple-tree] in reſpect of eternall ordination, but not in the Apple-tree by an actuall implantation and union: When thou wert in that ſad eſtate I raiſed thee up, by the great worke of my redemption. It followes, there thy mother brought thee forth, &c. there! where? in a loſt condition, in a ſtate of diſunion, a ſtranger to me. There, under the Tree of forbidden fruit, involved in Adams firſt guilt, weltring in bloud, &c. There ſhe brought thee forth that bare thee.

So the ſence of the words is this:

Doſt thou think much to leane upon me in the wilderneſſe O my Spouſe! remember thou wert in a poor loſt undone Condition, in ſuch an eſtate thy naturall mother brought thee forth; it is p. 18true thou wert under an eternall ordination to obtaine Salvation by me, but thou wert far from ſuch an vnion: there thy mother left thee, and could not help thee, and then I raiſed thee. I by the great worke of my redemption, covenanting, coming, dying, &c. for thee, raiſed thee from this miſery to eternall life, and all the privileges of it, and this I did when all other meanes failed, [There thy mother brought thee forth] by the uſe of my ordinances thou wert raiſed under the apple-tree: ſo that the deſigne of the Lord Jeſus Chriſt in the ſpeech, Is to ſhew the beleeving ſoule what cauſe ſhe had in all eſtates to cleave to him, more than all the world beſides; and this he demonſtrates, 1. By letting her ſee her miſerable eſtate by nature. 1. She had need of raiſing. 2. She was in a ſtate of diſunion, not united to the apple-tree. 2. By letting of her ſee the hopeleſneſſe of any remedy from any thing in the world, any friend in the world; ſurely the mother is the beſt friend, and yet (ſayes he) this eſtate ſhe left you in, yea ſhe that bare you. 3. By letting p. 19of her ſee the Honourable condition that ſhe was now in, expreſſed in that word raiſed, which containes as much as can be ſpoken, even all the fruits and privileges of Redemption. 4. By letting of her know the Author of this happineſſe and redemption. That is I (ſaith he,) all the world could not, I did. 5. By letting of her know the meanes were his (for ſo alſo the words [under the apple-tree] may be underſtood) I raiſed thee. The ſoule may ſay, why? the word raiſed me? yes, it is true, but ſtill thou art raiſed under Chriſt: For Chriſt is the apple-tree, The ordinances are the apples, and they alſo grow out of Chriſt, even as naturally, as the Apples growe out of the apple-tree.

The text being thus opened, holds out to us many pretious truths. In generall it is the deſcription of a Saint, à primo ad ultimum, from firſt to laſt. In particular you have here the Spouſe deſcribed, 1. In her naturall Condition, where you are told, 1. What ſhe is originally, ſo ſhe is in a ſtate of diſunion to Chriſt, in ſuch a condition that ſhe hath need of raiſing, ſo her mother p. 20brought her forth, ſo ſhe brought her forth that bare her. 2. What ſhe is then virtually, though not implanted into Chriſt, yet within a reach of him; under the applee-tree, though not implanted in it; under an eternail ordination to life, though for the preſent a Child of wrath; in a wilderneſſe, yet comming out, or to come out.

2. She is deſcribed in her gratious condition, and there we have theſe things noted.

1. The author of grace unto her, I raiſed thee, Jeſus Chriſt the author and finiſher of our ſalvation.

2. The meanes of this grace, the apples that grow upon Chriſt the appletree.

3. The effect of this grace in her, ſhe commeth up out of the wilderneſſe.

4. The inſtrumentall meanes, for the application of meritorious grace, that is faith in Jeſus Chriſt, ſhe commeth up leaning upon her well-beloved.

5. The opinion of others concerning her in this eſtate of grace. 1. She is glorious, and creates admiration in ſome. 2. The hidden principle of life in her p. 21makes her not to be underſtood of others, all ſay, who is this?

Here are two great things hinted in the text. 1. The miſery that the elect are in by nature 2. The happy condition they are in by grace. I might handdle the words in order, and raiſe many profitable Doctrines from them: But I will only pitch upon 3. which will comprehend all, and not handle the text as the words lye in order, but according to the order of the things contained in them; The 3. I will pitch upon are theſe.

1. That Gods gracious Saints, and every one of them, though they lye under a gracious ordination to eternall life, yet are borne in a loſt undone condition. 1. They have need of raiſing; 2. they are under (not in) the apple-tree, there their mother brought them forth.

2. That it is the Lord Jeſus that helpeth his redeemed ones out of this condition. I raiſed thee.

3. That by the power of Jeſus Chriſt the Spouſe being raiſed comes up out of every wilderneſſe leaning upon her Beloved.

p. 22I ſhall begin with the firſt Doctrine.

Doct. 1. That the beſt of Gods Saints by nature were born in a loſt condition, in a ſtate of diſunion to Jeſus Chriſt, there their mother brought them forth, there ſhe brought them forth that bare them.

I ſay the beſt, though they all of them lye under a ſaving ordination to eternall life, and though many of them may be borne of holy and godly parents, yet if you looke upon them as they are by Nature, they are in a loſt, undone condition, and had need of a raiſing. Now for the proſecution of this Doctrine, I ſhall 1. prove it by teſtimony of Scripture. 2. I ſhall open it to you how it comes to paſſe that they are ſo borne. 3. I ſhall make application of the Doctrine. 1. That they are by Nature in a loſt, undone condition. 1. In reſpect of finne. 2. In reſpect of puniſhment. Take that pregnant place for it, Epheſ. 2. where the deſigne of the Apoſtle is plaine to advance Chriſt in the hearts of the beleeving Epheſians: To this end, 1. he diſcovers what need they had of p. 23him, that he opens by ſetting out their ſad and wofull condition without him. 1. They were dead in treſpaſſes and ſins, ver. 7. 5. 2. They lived according to the Devils wil, ruled and acted by him, v. 2. 3. They were tainted with the luſts of the fleſh, and inclined to fulfill the luſts of the fleſh, and of the mind, v. 3. 4. They were Gentiles in the fleſh, v. 11. 5. They were without Chriſt. 6. Aliens from the Common-wealth of Iſrael. 7. Strangers from the Covenant of Promiſe, 8. having no hope. 9. Without God in the world, ver. 12. 10. Afar off, irreconciled, ver. 13, 14. 11. To ſumme up all in a word, ver. 3. The children of wrath by nature as well as others: Children of wrath Active; Actively inclined or diſpoſed to nothing but that which will undoubtedly bring downe the wrath of God upon their ſoules: And children of wrath Paſſive; paſſively being originally ſo guilty, that they deſerve, and in reſpect of themſelves, are liable to the eternall wrath of God. And who are theſe, ver. 19. They were ſuch as were quickned, ver. 1. ſuch as v. 19. were now no more ſtrangers and forraigners, p. 24but fellow-Citizens with the Saints, and of the houſhold of God: They were borne under the Apple-tree, but raiſed up. A ſecond place is that knowne place, Pſal. 51. 5. Behold I was ſhapen in iniquity, and in ſinne did my mother conceive me. They are Davids words, that man of God, that man according to Gods owne heart; yet he confeſſeth he was borne under the Apple-tree, there his mother brought him forth, he was ſhapen in iniquity, yea in ſinne did his mother conceive him. I will add but that one place more Ez. 16. Where God ſetting out the native condition of his Church, ſets it out by the reſemblance of a new borne infant. For her parents, her father was an Amorite, and her mother an Hittite; For her owne perſon, In the day wherein ſhe was borne her navell was not cut, nor was ſhe waſhed in water to ſupple her: ſhe was not ſalted at all, nor ſwadled at all, caſt out into the open feild, to the loathing of her perſon, v. 3. 4. 5. Polluted in her blood, v. 6. Yet ſhe was one, to whom God had ſaid live, v. 6. Whom God had beautified p. 25and adorned with ſpeciall graces, v. 8. with whom God had made a covenant, and ſhe was Gods claime, v. 8. &, v. 9. 2I paſſe on to the 2. Queſtion propounded, viz. How it comes to paſſe, that all the Saints of God are originally in a loſt undone condition, The words of the text anſwer this, their mother brought them forth ſo. Adam eat of the tree of forbidden fruit, he fell, & that guilt cleaves to all our natures. This the Apoſtle ſpeaks fully to in the 5 chap. of the Epis: to the Romans, v. 12. By one man ſinne entered into the world; and death by ſinne. v. 15. Through the offence of one many were made dead. v. 18. By the offence of one Judgment came upon all to Condemnation. v. 19. By one mans diſobedience many were: made ſinners, Queſt. But here is the queſtion ſtarted How the ſinne of Adam ſhould leave a defilement upon all his Children to the end of the world; becauſe The father hath eaten ſowre grapes ſhall all the childrens teeth be ſet an edge? My intention is not here to diſpute like a ſophiſter, concerning thoſe many queſtions about the propagation of Originall ſin. p. 26Quid quaeris apertam rimam (Saith Auguſtine) quum habes apertam Ianuam, &c. what need we ſeek for a rift for it to creep in, when the Apoſtle hath ſhewed us an open door for it to come in with a full body? he ſayes by one man it came into the world, not by imitation of his example (as the Pelagians dream) So he might have ſaid [per diabolum intravit] that it entred in by the Devill as well as [per unum hominem] by one man: but it entred [propagatione carnali] by carnal propagation: what could be cleane that was borne of a woman? M. Perkins ſayes it may be done two wayes. 11. Adam being a publique perſon carrying all us in his loynes, and God ordering that what he received he ſhould receive for himſelfe, and all his poſterity, hereupon Adam Sinning deprived himſelfe, and all his peſterity, So we became miſerable, God dealing like a judge, depriving us, for Adams ſin, of his Image, which except he would he need never have ſtampt upon us, (not any wayes becomming by this act of judgement an author or maintainer of ſinne) thus p. 27we become guilty Imputative, by imputation; and privative, God depriving us of his image by denying to reſtore it to us againe when we had once loſt it. 22. Another way is by carnall propagation: Our mother the Hittite brought us forth, our father the Canaanite begate us, what can be cleane that is borne of a woman ſaith Job. chap. 25. v. 4. As ſweet oile powred into a fuſty veſſell (ſaith M. Perkins) loſeth its pureneſſe, and becometh infected by the veſſell, So the ſoule created good, and put into a corrupt body, and made one with it, receives contagion thence; only Chriſt who was borne of a woman, was borne cleane, and the reaſon for that, was (ſay the ſchoolmen) Ab Adamo humanam accepit naturā non tanquam a principio agente ſed tanquam a principio materiali: His body was from Adam, but not from the ſeed of Adam. And thus you ſee how it comes to paſſe that our mother brings us forth under the Apple-tree in a poore loſt undone condition, there your mothers brought you forth, that bare you. Nor let any one thinke himſelfe in a better p. 28condition, becauſe his parents have been elect ones: what then? Except a man be born again, ſaith Chriſt, he ſhall never enter into the Kingdome of God. Joh. 3. 3. Whatſoever is borne of fleſh Joh. 3. 3.John 3:3is fleſh. Parents beget not grace but nature. Though they have no ſinne to communicate in reſpect of Gods grace juſtifying their perſons, and not ſeeing ſinne in them ſo as to impute it to them; yet they have ſinne, a body of death; ſo holy Paul had; he groned under it, Rom. 7. Yea and if we ſay we Rom. 7. 23.Rom 7:23have no ſin, we do but deceive our ſelves, and there is no truth in us. (Saith the bleſſed Apoſtle) who lives and ſinneth not? This queſtion was propounded to Saint Auſtine, How the Saints of God that had no ſinne could convey ſinne to their children: he replies to it, Viciſſim & ego interrogo, &c. Let me aſke you (ſaith he) how one that is circumciſed can beget one that is uncircumciſed? and how it comes to paſſe that when you ſow your wheat in your field without any chaffe cleaving to it, you ſhould reap it with chaffe? how one that is a baptized Chriſtian can beget p. 29one that is an unbaptized heat hen? you will anſwer, Quia non facit generatio ſed regeneratio Chriſtianos. M. Perkins ſaith, God took this order in the creation, that whatſoever evill Adam procured, he ſhould bring it not only on himſelf but all his poſterity, by virtue of w^ch decree the propagation of ſinne is continued without any interruption, though Parents them-ſelves be borne anew by the ſpirit of God; even as God hath ſet it in the order of nature that the wheat thrown pure into the ground, ſhould yet ſpring and grow (ſo often as it is ſowed) with ſtalk, eare, blade. And all this I conceive is the truth concerning the manner of conveyence of this ſad legacy to all the Children of Adam. Without fifting thoſe Philoſophicall, and ſchoole queſtions about it, I ſhall conclude this Particular with only this note of M. Perkins. It may be this will not ſatiſfy the minds of all; if any be ſo curious that he hath a mind yet to ſeek further, let them know there is another matter of more concernment, for us to look unto: when a mans houſe is on fire tis no time to enquire, when, and how, and p. 30in what manner, it came to be ſo, but it will be our policy to uſe all means poſſible to quench it. That it is ſo, it is plain, our ſoules are all undone by nature. Do you aſk how this thing could be? firſt remedy it, then enquire the manner how it came to paſſe: quench the fire, then aske how it came in thy dwelling. Quid quaeris rimam? in the mean time why ſeekeſt thou a crevis (ſaith Auſtine,) Quum habes apertam Ianuam; per unum hominem intravit peccatum: haſt thou not an open door? doth not the Apoſtle ſay it entred in by one mans diſobedience, and death by it, and ſo went over all? So much therefore ſhall ſerve briefly to have ſpoken of the doctrinal part: Give me leave to come now to an application of it, in which the Lord give me an heart affected in ſpeaking, & you eares and hearts truly affected in hearing.

The firſt part of my application ſhall be more notionall, the other will bee more particular; for the firſt.

1. This may diſcover unto you, the lying falſhood of the Pelagian Doctrine, and of diverſe in theſe times, that have been ſo unhappy as to rake up all the putrified p. 31dunghills of errors, and vend them for new truths.

11. The Maniches of old would confeſſe this, but 1. Would have it to be the direct work of God, and to this end made a God on purpoſe that ſhould be ſuch a principium mali, carrying on the wicked deſignes in the world efficiently, as their other God (who was their principium boni) was by their appointment to carry on good deſignes.

22. Then they would but in part confeſs it: they would have ſome to be borne cleane, others defiled; but even the beſt (as you have heard) were borne defiled, there their mother brought them forth; there ſhe brought them forth that bare them. The Pelagians denyed any Originall ſinne by way of propagation but only by Imitation, if ſay they the Child walks in its parents ſtepps, or becauſe we tread Adams path, therefore we are defiled; but this is falſe, in the very day of our birth we were in a loſt undone condition.

33. From hence alſo may appeare the falſeneſſe of that opinion of the Anababtiſts of old, and now in theſe p. 32dayes, viz, that Chriſt by his death, Originale peccatum ex humanâ naturâ ſuſtulit, tooke away originall ſin out of our natures, they are the very words of Chemnitius, repeating the error of the old Anabaptiſts concerning this point, and this I perceive many people harping on even in this City, eſpecially thoſe that have ſo good an opinion of Chriſts death, that he (as they dreame) died for all; pinch them a little and they will confeſſe, that all ſhall not be ſaved, but this is in regard for their actuall ſins, for their originall ſinne, Chriſt hath paid that ſcore: if now they can but ſtand upon their owne leggs, and will but walke in their ſtrength, and keep their feet for the time to come, then all ſhall be well. But miſtake not (Chriſtians) your mother (ſaith the text) left you not raiſed, but in a loſt condition; not your grandmother Eve, but your immediate mother, brought you forth there, and left you there long ſince 1Chriſt died; it was ſince that time that the Apoſtle told the beleeving Epheſians, that they were Children of wrath by nature, even as others, Eph. 2. 3. p. 33Beſides that Chriſt uſeth not to pay any debts by halves, it were as good as nothing for Ieſus Chriſt to pardon a reprobates Originall ſin to whom he never intends to pardon all ſinne; yea Originall ſinne doth not only remaine upon elected ones as an offence to God, and laying upon them an obligation to death, ſince Chriſt dyed, untill their Iuſtification, but even after Iuſtification there is a body of death; it hath loſt its condemning power, and its raigning power, but it yet cleaves to our fleſh, as Ivy to the tree, ſo deep an impreſſion it hath upon all our natures. But this openeth a way to another queſtion, whether originall ſin remaines in any of the elect after Juſtification? the affirmative is truth: but in regard that my text ſtrikes not directly againſt the errour I ſhall paſſe it by, and refer you to thoſe that have defended the truth in it, as Zanchi, &c. and leaving this firſt uſe, ſhall proceed to ſome further application, which ſhall be more Particular.

1. By way of Inſtruction.

2. By way of Examination, and Tryall.

p. 343. By way of Exhortation.

4. By way of Conſolation.

Of all theſe in their order.

By way of Inſtruction: 1We may hence learne firſt, what a ſad condition the moſt men of the world are in? Ah! Lord, how few are they whom thou haſt choſen ever to obtaine eternall life? and yet theſe are children of wrath by nature as well as others. Poore creatures! my heart trembles to thinke of you: How many in this Congregation yet lye in a condition low enough, and the Lord knowes whether ever to be raiſed yea or no. If a child ſhould be borne with ſome naturall weakneſſe in its armes, or leggs, and it ſhould live ſix, or ten, or twenty years, and yet not be able to uſe its limbs, you would ſay it would be a very great hazard if ever that child did recover its limbs, ſo as to have the ſtrength and exerciſe of it, it would be almoſt a miracle; It was ſuch a miracle, that in the ninth of John, when Jeſus Chriſt had reſtored ſight to one that was borne blind, the Jewes would not beleeve it poſſible, and ver. 32. we find a poſitive p. 35determination upon the queſtion, Since the world began, it was never heard that any man opened the eyes of one that was borne blind: How many poore wretches that are come here into the preſence of the Lord, that were all borne blind, deafe, dead, and have lived ſome ten, ſome twenty, ſome thirty yeares, ſome more, and all this time have continually had all the meanes that could be applyed to them for recovery, and yet are in the ſame loſt, undone condition? Ah (my friends!) what can you neither ſtretch out hand, nor foot, nor tongue, nor any member, notwithſtanding all the meanes of grace aſtoorded you for quickning? Let me tell you, it is ten thouſand to one, if you doe not periſh for ever: My friends! It is a miracle, a great miracle of mercy, that any one poore wretch, conſidering in what condition it is borne, ſhould ever come out of it. The Jewes would hardly beleeve the report, therefore they ſay, Joh. 9. 19. Is this your ſonne that was borne blind, how then doth he now ſee? We may ſay ſo concerning every one that hath any thing of God p. 36in him: Was not this poore creature borne blind? how doth he now ſee? was not he borne loſt? How is he now raiſed? but for thoſe that in ſtead of growing better, are growne ten times worſe, that have hardened their hearts, and gone on in riot, and wantonneſſe, and are yet in their bloud, it is ten to one if ever the Lord ſay to them, live; they are growne to ſuch a ſhameleſſe impudence in wickedneſſe, I dare not ſay, there is no hope; But let me ſadly ſay, there is ſmall hope that ever the Lord ſhould raiſe ſuch wretches: And if he doth not, better ten thouſand times, better (ſinner,) had it been for thy ſoule, that thou hadſt never ſeen the light of the morning, nor heard the voice of the Goſpell in thine eares. This is your condition, the Lord awaken you.

2Secondly, From hence we may be inſtructed, Whom we have cauſe to thanke that any of us are this day out of hell. Who art thou O man that boaſts thou art of good parentage, or of a great birth? harke in what language my Text ſpeaks thy birth: Thou wert borne p. 37under the Apple-tree; there thy mother brought thee forth, there ſhe brought thee forth that bare thee. If thy heavenly Father doth no more for thee than thy earthly mother, woe to thee that ever thou wert borne. What a boaſting we have of pedegrees, and great deſcents? What a great word it is in the world, I was better borne than you, My father was ſuch a Gentleman, ſo great, ſo rich, &c. My mother was of ſuch or ſuch an ancient Family? O vanity! vanity of vanities! Poore creature! thy mother brought thee forth under an Appletree. The very heathen out of a meere rationall principle, could ſcoffe at ſuch brags:—Genus & proavos, & quae non fecimus ipſi Vix ea noſtra voco. Tully could retort to the Roman, bragging of his deſcent, Domus mea à me incipiet, tua verò in te deſinet, My houſe ſhall have its Originall from me, my Nobility and worth; thy Noble Family ſhall have an end in thy Baſeneſſe. Chriſtian! what is thy birth? conſider it but in a ſpirituall notion; the pooreſt wretch in the world is borne in as good a condition as thou art, and thou p. 38in no better an eſtate towards God than he. Suppoſe a man were borne of ſome great parentage, and had no Lands, no eſtate left him, but could only boaſt of fumos, & nomina vana Catonum, his fathers name, and the ſmoake of his chimney; Poſſibly he hath ſome gorgeous ſuit of apparell left him, this he weares and gliſters in for a while, yet a little while and theſe teare, and then he hath not a rag left him, nor a penny to buy one to cover his nakedneſſe: how contemptible would ſuch a poore wretch be in every mans eyes? And is not this the condition of the moſt of the great men, gallants of the world, they gliſter with an outſide a little in the world, their names are great, their perſons admired; yet a little while, and theſe weare out, the men dye, and lye downe in hell. Ah! that thoſe that glory would glory in this, that God is their Father, and Jeſus Chriſt their portion: Thus your Houſes would have a beginning of Glory from you, and their Glory ſhould not end with you.

2. Nor is the boaſting of thoſe much better that can boaſt of their Religious p. 39Parents. I confeſſe it is the better of the two, an heire of Glory being farre more noble than the greateſt worldling, and in regard that the Election of God runs much in a line; but this will not doe Chriſtian: Eſau was rejected though he was Iſaacs ſonne; and Iſhmael though he was Abrahams ſonne. Juſtus non gignit juſtum, gignit hominem; Thy righteous father did not beget thee a righteous man, but he begat thee a child of fleſh, corrupt fleſh and bloud. Thy godly mother brought thee forth under the Apple-tree, there thy mother brought thee forth, there ſhe brought thee forth that bare thee. This was the Jewes great brag, that they came forth out of the waters of Judah, and were called by the name of Iſrael, and were of the houſe of Jacob, Iſa. 48. 1. They call'd themſelves of the Holy City, and this made them ſtay themſelves upon the God of Iſrael; but for all this obſerve what God ſayes to them, v. 4, 5, 6, &c. This was that which the Jewes had to boaſt of to the Lord Jeſus Chriſt, Joh. 8. 33. We are Abrahams ſeed, and were never in bondage to p. 40any man, how ſayeſt thou, you ſhall be made free? They tooke it ill, that they being Abrahams ſeed, ſhould be ſo much as ſuppoſed to be in a bad condition. But obſerve how Chriſt takes away their brag in the 39. Jeſus ſaith unto them, if you were Abrahams children [that is, his ſpirituall children] you would doe the works of Abraham: But in plainer Engliſh, ver. 44. Ye are of your Father the Devill, and the luſts of your Father you will doe. Heare this you that had godly parents, and your ſelves have no goodneſſe in you. Abrahams faith will carry none to heaven but himſelfe: your parents faith will want a way of conveyance to doe good to your ſoules.

Graft a ſweet Peare or Plumme upon a wild or ſowre Crab-ſtocke, it will grow, and yeeld a pleaſant fruit, the nature will be changed in the fruit; but now take the ſtone or kernell of that fruit, and ſet it in the earth, it ſhall not come forth a Plum-tree, but a Crabſtock againe. It is thy caſe (Chriſtian,) thy parent was a naturall Crabſtocke, the Lord grafted grace upon him, then p. 41he brought forth ſweet and pleaſant fruit, worthy of amendment of life: But now thou art his kernell come out of the earth; thou art not come forth gracious, but naturall. Thy parents grace was by vertue of an inoculation, not by nature. Therefore to conclude this uſe, let me mind you of the words of the firſt Goſpell-preacher, John the Baptiſt, Mat. 3. ver. 8. Bring forth fruit therefore worthy of amendment of life, and thinke not to ſay within your ſelves we have Abraham to our Father. Looke to your condition Chriſtians: It is neither your noble, nor yet gracious parentage, and deſcent, will carry you to heaven; think not to ſay within thy ſelf, I had a gracious parent.

3Thirdly, from hence we may be inſtructed, what a ſoul-cheating principle Libertines build on, that conclude thus, There is no need of Repentance, or faith, or ſuch holy and ſtrict life: if we be elected, we ſhall be ſaved, if not, we ſhall be damned. Suppoſe thou beeſt elected, poore creature yet know thou art borne under the Apple-tree. O turne not the grace of thy God into wantonneſſe; p. 42looke to find thy ſelfe raiſed, or thou ſhalt never ſee thy ſoule ſaved. It is true, for the ſinnes of thoſe whom the Lord hath choſen by name to everlaſting life, they are decretally pardoned from all eternity, and meritoriouſly pardoned in the death of Chriſt; but ſtill they remaine as offences to God, and keep the ſoule under a reall obligation unto death, till the Lord comes, and actually and formally in juſtification acquits the beleeving ſoule from hels claime, and frees it out of the Devils impriſonment. Suppoſe a condemned man in priſon, the Prince hath determined to pardon him, and ſome friend of his poſſibly hath purchaſed his pardon for him; but yet he is in the dungeon in fetters, in the Gaolers hand, till he be actually ſet free, &c. So it is with every Elect Veſſell. Cheat not thy ſelfe therefore with ſuch licentious, ſouledeceiving principles of Libertiniſme. I have done with the firſt Uſe of Inſtruction, I paſſe on to a ſecond.

Uſe 2 How doth it now ſtand every poore ſoule in hand, to examine his condition, whether he be not in this ſad condition p. 43yet, yea or no. Chriſtians, the weight of your ſoules hangs upon this Examination: This was your and my condition, Try therefore your ſelves whether you be in the faith or no; prove your owne ſelves, know you not that more, more than nature is in you] Jeſus Chriſt is in you except ye be reprobates. I have in this place not long ſince handled this point ſo fully, that I ſhall at this time adde very little to what I have already ſaid: Only (it lying ſo full in my way) give me leave to ſpeake a word or two, and the Lord ſpeake it to your hearts. I will ſpeake but foure words: 1. Therfore know this, If none hath done more for you than your mother hath done, you are under the Apple-tree ſtill. That is plaine in the Text: There your mother brought you forth, there ſhe brought you forth that bare you. What doth our Mother doe for us? ſhe conveighes Nature to us, from her we derive fleſh and bloud, and our naturall diſpoſitions; if thou beeſt nothing but Nature, thou haſt nothing of Grace. But ſome will ſay, this is a note as darke as the other: To make it therefore ſo as to be underſtood p. 44by the meaneſt capacities, we muſt underſtand that there are two ſorts of Natures, A more corrupt, or a more refined ſort of Nature. All ſhort of Grace is Nature.

1. If thou haſt nothing ſeen in thee but corrupt filthy nature, That thy naturall inclination carries thee out to acts of prophane wickedneſſe, and thou haſt not ſo much as put a bridle upon thy wild ſpirit, but letſt it run at randome, and carry thee out to drunkenneſſe, wantonneſſe, lying, ſwearing, all manner of ungodlineſſe, This thou mayeſt be ſure of, thou art not raiſed yet out of thy helliſh danger in which thou wert borne, Eph. 5. 5. 1 Tim. 1. 9, 10. Rev. 21. 8. Rev. 22. 15. 1 Cor. 6. 9, 10.

But ſecondly, If thou haſt no more than bridled and refined Nature, I call Bridled Nature, a kind of civility which thou prideſt in, that thou art not ſo debauched a wretch as others are: It conſiſts firſt of all in a Negative righteouſneſſe; Thou canſt ſay thou art no Papiſt, no Malignant, and perhaps as much as the Phariſee, Luke 18. v. 11. I thanke thee I am not (as other men are) extortioners, p. 45unjuſt, adulterers, or even as this Publicane; Secondly, In a Poſitive righteouſneſſe; Thou canſt ſay, whoſe Oxe have I taken? whoſe Aſſe have I taken? or whom have I defrauded? Thou tytheſt Mint and Annis, and doſt no more to others than thou wouldſt be content they ſhould doe to thee; thou art a good Second-table-man, keepeſt the rule of juſtice ſtrictly; Thus had he done. To whom Jeſus Chriſt ſaid, foreign, One thing is wanting to thee, Goe ſell all that thou haſt; Chriſtian, let me tell thee, all this ſelf-Righteouſnes muſt be ſold, not loſt, but ſlighted. If thou haſt no more than a Bridled nature, it is not enough, the young man went away from Chriſt ſorrowfull, Mar. 10. The Phariſee went away not juſtified, Luke 18. ver. 14. Nay ſecondly, if thou haſt no more than a refined Nature, it is nothing, though it be ſeven times refined. It is a piece of Nature, That there is a God, Nature revealeth it to men; and that this God is a ſpirit, and that, Si Deus eſt animus, &c. Hic tibi praecipuè ſit pura mente colendus. Seeing God is a ſpirit, he muſt 1. Be worſhipped. 2. Be worſhipped p. 46ſincerely, Cato could ſay ſo; this is all but Nature, the fineſt of Nature. Thou mayeſt pray in thy Family Morning and Evening, the Heathen would doe as much, they would cry to their Penates, yes thou mayeſt doe it, and (without the Common-prayer Booke too, I doe not read that they had one in uſe to worſhip their Idols with (Nature had given them a tongue to ſpeak their wants without a Tutor) and yet be a wretch under the Apple-tree. The Phariſee would be ſo far from being aſhamed to pray in his Family, that he would not be aſhamed to come and pray in the Temple, Luke 18. v. 10, 11. He faſted twice a weeke; They faſted often, Mat. 9. 14. They were ſtrict obſervers of the Sabbath: how many quarrels had they with our Lord Jeſus Chriſt for healing, for his Diſciples but plucking of eares of corne, on the Sabbath day? Here was Nature ſeven times purified and yet for all this Chriſt tels his Diſciples, Mat. 5. 20. That except their righteouſneſſe exceeded the righteouſneſſe of the Scribes and Phariſees, they ſhould never enter into the Kingdome p. 47of God. Tremble at this you that are lyers, Sabbath-breakers, prophane perſons, unjuſt in your Callings, unconſcionable in your walkings with God. Tremble at this you that never pray in your Families, in your Cloſets; God never heares of you but when you come to Church, and then to no purpoſe neither: you are not yet raiſed, nay far from it. Fleſh and bloud might have revealed this unto you. This is the firſt Note.

2Secondly know, If you have not pluckt and taſted of the fruit of the Apple-tree, you are ſtill but under it. You may remember I conſtrued [under the Apple-tree] out of Jeſus Chriſt. If you have got no benefit by Jeſus Chriſt, you have no portion in him; if you be not in him, and if he be not in you: It is the Apoſtles Note, 2 Cor. 13. ver. 5. Know you not that Jeſus Chriſt is in you except ye be reprobates. The Apple is in the man that hath eat it: Chriſt is in the ſoule by a ſpirituall union, if the ſoule hath any part in him, or ſhall ever have any benefit by him. Free Grace is the fruit of this Apple-tree of p. 48Paradiſe. Are the Graces of God in you? but ſome may ſay, how ſhall we know that? The taſted Apple is,

1. Sweet.

2. Cordiall.

3. Nutritive.

4. Diffuſive.

1. Sweet, Cant. 2. 3. As the Apple-tree amongſt the Trees of the Wood, ſo is my Beloved amongſt the Sonnes. I ſate down under his ſhadow with great delight, and his fruit was pleaſant to my taſte. The Spouſe there compareth the Lord Jeſus to an Apple-tree, a rare Apple-tree; as an Apple-tree amongſt the trees of the wood. Now he was not only an Apple-tree in himſelfe, a ſweet Tree full of the Apples of Life, and free Grace; but he was [an Apple-tree to her] he was her beloved, and ſhee ſate downe under his ſhadow. Now it was, 1. With great delight. 2. His fruit was ſweet to her taſte. If Chriſt be in thee, and thou beeſt in Chriſt, Chriſt is very ſweet to thee, thou ſitteſt under his ſhadow with great delight, and his fruit is pleaſant to thy taſt, 1 Pet. 2. 7. To you that beleeve he is precious; His name to thy ſoule is as an ointment p. 49powred forth, Cant. 1. 3. Why like an ointment powred forth? Mar. 14. v. 3. Joh. 12. 3. When the box of ointment was broken, and powred forth on Chriſts head, the whole houſe was filled with the ſavour of it. Is it thus with thy ſoule Chriſtian? Is Jeſus Chriſt precious to thee? Is his name to thy ſoule like an ointment powred forth? Is thy whole heart filled with the ſweet ſmell of Jeſus Chriſt? Art thou raviſhed with his love, his incomprehenſible, his unfadomable love? Is Chriſt in his Ordinances precious to thy ſoule, that thou deſireſt the ſincere milke of the word, as the new borne babe deſires the milke of the breaſts? Doth the very thinking of Chriſt raviſh thy heart? Doth the naming of him carry thy ſoule almoſt above it ſelfe in an extaſie of love? Is he like an Apple to thy taſt, that thy mouth is filled with the ſweetneſſe of his juice? High thoughts of Jeſus Chriſt argue that Jeſus Chriſt is ſpiritually taſted by thy ſoule. Art thou melted with his love? It is a ſigne thou haſt taſted of the fruit of the Apple-tree.

p. 502. The taſted Apple is cordiall, Cant. 2. 5. Stay me with flaggons, comfort me with Apples. Cant. 7. 8. The ſmell of thy noſe is like Apples: It is ſpoken there of the Church. Apples are cordiall in taſt, and comfortable in ſmel. Try thy ſelf by this Chriſtian: Is Chriſt cordiall to thy ſoul? when thy ſoul is fainting, ſwooning, in the thoughts of thy ſelf, and thine owne wickedneſſe and vileneſſe, Doth it then comfort thee to remember Jeſus Chriſt his love and merits? Chriſt is no cordiall to wicked, unbeleeving wretches, it terrifieth them the more to remember Jeſus Chriſt. When the Lord hath awakened their conſciences, and ſtartled them in their naturall condition, tell them of Chriſt, this adds fuell to the flame. Why? It is this Chriſt, whom they have ſcorned, abuſed, crucified. It is this Chriſt, concerning whom they have ſaid, We will not have this Chriſt to raigne over us. Now they thinke that they heare that ſcorned Chriſt ringing a dolefull peale in their eares; Bring thoſe mine enemies that ſaid I ſhould not rule over them, and ſlay them before me. But to the Beleever, p. 51Chriſt is comfortable; when he looks upon himſelfe as a great ſinner, the naming of Chriſt comforts him; Ah! (ſaith he) that is he that dyed for my ſinnes, and roſe againe for my juſtification, Rom. 5. 25. When he looks upon all his righteouſneſſe, as a monſtruous cloth, and as filthy rags, the naming of Chriſt is againe a cordiall to him; Ah! (ſaith the ſoule) that is he that was made for me wiſdome, and righteouſneſſe, and ſanctification, and redemption. When he looks upon himſelfe as a debtor to an infinite juſtice, the name of Chriſt is a cordiall againe; thats he ſaith the ſoule, that hath paid the debt to infinite juſtice for me, that for me, hath ſatisfied his Fathers wrath, that powred out his ſoule unto death, and was Eſa. 53 4, 5, 6, 11, 12.Isa 53:4Isa 53:5Isa 53:6Isa 53:11Isa 53:12numbred with the tranſgreſſors, that bare the ſinne of many, and made interceſſion for the tranſgreſſor. That ſame Chriſt is he that bore my griefs, and carried my ſorrowes, that was ſmitten of God, and afflicted, that was wounded for my tranſgreſſions, and bruiſed for mine iniquities, the chaſtiſement of my peace was upon him, and by his ſtripes I am p. 52healed. When he looks upon himſelfe as a daily backſlider, renewing his ſins as the dayes of his life, and the mercies of his dayes are increaſed, and is ready to ſwoone in theſe ſad thoughts, the name of Chriſt is a cordiall againe; Ah! (ſaith the ſoule) that ſame Chriſt is that righteous one that is my advocate 1 Joh. 2. 1.1 John 2:1with the Father, and makes interceſſion for me. When hee looks upon himſelfe, as unfit to doe any duty, and upon all his prayers, as poore, liveleſſe, heartleſſe duties, and conſiders, the deadneſſe, dulneſſe, diſtraction, vanity, that conſtantly accompanies him, and is ready to ſwoone in the thoughts of this, the naming of Chriſt is a cordiall to him againe; Ah! (ſaith the Chriſtian) that is he, that is the Angel that ſtands at the Altar, having a golden Cenſer, and to him there is given much incence, that he ſhould offer it up with the Prayers of all Saints, upon the golden Altar which is before the throne, Rev. 8. 3. Thus now try (Chriſtian) whether thou haſt taſted of the fruit of the Apple-tree; is Jeſus Chriſt a Cordiall to thy ſoule, in ſoule-ſwoonings?

p. 533. The apple is Nutritive. Eaten, moderately, and ſeaſonably, it affords nouriſhment, and maintaines life, and ſtrength: This is a plain conſequence from the other, were it not nutritive it would not be cordiall. Try thy ſelfe by this, Chriſtian, whether Chriſt be in thee yea or no: If he be, thou deriveſt ſtrength from him, and he maintaineth ſpiritual life in thee. Obſerve that place, Joh. 4. v. 14. Whoſoever drinketh of the water that I ſhall give him, ſhall never thirſt, but the water that I ſhall give him ſhall be in him a well of water ſpringing up to everlaſting life. Doſt thou find that thy heart is growing? that by a ſtrength derived from Jeſus Chriſt, thou walkeſt and goeſt on from ſtrength to ſtrength? Doeſt thou find that from a digeſtion of Jeſus Chriſt's death, reſurrection, and Aſcenſion (the fruits that grow upon that Apple-tree of free grace) thou getteſt ſtrength againſt thy Corruptions, againſt the Devels temptations? that upon thy taſting of Chriſt thou groweſt in grace? when thou taſteſt him afreſh in the Sacrament, if thou haſt a part in him, thou p. 54wilt find that he is Nutritive to thy ſoul, thou wilt quicken thy life, and increaſe thy ſtrength by all the ordinances which hold out, and ſet forth, Jeſus Chriſt unto thy ſoule. God ſayes, that thoſe that are of cleane hands ſhall grow ſtronger, and ſtronger; And that the Righteous ſhall grow up like the calves in the ſtall, which grow apace, and fat. Nay thou wilt find not only a growth, but that thou groweſt from that Nouriſhment that Chriſt Jeſus affords thy ſoule, that thou walkeſt in his ſtrength, and that all the ſtrength of thy ſoule is purely derived from him, not from thy owne indeavours, and walkings: Try therefore thy heart Chriſtian, if thou haſt eaten of the Apples, thou wilt find them Nutritive, it will not be like the ſwallowing of a dry ſtone or ſtick, that have no nouriſhing quality in them.

Laſtly, the Apple Eaten is diffuſive, the Vertue, and Nutritive, or comforting quality and juce of it, diffuſeth it ſelfe into all the body. If thou haſt taſted of Jeſus Chriſt, and haſt ſwallowed the Apples of free grace, the p. 55vertue of them diffuſeth it ſelfe into thy whole ſoule, and body. Grace is in every veine of thee. There is ſomething of Jeſus Chriſt, in thy eyes, face, tongue, hands: and abundance of him in thy heart. Thy head is full of thoughts of Chriſt, and plottings, and deſignes for Chriſt. The wantonnes of thy eye is reſtrained by the law of Chriſt; the vanity of thy tongue is taken away, and the Lord hath made thee one of a pure lanquage; thy hand is awed by Chriſt, that it dare not ſtretch forth it ſelfe to doe any iniquity; thy feet are guided by Chriſt, His word is a light unto thy feet, and a lanthorn unto thy paths. And now for thy ſoule and inward man, thy Underſtanding is full of the knowledge of Jeſus Chriſt, Yea thou haſt determined with thy ſelfe to know nothing but Chriſt, and him crucified. Thou ſeeſt abundance of Chriſt in the rich diſpenſations of free and infinite grace. Thy Will hath taken the oath of Allegeance to Jeſus Chriſt, Thy will is ſubordinated to his, his will is thy law, and thy will. Thou p. 56art ready to do his will, or ſuffer his will. Thy Affections are wholly carried out to Chriſt, him thou loveſt, deſireſt, delighteſt in, above all things in the world whatſoever. In ſhort, It makes thee to preſent thy body, as a living Sacrifice, holy, acceptable unto God, & this thou judgeſt thy reaſonable ſervice. Thou art not conformed to the world, but thou art tranſformed by the renewing of thy mind, that thou mayeſt try, and prove what that good, and acceptable, and perfect will of thy God is, Rom. 12. 1.

2. Is it thus now with thee Chriſtian? is the vertue of the Apple thus diffuſed throughout thy whole Soule? then thou mayeſt be of good comfort. So I have done with the ſecond note of Triall: If thou haſt not taſted of the fruit of the Apple-tree, thou art yet but under it.

3. A third note of Triall may be this: Thou mayeſt be ſure thou couldſt not pluck, and eate of the fruit of the Apple-tree, without an hand to reach, and a mouth to eate. Chriſt is the Apple-tree, faith is the hand; without p. 57faith it is impoſſible to pleaſe God (ſaith the Appoſtle to the Hebrewes) He that beleeveth not is condemned already. Therefore the Apoſtle▪ 2 Cor. 13. 5. ſayes, Examine your ſelves whether you be in the faith or no; prove your ſelves: And this goes before the next words, Know yee not that Chriſt is in you, except yee be reprobates. Chriſt is in you, except yee bee reprobates, that is his poſition: Now if you would know whether Chriſt bee in you or no, you muſt examine whether you bee in the faith or no. In Scripture you ſhall frequently finde the worke of faith ſet downe as the Action of the feet, comming to Chriſt; Come unto me all yee Joh. 6. 35, 37, 45.John 6:35John 6:37John 6:45that are weary and heavy laden: who ſo commeth to mee hath everlaſting life, &c. As the Action of the hand, receiving Jeſus Chriſt, as the Action of the mouth, eating the fleſh, and drinking the bloud of Chriſt. All unbeleevers Joh. 6. 51, 53, 54.John 6:51John 6:53John 6:54are yet out of Chriſt. Nay more, you muſt not onelyonly have an hand, but ſuch an hand as will reach, to this end, 1 A true hand. 2 A perfect hand. 3 A p. 58lively hand.—1 It muſt be a true hand. A painted hand reacheth nothing; the hand muſt be a reall hand that plucketh the Apple-tree. There is a great deale of droſſy counterfeit faith in the world. The Devils have ſome graines of faith amongſt them, the Apoſtle ſayes, They beloeve and tremble. Wicked and prophane wretches have their degrees of faith too; they will at leaſt tell you they beleeve that Chriſt came into the world, and dyed, they give credence to the ſtory, &c. But this faith is no true hand, it will plucke never an apple of Life.—2. As the hand muſt be true, ſo it muſt be perfect, it muſt have fingers enough to doe it: It muſt be perfect juſtifying faith, though it reach not the perfection of faith that a juſtified perſon may have. There are ſeverall acts of faith: ſome will have knowledge to be an act of it; others, and the moſt ſay, that knowledge is ſuppoſed to faith, but Aſſent is the firſt and loweſt act. Many goe hither, and no further, they goe away not juſtified: but the perfection of that faith which juſtifies, lyeth p. 59in a truſting too, and a relyance upon, the Lord Jeſus Chriſt. To this faith are all the promiſes pronounced, Bleſſed is that man that puts his truſt in the Lord; And who is he that ſits in darkneſſe, and ſeeth no light? Let him truſt in the name of the Lord, and ſtay upon his God. I ſay, this is the perfection of that faith which muſt be [de neceſſitate,] neceſſarily required to juſtification: It is not the reflection of faith that is in a juſtified perſon. Try thy ſelfe, O Chriſtian, doſt thou truly beleeve then, not barely aſſenting, and giving credence to the word of God as a word of truth, but being ſenſible of thy owne vileneſſe, and the inſufficiency that is in thy ſelfe for any ſalvation? doſt thou truly relye upon Jeſus Chriſt? and this will be tryed by the third particular, neceſſary to the hand that reacheth.—3 The hand that reacheth muſt be lively: It muſt have a principle of life in it ſelfe, and muſt act in lively operations. The dead hand, let it be never ſo true fleſh and bloud, it reacheth nothing, it hath no internall principle of life in it ſelfe to p. 60carry it out in externall operations of Life: ſo muſt it be with the ſouls hands, that reach, and plucke the Apples of free grace of the Tree of Life, mentioned, Rev. 22. 1. It muſt have an internall principle of Life. The hypocrites faith hath no internall principle of life in it, the ſoule is not quickned, neither hath it any power to act externall operations: Viva fides eſt operoſa, is a knowne maxime, Faith in the Saints is powerfull, 2 Theſ. 1. 11. The worke of faith with power, Jam. 2. 17. Faith without works is dead. Now it's lively, 1. Internally, purging the heart, It purifieth the heart. 2. Externally, it worketh by love; it worketh as a loving heart towards God; ſo in acts of love. Faith, if it be true, hath not only a perſwading and comforting quality, to perſwade the ſoule of God, and the faithfulneſſe of him that hath promiſed, and to refreſh the ſoule by ſtaying upon God, but it hath a quickning quality, to enliven the ſoule, and quicken it to an holy cloſe walking with God. The ſame faith that ſaith to the ſoule, this p. 61promiſe is the truth of God, ſtay thy ſelfe upon it, ſaith alſo to the ſoule, this precept is the rule of God, walke according to it. Now Chriſtian, try thy ſelfe whether thou haſt taſted of the fruit of the Apple-tree, whether thou haſt a portion in Jeſus Chriſt, yea or no: If thou haſt reached to thy ſoule an Apple of free grace, thou haſt an hand by which thou didſt it; it muſt be a true hand: Faith is the hand. Haſt thou not the painted faith of the hypocrite, but the true faith of the Saints, called by a diſtinguiſhing character, The faith of Gods Elect, Titus 1. v. 1. Haſt thou not a finger only, but the perfect hand, that faith which truly juſtifieth thy ſoule, which doth not conſiſt in a bare notion and knowledge, nor yet in a bare aſſent, but in a fiduciall cleaving to the Lord Jeſus Chriſt? Is it lively? as living, in reſpect of the inward principle, ſo lively, in reſpect of the outward operations? If ſo, then it may be a true faith, and thy hand with which thou haſt reacht the fruit of the Appletree for the comfort of thy ſoule, may be ſuch a one as will doe it, and thy p. 62hope may be upon good and juſtifiable grounds; but if not, deceive not thy owne ſoule, Chriſt and you are ſtrangers yet, and thou art out of Chriſt. I ſhall adde but one Note more, which ſhall be yet further for the clearing of this. Laſtly therefore know, Thou canſt have no ſuch hand, unleſſe it be given thee from above. The hand of Faith is none of Natures products. Alas, how many cheat themſelves with Faith, when the Devill hath (indeed) as much true faith as they have? There is a naturall perſwaſion, and there is a morall perſwaſion, and there is a traditionall perſwaſion, and a diabolicall perſwaſion, all theſe differ from the worke of Faith, which is true, and that hand which muſt reach Jeſus Chriſt to my ſoule.

1. There is a naturall perſwaſion. Nature hath principles to perſwade the ſoule by to ſome Aſſent: Nature perſwades us, there is a God, and he muſt be worſhipped. Looke upon me ſaith Nature, Praeſentemque refert quaelibet herba Deum, I have not a ſpire of graſſe, but tels thee there is a God. See the p. 63variety, greatneſſe, beauty of my work; Read a great God, in a great Whale or Elephant; a beauteous God, in a glorious flower; A wiſe God, in my choice of works. Behold a God, in the order thou haſt ſeen in me. See him in my Law written in thy heart, Rom. 2. 15. From theſe and ſuch like things, Nature bequeathes a faith to the ſoule, and learnes it, credere Deum, to beleeve a God: But this is far from faith, not only from juſtifying faith, but alſo from faith, as to that point. It wants that ſteadineſſe of aſſent which muſt be in aſſent when an act of faith. A Roman writ to Tully, to write him ſomething concerning the immortality of the ſoule. Tully writ back againe to him, Evolve libr…m Platonis & nihil amplius eſt quod deſideres. Read (ſaith he) Plato's Book over concerning it, and you will deſire no more. The Roman returnes him anſwer, Evolvi, iterum atque iterum evolvi, &c. I have read it over, ſaith he, againe and againe, but I know not whence it is, when I reade it, I aſſent to it, but I have no ſooner laid the book out of my hand, but I begin p. 64to doubt againe, whether the ſoule be immortall yea or no. So it is with all perſwaſion from natural principles; as to that extent of Doctrine it would perſwade us of, the perſwaſion that ariſeth from them is faint, and weake; one while we thinke it is true, another while we queſtion, or deny the ſame principle. Naturall perſwaſion is no faith; if Nature gave thee all thou haſt, thou haſt none at all.

Secondly, If it bee Moralities gift to thee, it is no faith. I call that a Moral perſwaſion, which is wrought from the conſideration, and improvement of Morall Principles: if thou beeſt perſwaded to reſt, and rely upon God and his promiſes for ſalvation, meerely upon this skore, I live juſtly, I tythe Mint and Annis, I have taken no mans Oxe or Aſſe from him, whom have I defrauded? Alas, thus Ariſtides and Cato might beleeve.

Thirdly, If thy Faith be thy grandfathers Legacy to thee, it is no hand that will reach the Lord Ieſus Chriſt. A traditionall perſwaſion is no faith. If thou beeſt perſwaded that Chriſt dyed for p. 65thee, &c. upon this skore, My Mother told me ſo, our fore-fathers held ſo, and they were wiſer than wee, &c. Alas friend, there is as much difference betwixt faith, and thy ſoule, as there is betwixt heaven and hell. This was the Samaritanes Religion, which the good woman was as tenacious of, as ours are now of the Common Prayer Book, Joh. 4. 20. Our Fathers worſhipped in this mountaine, and you ſay in Jeruſalem is the place to worſhip. It is the great objection wee have againſt the Church of Rome, That they would have men beleeve as the Church beleeves: But for the moſt part wee are condemned in what we condemne. Doe not moſt men beleeve as their Fathers beleeved? What a ſinne it is thought to thinke of ſtripping Queen Elizabeths Reformation? Are not moſt men limitted to this faith? and is not here all the perſwaſion that men have of the ſaving Truths of God, that Chriſt was God and man, that he dyed, roſe, and is aſcended? Why? this was our Fathers Faith, this wee were taught when wee were little ones. p. 66and upon this skore (being perſwaded) they muſt goe under the Notion of Beleevers; and when heaven and hell meet, this Faith ſhall ſave them.

Fourthly, If thy faith be the Devills gift to thee, it is no hand that will reach Chriſt. The Devill hath his Apes-faced-Graces; Morall walking inſtead of Goſpell-obedience; Feare of Hell in ſtead of feare of God; and ſo preſumption inſtead of Faith. He carries too great deſignes. 1. To flatter the ſoule to hell, by preſumption. Thinke nothing ill of thy ſelfe ſayes the Devill, venture upon God, let it never trouble thee, venture all, yes doe, and cry confidently, Lord, Lord, open to me, I have prayed in thy name, &c. Hee knowes well enough, that the anſwer will be, Depart from me, I know you not, you workers of iniquity. Feare not, ſaith the Devill, to apply hot boiling Luſts to the bleeding wounds of Chriſt, you may reſt upon him that dyed for you, though you doe not take any ſuch care to live ſtrictly and holily with him: other folk ſhall goe to heaven beſides Puritanes; God p. 67is mercifull. Is thy faith ſuch a one as this Chriſtian? O tremble at that Mat. 7. 24. And would not one thinke that this were the miſerable faith of moſt of men. It is impoſſible, but when you heare ſo many peales in your eares of repentance, as you heare in theſe dayes, but you ſhould have ſome thoughts what ſhall become of your poor ſoules: And who ſo lookes upon your lives againe, and ſeeth no repentance, no ſitting downe and ſaying, What have I done? no care of future obedience, but a looſe irreligious walking; would he not bee confident that the Devill hath perſwaded you to venture? it is but a ſoule loſt, (but poor wretch it is loſt for ever) and Chriſt is mercifull (but to no ſuch hell-hounds as thou art wretch) O Lord! it would make an heart tremble to come to ſome poore Creatures upon their Death-bed, and examine the condition of their ſoules: Why? they are well, they reſt upon Jeſus Chriſt, they are confident he will ſave them, (who is bolder than blinde Bayard, is our Countrey Proverb?) though all know, the wretch never was ſenſible p. 68of his loſt condition, nor ever carefull to conforme himſelf in the leaſt to Jeſus Chriſt. Faith is not the devils gift. Diabolicall perſwaſion widely differs from faith. But laſtly.

Fiftly, Faith is the gift of God. It is grounded upon divine perſwaſion, The Spirit of God, and the Word of God, and the Merits of Jeſus Chriſt: theſe are the grounds that perſwade the ſoule to rely upon Jeſus Chriſt, Rom. 14. 14. I know my ſelfe, and am perſwaded by the Lord Jeſus Chriſt. The worldling is perſwaded after another faſhion, from naturall or morall Principles, or Tradition; or at beſt, as concerning Ahab, 1 Kings 22. 21. There is an evill Spirit gone forth, and ſaid, I will perſwade him; and the Lord hath permitted, and aſſented to it, ver. 22. Thou ſhalt perſwade him, and prevaile alſo. But now the child of God is perſwaded another way; come to him, and aske him, Chriſtian, what perſwades thee to reſt upon Jeſus Chriſt? he anſwereth with Paul, I know and am perſwaded by the Lord Jeſus Chriſt. Sir, Ah Sir, I was deſpairing p. 69almoſt, & the ſpirit of God by its inward motions inclined me to roll my ſelfe on Chriſt, Or the word of God perſwaded me, I heard a Voice ſaying, come, I knew, he that had promiſed was faithfull and able to performe it, Rom. 4. 21. Faith is the gift of God, ſaith the Apoſtle, Epheſ. 2. 8. It is the Fathers work and gift, the Sonnes gift and work, the 1 Phil. 3. 9.Phil 3:9Spirits worke, and the Words worke, 1. It is the Fathers worke and gift, John 6. 37. All that the Father gives me ſhall come to me; Faith is of his [willing] John 6. 40. It is the Sons gift and work, I know and am perſwaded by the Lord Jeſus Chriſt; It is a piece of Grace, and Chriſt is the wellhead of all divine Grace, 1 Cor. 1. 4. He is therefore called, The author and finiſher of our faith, Hebr. 12. 2. It is the gift and work of the Spirit of God, 1 Cor. 12. 9. To one is given by the Spirit the word of wiſedome; to another, faith by the ſame Spirit. It is therefore reckoned as one of the Spirits workes, Gal. 5. 22. It is a fruit of the Spirit. It is wrought by the Word, which therefore is called, the Word p. 70of faith, Rom. 10. 8. Now try thy ſelfe Chriſtian, whether thy hand be a true hand: Is thy faith a gift of God wrought by his Spirit, and grounded upon his Word? ſuch muſt that hand be that plucketh the fruit of this Appletree of free grace; Not mans, much leſſe the devills gift, but Gods gift: it will quicken thee in Gods wayes, but I ſpake of that before. I have now done with my rules of examination; the Lord perfect this Application in every one of your ſoules.

Uſe 3 I proceed now to a third Uſe, and and that is of Exhortation, To all thoſe that are through the mercy of God recovered out of that ſad condition in which we were all by Nature, that are now cleanſed, waſhed and ſanctified. You heare, what you were by Nature, borne out of Chriſt, Children of wrath as well as others: hath the Lord raiſed you up? hath hee given you to taſte of the Apples of freegrace? let the remembrance of your former condition perſwade you, 1. To get thankfull hearts. 2. To get pittying hearts. 3. To keep humble hearts. p. 71A word or two of each of theſe.

1. Let this conſideration perſwade with you to get thankefull hearts; Let every ſoule of you ſay, ſing, that 103 Pſalme, verſe 1, 2, 3. Bleſſe the Lord, O my ſoule, and all that is within mee bleſſe his holy Name. Bleſſe the Lord, O my ſoule, and forget not his benefits; who hath forgiven all thine iniquities, who hath healed all thy diſeaſes, &c. to the 6. verſe. Chriſtians, I have heard a Story of a Gentleman, that having rid over a dangerous Paſſage in the night, returning in the morning to ſee it, at the beholding of it, ſunke down and dyed; Aſtoniſhment kild him. Ah, Chriſtian, wouldſt thou be but perſwaded in the morning of thy Converſion, when the Lord hath brought thy ſoule to himſelfe, wouldſt thou bee but perſwaded to look with a ſerious eye of meditation, what dangers thou haſt eſcaped, now many times in the mad age of thy youth thou ranſt over everlaſting burnings, and wert juſt ſinking; wouldſt thou but remember how often thou dividedſt an haire betwixt thy ſoule and hell, and this not once, but p. 72againe, and againe; that the Devill had not thy ſoule onelyonly in chaſe, but was bearing at thee many a time, and hell was opening its jawes upon thee, and thy ſoule was juſt going alive into the pit. Ah, Chriſtian, wouldſt thou but thinke of this, me thinks thou ſhouldſt even be ready to ſink downe, and dye in aſtoniſhment: nay rather live, Chriſtian, aſcend, let thy heart aſcend in praiſes; O ſay, Bleſſe the Lord, O my ſoule; My heart, and all that is within me, praiſe his holy Name; My tongue, and all that is without me, ſing unto his glory. Ah! what a miracle of mercy it is that ever one poor ſoule ſhould come to heaven? Stand amazed at it, O my ſoule! were not wee all borne blinde? How doe any of us ſee? O now let us all ſay with David, Pſalme 116. verſe 16. O Lord! truely we are thy ſervants, we are thy ſervants, and the children of thine hand-maidens, for thou haſt looſed our bonds. I ſhall ſhut up this firſt Branch of the Exhortation, with the words of the bleſſed Apoſtle, Rom. 12. verſe 1, 2. Now, I beſeech you (brethren) by the mercies of p. 73God, that you offer up your bodies a living Sacrifice, holy, acceptable unto God, which is your reaſonable ſervice: And bee not conformed to this world, but be yee transformed by the renewing of your mindes, that yee may prove what is that good, that acceptable, and perfect will of God. Ah, Chriſtians, God deſerves your hearts and hands. O bee thankfull. But I ſhall now paſſe over this firſt Branch of the Exhortation, and the rather, becauſe I ſhall have a more full opportunity to meet with it againe, and preſſe it more home in the next Doctrine: which I ſhall note from thoſe words, I raiſed thee.

Secondly, were you, even you Chriſtians, alſo out of Chriſt when your Mother brought you forth? Ah, methinkes then, the ſenſe of your owne miſery ſhould call for the yernings of your ſoules to thoſe poore creatures that are yet in it. I beſeech you therefore brethren, to put on (as the elect of God holy and beloved) bowels of mercies. It was the Apoſtles exhortation, Col. 3. verſ. 12. though in another caſe. Ah, how many objects of p. 74ſuch Charity is there every where? How many poore wretches in every Congregation, in every family, that the Lord knoweth are yet in the ſtate of Nature? It is ten to one but all of us have either an Huſband, or a Wife, a Father, or a Mother, or a childe, or a brother, or a ſiſter, or a friend ſo. As the Elect of God put on bowels of mercy for them, pitty them, pray for them, mourne before God for them; pluck them, as brands out of the fire: you know what their condition is, how ſad and deplorable, and what an object of pitty they are. Wee that never were yet in the Spaniſh Inquiſition, nor ever were yet in the Turkiſh Captivity, yet from but the meer reports of the ſlavery that poor Creatures ſuffer there, our ſoules yerne towards their ſufferings, and wee ſometimes could weep to thinke of them, and could bee content to part with ſome pence to contribute towards their reliefe. So for our poore brethren of Ireland, though (praiſed for ever be our God) wee have not ſeene ſuch butcherings, and rapes, as they p. 75have done, nor felt ſuch penury and pinching want as they have done, yet he ſcarce deſerves the name of a Chriſtian amongſt us that hath not a yerning ſoule towards them, that doth not pray for them, that is not afflicted to heare thoſe ſad and dolefull relations concerning their ſufferings, and that would not to his ability contribute ſomething to relieve them. Ah, (Chriſtians,) that you would be but as ſenſible of ſoule-evills, as bodily trifling calamities. Is not, think you, the Captivity of hell as ſad and dreadfull as to be a Turkiſh Gally-ſlave? Is not it as ſad to be under the Devills clutches as it can be to be in the fingers, and under the power of the Iriſh Rebells. Alas! let them doe what they can, they ſhall doe no more but kill the body, there is their malice ſpit, if that bee done; but here both body and ſoule are in danger for ever. And my friends, do you think that the Turke hath the tenth part of the Captives that the Devill hath? Do you thinke there is not ten thouſand times more poore ſoules under the Devills Laſhes, than there is Chriſtians p. 76under the power of the Iriſh Rebells? and have they a ſword, have they torments like him? and where is the ſoule mournes over the Drunkard, vaine perſon, the ſwearer, or blaſphemer? where is the ſoule that ſayes to him, what are you about to doe? and yet I dare ſay, here is not one in this Congregation, that hath not a Father, or a Mother, a childe, a brother, or a ſiſter, or a friend, in that Captivity. O Chriſtians, conſider, did not you need pitty and prayers, thinke you, when you were there? O, ſave others with feare, pulling them out of the fire: O pray, pray. It may bee it is but yet a day, and this Herod, the Devill, intends to make an end of theſe poore ſoules: Cry, cry mightily to God for your poor Children, Friends, Acquaintance. Hark how the Church of the Jewes prayed for the Church of the Gentiles when they were ſtrangers to God, Cant. 8. verſe 8. We have a little ſiſter, and ſhe hath no breaſts: what ſhall wee doe for our ſiſter in the day when ſhee ſhall bee ſpoken for? So ſay, O Lord, I have a little Childe, a Father, a Mother, an p. 77Husband, a Brother, a Siſter, a Friend, that hath no grace; Lord what ſhall I doe for her in the day when ſhe ſhall be ſpoken for. Remember your owne miſery, and you will pitty their poor ſoules.

Thirdly, and laſtly, Were you all borne out of Chriſt? in a ſad undone condition by Nature? Then let mee perſwade you to keep humble hearts: Remember but what you were. It is enough to tame the ſwellings of your ſpirits, to thinke that you were not borne worth a ragge to cover your nakedneſſe, you were caſt out into the open field, to the loathing of your perſon. It was that which the Apoſtle urged, to bring downe the ſwellings of pride in the Corinthians, 1 Cor. 4. 7. For who maketh thee to differ from another? And what haſt thou that thou didſt not receive? Now if thou haſt received it, why doſt thou glory as if thou hadſt not received it? Let mee apply thoſe very words to thy ſoule Chriſtian. Art thou proud of thy gifts, and proud of thy graces, that thou differeſt from another, and excelleſt another, p. 78others are nothing to thee, &c. I beſeech thee to conſider, who maketh thee to differ? How came there to be ſuch a difference betwixt thee and other Chriſtians? I am ſure you were once both under the Apple-tree together, there your mothers brought you forth, there ſhe brought you forth that bare you. Hath Chriſt made thee to differ? What haſt thou then that thou diddeſt not receive? Now if thou diddeſt receive it, why diddeſt thou glory as if thou hadſt not received it? Wilt thou boaſt? boaſt of thy owne then Chriſtian; boaſt of thy workes, not of thy gifts: give Chriſt his owne, and thou art not worth a farthing, yea the Lord knowes ten thouſand times worſe than a begger. Wee ſay, (and truely too) that one that hath been very ſcandalous, if ever the Lord brings him in, he had need bee very circumſpect and humble. And ſo concerning one that hath been of a verie low and meane condition, and by the meere favour of the Prince is raiſed up to ſome great dignity, wee ſay it will be a great deale of policy in him p. 79to carry himſelfe humbly in his place. Truely, Chriſtian, I know no actuall difference, by Nature, betwixt thee, and the vildeſt damned Reprobate in Hell. Indeed there was a difference in God the Fathers Book of Election, and in Chriſts Book of Redemption, (which is but a tranſcript of the other) but a Creature difference there was none, no ſelfe-difference at all. Hath the Lord brought thee in? thou hadſt need walke humbly, and circumſpectly. Philip would have the Boy to cry at his Chamber doore, Philippe memento mortalis es; Philip thou art a mortall man, remember it: be not proud of thy Empire, thy Diadem muſt lye downe in the duſt. I would have the Chriſtian that the Lord hath given great gifts, and parts, to be minded of his firſt eſtate: I would have my Text written in his heart, repeated in his eares. O remember, Chriſtian, who it was that Raiſed thee up under the Apple-tree, there thy mother brought thee forth, there ſhe brought thee forth that bare thee. And now I have done with my Uſe of Exhortation in its ſeveral Branches.

p. 80Uſe 4 I have but one word more, and that is Conſolation. Is it ſo, that we are borne under the Apple-tree, though under [out of Chriſt] yet under, not out of ſight or hope. The Apple-tree is over us, though by Nature we have no hand to reach up to it. Here's then a word of comfort and hope.

1. To thoſe that upon ſerious examination the Lord hath made ſeriouſly ſenſible, that to this houre they are out of the Lord Jeſus Chriſt, if yet they be willing to get into him.

2. To thoſe of Gods people that walke with ſad hearts, for the ſpirituall eſtate of their children, husbands, wives, friends, &c. conſidering that they were all borne out of Chriſt, and for ought they can yet ſee they have yet no portion in him.

For the firſt, Is there any whoſe hearts the Lord hath ſmitten with the ſad apprehenſions of this Truth, that they are all borne out of the Lord Jeſus Chriſt, that begin to ſay, what ſhall we doe to be ſaved? Loe here is ſome comfort yet, though thou beeſt borne for the preſent out of Chriſt, yet poſſibly p. 81thou mayeſt be borne under the Appletree, yea for ought thou knoweſt thou art. Chriſt is the Apple-tree, Chriſt exhibited in his Goſpell, in the preaching of the Word, &c. is a glorious Apple-tree, full of ripe Apples, dropping into the hands of every ſoule that doth but lift up his beleeving hand to take and eat. This is certaine, whomſoever Gods ſecret will ſhuts out of heaven his revealed will ſhuts out none who doth not ſhut out himſelfe. Come therefore, Turne, turne, why wilt thou dye O thou ſinfull creature? For ought thou knoweſt, thou art in no worſe condition than Manaſſes, and Paul, and Mary Magdalene, all of them were borne ſuch as thou art. Chriſt cals, Hoe every one that thirſteth, come, &c. Come then, let not thy ſinnes hinder thee; there's merit enough and mercy enough in him, O let not faith be awanting in thee. Behold, it is now Autumne with us, Autumne indeed, for Goſpell-diſpenſations have been but as green Apples formerly, to the times wherein the Lord hath caſt p. 82our lot, never was there ſuch a plenty of ſoule-enlightening powerfull preaching; plenty enough, the Lord grant we ſurfeit not with it. O reach out an hand, take, eat, live. To encourage, conſider how the Lord pleads with you. Some Apple-trees are ſo loaden with fruit, that when the Apples grow once to their full quantity, the boughes bend even to the hand of the gatherer: ſuch my friends are our dayes, the boughes loaden with Apples of free Grace, even bend again to your ſoules; O take, eat, and your ſoules ſhall live The Autumne is plenteous. The Goſpell is free, you may take what you will it ſhall coſt you nothing. Chriſt even bends to you loaden with Apples of Love. Ah! how he reacheth out himſelfe to your ſoules; deſpaire not, only plucke and eat; you are under the Apple-tree.

Secondly, Is there any one here that hath a child, husband, wife, friend, brother, ſiſter, &c. that he can have no comfort concerning, in regard that they can ſee no ſigues of grace in them, let p. 83this comfort them yet, they may be under the Apple-tree; though the Lord hath not diſcovered himſelfe yet to their ſoules, yet he may doe it: All the Apples are not gathered off the Tree of Life, it is laden yet; pray, cry for them, mourne for them, the Lord may yet give them an heart to repent. I thinke it was Ambroſe told Saint Auſtines mother, being ſadly lamenting the condition of her ſonne then a Manichee: Be of good comfort (ſaith he) it is impoſſible that a ſonne of ſo many teares ſhould periſh. I will not ſay ſo concerning any one, but I will ſay, vix probabile eſt, it is ſcarſe probable, that a child or friend of many teares and prayers ſhould periſh: Give not over therefore mourning over them, crying, praying to God for them, the Goſpell-day laſts. What though thy friend by his life yet declares himſelfe to be out of Chriſt, yet he may be under the Appletree for ought thou knoweſt, though not upon it, yet under it. Chriſt that ſaw Nathaniel under the Fig-tree, may ſee thy child or friend under the Apple-tree, p. 84and call him, and raiſe him up: it is Chriſts place where he uſeth to raiſe his Elect ones.

I raiſed thee up under the Apple-tree, there thy mother brought thee forth, there ſhe brought thee forth that bare thee.

THE SPOƲSE Raiſed FROM VnderUnder the APPLE-TREE: OR, The way by which Children of Wrath come to be made the Children of Grace.

Opening the Doctrine of our Redemption by the Lord Jeſus Chriſt, both in reſpect to the Purchaſe and Application.

By JOHN COLLINGS, M. A.

Iſa. 63. 5. And I looked and there was none to help, and I wondred that there was none to uphold, therefore my owne arme brought ſalvation unto me.

LONDON, Printed for Rich: Tomlins. 1649.