end of the verse There thy mother brought thee forth whoever she was that bare thee Friends where doth the wilde Ass bring forth her colt Is it not in the wilderness where that is brought forth is man born Job 11.11 Man is born like a wilde asses colt compare Ezek. 16.4 5. with Deut. 32.9 where God speaks of the same Israel at the same time In the day that thou wast born in Ezek. thou wast cast forth in the open field and there I spied thee and saith he in Deut. I found thee in the waste howling wilderness so then to be born in sin is to be born in a wilderness A sign hereof in the sufferings and death those rendings of little babes If you require a sign and will not otherwise believe O look upon your sick and sorrowful little Babes Are they not sometimes torn a sunder in the birth are they not prickt to the heart with pains sometimes as soon as born are they not rent with convulsion fits Did not Davids first-born by Bathshebah die when newly born as well as Absolom full grown If you see a mans face and hands all scratched nay if you find him bloody and torn to pieces limb from limb and perhaps half or almost all devoured will you not say that he might thank the thorns and the savage beasts of the wilderness Oh! that I could never look upon my sick childe but with mine heart full of grief for mine original wilderness-transgression surely these rendings are from those thorns First Then from hence take a view of thy birth-condition Use hereof 1. As to our selves I would present it to you to the same end that God did to them Ezek. 16. That you might look upon your persons as they were in the day of your birth and loath them and upon the bowels of the Lords compassion towards you in that day and admire them surely you cannot sufficiently do the one or the other and for my part I think that he was never savingly humbled that hath not been humbled to purpose for original-bewildrings I cannot but deny their conversion that dare deny original transgression Secondly From hence take a view of thy poor children 2. As to our little babes you use to look upon your children as soon as born Oh! look upon them as born in the wilderness where the wilde Ass hath brought forth her colt there hast thou brought forth thy childe and canst thou finde in thine heart to leave it there O pitty pitty the fruit of thy loyns and of thy womb You 'l count it an argument of a whorish woman that shall be so unnatural as to go into a desert to bring forth and shall then leave her childe there You have chosen to bring forth your children in the wilderness whereas you might have brought forth in Paradise had not Eve your mother been in the transgression and led Adam also into that wilderness O tremble to think of leaving them where you bear them You 'l say What can we do for our little babes what are they capable of Why as soon as they are born you can wash and cloath and feed their bodies that are not bewildred and can you do nothing for their bewildred lost souls you cannot counsel or instruct or correct them they are not capable but yet you may pray them out of the wilderness Learn of Hannah she had a way to bring her son to Zion to the Temple to the Lord 1 Sam. 1.11 by supplication from the womb and by dedication or giving up to God from the breasts ver 28. Take thy childe from the wilderness 't is better carrying it to the temple CHAP. II. Contains the second third and fourth Particulars that from the womb in the wilderness boys and girls yong men and maidens in the wilderness of sin proved and applyed 2 From the womb in the wilderness SEcondly As in the womb and day of birth so from the womb and birth-day the unregenerate are spiritually bewildred Take your account from the very womb the Scripture will begin as soon as you which saith Psalm 58.3 The wicked are estranged from the womb as soon as they be born they go astray You use to say of little children they have no hurt in them verily as soon as they have any thing in them they have hurt in them as soon as they go they go astray and what 's that but to be bewildred Isa 48.8 Thou wast called a transgressor that is one turn'd out of the way from the womb The very first steps that the childe can take when it begins to go alone are steps in the wilderness quam primum ingreditur transgreditur Have you not observed rebellion and the old Adam in the first gestures and looks and broken words that your children learn won't won't saith the childe when 't can say no more and wrangles and fights against it's best friends Surely 't is not for nothing that the Holy Ghost so often joyns the character of our natural state to the word children thus children of wrath children of disobedience rebellious children children that are corrupters back-sliding children c. I believe that though he speaks unto men and women yet by the phrase he imports as the former Scriptures asserted that they began those ways when they were but children Friends you delight in your children when they begin to go O pity them herein that now they begin to go astray Thirdly as little children newly speaking are speaking lies 3. Boys and girls in the wilderness and newly going are going astray so boyes and girls I mean of bigger growth playing in the streets of your town you may finde them sporting in the pathes of the wilderness In this sense is that 's too true that God hath promised to fulfil in a better Isa 6.7 8. The sucking the weaned the little childe playeth with the lion and leopard and lay their hands upon the hole of the asp and cockatrice den And verily the elder they grow in years the farther they go into the wilderness The Devil counts it not lost labor to play with your children in the streets to teach them sinful words apish gestures and to tread out such pathes in the wilderness for them as their little feet may take pleasure to trample in But hearken little children and I will tell you a story that may teach you the fear of the Lord If little children even little children you of five six or seven years of age will be medling with the sinful ways of the wilderness the wilde beasts of the wilderness will not be far off Turn your children often to that sad story 2 Kings 2.23 There came forth little children and mocked the prophet and said Go up thou bald head go up thou bald head a business perhaps that some of you would rather smile at then smite at in your children and say more years will teach them more wit c. but these though children
or less according to the different fram of it or of thy conversation through Education or Restraining grace c. I say if thou be so far broken as to be truly necessitous and poor in spirit undone sensibly and undone utterly without a Christ so willing to close with a broken Christ absolutely upon his own terms let them be what they wil yet thou must have him art willing to come up to any terms rather then to go without him whether thy sorrowings have been yeares or months or weeks or daies or hours whether thy tears have been many or few whether thine humblings have been more or lesse thine heart is enough broken to take hold upon and by Christ to become the sacrifices of God even such as he will not despise Illustration And sirs let me deal familiarly with you what is that you account the breaking of a Childs spirit You have a Child some of you froward and cross it wil not eat but in what dish and with what spoon it pleaseth well saith the Parent I le break your spirit You know that a word will doe as much to one as a blow to a childe of another disposition Now the business is not how often it be whipt once or twice or thrice or whether it be whipt at all or no if so be that the child be now made thoroughly willing to lay down its own humour and will and to eat in what dish or with what spoon or after what sort the Parent will c. If that be done you account that you have broken the childs spirit So what ever the manner of Gods dispensation in humbling of the soule be whatever measure of the terrour of the Lord is known by it or unto whatever degree of affliction the soul be reduced if the soule thereby be but made unfeignedly willing to come up unto the terms of God wholly laying aside its own wisdome which is folly it s own righteousness which are rags it s own riches which are very beggery that is the broken and contrite spirit which God will not despise This is the sum of our Saviours own doctrine Mat. 16.24 If any man will come after me let him deny himself and take up his Cross and follow me That is let him disown his own terms his will his waies c. let him lay all them aside and let him take up his Cross and follow me that is though my waies and will be cross and conttary to his own and as a cross to flesh and blood yet let him follow mine and not his own this is to have a spirit Evangelically broken and such a sacrifice God will not despise CHAP. XXII Containes the third sort of Bewildring darkness vâ—z after conversion in three particulars the first whereof in this Chapter viz. Declaring our first Love THere is a third kind of bewildring darkenesses The third kind of bewildring darkenesse viz. after conversion As to our comforts 3. particulars which I refer to our after-Conversion-State which either bewilder us and make us at a losse as to our comforts or as to the exercise of our graces 1. There are darknesses bewildring us after our conversion as to our comforts And those are principally upon one of these three accounts either from the withdrawing the first light of Gods countenance or our first Love or 2. Gods darksom dispensations outwardly towards us or 3. our own dark backslidings from him First The declining of our first height of zeale for God and Gods ravishing smiles upon us the declining of our first height and heate of Love and also of the ravishing sense of Gods pardoning grace and love towards us which we sometimes have in a very high measure in our first conversion but abates oft times afterwards is as it were the setting of the Sun upon us and leaves us many times so much in the darke as to make us at a losse as to all our Spirituall comfort and brings us indeed into a second wilderness Give me leave to illustrate this by a parable A parable The first Apostacy of our hearts The state of unconversion Suppose a woman in a crosse humour leaving her husband and forsaking his house makes as she intends for some friends house that may receive her and where she may better indulge her own mind and cocker her owne will and spirit But missing of the way lights into a wilderness and loseth her selfe and anon the night overtakes her now she weepes and wailes The state of Conviction but there is none to comfort her she listens and harkneth if she might happily heare the voyce of any guide but in stead of the voyce of a man to comfort her there are the roarings of all the devouring beasts to affright her she is afraid to call out for helpe lest by such intelligence the ravenous beasts find her and seize upon her and she spends the miserable night but yet is kept alive till at length the day star ariseth First glimmerings of hope or tidings of mercy Dawnings of some comfortable hopes Conversion and that is some refreshing to her the day breakes and that is more the sun ariseth and the Lyons lay themselves downe in their dens their roaring ceaseth oh now she gets up and listens and whose voyce should she heare but the voyce of her affectionate carefull faithfull husband who had followed her with love to find her when shee was lost and how do you thinke will that voice revive her yea but when he comes to her embraceth her pitties her pardons her leads her out of the wildernesse he gives her wine Justification c. hee powres oyle into the rents which the thornes of the wildernesse had made the bryers of the wilderness having torne away her cloathes from her hee takes his own garment and casts it over her Ravishing joyes Enlargements of heart towards God he adornes he perfumes her Oh! what ravishing joyes are there now thinke you in the heart of this woman Oh! now she will returne home she will goe and dwell with him and she will never forsake him any more Yes home she must and she hath such a mind to it that sometimes she outgoes as it were her husband he doth not go fast enough for her But at length as willing as she is Drowsinesse after conversion her leggs grow weary of that fast pace and her spirits are so tyred that she draggs behind and falls asleep and there she lyes her husband looks and calls her but she is fast asleep he comes to her joggs her and awaketh her but she is immediately asleep againe being heavy with sleepe Darknesse through Gods withdrawing Bewildring after conver At length the night comes on againe and her husband withdrawes himselfe shee wakens but is neere the borders of the wildernesse still she heares yet again the roarings almost as lightly perhaps as when she was in the midst of the wildernesse she
wind of doctrine Eph. 4.14 One while you must seeke Christ here and another while lo Christ is there one while he is to be found in the Wilderness another while in the Chamber Mat. 24.23 c. One while in the Ordinances another while above the Ordinances therefore some now and all another time and none of them another Now the noise that these going fires make cannot possibly be a saving sound because they are an uncertaine sound and if the Trumpet give an uncertaine sound who shall prepare himselfe to the battel Truth is not so it cannot be at uncertainties from the beginning of the Bible to the end thereof in all the Types Histories Prophesies Gospell c. there is onely one thing and that at all certainty preached viz. Jesus Christ Hence is that testimony born unto â—he Scripture 2 Pet 1.19 You have a sure or certaine word of prophesie whereunto you doe well that you take heed as unto a light shining in a darke place until the Day-star arise in your hearts which is onely to be understood of the day of glory according to that and other Scriptures till I come give attendance to reading c. And lo I am with you to the end of the world till glory come the word is a sure guide Now it is not possible that a true light to day should be a false light to morrow or a light to day and none to morrow wherefore it is called a sure word 4. The Meteor hath not its light from the Sun 4. Kindled not by the Sun but by the cold or selfe motion but it is kindled either by the Antiperistasis as they call it of the coldness of the night or its own motion c. Of the first of these our Saviour saith Mat. 24.12 The love of many shall wax cold and vers 11. Many false Prophets shall arise and deceive many We give advantange unto false Opinions by the coldness of our hearts and want of zeale in the true These Meteors have not their light from the Sun I read no Philosopher saying so Selfe-kindled they are and so are these false lights They have not their light from the Word but from selfe 2 Tim. 3.2 Men shall be lovers of themselves It is the first of those many Characters that he gives of those false guiding lights Whence are Errors Why Men are in love with themselves with every Notion of their owne braine and thought of their owne heart Yea 't is zeale for selfe and zeale from selfe that kindleth their light The Character that the spirit affixeth upon that fools-fire Theudas is this Act. 5.36 He boasted himself to be some-body Selfe is at the botome and selfe is the concernment Oh! that doctrine is very dangerous and very likely to kindle many fatty carnall sensuall hearts that gratifieth sinfull selfe 2 Tim. 3.4 They themselves are lovers of pleasures more then lovers of God and their Proselytes or Disciples vers 6. Are still led away with that is under the power of divers lusts Selfish doctrine is carnall doctrine and so must needs be a false light for true doctrine is Deny your selves and welcome to a prophane heart shall be that light that will lead to heaven and not burn up sinful self 5. They lead to pits of ruine and precipices of destruction Fifthly Which is extreamly sad These lights lead to places of ruine to pits and precipices of destruction Take heed take heed of destructive Principles in whatsoever dresse they be There be damning Principles as well as Practices one may be damned for his drunkenness and thou for thy Heresie else the Apostle knew not what he said 2 Pet. 2.1 As there were false Prophets among the people so there shall be false Teachers among you who privily shall bring in damnable Heresies and shall bring upon themselves swift destruction But God that cannot lye calls them so therefore they are so so then there is damning danger in going after them CHAP. XXV Contains the Application of the foregoing Chapter TO improve now what hath been spoken Use To pitty those that follow false lights If there be a possibility of being Bewildred by following of the Light what shall we then doe Why truly my brethren Pitty such as follow them and doe not onely take heed of darknesse but of light also You know our usual word to a stranger whom we lodge I pray Sir follow the Light but truly if a transformed Devil can set up Lights let us take heed what Light we follow A King being about to Invade a Country whereunto he must come by Sea and plotting to take his advantage in the Night the Governour of that Country having intelligence appoints burning Lights to be set upon some Rocks not far from shore and which run some way into the Sea having some of their heads above water The Invader made no question but that they were Lights upon the shore and so runnes destructively upon the Rocks without feare Satan doth verily set many a Light a burning but they are all deceitfull ones they are all set upon the Rocks and those Soules that come neare them as Paul's phrase is concerning the Faith make Shipwrack O pitty therefore pitty the poore Soules that rush upon the Rocks while they follow the Light and thinke it to be the true Light I believe amongst our bewildred ones many such poor ones there are Oh! pray pray hard for such considering thy self lest thou also be tempted And secondly As for your selves Take heed what light you follow take heed what you Use 2 receive for Light I say not beleeve what I say but you have a Card to sail by a sure word to goe by Try all by the Scriptures even try the Lights whether they be of God or no. For thus much I dare assert even concerning these Times That though there be many false Christs and false Lights and that many follow their pernicious waies as is said 2 Pet. 2.2 yet may we say with John 1 Epist 2.8 that the true light now shineth Though there are many false Lights yet there is a Sun in the firmament and a true Christ in the word preached If you demand Quest How the true light is to be known Answ By humble addresse to the Throne of Grace But how shall I doe to know whether that Light which I follow be the true light or no I answer Addresse thy selfe in all humility to the Throne of Grace in the sense of thy weake and wandring judgement how unable thou art to discerne of things that differ how unable to choose that which is good how subject to be carried about with every wind of doctrine 'T was I thinke the Devils undoing sin to be proud but Psal 25.10 The meek will God teach his judgements the meek will he teach in his way the humble will God teach and they shall know his way Goe thus to God and he will tell thee which is the true
seeke the Lord. What can be plainer let your Riches in peace or Forces in warre be never so augmented the more you leane unto any of them the lesse will you lean to Jesus Christ I shall give you a two-fold word of Conviction for this viz. That worldlings leane upon the World and therefore not on Christ Evidence 1. Because they rise and fall as the world riseth and falls with them First Because it appeares that worldlings rise and fall as the world riseth and falls therefore it is evident that the world is that they leane upon Psal 20.7 They lean on Chariots they are down and fallen but we remember thy name and rise up They that have nothing but Chariots c. but men and monies to trust unto as their men fall and monies faile c. so they fall and their Spirits faile also but they that leane upon the Lord are not so the remembrance of his name bearer them up when their enemies seeme to beare them down If the world rise with sinners then their hearts rise too Eze. 28.5 6. Thou hast by thy wisdome and traffique encreased thy riches and thine heart is lifted up because of thy riches and thou hast set thine heart as the heart of God Oh! they take themselves now to be pettie-Gods as happy as happy may be and as high as high may be and all because that riseth which is under them Who sees not in this case but that they leane upon it Again though they said they were Gods they shall die like men and though their heart was set as the heart of God when the world went with them yet when the world goes against them as you call it truly then their heart groweth like Nabals dead within them 1 Sam. 25.37 c. If Worldlings did not leane upon the world they would never thus rise and sinke with the world as you daily see they doe 2ly 'T is hence evident 2d Evidence They can make better shift with the world without Christ as they account then with Christ without the world that most leane upon the world and not Christ because the most can make as they count a better shift with the world and without Christ then with Christ and without the world Many Worldlings are convinced that they have much need of Christ but they thinks also that they have more need of Mammon Now this is evident that which we can lest spare is our greatest leaning-stock the last things a Creeple forgoes shall be his Crutches the can ill spare many other things but he can worst of all spare them 'T is cleare in the Rich man Mat. 19.22 He went away sorrowfull for he had great possessions He was perswaded that Christ was to be leaned upon and that he had need of support and succour from Jesus Christ else why went he sorrowful away Oh! but for all that he could make better shift without Christ of the two then without the world for he had great possessions And now let the issue speake which of these two Christ or Mammon was that which he finally leaned unto The fourth and last positive Hinderance from leaning upon Christ is leaning upon selfe 4th Pos Hind Leaning upon selfe I am now to speake unto such as I find my master Jesus Christ speaking to before He spak saith the text unto certain that trusted in themselves Luk. 18.9 I shall reduce to four heads what I shall say hereon Leaning either to our own Wisdoms or Wills or Righteousnesses or Lives will hinder us from leaning upon the Lord Jesus 1. Self-wisdom 1. It must needs be that leaning to our own Understandings and to the carnal Counsells of our own unregenerate hearts must hinder us from leaning upon the Lord Christ This I shall evince both from clear Scripture-Testimony Scripture-testimony as also from clear Scripture-Reason Expresse is that passage Prov. 3.5 Trust in the Lord with all thine heart and lean not to thine own Understanding If you trust in the Lord Christ with all your hearts you must not lean to your own Understandings if you lean to your own Understandings you cannot trust in the Lord with all your hearts So far as you lean to your own Counsell you will not lean unto the Lords and if you will incline to the dictates of Gods spirit you must disown the dictates of your own spirits Therefore saith Wisdom Pro. 22.17.19 Bow down thine Ear and hear the words of the wise not the voice of thine own heart and apply thine heart unto my knowledge not thine own knowledge that thy trust may be in the Lord I have made known this day to thee even to thee Our own understandings when most corrupted can make known unto us to lean to carnall Confidences and sensible supports but it is onely the wisdom of the Lord that can make known unto us to trust in the Lord. Scripture-reasons Secondly As for Scripture-reasons I shall assigne these two Our Understandings unsanctified are foolishnesse with God and Enmity against God Therefore leaning unto them must needs hinder us from leaning unto Christ 1. It is foolishnes with God 1. The Unregenerate mind is foolishnesse as to the apprehending of this Mystery of leaning upon the Lord Jesus Amongst the Highest improvers of the Vnrenewed Intellectuals we read of many enquiring after their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or felicity and upon inquiry one saith in one thing another in another the best of them say that virtue is the way to that felicity which yet they define not according to the Scripture-notion of it or as identical with divine graces but an Habit inherent in our selves the feeds whereof are from our selves also and the springing and fructifying and Maturity of the fruits from our own studious improvement of what is in us And who amongst the wisest of them ever pointed at a Jesus as did that Heaven-taught John Baptist Io. 1.9 Behold the Lamb of God that taketh away the sins of the World Nay how was it possible they should so do When Scripture saith expressly that the Lord hath hid the mysteries of the Kingdom of Heaven from the wise and prudent of the World as Mat. 11.25 and as expressly that this is one of the great Mysteries of Godlinesse that Christ should be believed on in the world 1 Tim. 3.16 that is that any soule should lean for salvation to the righteousnesse of another 1 Cor. 2.14 The naturall man receives not the things of the spirit of God for they are foolishnesse unto him 1 Cor. 3.19 Even as the wisdom of this world is foolishnesse with God As the Lord knowes thy leaning to the Counsells of thine own heart to be very foolishnesse So dost thou naturally think leaning to the Lords Counsell concerning Christ to be very foolishness What 's that to mee saith thy reason how good another is what can I be the better Or how is it possible that the dying of one man
men by running into a wilderness think to avoid merciless men and they fall among merciless beasts so in sin they think by drinking or whoring or swearing away conscience or the like to avoid an angry conscience and alass fall among Lions the roaring Lion on the one hand the sin-revenging Lion of the tribe of Judah on the other and so come to be torn to pieces The yong man thinks to scape the good man Prov. 7.19 bur yet is cast down and slain by the woman the woman sin chap. 26. I finde a precious Scripture Cant. 4.8 Come with me from Lebanon my spouse with me from Lebanon look from the top of Amanah from the top of Shenir and Hermon from the Lions den and from the mountains of the Leopards It s the call of the soul by Christ when the soul is upon the pinacle of temptation it looks upon sin and thinks it the most pleasant thing in the world like Lebanon like Hermon and Shenir which among the Hebrews were like the Baiae the pleasâ—ntest of all pleasant places but Christ gives it another Character then she thought of Oh! saith he Though you take them to be thus pleasant yet let me assure you the Lions den and the mountains of the Leopards are there And suppose I pray you a man were in a paradise as the case is now with us Oh! how would a Lions den or a Leopards mountain dash to pieces all thoughts of pleasures and security And therefore by way of Application If sin be thus like a wilderness promising pleasure Application producing pain promising security whilest it stirs up Lions Oh then First Look off of sin least it tempt Cant. 4 8. Vse 1 fore-quoted look from Shenir look from the top of Hermon Look off of the wilderness of sin do nor too much loook upon it because it looks so like a Lebanon Oh! that men could be perswaded to look off from sin when sin looks upon them there can no good Pro. 4.25 26. but much evil proceed from wanton and unwarrantable feeding of the eye with sin Be not so foolish as to be deceived to serve lusts counting Vse 2 them pleasures Secondly Never believe sin as long as you live Never believe sin when it flatters The wilderness is a lie fair without thorns within Psalm 4.2 How long will you love vanity and seek after lyes Selah That is observe it observe it beloved every sin is a lie Be not O be not therefore so vain as to seek after lyes never believe a liar when he speasts fairest CHAP. II. Containeth the progress in wilderness-sin dismal Lecture 2. destructive of the second branch of the first Doctrine shewing the dismalness of wilderness-sin in two things because both are barren and fruitless dry and moistureless WE come in the second place to the passage and progress in the wilderness and sin The passage and progress in both dismal and destructive 1. It is dismal in both we finde them dismal and destructive First The way of the wilderness is dismal so is the way of sin The way of the wilderness is dismal in these several respects 't is fruitless moistureless companionless comfortless wayless and husbandless and so is the way of sin 1. Fruitless First The wilderness is barren and fruitless you know the complaint Israel made of the wilderness Numb 20.5 this evil place say they its no place of seed of figs or vines or of pomgranats they do not deny but that it was a place of brambles and thorns and bryers but no place of seed grain or fruits figs or pomgranates Just thus it is with the soul under the power of sin its barren and fruitless towards God you cannot deny a sinful heart to be a place of vanity lust excess and foolishness but it is no place of seed no place for the word to thrive in it s no heart of prayer or thanksgiving obedience faith holiness hope love goodness righteousness truth which are the fruits of the spirit Eph. 5.9 But have no fellowship with the unfruitful works of darkness chap. 11. mens works while they are in the state of sin are like the wilderness unfruitful works The wilderness Beloved brings forth thorns but a garden brings forth fruits c. we read Gal. 5.19 Of the works of the flesh but of the fruits of the spirit c. v. 22. a carnal heart brings forth works but it s onely a spiritual heart brings forth fruit Now then wouldst thou know whether thou be in this wilderness what fruit dost thou bear speak conscience the fruit of the spirit yea or no you know the sinner is represented by the barren fig-tree if thou dost not bring forth fruit the fruit of the spirit thou art a bramble of the wilderness I will not deny the wilderness to be in some sense fruitful I should wrong it if I should and so should I sin also it is fruitful so is sin but how 1. If fruitful First The fruit that the wilderness bears is wilde fruit Secondly It bears all its fruit unto it self Thirdly If it be fruitful unto any other it s rather to the Chimney then to the Table such is the fruit of sin Wilde fruits First Its fruit is wilde fruits ye know such fruits as naturally grow in forests and woods without grafting planting or pruning we use to call them as they are wilde fruits and truly all the fruits that grow upon the soul whilest its a tree in the wilderness before grace hath transplanted it are but wilde fruits The trees of the wilderness are but wilde trees wilde branches wilde roots and therefore the fruit must needs be wilde fruit so in sin The sinner himself is a wilde plant stark wilde root and branch father and son at his first conception and throughout his conversation Rom. 11.17 Thou being a wilde olive-tree wert graffed in and therefore certainly the fruit must needs be like the fruit of the wilderness Isa 5.2 It brought forth wilde grapes Ah! thinks the soul after conversion how wilde was I hitherto how vain how foolish how wildly did I use to pray how wildly did I use to carry my self in publique duties how wildly did I use to come to the Sacraments truly every fruit that groweth upon the wilde Olive-tree is a wilde fruit Secondly If the wilderness be fruitful 2. Wilderness fruitful to it self it is fruitful to its self there the fruit grows there it ripens there it falls pray who is the better for it Thus it is with thee O sinner if thou bear fruit it is for thy self God is never the better for it as I may say he gets nothing by thy estate he gets nothing by thy policy he gets nothing by thine industry if thou canst keep it none of it promotes his cause none of it maintains his poor none of it advanceth his praise behold Thou art the man that art a wilderness to the Lord
the soul needs be when the Lord shall thus forsake it There is none to plant prune or protect it no word or spirit to water it it must needs follow that it shall be laid waste and eaten up and trodden down and nothing but Briars and Thorns shall grow there How sad instances hereof have we in some that have lived long under Gospel-means But are not thereby become as a Garden Are they not as a Wilderness Yea of all others the most sharp and thorny and no wonder since they are left of the Lord and desert Is it so then that the Wilderness of Sin is so dismal because fruitless moistureless companionless Vse provisionless wayless waste and husbandless I shall onely improve this sad Consideration unto a double word of Exhortation respect being had unto the several particulars First Are we by sin become barren as a Wilderness Exhortation Labour to finde Christ as a Gard'ner to thy barren soul to make it fruitfull it is onely by grace that we can be made like Eden Isai 51.3 CHRIST is the Gard'ner that can both furnish us with fruit and make us bear fruit for this end he chooseth the grounds he gard'neth John 15.16 Of our selves we neither have fruit for our selves nor bring forth fruit to the Lord but CHRIST gives fruit and makes fruitfull He is the Apple-tree Cant. 2.3 He is the true Vine John 15.1 And yet the Dresser of the Vineyard Luke 13.7 Our Wilderness comes to nothing till it becomes his Husbandry 1 Cor. 3.9 Our souls are not comforted with Apples till we taste of his fruit Cant. 2.3 5. When we were in Paradise we were as a Paradise it was fruitfull to us and we to God Now we are in the Wilderness we are as a Wilderness sin is fruitless to us and we to the Lord. The Tree of Life made Eden a Paradise the River made it a fruitfull Paradise We lost both when we lost our selves There is now no Tree of Life with us to bear us fruit nor Water of Life to make us bear fruit But yet both are with Christ Rev. 22.1 2. And who so do his Commandments have right thereunto v. 14. Christ can set us with slips of Paradise Alas who would as they Isai 17.10 be setting their hearts with strange slips thy people shall be all righteous the branch of my planting the work of mine hand Isai 60.21 Yea and that they may be called Trees of righteousness the planting of the Lord that he may be glorified As the Garden causeth the things that are sown in it to spring forth so the Lord will cause righteousness and praise to spring forth before them Isai 61.3 11. Again Christ can replenish us with fruits of Paradise Alas why should we savour those fruits unto death Rom. 7 5. from me saith the Lord is thy fruit found Hos 14.8 Even the twelve manner of fruits of the Tree of Life enough for all the Tribes and the leaves of the tree are for the healing of the Nations Rev. 22.1 2. * Compare Ezek. 47 8.12 with Rev 22.1 2. Here 's food and physick life and healing for Jew and for Gentile surely the Wilderness and the solitary place shall be glad for them Isai 35.1 When those waters Ezek. 47.8 Go down into the Desart But what is the wilderness the better that there are gardens in the world Or we that some strangers have such rare plants or choice fruits in remote countreys Christ hath born and doth bear fruits various and precious old and new such as wisdom righteousness sanctification and redemption with fruits of joy and peace in believing Yea his mediation and the counsel of peace between him and his Father fruit as old as Eternity his intercession and tendring himself a sacrifice for sin as soon as we had faln as a Lamb slain from the begining of the world fruit as old as the world his incarnation birth circumcision temptations sorrows sufferings death burial resurrection and ascension fruits above sixteen hundred years old his word his spirit his daily intercession and gracious dispensations fruits as new as every day These these are the fruits that Christ hath brought forth and unto which they have right that obey his call his command Come with me from Lebanon my Spouse is his call Cant. 4 8. Eat O friends is his command Cant. 5.1 Now be not thou unmannerly modest or disobediently humble take what is given come when thou art called Thou wilt be little the better though Christ be a tree of life to others unless thou come to Christ and feed upon him Oh! therefore be encouraged poor barren soul to leave the desolate wilderness and to hasten thence ere thou perishest therein why should unbelief detain thee any longer from everlasting blessedness for Blessed are they that do his Commandments for these have right to the tree of life and then will Christs fruit be sweet unto thy taste as the Spouse asserteth Cant. 2.3 and then and never till then wilt thou be able to say My Lord and my God my Savior and my redeemer for they onely can truly call the Lord our Righteousness our Advocate our Peace-maker who can look upon all that Christ did as done for themselves in particular Oh! what pleasant fruit is here laid up for the poor soul that was barren and fruitless as a wilderness even until now CHAP. V. Carryeth on the general Exhortation Labor to finde thy soul a fruitful garden unto Christ c. BUt secondly 2. Labor to finde thy soul as a fruitful garden unto Christ labor also to finde thy soul to be a fruitful garden unto Christ for though the other do not depend upon this but this upon the other yet thou wilt hardly finde the other till in some measure thou hast found this O 't is a sweet thing for the soul of a wilderness to be made a fruitful garden unto Christ Marvelously is Christ delighted with it he speaking of the Spouse Cant. 7.7 thy breasts saith he are like clusters of the grapes and row also shall thy breasts be as the clusters of the vine and the smell of thy nose like apples Oh! when believers hearts and breasts are fruitful in holiness unto Christ how marvellously is he delighted yea then Christ delights 〈◊〉 them also ch 6. v 11.12 Let us get up early saith she to the vineyards to see if the vine flourish or the tender grape appear or the pomgranate bud forth there will I give thee my loves O there Christ also manifests much love his loves that 's all his love as 't were to the soul when and where the soul brings forth fruit unto Christ when Daniel was praying then comes out the message O Daniel greatly beloved when the soul acts faith or zeal or any of the fruits of the spirit are budding forth O then Christ takes great delight in it and therefore he observes and watches the souls fruit God could tell if
a leopard shall watch over their cities every one that goeth thence shall be tom in pieces because their transgressions are many and their back-slidings are increased Jer. 5.6 As long as we are and continue in the wilderness of sin we can meet none but such as like wilde beasts will devour us whether men or devils they all will be found as destroyers unto our souls 1. Men devouring beasts Amongst men I shal primely instance in two ranks that of all others are most so though all sinful men wilderness companions in their kinde and degree are so such were the beasts of Ephesus First Sinful magistrates sinful great ones 1. Evil Magistrates they are wilnerss beasts and greatly destructive to poor souls they lead men by precept by practice into the lions den and leopards mountains they lead men to hell by authority Prov. 28.15 As a ranging lion and a roaring bear so is a wicked ruler over the poor people Secondly Sinful and godless ministers 2. Evil Ministers such are ravening wolves though clothed with the fleece in sheeps clothing I remember the Popish painters humor who limning a Frier in a coul with a wolves head preaching unto a flock of sheep choosing that Text of the Apostles with a little variation God is my witness how I long for you all in my bowels Verily it is not far from the Lords own language Ezek. 22.25 There is a conspiracy of her prophets in the midst thereof like a roaring lion ravening the prey they have devoured souls Friends let us Ministers look to it there can be but two kindes of us either shepherds or devouring beasts ruining the souls committed to us Secondly 2. Devils devouring beasts Devils whatever delusions they carry the poor soul away with will be found in the end to be as Peter calls them 1 Pet. 5.8 Roaring lions going about seeking whom they may devour therefore take heed of Satan come he as an angel of light yet is his business to carry you into the pit of darkness the Lions den whence there is no more return Lastly Christ will be found unto such 3. God himself the Lion of the tribe of Judah and surely miserably will that soul be rent which God tears terrible are those expressions I 'le be unto Ephraim as a lion and as a yong lion unto the house of Judah I even I will tear and go away Hos 5.14 so Hos 13. I did know thee in the wilderness vers 5. they have forgotten me ver 6. therefore will I be unto them as a lion as a leopard by the way will I observe them I will meet them as a Bear bereaved of her whelps and I will rent the caul of their heart and there will I devour them like a lion the wilde beasts shall tear them verse 7 8. you see Men rend Devils tear God destroys what can be more sadly thought upon yea the famine consumes the thorns pierce the serpents poison the beasts devour Is not this a destructive wilderness CHAP. VIII Containeth the Application of the former Chapter LEt me improve this unto your Conviction and Exhortation Vse 1 Conviction how fearful is it to die in sin First For conviction Understand from hence what it is to perish in the spiritual wilderness of sin of all places on earth the wilderness in scripture is called most terrible and surely of all deaths dying in the wilderness is most terrible The children of Israel had such a natural horror of that natural wilderness that it seems they had rather have died any where then there Because there were no graves in Egypt hast thou taken us away to die in the wilderness Exod. 14.11 And it had been better for us to serve the Egyptians then to die in this wilderness ver 12. rather do any thing rather suffer any thing rather die any where would we had died when our brethren died before the Lord and why have you brought up the congregation of the Lord into this wilderness that we should die there Num. 20.3 4. O friends did you but consider what it it is to die in this wilderness of sin you would rather choose bondage prison death any thing then sin for fear least you should die in sin There 's that in dying in the wilderness which to my thoughts doth better represent dying in sin then any other kinde of death doth To say nothing more of the sad variety of wilderness-deaths he that scapes the famine is pierced through with thorns he that scapes the thorns is stung and bitten with serpents he that scapes the serpents is devoured of wilde beasts he that scapes the Bear the Lion findes him he that scapes the Lion is torn of Leopards he that scapes the Leopard some other Beast of the forest devours him one plague or another one curse or another will be sure to ruine the sining soul There are these three things observable It is the most remediless death it doth represent a double death it doth figure an eternal death First Dying in the wilderness Wilderness death is remediless is of all deaths the most remediless you may easily phansie it in these three particulars First 1. None to deliver if a man be in danger of death by robbers upon the road he may hope for the coming on of passengers for his rescue but if a man be in danger of death in the wilderness there is no man yea none to be hoped for to redeem him thus it is with the soul that dies in sin Now consider this you that forget God least I come and tear you in pieces while there is none to deliver Psal 50.22 Secondly If there were any to intercede for 2. None can rescue or rescue a poor wretch ready to die in the wilderness yet could they not be able when a yong Lion roareth upon his prey though a multitude of shepherds be called out against him he will not be afraid of their voice neither will he abase himself because of them Isa 30.4 when wife children friends do all of them lift up their voice for the dying sinner if once the Lion take him in his paw none can none shall deliver him Mic. 5.8 If a yong Lion amongst the flocks go through he both treadeth down and teareth in pieces and none can deliver so will it be with God Hos 5.14 As a lion will I be to Ephraim as a yong lion unto Judah I will tear and go away I will take away and none shall rescue Lastly If a man be taken by his enemies 3 Thy own câ—ies will be in-effectual he may plead for mercy and plead so haply as to prevent death but if a man become a Lions prey a prey in the wilderness he may cry aloud but the Lion roars louder the Lion understands not the Lion knows not what you say The foolish virgins cry aloud Lord Lord open Matt. 25 11. but God roars louder I know you not
with you this threefold account The exceeding bignesse and vast latitude and Dimensions of the heart The extream numerousnesse of the waies that are therein The windings and turnings that are in those waies First consider the vast Dimension of the heart of man 1. The vastnesse of the heart The World as you have heard is big enough for a Wildernesse but the heart is much bigger The world is not large enough to hold thine heart but thine heart is big enough to hold a great many worlds Alexanders heart was too big for the world for when he had conquered it he sate down som say and wept because there were no more worlds for him to conquer Eccles 3.11 He hath set the world in their heart The World is nothing so big as the heart I remember I once saw the pictures of our severall faculties as Will Memory c. one was the phancy of phancy or the figure of the phantasie and O it was a painter painted painting an heart in that heart the world in one Corner an harlot the Emblem of the flesh in another and the Devill in the third and I judge it lively expressed The heart is so much bigger then the World as to be able to hold the flesh that is corrupt Nature and the Devill too Now put together our own Corruptions all Satans temptations and the World allurements and if that heart that is big enough to comprehend all these be not large enough by these to become our Wildeernesse judge you CHAP. VIII Contains further proof and discovery 2. Many waies that are in the heart SEcondly Consider the great many waies of this great heart I 'l warrant enough to bewilder you Pro. 19.21 There are many devices in the heart of man and Pro. 16.9 A mans heart deviseth his way Put both together There are many Devices of mans heart and all these are the waies of mans heart therefore many are the waiee of the heart of man Like so great a City that hath so many streets that one supposed to be bred and born in it is not able to reckon or to know them all such a City or Wildernesse rather is mans heart To understand this I would have you know that all the waies of a mans life that are properly mans waies are first in mans heart A mans heart deviseth his way 'T is said Psal 84.5 Blessed is the man in whose heart are the waies of them c. that is of Gods people Gods peoples waies are in their hearts So sinners waies are first of all of them in sinners hearts Hence I prove that their hearts are Wildernesses unto them As if a man be to ride to London to morrow the nature of the heart is to ride the journey before-hand to night when it goes to sleep or in the morning when he wakes So his heart sins over his sin before-hand And how can these waies but be an heart-wilderness to the unregenerate Therefore saith God Isai 47.13 Thou art wearied in the multitude of thy Counsels and verse 15. The Merchants which thou hast laboured with from thy youth shall wander every of them to his Quarter none of them shall save thee Evidences of the multitude of wayes in the heart The waies and counsels of their owne hearts were that which undid them I shall farther offer two or three things under this head to your Consideration which may abundantly prove the multitude of the wayes of our heart and readinesse of those wayes to bewilder us First There never was any way of sin in any heart but thine heart and mine are expose thereunto 1 Cor. 10.13 There hath no tentation taken you but that which is common to man c. but God will make a way to escape Marke Every temptation is a bewildring tentation unlesse God make a way thou canst not scape and every such temptation is common to man even every one upon the Earth The same temptation that undid Cain and Cham and Jeroboam and Judas are common to thee and thy soule might be bewildred in the same wayes if God made not a way to escape Now thinke what multitudes of waies are there for sinners that live now to walke in even all the wayes that ever sinners walked in hitherto therefore 't is registred of some afterward that they went in the way of Cain before them Jud. 11. and followed the way of Balaam 2 Pet. 2.15 Their wayes and the wayes of all other sinners that ever were are before the eyes of their unregenerate heart Secondly There was never way of sinne in any heart but thine heart and mine are naturally disposed to it Prov. 27.19 As face in water answers face so the heart of man answers to man Thy face in the water which was then I suppose their onely looking-glasse is not more like thy very face then thine heart and anothers are by nature alike the same dispositions to cruelty as in Cain to covetousnesse as in Balaam to betray Christ as in Judas or what ever else was comitted by whomsoever else you have heard of or read of or knowne are naturally in thine owne heart Thou art not onely subject and exposed but inclined and disposed unto them And truly I thinke it becomming us when we heare of anothers sinne in the Act and Fruit to looke upon it as our owne in the Root and so to be humbled for it and rapt up in admiration of his Grace who hath made the difference Thirdly There was never any sinne in thine owne life but it was the way of thine heart first Psal 14.1 The fool hath said in his heart c. They are all gone aside verse 3. so Prov. 7.25 Let not thine heart decline to her waies go not astray in her paths The heart goes alwaies before the rest goes Now then if all the waies of sinne that ever thou wert in or that ever any other were in are and have been either actually or as we say in actu primo in their originall root and spawn in thine heart thou canst not but rest convicted that there are in thine heart wayes enough to make a wildernesse 3ly The many windings of those wayes Thirdly As the heart of man is very great and full of waies so are those waies full of windings and turnings to and againe and therefore the heart cannot but be a Wildernesse The heart of man is compared to the belly of a man Prov. 20.27 because of any creature a mans bowels as Anatomists note are fullest of windings so full of windings are the wayes of the heart so full I say that himselfe that walkes in them can't know where he is Jer. 17.9 The heart is deceitful above all things and who can know it In the fifth verse you have mention of an heart departing from the Lord and therefore becomming an Heath in the Desert a salt Land and a Wildernesse verse 6. And this is the heart that is so desperately full of windings and
turnings verse 9. When Peter thought that he was in the steadiest way of profession his heart was winding into the way of apostacy Well might Christ say unto his Disciples What spirits you are of you know not Luk. 9.55 Discoveries of of the hearts windings 1. Sort. 1. Head They thought they were in the way of Elias his zeale but they were in the way of their owne carnall passion This I shall farther say of the windings of our hearts First You shall finde them ready to winde into any other way yea though it be the way of anothers duty rather then to keepe in their owne way that they connot indure yea to away of their owne duty at another time rather then to keepe in the way that is now their way Oh! thinkes the poore man if If I were but rich what would not I doe If I were as the chiefe Governour as the supream Power say some hearts oh what would not I doe Yea but thou art what thou art and tell me dost thou doe what is thy duty now to doe 'T is certaine if otherwise that those are but the wildernesse-windings of thy crooked heart thus Absolon 2 Sam 15.4 Oh! that I were made judge in the Land I would doe every man right If Absolon were but King he would be a Saint but in the meane time never was there a more Devilish subject So as our hearts wind off from our duty to anothers 2d Head so from one duty to another our duty but at another time As perhaps sometimes when thou art hearing and thine heart is ready to melt and thine eyes to run over Oh! thinkest thou now if I were in secret how sweetly and brokenly could I powre out my soule and perhaps in such thoughts losest thy selfe and some part of the Sermon perhaps by that time thou art come at home and in a corner thy heart is wound off againe from that frame and now oh that thou wert a hearing againe to warme thee to this purpose see farther how mistaken duty is a meanes to bewilder us whereunto somewhat is to be spoken more largely in the following discourse whither at present I referre you There are many such windings to be found in your particular experiences as many as you finde observe and shun them 2d Sort. Secondly You shall finde your hearts from whatsoever they take their rise though they be different yea contrary principles yet to winde unto the same sinfull Conclusions You say There are many waies to the wood many wayes but they meet in the wood Many waies in your hearts but they all of them winde to the Wildernesse and meet in sinne and that although they seeme not onely to be contrary one to another and yet both meet in the same part of the Wildernesse but also though the beginning of the way be quite contrary unto it selfe in the end of it 1. Head First Although the principles be quite different one from another yet doth the heart winde both to the same sinne For instance take one case that I touched upon before viz. Presumption and Despaire more different principles there cannot be yet the heart can wind into the selfesame sinne beginning at either of these I le prove it from Scripture saith one man Whatsoever I do now I shall do well enough in the end this is presumption Now what doth he conclude why therefore saith he I will sin still saith another man I see ther 's no hope for me however I repent or pray or do any thing this is despaire Now what doth he conclude therefore I will sin still Compare Deut. 29.19 with Jer. 18.12 In Deuter. God calls upon Israel to keepe in his way If any man shall blesse himselfe in his own heart saying I shall have peace though I walke in the imagination of mine own heart to add drunkennesse to thirst c. Here 's presumption And how stands the Argument thus Whatever I do I shall have peace whatever way of my heart I walke in therefore saith hee I will go on still and add sin to sin still even drunkennesse to thirst there 's the Conclusion In like manner in Jer. God calls upon the same people to walke in his waies Returne every way one from his evill way and make his waies good verse 11. And they said there is no hope but we will make every one after his own devices and the imaginations of his own evill heart verse 12. Here 's despair Now how stands this Argument thus Whatever I do there is no hope for me and therefore I will walke in the waies of mine own evill heart still No feare in the former therefore he will sin No hope in the latter therefore he wiâ—l sin Thus Presumption and Despaire though one came from the East and th' other from the West or one from the North th' other from South from the right hand th' one th' other from the left yet this heart that we speake of leads by both to the Wood and leaves men in the wildernesse of sinne How frequently and sadly doth experience confirme this Observation amongst the children of men such are the windings of the wayes of a naturall heart Secondly 2. Head As it can winde from beginning in various waies into the same Wildernesse at last so it can cursedly wind the end of the way to a contrariety to the beginning of the selfe-same way I shall mind you but of one instance for proofe of the truth whereof I shall appeale to the experience of those that know what it is to keepe watch over their own hearts and if it be so with the people of God how much more with the unregenerate And 't is this the gracious spirit being put through tentation or naturall corruption upon some piece of pride It goes solicitously to the Throne of grace that God would break its pride of spirit and give it a lowly broken tender humble heart And in it s exceedingly earnest supplications and Agonies of soule God comes in exceedingly the heart is hereby much broken the Spirit exceedingly humbled and abased and laid very low Now watch for these windings of heart that I speake of and perhaps you may too soon spie them out The poor heart begins to looke upon it self under these enlargements and to like it selfe to reflect upon its broken-heartednesse and humility and to be pleased in them and with them yea verily in plaine english to grow proud of its very humility and this as I said is to wind quite round Now as soon as ever it becomes thus wound aside you may know its in a Wildernesse by the thorns it shall meet with 2 Cor. 12.7 Thornes in the flesh there must and will be when the heart winds about to this pride in the spirit Now then if the heart be so capacious and so full of wayes and those waies so full of windings you cannot but conclude how easily the heart nay how necessarily it becomes a
Wildernesse Thine heart is exposed yea and disposed too to all the wayes and windings of spirit that ever entangled any soule in the world Vse and surely they are enough to bewilder thee Oh let this consideration to purpose humble thee whereever thou goest thou carriest thy wildernesse about thee Come we now to a second sort of Satans Advantages that he hath from us to bewilder us which is CHAP. IX â—pntaines the second advantage from our selves our hearts are tempters into the wildernesse opened and applyed 2d Advant Our hearts are tempted into the wilderness SEcondly Our hearts are not only a Wildernesse unto us but tempters and seducers into the Wildernesse Naturally they are a sinfull Wildernesse and as naturally doe they inveigle us into the Wildernesse of sinne And alas how easie is it for Satans devices to bewilder us since he hath such advantage of us Our hearts advise counsell and perswade us having been first perswaded by Satan Hence are the expressions of that other sort Jer. 9.14 and 18.12 and 23.17 They walke after the devices and counsels Note and imaginations of their own hearts Their hearts are their guides and they goe after their hearts Now when man followes his hearts guidance if his heart lose it selfe in sinne he must needs be lost in the same Wildernesse Mat. 5.28 Whosoever lookes on a woman to lust after her hath already committed adultery with her in his heart In this case the heart is the Baud the heart is lost first the whole man goes after it and is lost with it 'T is said of the young Man and the Whore Prov. 7. She was the first she caught him and kissed him and with an impudent face tempted him verse 13. And he goes after her verse 22. Our hearts being forwardest as Harlots tempt us and we as fooles straight-way go after them And this our hearts take up of themselves Naturally so 't is naturall to them to lead us to the wildernesse Their bent is that way Looke what way the bent of any thing in the world is that way will it goe Compare two Scriptures Hos 11.7 They are bent to backslyding from me to slide back from my counsels and calls and waies to slide back into their own waies wildernesse c. And then Prov. 14.14 The backslyder in heart shall be fill'd with his own waies Marke Backslyding that is before the peoples bent is here called the hearts own way You shall therefore finde that the Lord challengeth the heart as first in the transgression or going astray Act. 7.39 In their hearts they turned back to Egypt Our hearts subject to be tempted into the wilderness from these two reasons Now then a word or two to give you an account first that our hearts are bent to walke after the waies of the wildernesse and then that we are bent to walke after the waies of our own hearts First then The bent of our hearts is by nature to the wildernesse There are but these two things that engage the bent ones heart to one place rather then another 1. Innate affection First An innate affection I like this place the best of any place that ever I saw saith one How much is that place my darling saith another Beloved the Wildernesse of sinne is our hearts darling wee fancy no place naturally so much as this wildernesse no wayes please us so well as the wayes of sinne There is something in every particular place that suits some mans particular fancy that makes him abide there There is something in every particular sinne that suits some sinners particular fancy and that makes him dwell there still Our heart naturally suits with these wayes of sinne therefore it is that men walke in them still 2ly Cuflomatinesse Secondly A Customary aboad I have lived saith one all my dayes in the City and I doe not know how now to dwell in the Country I have lived saith another all my daies in the Country and I cannot tell how to away with the City Aire the City-noises the City-Company c. Our hearts by nature are and ever have been accustomed to the wildernesse therefore the bent of our hearts is to the Wildernesse-ward still We cannot brook dwelling in Gods holy City the heavenly Jerusalem We have not been accustomed to such manner of living such company such converse You have both these pregnantly expressed in one scripture Jer. 14.10 Thus saith God to this people Thus have they loved to wander they have not refrained their feet They have loved to wander there 's their innate affection to this spirituall Wildernesse They have not refrained their feet there is their Customary bewildring Wandring they love and wandring they are used to It suites with their phancy and it is that which they have spent their daies in and upon these two accompts it is that the bent of their hearts is towards the Wildernesse And now Secondly Our hearts prevalent in tempting us upon two grounds If the bent of our hearts be Wildernesse-ward it 's easie to conceive how they bend us towards the Wildernesse Hos 4.8 they set their heart on thoir iniquity and I will punish them for their waies Verse 9. Their waies are according to the bent of their hearts So 2 Tim. 3.6 Led away with divers lusts Lusts those are the stirrings and motions of the heart and these are the tempters to lead us away Remarkable is that Ezek. 12 21. But as for them whose heart walketh after their abominations I 'le recompence their waies upon their own heads Such therefore as their hearts are such will their waies be And that upon these two grounds First our hearts are the men of our Counsell 1. They are our Bosome-Counsellors They lie in our bosoms and therefore as to the choice of all our waies with them it is that we consult Our bosom-friends and darling relations are our hearts If man be refractory as to any way It 's policy to perswade the wife of his bosom prevail with her and 't is likely she will prevail with him Satan when hee would seduce us into any of his waies hee first makes it his businesse to overcome our hearts in our bosoms and us by them Pray thee husband go saith the wife and then he goes Pray go saith the heart and away he goes 1 Tim. 2.13 Adam was not deceived that is not first but the woman being deceived was in the transgression Two things there are here remarkable First the woman that lay in Adams bosom was bewildred for so the word signifies before the man Secondly the heart of the woman was bewildred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before she her self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was led to go astray The woman in Adams bosom bewildred him the heart in Eves bosom bewildred her The influence of the wife of thy bosom to perswade thee is grounded upon propriety Shee being thine own so nearly so dearly thou think'st she will not
for all him or any of his commands while he is without but now if once he enter the City then they must goe whither soever he drives them some to Prison some into the Water others to the Gallowes others into the Wildernesse so though there be legions of Devils without us yet till they enter us our hearts may keepe their own motions yea though they be round about us but you 'l say They must needs go whom the Devill drives though it be into Water as the herd of swine into the halter as Judas in the Wildernesse as Legion and the Devill may easily drive when he enters and indeed may easily enter because hee is a Spirit Sirs What can possibly keep out a Spirit shut downe your Windowes lock your doores yea though your Gates were Iron and your Barres of Brasse yet will a Spirit enter and that without penetration because it s not a body 'T is said Luk. 22.3 That Satan then entred into Judas From henceforward trace him and where ever he goes you may plainly see the Devill drives him It followes immediately verse 4. And he went his way He goes Christs wayes no longer but his owne and his owne are but Satans for first he goes and betrayes his Master and then he goes and hangs himselfe He must needs goe the Devill drives him Drunkards you little thinke who drives you to the Alehouse he that drives you is got within you and therefore though you cannot see him yet you goe with him whithersoever he would have you to goe so it is with all sinners Satan's a Spirit and therefore he can enter he enters and therefore he can drive hee can drive and you must therefore needs go and hence you are driven of the Devill into the Wilderness as hee was Luk. 8.29 2ly He as a Spirit is akinne to the soule 2ly Satan is a Spirit and therefore he is as it were akinne to the soule You know the proverb concerning Birds and I may say in some sort Satan is of a feather with our soules and one wing one way Hence it is that when our soules see Satan goe before we are so mad of fluttering aftrr Beloved Satans suggestions are so alike our owne hearts motions that wee sometimes shall finde it very hard to know his footsteps from our owne Now marke If a man be in a Wildernesse and there be never so many tracts of this and that and th' other wild beast if the man light upon a print but of one mans foot oh that 's the way that he will be sure to take and Satans footsteps are so like ours that who can sometimes know the print asunder You have Peter disswading Christ from suffering Mat. 16.22 And 't is said Peter began to rebuke him and I verily thinke that Peter thought it it was his owne way and an expression of his owne hearts love to Jesus Christ and I believe the other Disciples thought it was a print of Peters feet of Peters tender affections to his Lord and Master But it seemes it was not so or primarily so 't was Satans footstep rather then Peters for Jesus turn'd him and said unto him Get thee behind me Satan verse 23. We are often going Satans way when we think we are going but our own way Therefore with ease may Satan lead you into the wildernes when wee may so easily perswade you that is your own way Thirdly Satan is a spirit 3. He as a spirit is able to converse reason with the soul and therefore able to Converse with the soul as to look our spirits as I may say in the face in their own likenesse so also to speak to them in their own language As Hannah spake with her heart when shee spake not with her lips so can Satan speak to our hearts and they to him without any opening of the lips for both are spirits As are wee so Satan is a discursive rationall spirit and as at first he disputed out the businesse with Eve and prevailed so ever since in the serpents voice though not in the serpent skin hee maintaines a like argument in our soules and this hee can do because a spirit You shall therefore finde that the same that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.11 the bewildrings of Satan is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.11 the devices of Satan so we read it but the word is that which signifies the reasonings and arguings of our hearts So then Satan seduceth us into the Wildernesse by pressing upon us our own arguments he perswades us by our own logick in the naturall language of our own hearts A Lyon may roar long enough before a man that is without the Forrest and hears him would come in to him But if instead of a Lyon a man were there calling and so the other should hear one crying in his owne voice and language that might perhaps perswade him It were vain for Satan to roar men into sin though hee be a roaring Lion but he must flatter them into it by secret whisperings in their own language to their soules If the Devill should appear and speak to the drunkard in the morning in a dog or a toad as he doth to some witches sure the Drunkard would be affrighted for that day But he speaks in the mans own hearts language Go to such a place there 's such company and such ber c. Therefore that Scripture is sadly to be thought up Ezek. 11.21 Their heart goes after the heart of their dete stable things and of their abominations Here 's one heart going after another the heart of the tempted after the heart of the temptation Our hearts in sinning going after Satans heart in tempting He projects and we prosecute his heart designes and our heart pursues the designe The temptations of Satan are destable yet they are after his heart and our heart goes after the heart of the detestable things that is after Satans heart you see the same word that signifies our Cogitations the Holy Ghost useth for Satans devices and this is because hee is a Spirit Secondly As he is a Spirit so he is an Angell and this gives him yet far greater advantage 2dly He is an Angel and therefore can present all his temptations specious and angelicall God tells them Exod. 23.20 that he would send his Angell before them and that encourages them to venture upon that Wildernesse So Satan sends his Angell before poor souls and so gets them into this spirituall Wildernesse He is an Angell and therefore all his temptations shall be guilded temptations beautified with Angells feathers Though he be a Devill yet his Apparitions to the soul shall be as an Angell even as an Angell of light 2 Cor. 11.14 'T is said of some that they draw iniquity with Cords of Vanity and sin as it were with Cart-ropes Isa 5.18 and what are these drawing Cords ver 20. they call evill good and put light for
darknesse and sweet for bitter and whence is this but because the Devill can appear as an Angell the first view of temptation is as Paradise the last view or end thereof as Hell The young man is inticed Pro. 7. with a deckt bed Coverings of Tapestry carved works fine linnen of Aegypt perfumes of Mirrhe Aloes and Cinamon fill of love solaces with loves ver 16 17 18. Fair words and shewes but flattering ver 19. and he goes after these but 't is like an Ox to the slaughter or a fool to the Correction of the stocks This then is Satans leading-influence his temptations though as Hell as Devills seem as faire as Angells Therefore I may say of Satan though he speak thee fair believe him not for there are seven abomination in his heart as Pro. 26.25 Thirdly As he is a Spirit and an Angell 3dly He is a Devil and so cares not what meanes he useth so is hee a Devill and therefore hath yet the more advantage A Devill therefore he cares not what means he useth to bewilder soules A Minister must not lie for God he must not vent a lie to save a soul But Satan will tell a thousand to undoe a soul Yea he had as live damne them with speaking false as true he is a Devill and therefore cares not what way he goes One of you shall betray me saith Christ One of us Lord might they say who could find in his heart to do so who could dare to doe so why saith Christ One of you is a Devill He can do any thing he is a Devill A Devill cares not what he saith nor what he swears in order to the ruine of a poor sool An high-way man cares not though he swear you or lye you into a wrong way telling you its right that there he may have opportunity to rob you Ioh. 8.44 When he that is the Devill speaketh a lie hee speaketh it of his own for he is a lyer and a Father of it and that because he is a Devill CHAP. XI Contains its further opening and improvement FOurthly The Relations that Satan stands in 4. Head His relations to the men of the World do greatly advantage him as to their bewildring what was 't think you that perswaded the little Ones amongst the Israelites to adventure into that Wildernesse sure it was because their Relations went Their parents went and what made their Parents go why because Moses their Prince and leader went and what was 't that made Moses go because God had told him that he would be with him and go before him as you may clearly observe in that story And verily one great advantage that Satan hath to bewilder soules is the relations that he stands in to unregenerate souls 1. He is a father to the World therefore followed readily First Satan is in relation of a Father to them Suppose you should chuse to live in a desert doe you think your Children would not be willing to bear you Company to do as you doe and be where you are surely most Children would You would follow a Father even into a Forrest though it were a place of danger you would bee loath your Father should goe alone Naturall relation teaches in such a Case to say as Ruth to Naomi Ruth 1.16 Whither thou goest I will go and where thou lodgest I will lodge And such indeed is the language of our hearts to Satan who as we are unregenerate stands related as a father to us The very reason why men doe his workes and walk in his waies Our Saviour gives Jo. 8.44 You are of your Father the Deuill and his workes you will do They do them and they will do them and what 's the reason they are of their Father The young mans Father in the Gospell bids him go into his Vineyard and he cryes I go sir Satan your Father bids you drink and rail and curse and revenge c. and the Lord knowes you goe sirs at his Command 2. He is a Prince to the world 2ly Satan stands related to them as their Prince therefore they 'l follow him into the Wildernesse What hath beene the common voice of these times What shall not I go after my King shall not I follow my Prince yea that they would though into a Wildernesse You have mention of thousands of murderers in the Wildernesse Acts 21.38 and whence was it oh oh their leader that Egyptian went before them thither So in spiritualls Eph. 2.1 2 3 You were dead in trespasses that is in your goings out of the way Wherein in times past ye walked according to the course of this world and what followes according to the Prince of the power of the air the spirit that now rules in the Children of disobedience among whom we also had our Conversation in times past c. By nature we all walk in this Course that is race or way as long as we stand in relation to and are under the power of this Prince Thirdly 3. He is the God of the World Satan stands related as a God unto them What gracious heart would not willingly follow God though he should lead them into a Wildernesse of affliction and surely Satan being their God they are soone perswaded to follow him into this Wildernesse of sin you have mention made of some that are lost spiritually 2 Cor. 4.3 If our Gospell be hid it 's hid to them that are lost If the light be hid or the guidance be in vain it is to those that are lost yea but how came they to be lost ver 4. In whom the God of this world hath blinded their Eyes c. He is their God hence it is that they are lost Fifthly Consider Satans Experience 5. Head His experience He hath bewildred all meerly men therefore hee may easily bewilder thee it gives him great advantage to bewilder thee Oh Satan is so old a serpent that he knowes all the turnings of the Wildernesse and he can soon tell when hee doth but see thee which of them all will best suit with thee It is not strange Satan should bewilder thee that hath bewildred so many thousands before thee There never was a meere man but Satan both led him into the Wildernesse and lost him there Avoid her waies saith Solomon of the tempting harlot Pro. 7.25 go not astray in her paths for she hath cast down many wonded yea many strong men have been slain by her ver 26. Take heed of comming near this Lyons Den for he hath drawn as many as ever pass'd by into it And dost thou thinke amongst all the soules that Satan hath bewildred in former ages there hath not been some one just of thy complexion and constitution if there have beene then as a last made for anothers yet if it be of the same size with thy foot it will fit thy foot So the same temptation the same way wil serve to wilder thee David was a ruddy
man of complexion and the Devill knew by a look of him what path of the Wildernesse would entangle him The Devill hath bewildred passionate folks before and proud folks before and lustfull ones before and covetous ones before c. and it cannot be but what ever the length of thy foot is that Satan by this time should have a way in the Wildernesse fitted for thee As an old cheat that will have more tricks then one that if one fail another may take and that the young fool might not know all So Satan Pro. 5.6 lest thou shouldst ponder the path of life his waies are moveable so that thou canst not know them And this is his great advantage It may be thou art a young Christian a young Saint but thou hast to doe with an Old Serpent Use If Satan have so great advantage to bewiider you And thus you have heard what advantages on all hands Satan hath to bewilder the soul I shall desire the improvement of it in a word or two You have heard that our own hearts are Wildenesses of sinne and tempters too into the Wildernesse that Satan by Legions and their ageement being a spirit himselfe and and â—n Angell and a Devill as also being a Father a Prince a God to the naturall man and lastly being an old Serpent experienced in all the windings and turnings of the Wildernesse is easily able to bewilder soules and if you be convinced then 1. Caution in the choice of your way First Be very carefull in the choice of your way Would you cleanse your way then take heed thereto Ps 119 9. My friends as you would tremble at the thoughts of following Satan as your King and God and Father in his way bee very carefull in the choice of your own waies I have observed that carelesnesse of our waies is the adding of advantage to Satan to all his advantages and 't is as if you should say Satan hath not enough already I le give him more How many are there that goe on and on and never consider in what way or to what end He that goes and considers not whither is like to be lost he knowes not where Jer. 3.12 God calls Israel a back-sliding people It followes ver 13. acknowledge thine iniquity that thou hast transgressed or gone out of the way and and hast scattered thy waies to strangers Mark that Those that are inconsiderate and heedlesse of what things they have are they that scatter them Here 's a scattering of waies to this strange temptation and that strange lust c. now what is the way to keep from scattering but by narrow looking to that which otherwise we should scatter As David saith I said I will take heed unto my waies Psal 39.1 Those then that are heedlesse of their waies are scatterers of their waies and know it sirs whatever waies you scatter Satan will be sure to gather Scatter a Sermon out of your memories and these fowls of the aire will pick it up and carry it away Scatter but a thought or any affection on a carnal or sinfull object the Devill will snatch it up and carry it away This then is the desperate folly of our hearts that by heedlesnesse wee should scatter our waies to strangers Therefore saith the same Prophet to the same People Jer. 6.16 thus saith the Lord stand ye in the waies and see and ask c. Surely many a man 's bewlldred because when time was he did not stand and ask Oh that I could bring but sinners to a stand this day whither away so fast thou galloping drunkard ranting roister What wilt not once stop before thou lightest at Hell-Tavern Wilt thou take all the wayes thou hittest upon without once enquiring whether thou art in the right way Oh! Pause a little and aske and see Perhaps there may be nere another house betwixt thee and the Wildernesse to inquire at Perhaps thou maist never heare a Sermon more or be at a publique meeting more and therefore whilest thou passest by the doore of this dayes discourse stand a while and aske and see What madnesse is it to runne preposterously into any way when a sober inquiry might find a right I am confident this is the undoing of many a soule they are never brought to a stand till Hell stops them But let us take Gods counsell to day in Gods feare to stand and ask and see and choose Two Expressions of David laid together may engage Christians hereunto Psal 119.30 I have chosen the way of truth I have stuck unto thy testimonies verse 31. And I will run the way of thy Commandements Oh! sirs Choosing Christians will be sticking Christians If you will walke in Gods wayes deliberately and of choice you 'l find in your heart to stick to those wayes yea though you mend your pace yet to keepe your way though you runne yet to stick still and then though thou see the God and King and Father of the world going another way and all the world in course following after him yea though thy naturall heart had been accustomed too and had loved the other way yet having made such a stand and in thy stand such a choice of this way here thou wilt stick notwithstanding all the other wayes 2ly Be carefull of your Way-markes 2ly Since Satan hath such advantage to bewilder you be very observant of your Way-markes you heard before of taking heed unto your waies and this must be according to Gods Word Psal 119.9 If a Father send his Sonne such a dangerous journey where there are many upon the Way whose businesse it is to turne the traveller aside that they might in a Corner make a spoile of him the young man knows not the way only the Father gives him a Paper of directions concerning it At such a place you must turne on the left hand of such a steeple and when you goe farther you must turne on the right hand of such a Wind-mill c. Now when he comes to such a place and sees such a steeeple he perceiveth the marks to be true markes a Robber enters discourse with him enquires his way tells him his way lies right with his they come neare the steeple or windmill c. The Robber tells him he must turn one way he lookes on his Note and that saith he must turne another upon this he seasonably and securely parts and avoids the danger by due observance of his Way-marks Therefore saith God to Ephraim his Son and deare Child to repenting Ephraim Jer. 31.21 Set thine heart towards the high way set thee up Way-marks My Brethren lest the lying Devill should bewilder us God hath given the Holy Scriptures for Way-marks unto us Keepe your Markes or lose your way God hath blessed be his name set down in a Paper which way we should goe and what way we should turne from both upon the right hand and upon the left And this use of the Scriptures is
presidented to us by Christ himself the onely begotten Sonne of God Satan leads him to the Wildernesse with designe could it have been to bewilder him there He would turne him as you heard before into many wayes presumption self-murder c. but Christ though he knew of himselfe the evill from the good yet to direct us too and to credit the use of the scriptures herein He looks upon his writing and turnes off all upon that account No saith Christ spare thy Counsels and get thee behind me Satan thy wayes and my Way-marks doe not agree Mat. 4.3 Go this way saith Satan no saith Jesus verse 4 It is written c. Then goe that way saith Satan verse 6. And because he temptâ— againe Jesus said unto him it is written again c. verse 7. But then saith Satan if thou wilt goe neither of the other yet goe this way and thou shalt get by it All these will I will give thee if thou wilt worship me verse 9. No saith Jesus Get thee hence Satan my writing saith I must goe another way For it is written Thou shalt worship the Lord thy God and him onely verse 10. Note You may sadly observe in these times how soone they that have flowne off from the Scriptures have also flowne off from all the wayes of God These are the Way-marks whereunto you doe well if you take heed 2 Pet. 1.19 3ly Take great heed unto your guide 3ly If your enemy Satan hath such advantage to bewilder then take you great heed of your friend and guide keep close to Jesus Christ 1. To his footsteps 2. To his voyce 1. His footsteps First Keepe close to the footsteps of your Guide His waies are all just and true who is the King and leader of the Saints Rev. 15 3. Therefore thou canst not goe amisse in keeping close to his foot In all the History of Jesus Christ what waies you read that he walked in those wayes walke you in I finde him much in the wayes of strict Obedience to all Gods Commandements of full beliefe in all Gods promises of selfe-denyall Righteousnesse and sobriety as to the things of men and his own things and of exact carefulnesse in all Gods Ordinances and Worship publique and private in those wayes doe you walke We may take up a lamentation for ever when wee thinke how prompt and ready we have been to follow the course of him that is God of the world and how backward and unwilling to follow Jesus Christ who is the King of Saints 'T is said of Abraham and it must be so of you sirs Isai 41.2 That God called him to his foot Oh labour thou to keepe thee there 2. His voice 2ly Keepe close to your Guides voyce If you bee sometimes as those in Isaiah Walking in darknesse and having no light if you cannot see his footsteps yet you may heare his voyce and if you walke exactly after that you may keepe your way at midnight Isai 30.21 Thine ears shall heare a word behind thee saying this is the way walke in it when you turn to the right hand or to the left Though there be legions to bewilder thee on one hand and the corrupt inclinations of thine heart within on the other yet hath God promised a voice behind thee he pursues thee with suggestions and motions of his owne spirit Onely grieve not that holy Spirit by stopping thine ears against his wise charmings Whâ—re there is such a word to say this is the way 't is fit there should be Ears to heare He that hath Eyes to see the Guides footsteps and Ears to heare his voyce and writes down in his heart those Way-marks will doubtlesse hold on in his way as the righteous Iob 17.9 Yea and as the Innocent grow stronger and stronger CHAP. XII Quest What paines Satan takes to bewilder soules opened and applyed WE come in the second place to consider Discovery of the point in the 2. Query viz. What paines Satan takes to bewilder soules The paines that Satan takes to bewilder or to turne poore soules out of the way that he may devour them in the wildernesse You know the paines a Spirit takes is incessant paines When you sleepe your soule waketh and when you sleep Satan who is a Spirit waketh Now all that incessant paines that Satan takes is onely in order hereunto 1 Pet. 5.8 Your adversary the Devill walkes as a roaring Lyon seeking whom he may devour whom resist stedfast in the faith verse 9. All his paines are to this purpose Three things I hence note unto you to our present purpose That all the paines that Satan takes he takes it as a wild beast of the Wildernesse as a Lyon of the Forrest Againe That all that paines is out of emnity to and in order to the ruine of poore soules Lastly That there is no way for your security but the holding of your ground and standing stiffely in the way where God hath set you lose your ground and you lose your soules therefore resist him stedfast in the faith The same counsel is prescribed in the same case Jam. 4.7 Submit to God but resist the Devill If God meet you in your way as he did Moses Exod. 4.24 Submit unto him but when Satan meets you in your way and would hinder your passage take heed take heed of turning aside keepe your standing sirs Resist that 's stand against him as the phrase is Ephe. 6.11 That you may be able to stand against the wiles of the Devill That is neither turne to the right hand nor to the left for flattery nor for feare of Satan but stand where you are and keepe your way and so you shall keepe out of the Wildernesse Methinks though you should be faint-hearted affraid to fight with Satan for the way yet when God thus comes after you and by a voyce behind you calls to you to keepe the Way then methinks you should bee encouraged to turne the Devill back or aside out of your way Now this is the call of Gods voice 1 Cor. 16.13 Stand fast in the faith and quit your selves like men so Eccles 5.1 Keep thy foot saith God keep thy footing Oh! this is Gods frequent counsell and therefore let us in opposition to Satan and obedience to God as David Psal 101.3 Hate the work of them that turn aside Hate thou those works and the rather for as much as the Devill loves to be imployed in the turning of souls aside For discovery whereof Discovery hereof in three heads Observe when ever Satan changeth either Postures Persons or Practises all is done in order to turn poor soules out of the way 1. 1. Head All his postures 1. When Serpent and couchant You shal find Satan in different postures throughout Scripture and all to this one purpose The first posture that ever we find the Devill in was Serpent or a creeping posture Gen. 3.1 He comes meekly and lowly as
2. Such as trust to their endeavours Secondly for such as endeavour but trust to what they do these are as far out as the other Ask them what will you make your prayers your righteousnesse your alms your attendance upon the word your duties your Saviour will you rest there why those as you have heard are but part of the waies of the Wildernesse still Say you so saith that soul nay but you shall never make me believe that doth not the Scripture say wash you make you clean Isa 1.16 Cast away your transgressions make you a new heart and a new spirit why will you die turn your selves and live you Ezek. 18.31 32. Doth not the Scripture say If you be willing and obedient you shall eat the good of the Land Isa 1.19 Why I have done thus and I have been thus and why should not I expect to live by what I have done and to receive what God hath promised as I have done what God hath commanded And so when the forementioned soul shall come and tell God that he is an austere Master gathering where he did not sow if he bid them do what the Scripture saith they cannot do as that wicked servant Luk. 19.21 The later wil come and boast and glory in himselfe as that wicked Pharisee Luk. 18.11 God I thank thee I have been and I have done so and so Now both these are out of the way and yet they think that Scripture is their guide as that blasphemous Papist who when he had vented his popish tenets and as he pretended and perhaps thought managed them by Scripture hee breaks out in a wretched rapture If I saith he be deceived decepisti ô Petre decepisti ô Paule Peter and Paul had deceived him Scripture had deceived him c. but amongst all the rest forgets that which was truest that the Devill transformed into an Angell of light had deceived him Querie But in this case what shall we do I confesse they are to be sadly pitied that erre and think they have the Scriptures company and countenance in their Erring although I believe there are many that pretend the Scriptures against their own light as Satan to our Saviour Answ I answer Wee are not in the least from hence to slight the true guidance of the Scriptures no more then wee should cease to drink because some abuse the good creature unto drunkennesse But now that we may come at this true guidance I shall entreat you to deal by Scripture as the Apostle saith of the Prophets 1 Cor. 14.29 Let the Prophets speak two or three and let the other judge and ver 32. The spirits of the Prophets are subject to the Prophets Let 's hear what the Scriptures can say that put the soul upon working as if it had a self-ability and le ts hear what those speake also that call the soul off from leaning upon its owne indeavours as being when it hath done all an unprofitable servant and le ts hear what a third shall judge of them both and surely if both kinds of Scriptures should seem to strive as I may so say a third would come in and say as he said vitulo tu dignus ille est both have wonne Read but Phil. 2.12.13 Work out your own salvation with fear and trembling for it is God that worketh in you both to will and and to doe of his own good pleasure You must work it out yet it is God that worketh in you It is God that worketh in you of his own good pleasure yet you must work it out yea and therefore for it is God c. 2dly As to times 2. In two sorts of times there are two sorts of them as to Gods account six daies he hath given us the seventh he hath reserved for himself Now then all the week the men of the World spend peaceably in seeking onely after the World 1. Weekdaies all the week-daies I say and they would not have you blame them for it if they hear a Lecture now and then they think that 's more then they need to do the Minister is beholding to them for their Company and God for their attendance and they 'l have Scripture to follow too Why is it not written Six daies thou shalt labour 'T is true say I but again is it not written therein thou shalt do all that thou hast to do and hast thou nothing to do for a poor soul hast thou a Family to provide for and many things to do as Martha about them and hast thou no provision to make for a poore soule of a truth this is exceeding sad 2. Lords-day Again when the Lords day comes then some in the City or in the Town sleep it eat and drink it almost all away rising that morning very late as having sate up very late the night before at work and goe that night to bed very early that they may be up soon on monday morning to follow the World They take their penniworths out of the sleep of their Apprentices all the week before and they willingly suffer their Apprentices to take their penniworths out of the Lords day morning and evening and they will tell you they have Scripture for it too why doth not Scripcall it a day of rest Again as for those that live in the Country and have other kind of affairs they think if they wait but on the publick Ordinances they do hugely well for as for all their other time they spend it in foddering or milkng or looking after their Oxen and swine and sheep and the like And doth not Scripture tell them they may do so they 'l tell you that Christ allowes it them Mat. 12.11 But doth not Christ that allowes thee to pull an Oxe out of a ditch upon the Sabbath much more require thee to pull thy poor soul out of the fire with fear and trembling Thou thinkst it is fit to look after a dumb Creature that is gone astray upon the Lords day and may perish if thou looke not after it and the Sabbath thou l't say from Scripture is a day of mercy True but doth the Scripture give thee leave in such a day to be onely cruell to thine owne soule that that may be lost and wander in the Wildernesse and never bee lookt after Oh! take heed whilest you pretend to be led by Scripture-guidance lest you become unrighteous Judges of the Scriptures in your own thoughts though God hath said That he will have mercy and not sacrifice yet how canst thou thinke that in such a day God will have mercy shown to Beasts and to Bodies and not to Souls And thus you see how Satan makes it his businesse by Scripture-guidance to bewilder soules I could multiply instances Instance in distressed Consciences Alas how doe poore distressed Conscience urge Scriptures against themselves to hinder themselves from laying hold on Jesus Christ and to the condemning of themselves and their courses
admiration of God had cast her away I asked her if she were resolved to harbour sin and to hold her iniquity till she should die that she did so determine that she was a Reprobate The poor heart brake out into a passion of tears and said Oh! no I had rather be damned with holinesse then carry sin to heaven with me for God knows I hate it with a perfect hatred These are the souls I speake unto that are under this bewildring temptation because of their darkness in respect of the purposes of God of whom I am bold to conclude that though they bee their own Reprobates yet are they none of Gods 2ly Darkness as to Gods thoughts 2ly They are bewildred in exceeding much darknesse as to the thoughts of Gods heart toward them You know in generall we are very apt to measure every ones thoughts by our own The proud Spirit wonders that every one doth not think him worthy of that respect that he thinks himselfe worthy of and again the lowly Spirit that thinkes meanly of himselfe wonders that any one should think better of him then he doth of himselfe that any Godly Minister or Christian should think well or speak well of him when he cannot bestow a good thought upon himselfe and indeed whatever it be that we have taken up a strong perswasion of we admire that every one thinks not as we thinke Now when once poore soules come to harbour those sad thoughts that I have spoken of against themselves they are much in the dark concerning Gods thoughts being wholly disposed to measure Gods thoughts by their own When a Minister brings them a comfortable word they cannot be perswaded that God is of that mind because they are not of that mind When David brings lame creeple Mephibosheth to eat bread at his own table 2 Sam. 9.7 He can't be perswaded that he means as he saith that he should eat bread alwaies there ver 8. What is thy servant that thou shouldest looke on such a dead Dog as I am What would you make me believe that God hath any thoughts of saving such a dead soule as I am such a sinner how can it be I know mine owne thoughts that I would never find in mine heart to do such a thing for such an Enemy of mine and of my good as I have been unto God and unto his glory therefore I can never thinke it I thinke if I were as judge I should undoubtedly damne such an one as my selfe is and therefore let me alone God can have no thoughts of good concerning me Now hold a little whilest we read Isai 55.7 8â— Let the wicked forsake his waies Why what shall he get by that is there any hope of good for a wicked man Yes God will have mercy upon him Yea but saith thy soule not upon such a grievous sinner as I am yes God will abundantly pardon Do you say so O but I can never think that Yea but friend that 's an unrighteous thought and you must forsake it Let the unrighteous forsake his thoughts Forsake it why ver 8. For saith God My thoughts are not your thoughts nor are your waies my waies but as the heavens are higher then the earth so are my waies then your waies and my thoughts higher then your thoughts ver 9. So that it is a bewildring darkness for thy poor heart to conclude that God thinks no thoughts of peace towards thee because thou canst not think thy soul worthy of that peace c. For saith God I know the thoughts that I think towards you thoughts of peace Jer. 29.11 3ly Poor souls in such a day 3ly Darkness as to Gods providence are much in the dark as to Gods providential dispensations Oh! saith the soul if God intended to pardon me in the end he would never thus long keep me upon the rack if God intended to save me in the Conclusion he would never suffer Satan thus to buffet me unbeliefe to have so much power over me temptations to blasphemous thoughts and despairing words thus far to prevaile against me c. Therefore doth Eliphaz sinfully and uncharitably conclude concerning good Job Jo. 22.5 c. That his wickednesse was great and his iniquities infinite c. because ver 20.11 That snares were round about him and darkness that he could not see c. And thus think poor souls of themselves that because they are under darker dispensations as they think then any others that therefore their sins are greater and their conditions more desperate then any others Now this is darkness for this is to judge according to the appearance and not with righteous judgement Thus though God had brought comforts to Zion and tels her that he will have mercy upon his afflicted Isa 49.13 Yet because she was afflicted verse 14. Sion said the Lord hath forsaken me and my Lord hath forgotten me He would never have staid so long saith the soul but that he hath quite forgotten me he would â—ever have served me so and so but that he hath quite forsaken me Now how much darknesse there is in this kind of arguing you may easily see in the next verses though a Mother forget her Child and can that be yet I will not forget thee saith the Lord for thou art graven upon the palms of mine hands verses 15.16 4ly Darkness as to Gods justice and mercy 4ly They have exceeding darkness upon their thoughts as to the justice and mercy of God and hereby they are also bewildred They poor Creatures can not think but that God is more inclined to justice then to mercy towards them and here still they judge according to flesh blood Indeed flesh and blood saith it is the glory of a man to revenge himselfe upon them that have wronged him but the Spirit saith It is the glorie of a man to pass by an infirmitie Now this they cannot but judge that God will have more glory in damning them then in saving them therefore they conclude that they shall be damned justice must passe upon them Now such thoughts are very darknesse for verily neither is Gods delight so much in nor his glory so much advanced by taking of revenge upon his Enemies though vengeance be his and he will repay as in shewing mercy unto poore souls 1. God delights most in mercy 1. Scripture seems to hold forth that there is nothing so much of Gods heart in punishing as in pardoning as is cleare in those two known Scriptures Isa 28.21 Where judgement is called his work but his strange work his act but his strange act as if he did not know how to goe about it How shall I give thee up Ephraim c. but Mich. 7.18 God pardoneth iniquity and passeth by transgression because he delighteth in mercy he delighteth in mercy in the worke of pardoning sin in the act of passing by transgression as if hee knew not how to go about any other work how dark then
hath done for God c. Lu. 18.12 And yet went away unstified v. 14. Think of those lost souls that shall come to Christ in the last day telling what they have done for him how they have preached in his Name and cast out Devils for him c. And yet Christ tells them he doth not know them Think of Noahs Workmen that holpe to build the Ark yet were not saved by the Ark. But you wil then say What shall we do with our doings truly I must say as to the business of justification and making your peace with God say when you have done all as Lu. 17.10 That you are but unprofitable servants 3ly But when the soul comes to be yet farther enlightned and directed 3d. Darkness We must be humbled to such a degree so as to think indeed that what it can give or what it can do are nothing indeed neither are they that which as to peace-making God requires yet is there bewildring darkness upon the Spirit when the soul comes to be of Davids mind and to speake his language Psal 51.16 Thou desirest not sacrifice else would I give it thou delightest not in burnt-Offerings then in comes the 17 v. The sacrifices of God are a broken heart and here the poor creature is at a losse and in the dark still crying out Oh! what shall I do for such a Sacrifice Now goeth he to hammer his own spirit and to see if he can break his own heart and yet it doth not please him Poore ones place this brokenness of heart in such a measure of being humbled yea David might well say indeed that he he had a Broken heart so a sacrifice which God would not despise for he watered his Couch with his tears if I could do so saith the soul I durst then think that I had a Sacrifice Yea but prophane Esau had multitude of brinish teares and yet he had no Sacrifice Heb. 12.17 Thou thinkst the Sacrifice of broken-heartednesse consists in such degrees of being humbled and till thou come to such a measure as such an one had thou darest not believe in Jesus Christ and so thou still walkest in darknesse Observe what the Psalmist sayes The sacrifices of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Sacrifice but the Sacrifices of God are a broken heart And here it seems that a Broken heart if it go alone and carry not along with it another Sacrifice viz. Christ can never be acceptable unto God For it is not onely expresly manifest that David looks beyond the Sacrifices of the Law by what he saith in the precedent verse but it is to me evident not onely from the clearnesse and Evangelicalness of this Psalms whole style but particularly from that particular Petition v. 7. Purge me with Hysop and I shall be clean which Hysop was of a two-fold use in the Ceremoniall Law 1. For the sprinkling of the blood of the cleane Bird a type of Christ by which sprinkling the Leper was to be cleansed Lev. 14.6 7. And 2ly For the sprinkling of the water of Separation or purification Numb 19.9 18. called therefore Holy water Chap. 5.17 because the unclcan were therewith purified It is I say to me evident that by faith David had respect to that Blood and Water that at once issued out of the side of Jesus Christ Jo. 19.34 At that time when he offered up his body once for all Heb. 10.9 That one Sacrifice offered for sins for ever v. 12. Which Blood and Water is expresly called Zach. 13.1 and I think not impertinently to this matter a fountaine opened for sin viz. that of blood and for uncleanness viz. that of water to the house of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sinne and for separation that is to say separation for uncleanness expresly respecting that Water of separation which was a type of sanctification as the fountaine for sin that blood for Justification both are for the house of David Oh happy reâ—urne of the foresaid holy prayer But now where is the bleeding Bird and the running Water and the Hysop wherewith this sprinkling is to be made read but the preceding verses ch 12. â—0 I will poure upon the house of David again the spirit of grace and supplications that is the same thing that David in the foresaid Psalme calls the broken spirit the Sacrifices of God but how comes it to be so They shall look on me whom they have pierced and mourn c. there are the Sacrifices a bleeding Spirit looking to a bleeding Christ a pierced soul taking hold by faith upon a pierced Christ a broken heart acting faith for the same thing that in our Text is called Leaning is in that Text called Looking upon a broken Christ Oh these are Gods Sacrifices such as he will not such as he cannot despise such a soul hath the blood of pierced Christ for the doing away of the Leprosie and plague of sin and the water of a pierced Christ for the purging of pollutions of sin away from it and it want not the Hysop of bitternesse if you look to the end of the verse that bitter but purgative grace of godly sorrow to repentance never to be repented of whereby that Blood Water are sprinkled upon it unto Righteousneâ—s Holiness whilst it by faith continueth looking on him that was pierced or in the language of our Text leaning upon the Beloved But and if we shall think that the Psalmists expression is onely an Hebraism the Sacrifices that is to say the best or chief Sacrifice of God is a broken heart we must yet understand it of an heart Evangelically broken and so the matter of necessity returns to the same thing Know ye therefore this day Note That all the businesse and use of a broken heart as to Pacification the Atonement of the sinner unto God though as to us there may be other uses of it such as to make us to walk humbly with good Hezekiah all our dayes Isa 38.15 I say all the use of the broken heart as to pacification with God is meerly to make the penitent sinner willing to take hold on a broken Christ and when these two go together there are the Sacrifices of God Thou art in the darke if thou thinke that thy broken-heartedness makes peace with God for thee any more then any Gift or Work of thine by or of it self but broken-heartedness makes thee see what need thou hast of makes thee desirous accordingly to take hold upon Gods strength that He may make peace with God for thee Thine humblings be they as great as Esaus are no better Sacrifices to God then his teares unlesse thy broken heart hold up a broken Christ for a sin-offering for a propitiation unto God Query If you say then how shall I know whether my heart be sufficiently broken Solu I answer If thine heart whether it be harrowed or shattered to pieces more
from every evill way that I may keepe thy word Keepe the Word and it shall keepe thee If so be that the Lord have graciously found thee Keepe thy feet and thou shalt keepe the word The third Part of this Treatise 3. Part. discovers the great concernment of lost Soules viz. to come up from the Wilderness of sinne CHAP. I. Containes two precious Doctrines 1. That there is a way from the Wildernesse of sinne 2. That it is an uphill way The latter is largely opened and applyed ANd thus much of the second maine point in our Text That every Christlesse or unregenerate soule is a bewildred and so a lost soule We passe on to the Third main Doctrine That It is the great concernment of poore bewildred soules to come 3d. Main Doctrine under which two previous Doctrines even to come up from the wilderness of SIN And so you have the third thing propounded in the draught of this MAP viz. Moses on Pisgah turning his back on the wilderness and pointing towards Canaan Before I come to handle this point I must minde you of two previous and implyed truths in these words Cometh up from the wilderness First That there is a way from the wilderness of sinne Doct. 1 The Spouse in the Text found that WAY and so left That there is a way from the wilderness and came out of that WILDERNESSE But this point I shall but mention here because I shal have occasion to explain it afterward shewing Who is this way viz. Christ how he is and came to be this way what manner of way he is and what improvement we ought hereof to make Doct. 2 The second is this and I shall a little speake to it that The way out of the wilderness of SIN The way from the wilderness of sin is an up hill way is an up-hil WAY Who is this that comes up from the Wilderness My Brethren my businesse is to chalk out unto you the best and truest not the easiest way You would have small cause to thank any man that should lead you into the way of the valleyes when your way is the way of the hills and life and death depends on the dispatch of your journey I had as live Christ should have no followers as such as will not follow the Lamb whithersoever he goes so Rev. 14.4 Now the usual posture of the Lord Jesus is Leaping over the Mountaines skipping upon the Hills Cant. 2.8 When God calls a soule by conversion 't is like his Call to Lot in Sodome Gen. 19.14 Up get you out of this place for the Lord will destroy this City Up gâ—t you out of the state of sinne for the Lord will set fire on the thickets of this VVilderness Up get you out so saith Christ to the Spouse Cant. 2.10 Rise up my love my faire one and come away Himselfe was upon the Hills and Mountaines v. 8. and therefore he calls her to come up thither that as his phrase in John is VVhere he is she may be also Therefore I said Christ had as good have no followers as such that will onely follow in the way of the plaines Proofe of it Now that the way from the Wilderness of sinne is an up-hill way I shall labour to prove by induction of Particulars considerable in that motion the terms of the motion and remarkable circumstances as to the motion of the soule in the way that leads from the Wildernesse of sinne 1. By induction of particulars 1. By induction of particulars I shall mention these four 1. Repentance 2. Faith 3. Obedience 4. Gospel-converse And verily for proof of each these I think I shall need little more then your owne ordinary expressions of your owne ordinary experience Oh! what a-doe have I saist thou to get up mine heart unto true Gospel-sorrow for my sinnes Oh! what an hard worke is it saith another To bring my heart up to a beliefe of the promises to trust God in difficulties c. Oh! how difficult to get up the hil of Gospel-obedience what pains must I take to get to Communion with God in the spirit c. 1. The way of Repentance is an up-hil way 1. The way of repentance is an up hil way This is the language of the repentant Prodigal Lu. 15.18 I will arise and go to my father without getting up nothing can be done as to repentance Sin is asleepe it is a death at the bottom of the hill and there is no repentance without an awaking an arising a getting up to the top of the Hil. Thinke with your selves and remember you that have been acquainted with repentance whether mortification for sinne mortification of sinne dying under it by the Law and dying unto it by the Gospel were an hard or an easie matter an up-hill or an down-hill way Secondly Faith is an up-hil way Have you not heard of the fath of Abraham 2. The way of faith as the scripture saith of the patience of Job Now where was it that Abraham was canonized for the father of the faithful why you have the story of it Gen. 22.14 't was in the place named Jehovah-Jireh In the Mount of the Lord it will be seen Faith must get up to the top of the Mount the Mount of the Lord e're ever it can see what it would what it should see as we go to the top of an hil for a prospect when we desire to see a great way round about us and the higher the hil is the more paines is it to get up but when we are up the farther we see Prov. 18.10 The name of the Lord which is that you know that faith leans upon is a strong Tower the righteous running into it is safe A Tower why that 's usually scituate on an Hil as there is Tower-hil in our great City and if so then he that wil into the Tower must up the hill and he that wil into the name of the Lord for security must up the Mount of the Lord by beleeving 3. Of obedience Thirdly Gospel-obedience is an up-hil way It s hard to get a great weight up an hill therefore when the Apostle presseth Gospel-obedience he bids us lay aside the weight that we may runne with patience Heb. 12.1 The old Adam is a clog to our obedience and weights easily pull us down and if down to rise againe it is up-hil work such is obedience Gods call for our obedience is like his command to Moses Gen. 32.49 50. Go up to Mount Nebo and dye there So go up into thy Closet and kill thy Corruptions let thy dearest lusts dye there pluck out thy right eye there and cut off thy right hand there I had as live dye saith a stubborn spirit as do such a thing and such verily is our natural stubbornness against God When God bids us up do this or that flesh and blood had as live dye as do it When the Gospel bids
thee look about all things Father Mother Wife Children Lands Houses Life and Leave Forsake Hate them all and then thou shalt be a Disciple unto Gospel-obedience Is not this every whit as much as go up to Mount Nebo and dye there surely he never yet found this way that hath not found it to be an up-hil way 4. Of Gospell converse in spiritual duties Fourthly The way of Gospel-Communion or Converse with God with Christ with Saints in the Spirit in an Ordinance My Brethren is not this an up-hil way Is it not this that makes your hearts sweat againe to get up or keep up your Spirits duly in this way Our Saviour went up into a Mountaine to pray and unlesse thou canst come up into the Mountaine thou wilt very hardly come to pray The Spouse looked for Christ in the high-wayes that is as I said before the Ordinances but she had not looked yet high enough for to find him Cant. 7.5 The King is held in the Galleries If thou be as the Spouse Cant. 2.14 In the secret places of the stayrs I am come to meet thee this day to tell thee that the King is above in the Galleries his voyce then to thee is this Come up hither for I saith Christ do not use to come down lower the King is held in the Galleries that is If you be in the Spirit whilst you are in the Ordinances you shal find Christ and not unlesse you be under spiritual Communion Christ wil not shew himselfe lower the Hebrew word bears thus much the King is bound in the Galleries Christ hath bound himselfe by promise to be found in spirituality of duty and hath as it were bound himself that he will not be found lower not in formality I judge it may refer hither that we read of the Mountains of Prayer the Mountaine of Holiness the Mountaine of Praise typing that the way of Gospel-Communion is an Up-hil way Secondly If you consider the terms of the motion 2. By consâ—deration of the terms of the motion of the soule that comes from the wildernesse of sinne to grace the term from which the term to which First The term from which is the Wildernesse 1. The terme from which is so low and it it is so low a scituation that you cannot possibly come out of it but you must come up out of it Paradice was a lofty state and as it were a lower Heaven but in the day that Adam was cast out of it he went to inhabite so low a soyle sinne I meane that it is said of it Prov. 5.5 Its steps take hold of Hell If the sinner were but one step lower he would be in Hell Nay what if I should say that the wilderness of sinne is in a sort as low as Hell nay in a sort an Hell Psal 86.13 Thou hast delivered my soule from the lowest Hell Sinne is an hell but I can't say it is the lowest Hell the lowest hell is the second death If thou be in the state of sinne thou art in Hell already understand it soberly He that beleeves not is condemned already Joh. 3.18 Damned already onely the Grave-stone is not yet rowled unto the mouth of this Grave the gulfe is not yet fixed the way is yet open and poor soules may come out by beleeving Secondly The term unto which soules move 2. The terme unto which it is so high when they come from the Wildernesse of sinne speakes it to be an up-hil way You have heard of an higher and lower hell and you may hear of an higher and lower Heaven As sinne is the upper Hell so grace is the lower Heaven Phil. 3.20 Our conversation is in heaven Pauls and the converted Philippians conversations were in heaven that was in the lower Heaven Memorable is that passage Heb. 10.22 23. Ye that is living Saints are come unto Mount Sion and unto the City of the living God the heavenly Jerusalem and to an innumerable company of Angels to the generall assembly and Church of the first born which are written in heaven and to God the judge of all and the spirits of just men made perfect and to Jesus c. If this way that shall lead hitherto be not up the hil judge ye 3. By consideration of this eminent circumstance in the motion viz. If your foot slip you doe not get nearer to grace by it but more back again into the wildernesse Thirdly If you consider but the remarkable Circumstances of the motion as this now Would you know whether or no the way out of the Wildernesse be an Up-hil way observe when thy foot slips whether thou gettest nearer grace or nearer sin by that slip If thou get nearer sinne as thou dost undoubtedly then sinne undoubtedly is the down-hil way for we slip not up the hill but down we fall not upward but down-ward Now this Circumstance is clear in scripture in experience and where not and it is convictive hereof viz. That the way from the Wildernesse of sinne is up-hil for upon any slip our soules slip to sinne so that the Lord instantly cryes out Returne ô backslyding Children c. Jer. 3.22 c. All the wayes of sinne are backslyding wayes therefore they are down-hil wayes and therefore the way from the Wildernesse is to come up Thus much for proof and surely of this mind was Solomon when he said that The way of life is above to the wise that he may depart from hell beneath Prov. 15.24 Whether you respect the hell of sin or of suffering for sinne which are both beneath but the way of life whether of holinesse or happinesse is above to the wise that is an Up-hil way Use 1. Challenge 1. That takes no pains yet thinks to come out of the wilderness From hence a word of Challenge a word of Caution and a word of Exhortation 1. Hence let me challenge soules Sirs how is it that you dare hope of comming at length out of the Wildernesse when you take no paines to walke in the up-hil way surely to let repentance and faith and obedience and the duties of holinesse alone is to resolve to dwell in the Wildernesse yet still for that is the valley of the shadow of death and these are the Up-hil wayes Come up come up from the wilderness you idle hearts that love to walke onely in the way of the plaines Oh! but say you I have tryed to come out but I have made no progresse I can easily go in farther and farther but why can I not as easily go out no wonder at all going in to it is down-hil comming out of it is up-hil therefore never think of coming out of it unless thou take as much nay more paines to get out of sinne then ever thou didst in sinne And by the way 2. That take paines to goe farther into it let me further challenge poor wretches of very madnesse that in stead of taking paines to come up from
Mountaines there shall their fold be c. verses 13.14 Of this we spake in the last discourse I will seeke that which was lost and will bring again that which was driven away I even I saith God My friends shall the Lord God make it his owne great businesse to seeke thy lost soule and shall it not be thine the Lord forbid I would have thee know if thy soule be lost and God seek it and thou doe not thy selfe seeke it And thy neglect a despight to him if thou doe not cooperate thou offerest despight unto the Lord God When God looks for lost soules and they would not be found but the language of thine heart is as Ahabs to the Prophet 1 King 21.20 Hast thou found me O mine enemy Poor soules count God their enemy when his Word or Spirit comes so near them as to find them why this is to offer despight unto God yea then when he is offering the greatest mercy conceivable yea more then can be conceived unto thee Thou art scattered God would gather thee thou art lost but God would find thee this is his challenge against Jerusalem under which it should quite be ruined Lu. 13.34 He would but they would not If a child should lose it selfe and the father finding it should offer to bring it home againe and the child should wrangle and refuse his offer what would you call this or what would you account the child worthy of Gods goodness is a leading goodnesse and if thou refuse to be led by it thou shalt be accounted a despiser of it so saith the Holy Spirit Rom. 2.4 Secondly It is the great businesse of God the Sonne We have had occasion to shew that 2. This the great business of God the Sonne though Christ were never bewildred yet was he led into the Wilderness that he might learn to looke after lost soules This he professeth to be his businesse Lu 19.10 I came to seeke and to save that which is lost This was the errand as you have heard that the Father sent the Sonne into the world about and this he pursues as a light to them that sit in darknesse and a guide into the way of peace Lu. 1.79 And now shall it be the businesse of the Lord Jesus And thy neglect a despite to him also to seek thy lost soule and shall it not be thine own Why Thou offerest despight to Jesus Christ When Christ tenders himselfe as a new and living way and soules notwithstanding resolve to be lost still this the Apostle aggravates by them that despised Moses Heb. 10.28 and calls it a treading under foot of the Son of God v. 29. Thirdly It is the businesse of the Holy Ghost 3. It is the great business of God the holy Spirit 1. By our Ministry to bring poor soules out of the wildernesse of sinne First By our Ministry the Holy Ghost is at the charge of sending forth guides furnished with Gifts for the seeking of the lost and all that expence is hereunto this therefore the Lord sorely challengeth and severely reprehends them for that were called Shepheards that they sought not that which was lost Ezek. 34.4 And his sheepe were scattered yet none did search or seek after them vers 6. Despite done to Messengers herein is done to him that sent them And truly in pursuance of this message whatever despite you offer unto any messenger you offer it as Christ saith unto him that sent him that is the Spirit He that despiseth you despiseth me Luk. 10.16 And shall the Spirit of Grace employ so many Ministers to call thee from the Lyons Den c. to look after thy lost soule and dost thou not make it thine own work Oh! what despite is this unto him that sent them 2. By his own Secondly By his own Ministry by the ministration of himselfe his light his grace his guidance Io. 16.13 The spirit of truth shal guide you The great business of God the Holy Ghost is to be a guid to poor soules and shall it be his work and wilt thou have no care of thine own lost soule this is to do despight flatly to the Spirit of grace So saith himselfe And to neglect this is to do despite unto the spirit of grace Heb. 10.29 Consider consider it cost God the Father the losse as it were for a time of his own Sonne out of his own bosome to help lost soules It cost God the Sonne the losse of his own precious blood out of his own heart and veynes to redeem lost soules It cost the holy Spirit the shedding abroad of his gifts and graces the sending forth of multitudes of messengers to seek poor lost soules and wilt not thou make it thy great businesse also Wilt not thou be at any cost or charges to accomplish it if thou wilt not at once thou dost dispight not onely unto me or any others as poor messengers but also unto all the three that are one God Wo wo wo unto such a soul Querie What means coming from the wilderness 1. It requires But now the Querie will be what this comming up from the Wilderness meanes I shall briefly answer 1. By shewing what it requires 2. Wherein it is dispatched or attain'd 1. Then what doth this coming up c. require I answer First A life sutable to such a motion The soul can never come out of this Wilderness A new principle of life viz. raising up as long as it continues dead in sin You may call long enough to a dead Corps to come up from the Grave except you put a new principle of life into it and as long upon a dead heart to come up from sinne unlesse God put a new life into it The call of Christ to Lazarus put life into Lazarus and therefore he came up from the Grave Joh. 11.44 The call of conversion to a sinner puts life into the sinner and therefore he comes up from the Wildernesse as the two witnesses Rev. 11.11 12. The Spirit of life entred into them and then they heard a voyce saying Come up hither Hast thou heard the voyce of the Sonne unto life if thou hast not thou hast not yet stirred from the wayes of the wildernesse which are wayes of death thou must have a new life to walke in these up-hil paths for this is a new and a living way Hect. 10.20 Never think to be rid of a bewildred heart until thou get rid of a dead heart Our Text is pregnant VVho is this that comes up from the wildernesse How came that I raised thee up under the Apple tree God must raise thee up or else thou canst not come up or rather God by raising thee up makes thee to come up Secondly A motion answering such a life 2. New motions viz. comming up As the soul can never come up unless it be raised so say I there was never any soule raised up but was willing to come
assent to this truth thou must needs infer that it is a tyring travaile 2ly Only beds of thornes to rest upon Secondly As wearying as the wayes are so when ever thou comest to lye down at night you have but tyring entertainment in the wayes of sinne and nature He travailes with paine all the day and this saith God You shalâ— have of mine hand you shall lye down in sorrow Isai 50.11 Oh! how wearying must it needs be to travaile in sinne and then when we have done to lie downe in sorrow 'T is want of sence in thee not of truth in these Scriptures that thou dost not thus feel it for the present but there is time enough before thee for thee to know it in 3ly From experience Thirdly For Experience I shall appeale to Heaven to Earth to Hell to all things Created or uncreated God Men and all other Creatures for their Vote herein 1. Gods owne experiedce Your wildernesse wayes have wearied him First I shall appeale to the experience of God himselfe what ever the matter is that thou art not weary of thy Christlesse wayes there 's enough in them all in the best of them all to weary God himselfe Hear him speak First There is enough in thy worst waies Isai 43.24 Thou hast wearied me with thine iniquities It may be so saith some selfe-righteous One with the wicked God may be angry and with their iniquities be wearied but surely not with my services with my devotions Yes Yea even the best of them 2. With thy best services Isai 1.13 14. Your Oblations New Moons Sabbaths solemne services Though these were Gods own appointments they are saith God a trouble to me I am weary to beare them Secondly I appeal to the experience of all men 2ly Experience of al men as soon as they come but to understand things as they are whether Noahs Dove or his Raven I meane the best or the worst of men First For the Saints they can say I dare say for them 1. Saints experience that the Lord made them weary of other things as a man would be of carrying a load of dross or a burthen of dung when Gold or Silver is offered unto them in their stead Phil. 3.8 or as a childe that would quickly be weary of its lapfull of stones when one comes and offers it an apron-full of plums 2dly For the worst of men Those that are in Hell 2y Experience of the worst of men have already found they that are yet on this side Hell shall quickly find what weariness there is in the wayes of sinne and vanity Isai 2.20 In that day that is the day of Conviction shall a man cast his Idols of Gold and his Idols of Silver which they have made each one for himselfe Mark that every mans particular Corruptions and beloved lusts to the Moles and to the Bats that is they shall be utterly weary of them let who will take up their trade after them they 'l follow it no longer Thirdly I appeale to all other Creatures 3ly Experience of the whole Creation all wearied under the burthen of sinne even this whole Creation I tell you that the Sun is tyred in its Orbe with beholding the abominations of the Children of men by day and the Moon and the Stars in their courses by seeing their works of darknesse in the night I tell you the Earth would sink under you as it did under Corah Dathan and Abyram as weary to beare the burthens of your sins if the Lord would but give it a discharge Yea how doe the very houses of Clay that sinners dwell in spew them up and cast them forth in a few yeares as if weary of being so long possessed by them Yea how doth the very Gluttons and Drunkards stomack tell him to his face that it is weary of bearing his surfeiting and drunkennesse and therefore disburtheneth it selfe upon the ground This is no Notion or Hyperbole of mine but a very expresse truth of God and so to be by you laid to heart Rom. 8 20. The Creature was made subject to vanity And we know ver 22. that the whole Creation groaneth and travelleth in paine together untill now The very Heavens are weary of covering and the Earth of bearing wretched sinners and their continuall groan in their kind unto God is Oh! when shall there be an end of sinning Oh! when shall we be delivered verses 19.21 2ly Aggravated Your not being weary when you are wearied a symptom of spiritual death Secondly Is it so that there is so much in sinne to weary thee and yet thou art not weary truly this is the most dangerous and mortall symptome that can be imagined As it is the saddest signe of a red-sea ruine to be humbled so often with Pharoah and yet not to come once to be humble so it is for thee to be so often wearied by sinne and never to become once weary of it Sinners I dare appeale as the last appeale unto you Consciences even such as they are whether you have not often wearied your selves with drinking drabbing c although you were never yet weary of the sin for the kind yet wearied by the sin in the act Thus those wretched Sodomites who were now near a double Hell even first an Hell from Heaven and then an Hell in Hell Gen. 19.11 They wearied themselves to find the doore wearied yet not weary And wilt thou not be weary Yes friend thou must and thou shalt be weary onely thy wearinesse shall be when times of refreshing shall not be but when thy case is beyond Cure thus was Moab and oh let every one of us all take up that lamentation from the mouth of the Prophet Isai 16.11 My bowels shall sound like an Harpe for Moab and mine inward parts for Kir-haresh Why what 's the matter ver 12. It shall come to passe when it is seene that Moab is weary on his high place that he shall come to his sanctuary to pray but he shall not prevaile Oh! now father Abraham one drop of refreshing water to coole my tongue but it shall not be granted 'T is said of the Grave that there the weary be at rest but the quite contrary shall be said of Hell Oh! sirs you are not weary enough to drinke in the waters of refreshments to day I had almost said here is much water and little or no thirst there shall be thirst enough such as it will be but no water When a sick man hath been a long time tossing his wearied body on this side of the bed first and then on that and after all these weariednesses come to lye still and stupid and senslesse of any wearinesse what doe we I pray you reckon this but the sleepe of death When wretched sinners come to be wearied with every sinne so that the Lord can say they weary themselves and yet their cursed hearts can say We are not weary eternall death is in
received by us from Christ and you must acknowledge that they are the very things received by Christ from the Father 1. As for the believers strength Col. 1.11 Who are strengthned with all might according to his glorious power Almighty strength is derived from Christ to believers therefore the very strength unto which he is exalted so Phil. 4.13 I can do all things here 's a kind of Omnipotency in a Creature but how through Christ strengthning me Note Let me tell the weak hearts that are among you for their comfort that leaning can do as much as Christ on whom thou leanest is able to doe and Christ can do as much as God can doe for he can doe all things so with reverence I speake it can faith in him that was once crucified through weakness but is now raised in power and unto power that once being weary sat down on the well but now being at rest sits down on the right hand of the Majesty on high 2ly Rest of Christs own receiving 2ly As for the rest quiet peace and establishment that the soule hath that leanes on the Lord Jesus Scripture so phraseth it that if it were not the very rest and peace of Christ in glory I still mean relatively considered viz. as the head of believers in its measure it would not be able to bear such Hyperboles 'T is not call'd only peace with God and rest with Christ but the very quiet and peace of God even that peace that passeth all understanding shall keep your hearts through Christ Phi. 4.7 An infinite peace shall keep house in a finite Creature a peace that passeth all understanding shall keep our minds Now add this infinite peace to almighty power and how can you speak higher of Christ the Prince of peace on whose shoulders the Government of all things in heaven and earth is laid Lastly 4. From the notion in which scriptures represent Christs owne state as Mediator untill we have full possession of that strength and See how the scriptures represent Christs estate as he is Mediator though personally and absolutely considered he is infinitely and absolutely God blessed for ever yet I say as Mediator and relatively lookt upon and it will yet more fully appeare how that the strength and rest that Christ glorified hath received he hath received in trust for us for till such time as we all that ever have leaned or doe leane or shall come truly to leane on him come to be fully strong in him and at rest with him himselfe is not compleat in his glory This is the judgement of reverend men and to me it seems sufficiently to he grounded on that phrase Ephe. 1.22 23. God gave Christ to be head over all things to his Church which is his body Note the fulnes of him that filleth all in all Christ as personally considered is God filling all in all Christ relatively considered as head of his Church is not full till they be full full of strength in all grace and goodnesse full of rest from all evill so that in that day that every beleever shall come fully to be saved in that day shall Christ be fully glorified and not till that blessed looked for long'd for day which though it be for an appointed time yet in the end it will come therefore wait for it for in the end it will come and will not tarry Therefore Thirdly Herein may leaners on this Beloved 3d. Propos Therefore may weak weary soules have strong consolation and encouragement to leane on Christ for strength rest have strong consolation a sure foundation whereon the highest faith may securely build Is this a truth that that Christ that was once both weak and weary and both for thee hath now all power and rest and all for thee Why here lean O friends yea leane inseparably O Beloved O let thy faith be as the Holy Ghost calls it Col. 2.12 The faith of the operation of God which he wrought in Christ when he raised him from the dead wherein also you are risen with him Let persecutions watchings wearinesses Note let Principalities powers and Dominions let what hath or doth or can come upon you rise up against you only rise you up against them and you shall rise up above them through the faith of the operation of God whereby he raised up Christ for his own glory and as you have seen for your advantage Wherefore we having such strong consolation who have fled for a refuge to the hope that is set before us Let us hold this hope as an anchor of the soul both sure and stedfast when Rain descends and Winds rise and Waves beat because our forerunner is for us entred even Jesus c. Heb. 6.18 19 20. Let Isaiahs prophesie be found true of thee and me Isai 45.24 Surely shall one say in the Lord I have strength and righteousnesse For this is his Righteousness and hereunto shall that strength be laid forth that To you who are troubled there may be rest with us when the Lord Jesus shall be revealed from heaven with his mighty Angels c. 2 Thes 1.7 When he shall render vengeance to all that trouble you to him be glory for evermore CHAP. X. Containes the reason why so few receive strength and refreshment from Christ that yet seeme to leane upon Christ ANd thus have I explained the Object of this Act of leaning viz. Christ as humbled first to weakness and weariness and then exalted to strength and rest that he might be the support of the weak and the stay of the weary Object But now if this be so Whence is it that there are so many found leaning on Christ that yet continue in their weaknesses and wearinesses still Oh! saith a poor soul methinks my experience confutes your Doctrin for I have been an hanger upon Christ for some years and yet my grace spiritual refreshments are as smal as ever how is it then that Christ is prepared to be so sutable a support to leaning soules Ans I answer thou maist its likely think thou hast been so viz. a leaning soule but hast got no strength neither any refreshing truly I sadly feare thou hast but pleased thy selfe with fancy and never yet madest application of the Lord Christ unto thy soul by faith Never never lay the blame on the preparing of Christ for he is exquisitely accomplished and most fully furnished to supply weak and weary soules surely if he have not supplyed it is because thou hast not applyed Note God hath prepared Christ for you And now he must be improved by you The best made Bed must be laid downe upon if you would have Rest the best drest food must be eaten of if you would have strength The Brass made into a Serpent and lifted up too must also be lookt upon Jo. 3.14 There 's Application as well as Preparation and Jesus Christ lifted up both to Cross and Crown and
Christ I perswade my selfe in every respect will make a good Husband even a good Husband for me and that he perfectly is worthy and meet to be beloved even my Beloved Methinks I am fully convinced that I absolutely need such an Husband as Christ is to pay my debts which are great and as much need I have of such an head to live with me as a man of knowledge to reprove to convince to instruct me and even as great need also of such an head as I see Christ will be to govern mine unruly Family my heart my thoughts mine affections c. Methinks I see not in Christ any thing at all that I can spare neither can I find any thing missing in Christ that my soule can stand in need of this is the voyce of that Assent which I am speaking of And this you have at large explained Isai 45.21 22 23 24. Where by way of promise and prophesie he speakes of this very Assent I have sworne saith the Lord That unto me every tongue shall sweare 23. verse And what shall they sweare That there is no God else beside God a just God and a Saviour and that unto him they look even for salvation by him onely verses 21. and 22. Yea and surely shall one say in the Lord have I strength and righteousnesse v. 24. That is they shall be assuredly perswaded that in and onely by Jesus Christ there is strength and righteousnesss for those that look unto him that is for Believers yea for themselves in particular Therefore let me aske your soules this question Were they ever fully and satisfactorily perswaded that Jesus Christ were onely and fully such an one as you could unfeignedly make your Beloved If you answer no Why then take heed of leaning on him whilest you are of this minde If you answer yea you are so convinced that Christ is wholly and onely worthy of your affections Oh! why is it that you sit so much so wantonly I may say so whorishly in the laps of other Lovers CHAP. XII The consent described Direction how to improve this interest As also the third Consideration opening this leaning as to the Notion of the word SEcondly As an assent of the Understanding 2. A Consent so a consent of the Will is necessarily supposed unto such an interest This Consent I shall thus describe 1. Described It is a free and full act of the Will rejecting all other lovers and receiving whole Christ in his own way or upon his own terms So that as the forme of the Assent is in conceiving aright of Christ in the understanding so the forme of this Consent is the right receiving of Christ by the Will I say it is a free act of the Will for Christ wooes A free act of the will and wins the affections he ravisheth them not Indeed at first they are not onely coy but crooked He comes to his owne in this sence even his own intended and elect Lady and Spouse but she receives him not What gracious heart is there but with bitternesse remembers how many unmannerly and unworthy wayes it gave unto Jesus Christ before he brought it unto a Yea and a Amen But Christ of unwilling makes them willing and this is expressed Psa 110.2 3. The Lord by sending forth the rod of his strength maketh them a willing people in the day of his power This power of Christ by an holy force upon them in the first working of grace frees them Christs love constraines them He drawes them and it is with the Cords of a man and then their affections freely go yea They run after him so Cant 1.4 I say also a full act of the Will A full Act. because I thus judge that a divided heart never yet marryed Jesus Christ thou must not be almost but altother perswaded to be a Christian surely that Christ that will not allow one man to serve two Masters will never allow one woman to have two Husbands especially if himself must be one of them Surely herein though our affections are not perfect as to the degree yet must they be sincere as to their kind and united among themselves for therefore I call it the full act of the Will that is of the united affections A woman doth not onely marry her love but her fear her desire her delight even all her affections in their degree to her Husband In a word she engageth her will to her Husband If David had need to cry out unite my heart to fear thy name as Psal 86.11 What need have we to pray Unite our hearts to bear the name by marrying thine onely begotten Son by matching our selves unto Jesus Christ We must have but one heart for one Husband for one is our Husband even Christ 2 Cor. 11.2 Rejecting all others I say moreover rejecting all other lovers that is we must break our league with Hell and our Covenant with death Indeed had our hearts been chast and faithful before we should not need to break but onely to tye a knot Note but because of our former wanton dalliance with and engagements unto other lovers as you may with shame and sorrow see Hoseah 2.7 Therefore will the Lord Christ have us solemnly renounce and disclaime them though they will not give us a Bill of divorcement Heaken O Daughter and consider forget also thine own people and so shal the King greatly delight in thy beauty Psal 45.10 11. Farewel flesh get thee behind me Satan depart from me you workers of iniquity wantons worldlings my former lovers my former lusts for now am I married unto the Lord Jesus Christ And receiving Christ I say withall a receiving of Christ because dissent from other suiters must be seconded with Consent unto him as it is expressed Hos 2.7 Having left other lovers shee must returne to her first Husband It is not enough to think or say I am none of Satans I am not for the world I will not be for sin but I am Christs I am and through grace will continue Christs and none but Christs Is not this that which the Spouse so frequently professeth I am my beloveds and he is mine Cant. 6.3 I am my beloveds and his desire is towards me Cant. 7.10 My beloved is mine and I am his Cant. 2.16 Observe the variety and inversion I am his He is mine He is mine and I am his What is this but the marriage-match and in the truest sence the True-lovers-knot I say likewise a receiving of whole Christ Verily sirs Even whole Christ Christ is not divided The soule that will marry her Saviour must marry her Sanctifier and in marrying her Priest she must marry her Prophet if she match to one that will pay her debts she must match to one that will mannage her affairs yea and her desire shall be towards him and he shall rule over her so Psa 45.11 He is thy Lord and worship thou him You must
enough on the world and as they think comfortably on their duties and have no need of Jesus Christ If you you see a man go about to sell Crutches and come to one man and he answers I have leggs of mine own and to another and he saith you see I can goe without a Staffe and what need of a Crutch I will warrant you shall see that man makes but a poore living on 't So friends from hence from hence it is that Christ drives no greater trade in the world although he doth not set to sale new Crutches but new Legges new Strength yea better then you had in the beginning at such rate also as none can except against viz. without money and without price and I read not in the whole Gospel that ever he took a farthing for any cure yet oh the thinnesse the thinnesse of Christs Market amongst poore soules notwithstanding all this because there are so few that need him Give some upon the Lords Day or a Lecture Day but an Esans mess Bread and Pottage and they 'l neare complaine of the need of a Christ and this is the reason that the doores of your houses are so thick of poore and the Allies of this house so thinne And verily sirs It is an hard matter to come truly to need Christ fully to need Christ some see their need of Christ that doe not see it fully and even these come short of leaning upon Christ Oh! saith Satan saith the World saith their own desperately deceitfull heart what need you goe so farre there are shops nearer that will supply your need as well as Christs and so comes one man to drink away his need of Christ and another to pray away his need of Christ Another parts with his convictions of his need of Christ in an Alms that he gives to the poore I meane when either sinfull delights or religious duties become our suports instead of Christ The Wordling needs him not he hath Mammon to lean upon the Duty-monger needs him not for he hath hapn'd upon a righteousnesse before ever he came at Jesus Chist he prayes heares reads fasts and saith he Frustra fit per plura what need we to put Christs righteousnesse upon all this But memorable is that scripture Luk 9.11 He spake unto the people of the Kingdome of God and healed those that had need of healing O sirs the hearing of the voyce of Christ may be unto all people that need him or need him not but the healing vertue of Christ doth never goe forth unto any but the soules that need him Second Hinderance 2. Hindrance Fewer yet feel him Of those that come to need Christ many there are that cannot feel him know not how to come at him Soules there are that need a Saviour but have not yet any experimentall perception that Christ is that Saviour and therefore they come as the High Priest Mark 14.61 with an Art thou the Christ the Son the blessed or as John by his Disciples sent to Christ Luk. 7.19 with an Art thou he that should come or do we look for another But saith Sampson to the lad that led him Judg. 16.26 Let me feel the Pillars that I may leen upon them The reason why so few leane upon Christ it because so few feele Christ that is there are few thoroughly convinced and perswaded that with Christ is salvation and with none other You have already heard of the Disciple that leaned upon Christs bosome and how expresseth he his experiences of Christ 1 Jo. 1.1 saith he Our hands have handled the word of life Oh! when the soul comes to feel Christ in a promise as Sampson felt the Pillars then will the soule cordially leane upon Jesus Christ and not tell then Therefore it is no such wonder that there are so few that leane upon Christ because you know they are a few indeed that come up to such sweet and soul-satisfying experiences of Christ As for all men naturally they want an hand to feele Christ for a carnal hand cannot take hold of a spiritual object Sirs we are all born not Mephibosheths not Agrippa's onely that is lame of our feet but lame of our hands also so that whilest we are onely naturall we cannot take hold of eternal life 1 Cor. 2.14 The naturall man cannot receive the things of God because they are spiritually discerned He cannot receive spiritual things because he wants a spiritual hand for the force of the whole verse lyes clearly in that and that he wants a spiritual hand because he is no more then a naturall man If Christ would be touched with the feeling of our infirmities he must be connaturallized with us Compare Heb. 2.16 17. with Chap. 4.15 And if we would be able to feel spirituall things we must as 1 Cor. 2.12 Be spiritualized together with Christ as he partook of our natures to feel the things of our natures so must we partake of the divine nature to feel the things of Jesus Christ And as for many men their hands and hearts are judicially seared as their Consciences are cauterized so that if ever they had any thing like feeling by any common conviction of the Word or stirring of the spirit in them or rather striving of the spirit with them verily they are past it now and so no likelihood of their leaning upon the Lord Jesus 1 Tim. 4.2 Having their conscience seared with an hot iron and Ephe. 4.19 Who being past feeling Now these are the reasons why so few feel and this is the reason why so few lean So that the Lord hath sent me with this word in my mouth unto you that as it is written Act. 17.27 You should seek the Lord if happily you might feel after him though he be not far from every one of us If we may say so as the Apostle there upon the account of our naturall relation to God how may we much more say that God is not far but the Kingdome of God near unto every one of us upon the account of our Gospel-relations unto God therefore let us seek him for to them that have no might of their own he reneweth strength that they may wait upon him and they that waitingly seeke shall feelingly finde and when thou shalt thus come to feele Christ there will be most likelihood of thy comming out of the Wildernesse leaning upon thy beloved The CHAP. XIV Containes three Negative Hinderances few like Christs Port Person Discourse Carriages and why THird Negative Hinderance 3d. Hindrance Fewest of all do like him Of those that feele Christ some doe not like him I meane of those that come to have some kind of sence of Christ many there are that doe not like him It s Christ crucified not Christ glorified that goes a woing in the world that do not find in their hearts to marry him or to make him their soules Beloved You may perhaps thinke it strange if Christ doe goe a wooing
that all the world should not be won But the Prophet Isaiah before-hand tells us Isai 53.2 3. There is no form nor comlinesse in him when we shall see him there is no beauty that we should desire him Againe That he is despised and rejected of men and that we hid as it were our faces from him As when he goes a woing whom some coy Gentlewoman undervalews she forsooth will not see him but chambers up and concealeth her selfe from him Thus Christ came to his owne and his owne received him not Jo. 1. So when Christ comes a woing to our carnall or naturall hearts and we see him out of the window as it were truly we hide our faces from him we do not desire to be married to him And the reason he supposeth all along that Chapter because it is Christ Crucified that goes a woing in the world I find that is in the day of his Espousals and not when he goes a woing that Jesus Christ puts on his Crown Cant. 3.11 It is Christ Crowned that marries but it is Christ Crucified that woes 1. Cor. 2.2 I determined to know nothing among you being an Apostle a Paranymph a Spokesman amongst you for Christ but Jesus Christ and him crucified Sirs If you can not find in your hearts to love a crucified Christ I dare not goe a wooing for Christ under any other Notion We preach Christ crucified 1 Cor. 1.23 and therefore to one a stumbling block to another foolishnesse and this being supposed that it is a Crucified Christ that goes a wooing in the world truly never was any suiter more universally undervalued by the proudest Dame then Jesus is by carnall hearts for they neither like his Port nor Person nor Discourse nor Carriage nor Estate 1. Few like Christs woing Port. 1. Caâ—nall hearts are prejudiced at the Port of Jesus Christ when he goes a woing in the world When a Noblâ—man comes a wooing to some great personage in the World notice is taken of the Port that he comes in what Chariots come with him what Geldings what Servants what Retayners If a man should come a wooing to a great Lady upon the back of an Ass or with a beggerly retinue were not this one thing enough to hinder all hopes of a match Now such is the pleasure of the Lord Jesus Christ that such shall his wooing Port such shall his Retayners be Instead of Coach or Sedan or led Horses or Chariots Christ rides a woing on the Foal of an Ass the foolishness of preaching see Zach. 9.9 Rejoyce O Daughter of Sion shout O daughter of Jerusalem behold thy King commeth unto thee lowly and riding upon an Asse and upon a Colt the Foal of an Asse And if you will have the mystery unfolded 't is this It pleaseth Christ whilest he passeth by the enticing words of mans wisdome and the pompous port of humane Oratory by the foolishnesse that is the plainnesse of preaching to wooe and to win soules unto himselfe 1 Cor. 1.12 and this is the preaching of Christ Crucified in a Crucified style to the Iews a stumbling block and to the Greeks foolishnesse vers 23. Hence it is that the wise the Scribes the Doctors the Disputers of this world dash and stumble upon Christ instead of leaning upon him because Christ is preached as Crucified and so evidently by plain preaching set forth as Crucified amongst us Gal. 3.1 Note I have observed but two dumb beasts whose mouthes were opend in the Scriptures One by Satan the other by the Lord Satan he makes use of the mouth of the Serpent the subtilest Gen. 3.1 God he makes use of the mouth of the Asse the simplest Numb 22.38 The Lord opened the mouth of Balaams Asse If you would chuse a Speaker you usually pitch upon the most eloquent but God often speaks by the Stammerer and out of the mouths of Babes and weaklings ordaineth his praise and by such spokesmen wooes home most souls many time to Jesus Christ Againe Instead of Pâ—inces and Rulers Christ brings his poor kindred and despised spokesmen with him and chief Captaines and Counsellors of the world for his Companions He chooseth to beare him company even in the view of the world and when he goes a woing not many wise not many Nobles 1 Cor. 1.26 But he hath chosen the poore of this world that they may be rich in faith and so beare him company though ragged in Cloathes Iam. 2.5 Fishermen Magdalens Lazars and these when they keep his sayings must be accounted his Mother and kinsfolk and Brethren Mark 3.35 Now even we our selves account her unworthy of a rich Husband who cannot find in her heart to acknowledge his poor kindred I have heard a Gentlewoman should say and I feare too many say so in their hearts that if it were not for Christs followers she could be content to follow Christ Ah! if it were not for Christs great Charge of Children and poore kindred many perhaps would looke towards him more then doe But if you be ashamed of them know that Christ will be ashamed of you I was naked saith Christ in my little ones and you cloathed me not hungry and you fed me not depart from me Mat. 25.41 42 43. 2ly Few like his person 2ly Carnal hearts are prejudiced at Christs person when he goes a wooing in the world Sirs I am sent to woe you to Christ but it is unto him crucified and consequently for His Rayment either he is naked they rent his Coat asunder and cast lots upon his Garments as Mat. 27.35 or clad with Garments dyed in the Wine-presse and red in his Apparel Isai 63.1 2 3. viz. Vestures dipt in his owne blood Rev. 19.1.3 which one would thinke were enough to frighten from Christ in stead of wooing to him And as for His Countenance 't is marred more then any mans and his form more then the Sons of men Isai 52.14 His Face instead of being washed with sweet waters as wooers wont to do is spit upon and instead of shaving is given to those that pulled off the hair Isai 50 6. As for His Head 't is Crown'd indeed but it is with rending Thorns Mat. 27.29 As for His Back 't is new-come as it were from the whipping-post and whealed with scornfull stripes of mercilesse men For he gave his back to the smiters Isai 50.6 As for His sides They are launced with Speares Jo. 19.34 And behold a mingled stream of water and blood As for His hands and feet they also are pierced as he himself recordeth Psal 22.16 Now friends can you find in your hearts as Joseph of Arimathea did Mat. 27.57 to make much of Christ in such a posture thus used thus abused if you cannot it is in vaine to perswade you to marry the Lord Jesus Christ therefore stand you by also 3ly 3ly Few like his woing discourse in general viz. Conviction Carnall hearts are as much prejudiced at Christs wooing discourse
Christ followes not the vaine custom of other lovers Their discourse is Complement vain flattering many times lying Complements Christs wooing discourse is heart-discovering down-right Conviction They that heard Josephs rough speech to his Brethren at their first comming whereof they complaine to their Father Gen. 42.30 The man that is Ruler of the Land spake roughly to us would little have expected that ever Ioseph would have proved such a tender Brother to them afterwards And they that heare how coursely as flesh and blood thinke Christs wooings are worded at the first know not how to believe that Christ will make such a tender Husband afterward His first Complements are no other then such as these Soul thou art and hast been as an arrant whore all the days of thy life hitherto there 's not a place nor a time that thou canst thinks of wherein thou hast not gone a whoring from me therefore now return unto me and I will marry thee You have a large story of Christs wooing-language Ier. 3. And how begins he verse 1. Thou hast played the Harlot with many lovers And verse 2. Lift up thine eyes and see where thou hast not been lain with Course Complementing you 'l say but is this woing language Why read but the Chapter and see your selves this is the upshot verse 14. Turn O back-slyding Children for I am married unto you Nor the particular terms of it such as these Thus of his language in general and as to any particular terms of Christs woing discourse they are altogether irksome and ungrateful unto flesh and blood for they are such as these 1. You must forsake all your old friends First Saith Christ If you will marry me you must forsake and forgo all your old friends kindred and acquaintance you must come at home no more Oh! saith flesh and blood who would marry an Husband to be thus tyed in yet is this Christs expresse term Psal 45.10 Hearken O daughter and consider encline thine are and forget thine own people and thine own fathers house why where didst thou learne this wanton word or that garb or that superstition or this vanity saith Christ to the soule Why in my Fathers house I had it from the Cradle what hurt is in it I am sure my Father before me used them and all my Fathers house yet you must forsake it saith Christ or forsake me Nay if I must be so strickt and tyed up even farewell Christ will most of the world say and yet Christ himselfe persists and tells you that she that in this case hates not Father and Mother and Brother and Sister c. cannot be his Disciple Luk. 14.26 2ly You must expect many a sad day 2ly saith Christ If you will marry me you must reckon to have many a sad and sorrowfull day I must be often from home and out of sight and then must the Children of the bride Chamber mourn Therefore when the world shall rejoyce Verily then shall you mourn and lament and be sorrowful yea as the travaile of a woman when her hour is come Verily verily saith Christ it shall be so Jo. 16.20 21. Yea soul though thou be as David yet must thou water thy Couch with thy tears though thou be as Peter yet shalt thou have seasons of bitter weeping yea though thou be as the Spouse even as a seal on Christs arme his love his dove his undefiled one yet must thou be as a Dove in the clefts of the Rock mourning and in the secret places of the staires Cant. 3.14 3ly You must never look for an idle day but be alwaies carrying his yoke and burthen 3ly If you will marry me saith Christ never think to have an idle time of it never look to have a loytering life on 't Assure your selfe I marry you to work and not to play You must take my yoak and my burther Mat 11.28 And you must bid farewell to all your play-dayes in your Marriage-day and never looke for one idle day more Luk. 9.23 If any will come after me let him take up his Cross daily Marke daily and come and follow me Nay then saith the world let who will have Christ if he tell us so before he be sure to us what will he say afterward 4ly If you will marry me saith Christ 4ly You must disowne your own will you must resolve to lay down your own will You must rule your selves no longer for I will be your Lord and worship you me Psal 45.11 And that not onely in what pleaseth you but also in what crosseth your humour and thwarteth your Will Not a lock not a look not a lust nothing more then what I will give way to Luk. 9.23 If any come after me he must deny himself Nay then saith the pride and stubbornnesse of carnall hearts Marry Christ who will we will not have this man to rule over us 5ly If you will marry me saith Christ 5ly You must part with any thing your very limbs at his command You must be so much mine and so little your own that if I call for an hand or an eye or a foot you must part with it yea though it be a right hand or a right eye Mat. 5.29 30. A custom a course a fashion a fancy a lust a sin seeme it never so sweet pleasing profitable useful yet away it must bee thrown though it sit never so close and neare if I and it cannot keepe house together And thus he that forsaketh not all that he hath cannot be my Disciple Yea and if he do not hate his own life also Luk. 14.26 33. Nay now flesh and blood will stop their ears This is indeed saith Nature an hard sayiâ—g and who can hear it yet must you both hear and hearken to it or else there 's no talke of a match with Jesus Christ 4ly 4ly Few like Christs woing carryages Carnall hearts are yet more prejudiced at the woing carriages of Jesus Christ You never heard of another that useth so to woe Christ doth not onely speake hard words but withall strikes as hard blowes and indeed you shall find him but a word and a blow when that he takes the first acquaintance of any heart by way of woing He takes one soule out of one wildernesse viz. The wilderness of sin and allures it into another viz. The wilderness of affliction in spirit and there he seemes both to leave it and lose it before ever he speake comfortably to it Hos 2.14 Another soule he takes and binds fast under the spirit of bondage Rom. 8.15 as Joseph bound Simeon before the eyes of his Brethren Gen. 43.24 Another he takes and beats it blind and throwes it downe to the Earth and keeps it both without meat and drink c. and that many dayes together as he did Saul Act. 9.4 c. Others he takes and wounds them as the Keepers of the wall did the Spouse Cant 5.7 and pierceth them
a distressed As to the 2d Hinderance Help the second distracted Conscience can beare witnesse Secondly As to the second Hindeoance viz. Few feel Christ and therefore few will leane upon him I shall leave a word or two with you to help your souls in this also First If you be desirous to feele Christ Labour to feel Christ by feeling sin labour to feel sin I believe never did any come savingly to feel Christ that have not come seriously to feel sin You never knew a soule earnestly complain for a Christ that could not earnestly complain of sinne When Christs own spirit is sent forth into our dead benummed Consciences and sencelesse hearts how doth it make us feel righteousnesse but by making us feel sin and judgement the sence of all must goe together where Gods Spirit is indeed at worke Jo. 16.8 Sirs how can we be sensible of the good of light of peace of health of plenty better then by feeling the evill of darknesse warre sicknesse poverty or the light peace or saving health that is by Jesus Christ more effectually then by the darknesse horrour and damning misery of sinne I mean when we see one by the other Isai 54.5 6. 'T is a woman forsaken and grieved in spirit in the remembrance and sence of sinne the shame and the reproach of sinne as is intimated vers 4. I say a woman thus grieved in spirit that God will call a wife of youth unto himselfe and her maker will become her Husband that is Christ will take that soule into the nearest intimacy with himselfe to lie as a wife of youth in his bosome to feele his stripes to put its hand into the wounds of his sides to feel the stirrings of his heart towards sinners that have had the nearest and closest sence of sin that have laine and can most feeling groan under the heavy load and burthen of sin Many there are that speake of the evill of sin but not feelingly and as for these if they speake of the good of Christ you may easily discerne 't is not feelingly When Paul feels sin kill him Rom. 7.9 And as a stinking troublesome tyring dead Carkass cleaving to him ver 24. 2ly By conversing much where Christ is to be found viz. in the Ordinances with the promises Then presently comes he to feele the law of the Spirit of life in Christ making him free from the law of sin and death Rom. 8.2 Secondly Would you feel Christ make then after his hand and after his heart Get you thither where these are to be found and keep you there Now Christs hand is in his Ordinances And Christs heart is in his promises There if any where there and no other where feele for them and you shall finde them How often doe you read in Scripture that Christs hands are stretched forth in his Ordinances if you have not done so You may feele Christs hands in his Ordinances turn to Isai 65.1 2. I said behold me behold me I have spread out my hands all the day and how is that but in the Ordinances unto a rebellious people which walked in a way that was not good This is otherwise expressed by his desire to gather them under his wings Luk. 13 34. Sirs would you feele for Christs Hand to leane upon or his wing to be sheltred under Be much in the Ordinances And Christs heart in his promises Againe Christs heart is in his promises Could you but get into the heart of a promise it would be like Thomas his putting of his hands into Christs sides you might feele Christs heart and how it works towards poor soules What living heart can survey the Promises without a lively sence of Christs hearts tendernesse Sirs doe you not feele how his bowels are turned and his repentings kindled within him when he saith not onely how shall I give thee up Ephraim as Hos 11.8 but also I will not execute the fiercenesse of mine anger I will not return to destroy Ephraim as he saith verse 9. And I will heale their backslydings and I will love them freely chap. 14.4 And I might transcribe a great part of the whole Bible to lead you to a sence of all those promises that plainly lead the Generation of them that seeke the face of Jacob to a sence of Christs heart though now himselfe be at rest towards poore Israel in the Wildernesse CHAP. XVI Convincing Christs lovelinesse by removing the foregoing prejudices THirdly As to the third Hinderance viz. As to the 3d. Hinderance Helpfull considerations convincing Christs lovelinesse notwithstanding any prejudices 1. Against his Port. 1. It is not of necessity but choice that his Port is so mean That few like Christ so as to make him their beloved being prejudiced against his Port Person Discourse Carriage Estate Consider 1. As to Christs wooing Port these three things For my now designe is to remove the prejudices and if it be possible to make up the match and though I woe yet will I not lye for God nor for his Son Christ Though Christ come a wooing in Port despised by the World on the Colt of an Asse the foolishnesse of preaching yet is it not of constraint but of condescension and with a rich compensation First It is let the world know not of constraint or necessity that Christ comes in so mean a Port. He could if he would come so as to convince you hereof but it is of choice that he comes so meanly I have read of one of the Roman Emperours that having been long molested by the King of an eastern Country having at length an Embassy sent him by some contemptible Messengers yet the noblest that that Country afforded the Roman Emperour thinking it were in slight asked them if their Master had none more Heroicall then they they answering they were his Chieftains he brake out in such an immoderate laughter that he dyed in it The Great and Wise and Nobles of the World thus deride the Messengers of Jesus Christ and him that sent them because of the meannesse of the Messengers But let them know that as he laughed himself to death in laughing them to scorn so may these laugh themselves to damnation before they are aware and as for us Call they us and count they us as they please Priest and croaking Calvinists and what they will yet may not we answer that our Master hath none more noble to send or that he cannot come in greater Port for Psal 18.9 10. He bowed the Heavens and came downe and darknesse was under his feet And he rode upon a Cherub and did flie yea he did fly upon the wings of the wind so Isai 19.1 Behold the Lord rideth upon a swift Cloud And this might be his Port. So might Angels also be his Messengers 1.7 Who maketh his Angels Spirits and his Ministers flaming fire Christ could goe a wooing in a whirlwind as the Lord came to answer Job Iob. 38.1
They are seasonable First A wise Conviction is that which is in season which Solomon calls Golden Apples in silver Pictures Prov. 25.11 concluding seasonable reproof to be wise reproof verse 12. This was Abigaels renowned wisdome when David was just a ruining her whole Family had not she by gracious reproofe stopt his fury taking that season when by her present his passion was allayed and how lovely was it to David 1 Sam. 25.32 33. David was wise and therefore this word was an Earing of gold unto him The same woman with the same wisdome defers her Conviction as to her Husband till the fittest season ver 37. Till the wine was gone out of him but he was a Nabal a fool and his heart was dead as a stone Now such seasonable Convictions are Christs Convictions when soules are neare ruining themselves and others in strikes the Spirit and reproves of sin of righteousness and judgement at the best season When Saul was neare Damascus the intended bloody stage of his persecuting madnesse then just then in comes a wooing word of Conviction Saul Saul why persecutest thou me Act. 9.3 4. Who of you can speake of Christs Convictions but must remember that Christ took the best season to say unto you Soul Soul why refusest resistest rejectest thou me Thou maist wonder that Christ should send such a word to stop thee at such a time in such a season 2ly 2ly Suitable As the wisdome of Conviction lies in choosing a fit Season so a fit frame of Spirit fit words fit matter I say fit to perswade not to provoke to soften not to incense and so to harden As sirs if you be never so good and the parties you reprove never so bad your Reproofs cannot be acceptable if they approve not of you that are reproved by you Now this I can say to prove these Reproofes of Christ lovely That Christ rather manageth his wooing Convictions in a pleading than upbraiding way Christ upbraids not but when unbeliefe rejects him and puts him away and for this indeed he will upbraid his very Disciples even after Marriage Mar. 16.14 Although he be slow enough hereunto as is to bee marked from Mat. 11.20 He began to upbraid them because they believed not but in other cases He upbraideth no man Jam. 5.1 But like as he pleaded with the Fathers of old so will he plead with soules Ezek. 20 36. A Chapter full of such pleading you have Ezek. 18. And see how it closeth verse 31.32 Why will you dye I would not have it so saith God wherefore return and live ye Verily such language from the mouth of a gracious God to wretched sinners might melt an heart of hardest stone Christ might upbraide us into Hell and yet when his words are sharpest as Jer. 3. afore quoted they are but to plead us into his own bosome Christ delights not to taunt us for our sin but to humble us under and to rid us of our sin 2ly They are loving and therefore lovely 2ly As they are wise so winning they are loving and therefore lovely Convictions They are pleadings managed by wisdome full fraight of affection no question Josephs Convictions sat sad upon his Brethrens spirits when they were struck speechlesse and could not answer him a word Gen. 45.3 I am Joseph whom ye sold verse 4. There 's the Conviction I am Jesus whom ye have sold for sin for lust for vanity for the world Yea but Joseph vents his owne affections and breaks out into weeping upon them verse 15. and that gives vent unto their utterance for after that saith the Text his Brethren talked with him that is When they saw how affectionate his Convictions were Now this is our Josephs our Jesus his manner O sweet Convictions when most bitter because sweetned by his most bitter teares If Jesus convince Jerusalem his eyes shall speak it as well as his lips Luk. 19.41 He beheld the City and wept over it saying if thou hadst known c. 'T is that makes these Reproofes so rich a present because Christs teares are such precious Pearls 3ly They are consolatory therefore lovely 3ly Christs Convictions are lovely because consolatory As soon as ever Christ hath made you weep he will smile that you may rejoyce That passage is to be remarked Ioh 16.7 I will send the Comforter and how is that amplified ver 8. He shall convince You use to wrap up your bitter Pills in sweet outsides Sugar Sirrups c. But Christ doth otherwise he puts the most bitter outmost You have some Nuts that have hard shells that must be broken and then you come at a bitter peeling and under that lyes the sweet Kernel Our hearts are those hard shels Christ breaks these and then we come at Convictions these are bitter peeles but under these lye Consolations Oh! those are sweet Kernels I am Joseph whom you sold 't was a cutting word Gen. 45.4 Now therefore be not grieved for God did send me before you to preserve your life there 's a curing word for 't ver 5. We cannot think that Joseph did forbid them to grieve for their sin but to grieve inordiately or distractedly I am Jesus whom you abused Oh! there 's a killing Conviction but be not grieved to despair for I was sold to death that I might preserve your life and sent to Heaven through persecution that I might prepare a place for you Oh! that word will revive you If Christ allure into the wildernesse of Conviction making you as Josephs Brethren at a loss in your selves that you shall not know what to ananswer know that he can furnish a delicious Table in this Wildernesse and there speak comfortably unto you Hos 2.14 Now then if you be so scornful or unwise as to hate to be reproved though Christ convince so cordially so comfortingly and have Adders ears unto these Charmings charm he never so wisely take your Course please your selves the world will paint when Christ will be as Fullers soap to wash your lying beauty from you the world will flatter and dare deceive Note Christ your suiter will not his spokesman dare not But know where-ever you make your choice you must have bitter as well as sweet Christs is a bitter-sweet the world is a sweet-bitter Christs wormwood is first tasted the best wine is kept for the last The Worlds Satans Sins discourse are lyes folly flattery c. though these be sweet in thy mouth and thou hide them under thy tongue yet shall thy meat in thy bowels be turned and prove the gall of Asps within thee Job 20.12 14. Thus much to perswade you into love with Christs wooing Convictions But now more particularly In particular The termes of Christs discourse are also lovely termes The first viz. Your leaving Fathers house 1. It s reasonable Secondly I shall endeavour to represent the loveliness of those wooing termes of Christs discourse whereof I spake The first whereof is this
You must forget your own people and forsake your Fathers house if you marry me saith Christ unto which prejudice I answer 't is no more then reasonable nay 't is no more then is profitable First 'T is no more then reasonable Except you mistake Christs meaning for Christ doth not require you to forsake naturall Relations any farther then they forsake and perswade you to forsake Christ This is clear for saith the Text in the next words Psal 45.11 He is thy Lord and worship thou him If they hinder thee herein herein thou must hate them be they Father Mother Sister Brother Wife Childe who they will else thou canst not marry Christ Now this is no more then what Reason and the very Law of Nature obligeth you in to your carnal and civil Husbands Gen. 2.24 Therefore shall a man leave Father and Mother and cleave to his wife and so on the other hand What leave loving them Yes leave loving them better then his Wife or her Husband Leave them rather than by them be perswaded to leave one another And surely if any Husband in the world may righteously say Hearken O daughter and leave thy Fathers house Christ may say so who is the most transcendent deserver of our whole affection negative and positive our leaving love and cleaving love with all the consequences and expressions of the most intimate and entire affections 2ly It s profitable Secondly It is no more then is profitable You may object Alas I would marry Christ if I durst but my Father is carnal and an enemy to the match and now if I should take your counsell and own Christ my Father would take away my portion and disown me and as for that Son of man your selfe have said that he hath not an hole on Earth where to lay his head and where will he then finde a pillow to lay mine upon I answer You cannot lose by leaving for Christ If thou have a Father and a Fathers house which thou forsakest for Christ Christ hath a Father and a Fathers house where there are breads enough for so runnes the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expression is redundant to shew that the provisions are abundant Luk. 15.17 And Beds enough so saith the Text Io. 14.2 And if it had not been so Christ would have told you before he had taken you out of the warme bosome of your Father or Mother but because it is so He is gone to prepare a place for you and will come again and receive you to himself that where he is made welcome you may be also verse 3. The fewer friends you have for Christ the more you have in Christ A second is this If you will marry Christ The 2d viz. You must look for sorrows you must look for many a sad and mourning day This is an hard saying to flesh and blood but Grace can gladly heare it We must be sorrowfull nay as he said of dying blessed be God that we shall be sorrowful 'T is but for a time yea it is a good time and in order to a better time as being it selfe a seeds-time 1. You shall be sorrowful but not for eternity But 1. 'T is but for a time which must be their portion that go without the Bridegroom to eternity but for a time called an hour compared to the pangs of a woman and then as hers your sorrow shal be turned to joy Christ will see you again and your heart shall rejoyce Joh. 16.20 21 22. Sorrowes during you and your induring sorrow may be for a night or so and then over againe for in his favour is life Psal 30.5 2ly Yea and even this time is a good time 2ly Yea and this is a good time better than the vain mans best time yea and such as perhaps thou wilt learne to account one of thine own best times Experience hath taught the Worldling to say Rainy weather is good because it is growing weather and hath it not taught you to say blessed are they that mourn Hee that had experience of joyes and sorrowes as much as any man and as much wisdome to give verdict hath told us Eccle. 7.3 Sorrow is better then laughter for by the sorrow of the Countenance the heart is made better 3ly It s a good time in order to a better viz a seeds time 3ly Yea and it is a good time in order to a better time for it is a Seeds time Sow now and reap afterwards Sow tears for a small moment and gather everlasting mercies Travell for an hour and rejoyce with joy that none can take from you A little Seed brings a rich Crop light afflictions for a moment a farre more exceeding and eternal weight of glory Moment any sorrowes eternal joyes light afflictions an exceeding weighty glory You Husbandmen set your hand to Gods plough learn to sow this seed turn to Psal 126.5 6. They that sow in tears shall reap in joy He that goes forth weeping bearing precious seed shall doubtless come again rejoycing bringing his Sheaves with him Who can desire greater assurance or surer advantage The 3d. You must draw in Christs yoak and carry his burthen But 1. 'T is light and easie A third is If you will marry Christ you must draw in his yoak and beare his burthen daily Oh! but it is 1. But an easie Yoak and light burthen Mat. 11.29 'T is upon the matter but as if one should say to his sweet heart If you will have me you must bear a burthen and carry a Chaine continually for my sake the Chaine is this Neck-chain of Pearl the burthen this Earing of gold What one experienced and true Christian is there of you that would willingly be lightned of any one even of the heaviest links in all Christs Chain surely to carry Christs burthen is to share in Christs glory The burthen that Christs Spouse carries is glory all within and Gold of Ophir without and now how much is she hurt see Psal 45.9 13. But secondly And if there be any tyring weight in it 2ly The heavy parts of them will Christ bear for thee he engageth himselfe to beare it for thee I cannot apprehend that it is the advantage that Christ lookes to take by our work so much as the delight he takes in our Company For upon the matter we doe but as it were hold the Candle whilest he doth the work we set our hand to the plough but it s he that drives it The wife of youth must be where the Husband is because he delights in her Company though many times her helpe may rather hinder and make more work then put forward that that is Though Christ knowes we know not how to doe any thing for alas we know not how to speak as we should Rom. 8.26 much lesse to worke as we should yet will he have us set our hands to every thing but now read Isai 26.12 Thou hast wrought our works
smites thee that hath been so often smitten by thee Art thou pierced by Christ he was pierced by thee first therefore hast thou little reason to complaine that he hath pierced thee Zach. 12.10 They shall look on me whom they have pierced Doth his Word or Spirit wound thee how often have thy vain and vile words and impenitent and unbelieving spirit wounded him Doth his wooong Carriage now prick thee to thine heart how often have thy wandering Carriages struck Jesus Christ to the heart It s fit that thou shouldest feele what it is to be smitten since thou hast so often tryed what it is to smite And well maist thou take it quietly to be under wounds of spirit many hours yea many weeks that hast in thy sinful Conversation been wounding Christ it may bee twenty forty or threescore years 3ly It s he smites thee 3ly He that is smitten with thee that in the mean while is smitten with thee and therefore surely will not smite to hurt thee There 's no great feare that that Father will wrong his Childe that as we say smites himself while hee strikes his Child Surely in all thine Afflictions most of all spirituall which are greatest is Christ afflicted Isai 63.9 If either Satan Sinne or the Law persecuteth thee Christ will say Why persecute you me I have born suffered done and dyed for that soule therefore I will not see that soule perish but though I smite it with mine own rod yet will I not suffer you to ruine it Surely as Paul saith 2 Cor. 11.29 Who is weak and I am not weak who is in the scorching furnace of an afflicted Conscience and I burn not so will Christ say 2ly Consider Why is it that Christ smites thee 2. Consider Why he smites looke backward or forward and there is little reason to murmur on either hand 1. Look backward upon what thou wert 1. Look backward upon what thou hast been and doe not complain and art thou smitten wonder that thou art not struck down to Hell never thinke strange that thou art sore bruised as in the place of Dragons but rather that thou art not damned and so turned down into the place of Devils Lam. 3.30 He gives his Cheeke to him that smiteth him saith Jeremy of the afflicted Spirit and wherefore saith he verse 39. Doth a living man complaine a man for the punishment of his sin Art thou a sinning soul and yet a living soul oh though thou be a bruised soul thou hast small reason to complaine 2ly Look forward upon what thou art to be 2ly Look forward upon what thou art to be and complain no more and doe not count it hard that Christ hath smitten thee Friend Christ intends thee though thy heart have beene crooked and knotty hitherto for a piece of Timber in his living house for a living stone though thy heart hath been a dead and rough stone 1 Pet. 2.5 Ye are built up as lively stones a spiritual house I hope this will satisfyingly answer what is said Hos 6.5 I have hewed them by the Prophets If you will be part in Christs building you must be content with Christs hewing Againe We are called to be Vessels of mercy and these must be prepared unto glory Rom. 9.23 And whoever prepared Vessels of gold but by the Furnace let this answer Isai 1.25 I wiil turn mine hand upon thee Oh! that think you is a scaring word but why will God do it I will purely purge away your drosse and take away all your Tinne Againe You are called to be the Lords Iewels and these Jewels must be made up Mal. 3.17 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will finish his Iewels And what Jeweller is there though never so sparing but will have some instrument in his hand to cut away the part or parts that are redundant and so to fit the Jewel before he finish and make it up in the ring of Gold This answers that gracious promise though to a carnall heart a bloody threatning Deut. 30.6 The Lord will circumcise thine heart to love him with all thy soul c. That is the Lord will pare it round he will take away the fleshly and carnall and redundant parts of it this will cost sharpe work to thy fleshly heart Thus will Christ deale with thee to make thee to love him when he wooes thee to love him onely be not thou as Zipporah crying out to Christ as she to Moses Exod. 4.16 A bloody Husband art thou unto me because of the Circumcision So that all the expressions that import thy future glory doe abundantly engage thee to receive with meekness 3ly Consider What these smitings shall conclude in Thine Enemies ruine and thanksgiving thy present sufferings and buffetings 3ly Consider what these smitings shall conclude in and be satisfied viz. In the ruine of thine Enemies and in the healing of thee First When God casts soules as those three Shadrach Meshach and Abednego into the furnace and the Son of God comes to take acquaintance with them and to beare them company in that Furnace as Dan. 3.25 What shall that fire doe more then burn their Enemies as verse 22. Verily upon them shall it have no power nor shall the hair of their head be singed verse 27. Thy Corruptions thy sins thy drosse thy dirt shall consume and be burnt up but it shall not be able to hurt thy soule But 2ly As for thy soule if that be bruised 2ly Thy souls healing it shall bee annointed by that balm that is in Gilead and the Physitian that is there Vna eademque manus vulnus opemque feret Christ doth use to wound us as Enemies doe and then to let us lie and perish for want of looking too neare feare so great unkindnesse from so kind a suiter no no but if sense say as Hos 6.1 The Lord hath torn and he hath smitten let thy faith say also as theirs there and he will heale and he will bind us up after two dayes that is some short season he will revive us and the third day at farthest he will cause us to live verse 2. Hearken my friends what Hezekiah can say after all his chatterings like a Crane and shatterings to pieces both which you have together Isai 38.13 14 verse 16. O Lord by these things men live and in all these things Marke all these things as if he could not be without Note or misse one blow of them and doe well is the life of my spirit so wilt thou recover me and make me to live so wilt thou as if God had as it were limited himselfe to that way of working unto the reviving of a dead heart So then either Christ must marry thee whilest a Carkasse and lay thee a dead piece of flesh in his bosome or thou must be contented to be smitten but and if thou be smitten he will verily revive thee and cause
above sixteen hundred yeares agoe shall save so many as expect salvation by it now And thus doe poor hearts often reason themselves from trusting in Christ Ah! how witty was the woman of Samaria in cavilling against Christ Ioh. 4.11.12.15 Her wit had almost fool'd her for ever and as we speak of some that they will save their jest though they lose their friend this over-wise woman had in making her jests almost unhappily lost her Saviour but Christ would not so lose her Secondly 2. Emnity against God Our Unregenerate or carnall mind it s not onely foolishnesse and so not able to receive the things of God but also Emnity against God Rom. 8.7 therefore saith Paul is it not subject to the Law of God neither can it be Now what is the great Gospel-Law why This is his Commandement that we should believe on the Lord Jesus 1 Joh. 3 23. To this Commandement the Carnall mind neither is nor can be subject Lean upon the Lord Jesus Tell mee what say your Carnall minds unto this Commandement It is obvious to every observant eye that there is not any Commandement of the Law that is more repugnant to Carnall reason then this Law of the Gospel and Carnall reason unto it Aristotle and the other heathen Philosophers could hit upon an Ens entium a being of beings and that was somewhat like the first Commandement and upon a Deus est colendus and that is somewhat like the second Command They also could account vowes and oaths sacred c. and that was something like the third Commandement they had some superstitious feasts in semblance of the fourth and as for the second Table of Commandements Honor Parents kill not whore not steal not lie not they could all with open mouth declaim in that Language and as for Covetousnesse much could they inveigh against it although the more spirituall part of there was too sublime for them But as for this Commandement they were so far from finding it out themselves and the best of them despisingly called the Christians Credentes as if their faith were their absurdity wheras God calls all such unreasonable or absurd that have not Faith 2 Thes 3.2 And thus they made a mock at Jesus and that was the very Object of their despightfull and Opprobrious Opposition which wee know to bee the onely way of our salvation viz. Leaning upon the Beloved Thus their Wisdome made them mockers and their mocking made their Bonds of unbeliefe so strong as God threatneth Isa 28.22 that nothing was found a more very Enemy to primitive Christianity than that self-taught Reason and Heathenish Philosophy So then it is not onely the foolishnesse of our heats but the wisdom of our hearts also that flyes in the very face of Gospell-truth and cryes out as Joh. 3.4 How can these things be Therefore the spirit saith not that the World through foolishnesse knew not God But after that the World through wisdom knew not God it pleased God that by the foolishnesse of preaching to save them that believe 1 Cor. 1.21 Whence it is evident that as there is nothing that sets it selfe more directly against the Knowledge of Christ then the Carnall Worldly Naturall mans wisdom so neither doth that wisdom oppose any thing more then believing in Christ and therefore it accounts the preaching of faith foolishnesse What saith Carnall Reason will you take hold on the Lord with unwashed hands stay stay till your hands be cleansed and then 't is more likely that Christ will suffer you to lean upon him Yea but what can purifie the heart but faith And I will lean upon Christ not because I am holy and like him but that I may be holy and pure as he is pure and believe and rest upon him that I may be sanctified by him such should the language of faith be CHAP. XXII Containeth next the danger of leaning to our own Wills Righteousnesse Long-lives Self-Will SEcond leaning to our Carnall Wills must needs hinder us from leaning upon the Lord Jesus See Isa 30.15 The Lord the holy One of Israel said In returning and Rest you shall be saved this is the voice of Gods spirit to them but what 's the frame of their spirits towards him But yee would not But yee said no but we will do so and so ver 16. They cast aside the stay that the Lord tenders them and this is the Reason they lean to their own Wills Thus did those Brethren in iniquity Simeon and Levi they had no advice from their Father or Word from the Lord to lean unto in that Cruelty but saith the text Gen. 49.6 In their self-Will they digged down a Wall Now it must needs be that leaning to our own wills must hinder from leaning upon Christ upon a twofold account 2. Evid 1. Because the selfe-Will leans unto the dictates of self-reason First Suppose the truth of the former viz. that leaning upon our self-Wisdom is an hindrance and you must conclude this also Because the Will doth necessarily lean to what the Counsell of the understanding leads it to So that whatever carnall reason represents to the Will as fit to be Confided in be it Sin or Self or Satan or the World that the Will cleaves unto So that if the light that be in thee be darknesse if the very understanding be a blind guide what shall keep up the blind Will from falling into the ditch Lean not to thine own Understanding Now how do wee lean to the Understanding but by the Will When Eve perceived this and that of the forbidden tree then she desires it to make her wise Gen. 3.6 her Reason leave upon the Serpents Counsell and her desire hangs upon the dictates of her reason if the Intellect did not say to the Will that stollen waters are the sweetest the Robber would never have so much Will to steal and so little to live by labour If the Worldling did not think it better to gather treasure to himself hee would be richer towards God In all cases where the Will closeth the Understanding I judge approveth either that it is good though it be evill or at least as we say pro hic nunc good for thee at this time thus Abraham thought a lye was a good shift although he knew in it selfe it was evill to save his life ad the Lord saith Isa 5.20 That they cal evil good and good evil and put bitter for sweet and sweet for bitter wherein I suppose he relates to the acts of the Will closing with this and refusing that accepting this as good and sweet and rejecting that as Evil and bitter and the reason is that in the middle of the Verse viz. they put light for darknesse and darknesse for light which must be judg'd the act of the Understanding When the dark and corrupt Reason mistakes an Evil and calls it good as nothing is more frequent with the unconverted then the Will followes it though it
which are without Christ but by-paths that even then God Law and Conscience will arrest thee sooner or later Ps 50.16 What hast thou to do to declare my statutes or to take my Covenant into thy mouth seeing thou hatest to be reformed to be set right in the way and castest my word my Christ behind thy back But as for you that walk in this way viz. Christ if Satan interrupt you in your duties in your walking in your believing go and complain to God the King and hee will right you for this is the King of glory his high-way And the way faring man though a fool is not shut out of it Isa 35.8 Thirdly Christ is a broad way 3. Christ is a broad way What makes men so mad of going to Hell but that it is a Broad way As sure as can be whatever you fancy friends you mistake your selves and Satan guls you For Christ is the onely truly broad way You 'l say our Saviour calls sin a broad way 〈◊〉 a broad way Mat. 7.13 Note but I would have you know that Christ onely speaks your mind in it not his own the way that you count broad hee calls broad there 's elbow-room for all sin and nature with ease moves in it therefore ha calls it the broad way and there calls his own way narrow not because it is so as you shall see but because your base carnall hearts think it so It streigtheneth you in your lusts and therefore you call it narrow yet speaking of the same thing in other language he saith his Yoak is easie Easie in it self though hard to flesh and blood My meaning is this there is all spirituall and true enlargement in the waies of Christ what ever perfection you desire it 's streight it 's narrow poor and scanty untill you come to the waies of Christ Psa 119.96 I have seen an end of all perfection but thy Commandement is exceeding broad Go thou as fast as thou canst and as far as thou canst in the waies of Christ the more way thou goest the more lies before thee the more enlargement thou meets with the more thou yet discoverest therefore then onely can we run in this way when God hath enlarged our heart Psa 119.32 Surely there 's need of a broad way for the heart which is wider then the world to stand in but now for a heart enlarged to run what breadth and latitude must be there And verily to bring up a good report of this way out of the Wildernesse unto Canaan let me challenge all the world what streightnings can you with truth object unto the waies of Jesus Doth Christ forbid you to eat when you are hungry or to drink when you are thirsty to rest when you are weary or to marry when you have not continence or to rejoyce in the wife of your youth or to feast upon occasion or to provide for our family or to labour for the things that are honest or to rejoyce in all your labour under the Sun Or what is' t that Christ streightneth you in that you should ' count yours the broad way Truly sirs there 's nothing more streightning then of the Child which the mother will 〈◊〉 â—hrust its finger inno the flame Christ would not have you hurt your selves What reason is here to complain of streightning let carnall ones think or speak what they please of the waies of Christ oh then farewel our liberty yet wil the waies of Wisdom be justified of her Children and those that are sons will bear witnesse to the glorious liberty of the sons of God Rom. 8.21 indeed Christs waies are like the Temple windowes narrow without but within that 's when your soules are once in them exceeding broad if you find them not alwaies so 't is want of largnesse in your hearts but not in them 4. Christ is a pleasant way Fourthly Christ is a pleasant way pleasant waies doe much delight and suite with nost mens phansies And pray what is it endears men to the waies of dark Aegypt but onely the pleasures of sin which are but for a season Now friends the waies of Christ are pleasant all and pleasant ever Solomon therefore preaching Christ under the name of Wisdom tells you Pro. 3.17 Her waies take them all are waies of pleasantnes in the abstract there is a Fountain it seems of pleasures in them which is the very nature of them and which can never bee drawn dry You know Summer waies are pleasant waies now Christs are all Summer waies Cant. 2.11 Rise up my love and come away ver 12. the Winter is past the rain is over and gone storms of wrath spirits of bondage terrors of the Lord are over and gone the Flowers appeare on the Earth here 's delight for the eye thy soule gathers sweetnesse from the word the promises the time of the singing of birds is come here 's delight for the eare and the voice of the Turtle is heard in our Land the Holy Ghost the Turtle speaks peace to thy soul and thou hast communion with the Saints ver 13. The figtree puts forth her green figgs the Vines with their tender grapes give a good smell The ground thou goest on makes thee also to bud and blossome pleasantly wherefore saith Christ Arise my love my fair one and come away ver 14. And who would not delight to walk by the beds of spices since the Rose of Sharon Cant. 2.1 is the way to Sion and the lillie of the Vallies to the Lords holy mountain Fifthly Christ is a clean way 5. Christ is a clean way hadst thou the pleasures of ten thousands Saints yet if thou find thine heart polluted and be indeed a Christian and canst not get rid of thy corruptions these pleasures will but little cheare thee Oh! saist thou wherewithall shall a poor sould cleanse his way Oh! who will lead me into clean paths why Jesus Christ is a clean way and the onely way to walk cleane is to walk in him and with him They shall walk with me in white Rev. 3.4 I confesse we must wait for the perfecting of this in glorification but this is wrought true in sanctification You are washed you are sanctified This is the accomplishment of that promise to the Wildernesse Isa 35.8 This high way shall be called a way of holinesse and the unclean shall not passe over it Cease not to improve that promise till grace bee swallowed up of glory 6. Christs is a well-provision'd way Sixthly Christ is a well-accommodated and provision'd way Say you I do not like such a way for when a man 's hungry there 's no good entertainment to be found when weary no good lodging to be had no good accommodations no good way And truly this I do believe is the great scruple of many a soul Oh! I would willingly go to Heaven but it is a great way thither and I fear if I should set foot in the way