Bridegroome These sermons are but a Record of your Honours practice and yet they are a prophecy of your Honours life too The Bride of Christ is not past all her dirty way when shee is espoused to her Bridegroome She walks with him through dirty paths also It is the way of heaven not the way to heaven that is strewed with flowers and roses He knew that told us By much tribulation wee must enter into the Kingdome of God Mortality is but the Christians wildernesse For why should the disciple bee above his Master or the servant above his Lord the Crowne of thorns was not made for Christs head only and if there be written over our heads in letters of glory These are the heirs of heaven what need wee care to hang here nailed to a crosse The nailes of the crosse are sanctified ever since they pierced his sacred Limbs A meditation of Christs agony may bee a cordiall draught for a soule sick with afflictions If Christ walkt upon the Sea to us let us gird our coats and walk also Though Christ seemes to sleepe yet our groanings will awaken him for he taketh care that we perrish not Though Christ shakes himself as if hee intended to shake off our hand sometimes yet let us consider it is because our hands are dirty and not be so foolish to let go our hold Christ may duck but hee will not drowne us He knowes the way out of the wildernesse and will lead us right if we will but leane Though wee sit in darknesse and see no light yet let us trust in the Name of the Lord and stay our selves upon our God we may be persecuted wee shall never bee forsaken we shall come out of the wildernesse leaning upon our Beloved I presume Madam to present these sermons naked to your Honours hands trusting your Ladyship will cover the imperfections with charity they were buried but if the Ghosts must walk I thought it no wayes proper to put them on gayer clothes let them walk in their winding-sheet If they will but tell a story of heaven to any they meet and shew them the way and learn them Christ I will promise them to give them an acquittance for any other debt they owe mee If they will but procure mee the Brides prayers my reward is greater then my desert If God will honour them to win a soule his free grace shall have the honour of it for here is nothing but I have received from his Grace and to it I owe all that I am Madam were not my discourse of heaven and Christ my Epistle might be tedious but I am confident your Honour could be content to hear of your Bridegroome all the day long The Lord grant your Honour yet more sweetnesse in his enjoyments and fill you yet more full of his grace till you shall come out of the wildernesse of mortality leaning upon your beloved into the pleasant Paradise of Glory which is and shall be Madam the prayer of Your Honours obliged Chaplain Iohn Collins THE SPOUSES HIDDEN GLORY SOLOMONS SONG Chap. 8. vers 5. Who is this that commeth out of the Wildernesse leaning upon her beloved THis Booke is called the Song of Songs Canticum Canticorum that is Canticum Excellentissimum the most excellent Song so Vatablus and Estius Quâ—a sermocinationem continet Christi sponsi Ecclesiae sponsae Estius gives the reason because it contains a discourse betwixt Christ the Bridegroome and his Church the Bride The Song of Songs as a note of Eminency thinks hee Mr Brightman will have it as well Nota distinctionis quam Eminentiae a note of distinction as of eminency Canticum excellentius omnibus quae Solomon composuit A Song more excellent then all those which Solomon made The Song that sounded sweetest to Solomons penitent heart But truly well may that be called the Song of Songs where every straine is breathed by the Spirit of the most High whose pen man was Sonne and Heir to the sweet Singer of Israel and had the most wise understanding heart that ever blest a creature whose every note is a note of Free grace and every close a close with Christ an union with him who is the head of his Church Finally where every line breaths the perfume of the Rose of Sharon and is beautified with the colour of the Lilly of the Valleys It is a Song of Love sung in parts by the Sonne of his fathers Love The Lord Christ and the wife of his bosome The Church in generall and every beleeving soule in particular It beginâ— with Love Let him kisse me with the kisses of his mouth for his love is better then wine Osculum est Symbolum amoris And it ends with love Make hast my beloved and come away The fountain from whence it ariseth is a spring of love and the sea into which it falls is an Ocean of love where the soule that enters is swallowed up of love and drowned in sweetnesse The whole streame of the booke is a streame of love running betwixt two pretious banks Iesus Christ and the beleeving soule Sometimes it runnes an higher sometimes a lower water it is alwayes some though the Flood-gates be not alwayes open The two lovers spend their song in feasting themselves with each others beauties One while the Bridegroome is courting his Bride with ravishing strains of grace another while she is emptying her soule into her beloveds bosome The whole song is but a sweet enterchange of delightfull expressions while both seeme to be ravished with each others mutuall embraces I shall not study the coherence of the Text it being a straine of the Song that stands in small dependency to the other The spouse had now her bridegroome by the hand it was her turne to poure her love into her beloveds bosome from the 10. verse of the former chapter My text seemeth to be a parenthesis standing in small relation to the antecedent or subsequent words but seemes to be rhe voice of some third person viewing this blessed pair sweetly embracing one another and the beloved following her love through most rugged places and wildernesse wayes in those wayes leaning upon Christ either in admiration of Christs condiscention that he would please through wildernesses to lead his beloved or in admiration of the spouse so worthlesse a creature that she should leane or of her beauty by the reflâ—xion of her beloveds countenance or of her constancy that the briaâ—s and thorns of the wildernesse could not separate her beloved and her Quos Deus conjunxit c. cries out Quae est illa quae ascendit ex deserto What manner of creature is this that she should leane or what so glorious creature is this that leans What manner of love is this that makes her follow her Beloved through such uncoth rugged dangerous wayes as these Learned â—remellius would have these words to bee no Parenthesis at all but the continued speech of the Church and sayes
of a garden like the smell of a field which the Lord hath blest like the perfume of Paradise 3. As she is admirable for her clothing so for her vertues also Vertues shall I say Vertue is too cheap a garment for this glorious Bride Graces are inward ornaments and indeed this is but her clothing of wrought gold I have spoke something to this before the best nature is but the thred of her garment the Gold of grace is wrought upon it the warp of nature and the woof of Grace she is cloathed with grace as a garment Vertue is the cheapest cloth she wears though that bee more pretious then a cloth of silver or gold The vertues of her Bridegroome are in her Nature refined beyond nature The Quintessence of ingenuous nature seven times refined clarified spiritualized Vertues say they are chained together This spouse is not adorned with collars of pearle the most precious pearle is too cheap for her Ornaments but her cheeks are comely with rowes of jewels and her neck with chains of gold Cant. 1.16 What chains but the chains of her vertues and graces and this chain of grace ravisheth the heart of Iesus Cant. 4.9 Thou hast ravished my heart my sister my spouse thou hast ravished my heart with one of thy eyes with one of the chains of thy neck this pretious Chain the Apostle perswades the Saints to put on 2 Pet. 1.5 Adde to your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse charity Oh pretious chaine of intermixed pearle Surely this will make the spouse admirable that whosoever hears of her or sees her will must say Quae est illa who is this commeth up 4. Lastly She is admirable for her Attendants this makes all that see her or know her or hear of her stand and admire her and say who is this c. Psal 45.9 Kings daughters were among thine Honourable women upon thy right hand did stand the Queen in gold of Ophyr None more glorious Attendants then Kings and Queenes Isay 49.23 And kings shall be thy nursing fathers and Queens thy nursing mothers they shall bow downe to thee with their faces towards the earth and lick up the dust of thy feet What more honourable Attendants then the glorious Angels Those houshold servants of the King of glory even these are this Brides waiting servants Are they not all ministring spirits sent forth to minister for them who shall bee heirs of salvation Heb. 1.14 Shall I goe yet higher The King of glory himself is the Attendant of the Kings daughter he took upon him the forme of a servant he came in person to attend her he comes still and bears her company yea Iesus Christ is the beleevers servant in heaven for hee stands at the right hand of her father to make intercession for her to make her prayers and her welcome into the chambers of his Fathers glory the Mansion house of the King of heaven Shee is admirable for her Attendants first for the multitude of them The Creation is all her servant the Creatures below are as the groomes of her kitchin the Angels are the Gentlemen of her Bed-chamber Queens are her maids of Honour Iesus Christ her Bridegroome is her servant though her Lord all his imployment is to do her service Secondly for the gloriousnesse of her Attendants the Queen that stands at her right hand is clad with gold of Ophyr the Angels that are her ministring spirits are clothed with eternity None so glorious a retinue as this Spouses they that look upon her Traine as she commeth must needs say Quae est illa Who is this that commeth up and thus I have shewed how this beloved soule is admirable but the words are as well formula inquirendi as admirandi a form of inquiring as a form of admiring It argues they did not know her therefore they say Who is this that commeth up The beleever is a bride that is unknown to the world an unknown creature To whom and what are they unknown and how far known what of her must be known and what in her is hidden First She is unknown to the wayes and carriage of the world Secondly She is unknowne to the men of the world First She is unknown to the wayes of the world she hates the garment spotted with the flesh Iude v. 23. shee is none of those that dare revell in mixed dances she is not seene at every fair she proclaimes not her beauty at every crosse she dresseth not her selfe like a puppet of pride that forgets shee is dust and ashes shee is indeed all glorious but it is within there her clothing is of wrought gold she paints not her borrowed face she knowes not how to looke God in the face another day with a face that is not of his adorning she hath beauty enough she needs not borrow any she knowes that paint will consume in hell fire The painted puppets of earthly pride that fare deliciously every day wonder at her native beauty though maintained with pulse and when they see her face out-shine theirs and her making conscience of what they make no scruple they shall wonder and say Who is this Secondly She is unknowne to the men of the world an hidden creature 1 Ioh. 3.1 The world knowes us not They are called Gods hidden ones 83. Psal 3. Sometimes compared to Iewels In that day when I make up my Iewâ—ls I will spare them Iewells are not seene to every one the Spouses excellency is not known to all The men of the world do not know them What are they spirits doe not they live in the lower region How so hidden then Answ First They doe not know them Scientiâ perfectâ with a perfect and full knowledge they look upon a gracious man as one only of a refined nature a pure moralist that doth no one wrong for they have only the carnall eye of sence and the spirituality of a Christian is spiritually discerned These diamonds are no better to them then pebles a Iewell to them is but worth a barly corne Secondly They doe not know them Scientiâ Scientificâ with a distinguishing knowledge the Bristow stone is as precious to them as the Diamond nor can they distinguish them and indeed no one hath infallible marks of them but hee that searcheth the hearts and trieth the reins An hypocrite may paint her self with such seeming graces that the world may say of her Surely this is the Lords annointed or as in the text who is this that cometh up But can the Saint be hidden It is hard saies that pious man to hide a great fire or to cast a covering upon sweet odours that they smell not Christs name by which she is called is as a sweet ointment poured out as a mountain of spices and he is the strong favour of heaven and of the highest Paradise you
this admiring her that her beloved so great so glorious should suffer her to leane on him Many things in her are hidden especially these five First Her bâ—eeding that is hidden Not a beleever but is a Kings daughter borne of God brother of Christ doe the scornfull gallants of the world think thus that a Pesantly Christian is better bred then they that so boast of their Genus proavos do they think that the King of glory is father to that leatherne Christian The Christians face indeed discovers his father he is Christened with the name of the â—rince of peace Gods eldest son gives them their name Christian but this their breeding is hidden the worlds sayes Who is this Is not this the Carpenters Son Secondly Her Value that is hidden Who knowes the Value of a childe of God those are pretious creatures that are the passive creatures of the earth those Precisians Puri ans call them what you please those that have trialls here of cruell mockings scourgings yea moreover of bonds and imprisonments that are stoned sawne in sunder tempted slain with the sword that wander about in Sheep-skins and Goat-skins being destitute afflicted tormented Of these the world is not worthy Heb. 12.37.38 The world the fine world that glifters in cloth of Gold knowes not the value of a Christians leatherne dublet Sub sordido pallio jacet pietas the world wonders to see a poor creature a peece of momentany dust leaning upon the Prince of Glory confiding in Christ living upon Christ so welcome to his house so precious in his eyes so familiar with his heart resting upon the Prince of glories bosome they wonder what they are what invisible beauty this Prince should set his eyes on they see no such worth in the Christian therefore they say Quae eâ—t illa Who is this that comes up What hidden beauty is inner Her Value is hidden Thirdly Her joy and peace that is hidden The Spouse of Iesus Christ is a carelesse creature yet not secure she is a calme in all tempest let the winds blow and the waves beat this house is founded upon a rock the gates of hell cannot prevaile against it Let heaven and earth rush together yet the Christian is safe There are in especiall five stormy and tempestuous dayes which trouble the worldling and they are all sun-shiny to this Spouse she hath joy and peace joyfull peace and peaceâ—ull joy in all The first is the day of sicknesse tâ— his body The worldling cries out my burthen is too heavy for me to bear the Saint sayes O my God! I will kisse thy rod Thy rod as well as thy sâ—â—ffe shall comfort me The rod of God to the Christian is made of severall boughs of joy and twigs of consolation Though he kills me saith Iob yet I will trust in him Who is this that hath such peace saith the worldling Her peace is hidden A second tempestuous day is the day of trouble to the Spirit let the worldling be a little troubled in spirit his foule conscience a little shaked up the stink choaks him Give me an halter saith Iudas Oh what shall he doe Now he is damnd that never would beleeve any such matter as damnation before he that would beleeve no hell till hee felt it and scarce any one wicked man but hath at some time or other a storme in his conscience for all the flattered peace of their soul The merryest youth if Democritus had the Anatomizing of him would be sound to have some melancholy in him Esay sayes they are like a foaming sea continually casting forth mire and dirt Now here hath the Christian peace the winds and the waves obey her Master If the winds blow she casts but out her anchor of hope and the ship of her soule is still though she doth strike her sailes a little yet she is sure her cable cannot breake in her saddest sorrowes she rejoyceth in the salvation of God she findes a bottome in the deepest seas and as confidently looks that though shâ— goes out weeping yet carrying precious seed she shall returne rejoycing and bring her sheaves with her as after a storme the weather-beaten mariner expects a calme the worldling wonders at her hope that makes her not ashamed at her joy and peace that cannot be drowned in sorrow and sayes Who is this that cometh up 3. A third tempestuous day is a day oâ— trouble in the publicke State or Church Here the worldling is distracted and cries out What shall we do to be saved In this day she hath peace she trusts in God and her God is able to deliver her she useth lawfull means to calme these tempests and throwes her God-displeasing Ionas into the sea if all will not doe in a sweet acquiescency of spirit she rests saying Deus est It is God let hâ—m doe what seemeth him good No stroake can be unlovely that comes from the hand of a father The Saints of God see God though he rideâ— upon the wings of th wind and makes the whirlewind his chariot and she doth not much care whether she goes to heaven in a calme or in a storme whether she be gently taken thither or wrapt up in a fiery chariot whether she goes fairly by land or swims through a sea of bloud The world wonders at this carelesse secure calme and sayes Who is this 4. A fourth tempestuous day is the day of death Oh! here is the worldling troubled now he sighs out with the dying Emperour Animula quo vadis I have drunk away my soule sworne away mine heaven blasphemed the God that should now save me Now poore soule whither goest thou The spouse of Christ goes downe to the grave as willingly as the sleepy body goes to bed Indeed this virgin hath cause to go willingly to it she goes but to see where her Lord lay It was her Bridegroomes bed She loves the winding sheet ever since it enwrapt her Saviour The grave is a bed of roses to her ever since and she cries out I desire to be dissolved and to be with Christ which is best of all She is of the Spirit of that dying Saint that profest If all the crownes and empires riches honours and glory of the earth were on one hand and death on the other he would scorne them and embrace this The world wonders at the serene death of the Saint that the King of terrours should be a messenger of joy the most fearfull thing of things to be feared the most joyfull thing to be emb aced Balaam himselâ— could â—ay O that I might dye the dâ—ath oâ— the Righteous let my latter end be like his A as the Godly man his peace and joy is hidden and when they see him liâ—ting up his undaunted â—ead in this terrible day they say concerning him Who is this 5. The last tempestuous day indeed it is the last d y he day of Iudgement this day but in a fancy the thoughts of this day Oh
been brought up in the Court of glory One that in the day of thine espousalls to him shall put a degree of honour more upon thee though thou wer 't the Empresse of the world before No honour like the honour to be call'd the sons and daughters of the most High If thou hast an ambitious eye here is an object of highest honour for thee thou shalt be daughter to that King that can bind Kings in chaines and Nobles in links of iron and Bride to him that hath Emperors for his meanest servants and is Heire of eternity 2. Hast thou a wanton eye will beauty move thy affection My Master is the fairest of ten thousand white and ruddy Cant. 5.10 His head is of most fine gold his locks bushy and black as a Raven c. See the full description of him in that Chapter The creatures beauty is mouldring paint but His native beauty is permanent glory 3. Hast thou a covetous eye and doest thou look for a great joynture My Master hath it for thee Hee is rich in inheritance heaven is his and earth is his and the sea is the work of his hands He is rich in moveables Every beast of the forrest is his and the cattell upon a thousand hills The fowls of the mountaine and the wild beasts of the field Ay and all is thine for hee can with-hold no good thing from those that live uprightly The Father of glory gives all with his Son in marriage He hath given us his Son shall hee not with him give us all things 4. Hast thou a sober ingenuous eye that thou thinkest love is the best riches and a certainty in that the best joynture Know that my Master is of a loving nature too Read this delicious Song tell me what Gallant ever courted his Mistresse though far above himself with such Rethoricall expressions of love as this precious Jesus woes poor dust and ashes O tell me poore creature how wouldst thou desire to try my Masters love towards thee O man did ever Bridegroome do so much for his Bride why man he hath come and left his pallace of Glory for thee and lived a scornfull tedious life upon the earth he hath pleaded night and day with his angry father in heaven for thee that thy soule might not be damned but thou mightst be married to him he hath made thee a path for thy prayers to his father and thou hast not had a gracious answer to one prayer but hath come under Christs hand and been sealed with my masters blood Wilt thou try him by what he hath or will suffer for thee Why poor creature for thee hath he been buffeted beaten whipt prickt with a crowne of thorns for thee did he suffer his precious side to be ript with a speare for thee did that precious bloody balsamy sweat trickle down his sacred cheeks for thee was he nailed to crosse for thee he did suffer such torments as made his dying soule cry out Eli Eli lama sabachthani is this no suffering doth not he deserve thee that hath suffered so much for thee that art but a peece of momentary clay The Gallant perhaps will venture his life for his Mistresse but my Master hath more then ventured his life for thee he embraced death for thee He knew he should dye yet to shew that he valued not his heart blood for thee he shund not the crosse I doubt whether a gallant would fight a duell for his Love if he were certain he should be slain in that duel But this my Master hath done for thee Some have a trick to try the constancy of their lovers by making them long suitors If they be content to woe seven years then perhaps they will love This is but an unmannerly trick but yet thus hast thou tryed my Lord and Master most unworthy creature He hath proved himself constant in his patient woings and waitings upon thy scorne this hath been his woing place every minister came with a love-letter from my Master to thee He hath come himselfe many a time and knockt at the door of thine heart whilst thou hast been in bed with sin yea he hath stood and knockt while his locks have been wet with the dew of the night O hard heart Why dost thou tire out my Masters patience most worthlesse creature What hath he not staid for thee long enough is not yet the constancy of his love approved to thee What was it for a portion he should have with thee what portion but sin he must give his blood to cleanse thee before he can embrace thee yet rather then loose thee he will do it O precious melting love here love was stronger then the grave indeed was ever love like his Let me be familiar with thee this day I would gladly make joy in heaven this day for the marriage of some poor soule to my Master What makes thee so coy and scornfull Art thou a creature of such deserts dost thou think What dost thou deserve if any thing it is hell yet he even he who is in heaven it self and glory it self he woes thee What will move thee Thou art vile and filthie polluted in thy blood more loathsome then a toad worse then the stinking leper that goes up and down the streeâ—s O come come this day and be married to the Lord Christ Take him and him alone not for the heaven thou shalt have with him but for the heaven thou shalt have in him he shall make thee admired thou shalt be a Queen thou that art the childe of the Devil shalt become the childe of God thou that wert so filthy shalt learne the carriage of a Kings daughter thou that wert all dirty and besmeared with sin shalt become all faire Thou art all faire my s ouse Thou that hadst nothing but raggs of iniquity shalt now be clothed with the glorious robes of righteousnesse Isai 61. vers 10. Thou shalt be cloathed with the garments of salvation and covered with the robes of righteousnesse Thou shalt be deckt like a Bridegroome and as a Bride decks her selfe with jewells He shall make thee so glister with graces and shine with holinesse in thy life and conversation that the worlds eye shall be dazled upon thee and they shall say of thee Who is this O you that are children of pleasure Come O make haste and be married to this glorious Bridegroome the King of glory waits upon you to honour you this day O come to the wedding become his friends and Eat of his fatnesse and drink of his sweetnesse and be merry and rejoyce in the God of your salvation and let us all cry out Effice O Christe nos dignos ut ad Nuptias Agni aliquando introducamur Lord make us all worthy of such a Bridegroome Secondly Are the Saints of God hidden creatures that the world must say of them Who are thâ—se Then judge not that ye be not judged Say not This man is a Saint and the other a
Welbeloved is thine And ordinarily the soule when it comes to the Lord Christ comes through this wildernesse this losing place of conviction and contrition and weeps her selfe a path where shee would drown in the waters of Marah if Christ did not hold her up Indeed God could have brought the Israelites a shorter Journey then through the wildernesse to Canaan and sometimes God miraculously drawes a soul to himselfe onely by the cords of mercy God is not tyed alwayes to bring a soule the same road to heaven Elijah was carried to heaven in a fiery chariot but the more ordinary way is by Jacobs ladder The common way to heaven is by the gates of hell the way to life is through the chambers of death through a wildernesse Who is this that cometh up out of the wildernesse The third wildernesse in which the Spouse of the Lord Christ may sometimes have her dwelling in is the Wildernesse of afflictions bodily afflictions I meane A wildernesse is a place full of bryars and thornes and through such a wildernesse the holy Ghost tells us lies the Saints way to heaven By much tribulation much pricking of thornes thornes in the flesh sometimes must wee enter into the kingdome of God The Spouse hath a dirty way to goe to marrying in and when shee is married shee hath a dirty way home too A wildernesse on either side The Apostle speaks plain Heb. 11.7 38. They wandred about in Sheep-skins and Goat-skins being destitute afflicted tormented they wandred in deserts and in mountains and in dens and in caves of the earth And who were these that wandred thus in the wildernesse They were such of whom the world was not woâ—thy the Spouses of the Lord Christ And truly afflictions may bee called a wildernesse for the disconsolacy of them too they are times of sorrow no delights please the Spouse in affliction is in a wildernesse 4. A fourth wildernesse that the Spouse sometimes dwells in is the wildernesse of temptations The Bridegroome himselfe was in this wildernesse Hee was led into the Wildernesse to bee tempted of the Devill The Spirit took him thither Matth. 4. vers 1. and Paul was in this wildernesse troubled on every side this is Sathans wildernesse that hee leads many a poore soule into and it had beene a sadde wildernesse had not our WAY beene there first If the Devill could have lost our Saviour in it wee should never have found the way out of it A dangerous a disconsolate place well termed a wildernesse as the Saint will tell you that hath beene in it 5. A fifth Wildernesse that the Spouse is sometimes in is the Wildernesse of desertion Here 's a sad wildernesse a desert indeed Quum Deus deseruit When God hath forsaken or withdrawne himselfe from the Soule this Desert Christ himself was in Eli Eli lamasabachthani My God my God why hast thou forsaken me was the voice of the Lord Iesus hollowing in the wildernesse such a wildernesse was the Spouse in when she sought him but found him not Cant. 3. vers 2. In this desert the soule is solitary her God is gone and she knowes not what is become of him the soule never calls any company her company if her God be not there David was in this wildernesse too he is often crying out of the wildernesse he was in when God hidde his face from him The soule that belongs to the Lord Iesus goes through many a wildernesse in this world but scarce any which Christ hath not walkt in before it and hewen it a way through it through every wildernesse we may follow the Lamb in his own path 6. Nay lastly The Saints whole life below is but a wildernesse Earth is a Christians desert while she lives here she lives in widowhood it is a sinfull place and a dangerous place a thorny place and a place where she findes an abatement of the joyes she shall be swallowed up in glory Mortality is but Meshech and her best habitations are but tents of Kedar nothing to the temple of Glory she shall worship her God in hereafter and the former deserts are but as severall corners of this wildernesse but she cometh up out of every wildernesse That is the next branch of the Doctrine I hasten to Doctr. 2. That though the Saint of God hath had and may have her dwelling in the wildernesse she rests not there but cometh up out of it She cometh up It seems to argue a propriety in the motion as if she were not driven nor drawn up and a voluntarinesse in the motion as if she were not compelled nor made to come but of her self came and of her own strength and yet not of her own strength neither her own leggs would not bear her for the text tells us she comes up leaning she had fallen had she not leaned Here is the Question stated what the soule doth towards its conversion what power of doing any thing tending towards its conversion before it is sanctified or after it is sanctified whether it be meerely passive what she may doe what she cannot doe how farre she may come where she must leane Whether hath the soule any power to come up out of the wildernesse of sin to the Lord Christ to move one step heaven-ward of it self And here I have a narrow path to tread betwixt the Pelagians and Arminians on the one side that would make the soule have more power then it hath and the Antinomians and Sectaries on the other side that are so farre from holding that the soule hath no power to come to Christ that they would make us beleeve she hath no power to come to Church neither I shall not know how to determine this Question better then in the words of pious and learned Bishop Davenant Determ Q. 9. p. 46. Non potest quodvis opus ex divina promissione ad impetrandam peccatorum remissionem aut ad eundam possessionem regni coelorum ordinatum The soule cannot doe any thing that is ordained by God or hath the promise of God to obtain pardon of sins or possession of the Kingdome of heaven shee cannot savingly beleeve repent love c. for these are the acts of grace and God is the fountain and donour of all grace 1. But first She may by Gods generall restraining grace without speciall and saving grace abstaine from grosse sinnes the heathens did so the light of nature which God keeps from none will shew her that this is darknesse 2. Secondly Shee may by Gods exciting grace without any saving grace performe many previous actions that are required of men to faith and repentance she may by vertue of Gods generall grace his exciting grace goe to Church hear the word of God meditate of God peccata propria considerare sensu eorum expavescere saith Dr. Davenant Ay and shee may begge deliverance from that wofull condition which she apprehends her selfe in but she stirrs not one of these stepps after a spirituall but
this be not Repentance I know not what is not taking Repentance for the whole worke of conversion as sometimes it is taken in Scripture but taking Repentance for a wearinesse of sinne and sorrow for it But those of our Brethren here that are so afraid of Babylon that they will runne quite beyond Ierusalem so afraid of being Arminians or Papists to ascribe any desert to duties or tye that God hath to concurre with our duties that they are resolved they will not be sober Protestants So afraid of being Heterodox that to avoyd it they will not be Orthodox Tell us that this is a legall not a saving Repentance it soundsill to distinguish betweene a legall and saving Repentance I will digresse a little to rend this Fig-leafe being all they have to cover the nakednesse of their Opinion I would faine understand that terme saving Repentance in what sense they take it the Scripture warrants no such distinction If they meane by saving Repentance such a repentance as merits Salvation or such a Repentance as God is tyed necessarily to concurre with with his saving grace I say no Repentance can be saving Repentance No Repentance saith Learned Davenant can so dispose the heart Ut ex merito congrui teneatur Deus gratiam cuiquam infundere If they meane by saving Repentance such a repentance as of it selfe without any more adoe shall be sufficient to Salvation I say againe no Repentance can be called a saving Repentance For Without Faith it is impossible to please God If they meane by saving Repentance a repentance that conduceth to Salvation I say this kind of Repentance let them call it legall or what they please is a saving Repentance If they meane by saving Repentance such a repentance as is wrought ordinarily in such as shall be saved I say in that sense this Repentance is a saving Repentance Now Whether it ought not to be preacht as well from law as Gospel-motives is a question lyes not in my way to determine only I hear my Saviour though he were Gospel it sell preaching it from a Law-motive Luk. 13.2 Except yee repent yee shall all likewise perish Let the unprejudiced Reader judge if damnation be not there preached as a terrible motive to Repentance Surely I then may learne to preach from the Best of Preachers and preach Repent or you will goe to Hell Repent or you will be damn'd as well as Repent because God hath loved you Yea and John too preacht Repentance as well because The axe was laid to the root of the tree and whatsoever tree brought not forth good fruit should be hewen downe and cast into the fire as because The Kingdome of Heaven was at hand I dare not learne contrary to Christ and Baptists Copy I will preach Mercy and Judgement The Law and the Gospel goe well together I will not be accursed for seperating what God hath joyned But Lastly I conceive Wee cannot call any Repentance saving Repentance till the worke of conversion be fully wrought in our soules Nay I make a question whither any man without the grace of Assurance can properly call his Repentance saving Repentance till he comes in Heaven And for my owne part I am full in the Negative But I have digressed too farre to convince some who I feare are not so willing to suffer the word of conviction as I to speak it We left the Spouse in the second wildernesse The wildernesse of sorrow 't is time wee now returne to her and comfort her and shew you how she comes out of that leaning upon her Beloved Here now the beloved Soule is mourning like a Turtle and crying O what shall I doe to be saved I am lost oh how shall I find the way out of this wildernesse O my sins pull me back I cannot set a step forward Sin trips up my heeles The Devill tels me I am his and my sins beare witnesse to his words Now she that is not the Spouse of Christ sinkes in these mighty waters she sinkes to hell in despaire is quite lost if once she comes into them But he that said not one of those whom his father had given him should perish seeing the poore soule like Peter Math. 14.30 that thought to have trode upon those waters sinking in them and crying Lord save me or else I perish when he sees such a poore soules ship in which he is though he seemes to sleepe tost in these bitter waves when the tempest ariseth and hearing the soule in this Agony crying out Master save me or else I perish now he begins to arise and stretch out his shoulder for the soule to leane upon speakes and rebukes the winds and calmes the busie tempests when the Whale of sorrow hath swallowed up these Jonahs and they are in the bottome of the Sea in the Whales belly they cry their God heares and causeth the Whale to vomit them out on the dry land Me thinkes that voyce of Ionah is the voice of every penitent soule Ionah 2. The soule cries by reason of her affliction unto the Lord and the Lord heares her out of the belly of hell she cries and he heares her voyce for he hath cast her into this deepe into the midst of the Seas and the flouds compasse her about and all the billowes and the waves past over her Then the soule saith I am cast out of the Lords sight yet I will looke again towards his holy Temple The waters compasse her about even to the soule the depths closed round about her the weeds were wrapt about her head she went downe to the bottome of the mountains the earth with her barres was about her yet her Lord her God brings up her life from corruption when her soule faints within her she remembers the Lord and her prayers come unto him even into his holy place And when the soule is in this wildernesse in the deepes of sorrow then her Beloved doth throw her his shoulder of supporting grace to leane upon that she saith as David Psal 94.17 18. Unlesse the Lord had been my helpe my soule had almost dwelt in silence when I said my foot slippeth thy mercy O Lord held me up When the soule cries O I am drowned Then the Lords mercy holds her up No saith God thou art not drowned here is a cord of mercy for thee to lay hold upon and I will draw thee out by it Here is my hand be still O ye waves this soule is mine When the soule is burthened with sins laden with the sense of them and in the sad apprehension of them cries out my burthen is too great for mee to beare O I sinke I sinke under it then Christ lookes out of the heavens and saies Cast thy burthen upon the Lord man and he shall sustaine thee Psal 55.22 or Come unto me all ye that are weary and heavy laden and I will ease you Mat. 11.29 The supporting grace of God is the Anchor of the soule which
man need to keep the love of his guide O Christian thou hast much more need to keep the love of thy Christ It is he that must succour thee at every need he that must make the rugged waies plaine for thee It is he that must carry the Babe of grace in his armes least it should dash its feet against the stones of affliction It is he that must lead the child of God upon his hand least in this world of afflictions it fall and hurt it selfe O keep close in his armes keep thy selfe warme in his bosome feare that which may make thy God go from thee Gods departing from the Creature is a peice of hell thou knowest not how soone thou mayest need him yea thou alwaies needest him therefore take heed of sinning against him thou wilt anger the best friend I will assure thee I hasten to the last use which shall be a word of Exhortation Doth the Spouse of Christ come out of the wildernesse leaning upon her Beloved First O then you that are yet in the wildernesse of sinnes come out come out get this Spouses Beloved and then leane upon him 2. You that are in the wildernesse of sorrow for sin afflictions temptations desertions leane upon your beloved live leaning and dye leaning you that say you are sinking and you cannot beleeve Oh leane and come out of this wildernesse leaning upon your Beloved A word to the first Is there any before the Lord this day that is yet in the gall of bitternesse and in the bond of iniquity with what arguments shall I plead with such a soule Those are not wanting but with what arguments shall I prevaile with such a soule to come unto the Lord Christ were any here drowning in the water a little Rhetoricke would perswade them to let me helpe them out were any cast in a wood I should not need much entreat them to give me their hand and I would shew them a way out of that loosing place why should I not as much prevaile for heaven this day 1 Consider what estate it is that thou takest such pleasure to continue in first It it a dangerous place more dangerous then the sands to the ship thou art ready to be swallowed up of hell every houre in it A troope of judgements waites upon thee to destroy it how canst thou abide consuming fire or dwell in everlasting burnings Secondly Consider it is a joylesse condition There is no true joy to the sinner though he sings sometimes amongst his drunken cups yet he cannot feed heartily upon a feast of joy because the Sword hangs over his head it is but a feigned joy that the sinner hath a sudden short lived flame without any coales underneath to preserve it There is no peace to the wicked saith God and if no peace there can be no joy when the sinner is serious he cannot rejoyce his rejoycing is like the skipping of mad men that know not what they do Thirdly Consider it is a starving câ—ndition The sinners soule starves whiles he feasts bis body like a glutton his soule dyes for thirst when his body is overflowen with drunkenesse It is impossible the puffe-past of iniquity should nourish a soule Doth an Angell feed upon the earth doth a Saint feed upon hell The soule is of an Angelicke substance it cannot feed upon sin sin starves it Dost thou love to be in the middest of thornes dost thou delight to lye downe in sorrow canst thou endure to see thy better part starved whilest thou pamperest thy filthy Carcasse O let this deterre thee from the wildernesse of sin and perswade thee to come out of it unto Paradise There First Thou shalt be in a safe condition Out of the feare of judgements out of hells gunshot There life or death will be either peace temporall or else eternall either grace or glory unto thee here thy soule shall be in a harbour if thousands fall at thy left hand and ten thousands at thy right none shall make thee afraid thou shalt laugh at trouble when it comes Thou shalt be sure to go to heaven either by land or water If thou goest through the fire thou shalt be sure to have Christ with thee Heaven is a security in all estates a protection from all Arrests if the King of Glory hath a mind to sue thee thou shalt not be arrested like other men with a writ of wrath but invited to sup with him in glory only by a letter of love and he will send his Ushers of glory to waite upon thy soule to the chambers of glory Luke 16.22 The soule of good Lazarus was carried by Angels into Abrahams bosome you shall not live like other men haunted with the bloud-hounds of wrath nor dye like other wretches that go out of the world haled by the Serjeants of hell to everlasting prison but quietly sleepe and awake againe one day in glory O who would not desire such a protection for himselfe such a security for his soule who would not throw off his raggs of sinne to put on Christs livery of grace when Christs badge upon his shoulder shall free him from all Arrests That he shall walke up and downe and nothing shall make him affraid Secondly Consider that Heaven is a place as full of joy as ever the wildernesse was full of sorrow and trouble of this I spake before O thinke of the joy of the Saints you children of vaine pleasure you mad-men of the earth that can dance over the hole of the Aspe and put your hands on the Cocatrices den Your false and flattering joy is nothing to the reall joyes of heaven There is joy like the joy in the harvest like the joy when men divide the spoyle The yoke of their burthen is broken and the rod of the oppressour O you that love your drinking meetings and dancing dayes that you would but love heaven where you might drinke new wine with your Lord Christ where you might dance in glory and make all your daies dayes of joy and every houre an houre of pleasure Thirdly consider that there and there only is provision for your soule Christs robes is the only cloathing that will cover the nakednesse of it his flesh is meat indeed and his bloud is drinke indeed there my friends Eate and drinke and be merry there you may have wine and milke without money or without price O spend not your money for that which is not bread and your labour for that which profiteth not Here you may eate that which is good Esa 35.1 2 3. and let your soule delight it selfe in fatnesse Here is a Feast of fat things The fatlings are killed O come unto the wedding Why should your roomes bee emptie in the day of the Lords Espousalls You shall bee welcome to my Masters Table Now O now Behold hee stands at the doore and knocks Lord breake where thou knockest If any man will heare his voice and open the doore he will come