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<DATE>2013-09-04</DATE>
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<NAME>Alexis Jakobson</NAME>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="approbation">
<PB REF="1">
<P> I Have delightfully read over this following Treati&s;e, intituled, <HI>Five Le&s;&s;ons for a Chri&s;tian to learne,</HI> being the &s;umme of five Sermons, and finding them to be &s;ound, &s;olid, zealous, pious, powerfull, and very profitably &s;ea&s;o|nable, I judge them well worthy to be printed and publi&s;hed.</P>
<CLOSER><SIGNED>John Downame.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>FIVE LESSONS <HI>FOR A</HI> Chri&s;tian to learne.</P>
<P>OR, The &s;umme of &s;everall <HI>Sermons;</HI> Setting out,</P>
<LIST>
<ITEM>1. The &s;tate of the Elect by Nature.</ITEM>
<ITEM>2. The way of their Re&s;tauration and Re|demption by Je&s;us Chri&s;t.</ITEM>
<ITEM>3. The great duty of the Saints, to leane upon Chri&s;t by faith in every condition.</ITEM>
<ITEM>4. The Saints duty of Self-denyall, or the way to de&s;irable Beauty.</ITEM>
<ITEM>5. The Right way to true peace, di&s;covering where the troubled Chri&s;tian may find Peace, and the Nature of true Peace.</ITEM>
</LIST>
<P>By <HI>John Collings,</HI> M. A. And Preacher of Gods word in <HI>Norwich.</HI></P>
<P><HI>London,</HI> Printed for <HI>Rich: Tomlins,</HI> and are to be &s;old at his hou&s;e at th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Sun and Bible in Pye-corner. 1650.</P>
</DIV1>
</FRONT>
<GROUP>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="2" MS="y">
<PB REF="2" MS="y">
<P><HI>THE SPOUSE UNDER The APPLE-TREE: OR, The &s;tate of the Elect by Nature.</HI></P>
<P><HI>Wherein is di&s;covered,</HI> The di&s;tance that the highe&s;t Saints by <HI>grace</HI> &s;tand at by Nature from the Lord Ie&s;us Chri&s;t, by which they may know they have nothing to boa&s;t of, but what they have re|ceived.</P>
<P><HI>By JOHN COLLINGS,</HI> M. A.</P>
<Q><BIBL><HI>P&s;a.</HI> 51. 5.</BIBL> Behold, I was &s;hapen in iniquity, and in &s;in did my mother conceive me.</Q>
<P>LONDON, <HI>Printed for</HI> Rich: Tomlins. 1649.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="3">
<PB REF="3">
<HEAD>TO THE Right HONOURABLE, the LADY <HI>St John, Grace, Mercy</HI> and <HI>Peace.</HI></HEAD>
<OPENER><SALUTE>Madam,</SALUTE></OPENER>
<P>_THe deep &s;en&s;e that I have had of tho&s;e <HI>Engagements</HI> by w^c^h it hath plea&s;ed your Honour to oblige me to your <HI>&s;ervice,</HI> hath imboldned me to com|mand the&s;e Papers to wait upon your Ladi&s;hip to pay a debt, by incurring <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> further
<PB REF="4"> one (if your Ladi&s;hip &s;hall plea&s;e to honour them with <HI>Acceptation.)</HI> The&s;e Sermons <HI>(Madam)</HI> were but ordi|nary labours, and very unfit for a publicke view, in this <HI>extraordinary</HI> time. It was only a Sermon before publi|&s;hed upon the Text, that tempted out the&s;e to beare it companie, yet did I not part with them without &s;ome parly. The world is full of Writers, and the Pre&s;&s;e as much overgrowne with <HI>Au|thors,</HI> as the <HI>Age</HI> we live in is with <HI>Profe&s;&s;ors:</HI> But as the appearing <HI>&s;piritualne&s;&s;e</HI> of many carries with it too
<PB REF="4"> much &s;u&s;pition, that they would have the <HI>&s;piritualne&s;&s;e</HI> of a Chri&s;tian meerly to con&s;i&s;t with a <HI>luxuriant wit,</HI> and the <HI>&s;uperbiency of fancy;</HI> &s;o too many Writings &s;eeme to have forgot the <HI>plainne&s;&s;e</HI> of the Go&s;pell, which they &s;o much pretend to, and would make it the worke of a Chri&s;tian meerly to gape for <HI>Notions,</HI> and turne <HI>Reli|gion</HI> into <HI>&s;peculation:</HI> To be able to &s;peake high <HI>Notions</HI> of Chri&s;t, and to wrap up the <HI>my&s;teries</HI> of <HI>truth</HI> in <HI>Parables</HI> of wit and expre&s;sion, is al|mo&s;t growne to be thought the <HI>All</HI> of a <HI>Saint.</HI> And we
<PB REF="5"> may &s;adly feare, le&s;t wee &s;hould be about to &s;tudy more to admire <HI>Chri&s;t</HI> than <HI>under&s;tand</HI> him, more to con|template <HI>Saints dignity</HI> than remember the <HI>Saints duty;</HI> le&s;t we &s;hould make it all our worke, as <HI>Kings</HI> and <HI>Prie&s;ts,</HI> to be &s;o taken with our <HI>Honour,</HI> that we &s;hould forget that we are thus of <HI>Grace.</HI> Humilitie is the <HI>Saint in Great.</HI> If any one thinks he <HI>knowes any thing,</HI> he <HI>knowes nothing</HI> as he ought to know it. The high &s;pirit is infinite|ly more below Chri&s;t than he thinks him&s;elfe above others. Le&s;t in the&s;e privi|ledged
<PB REF="5"> daies, whiles &s;o many are proclaiming before the <HI>Saints,</HI> Thus &s;hall it be done to the <HI>per&s;ons whom Chri&s;t de|lighteth to honour;</HI> Chri&s;tians &s;hould &s;o farre admire their beautie, that they &s;hould for|get their du&s;t, I have been content to let the&s;e unpoli|&s;hed Sermons goe out to fol|low their Triumphs, with <HI>Chri&s;tiane memento quid fueris,</HI> Chri&s;tian remember what thou wer't. It is as much a duty, and will one day be found as Beneficiall, to keep a Saint humble, as to make him thankfull; to learne him to aba&s;e him&s;elfe, as
<PB REF="6"> well as to admire his fel|lowes; to &s;hew him, that <HI>all he hath is of Grace,</HI> as well as to tell him <HI>what he hath</HI> in the <HI>po&s;&s;e&s;&s;ions of grace,</HI> and the <HI>Rever&s;ions of glory.</HI> I wi&s;h profe&s;&s;ors carriages &s;pake not too much heart-Popery, as if they thought their dig|nity were earnings, not Almes; and I am &s;ure, no &s;oule is truely thankfull that is not throughly hum|ble. This for the &s;ubject of the Sermons. For the phra&s;e <HI>Madam,</HI> I remember it was <HI>Pauls</HI> glory that he <HI>came not</HI> <NOTE PLACE="marg">1 Cor. 2. 1, 2, 4.</NOTE> (to the <HI>Corinthians) with ex|cellency of &s;peech or wi&s;dome to</HI>
<PB REF="6"> <HI>declare unto them the te&s;timo|ny of God. And his &s;peech and preaching, was not in enti&s;ing words of mans wi&s;dome, but in demon&s;tration of the &s;pirit, and in power.</HI> Go&s;pell <HI>Mi&s;teries</HI> had not need be darkened with a mi&s;terious phra&s;e. It doth not plea&s;e me to &s;ee <HI>Religion</HI> in a <HI>Lantskip. Chri&s;t crucified,</HI> was plaine Engli&s;h. <HI>Seneca-Sermons,</HI> are for the mo&s;t part but like the &s;uper|fluous di&s;hes of the table, that &s;erve meerly for <HI>&s;ight,</HI> but mu&s;t not be <HI>ta&s;ted:</HI> Preaching &s;urely was never ordained to <HI>tickle</HI> the eare, it's bu&s;ine&s;&s;e lies deeper
<PB REF="7"> then &s;cratching an humour. Wit is the &s;oules wor&s;t car|ver; and pieces of wit, are no better than peices of <HI>&s;elfe.</HI> Chri&s;t never intended us an interpreter for every Sermon. <HI>Madam,</HI> as they were preached, &s;o they are humbly pre&s;ented to your <HI>Honours</HI> hands. I know your Ladi&s;hips <HI>humility</HI> to bee &s;uch, that it will &s;pare an eye to look upon them though not commended by any no|velty of matter or excellency of Phra&s;e. I tru&s;t thus far the meanne&s;&s;e of their worth will advantage the worth|le&s;&s;e author, viz. By letting
<PB REF="7"> your <HI>Honour</HI> know how much that weak <HI>nothing</HI> of a preacher &s;tands in need of an improved intere&s;t in your Ladi&s;hips prayers, who &s;o much as he is, truly is,</P>
<CLOSER><SALUTE>Madam,</SALUTE>
<SIGNED>Your Honours mo&s;t humbly obliged &s;ervant in the Lord Je&s;us, <HI>John Collings.</HI></SIGNED>
<DATELINE>Chaplyfield hou&s;e, <DATE><HI>May</HI> 21. 1649.</DATE></DATELINE></CLOSER>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="8">
<PB REF="8">
<HEAD>To the Courteous and Con&s;cientious Reader of the&s;e SERMONS.</HEAD>
<OPENER><SALUTE>Reader,</SALUTE></OPENER>
<P>SOme two yeares &s;ince, &s;ome friends prevailed with me to let the last of the&s;e Sermons &s;lip out of my hands into thine. What was done then was in ha&s;t, which hath put me to the charge of correct|ing &s;ome &s;lighty mi&s;takes; Thy courte|&s;ie to the first hath troubled thee with the &s;econd impre&s;sion, in which thou art againer, and a lo&s;er: Thou ha&s;t lo&s;t the Sermon that was then its partner, the narrow handling of the &s;ubject of it not plea&s;ing my &s;econd thoughts; but thou ha&s;t gained a fur|ther addition of &s;ome more Sermons
<PB REF="9"> &s;ince preached upon the &s;ame Text. I have made thee a gainer in thy hand, and eye; the Lord make thee a gainer in thy heart. If thou plea&s;e&s;t to read the&s;e Sermons, The first part may make thee humble, The &s;econd may make thee thankfull, The third may make the carefull. If thou learne&s;t humility from the fir&s;t, thankfulne&s;&s;e from the &s;econd, and thy great duty of beleeving from the third, I am &s;ure thou wilt learne from all the weak ne&s;&s;e of a poore crea|ture, and if thy &s;elfe bee&s;t in ought a gainer, if thou wilt let the author al&s;o be a gainer of thy prayers, thou ha&s;t rewarded him, and engaged him &s;till to be,</P>
<CLOSER><SIGNED><HI>The &s;ervant of thy &s;oule in the work of his Ma&s;ter,</HI> John Collings.</SIGNED>
<DATELINE><HI>Chaplyfield hou&s;e,</HI> <DATE>May 21. 1649.</DATE></DATELINE></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB N="1" REF="9">
<HEAD>THE LOST SHEEP brought home, &amp;c.</HEAD>
<EPIGRAPH>
<BIBL><HI>Solomons</HI> Song, <HI>Ch.</HI> 8. <HI>v.</HI> 5.</BIBL>
<Q>Who is this that commeth out of the wilderne&s;se, leaning upon her weld beloved? I rai&s;ed thee up under the Apple-tree, there thy mother brought thee forth, there &s;hee brought thee forth that bare thee.</Q>
</EPIGRAPH>
<P>_THis book is called <HI>the Song of Songs,</HI> that is, <HI>Canticunt excellenti&s;&s;imum,</HI> the mo&s;t excellent &s;ong; &s;o <HI>Vatablus</HI> and <HI>E&s;tius</HI> gives the rea&s;on, becau&s;e it containes a di&s;cour&s;e between Chri&s;t, the <HI>mo&s;t glorious</HI> Bridegrome, and his
<PB N="2" REF="10"> Church, or the beleeving &s;oule, the Bride; The &s;ong of &s;ongs as a note of <NOTE PLACE="marg"><HI>Quia &s;ermo|cinationem co~tinet Chri|&s;ti, Spon&s;i, &amp; Eccle&s;iae &s;po~|&s;ae.</HI> E&s;tius.</NOTE> eminency. Mr. Brightman will have it as well <HI>Nota di&s;tinctionis, quam emi|nentiae,</HI> a note of di&s;tinction, as well as of eminency. A &s;ong more excellent than any of tho&s;e that <HI>Solomon</HI> made: the &s;ong that &s;ounded &s;weete&s;t to <NOTE PLACE="marg"><HI>Canticum excellentius omnibus quae Salomon compo&s;uit.</HI> Brightman.</NOTE> <HI>Solomons</HI> penitent heart, who&s;e pen|man was Son and heire to the &s;weet &s;inger of I&s;rael; Who&s;e every note is a note of free grace, where every &s;traine is breathed by the &s;pirit of the mo&s;t high, and every clo&s;e &s;ounds the beleevers clo&s;e with Chri&s;t, an u|nion with him who is the head of the Church: A &s;ong (finally) wherein e|very line breathes the perfume of <HI>the Ro&s;e of Sharon,</HI> and is beautified with the colour of <HI>the Lilly of the Vallies.</HI></P>
<P>It is a &s;ong of love, &s;ung in parts, by the Lord Je&s;us Chri&s;t the Son of his Fathers love, and the wife of his bo|&s;ome; whether the &s;ociety of belee|vers, his <HI>Church</HI> in generall, or every beleeving &s;oule in particular. It be|ginns with love. <HI>Let him ki&s;&s;e me with the ki&s;&s;es of his mouth, for his love is</HI>
<PB N="3" REF="10"> <HI>better than wine;</HI> and it ends with love: <HI>Make ha&s;t (my Beloved!) and come a|way.</HI> The <HI>fountaine</HI> from whence it a|ri&s;eth, is a &s;pring of love, and the <HI>Sea</HI> into which it falls, is an ocean of love, where the &s;oule that enters is &s;wallow|ed up of love, and drowned in &s;weet|ne&s;&s;e: The whole &s;treame of the book, is a &s;treame of love, running betwixt two precious bankes, Je&s;us Chri&s;t, and the beleeving &s;oule: &s;ometimes it is an higher, &s;ometimes a lower water; it is alwayes &s;ome, though the flood|gate be not alwayes open. The two lovers, &s;pend their long in fea&s;ting them&s;elves with each others embraces: One while the Bridegroome courts his bride with ravi&s;hing &s;traines of grace, another while &s;he is emptying her &s;oule into her beloveds bo&s;ome; In the whole there is nothing but a &s;weet enterchange of delightfull expre&s;&s;ions, while both &s;eeme to be ravi&s;hed with each others embraces.</P>
<P>I &s;hall in handling of the text: fir&s;t open it to you. 2 Rai&s;e &s;ome propo&s;i|tions of Doctrine from it, and 3. Han|dle them by explication, confirmation, and application.</P>
<PB N="4" REF="11">
<P> For the finding out the meaning of the words, it is nece&s;&s;ary we &s;hould con&s;ider them in a double Notion.</P>
<LIST>
<ITEM>1. Relatively.</ITEM>
<ITEM>2. Ab&s;olutely.</ITEM>
</LIST>
<P N="1">1. Relatively as they &s;tand in a nece&s;|&s;ary connexion with the former ver&s;es. It was now the &s;pou&s;es cour&s;e to powre out her &s;oul into her beloved's bo&s;ome: her part began at the 10. ver. of the for|mer Chapt. and continues to this ver&s;e. My text in the former part of it &s;eem|eth to be a Parenthe&s;is, and the voice of a third per&s;on, (con&s;idering the great love expre&s;t by the &s;pou&s;e, and her following of him through the mo&s;t rugged wildernes-ways, and even then leaning upon him: or con&s;idering the great glory and happine&s;&s;e of the Spou&s;e from the influence of Chri&s;t love upon her) either in admiration of Chri&s;ts condi&s;cention, that will admit a worm to leane upon him, and will &s;toop to lead it, and uphold it, in darke&s;t, &s;adde&s;t conditions, and fill it with light in peace at &s;uch times; or in admiration of the Spou&s;es glory and beauty, by the reflection of her Beloveds counte|nance;
<PB N="5" REF="11"> or of her con&s;tancy, and &s;ecret power of grace in her, that in the wil|derne&s;&s;e &s;adde&s;t condition &s;he could leane, that the briars and thornes would not &s;eperate her Beloved, her <HI>quos De|us conjunxit, &amp;c.</HI> or out of an ignorance of her, and the &s;ecret power of grace in her carrying her out in darke&s;t times, and in a wilderne&s;&s;e condition to &s;uch an affiance, cryes out, <HI>Qua e&s;t illa?</HI> What manner of creature is this, that &s;he &s;hould leane? Or, who is this &s;o glorious a creature, that comes up lean|ing? Or what manner of love is this, that makes her follow a <HI>Beloved</HI> through &s;uch uncoth, rugged, dangerous wayes as the&s;e?</P>
<P N="2">2. But to con&s;ider the words <HI>Ab|&s;olutely</HI> now in them&s;elves.</P>
<P><HI>Who is this that commeth up?</HI></P>
<LIST>
<ITEM>The fir&s;t que&s;tion is, who&s;e words the&s;e are.</ITEM>
<ITEM>The &s;econd, what the meaning of them is.</ITEM>
</LIST>
<P>Expo&s;itors differ upon the fir&s;t. Some would have them to bee the continued &s;peech of the Church, and &s;ay, They are an expre&s;&s;ion of the
<PB N="6" REF="12"> great love beleeving &s;oules beare to <NOTE PLACE="marg"><HI>Expo&s;itio &s;ummi amo|ris quo Ec|cle&s;ia pro|&s;equitur Spon&s;um, an &s;uit ulla un|quam Eccle|&s;ia quae tot ac tantos la|bores perfer|ret, tantaque pericula &s;u&s;ciperet ad con&s;equendum dilectum &s;uum? Haec igi|tur &s;unt pignora voluntat is meae quod fide difficultates omnes &s;uperavi.</HI> Tremell. ad locum.</NOTE> the Lord JESUS CHRIST by com|pari&s;on. What Church, or what per|&s;on ever (&s;aith &s;he) would under|take &s;o many and &s;o great labours to obtaine her Beloved? The&s;e are pled|ges of my good will, that by faith I have overcome all difficulties, lean|ing upon him in the wilderne&s;&s;e.</P>
<P>I &s;hall neither wholly embrace, nor altogether reject this &s;en&s;e. I am incli|nable to thinke the words may be the Spou&s;es, but not &s;poken in <HI>Tremelius</HI> his &s;en&s;e, as from her &s;elfe, boa&s;ting of her &s;elfe; but &s;poken by a <HI>Pro&s;opopeia,</HI> the Spou&s;e &s;peaking what &s;he concei|ved others would &s;ay concerning her, and rather incline to thinke the words &s;hould be a Parenthe&s;is, than other|wi&s;e.</P>
<P><HI>Beda</HI> and M. <HI>Brightman</HI> with the re&s;t, that would have this whole Booke to be a Prophecye of the calling of the Church of the Gentiles,
<PB N="7" REF="12"> will have the words to be the voice of the Jewi&s;h Church, admiring at the calling of the Church of the Gentiles, <HI>Who is this?</HI> What wilderne&s;&s;e-crea|ture is this, that &s;he &s;hould have any thing to doe with the promi&s;ed Me&s;&s;i|as: <HI>Quem me &s;olum deligere caeteris autem Nationibus rebar e&s;&s;e ignotum.</HI> <NOTE PLACE="marg"><HI>Cujus nomi|nis &s;it haec gens quae a&s;|cendit ex de|&s;erto? In&s;ti|tui videtur haec que&s;tio de grandio|ribus natu &s;ororibus quae &s;tupe&s;|cent hoc no|vo &amp; inau|dito &s;pecta|culo.</HI> Bright. ad loc.</NOTE> Beda <HI>ad locum.</HI> And therfore tho&s;e Ex|po&s;itors read it, <HI>Dilectum meum,</HI> my Beloved, who I thought only had loved and cho&s;en me, and &s;hould have been unknowne to any other Churches.</P>
<P>But I &s;ee no rea&s;on why the words &s;hould be only re&s;trained to the Jewi&s;h Church, nor why <HI>[illa]</HI> this, &s;hould on|ly be under&s;tood of the Church in ge|nerall, whiles that which is predicated of the &s;ubject is common to every par|ticular &s;oule as well as to the beleeving Church: For every beleever leanes by faith upon the Lord Je&s;us, and comes out of his particular wilderne&s;&s;es, lean|ing upon him.</P>
<P>And therefore I rather agree with <NOTE N="*" PLACE="marg"><HI>Non &s;olum vicinae gen|tes, &s;ed etia~ ip&s;i qui &s;unt in populo hanc miran|tur &s;ic a&s;|cendente~ ex de&s;erto.</HI> Lu|ther.</NOTE> <HI>Luther</HI> upon the place: not only (&s;aith he) the Neighbour Nations, but tho&s;e of the &s;ame Nation &s;hall admire her
<PB N="8" REF="13"> comming out of the wilderne&s;&s;e.</P>
<P>In &s;hort, I conceive the words have a <HI>Pro&s;opopeia</HI> in them. The Church or &s;oule &s;peaks them, as if &s;he &s;hould have &s;aid: Methinks I fancie the world &s;tanding wondring at me, how I can leane upon Chri&s;t in my wilderne&s;&s;e|conditions; and out of the &s;adde&s;t wil|derne&s;&s;e, how I can come up by the &s;trength of Chri&s;t, leaning upon him? They will wonder at my glory, and ho|nour, that Chri&s;t will priviledge &s;uch a worme as I am, &s;o as to lean upon him, and that he will help me. They will not under&s;tand how I can come lean|ing in the wilderne&s;&s;e, they will &s;ay, <HI>Who is this?</HI> Chri&s;ts power of Grace in me will be hidden to them, and yet they will admire, <HI>Who is this?</HI></P>
<P><HI>That comes up out of the wildernes.]</HI> Out of a &s;ad, low condition, out of a lo&s;t, rugged condition, out of cro&s;&s;es, trials, afflictions inward or outward. But I &s;hall open this terme more here|after. <HI>Leaning] Tremellius</HI> reads it, <HI>a&s;&s;ocians, a&s;&s;ociatura,</HI> joyning or mar|rying, or about to joyne or marry her &s;elfe. <HI>Vatablus, Hierome</HI> and <HI>Lyra</HI>
<PB N="9" REF="13"> read it, <HI>Deliciis <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ffluens,</HI> flowing, a|bounding with delights. <HI>Beda</HI> and <HI>Brightman</HI> read it <HI>Innixa,</HI> leaning up|on her Beloved; And &s;o our Tran&s;la|tion. The quarrell betwixt the&s;e Expo|&s;itors is not &s;o great, but I conceive it may ea&s;ily be thus taken up:</P>
<P N="1">1. <HI>Leaning</HI> is a po&s;ture of famili|arity; And &s;he that is &s;o bold as to leane upon her Beloveds arme, is &s;ure|ly lodged in her Beloveds heart; and is <HI>a&s;&s;ocians,</HI> marrying, or <HI>a&s;&s;ociatura,</HI> about to marry to <HI>her Beloved;</HI> and 2. <HI>Lean|ing</HI> is a po&s;ture of love too. She that leanes, loves; and &s;urely &s;he takes plea|&s;ure in her po&s;ture, &s;he takes delight in her Beloveds company.</P>
<P><HI>Upon her Beloved]</HI> Chri&s;t Je&s;us, who loves her, and having fir&s;t loved her, is now beloved of her. He is called <HI>Her,</HI> to denote her propriety in him. Thus you have the &s;ence of the former part of the Text.</P>
<P>The Church, or the beleeving &s;oule, fancies that the world &s;eeing her keep her hold on Chri&s;t, in &s;adde&s;t conditi|ons, and keep a clo&s;e communion with Chri&s;t in the mid&s;t of briars and thorns,
<PB N="10" REF="14"> in a barren heath, and dry ground, in the mid&s;t of trials, would be ready, ei|ther out of ignorance, not knowing the power of grace that upheld, and helpt and &s;u&s;tained her; or el&s;e admiring her happy and glorious condition, that in the wilderne&s;&s;e &s;he had &s;uch a Beloved to leane upon; or admiring the &s;trang|ne&s;&s;e of her con&s;tancy and patience, that &s;he would adhere to Chri&s;t at &s;uch a low ebbe, would either by way of &s;coffing or admiring, cry out, <HI>Who is this,</HI> that nothing will part from Chri&s;t? Or, <HI>Who is this</HI> that Je&s;us Chri&s;t will thus owne, and uphold in &s;adde&s;t conditions? Or, <HI>Who is this?</HI> What power is this that upholds this man or woman in &s;uch e&s;tates, as every one el&s;e would bee lo&s;t in? <HI>Who is this that commeth</HI> by the feet of faith and patience, up out of the&s;e deep &s;ad wildernes-&s;traights, and yet comes up with &s;uch a fixed temper of &s;pirit, with &s;uch a &s;tayed mind, and with &s;uch a &s;tedfa&s;tne&s;&s;e of reliance upon the Lord Je&s;us Chri&s;t? <HI>Who is this that commeth up?</HI> Thus you have the former part opened.</P>
<PB N="11" REF="14">
<P> It followes now in the Text.</P>
<P><HI>I rai&s;ed thee up under the Apple|tree, there thy mother brought thee forth, there &s;he brought thee forth that bare thee.</HI></P>
<P>For the opening of the&s;e words, and making my way cleare, the&s;e two things mu&s;t be re&s;olved:</P>
<P N="1">1. Who&s;e part of the Dialogue, who&s;e &s;peech the&s;e words be.</P>
<P N="2">2. What the meaning of them is.</P>
<P>The fir&s;t great que&s;tion is, who&s;e part in this dialogue of love the&s;e are? This is certaine, they are either Chri&s;t's or the beleevers: the opinions of men are divided about it; Some think that the words are the continued &s;peech of the Spou&s;e; their great rea&s;on is, be|cau&s;e the words both before it and after it, are the Spou&s;es: Of this opinion are <HI>Gregory, Aquinas, Lyra, Hierom;</HI> yea and learned <HI>Mercer</HI> and M. <HI>Ain&s;worth.</HI> There are &s;ome others that think they are the words of <HI>Je&s;us Chri&s;t,</HI> mind|ing the Spou&s;e, how he rai&s;ed up his <HI>Church</HI> (&s;ay &s;ome) which I doe not deny, &s;o they doe not limit it to the body of beleevers collectively: for my
<PB N="12" REF="15"> owne part I &s;trongly incline to the lat|ter, viz. That the words are the words of <HI>Chri&s;t;</HI> my rea&s;ons are, 1. Partly becau&s;e the 4 ver&s;e containes a phra&s;e of &s;peech, with which &s;he had twice clo&s;ed a &s;peech before, <HI>viz.</HI> chap. 3. 5, 6. chap. 5. 8. and partly becau&s;e of the <HI>congruity,</HI> which appeares to me in the &s;ence thus: The Spou&s;e before had &s;eemed to ca&s;t out words as if &s;he had bin almo&s;t a&s;hamed of <HI>Chri&s;ts</HI> compa|ny, and by her walking with him had made her &s;elfe a laughing &s;tock, or a wondering &s;tock to the world (for &s;o the phra&s;e, Who is this? may al&s;o be taken) to which Chri&s;t replies: I rai&s;ed thee, &amp;c. as if he &s;hould have &s;aid: and do I not de&s;erve this? and a great deale more too? Remember but what I have done for thee, I have rai&s;ed thee up under the Apple-tree, &amp;c. To which (as overcome with love) the &s;oule re|plies, v. 6. <HI>Set me as a &s;eale,</HI> &amp;c. As if &s;he &s;hould &s;ay, Truth indeed; Lord thou ha&s;t done it: <HI>O &s;et me now as a &s;eale upon thine arme, as a &s;eale upon thy heart,</HI> &amp;c. A third rea&s;on is, the in|congruity of the &s;ence, if the word be
<PB N="13" REF="15"> taken as the words of the Spou&s;e, which will further appeare in the opening of the words. The fir&s;t que&s;tion being re|&s;olved, I come to the &s;econd; <HI>To &s;hew you what is the meaning of the&s;e words.</HI> In doing of which, 1. I &s;hall &s;hew you the opinion of others. 2. I &s;hall re|ject mo&s;t of them; &s;hewing you rea|&s;on why I doe &s;o. 3. I &s;hall give you my owne opinion concerning the words and rea&s;ons for it. <MILESTONE N="1" UNIT="Sort."> 1. I will begin with &s;uch expo&s;itors as would have the&s;e words to be the Spou&s;es words, and the&s;e are either Papi&s;ts or Prote&s;tants. The popi&s;h expo&s;itions run together: <HI>I</HI> (&s;ay they) that is, <HI>the Spou&s;e</HI> the beleeving &s;oule: <HI>[rai&s;ed thee]</HI> awakened and applied thee; <HI>un|der the apple-tree,</HI> hanging upon the cro&s;&s;e. <HI>Gregory</HI> &s;aith that the apple-tree is <HI>[procul dubio arbor &s;anctae crucis]</HI> the tree of the holy Cro&s;&s;e. <MILESTONE N="2" UNIT="Sort."> M. <HI>Ain&s;worth</HI> and <HI>Mercer</HI> carry it another way. I (&s;aith M. <HI>Ain&s;worth)</HI> that is, the Spou&s;e <HI>rai&s;ed thee up,</HI> by earne&s;t prayer, P&s;a. 44. 24. Rai&s;ed up Chri&s;t <HI>under the ap|ple-tree,</HI> the tree of free grace, and life mentioned, Chap. 2. 3. To this
<PB N="14" REF="16"> &s;ence <HI>Mercer</HI> inclineth. <MILESTONE N="3" UNIT="Sort."> A third &s;ort of expo&s;itors, are &s;uch as would make this whole book a prophe&s;y of the conver|&s;ion of the <HI>Gentiles;</HI> they under&s;tand it thus: <HI>I,</HI> that is Chri&s;t, rai&s;ed <HI>thee,</HI> that is, the Church of the Gentiles, <HI>under the Apple-tree,</HI> out of a low e&s;tate (&s;ay &s;ome) by the help of <HI>&s;ome inferiour Magi&s;trate,</HI> &s;aith M. <HI>Cotton.</HI> But I want an in&s;tance of the Metaphor &s;o u&s;ed, to patronize that opinion. I have &s;hew|ed you now the &s;everall opinions, which I &s;hall reject for the&s;e rea|&s;ons:</P>
<P>For the Popi&s;h opinion, If we un|der&s;tand the &s;ence of the words to be this, That the Spou&s;e <HI>rai&s;ed</HI> Chri&s;t upon the Cro&s;&s;e, what &s;hall become of the next words, <HI>there thy mother brought thee forth?</HI> Did Chri&s;ts mother bring him forth there? if &s;o: either his <HI>per|&s;onall</HI> mother, or his <HI>my&s;ticall</HI> and <HI>me|taphoricall</HI> mother; for his <HI>per&s;onall</HI> mother, in re&s;pect of his divine Nature, he had none; for his humane Nature, <HI>Mary</HI> was his mother: But how can we &s;ay concerning the Cro&s;&s;e, <HI>There</HI> Chri&s;ts <HI>mother brought him forth?</HI> If it
<PB N="15" REF="16"> be under&s;tood of Chri&s;ts <HI>my&s;ticall,</HI> or metaphoricall <HI>mother,</HI> which &s;ay &s;ome, is the <HI>Church.</HI> 1. Be&s;ides that, I never read the <HI>Church</HI> called <HI>Chri&s;ts</HI> mother, though his wife and &s;i&s;ter: And I doe not like creating <HI>&s;en&s;es</HI> without we be put to great &s;traights: I &s;ay, be&s;ides that, it is to me very har&s;h &s;en&s;e, which I &s;carce under&s;tand, <HI>viz.</HI> how the Church is &s;aid to have brought forth Chri&s;t un|der the Cro&s;&s;e: For holy M. <HI>Ain&s;worth's</HI> and learned <HI>Mercer's</HI> opinions, my rea&s;on or objection is the &s;ame. If we doe under&s;tand the &s;en&s;e of the words thus: <HI>I,</HI> that is [thy Spou&s;e] <HI>rai&s;ed thee up,</HI> by [earne&s;t prayer] <HI>under the Apple-tree</HI> [in thine Ordinances;] I doe not know how to make &s;ence of the next words; <HI>There thy mother brought thee forth,</HI> &amp;c. How can we &s;ay that Chri&s;ts mother, whether his naturall mother, <HI>Mary,</HI> or his metapho|ricall mother, the <HI>Church</HI> (as &s;ome would have it) <HI>painfully brought forth Chri&s;t</HI> (for &s;o the word is) under the <HI>tree of free grace of life?</HI> To me it al|mo&s;t &s;ounds a making of Chri&s;t the object of free grace, and life, who is indeed the &s;ubject of it.</P>
<PB N="16" REF="17">
<P> For the third &s;ort I reject their opi|nion. 1. Becau&s;e I &s;ee no rea&s;on why we &s;hould turne this whole book into a Prophecye. 2. And for M. <HI>Cottons</HI> &s;ingle opinion I gave my rea&s;on again&s;t it before.</P>
<P>I &s;hall now propound my owne opi|nion, and rather &s;eeke for company than follow any. 1. I lay it downe for a ground, that the words are the words of the Lord Je&s;us Chri&s;t, &s;peaking con|cerning the beleeving &s;oule. 2. I take it for granted, that the de&s;igne of Chri&s;ts &s;peech to the beleeving &s;oule his Spou&s;e, is to mind her of &s;ome no|table engaging mercy he had be&s;towed upon her; a deliverance, 1. Out of &s;ome low e&s;tate; that methinks is plaine, both from the word u&s;ed <HI>[rai&s;ed]</HI> which pre&s;uppo&s;eth a fallen e&s;tate. 2. Out of &s;ome e&s;tate in which it was <HI>naturally;</HI> that me thinks is plainly hinted in tho&s;e words; <HI>There thy mother brought thee forth, there &s;he brought thee forth that bare thee.</HI></P>
<P>Now to give you the &s;ence of the words:</P>
<P><HI>[I]</HI> the Lord Je&s;us Chri&s;t, thy hus|band, <NOTE PLACE="marg">The words opened.</NOTE>
<PB N="17" REF="17"> thy Redeemer [rai&s;ed thee up] exalted thee by the great worke of my redemption [under the Apple-tree] The Apple-tree is Chri&s;t, <HI>Cant.</HI> 2. <HI>ver.</HI> 3. Under my &s;elfe by the u&s;e of mine Or|dinances, which are the fruit of the Apple-tree, Chri&s;t: or [I rai&s;ed thee up under the Apple-tree] when thou wert not <HI>ingrafted</HI> in me, but in a &s;tate of di&s;union, indeed [under the Apple-tree] in re&s;pect of <HI>eternall ordination,</HI> but not in the Apple-tree by an <HI>actuall implantation</HI> and union: When thou wert in that &s;ad e&s;tate <HI>I rai&s;ed</HI> thee up, by the great worke of my redemption. It followes, there thy mother brought thee forth, &amp;c. there! where? in a lo&s;t condition, in a &s;tate of di&s;union, a &s;tran|ger to me. There, under the Tree of forbidden fruit, involved in <HI>Adams</HI> fir&s;t guilt, weltring in bloud, &amp;c. <HI>There &s;he brought thee forth that bare thee.</HI></P>
<P>So the &s;ence of the words is this:</P>
<P>Do&s;t thou think much to leane upon me in the wilderne&s;&s;e O my Spou&s;e! remember thou wert in a poor lo&s;t un|done Condition, in &s;uch an e&s;tate thy naturall mother brought thee forth; it is
<PB N="18" REF="18"> true thou wert under an eternall ordi|nation to obtaine Salvation by me, but thou wert far from &s;uch an vnion: there thy mother left thee, and could not help thee, and then <HI>I rai&s;ed thee.</HI> I by the great worke of my redemption, covenanting, coming, dying, &amp;c. for thee, rai&s;ed thee from this mi&s;ery to eternall life, and all the privileges of it, and this I did when all other meanes failed, <HI>[There thy mother brought thee forth]</HI> by the u&s;e of my ordinances thou wert rai&s;ed under the apple-tree: &s;o that the de&s;igne of the Lord Je&s;us Chri&s;t in the &s;peech, Is to &s;hew the beleeving &s;oule what cau&s;e &s;he had in all e&s;tates to cleave to him, more than all the world be&s;ides; and this he demon&s;trates, 1. By <HI>letting her &s;ee her mi&s;erable e&s;tate by nature.</HI> 1. She had need of rai&s;ing. 2. She was in a &s;tate of di&s;union, not united to the apple-tree. 2. By <HI>letting of her &s;ee the hopele&s;ne&s;&s;e of any remedy from any thing in the world,</HI> any friend in the world; &s;urely the mother is the be&s;t friend, and yet (&s;ayes he) this e&s;tate &s;he left you in, yea &s;he that bare you. 3. By <HI>letting</HI>
<PB N="19" REF="18"> <HI>of her &s;ee the Honourable condition that &s;he was now in,</HI> expre&s;&s;ed in that word <HI>rai&s;ed,</HI> which containes as much as can be &s;poken, even all the fruits and privi|leges of Redemption. 4. By <HI>letting of her know the Author of this happi|ne&s;&s;e and redemption.</HI> That is I (&s;aith he,) all the world could not, I did. 5. By <HI>letting of her know the meanes were his</HI> (for &s;o al&s;o the words [under the apple-tree] may be under&s;tood) <HI>I rai&s;|ed thee.</HI> The &s;oule may &s;ay, why? the word rai&s;ed me? yes, it is true, but &s;till thou art rai&s;ed under Chri&s;t: For Chri&s;t is the apple-tree, The ordinances are the apples, and they al&s;o grow out of Chri&s;t, even as naturally, as the Apples growe out of the apple-tree.</P>
<P>The text being thus opened, holds out to us many pretious truths. In gene|rall it is the de&s;cription of a Saint, <HI>&agrave; primo ad ultimum,</HI> from fir&s;t to la&s;t. In particular you have here the Spou&s;e de|&s;cribed, 1. <HI>In her naturall Condition,</HI> where you are told, 1. What &s;he is <HI>originally,</HI> &s;o &s;he is in a &s;tate of di&s;uni|on to Chri&s;t, in &s;uch a condition that &s;he hath need of rai&s;ing, &s;o her mother
<PB N="20" REF="19"> brought her forth, &s;o &s;he brought her forth that bare her. 2. What &s;he is then <HI>virtually,</HI> though not implanted into Chri&s;t, yet within a reach of him; <HI>under</HI> the applee-tree, though not im|planted <HI>in</HI> it; under an eternail ordina|tion to life, though for the pre&s;ent a <HI>Child of wrath;</HI> in a wilderne&s;&s;e, yet comming out, or to come out.</P>
<P N="2">2. She is de&s;cribed in her gratious condition, and there we have the&s;e things noted.</P>
<P N="1">1. <HI>The author</HI> of grace unto her, <HI>I rai&s;ed thee,</HI> Je&s;us Chri&s;t <HI>the author and fini&s;her of our &s;alvation.</HI></P>
<P N="2">2. <HI>The meanes of this grace,</HI> the <HI>ap|ples</HI> that grow upon Chri&s;t the <HI>appletree.</HI></P>
<P N="3">3. <HI>The effect of this grace in her,</HI> &s;he commeth up out of the <HI>wilderne&s;&s;e.</HI></P>
<P N="4">4. <HI>The in&s;trumentall meanes,</HI> for the application of meritorious grace, that is faith in Je&s;us Chri&s;t, &s;he com|meth up leaning upon her well-be|loved.</P>
<P N="5">5. <HI>The opinion of others concerning her in this e&s;tate of grace.</HI> 1. <HI>She is glorious, and creates admiration in &s;ome.</HI> 2. The hidden principle of life in her
<PB N="21" REF="19"> makes her not to be under&s;tood of o|thers, all &s;ay, <HI>who is this?</HI></P>
<P>Here are two great things hinted in the text. 1. <HI>The mi&s;ery that the elect are in by nature</HI> 2. <HI>The happy condi|tion they are in by grace.</HI> I might hand|dle the words in order, and rai&s;e ma|ny profitable Doctrines from them: But I will only pitch upon 3. which will comprehend all, and not handle the text as the words lye in order, but ac|cording to the order of the things con|tained in them; The 3. I will pitch up|on are the&s;e.</P>
<P N="1">1. <HI>That Gods gracious Saints, and every one of them, though they lye un|der a gracious ordination to eternall life, yet are borne in a lo&s;t undone con|dition.</HI> 1. They have need of rai&s;ing; 2. they are <HI>under</HI> (not in) the apple-tree, there their mother brought them forth.</P>
<P N="2">2. <HI>That it is the Lord Je&s;us that helpeth his redeemed ones out of this condition.</HI> I rai&s;ed thee.</P>
<P N="3">3. <HI>That by the power of Je&s;us Chri&s;t the Spou&s;e being rai&s;ed comes up out of every wilderne&s;&s;e leaning upon her Be|loved.</HI></P>
<PB N="22" REF="20">
<P> I &s;hall begin with the fir&s;t Doctrine.</P>
<P>Doct. 1. <HI>That the be&s;t of Gods Saints by nature were born in a lo&s;t con|dition, in a &s;tate of di&s;union to Je|&s;us Chri&s;t, there their mother brought them forth, there &s;he brought them forth that bare them.</HI></P>
<P>I &s;ay the be&s;t, though they all of them lye under a &s;aving ordination to eter|nall life, and though many of them may be borne of holy and godly parents, yet if you looke upon them as they are by Nature, they are in a lo&s;t, undone con|dition, and had need of a rai&s;ing. Now for the pro&s;ecution of this Doctrine, I &s;hall 1. prove it by <HI>te&s;timony of Scrip|ture.</HI> 2. I &s;hall open it to you how it comes to pa&s;&s;e that they are &s;o borne. 3. I &s;hall make application of the Do|ctrine. 1. <HI>That they are by Nature in a lo&s;t, undone condition.</HI> 1. In re&s;pect of <HI>finne.</HI> 2. In re&s;pect of <HI>puni&s;hment.</HI> Take that pregnant place for it, <HI>Ephe&s;.</HI> 2. where the de&s;igne of the Apo&s;tle is plaine to advance Chri&s;t in the hearts of the beleeving <HI>Ephe&s;ians:</HI> To this end, 1. he di&s;covers <HI>what need they had of</HI>
<PB N="23" REF="20"> <HI>him,</HI> that he opens by &s;etting out their &s;ad and wofull condition without him. 1. They were <HI>dead in tre&s;pa&s;&s;es and &s;ins,</HI> ver. 7. 5. 2. <HI>They lived according to the Devils wil,</HI> ruled and acted by him, v. 2. 3. <HI>They were tainted with the lu&s;ts of the fle&s;h, and inclined to fulfill the lu&s;ts of the fle&s;h, and of the mind,</HI> v. 3. 4. <HI>They were Gentiles in the fle&s;h,</HI> v. 11. 5. <HI>They were without Chri&s;t.</HI> 6. <HI>Aliens from the Common-wealth of I&s;rael.</HI> 7. <HI>Strangers from the Covenant of Promi&s;e,</HI> 8. <HI>ha|ving no hope.</HI> 9. <HI>Without God in the world,</HI> ver. 12. 10. <HI>Afar off, irreconciled,</HI> ver. 13, 14. 11. To &s;umme up all in a word, ver. 3. The children <HI>of wrath by nature as well as others:</HI> Children of wrath <HI>Active;</HI> Actively inclined or di&s;po&s;ed to nothing but that which will undoubtedly bring downe the wrath of God upon their &s;oules: And chil|dren of wrath <HI>Pa&s;&s;ive;</HI> pa&s;&s;ively being originally &s;o guilty, that they de&s;erve, and in re&s;pect of them&s;elves, are liable to the eternall wrath of God. And who are the&s;e, <HI>ver.</HI> 19. They were &s;uch as were quickned, <HI>ver.</HI> 1. &s;uch as <HI>v.</HI> 19. <HI>were now no more &s;trangers and forraig|ners,</HI>
<PB N="24" REF="21"> <HI>but fellow-Citizens with the Saints, and of the hou&s;hold of God:</HI> They were borne under the Apple-tree, but rai&s;ed up. A &s;econd place is that knowne place, P&s;al. 51. 5. <HI>Behold I was &s;hapen in iniquity, and in &s;inne did my mother conceive me.</HI> They are <HI>Da|vids</HI> words, that man of God, that man according to Gods owne heart; yet he confe&s;&s;eth he was borne <HI>under</HI> the Apple-tree, <HI>there his mother brought him forth,</HI> he was &s;hapen in iniquity, yea <HI>in &s;inne did his mother</HI> conceive him. I will add but that one place more Ez. 16. Where God &s;etting out the <HI>native condition of his Church,</HI> &s;ets it out by the re&s;emblance of a new borne infant. For her parents, <HI>her fa|ther was an Amorite, and her mother an Hittite;</HI> For her owne per&s;on, <HI>In the day wherein &s;he was borne her navell was not cut, nor was &s;he wa&s;hed in water to &s;upple her: &s;he was not &s;alted at all, nor &s;wadled at all, ca&s;t out into the open feild, to the loathing of her per&s;on,</HI> v. 3. 4. 5. <HI>Polluted in her blood,</HI> v. 6. Yet &s;he was one, to whom God had &s;aid <HI>live,</HI> v. 6. Whom God had beautified
<PB N="25" REF="21"> and adorned with &s;peciall graces, v. 8. with whom God had made a <HI>cove|nant,</HI> and &s;he was Gods <HI>claime,</HI> v. 8. &amp;, v. 9. <MILESTONE N="2"> I pa&s;&s;e on to the 2. Que&s;tion pro|pounded, <HI>viz.</HI> How it comes to pa&s;&s;e, that all the Saints of God are original|ly in a lo&s;t undone condition, The words of the text an&s;wer this, <HI>their mother brought them forth &s;o.</HI> Adam eat of the tree of forbidden fruit, he fell, &amp; that guilt cleaves to all our natures. This the Apo&s;tle &s;peaks fully to in the 5 chap. of the Epis: to the Romans, v. 12. <HI>By one man &s;inne entered into the world; and death by &s;inne.</HI> v. 15. <HI>Through the offence of one many were made dead.</HI> v. 18. <HI>By the offence of one Judgment came upon all to Condemnation.</HI> v. 19. <HI>By one mans di&s;obedience many were: made &s;inners,</HI> <MILESTONE UNIT="Que&s;t."> But here is the que&s;tion &s;tarted <HI>How the &s;inne of Adam &s;hould leave a defilement upon all his Children to the end of the world; becau&s;e The fa|ther hath eaten &s;owre grapes &s;hall all the childrens teeth be &s;et an edge?</HI> My inten|tion is not here to di&s;pute like a &s;ophi|&s;ter, concerning tho&s;e many que&s;tions about the propagation of Originall &s;in.
<PB N="26" REF="22"> <HI>Quid quaeris apertam rimam</HI> (Saith <HI>Au|gu&s;tine) quum habes apertam Ianuam, &amp;c.</HI> what need we &s;eek for a rift for it to creep in, when the Apo&s;tle hath &s;hewed us an open door for it to come in with a full body? he &s;ayes <HI>by one man</HI> it came into the world, <HI>not by imitation of his example</HI> (as the Pelagians dream) So he might have &s;aid <HI>[per diabolum intravit]</HI> that it entred in by the De|vill as well as <HI>[per unum hominem]</HI> by one man: but it entred <HI>[propagatio|ne carnali]</HI> by carnal propagation: what could be cleane that was borne of a woman? M. <HI>Perkins</HI> &s;ayes it may be done two wayes. <MILESTONE N="1"> 1. <HI>Adam being a publique per&s;on carrying all us in his loynes, and God ordering that what he received he &s;hould receive for him&s;elfe, and all his po&s;terity, hereupon Adam Sinning deprived him&s;elfe, and all his pe&s;terity,</HI> So we became mi&s;erable, God dealing like a judge, depriving us, for <HI>Adams</HI> &s;in, of his Image, which except he would he need never have &s;tampt upon us, (not any wayes be|comming by this act of judgement an author or maintainer of &s;inne) thus
<PB N="27" REF="22"> we become guilty <HI>Imputative,</HI> by im|putation; and <HI>privative,</HI> God depriv|ing us of his image by denying to re|&s;tore it to us againe when we had once lo&s;t it. <MILESTONE N="2"> 2. <HI>Another way is by carnall propagation:</HI> Our mother the Hittite brought us forth, our father the Cana|anite begate us, <HI>what can be cleane that is borne of a woman &s;aith Job.</HI> chap. 25. v. 4. <HI>As &s;weet oile powred into a fu&s;ty ve&s;&s;ell</HI> (&s;aith M. Perkins) <HI>lo&s;eth its pure|ne&s;&s;e, and becometh infected by the ve&s;&s;ell, So the &s;oule created good, and put into a corrupt body, and made one with it, receives contagion thence;</HI> on|ly Chri&s;t who was borne of a woman, was borne <HI>cleane,</HI> and the rea&s;on for that, was (&s;ay the &s;choolmen) <HI>Ab A|damo humanam accepit natura~ non tan|quam a principio agente &s;ed tanquam a principio materiali:</HI> His body was from Adam, but not from the &s;eed of Adam. And thus you &s;ee how it comes to pa&s;&s;e that our mother brings us forth under the Apple-tree in a poore lo&s;t undone condition, there your mothers brought you forth, that bare you. Nor let any one thinke him&s;elfe in a better
<PB N="28" REF="23"> condition, becau&s;e his parents have been elect ones: what then? <HI>Except a man be born again, &s;aith Chri&s;t, he &s;hall never enter into the Kingdome of God.</HI> Joh. 3. 3. <HI>What&s;oever is borne of fle&s;h</HI> <NOTE PLACE="marg">Joh. 3. 3.</NOTE> <HI>is fle&s;h.</HI> Parents beget not grace but na|ture. Though they have no &s;inne to communicate in re&s;pect of Gods grace ju&s;tifying their per&s;ons, and not &s;eeing &s;inne in them &s;o as to impute it to them; yet they <HI>have &s;inne,</HI> a body of death; &s;o holy <HI>Paul</HI> had; he groned under it, Rom. 7. <HI>Yea and if we &s;ay we</HI> <NOTE PLACE="marg">Rom. 7. 23.</NOTE> <HI>have no &s;in, we do but deceive our &s;elves, and there is no truth in us.</HI> (Saith the ble&s;&s;ed Apo&s;tle) who lives and &s;inneth not? This que&s;tion was propounded to Saint <HI>Au&s;tine,</HI> How the Saints of God that had no &s;inne could convey &s;inne to their children: he replies to it, <HI>Vici&s;|&s;im &amp; ego interrogo, &amp;c.</HI> Let me a&s;ke you (&s;aith he) how one that is <HI>circum|ci&s;ed</HI> can beget one that is <HI>uncircumci|&s;ed?</HI> and how it comes to pa&s;&s;e that when you &s;ow your <HI>wheat</HI> in your field without any <HI>chaffe</HI> cleaving to it, you &s;hould reap it with <HI>chaffe?</HI> how one that is a <HI>baptized</HI> Chri&s;tian can beget
<PB N="29" REF="23"> one that is an <HI>unbaptized</HI> heat hen? you will an&s;wer, <HI>Quia non facit generatio &s;ed regeneratio Chri&s;tianos.</HI> M. <HI>Perkins</HI> &s;aith, God took this order in the creati|on, that what&s;oever evill <HI>Adam</HI> procu|red, he &s;hould bring it not only on him|&s;elf but all his po&s;terity, by virtue of w^c^h decree the propagation of &s;inne is con|tinued without any interruption, though Parents them-&s;elves be borne anew by the &s;pirit of God; even as God hath &s;et it in the order of nature that the wheat thrown pure into the ground, &s;hould yet &s;pring and grow (&s;o often as it is &s;owed) with &s;talk, eare, blade. And all this I conceive is the truth con|cerning the manner of conveyence of this &s;ad legacy to all the Children of <HI>A|dam.</HI> Without fifting tho&s;e Philo&s;ophi|call, and &s;choole que&s;tions about it, I &s;hall conclude this Particular with on|ly this note of M. Perkins. <HI>It may be this will not &s;ati&s;fy the minds of all; if a|ny be &s;o curious that he hath a mind yet to &s;eek further, let them know there is a|nother matter of more concernment, for us to look unto: when a mans hou&s;e is on fire tis no time to enquire, when, and how, and</HI>
<PB N="30" REF="24"> <HI>in what manner, it came to be &s;o, but it will be our policy to u&s;e all means po&s;&s;ible to quench it.</HI> That it is &s;o, it is plain, our &s;oules are all undone by nature. Do you <HI>a&s;k how this thing could be?</HI> fir&s;t remedy it, then enquire the manner how it came to pa&s;&s;e: quench the fire, then aske how it came in thy dwelling. <HI>Quid quaeris rimam?</HI> in the mean time why &s;eeke&s;t thou a crevis (&s;aith <HI>Au&s;tine,) Quum habes apertam Ianuam; per unum hominem intravit peccatum:</HI> ha&s;t thou not an open door? doth not the Apo&s;tle &s;ay it entred in <HI>by one mans di&s;obedience, and death by it, and &s;o went over all?</HI> So much therefore &s;hall &s;erve briefly to have &s;poken of the doctrinal part: Give me leave to come now to an applica|tion of it, in which the Lord give me an heart affected in &s;peaking, &amp; you eares and hearts truly affected in hearing.</P>
<P>The fir&s;t part of my application &s;hall be more notionall, the other will bee more particular; for the fir&s;t.</P>
<P N="1">1. This may di&s;cover unto you, <HI>the lying fal&s;hood of the Pelagian Doctrine, and of diver&s;e in the&s;e times, that have been &s;o unhappy as to rake up all the pu|trified</HI>
<PB N="31" REF="24"> <HI>dunghills of errors, and vend them for new truths.</HI></P>
<P N="1"><MILESTONE N="1"> 1. The <HI>Maniches</HI> of old would con|fe&s;&s;e this, but 1. Would have it to be the direct work of God, and to this end made a God on purpo&s;e that &s;hould be &s;uch a <HI>principium mali,</HI> carrying on the wicked de&s;ignes in the world effi|ciently, as their other God (who was their <HI>principium boni)</HI> was by their ap|pointment to carry on good de&s;ignes.</P>
<P N="2"><MILESTONE N="2"> 2. Then they would but <HI>in part</HI> confe&s;s it: they would have &s;ome to be borne cleane, others defiled; but even the be&s;t (as you have heard) were borne defi|led, <HI>there their mother brought them forth; there &s;he brought them forth that bare them.</HI> The Pelagians denyed any Originall &s;inne <HI>by way of propagati|on</HI> but only by <HI>Imitation,</HI> if &s;ay they the Child walks in its parents &s;tepps, or be|cau&s;e we tread <HI>Adams</HI> path, therefore we are defiled; but this is fal&s;e, in the very day of our birth we were in a lo&s;t undone condition.</P>
<P N="3"><MILESTONE N="3"> 3. From hence al&s;o may appeare the fal&s;ene&s;&s;e of that opinion of the Anababti&s;ts of old, and now in the&s;e
<PB N="32" REF="25"> dayes, <HI>viz,</HI> that Chri&s;t by his death, <HI>Ori|ginale peccatum ex human&acirc; natur&acirc; &s;u&s;|tulit,</HI> tooke away originall &s;in out of our natures, they are the very words of <HI>Chemnitius,</HI> repeating the error of the old Anabapti&s;ts concerning this point, and this I perceive many people harping on even in this City, e&s;pecially tho&s;e that have &s;o good an opinion of Chri&s;ts death, that he (as they dreame) died for all; pinch them a little and they will confe&s;&s;e, that all &s;hall not be &s;aved, but this is in regard for their <HI>actuall &s;ins,</HI> for their originall &s;inne, Chri&s;t hath paid that &s;core: if now they can but &s;tand upon their owne leggs, and will but walke in their &s;trength, and keep their feet for the time to come, then all &s;hall be well. But mi&s;take not (Chri&s;ti|ans) <HI>your mother</HI> (&s;aith the text) left you not rai&s;ed, but in a lo&s;t condition; not your grandmother <HI>Eve,</HI> but your im|mediate mother, brought you forth there, and left you there long &s;ince <MILESTONE N="1"> Chri&s;t died; it was &s;ince that time that the Apo&s;tle told the beleeving <HI>Ephe&s;i|ans, that they were Children of wrath by nature, even as others,</HI> Eph. 2. 3.
<PB N="33" REF="25"> Be&s;ides that Chri&s;t u&s;eth not to pay any debts by halves, it were as good as no|thing for Ie&s;us Chri&s;t to pardon a re|probates Originall &s;in to whom he ne|ver intends to pardon all &s;inne; yea O|riginall &s;inne doth not only remaine upon elected ones as an offence to God, and laying upon them an obliga|tion to death, &s;ince Chri&s;t dyed, un|till their Iu&s;tification, but even after Iu&s;tification there is <HI>a body of death;</HI> it hath lo&s;t its <HI>condemning power,</HI> and its <HI>raigning power,</HI> but it yet cleaves to our fle&s;h, as Ivy to the tree, &s;o deep an impre&s;&s;ion it hath upon all our natures. But this openeth a way to another que&s;tion, <HI>whether originall &s;in remaines in any of the elect after Ju&s;tification?</HI> the affirmative is truth: but in regard that my text &s;trikes not directly again&s;t the errour I &s;hall pa&s;&s;e it by, and refer you to tho&s;e that have defended the truth in it, as <HI>Zanchi,</HI> &amp;c. and leaving this fir&s;t u&s;e, &s;hall proceed to &s;ome further application, which &s;hall be more Particular.</P>
<LIST>
<ITEM>1. By way of In&s;truction.</ITEM>
<ITEM>2. By way of Examination, and Try|all.</ITEM>
<PB N="34" REF="26">
<ITEM> 3. By way of Exhortation.</ITEM>
<ITEM>4. By way of Con&s;olation.</ITEM>
</LIST>
<P>Of all the&s;e in their order.</P>
<P>By way of In&s;truction: <MILESTONE N="1"> We may hence learne fir&s;t, <HI>what a &s;ad condition the mo&s;t men of the world are in?</HI> Ah! Lord, how few are they whom thou ha&s;t cho&s;en ever to obtaine eternall life? and yet the&s;e are <HI>children of wrath</HI> by nature as well as others. Poore creatures! my heart trembles to thinke of you: How many in this Congre|gation yet lye in a condition low enough, and the Lord knowes whether ever to be rai&s;ed yea or no. If a child &s;hould be borne with &s;ome naturall weakne&s;&s;e in its armes, or leggs, and it &s;hould live &s;ix, or ten, or twenty years, and yet not be able to u&s;e its limbs, you would &s;ay it would be a very great ha|zard if ever that child did recover its limbs, &s;o as to have the &s;trength and ex|erci&s;e of it, it would be almo&s;t a mira|cle; It was &s;uch a miracle, that in the ninth of John, when Je&s;us Chri&s;t had re&s;tored &s;ight to one that was borne blind, the Jewes would not beleeve it po&s;&s;ible, and <HI>ver.</HI> 32. we find a po&s;itive
<PB N="35" REF="26"> determination upon the que&s;tion, <HI>Since the world began, it was never heard that any man opened the eyes of one that was borne blind:</HI> How many poore wretches that are come here into the pre&s;ence of the Lord, that were all borne blind, deafe, dead, and have lived &s;ome ten, &s;ome twenty, &s;ome thirty yeares, &s;ome more, and all this time have continually had all the meanes that could be ap|plyed to them for recovery, and yet are in the &s;ame lo&s;t, undone condition? Ah (my friends!) what can you nei|ther &s;tretch out hand, nor foot, nor tongue, nor any member, notwith&s;tan|ding all the meanes of grace a&s;toorded you for quickning? Let me tell you, it is ten thou&s;and to one, if you doe not peri&s;h for ever: My friends! It is a mi|racle, a great miracle of mercy, that any one poore wretch, con&s;idering in what condition it is borne, &s;hould ever come out of it. The Jewes would hardly beleeve the report, therefore they &s;ay, Joh. 9. 19. <HI>Is this your &s;onne that was borne blind, how then doth he now &s;ee?</HI> We may &s;ay &s;o concerning every one that hath any thing of God
<PB N="36" REF="27"> in him: Was not this poore creature borne blind? how doth he now &s;ee? was not he borne lo&s;t? How is he now rai&s;ed? but for tho&s;e that in &s;tead of growing better, are growne ten times wor&s;e, that have hardened their hearts, and gone on in riot, and wantonne&s;&s;e, and are yet in their bloud, it is ten to one if ever the Lord &s;ay to them, <HI>live;</HI> they are growne to &s;uch a &s;hamele&s;&s;e impudence in wickedne&s;&s;e, I dare not &s;ay, <HI>there is no hope;</HI> But let me &s;adly &s;ay, there is &s;mall hope that ever the Lord &s;hould rai&s;e &s;uch wretches: And if he doth not, better ten thou&s;and times, better (&s;inner,) had it been for thy &s;oule, that thou had&s;t never &s;een the light of the morning, nor heard the voice of the Go&s;pell in thine eares. This is your condition, the Lord awa|ken you.</P>
<P><MILESTONE N="2"> Secondly, From hence we may be in&s;tructed, <HI>Whom we have cau&s;e to thanke that any of us are this day out of hell.</HI> Who art thou O man that boa&s;ts thou art of good parentage, or of a great birth? harke in what language my Text &s;peaks thy birth: Thou wert borne
<PB N="37" REF="27"> under the <HI>Apple-tree; there thy mother brought thee forth, there &s;he brought thee forth that bare thee.</HI> If thy heavenly Fa|ther doth no more for thee than thy earthly mother, woe to thee that ever thou wert borne. What a boa&s;ting we have of pedegrees, and great de&s;cents? What a great word it is in the world, I was better borne than you, My father was &s;uch a Gentleman, &s;o great, &s;o rich, &amp;c. My mother was of &s;uch or &s;uch an ancient Family? O vanity! vanity of vanities! Poore creature! thy mother brought thee forth under an Apple|tree. The very heathen out of a meere rationall principle, could &s;coffe at &s;uch brags:<HI>&mdash;Genus &amp; proavos, &amp; quae non fecimus ip&s;i Vix ea no&s;tra voco. Tully</HI> could retort to the Roman, brag|ging of his de&s;cent, <HI>Domus mea &agrave; me incipiet, tua ver&ograve; in te de&s;inet,</HI> My hou&s;e &s;hall have its Originall from me, my Nobility and worth; thy Noble Family &s;hall have an end in thy Ba&s;ene&s;&s;e. Chri&s;tian! what is thy birth? con&s;ider it but in a &s;pirituall notion; the poore&s;t wretch in the world is borne in as good a condition as thou art, and thou
<PB N="38" REF="28"> in no better an e&s;tate towards God than he. Suppo&s;e a man were borne of &s;ome great parentage, and had no Lands, no e&s;tate left him, but could only boa&s;t of <HI>fumos, &amp; nomina vana Catonum,</HI> his fathers name, and the &s;moake of his chimney; Po&s;&s;ibly he hath &s;ome gor|geous &s;uit of apparell left him, this he weares and gli&s;ters in for a while, yet a little while and the&s;e teare, and then he hath not a rag left him, nor a penny to buy one to cover his nakedne&s;&s;e: how contemptible would &s;uch a poore wretch be in every mans eyes? And is not this the condition of the mo&s;t of the great men, gallants of the world, they gli&s;ter with an out&s;ide a little in the world, their names are great, their per&s;ons admired; yet a little while, and the&s;e weare out, the men dye, and lye downe in hell. Ah! that tho&s;e that glory would glory in this, that God is their Father, and Je&s;us Chri&s;t their portion: Thus your Hou&s;es would have a beginning of Glory from you, and their Glory &s;hould not end with you.</P>
<P N="2">2. Nor is the boa&s;ting of tho&s;e much better that can boa&s;t of their Religious
<PB N="39" REF="28"> Parents. I confe&s;&s;e it is the better of the two, an heire of Glory being farre more noble than the greate&s;t world|ling, and in regard that the Election of God runs much in a line; but this will not doe Chri&s;tian: <HI>E&s;au</HI> was rejected though he was <HI>I&s;aacs</HI> &s;onne; and <HI>I&s;h|mael</HI> though he was <HI>Abrahams</HI> &s;onne. <HI>Ju&s;tus non gignit ju&s;tum, gignit homi|nem;</HI> Thy righteous father did not be|get thee a righteous man, but he begat thee a child of fle&s;h, corrupt fle&s;h and bloud. Thy godly mother brought thee forth under the Apple-tree, <HI>there thy mother brought thee forth, there &s;he brought thee forth that bare thee.</HI> This was the Jewes great brag, <HI>that they came forth out of the waters of</HI> Judah, <HI>and were called by the name of</HI> I&s;rael, <HI>and were of the hou&s;e of</HI> Jacob, <HI>I&s;a.</HI> 48. 1. They call'd them&s;elves of the Holy City, and this made them &s;tay them|&s;elves upon the God of I&s;rael; but for all this ob&s;erve what God &s;ayes to them, <HI>v.</HI> 4, 5, 6, &amp;c. This was that which the Jewes had to boa&s;t of to the Lord Je&s;us Chri&s;t, Joh. 8. 33. <HI>We are</HI> Abra|hams <HI>&s;eed, and were never in bondage to</HI>
<PB N="40" REF="29"> <HI>any man, how &s;aye&s;t thou, you &s;hall be made free?</HI> They tooke it ill, that they being <HI>Abrahams</HI> &s;eed, &s;hould be &s;o much as &s;uppo&s;ed to be in a bad con|dition. But ob&s;erve how Chri&s;t takes away their brag in the 39. <HI>Je&s;us</HI> &s;aith unto them, <HI>if you were</HI> Abrahams <HI>chil|dren</HI> [that is, his &s;pirituall children] <HI>you would doe the works of</HI> Abraham: But in plainer Engli&s;h, ver. 44. <HI>Ye are of your Father the Devill, and the lu&s;ts of your Father you will doe.</HI> Heare this you that had godly parents, and your &s;elves have no goodne&s;&s;e in you. <HI>Abra|hams</HI> faith will carry none to heaven but him&s;elfe: your parents faith will want a way of conveyance to doe good to your &s;oules.</P>
<P>Graft a &s;weet Peare or Plumme up|on a wild or &s;owre Crab-&s;tocke, it will grow, and yeeld a plea&s;ant fruit, the nature will be changed in the fruit; but now take the &s;tone or kernell of that fruit, and &s;et it in the earth, it &s;hall not come forth a Plum-tree, but a Crab|&s;tock againe. It is thy ca&s;e (Chri&s;tian,) thy parent was a naturall Crab&s;tocke, the Lord grafted grace upon him, then
<PB N="41" REF="29"> he brought forth &s;weet and plea&s;ant fruit, worthy of amendment of life: But now thou art his kernell come out of the earth; thou art not come forth gracious, but naturall. Thy parents grace was by vertue of an inoculation, not by nature. Therefore to conclude this u&s;e, let me mind you of the words of the fir&s;t Go&s;pell-preacher, <HI>John</HI> the Bap|ti&s;t, <HI>Mat.</HI> 3. ver. 8. <HI>Bring forth fruit therefore worthy of amendment of life, and thinke not to &s;ay within your &s;elves we have</HI> Abraham <HI>to our Father.</HI> Looke to your condition Chri&s;tians: It is neither your noble, nor yet gracious parentage, and de&s;cent, will carry you to heaven; think not to &s;ay within thy &s;elf, I had a gracious parent.</P>
<P><MILESTONE N="3"> Thirdly, from hence we may be in|&s;tructed, what a &s;oul-cheating principle Libertines build on, that conclude thus, <HI>There is no need of Repentance, or faith, or &s;uch holy and &s;trict life: if we be elected, we &s;hall be &s;aved, if not, we &s;hall be damned.</HI> Suppo&s;e thou bee&s;t elected, poore creature yet know thou art borne under the Apple-tree. O turne not the grace of thy God into wantonne&s;&s;e;
<PB N="42" REF="30"> looke to find thy &s;elfe rai&s;ed, or thou &s;halt never &s;ee thy &s;oule &s;aved. It is true, for the &s;innes of tho&s;e whom the Lord hath cho&s;en by name to ever|la&s;ting life, they are decretally pardoned from all eternity, and meritoriou&s;ly par|doned in the death of Chri&s;t; but &s;till they remaine as offences to God, and keep the &s;oule under a reall obligation unto death, till the Lord comes, and actually and formally in ju&s;tification acquits the beleeving &s;oule from hels claime, and frees it out of the Devils impri&s;onment. Suppo&s;e a condemned man in pri&s;on, the Prince hath deter|mined to pardon him, and &s;ome friend of his po&s;&s;ibly hath purcha&s;ed his par|don for him; but yet he is in the dun|geon in fetters, in the Gaolers hand, till he be actually &s;et free, &amp;c. So it is with every Elect Ve&s;&s;ell. Cheat not thy &s;elfe therefore with &s;uch licentious, &s;oule|deceiving principles of Libertini&s;me. I have done with the fir&s;t U&s;e of In|&s;truction, I pa&s;&s;e on to a &s;econd.</P>
<P><MILESTONE N="2" UNIT="U&s;e"> How doth it now &s;tand every poore &s;oule in hand, to examine his condition, whether he be not in this &s;ad condition
<PB N="43" REF="30"> yet, yea or no. Chri&s;tians, the weight of your &s;oules hangs upon this <HI>Exami|nation:</HI> This was your and my condi|tion, <HI>Try therefore your &s;elves whether you be in the faith or no; prove your owne &s;elves, know you not that</HI> more, more than nature is in you] <HI>Je&s;us Chri&s;t is in you except ye be reprobates.</HI> I have in this place not long &s;ince handled this point &s;o fully, that I &s;hall at this time adde very little to what I have already &s;aid: Only (it lying &s;o full in my way) give me leave to &s;peake a word or two, and the Lord &s;peake it to your hearts. I will &s;peake but foure words: 1. Ther|fore know this, <HI>If none hath done more for you than your mother hath done, you are under the Apple-tree &s;till.</HI> That is plaine in the Text: <HI>There your mother brought you forth, there &s;he brought you forth that bare you.</HI> What doth our Mother doe for us? &s;he conveighes Na|ture to us, from her we derive fle&s;h and bloud, and our naturall di&s;po&s;itions; if thou bee&s;t nothing but Nature, thou ha&s;t nothing of Grace. But &s;ome will &s;ay, this is a note as darke as the other: To make it therefore &s;o as to be under|&s;tood
<PB N="44" REF="31"> by the meane&s;t capacities, we mu&s;t under&s;tand that there are two &s;orts of Natures, A more corrupt, or a more refined &s;ort of Nature. All &s;hort of Grace is Nature.</P>
<P N="1">1. <HI>If thou ha&s;t nothing &s;een in thee but corrupt filthy nature,</HI> That thy na|turall inclination carries thee out to acts of prophane wickedne&s;&s;e, and thou ha&s;t not &s;o much as put a bridle upon thy wild &s;pirit, but let&s;t it run at randome, and carry thee out to drunkenne&s;&s;e, wantonne&s;&s;e, lying, &s;wearing, all man|ner of ungodline&s;&s;e, This thou maye&s;t be &s;ure of, thou art not rai&s;ed yet out of thy helli&s;h danger in which thou wert borne, <HI>Eph.</HI> 5. 5. 1 <HI>Tim.</HI> 1. 9, 10. <HI>Rev.</HI> 21. 8. <HI>Rev.</HI> 22. 15. 1 <HI>Cor.</HI> 6. 9, 10.</P>
<P>But &s;econdly, <HI>If thou ha&s;t no more than bridled and refined Nature,</HI> I call Bridled Nature, a kind of civility which thou pride&s;t in, that thou art not &s;o de|bauched a wretch as others are: It con|&s;i&s;ts fir&s;t of all in a <HI>Negative righteou&s;|ne&s;&s;e;</HI> Thou can&s;t &s;ay thou art no Papi&s;t, no Malignant, and perhaps as much as the Phari&s;ee, Luke 18. v. 11. <HI>I thanke thee I am not (as other men are) extor|tioners,</HI>
<PB N="45" REF="31"> <HI>unju&s;t, adulterers, or even as this Publicane;</HI> Secondly, <HI>In a Po&s;itive righ|teou&s;ne&s;&s;e;</HI> Thou can&s;t &s;ay, <HI>who&s;e Oxe have I taken? who&s;e A&s;&s;e have I taken? or whom have I defrauded?</HI> Thou tythe&s;t Mint and Annis, and do&s;t no more to others than thou would&s;t be content they &s;hould doe to thee; thou art a good Second-table-man, keepe&s;t the rule of ju&s;tice &s;trictly; Thus had he done. To whom Je&s;us Chri&s;t &s;aid, <GAP DESC="foreign">, <HI>One thing is wanting to thee,</HI> Goe &s;ell all that thou ha&s;t; Chri&s;tian, let me tell thee, all this &s;elf-Righteou&s;nes mu&s;t be &s;old, not lo&s;t, but &s;lighted. If thou ha&s;t no more than a Bridled nature, it is not enough, the young man went away from Chri&s;t &s;orrowfull, <HI>Mar.</HI> 10. The Phari&s;ee went away not ju&s;tified, <HI>Luke</HI> 18. <HI>ver.</HI> 14. Nay &s;econdly, if thou ha&s;t no more than a <HI>refined Nature,</HI> it is nothing, though it be &s;even times refined. It is a piece of Nature, <HI>That there is a God,</HI> Nature revealeth it to men; and <HI>that this God is a &s;pirit,</HI> and that, <HI>Si Deus e&s;t animus,</HI> &amp;c. <HI>Hic tibi praecipu&egrave; &s;it pura mente co|lendus.</HI> Seeing God is a &s;pirit, he mu&s;t 1. Be wor&s;hipped. 2. Be wor&s;hipped
<PB N="46" REF="32"> &s;incerely, <HI>Cato</HI> could &s;ay &s;o; this is all but Nature, the fine&s;t of Nature. Thou maye&s;t pray in thy Family Morning and Evening, the Heathen would doe as much, they would cry to their <HI>Pe|nates,</HI> yes thou maye&s;t doe it, and (with|out the Common-prayer Booke too, I doe not read that they had one in u&s;e to wor&s;hip their Idols with (Nature had given them a tongue to &s;peak their wants without a Tutor) and yet be a wretch under the Apple-tree. The Phari&s;ee would be &s;o far from being a&s;hamed to pray in his Family, that he would not be a&s;hamed to come and pray in the Temple, <HI>Luke</HI> 18. <HI>v.</HI> 10, 11. He fa&s;ted twice a weeke; They fa&s;ted often, <HI>Mat.</HI> 9. 14. They were &s;trict ob|&s;ervers of the Sabbath: how many quarrels had they with our Lord Je&s;us Chri&s;t for healing, for his Di&s;ciples but plucking of eares of corne, on the Sabbath day? Here was Nature &s;even times purified and yet for all this Chri&s;t tels his Di&s;ciples, Mat. 5. 20. <HI>That ex|cept their righteou&s;ne&s;&s;e exceeded the righteou&s;ne&s;&s;e of the Scribes and Phari|&s;ees, they &s;hould never enter into the King|dome</HI>
<PB N="47" REF="32"> <HI>of God.</HI> Tremble at this you that are lyers, Sabbath-breakers, prophane per&s;ons, unju&s;t in your Callings, un|con&s;cionable in your walkings with God. Tremble at this you that never pray in your Families, in your Clo&s;ets; God never heares of you but when you come to Church, and then to no purpo&s;e neither: you are not yet rai&s;ed, nay far from it. Fle&s;h and bloud might have revealed this unto you. This is the fir&s;t Note.</P>
<P><MILESTONE N="2"> Secondly know, <HI>If you have not pluckt and ta&s;ted of the fruit of the Apple-tree, you are &s;till but under it.</HI> You may remember I con&s;trued <HI>[under the Apple-tree]</HI> out of Je&s;us Chri&s;t. If you have got no benefit by Je&s;us Chri&s;t, you have no portion in him; if you be not in him, and if he be not in you: It is the Apo&s;tles Note, 2 <HI>Cor.</HI> 13. <HI>ver.</HI> 5. <HI>Know you not that Je&s;us Chri&s;t is in you except ye be reprobates.</HI> The Apple is in the man that hath eat it: Chri&s;t is in the &s;oule by a &s;pirituall uni|on, if the &s;oule hath any part in him, or &s;hall ever have any benefit by him. Free Grace is the fruit of this Apple-tree of
<PB N="48" REF="33"> Paradi&s;e. Are the Graces of God in you? but &s;ome may &s;ay, how &s;hall we know that? The ta&s;ted Apple is,</P>
<LIST>
<ITEM>1. Sweet.</ITEM>
<ITEM>2. Cordiall.</ITEM>
<ITEM>3. Nutritive.</ITEM>
<ITEM>4. Diffu&s;ive.</ITEM>
</LIST>
<P N="1">1. <HI>Sweet,</HI> Cant. 2. 3. <HI>As the Apple-tree among&s;t the Trees of the Wood, &s;o is my Beloved among&s;t the Sonnes. I &s;ate down under his &s;hadow with great delight, and his fruit was plea&s;ant to my ta&s;te.</HI> The Spou&s;e there compareth the Lord Je&s;us to an <HI>Apple-tree,</HI> a rare Apple-tree; <HI>as an Apple-tree among&s;t the trees of the wood.</HI> Now he was not only <HI>an Apple-tree in him&s;elfe,</HI> a &s;weet Tree full of the Apples of Life, and free Grace; but he was [an Apple-tree to her] he was <HI>her beloved,</HI> and &s;hee <HI>&s;ate downe under his &s;hadow.</HI> Now it was, 1. With <HI>great delight.</HI> 2. <HI>His fruit was &s;weet to her ta&s;te.</HI> If Chri&s;t be in thee, and thou bee&s;t in Chri&s;t, Chri&s;t is very &s;weet to thee, thou &s;itte&s;t <HI>under his &s;hadow with great delight, and his fruit is plea&s;ant to thy ta&s;t,</HI> 1 Pet. 2. 7. <HI>To you that beleeve he is precious;</HI> His name to thy &s;oule is <HI>as an ointment</HI>
<PB N="49" REF="33"> <HI>powred forth,</HI> Cant. 1. 3. Why like an ointment powred forth? <HI>Mar.</HI> 14. <HI>v.</HI> 3. <HI>Joh.</HI> 12. 3. When the box of ointment was broken, and powred forth on Chri&s;ts head, <HI>the whole hou&s;e was filled with the &s;avour of it.</HI> Is it thus with thy &s;oule Chri&s;tian? Is Je&s;us Chri&s;t preci|ous to thee? Is his name to thy &s;oule like an ointment powred forth? Is thy whole heart filled with the &s;weet &s;mell of Je&s;us Chri&s;t? Art thou ravi&s;hed with his love, his incomprehen&s;ible, his unfadomable love? Is Chri&s;t in his Ordinances precious to thy &s;oule, that thou de&s;ire&s;t the &s;incere milke of the word, as the new borne babe de|&s;ires the milke of the brea&s;ts? Doth the very thinking of Chri&s;t ravi&s;h thy heart? Doth the naming of him carry thy &s;oule almo&s;t above it &s;elfe in an ex|ta&s;ie of love? Is he like an Apple to thy ta&s;t, that thy mouth is filled with the &s;weetne&s;&s;e of his juice? High thoughts of Je&s;us Chri&s;t argue that Je&s;us Chri&s;t is &s;piritually ta&s;ted by thy &s;oule. Art thou melted with his love? It is a &s;igne thou ha&s;t ta&s;ted of the fruit of the Apple-tree.</P>
<P N="2"><PB N="50" REF="34"> 2. The <HI>ta&s;ted Apple is cordiall,</HI> Cant. 2. 5. <HI>Stay me with flaggons, comfort me with Apples.</HI> Cant. 7. 8. <HI>The &s;mell of thy no&s;e is like Apples:</HI> It is &s;poken there of the Church. Apples are cordiall in ta&s;t, and comfortable in &s;mel. Try thy &s;elf by this Chri&s;tian: Is Chri&s;t cordiall to thy &s;oul? when thy &s;oul is fainting, &s;woon|ing, in the thoughts of thy &s;elf, and thine owne wickedne&s;&s;e and vilene&s;&s;e, Doth it then comfort thee to remember Je|&s;us Chri&s;t his love and merits? Chri&s;t is no cordiall to wicked, unbeleeving wretches, it terrifieth them the more to remember Je&s;us Chri&s;t. When the Lord hath awakened their con&s;cien|ces, and &s;tartled them in their naturall condition, tell them of Chri&s;t, this adds fuell to the flame. Why? It is this Chri&s;t, whom they have &s;corned, abu|&s;ed, crucified. It is this Chri&s;t, concer|ning whom they have &s;aid, <HI>We will not have this Chri&s;t to raigne over us.</HI> Now they thinke that they heare that &s;cor|ned Chri&s;t ringing a dolefull peale in their eares; <HI>Bring tho&s;e mine enemies that &s;aid I &s;hould not rule over them, and &s;lay them before me.</HI> But to the Be|leever,
<PB N="51" REF="34"> Chri&s;t is comfortable; when he looks upon him&s;elfe as a great &s;inner, the naming of Chri&s;t comforts him; Ah! (&s;aith he) that is he <HI>that dyed for my &s;innes, and ro&s;e againe for my ju&s;ti|fication,</HI> Rom. 5. 25. When he looks upon <HI>all his righteou&s;ne&s;&s;e, as a mon|&s;truous cloth, and as filthy rags,</HI> the na|ming of Chri&s;t is againe a cordiall to him; Ah! (&s;aith the &s;oule) that is he <HI>that was made for me wi&s;dome, and righ|teou&s;ne&s;&s;e, and &s;anctification, and redemp|tion.</HI> When he looks upon him&s;elfe as a debtor to an infinite ju&s;tice, the name of Chri&s;t is a cordiall againe; thats he &s;aith the &s;oule, that hath paid the debt to infinite ju&s;tice for me, that for me, hath &s;atisfied his Fathers wrath, that <HI>powred out his &s;oule unto death, and was</HI> <NOTE PLACE="marg">E&s;a. 53 4, 5, 6, 11, 12.</NOTE> <HI>numbred with the tran&s;gre&s;&s;ors, that bare the &s;inne of many, and made inter|ce&s;&s;ion for the tran&s;gre&s;&s;or.</HI> That &s;ame Chri&s;t is he <HI>that bore my griefs, and car|ried my &s;orrowes, that was &s;mitten of God, and afflicted, that was wounded for my tran&s;gre&s;&s;ions, and brui&s;ed for mine iniquities, the cha&s;ti&s;ement of my peace was upon him, and by his &s;tripes I am</HI>
<PB N="52" REF="35"> <HI>healed.</HI> When he looks upon him&s;elfe as a daily back&s;lider, renewing his &s;ins as the dayes of his life, and the mercies of his dayes are increa&s;ed, and is ready to &s;woone in the&s;e &s;ad thoughts, the name of Chri&s;t is a cordiall againe; Ah! (&s;aith the &s;oule) that &s;ame Chri&s;t is that righteous one <HI>that is my advo|cate</HI> <NOTE PLACE="marg">1 Joh. 2. 1.</NOTE> <HI>with the Father,</HI> and makes inter|ce&s;&s;ion for me. When hee looks upon him&s;elfe, as unfit to doe any duty, and upon all his prayers, as poore, livele&s;&s;e, heartle&s;&s;e duties, and con&s;iders, the deadne&s;&s;e, dulne&s;&s;e, di&s;traction, vanity, that con&s;tantly accompanies him, and is ready to &s;woone in the thoughts of this, the naming of Chri&s;t is a cordi|all to him againe; Ah! (&s;aith the Chri|&s;tian) that is he, that is the <HI>Angel that &s;tands at the Altar, having a golden Cen&s;er, and to him there is given much incence, that he &s;hould offer it up with the Prayers of all Saints, upon the gol|den Altar which is before the throne, Rev.</HI> 8. 3. Thus now try (Chri&s;tian) whether thou ha&s;t ta&s;ted of the fruit of the Apple-tree; is Je&s;us Chri&s;t a Cor|diall to thy &s;oule, in &s;oule-&s;woonings?</P>
<P N="3"><PB N="53" REF="35"> 3. <HI>The apple is Nutritive. Eaten, mo|derately, and &s;ea&s;onably,</HI> it affords nou|ri&s;hment, and maintaines life, and &s;trength: This is a plain con&s;equence from the other, were it not nutritive it would not be cordiall. Try thy &s;elfe by this, Chri&s;tian, whether Chri&s;t be in thee yea or no: If he be, thou derive&s;t &s;trength from him, and he maintaineth &s;piritual life in thee. Ob&s;erve that place, <HI>Joh.</HI> 4. v. 14. <HI>Who&s;oever drinketh of the water that I &s;hall give him, &s;hall never thir&s;t, but the water that I &s;hall give him &s;hall be in him a well of water &s;pringing up to everla&s;ting life.</HI> Do&s;t thou find that thy heart is growing? that by a &s;trength derived from Je&s;us Chri&s;t, thou walke&s;t and goe&s;t on from &s;trength to &s;trength? Doe&s;t thou find that from a dige&s;tion of Je&s;us Chri&s;t's death, re&s;urrection, and A&s;cen&s;ion (the fruits that grow upon that Apple-tree of free grace) thou gette&s;t &s;trength a|gain&s;t thy Corruptions, again&s;t the De|vels temptations? that upon thy ta&s;ting of Chri&s;t thou growe&s;t in grace? when thou ta&s;te&s;t him afre&s;h in the Sacra|ment, if thou ha&s;t a part in him, thou
<PB N="54" REF="36"> wilt find that he is Nutritive to thy &s;oul, thou wilt quicken thy life, and increa&s;e thy &s;trength by all the ordinances which hold out, and &s;et forth, Je&s;us Chri&s;t unto thy &s;oule. God &s;ayes, <HI>that tho&s;e that are of cleane hands &s;hall grow &s;tronger, and &s;tronger;</HI> And that the Righteous &s;hall grow up like the calves in the &s;tall, which grow apace, and fat. Nay thou wilt find not only a growth, but that thou growe&s;t from that Nouri&s;hment that Chri&s;t Je&s;us affords thy &s;oule, that thou walke&s;t in his &s;trength, and that all the &s;trength of thy &s;oule is purely derived from him, not from thy owne indeavours, and walkings: Try therefore thy heart Chri&s;tian, if thou ha&s;t eaten of the Ap|ples, thou wilt find them Nutritive, it will not be like the &s;wallowing of a dry &s;tone or &s;tick, that have no nou|ri&s;hing quality in them.</P>
<P>La&s;tly, <HI>the Apple Eaten is diffu&s;ive, the Vertue, and Nutritive, or com|forting quality and juce of it, diffu&s;eth it &s;elfe into all the body.</HI> If thou ha&s;t ta&s;ted of Je&s;us Chri&s;t, and ha&s;t &s;wal|lowed the Apples of free grace, the
<PB N="55" REF="36"> vertue of them diffu&s;eth it &s;elfe into thy whole &s;oule, and body. Grace is in e|very veine of thee. There is &s;ome|thing of Je&s;us Chri&s;t, in thy eyes, face, tongue, hands: and abundance of him in thy heart. Thy head is full of thoughts of Chri&s;t, and plottings, and de&s;ignes for Chri&s;t. The wanton|nes of thy eye is re&s;trained by the law of Chri&s;t; the vanity of thy tongue is taken away, and the Lord hath made thee one of a pure lanquage; thy hand is awed by Chri&s;t, that it dare not &s;tretch forth it &s;elfe to doe any iniquity; thy feet are guided by Chri&s;t, His word is a light unto thy feet, and a lanthorn un|to thy paths. And now for thy &s;oule and inward man, thy Under&s;tanding is full of the knowledge of Je&s;us Chri&s;t, <HI>Yea thou ha&s;t determined with thy &s;elfe to know nothing but Chri&s;t, and him crucified.</HI> Thou &s;ee&s;t abundance of Chri&s;t in the rich di&s;pen&s;ations of free and infinite grace. Thy Will hath taken the oath of Allegeance to Je&s;us Chri&s;t, Thy will is &s;ubordinated to his, his will is thy law, and thy will. Thou
<PB N="56" REF="37"> art ready to do his will, or &s;uffer his will. Thy Affections are wholly car|ried out to Chri&s;t, him thou love&s;t, de|&s;ire&s;t, delighte&s;t in, above all things in the world what&s;oever. In &s;hort, It makes thee to pre&s;ent thy body, as a living Sacrifice, holy, acceptable unto God, &amp; this thou judge&s;t thy rea&s;onable &s;ervice. Thou art not conformed to the world, but thou art tran&s;formed by the renewing of thy mind, that thou may|e&s;t try, and prove what that good, and acceptable, and perfect will of thy God is, <HI>Rom.</HI> 12. 1.</P>
<P N="2">2. Is it thus now with thee Chri&s;tian? is the vertue of the Apple thus diffu&s;ed throughout thy whole Soule? then thou maye&s;t be of good comfort. So I have done with the &s;econd note of Triall: <HI>If thou ha&s;t not ta&s;ted of the fruit of the Apple-tree, thou art yet but under it.</HI></P>
<P N="3">3. A third note of Triall may be this: <HI>Thou maye&s;t be &s;ure thou could&s;t not pluck, and eate of the fruit of the Apple-tree, without an hand to reach, and a mouth to eate.</HI> Chri&s;t is the Ap|ple-tree, faith is the hand; <HI>without</HI>
<PB N="57" REF="37"> <HI>faith it is impo&s;&s;ible to plea&s;e God</HI> (&s;aith the Appo&s;tle to the Hebrewes) He that beleeveth not is condemned already. Therefore the Apo&s;tle&punc; 2 <HI>Cor.</HI> 13. 5. &s;ayes, <HI>Examine your &s;elves whether you be in the faith or no; prove your &s;elves:</HI> And this goes before the next words, <HI>Know yee not that Chri&s;t is in you, ex|cept yee be reprobates.</HI> Chri&s;t is in you, except yee bee reprobates, that is his po&s;ition: Now if you would know whether Chri&s;t bee in you or no, you mu&s;t examine whether you bee in the faith or no. In Scripture you &s;hall fre|quently finde the worke of faith &s;et downe as the Action of the feet, com|ming to Chri&s;t; <HI>Come unto me all yee</HI> <NOTE PLACE="marg">Joh. 6. 35, 37, 45.</NOTE> <HI>that are weary and heavy laden: who &s;o commeth to mee hath everla&s;ting life, &amp;c.</HI> As the Action of the hand, recei|ving Je&s;us Chri&s;t, as the Action of the mouth, eating the fle&s;h, and drinking the bloud of Chri&s;t. All unbeleevers <NOTE PLACE="marg">Joh. 6. 51, 53, 54.</NOTE> are yet out of Chri&s;t. Nay more, you mu&s;t not onely have an hand, but &s;uch an hand as will reach, to this end, 1 A true hand. 2 A perfect hand. 3 A
<PB N="58" REF="38"> lively hand.&mdash;1 <HI>It mu&s;t be a true hand.</HI> A painted hand reacheth nothing; the hand mu&s;t be a reall hand that plucketh the Apple-tree. There is a great deale of dro&s;&s;y counterfeit faith in the world. The Devils have &s;ome graines of faith among&s;t them, the Apo&s;tle &s;ayes, <HI>They beloeve and tremble.</HI> Wicked and pro|phane wretches have their degrees of faith too; they will at lea&s;t tell you they beleeve that Chri&s;t came into the world, and dyed, they give credence to the &s;tory, &amp;c. But this faith is no true hand, it will plucke never an apple of Life.&mdash;2. <HI>As the hand mu&s;t be true, &s;o it mu&s;t be perfect,</HI> it mu&s;t have fingers enough to doe it: It mu&s;t be perfect ju&s;tifying faith, though it reach not the perfection of faith that a ju&s;tified per|&s;on may have. There are &s;everall acts of faith: &s;ome will have knowledge to be an act of it; others, and the mo&s;t &s;ay, that knowledge is &s;uppo&s;ed to faith, but A&s;&s;ent is the fir&s;t and lowe&s;t act. Many goe hither, and no further, they goe away not ju&s;tified: but the perfe|ction of that faith which ju&s;tifies, lyeth
<PB N="59" REF="38"> in a tru&s;ting too, and a relyance upon, the Lord Je&s;us Chri&s;t. To this faith are all the promi&s;es pronounced, <HI>Ble&s;&s;ed is that man that puts his tru&s;t in the Lord;</HI> And who is he that &s;its in darkne&s;&s;e, and &s;eeth no light? <HI>Let him tru&s;t in the name of the Lord, and &s;tay upon his God.</HI> I &s;ay, this is the perfection of that faith which mu&s;t be <HI>[de nece&s;&s;itate,]</HI> nece&s;&s;a|rily required to ju&s;tification: It is not the reflection of faith that is in a ju&s;ti|fied per&s;on. Try thy &s;elfe, O Chri&s;tian, do&s;t thou truly beleeve then, not barely a&s;&s;enting, and giving credence to the word of God as a word of truth, but being &s;en&s;ible of thy owne vilene&s;&s;e, and the in&s;ufficiency that is in thy &s;elfe for any &s;alvation? do&s;t thou truly relye upon Je&s;us Chri&s;t? and this will be try|ed by the third particular, nece&s;&s;ary to the hand that reacheth.&mdash;3 <HI>The hand that reacheth mu&s;t be lively:</HI> It mu&s;t have a principle of life in it &s;elfe, and mu&s;t act in lively operations. The dead hand, let it be never &s;o true fle&s;h and bloud, it reacheth nothing, it hath no internall principle of life in it &s;elfe to
<PB N="60" REF="39"> carry it out in externall operations of Life: &s;o mu&s;t it be with the &s;ouls hands, that reach, and plucke the Apples of free grace of the Tree of Life, men|tioned, <HI>Rev.</HI> 22. 1. It mu&s;t have an inter|nall principle of Life. The hypocrites faith hath no internall principle of life in it, the &s;oule is not quickned, neither hath it any power to act externall ope|rations: <HI>Viva fides e&s;t opero&s;a,</HI> is a knowne maxime, Faith in the Saints is powerfull, 2 <HI>The&s;.</HI> 1. 11. <HI>The worke of faith with power,</HI> Jam. 2. 17. Faith with|out works is dead. Now it's lively, 1. Internally, purging the heart, <HI>It puri|fieth the heart.</HI> 2. Externally, it work|eth by love; it worketh as a loving heart towards God; &s;o in acts of love. Faith, if it be true, hath not only a per|&s;wading and comforting quality, to per|&s;wade the &s;oule of God, and the faith|fulne&s;&s;e of him that hath promi&s;ed, and to refre&s;h the &s;oule by &s;taying upon God, but it hath a quickning quality, to enliven the &s;oule, and quicken it to an holy clo&s;e walking with God. The &s;ame faith that &s;aith to the &s;oule, this
<PB N="61" REF="39"> promi&s;e is the truth of God, &s;tay thy &s;elfe upon it, &s;aith al&s;o to the &s;oule, this precept is the rule of God, walke ac|cording to it. Now Chri&s;tian, try thy &s;elfe whether thou ha&s;t ta&s;ted of the fruit of the Apple-tree, whether thou ha&s;t a portion in Je&s;us Chri&s;t, yea or no: If thou ha&s;t reached to thy &s;oule an Ap|ple of free grace, thou ha&s;t an hand by which thou did&s;t it; it mu&s;t be a true hand: Faith is the hand. Ha&s;t thou not the painted faith of the hypocrite, but the true faith of the Saints, called by a di&s;tingui&s;hing character, <HI>The faith of Gods Elect,</HI> Titus 1. v. 1. Ha&s;t thou not a finger only, but the perfect hand, that faith which truly ju&s;tifieth thy &s;oule, which doth not con&s;i&s;t in a bare notion and knowledge, nor yet in a bare a&s;|&s;ent, but in a fiduciall cleaving to the Lord Je&s;us Chri&s;t? Is it <HI>lively?</HI> as <HI>li|ving,</HI> in re&s;pect of the inward prin|ciple, &s;o <HI>lively,</HI> in re&s;pect of the out|ward operations? If &s;o, then it may be a true faith, and thy hand with which thou ha&s;t reacht the fruit of the Apple|tree for the comfort of thy &s;oule, may be &s;uch a one as will doe it, and thy
<PB N="62" REF="40"> hope may be upon good and ju&s;tifiable grounds; but if not, deceive not thy owne &s;oule, Chri&s;t and you are &s;tran|gers yet, and thou art out of Chri&s;t. I &s;hall adde but one Note more, which &s;hall be yet further for the clea|ring of this. La&s;tly therefore know, <HI>Thou can&s;t have no &s;uch hand, unle&s;&s;e it be given thee from above.</HI> The hand of Faith is none of Natures products. Alas, how many cheat them&s;elves with Faith, when the Devill hath (indeed) as much true faith as they have? There is a naturall per&s;wa&s;ion, and there is a morall per&s;wa&s;ion, and there is a tra|ditionall per&s;wa&s;ion, and a diabolicall per&s;wa&s;ion, all the&s;e differ from the worke of Faith, which is true, and that hand which mu&s;t reach Je&s;us Chri&s;t to my &s;oule.</P>
<P N="1">1. There is <HI>a naturall per&s;wa&s;ion.</HI> Nature hath principles to per&s;wade the &s;oule by to &s;ome A&s;&s;ent: Nature per|&s;wades us, there is a God, and he mu&s;t be wor&s;hipped. Looke upon me &s;aith Nature, <HI>Prae&s;entemque refert quaelibet herba Deum,</HI> I have not a &s;pire of gra&s;&s;e, but tels thee there is a God. See the
<PB N="63" REF="40"> variety, greatne&s;&s;e, beauty of my work; Read a great God, in a great Whale or Elephant; a beauteous God, in a glori|ous flower; A wi&s;e God, in my choice of works. Behold a God, in the order thou ha&s;t &s;een in me. See him in my Law written in thy heart, <HI>Rom.</HI> 2. 15. From the&s;e and &s;uch like things, Na|ture bequeathes a faith to the &s;oule, and learnes it, <HI>credere Deum,</HI> to beleeve a God: But this is far from faith, not only from ju&s;tifying faith, but al&s;o from faith, as to that point. It wants that &s;teadi|ne&s;&s;e of a&s;&s;ent which mu&s;t be in a&s;&s;ent when an act of faith. A <HI>Roman</HI> writ to <HI>Tully,</HI> to write him &s;omething con|cerning the immortality of the &s;oule. <HI>Tully</HI> writ back againe to him, <HI>Evolve libr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m Platonis &amp; nihil amplius e&s;t quod de&s;ideres.</HI> Read (&s;aith he) <HI>Pla|to's</HI> Book over concerning it, and you will de&s;ire no more. The <HI>Roman</HI> re|turnes him an&s;wer, <HI>Evolvi, iterum at|que iterum evolvi, &amp;c.</HI> I have read it over, &s;aith he, againe and againe, but I know not whence it is, when I reade it, I a&s;&s;ent to it, but I have no &s;ooner laid the book out of my hand, but I be|gin
<PB N="64" REF="41"> to doubt againe, whether the &s;oule be immortall yea or no. So it is with all per&s;wa&s;ion from natural principles; as to that extent of Doctrine it would per&s;wade us of, the per&s;wa&s;ion that a|ri&s;eth from them is faint, and weake; one while we thinke it is true, another while we que&s;tion, or deny the &s;ame principle. Naturall per&s;wa&s;ion is no faith; if Nature gave thee all thou ha&s;t, thou ha&s;t none at all.</P>
<P>Secondly, <HI>If it bee Moralities gift to thee, it is no faith.</HI> I call that a Mo|ral per&s;wa&s;ion, which is wrought from the con&s;ideration, and improvement of Morall Principles: if thou bee&s;t per|&s;waded to re&s;t, and rely upon God and his promi&s;es for &s;alvation, meerely up|on this skore, I live ju&s;tly, I tythe Mint and Annis, I have taken no mans Oxe or A&s;&s;e from him, whom have I defrauded? Alas, thus <HI>Ari&s;tides</HI> and <HI>Cato</HI> might beleeve.</P>
<P>Thirdly, <HI>If thy Faith be thy grandfa|thers Legacy to thee, it is no hand that will reach the Lord Ie&s;us Chri&s;t.</HI> A tra|ditionall per&s;wa&s;ion is no faith. If thou bee&s;t per&s;waded that Chri&s;t dyed for
<PB N="65" REF="41"> thee, &amp;c. upon this skore, My Mother told me &s;o, our fore-fathers held &s;o, and they were wi&s;er than wee, &amp;c. A|las friend, there is as much difference betwixt faith, and thy &s;oule, as there is betwixt heaven and hell. This was the <HI>Samaritanes</HI> Religion, which the good woman was as tenacious of, as ours are now of the Common Prayer Book, Joh. 4. 20. <HI>Our Fathers wor|&s;hipped in this mountaine, and you &s;ay in Jeru&s;alem is the place to wor&s;hip.</HI> It is the great objection wee have again&s;t the Church of <HI>Rome,</HI> That they would have men beleeve <HI>as the Church be|leeves:</HI> But for the mo&s;t part wee are condemned in what we condemne. Doe not mo&s;t men beleeve as their Fa|thers beleeved? What a &s;inne it is thought to thinke of &s;tripping Queen <HI>Elizabeths</HI> Reformation? Are not mo&s;t men limitted to this faith? and is not here all the per&s;wa&s;ion that men have of the &s;aving Truths of God, that Chri&s;t was God and man, that he dy|ed, ro&s;e, and is a&s;cended? Why? this was our Fathers Faith, this wee were taught when wee were little ones.
<PB N="66" REF="42"> and upon this skore (being per&s;wa|ded) they mu&s;t goe under the No|tion of Beleevers; and when hea|ven and hell meet, this Faith &s;hall &s;ave them.</P>
<P>Fourthly, <HI>If thy faith be the Devills gift to thee, it is no hand that will reach Chri&s;t.</HI> The Devill hath his Apes-fa|ced-Graces; Morall walking in&s;tead of Go&s;pell-obedience; Feare of Hell in &s;tead of feare of God; and &s;o pre&s;ump|tion in&s;tead of Faith. He carries too great de&s;ignes. 1. To flatter the &s;oule to hell, by pre&s;umption. Thinke nothing ill of thy &s;elfe &s;ayes the Devill, venture upon God, let it never trouble thee, venture all, yes doe, and cry confidently, <HI>Lord, Lord, open to me, I have prayed in thy name, &amp;c.</HI> Hee knowes well e|nough, that the an&s;wer will be, <HI>Depart from me, I know you not, you workers of iniquity.</HI> Feare not, &s;aith the Devill, to apply hot boiling Lu&s;ts to the bleeding wounds of Chri&s;t, you may re&s;t upon him that dyed for you, though you doe not take any &s;uch care to live &s;trictly and holily with him: other folk &s;hall goe to heaven be&s;ides Puritanes; God
<PB N="67" REF="42"> is mercifull. Is thy faith &s;uch a one as this Chri&s;tian? O tremble at that <HI>Mat.</HI> 7. 24. And would not one thinke that this were the mi&s;erable faith of mo&s;t of men. It is impo&s;&s;ible, but when you heare &s;o many peales in your eares of repentance, as you heare in the&s;e dayes, but you &s;hould have &s;ome thoughts what &s;hall become of your poor &s;oules: And who &s;o lookes upon your lives a|gaine, and &s;eeth no repentance, no &s;it|ting downe and &s;aying, <HI>What have I done?</HI> no care of future obedience, but a loo&s;e irreligious walking; would he not bee confident that the Devill hath per&s;waded you to venture? it is but a &s;oule lo&s;t, (but poor wretch it is lo&s;t for ever) and Chri&s;t is mercifull (but to no &s;uch hell-hounds as thou art wretch) O Lord! it would make an heart trem|ble to come to &s;ome poore Creatures upon their Death-bed, and examine the condition of their &s;oules: Why? they are well, they re&s;t upon Je&s;us Chri&s;t, they are confident he will &s;ave them, (who is bolder than blinde Bayard, is our Countrey Proverb?) though all know, the wretch never was &s;en&s;ible
<PB N="68" REF="43"> of his lo&s;t condition, nor ever carefull to conforme him&s;elf in the lea&s;t to Je|&s;us Chri&s;t. Faith is not the devils gift. Diabolicall per&s;wa&s;ion widely differs from faith. But la&s;tly.</P>
<P>Fiftly, <HI>Faith is the gift of God.</HI> It is grounded upon divine per&s;wa&s;ion, The Spirit of God, and the Word of God, and the Merits of Je&s;us Chri&s;t: the&s;e are the grounds that per&s;wade the &s;oule to rely upon Je&s;us Chri&s;t, Rom. 14. 14. <HI>I know my &s;elfe, and am per&s;waded by the Lord Je&s;us Chri&s;t.</HI> The worldling is per&s;waded after ano|ther fa&s;hion, from naturall or morall Principles, or Tradition; or at be&s;t, as concerning <HI>Ahab,</HI> 1 Kings 22. 21. There is an evill Spirit gone forth, and &s;aid, <HI>I will per&s;wade him;</HI> and the Lord hath permitted, and a&s;&s;ented to it, <HI>ver.</HI> 22. <HI>Thou &s;halt per&s;wade him, and pre|vaile al&s;o.</HI> But now the child of God is per&s;waded another way; come to him, and aske him, Chri&s;tian, what per&s;wades thee to re&s;t upon Je&s;us Chri&s;t? he an&s;wereth with <HI>Paul, I know and am per&s;waded by the Lord Je|&s;us Chri&s;t.</HI> Sir, Ah Sir, I was de&s;pairing
<PB N="69" REF="43"> almo&s;t, &amp; the &s;pirit of God by its inward motions inclined me to roll my &s;elfe on Chri&s;t, Or the word of God per&s;wa|ded me, I heard a Voice &s;aying, come, I knew, <HI>he that had promi&s;ed was faith|full</HI> and able to performe it, <HI>Rom.</HI> 4. 21. <HI>Faith is the gift of God,</HI> &s;aith the Apo|&s;tle, <HI>Ephe&s;.</HI> 2. 8. It is the Fathers work and gift, the Sonnes gift and work, the <NOTE PLACE="marg">1 Phil. 3. 9.</NOTE> Spirits worke, and the Words worke, 1. It is the Fathers worke and gift, <HI>John</HI> 6. 37. <HI>All that the Father gives me &s;hall come to me;</HI> Faith is of his [willing] <HI>John</HI> 6. 40. It is the Sons gift and work, <HI>I know and am per&s;wa|ded by the Lord Je&s;us Chri&s;t;</HI> It is a piece of Grace, and Chri&s;t is the well|head of all divine Grace, 1 <HI>Cor.</HI> 1. 4. He is therefore called, <HI>The author and fini&s;her of our faith,</HI> Hebr. 12. 2. It is the gift and work of the Spirit of God, 1 <HI>Cor.</HI> 12. 9. <HI>To one is given by the Spi|rit the word of wi&s;edome;</HI> to another, <HI>faith by the &s;ame Spirit.</HI> It is there|fore reckoned as one of the Spirits workes, <HI>Gal.</HI> 5. 22. It is a fruit of the Spirit. It is wrought by the Word, which therefore is called, <HI>the Word</HI>
<PB N="70" REF="44"> <HI>of faith, Rom.</HI> 10. 8. Now try thy &s;elfe Chri&s;tian, whether thy hand be a true hand: Is thy faith a gift of God wrought by his Spirit, and grounded upon his Word? &s;uch mu&s;t that hand be that plucketh the fruit of this Apple|tree of free grace; Not mans, much le&s;&s;e the devills gift, but Gods gift: it will quicken thee in Gods wayes, but I &s;pake of that before. I have now done with my rules of examination; the Lord perfect this Application in every one of your &s;oules.</P>
<P><MILESTONE N="3" UNIT="U&s;e"> I proceed now to a third U&s;e, and and that is of Exhortation, <HI>To all tho&s;e that are through the mercy of God recovered out of that &s;ad condi|tion in which we were all by Nature,</HI> that are now clean&s;ed, wa&s;hed and &s;anctified. You heare, what you were by Nature, borne out of Chri&s;t, Chil|dren of wrath as well as others: hath the Lord rai&s;ed you up? hath hee gi|ven you to ta&s;te of the Apples of free|grace? let the remembrance of your former condition per&s;wade you, 1. To get thankfull hearts. 2. To get pitty|ing hearts. 3. To keep humble hearts.
<PB N="71" REF="44"> A word or two of each of the&s;e.</P>
<P N="1">1. Let this con&s;ideration per&s;wade with you to get <HI>thankefull hearts;</HI> Let every &s;oule of you &s;ay, &s;ing, that 103 P&s;alme, <HI>ver&s;e</HI> 1, 2, 3. <HI>Ble&s;&s;e the Lord, O my &s;oule, and all that is within mee ble&s;&s;e his holy Name. Ble&s;&s;e the Lord, O my &s;oule, and forget not his benefits; who hath forgiven all thine iniquities, who hath healed all thy di&s;ea&s;es, &amp;c.</HI> to the 6. <HI>ver&s;e.</HI> Chri&s;tians, I have heard a Story of a Gentleman, that having rid over a dangerous Pa&s;&s;age in the night, returning in the morning to &s;ee it, at the beholding of it, &s;unke down and dyed; A&s;toni&s;hment kild him. Ah, Chri&s;tian, would&s;t thou be but per&s;wa|ded in the morning of thy Conver&s;ion, when the Lord hath brought thy &s;oule to him&s;elfe, would&s;t thou bee but per|&s;waded to look with a &s;erious eye of meditation, what dangers thou ha&s;t e&s;caped, now many times in the mad age of thy youth thou ran&s;t over ever|la&s;ting burnings, and wert ju&s;t &s;inking; would&s;t thou but remember how often thou divided&s;t an haire betwixt thy &s;oule and hell, and this not once, but
<PB N="72" REF="45"> againe, and againe; that the Devill had not thy &s;oule onely in cha&s;e, but was bearing at thee many a time, and hell was opening its jawes upon thee, and thy &s;oule was ju&s;t going alive into the pit. Ah, Chri&s;tian, would&s;t thou but thinke of this, me thinks thou &s;hould&s;t even be ready to &s;ink downe, and dye in a&s;toni&s;hment: nay rather live, Chri|&s;tian, a&s;cend, let thy heart a&s;cend in prai&s;es; O &s;ay, <HI>Ble&s;&s;e the Lord, O my &s;oule;</HI> My heart, and all <HI>that is within me, prai&s;e his holy Name;</HI> My tongue, and all that is without me, &s;ing unto his glory. Ah! what a miracle of mer|cy it is that ever one poor &s;oule &s;hould come to heaven? Stand amazed at it, O my &s;oule! were not wee all borne blinde? How doe any of us &s;ee? O now let us all &s;ay with <HI>David,</HI> P&s;alme 116. <HI>ver&s;e</HI> 16. <HI>O Lord! truely we are thy &s;ervants, we are thy &s;ervants, and the children of thine hand-maidens, for thou ha&s;t loo&s;ed our bonds.</HI> I &s;hall &s;hut up this fir&s;t Branch of the Exhortation, with the words of the ble&s;&s;ed Apo|&s;tle, <HI>Rom.</HI> 12. <HI>ver&s;e</HI> 1, 2. <HI>Now, I be|&s;eech you (brethren) by the mercies of</HI>
<PB N="73" REF="45"> <HI>God, that you offer up your bodies a living Sacrifice, holy, acceptable unto God, which is your rea&s;onable &s;ervice: And bee not conformed to this world, but be yee transformed by the renewing of your mindes, that yee may prove what is that good, that acceptable, and perfect will of God.</HI> Ah, Chri&s;tians, God de|&s;erves your hearts and hands. O bee thankfull. But I &s;hall now pa&s;&s;e over this fir&s;t Branch of the Exhortation, and the rather, becau&s;e I &s;hall have a more full opportunity to meet with it againe, and pre&s;&s;e it more home in the next Doctrine: which I &s;hall note from tho&s;e words, <HI>I rai&s;ed thee.</HI></P>
<P>Secondly, were you, even you Chri|&s;tians, al&s;o out of Chri&s;t when your Mother brought you forth? Ah, me|thinkes then, the &s;en&s;e of your owne mi&s;ery &s;hould call for the yernings of your &s;oules to tho&s;e poore creatures that are yet in it. I be&s;eech you there|fore brethren, <HI>to put on (as the elect of God holy and beloved) bowels of mer|cies.</HI> It was the Apo&s;tles exhortati|on, <HI>Col.</HI> 3. <HI>ver&s;.</HI> 12. though in ano|ther ca&s;e. Ah, how many objects of
<PB N="74" REF="46"> &s;uch Charity is there every where? How many poore wretches in e|very Congregation, in every fami|ly, that the Lord knoweth are yet in the &s;tate of Nature? It is ten to one but all of us have either an Hu&s;|band, or a Wife, a Father, or a Mother, or a childe, or a brother, or a &s;i&s;ter, or a friend &s;o. As the Elect of God put on bowels of mercy for them, pitty them, pray for them, mourne before God for them; pluck them, as brands out of the fire: you know what their condition is, how &s;ad and deplorable, and what an object of pitty they are. Wee that never were yet in the Spani&s;h Inqui|&s;ition, nor ever were yet in the Tur|ki&s;h Captivity, yet from but the meer reports of the &s;lavery that poor Crea|tures &s;uffer there, our &s;oules yerne to|wards their &s;ufferings, and wee &s;ome|times could weep to thinke of them, and could bee content to part with &s;ome pence to contribute towards their reliefe. So for our poore breth|ren of <HI>Ireland,</HI> though (prai&s;ed for e|ver be our God) wee have not &s;eene &s;uch butcherings, and rapes, as they
<PB N="75" REF="46"> have done, nor felt &s;uch penury and pinching want as they have done, yet he &s;carce de&s;erves the name of a Chri|&s;tian among&s;t us that hath not a yer|ning &s;oule towards them, that doth not pray for them, that is not afflicted to heare tho&s;e &s;ad and dolefull relations concerning their &s;ufferings, and that would not to his ability contribute &s;omething to relieve them. Ah, (Chri|&s;tians,) that you would be but as &s;en|&s;ible of &s;oule-evills, as bodily trifling calamities. Is not, think you, the Cap|tivity of hell as &s;ad and dreadfull as to be a Turki&s;h Gally-&s;lave? Is not it as &s;ad to be under the Devills clutches as it can be to be in the fingers, and under the power of the <HI>Iri&s;h</HI> Rebells. Alas! let them doe what they can, they &s;hall doe no more but <HI>kill the body,</HI> there is their malice &s;pit, if that bee done; but here both body and &s;oule are in danger for ever. And my friends, do you think that the <HI>Turke</HI> hath the tenth part of the Captives that the Devill hath? Do you thinke there is not ten thou&s;and times more poore &s;oules under the Devills La&s;hes, than there is Chri&s;ti|ans
<PB N="76" REF="47"> under the power of the <HI>Iri&s;h</HI> Re|bells? and have they a &s;word, have they torments like him? and where is the &s;oule mournes over the Drunkard, vaine per&s;on, the &s;wearer, or bla&s;phe|mer? where is the &s;oule that &s;ayes to him, what are you about to doe? and yet I dare &s;ay, here is not one in this Congregation, that hath not a Father, or a Mother, a childe, a brother, or a &s;i&s;ter, or a friend, in that Captivity. O Chri&s;tians, con&s;ider, did not you need pitty and prayers, thinke you, when you were there? <HI>O, &s;ave others with feare, pulling them out of the fire:</HI> O pray, pray. It may bee it is but yet a day, and this <HI>Herod,</HI> the Devill, intends to make an end of the&s;e poore &s;oules: Cry, cry mightily to God for your poor Children, Friends, Acquaintance. Hark how the Church of the Jewes prayed for the Church of the Gentiles when they were &s;trangers to God, <HI>Cant.</HI> 8. <HI>ver&s;e</HI> 8. <HI>We have a little &s;i&s;ter, and &s;he hath no brea&s;ts: what &s;hall wee doe for our &s;i&s;ter in the day when &s;hee &s;hall bee &s;poken for?</HI> So &s;ay, O Lord, I have a little Childe, a Father, a Mother, an
<PB N="77" REF="47"> Husband, a Brother, a Si&s;ter, a Friend, that hath no grace; Lord what &s;hall I doe for her in the day when &s;he &s;hall be &s;poken for. Remember your owne mi&s;ery, and you will pitty their poor &s;oules.</P>
<P>Thirdly, and la&s;tly, Were you all borne out of Chri&s;t? in a &s;ad undone condition by Nature? Then let mee per&s;wade you to keep humble hearts: Remember but what you were. It is e|nough to tame the &s;wellings of your &s;pirits, to thinke that you were not borne worth a ragge to cover your na|kedne&s;&s;e, you were ca&s;t out into the o|pen field, to the loathing of your per|&s;on. It was that which the Apo&s;tle ur|ged, to bring downe the &s;wellings of pride in the <HI>Corinthians,</HI> 1 <HI>Cor.</HI> 4. 7. <HI>For who maketh thee to differ from a|nother? And what ha&s;t thou that thou did&s;t not receive? Now if thou ha&s;t re|ceived it, why do&s;t thou glory as if thou had&s;t not received it?</HI> Let mee apply tho&s;e very words to thy &s;oule Chri&s;tian. Art thou proud of thy gifts, and proud of thy graces, that thou dif|fere&s;t from another, and excelle&s;t ano|ther,
<PB N="78" REF="48"> others are nothing to thee, &amp;c. I be&s;eech thee to con&s;ider, <HI>who maketh thee to differ?</HI> How came there to be &s;uch a difference betwixt thee and o|ther Chri&s;tians? I am &s;ure you were once both under the Apple-tree toge|ther, there your mothers brought you forth, there &s;he brought you forth that bare you. Hath Chri&s;t made thee to differ? <HI>What ha&s;t thou then that thou didde&s;t not receive? Now if thou didde&s;t receive it, why didde&s;t thou glory as if thou had&s;t not received it?</HI> Wilt thou boa&s;t? boa&s;t of thy owne then Chri&s;tian; boa&s;t of thy workes, not of thy gifts: give Chri&s;t his owne, and thou art not worth a farthing, yea the Lord knowes ten thou&s;and times wor&s;e than a begger. Wee &s;ay, (and truely too) that one that hath been very &s;candalous, if ever the Lord brings him in, he had need bee very circum&s;pect and humble. And &s;o con|cerning one that hath been of a verie low and meane condition, and by the meere favour of the Prince is rai&s;ed up to &s;ome great dignity, wee &s;ay it will be a great deale of policy in him
<PB N="79" REF="48"> to carry him&s;elfe humbly in his place. Truely, Chri&s;tian, I know no actuall difference, by Nature, betwixt thee, and the vilde&s;t damned Reprobate in Hell. Indeed there was a difference in God the Fathers Book of Election, and in Chri&s;ts Book of Redemption, (which is but a tran&s;cript of the other) but a Creature difference there was none, no &s;elfe-difference at all. Hath the Lord brought thee in? thou had&s;t need walke humbly, and circum&s;pect|ly. <HI>Philip</HI> would have the Boy to cry at his Chamber doore, <HI>Philippe memen|to mortalis es; Philip</HI> thou art a mortall man, remember it: be not proud of thy Empire, thy Diadem mu&s;t lye downe in the du&s;t. I would have the Chri&s;tian that the Lord hath given great gifts, and parts, to be minded of his fir&s;t e|&s;tate: I would have my Text written in his heart, repeated in his eares. O remember, Chri&s;tian, who it was that <HI>Rai&s;ed thee up under the Apple-tree, there thy mother brought thee forth, there &s;he brought thee forth that bare thee.</HI> And now I have done with my U&s;e of Exhortation in its &s;everal Bran|ches.</P>
<PB N="80" REF="49">
<P> <MILESTONE N="4" UNIT="U&s;e"> I have but one word more, and that is Con&s;olation. Is it &s;o, that we are borne under the Apple-tree, though under [out of Chri&s;t] yet under, not out of &s;ight or hope. The Apple-tree is over us, though by Nature we have no hand to reach up to it. Here's then a word of comfort and hope.</P>
<P N="1">1. To tho&s;e that upon &s;erious exami|nation the Lord hath made &s;eriou&s;ly &s;en|&s;ible, that to this houre they are out of the Lord Je&s;us Chri&s;t, if yet they be wil|ling to get into him.</P>
<P N="2">2. To tho&s;e of Gods people that walke with &s;ad hearts, for the &s;pirituall e&s;tate of their children, husbands, wives, friends, &amp;c. con&s;idering that they were all borne out of Chri&s;t, and for ought they can yet &s;ee they have yet no por|tion in him.</P>
<P>For the fir&s;t, Is there any who&s;e hearts the Lord hath &s;mitten with the &s;ad apprehen&s;ions of this Truth, that they are all borne out of the Lord Je&s;us Chri&s;t, that begin to &s;ay, <HI>what &s;hall we doe to be &s;aved?</HI> Loe here is &s;ome com|fort yet, though thou bee&s;t borne for the pre&s;ent out of Chri&s;t, yet po&s;&s;ibly
<PB N="81" REF="49"> thou maye&s;t be borne under the Apple|tree, yea for ought thou knowe&s;t thou art. Chri&s;t is the Apple-tree, Chri&s;t exhibited in his Go&s;pell, in the preach|ing of the Word, &amp;c. is a glorious Apple-tree, full of ripe Apples, drop|ping into the hands of every &s;oule that doth but lift up his beleeving hand to take and eat. This is certaine, whom|&s;oever Gods &s;ecret will &s;huts out of heaven his revealed will &s;huts out none who doth not &s;hut out him&s;elfe. Come therefore, <HI>Turne, turne, why wilt thou dye O thou &s;infull creature?</HI> For ought thou knowe&s;t, thou art in no wor&s;e condition than <HI>Mana&s;&s;es,</HI> and <HI>Paul,</HI> and <HI>Mary Magdalene,</HI> all of them were borne &s;uch as thou art. Chri&s;t cals, <HI>Hoe every one that thir&s;t|eth, come, &amp;c.</HI> Come then, let not thy &s;innes hinder thee; there's merit enough and mercy enough in him, O let not faith be awanting in thee. Behold, it is now Autumne with us, Autumne in|deed, for Go&s;pell-di&s;pen&s;ations have been but as green Apples formerly, to the times wherein the Lord hath ca&s;t
<PB N="82" REF="50"> our lot, never was there &s;uch a plenty of &s;oule-enlightening powerfull preaching; plenty enough, the Lord grant we &s;urfeit not with it. O reach out an hand, take, eat, live. To encou|rage, con&s;ider how the Lord pleads with you. Some Apple-trees are &s;o loaden with fruit, that when the Ap|ples grow once to their full quantity, the boughes bend even to the hand of the gatherer: &s;uch my friends are our dayes, the boughes loaden with Apples of free Grace, even bend again to your &s;oules; O take, eat, and your &s;oules &s;hall live The Autumne is plen|teous. The Go&s;pell is free, you may take what you will it &s;hall co&s;t you no|thing. Chri&s;t even bends to you loa|den with Apples of Love. Ah! how he reacheth out him&s;elfe to your &s;oules; de&s;paire not, only plucke and eat; you are under the Apple-tree.</P>
<P>Secondly, Is there any one here that hath a child, husband, wife, friend, bro|ther, &s;i&s;ter, &amp;c. that he can have no comfort concerning, in regard that they can &s;ee no &s;igues of grace in them, let
<PB N="83" REF="50"> this comfort them yet, they may be under the Apple-tree; though the Lord hath not di&s;covered him&s;elfe yet to their &s;oules, yet he may doe it: All the Apples are not gathered off the Tree of Life, it is laden yet; pray, cry for them, mourne for them, the Lord may yet give them an heart to repent. I thinke it was <HI>Ambro&s;e</HI> told Saint <HI>Au|&s;tines</HI> mother, being &s;adly lamenting the condition of her &s;onne then a Ma|nichee: Be of good comfort (&s;aith he) it is impo&s;&s;ible that a &s;onne of &s;o many teares &s;hould peri&s;h. I will not &s;ay &s;o concerning any one, but I will &s;ay, <HI>vix probabile e&s;t,</HI> it is &s;car&s;e probable, that a child or friend of many teares and pray|ers &s;hould peri&s;h: Give not over there|fore mourning over them, crying, pray|ing to God for them, the Go&s;pell-day la&s;ts. What though thy friend by his life yet declares him&s;elfe to be out of Chri&s;t, yet he may be under the Apple|tree for ought thou knowe&s;t, though not upon it, yet under it. Chri&s;t that &s;aw <HI>Nathaniel</HI> under the Fig-tree, may &s;ee thy child or friend under the Apple-tree,
<PB N="84" REF="51"> and call him, and rai&s;e him up: it is Chri&s;ts place where he u&s;eth to rai&s;e his Elect ones.</P>
<EPIGRAPH>
<Q>I rai&s;ed thee up under the Apple-tree, there thy mother brought thee forth, there &s;he brought thee forth that bare thee.</Q>
</EPIGRAPH>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="51">
<P><HI>THE</HI> SPO&V;SE <HI>Rai&s;ed FROM Vnder the APPLE-TREE: OR, The way by which</HI> Children of Wrath <HI>come to be made the</HI> Children of Grace.</P>
<P><HI>Opening the Doctrine of our</HI> Re|demption <HI>by the</HI> Lord Je&s;us Chri&s;t, <HI>both in re&s;pect to the</HI> Pur|cha&s;e <HI>and</HI> Application.</P>
<P><HI>By JOHN COLLINGS,</HI> M. A.</P>
<Q><BIBL><HI>I&s;a.</HI> 63. 5.</BIBL> And I looked and there was none to help, and I wondred that there was none to uphold, therefore my owne arme brought &s;alvation unto me.</Q>
<P>LONDON, <HI>Printed for</HI> Rich: Tomlins. 1649.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB REF="52">
<PB N="3" REF="52">
<HEAD>The <HI>Spou&s;e</HI> rai&s;ed from un|der the APPLE-TREE.</HEAD>
<EPIGRAPH>
<BIBL>CANT. 8. ver 5.</BIBL>
<Q>I rai&s;ed thee up under the Apple-tree, there thy mother brought thee forth, there &s;he brought thee forth that bare thee.</Q>
</EPIGRAPH>
<P>_I Have now done with my fir&s;t general Doctrine, containing Mans mi&s;ery: Hee was brought forth under the Apple-tree, there his mother brought him forth, there &s;he brought him forth that bare him.</P>
<P>I am now come to the &s;econd Ge|nerall part, expre&s;&s;ing Gods mercy to poore man, fallen, and undone in this
<PB N="4" REF="53"> condition, expre&s;&s;ed in tho&s;e words, <HI>I rai&s;ed thee,</HI> you may ob&s;erve, 1. The Agent, <HI>I.</HI> 2. The Act, <HI>Rai&s;ed.</HI> 3. The Object, <HI>Thee.</HI></P>
<P><HI>I,</HI> thy Bridegroome, the Lord Je&s;us Chri&s;t, <HI>[rai&s;ed]</HI> It pre&s;uppo&s;es a fall, I helped up <HI>[thee]</HI> My Spou&s;e being in a &s;ad and undone condition.</P>
<P>The Doctrine is &s;hortly this:</P>
<P>Doct. 2. <HI>That it is the Lord Je&s;us Chri&s;t that helpeth his redeemed ones out of their undone condi|tion.</HI></P>
<P N="1">1. I &s;hall inlarge and prove this truth in the generall, In the&s;e particulars, 1. He was de&s;igned to doe it. 2. He can doe it. 3. He mu&s;t doe it, for none el&s;e could. 4. He hath done it. 5. He will doe it. After this I &s;hall explicate to you the manner how the Lord Chri&s;t rai&s;ed up his &s;ervants under the Apple|tree, then thirdly I &s;hall give you the rea&s;ons, and la&s;tly, I &s;hall come to Ap|plication. Fir&s;t, in regard that the Do|ctrine is propounded indefinitely, I
<PB N="5" REF="53"> &s;hall prove it to you in &s;everall parti|culars, which po&s;&s;ibly may &s;ome of them beare the force of Rea&s;ons too.</P>
<P N="1">1. <HI>He was de&s;igned to doe it.</HI> It was a de&s;igne of Eternity that Je&s;us Chri&s;t &s;hould &s;tep out of heaven, and rai&s;e up his elected ones from their lo&s;t condi|tion: therefore Chri&s;t is &s;aid by the Apo&s;tle to the Hebrewes, <HI>chap.</HI> 3. <HI>ver.</HI> 2. To be an High-Prie&s;t, faithfull to him <HI>that appointed him.</HI> The bu&s;ine&s;&s;e from Eternity lay thus: Here is man lo&s;t, and here are tho&s;e among&s;t others lo&s;t (&s;aith God the Father to his Sonne) that I have given thee for a <HI>portion,</HI> what &s;hall be done for man? Well, yet I will &s;tudy to doe good to a wretched creature: Thou &s;halt in the fulne&s;&s;e of time goe and bee borne of fle&s;h and bloud, and dye for them, and &s;atisfie my ju&s;tice, and they &s;hall be thine for a portion; therefore they are called the Lords <HI>Redeemed ones,</HI> I&s;a. 35. 9. The holy People, the <HI>redeemed</HI> of the Lord. <HI>I&s;a.</HI> 62. 12. This thou &s;halt do (&s;aith the Father) and upon the&s;e termes they &s;hall live, believing in thee. This was Gods Covenant with
<PB N="6" REF="54"> the Sonne of his love for us: For it is worth the noting, that though the Covenant of Works was made be|twixt the Lord and <HI>Adam</HI> per&s;onally, yet the Covenant was made with Chri&s;t, and all us in him my&s;tically; this the Apo&s;tle largely proves, <HI>Gal.</HI> 3. 26. <HI>The promi&s;es were made to A|braham and his &s;eed: hee &s;aies not to &s;eeds, as of many, but as of one; And to thy &s;eed, which was Chri&s;t.</HI> The Co|venant was made then betwixt God and our repre&s;entative, The Lord Je|&s;us Chri&s;t. God &s;ayes, thou &s;halt goe and dye for them, and I will yet &s;ave them, believing in thee. Content, &s;aith the Lord Je&s;us Chri&s;t, I will goe, and fulfill thy plea&s;ure, and they &s;hall bee mine for ever. I will in the fulne&s;&s;e of time dye for them, and they &s;hall live in me, <HI>P&s;alme</HI> 40. <HI>ver&s;e</HI> 6. <HI>Burnt|offering and Sinne-offering thou ha&s;t not required,</HI> [no it was Self-offering] <HI>Then &s;aid I, Loe I come; in the Vo|lume of thy booke it is written of mee,</HI> [to doe thy will, O my God, <HI>Hebr.</HI> 10. <HI>ver&s;e</HI> 5, 6.] In what Booke was it written, that Chri&s;t &s;hould come to
<PB N="7" REF="54"> doe the will of God? It was written in Cyphers in the Ceremoniall Law, it was written in plainer Engli&s;h in the Prophets, But it was written in the Book of Gods Decrees; in this &s;en&s;e, the Lord Je&s;us Chri&s;t is called, <HI>Rev.</HI> 13. <HI>ver&s;e</HI> 8. <HI>The Lamb &s;lain be|fore the beginning of the World.</HI> And in regard of Gods Decree, we may &s;ay, the Saints were redeemed, pardoned, Ju&s;tified from eternity. His Father from before all time appointed him to be our High-Prie&s;t, and hee from be|fore all Eternity &s;ub&s;cribed to his Fa|thers plea&s;ure in it. Thus from Eter|nity he rai&s;ed us up.</P>
<P>Secondly, as he was de&s;igned to doe it, &s;o it was not a worke beyond the greatne&s;&s;e of his &s;trength: God in doing it, <HI>laid help on one that was migh|ty.</HI> There was power enough in his mercy, price enough in his merits, to have bought more than the handfull of his redeemed ones out of the hands of the Devill, had they beene to bee &s;old. It is a &s;landering thought of in|finite mercy, for me to thinke, <HI>there is no balme in Gilead,</HI> there is no <HI>Phy&s;i|tian</HI>
<PB N="8" REF="55"> there: though our &s;innes be migh|ty, yet hee that hath helpe laid upon him, is mighty too; and the might of our &s;innes is nothing to the power of his mercies. He was God as well as man: his manhood made him our hel|per, his Godhead made him a Mighty helper, able to pardon all the &s;innes of his Saints, and to furni&s;h all their &s;oules with long white Robes of his Righte|ou&s;ne&s;&s;e.</P>
<P>Yea, thirdly, Such a worke it was to rai&s;e us, that it was hee alone that could doe it: all heaven and earth had been at a lo&s;&s;e for a &s;atisfaction for di|vine Ju&s;tice, if it had not &s;atisfied it &s;elfe upon it &s;elf. See it in Gods word, <HI>I&s;aiah</HI> 63. <HI>ver&s;e</HI> 5. <HI>And I looked, and there was none to helpe, and I wondred that there was none to uphold; therefore mine owne arme brought &s;alvation to them.</HI> And &s;o <HI>I&s;aiah</HI> 59. <HI>ver&s;e</HI> 16. <HI>And he &s;aw there was no man, and won|dred that there was no interce&s;&s;or; there|fore his arme brought &s;alvation unto him, and his righteou&s;ne&s;&s;e &s;u&s;tained him.</HI> He &s;aw none would: (And no wonder at that, for none could;) but
<PB N="9" REF="55"> if they could they would not. All crea|tures would have been like the Prie&s;t and Levite, <HI>Luke</HI> 10. <HI>ver&s;e</HI> 31, 32. they would have <HI>pa&s;&s;ed by on the other &s;ide.</HI> Chri&s;t was he that was the good Samaritane onely, that had compa&s;&s;i|on on us. <HI>Ez.</HI> 16. <HI>ver&s;e</HI> 5. <HI>None eye pittied us,</HI> to doe any thing to us that might doe us any good: wee were <HI>ca&s;t out in the open field to the loathing of our per&s;on in the day wherein we were borne.</HI> But if they would, yet none could. Alas! they had been all Phy&s;i|tians of no value; man had beene pa&s;t their cure. Here was the &s;tate of a poore Creature: An infinite debt was due to infinite ju&s;tice, for mans offence; Alas, where &s;hall it be had? as <HI>Job</HI> &s;aid concerning wi&s;edome, <HI>Job</HI> 28. 13, 14. <HI>Man knoweth not the price thereof, neither is it found in the land of the li|ving. The depth &s;aith it is not in mee, and the &s;ea &s;aith it is not with mee, &amp;c.</HI> So may we &s;ay: The Angels &s;aid, it is not in us; for could wee a&s;&s;ume bodies and dye, yet we were but finite Crea|tures, and there could not be an infinite value in our death. Come wee downe
<PB N="10" REF="56"> to the earth, the Bea&s;ts and other Crea|tures &s;ay, it is not in us: for is God plea&s;ed with the deaths of Bullocks, and Goats, and Lambs? Ah, no! what &s;ayes <HI>David, Thou de&s;ire&s;t not Sacri|fice, el&s;e would I give it; thou delighte&s;t not in burnt Offering.</HI> And again, <HI>P&s;al.</HI> 40 <HI>ver&s;e</HI> 6. <HI>Sacrifice and Offering thou did&s;t not de&s;ire; Burnt-Offering and Sinne-Offering thou ha&s;t not required.</HI> Be&s;ides, how &s;hall the fle&s;h of Bulls &s;atisfie the guilt of another Nature? Man &s;aid&punc; it is not in me: No, <HI>Phy&s;ici|an heale thy &s;elfe;</HI> Wee were all &s;in|ners, and how &s;hould we pay the debt, that if we could have paid our bro|thers debt, had had as great a one for our &s;elves to pay? Can that Malefa|ctor by his &s;uffering death, expiate for another, when him&s;elf de&s;erves to dye al&s;o, and &s;tands condemned to death for his owne demerits? Be&s;ides, had all man-kinde dyed, they had been but as &s;o many Pri&s;oners laid in Gaole for debt that had not a groat to pay; their lying in hell for ever had paid no debts, but &s;till increa&s;ed them. Well, how &s;hall the &s;atisfaction be made? &s;hal we
<PB N="11" REF="56"> buy man off? Alas no, Salvation <HI>canot be gotten for gold, nor &s;hall &s;ilver be weigh|ed for the price of it, it cannot</HI> (as <HI>job</HI> &s;ayes of wi&s;edome) <HI>be valued with the gold of Ophyr, with the precious Onyx, or the Saphir: The Gold and the Chry|&s;tall cannot equall it, and the exchange of it &s;hall not bee for Jewells of fine gold: no mention &s;hall bee made of Co|rals, and of Pearles, for the price of &s;alvation is above Rubies. The Topaz of Ethiopia &s;hall not equall it, neither &s;hall it bee valued with pure gold: whence then commeth &s;alvation? and where is the place of it, &s;eeing it is hid from all l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ving eyes, and kept clo&s;e from the Fowles of the aire. De&s;truction and Death &s;ay, we have heard the fame thereof with our eares. God,</HI> Chri&s;t, <HI>un|der&s;tandeth the way thereof, and hee knowes the place thereof.</HI> Let us con&s;i|der but what was nece&s;&s;arily required, of who&s;oever &s;hould rai&s;e l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;t, fallen man, and we &s;hall finde this plaine e|nough, that if Chri&s;t had not rai&s;ed us up, we had not been rai&s;ed to this day. I conceive the&s;e foure things were re|quired of him that &s;hould undertake
<PB N="12" REF="57"> the rai&s;ing, and redemption of man, in point of Ju&s;tice and Rea&s;on, &s;o as to gaine acceptance with God.</P>
<P>Fir&s;t, <HI>One that could dye:</HI> God had made it his Statute; <HI>The day that thou eate&s;t thereof thou &s;halt &s;urely dye.</HI> No|thing but bloud would doe it, <HI>Hebr.</HI> 9. 22. <HI>Without &s;hedding bloud there is no remi&s;&s;ion.</HI> Ju&s;tice mu&s;t have its cour&s;e. Now upon this &s;core, neither any per|&s;on of the Trinity, (as meerely &s;o) nor any Angell in Heaven could helpe us; for the&s;e had no bloud to &s;hed: And without &s;hedding of bloud there is no pardon, and remi&s;&s;ion of &s;innes.</P>
<P>Secondly, <HI>It mu&s;t bee the offending Nature that mu&s;t &s;atisfie againe.</HI> God is the Fountain of Ju&s;tice, he will not let the bea&s;ts &s;uffer for mans tran&s;|gre&s;&s;ion: <HI>The Lords wayes are equall; The &s;oule that &s;inneth that &s;hall dye. Ezech.</HI> 18. 4. This &s;huts out all the Earth, but man-kinde, from ma|king a &s;ufficient &s;atisfaction to infinite ju&s;tice.</P>
<P>Thirdly, <HI>It mu&s;t bee one</HI> that can merit and &s;atisfie by death: for if by death he barely payes his own debts,
<PB N="13" REF="57"> what becomes of ours? You would laugh at that Debtor, that if him&s;elfe owes five hundred pound, would un|dertake with foure hundred to di&s;|charge both him&s;elfe and anothers too: or at a Malefactor, that being condem|ned him&s;elfe to dye, &s;hould offer to his fellow under the &s;ame condemnation to dye for him. Now upon this &s;core all man-kinde is excluded, from finding out in it &s;elfe a &s;ufficient Saviour: they are all under the &s;ame condemna|tion, and when every one lay under a guilt and condemnation to dye for him&s;elf, &s;urely none could merit for another by dying; e&s;pecially if we con|&s;ider,</P>
<P>Fourthly, that the Saviour of man was not onely to &s;atisfie, but to pay an infinite &s;atisfaction. It was was an in|finite God, an infinite Ju&s;tice that was offended, and mu&s;t be &s;atisfied; and a finite &s;atisfaction would have been too &s;hort a pay for an infinite debt. And now upon this &s;core again are all crea|ture-&s;atisfactions excluded. Let them doe their utmo&s;t, infinitene&s;&s;e is not in them, they have a bottome may bee
<PB N="14" REF="58"> &s;eene. Now by this time, me thinkes you &s;hould be wondring at mans &s;al|vation, and crying out, Lord how comes any man ever in heaven? The Text tells you, <HI>I rai&s;ed you.</HI> Chri&s;t did the worke. Harke, Chri&s;tian, and I will tell thee, neither heaven nor earth could &s;ave thee alone: there was nothing in heaven could &s;uffer, and there was no|thing on earth could &s;atisfie; and as there was no mercy without &s;atisfa|ction, &s;o there could be no &s;atisfaction without &s;uffering: Heaven and earth therefore mu&s;t bee mingled together. From Heaven we mu&s;t have a &s;atisfy|ing Nature, from earth a guilty Na|ture, and a &s;uffering per&s;on. God the Father &s;ayes to Chri&s;t, thou &s;halt goe and doe it. Chri&s;t &s;ayes I goe: It is written that I &s;hould do thy will: Fa|ther, it is my delight, I am content to doe it. But how &s;hall it be done? (&s;aith God) <HI>There &s;hall &s;pring up a branch out of the root of</HI> Je&s;&s;e. <HI>A Virgin &s;hall conceive and beare a Sonne;</HI> and that Sonne &s;hall be my Sonne; yet my Son &s;hall not be her Sonne; he &s;hall take unto him the humane Nature, and hee
<PB N="15" REF="58"> &s;hall be de&s;pi&s;ed, &s;mitten of God, re|jected of men, full of &s;orrowes; yea, he &s;hall dye, and by death &s;atisfie my wrath. Thus, <HI>in carne patitur Deus creator ne caro creaturae patiatur.</HI> God the Creator &s;uffers in the fle&s;h of the Creature, that the fle&s;h of the Crea|ture might not &s;uffer. <HI>I rai&s;ed thee</HI> (&s;aith hee) yes, he did it, when none el&s;e could doe it: his arme brought &s;alvation to us, when every creatures Arme was too &s;hort; yea and he did it alone, hee needed no other; his owne merits were enough in them|&s;elves, for they were infinite, and they were enough to his Father, for his Fa|ther &s;ayes hee was well plea&s;ed with him; and as he needed none, &s;o he had no other, <HI>I&s;aiah</HI> 63. <HI>ver&s;e</HI> 3. <HI>I have trodden the Wine-pre&s;&s;e alone, and of the people there was none with me. I rai&s;ed thee</HI> (&s;aith hee) yes, it was hee, and he alone: &s;o I have made out my third Propo&s;ition. Yet further,</P>
<P>Fourthly, <HI>he hath done it.</HI> This is more than all the Prophets could &s;ay, they could beleeve that he would rai&s;e his redeemed ones, wee can &s;ay he hath done it: He hath rai&s;ed all of
<PB N="16" REF="59"> them meritoriou&s;ly, &s;ome of them actually. I under&s;tand by Rai&s;ing, a con|trary condition to our Originall con|dition in which <HI>Adam</HI> left us, he hath brought them out of their mi&s;ery, who were his elected and redeemed ones; He hath pardoned their &s;innes, acquit|ted them of their guilt, paid their debts, &s;et them cleare againe in Gods books, and this he hath done for all tho&s;e that are his Spou&s;es (for to them only he &s;peaks, &s;aying, <HI>I rai&s;ed thee) meritoriou&s;ly,</HI> when he dyed upon the Cro&s;&s;e for them: he did it <HI>inten|tionally</HI> from all Eternity, he gave his word to his Father for the debt that it &s;hould be paid upon demand; but when he dyed, he made paiment and di&s;char|ged his word; yet he doth not come and proclame the &s;oule di&s;charged till <HI>ju&s;tification,</HI> when the Lord actually and formally acquits the &s;oule from all, and accepts it as perfectly cleare of all accounts due upon any &s;core what&s;o|ever to God; and therefore I &s;ay in the &s;econd place, That <HI>&s;ome he hath rai&s;ed Actually,</HI> that is, Actually and formally ju&s;tified them, pardoning all their &s;ins, and imputing his owne righteou&s;ne&s;&s;e
<PB N="17" REF="59"> to them, and accepting of them as Righteous for his owne &s;ake, even for his owne Names &s;ake. He hath done it meritoriou&s;ly, he &s;aid upon the Cro&s;&s;e, <HI>All is fini&s;hed;</HI> he bore our griefes, the cha&s;tilement of our peace was upon him, and by his &s;tripes we were healed (&s;aith the Apo&s;tle) <HI>I&s;a.</HI> 53. And he hath done it for &s;ome Actually, having ju|&s;tified them, Rom. 5. 1. <HI>Being ju&s;tified by faith, we have peace with God:</HI> where the Apo&s;tle &s;peaks of ju&s;tification, as of a pa&s;t act of grace, concerning the beleeving Romanes, and &s;o 1 <HI>Cor.</HI> 6 1. concerning the beleeving Corinthians. And Chri&s;t is &s;til ju&s;tifying every day all his time is &s;pent, either in reading par|dons for his redeemed Saints, or in pre|&s;enting Petitions from them, and plead|ing for them: <HI>I rai&s;ed thee,</HI> I have done it, and I will doe it. That is my la&s;t Pro|po&s;ition.</P>
<P>Fifthly, <HI>He will doe it.</HI> I meane actu|ally and formally; he hath done it al|ready. 1. By the engaging of his word to his Father, nay more than &s;o, by pay|ing downe the price, his father aba|ted him not an ace, he paid every
<PB N="18" REF="60"> groat, yea and left a &s;urplu&s;age too, only he hath not taken out their pardon yet; the Actuall and formall di&s;char|ging of &s;ome is behind, but they need not feare, it is to come out of cour&s;e, without a farthing more paid, 1 Joh. 1. 9. <HI>If we confe&s;&s;e our &s;innes, he is faithfull, and ju&s;t to forgive us our &s;innes.</HI> There is not a farthing more due, and it were inju&s;tice with God to deny ju&s;tifica|tion to tho&s;e that &s;ue it out by confe&s;|&s;ion of their &s;innes, and &s;eeking of his face. God &s;peaks of it here therefore as done <HI>[I rai&s;ed thee.]</HI> I take the words to imply the whole reparation of mankind: I meane that part of man|kinde whom the Lord had from Eter|nity cho&s;en to everla&s;ting life, and for whom Je&s;us Chri&s;t had paid the Ran|&s;ome of his precious bloud. Chri&s;t, I &s;ay, &s;peakes of it here as done, becau&s;e of the certainty of it. Take onely one place for this, <HI>John</HI> 10. 27, 28, 29. <HI>My &s;heep he are my voice, and I know them, and they follow me: And I give unto them eternall life; and they &s;hall never peri&s;h, neither &s;hall any man pluck them out of my hand. My Father which</HI>
<PB N="19" REF="60"> <HI>gave mee them is greater than all, and no man is able to plucke them out of my Fathers hand; I and my Father are one.</HI> Ob&s;erve the thing propo&s;ed, to be con|firmed, that is, that tho&s;e that are Chri&s;ts &s;hould never peri&s;h. Now to root this in their mindes, he tells them, 1 That they were <HI>his &s;heep,</HI> and hee kew them, they could not bee lo&s;t then, at unawares, and he not mi&s;&s;e them. 2. They were <HI>his Fathers gifts to him,</HI> therefore they &s;hould not be lo&s;t, hee would have a care of his Fathers love|tokens. 3 But may they not be taken away? No: for 1. He is re&s;olved to give them <HI>eternall life.</HI> 2. He hath gi|ven his &s;ure word for it: <HI>Neither &s;hall any man plucke them out of my hand.</HI> They cannot doe it whether hee will or no; <HI>for</HI> (&s;aith hee) <HI>my Father which gave them me is greater than all.</HI> Yea and further, <HI>I and my Father are one.</HI> My owne power, and my fathers pow|er united, are ingaged for their pre&s;er|vation. Tho&s;e therefore that are ele|cted, though for the pre&s;ent they may be out of Chri&s;t, yet they &s;hall be rai|&s;ed. But what I have already &s;aid may
<PB N="20" REF="61"> be enough to prove the <GAP DESC="foreign"> of the Do|ctrine, that <HI>it is Je&s;us Chri&s;t that rai|&s;eth his elected ones out of their naturall undone condition.</HI> It is hee that was de|&s;igned by the Father to doe it, that can, and that alone could doe it; he there|fore mu&s;t, or none el&s;e can: that hee hath done it meritoriou&s;ly for all his Elect, and actually for &s;ome of them, and that in his due time he will do it actually and formally for all. Now for a little further explication and clearing of this truth, let us examine how hee hath done, or will doe it? To that que&s;tion I &s;hall an&s;wer in the&s;e parti|culars, and indeed the an&s;wer may be drawne out of what I have already &s;aid.</P>
<P>Fir&s;t, he did it, <HI>[&s;tipulatione.]</HI> by entring into a Covenant, and engaging his word for us: The Covenant of Grace (from which flowes all &s;alva|tion to poore Creatures) was origi|nally made with the Lord Je&s;us Chri&s;t, as I before prooved from <HI>Gal.</HI> 3. 15, 16. Chri&s;t engaged him&s;elfe to his Fa|ther, for the fulfilling of the Law, and &s;atisfying his Fathers wrath for us:
<PB N="21" REF="61"> and hence it is, that the Prophet &s;ayes, &s;peaking Prophetically concerning the Lord Je&s;us Chri&s;t, <HI>He &s;hall bear their iniquities,</HI> I&s;aiah 53. <HI>ver&s;e</HI> 11. &amp; I&s;a. 53. 6. <HI>He hath laid upon him the ini|quity of us all.</HI> &amp; <HI>ver&s;e</HI> 5. <HI>Hee was brui&s;ed for our iniquities.</HI> With what Ju&s;tice could God our Father lay our iniquities upon the Lord Je&s;us Chri&s;t? Chri&s;t was a guiltle&s;&s;e per&s;on, nor could wee engage him in our cau&s;e; but it was a voluntary engagement that him&s;elfe entred to his Father. As it is with us; A poore Debtor is ready to be arre&s;ted for a debt that he is not able to pay, there is no way but one, ei|ther pay or to pri&s;on: Let him have ne|ver &s;o rich, and great friends, the Cre|ditor cannot charge a farthing of the Debt upon them, it is no Ju&s;tice. But if this poo<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> Debtor hath &s;ome rich friend that will &s;tep in and &s;ay, Sir, this is my friend, I pray bee patient with him, I will undertake for the debt, I will engage my word and bond, that the debt &s;hall bee paid at &s;uch a time, or when you will plea&s;e to call for it, &amp;c. The Creditor it may be will
<PB N="22" REF="62"> be &s;o favourable as to &s;ay, Sir, I know you are able to do it, if you will engage your word, I &s;hall &s;pare your friend; pay it at &s;uch a time, or when you will &s;et the time, and I will acquit your friend. The engagement is entred in the Creditors Book, and from that day forward the Creditor looks upon this his Debtors friend, as now by his own voluntary engagement become his Debtor, and never regards his old Deb|tor more. This is our ca&s;e, <HI>Adam</HI> had runne us in debt, an infinite debt, which neither he nor we are able to pay; A Writ of Vengeance was out, mankinde ready to bee arre&s;ted and bound in Chaines, and throwne into an everla|&s;ting pri&s;on, from whence hee &s;hould have been &s;ure never to come out, till hee had paid the utermo&s;t farthing, which he could never have done with all the friends and e&s;tate he could have made: Je&s;us Chri&s;t &s;eeing &s;ome of his elected friends that his Father had gi|ven him, having their names in the Writ, &s;teps in and &s;ayes, Father, the&s;e are my friends, I&s;a. 63. 8. <HI>Surely they are my people, children that will not lye,</HI>
<PB N="23" REF="62"> <HI>&s;o he was their Saviour)</HI> I will under|take their debt upon me, charge it upon my &s;core, I will pay every farthing, if thou plea&s;e&s;t to accept it, it &s;hall be paid at &s;uch a time, <HI>(Gal.</HI> 4. 4. <HI>When the fulne&s;&s;e of time was come, God &s;ent forth his Sonne, made of a woman, made under the Law, to redeeme them that were under the Law, that we might re|ceive the Adoption of &s;onnes.)</HI> The Fa|ther accepts this tender: therefore he is &s;tiled, Gods beloved Sonne, <HI>in whom he is well plea&s;ed.</HI> The word is <HI>[in whom</HI> <GAP DESC="foreign">] An emphaticall word, which generally &s;ignifies to love, but more &s;pecially, and properly, it &s;igni|fies to love &s;omething by adhering to it with the minde and heart, and &s;o to be content, and fully &s;atisfied with it, that one de&s;ires nothing el&s;e. Me thinks I cannot but ob&s;erve three things in it. 1. God &s;ignifies by it that he is plea|&s;ed with him, and with his tender: As if wee &s;hould &s;ay, I like that well. 2. God &s;ignifies by it, that he is fully content with him, &s;o that hee de&s;ires nothing el&s;e: As if we &s;hould &s;ay, <HI>I de&s;ire no better &s;ecurity than his,</HI></P>
<P N="3"><PB N="24" REF="63"> 3. God doth &s;ignifie by it, that he will tru&s;t to it: As it we &s;hould &s;ay, in &s;uch a ca&s;e to a &s;urety, Well then, <HI>I will no more look after my Debtor, now I will tru&s;t to you onely.</HI> So upon Chri&s;ts of|fer, &s;aith God, <HI>I like thy tender as &s;uffi|cient, and am &s;o fully content with it, that I de&s;ire no more, but now I &s;hall wholly tru&s;t to thee for all.</HI> Now God repeateth the&s;e words in the Go&s;pell at Chri&s;ts Bapti&s;me, and at Chri&s;ts Transfiguration, <HI>Matth</HI> 3. <HI>Mat.</HI> 17. And to what purpo&s;e? but to witne&s;&s;e to the world, as that hee was well plea&s;ed <HI>with Chri&s;t as his Sonne,</HI> that in heaven, his worke was to delight in his Sonne; and he did &s;o delight in him, that he de&s;ireth no other plea&s;ure than the company and beholding of his Sonne, (which puts me in minde of a &s;weet notion of Ma&s;ter <HI>Rutherfords,</HI> that God &s;pent all his time from Eter|nity, till the Creation of the World, in delighting him&s;elfe in Chri&s;t.) But I &s;ay, as it doth &s;ignifie that, and &s;o &s;et out the infinite love of the Father, that he would be plea&s;ed to part with &s;uch a darling of glory for us: as al&s;o in
<PB N="25" REF="63"> this it &s;ets out the Fathers love, that he &s;hould &s;end to looke after inglorious wretches, when hee needed not our companies; for hee had plea&s;ure and delight enough in the company of his Eternall Sonne; who&s;e company did &s;o content him, that he de&s;ired nothing el&s;e for him&s;elfe. So I al&s;o thinke, that God by his twice repeating of it, after Chri&s;t came, would have us un|der&s;tand, that God was well plea&s;ed with him <HI>as our Surety,</HI> with what <NOTE PLACE="marg"><HI>Heb.</HI> 7. 22. Chri&s;t is called our Surety.</NOTE> payment hee &s;hould make, &amp;c. But now, in regard it was in time, that Chri&s;t came <HI>in the fulne&s;&s;e time</HI> (&s;aith the Apo&s;tle) <HI>Gal.</HI> 4. 4. How did the Lord Je&s;us make our paiment &s;ure? I an&s;wer, <HI>By engaging his word.</HI> God the Father had nothing but the Lord Je|&s;us Chri&s;ts word, for the paiment of all the Elects debts, not from eternity, till Chri&s;t came and made payment, ac|cording to his engagement. Now thus hath the Lord Je&s;us Chri&s;t rai&s;ed us out of our lo&s;t condition, by engaging his word, and entring into a Cove|nant.</P>
<P N="2">2. He did it <HI>A&s;&s;umptione carnis,</HI> By
<PB N="26" REF="64"> a&s;&s;uming of our fle&s;h. He made a Co|venant with his Father for us from all Eternity. But hee tooke out this Bond in time, canceling it with his owne bloud: Therefore &s;aith the Apo&s;tle, <HI>Galatians</HI> Chapt. 4. Ver&s;e 4. <HI>God in the fulne&s;&s;e of time, &s;ent forth his Son made of a Woman, born under the Law, to Redeem tho&s;e that were under the Law, that they might receive the adoption of &s;ons.</HI> He could Covenant for us as God, but he mu&s;t dye for us as man: In the fulne&s;&s;e ther|fore of time, he bowed the heavens, and came downe, and tooke upon him our fle&s;h, not changing the Godhead into fle&s;h, neither confounding the &s;ub|&s;tances, nor the Natures, but per&s;onally uniting of them, that the two Natures became one Per&s;on, and &s;o he became a Saviour fit to rai&s;e us. Now to him that rai&s;ed, this was nece&s;&s;ary, 1. <HI>That ju&s;tice might be done.</HI> It had been no ju&s;tice in God to have charged the guilt of one Nature upon another. Gods wayes appeare equall in charging the guilt upon the guilty, <HI>Ez.</HI> 18. 3. <HI>For|a&s;much then as the children</HI> [whom he
<PB N="27" REF="64"> came to redeeme] <HI>were partakers of fle&s;h and bloud: he al&s;o tooke part with them, that through death he might de|&s;troy him that had the power of death, even the Devill.</HI> Heb. 2. 14. and ver. 17. <HI>In all things it behoved him to be made like to his brethren,</HI> and why, ver. 16. <HI>He had taken upon him the &s;eed of A|braham</HI> [that is, the guilt of the &s;eed of <HI>Abraham</HI> to &s;atisfie for them.] 2. It was requi&s;ite, <HI>That he might be a faith|full High-prie&s;t,</HI> faithfull to his word. You &s;hall ob&s;erve it, that Chri&s;t gives it as a great rea&s;on of his conde&s;centions, and actions of Grace; <HI>That all righte|ou&s;ne&s;&s;e may be fulfilled, and that it might be fulfilled which was &s;poken by the Prophet, &amp;c.</HI> Chri&s;t is tender of his Fathers Truth: Now God had &s;aid, that the womans &s;eed &s;hould brui&s;e the &s;er|pents head, <HI>Gen.</HI> 13. <HI>ver.</HI> 15. And though by <HI>Abrahams</HI> &s;eed was &s;piritually meant Chri&s;t, <HI>Gal.</HI> 3. 15, 16. to whom the Promi&s;es were made, yet the Pro|mi&s;es had not been fulfilled if that Chri&s;t had not al&s;o been <HI>Abrahams</HI> &s;eed, and therefore <HI>Heb.</HI> 3. 17. one rea|&s;on is given why the Lord Je&s;us be|came
<PB N="28" REF="65"> man, and tooke part of fle&s;h and bloud with us, <HI>that he might be a faith|full High-prie&s;t.</HI> 3. It was requi&s;ite that he &s;hould thus rai&s;e us, <HI>that he might fulfill the Law for us.</HI> Now the Law was to be fulfilled two wayes, 1. Actively. 2. Pa&s;&s;ively. Neither could have been done without the A&s;&s;ump|tion of our fle&s;h. There is not &s;uch a contradiction between the Covenant of Grace, and the Covenant of Works, as &s;ome ignorant Libertines would this day make: God gave a Law, and his Covenant was, <HI>doe this and live;</HI> this is that which we call the Covenant of Works, man could not doe it. What is Gods mind altered now? no &s;uch matter, God &s;ayes, <HI>Doe this and live &s;till, and if you doe not this you &s;hall dye.</HI> It was written long &s;ince that time, Deut. 27. ver. 26. <HI>Cur&s;ed be he that con|firmeth not all the words of this Law to doe them.</HI> And all the people mu&s;t &s;ay <HI>Amen</HI> to it now as well as they did then. But herein is the Covenant of Grace more favourable: The Covenant of Works &s;ayes, thou &s;halt per&s;onally doe them or dye; The Covenant of
<PB N="29" REF="65"> Grace &s;ayes, thou &s;halt doe it, or get Chri&s;t to doe it for thee. the Covenant of Workes &s;ayes, I will take no baile; no &s;urety, doe it or dye: <HI>Durus e&s;t hic &s;ermo;</HI> an hard &s;aying, who can heare it? The Covenant of Grace &s;aith, Get me Chri&s;ts Baile, and I will ac|quit thee, if thou beleeve&s;t in him. Therfore &s;aith the Apo&s;tle, <HI>Gal.</HI> 3. 10, 11. <HI>As many as are of the workes of the Law,</HI> that look to be ju&s;tified by their owne workes, by their owne righte|ou&s;ne&s;&s;e in fulfilling the Law, <HI>are un|der the cur&s;e:</HI> for it is written, <HI>Cur&s;ed is every one that continues not in all things which are written in the Law to doe them.</HI> Look to it, (&s;aith the Apo|&s;tle) if you look to be ju&s;tified by o|beying the Law in your owne per&s;ons, take my word for it, you have an hard taske. But <HI>ver&s;e</HI> 13. <HI>Chri&s;t hath redee|med us from the cur&s;e of the Law.</HI> But how was that? it followes in the next words. <HI>Being made a cur&s;e for us,</HI> ver. 14. <HI>That the ble&s;&s;ing of Abraham might come on the Gentiles through Je&s;us Chri&s;t.</HI> Hee was to fulfill the Law Actively, that he might fulfill what we
<PB N="30" REF="66"> through the weaknes of the fle&s;h could not, and in regard that he was to fulfill it for us, it was requi&s;ite he &s;hould have our nature; and as hee was to fulfill the Law Actively, &s;o in regard that his Elect by their pa&s;t Tran&s;gre&s;&s;ions had broken the Law of God, <HI>Adam</HI> for him&s;elfe and all his po&s;terity, and the body of death which (he knew) was to remaine after &s;anctification in his E|lect ones, would lay them open to hell, He al&s;o was to fulfill the Law <HI>Pa&s;&s;ively</HI> for us; therefore &s;aith the Apo&s;tle, He hath redeemed us from the <HI>eur&s;e</HI> of the Law. Now he tells you how that was <HI>ver&s;e</HI> 13. by being made a cur&s;e for us, as it is written, <HI>Cur&s;ed is every one that hangs upon a tree.</HI> Now hee could not have been in capacity of be|ing &s;ubject to the cur&s;e of the Law, by hanging upon the tree for us, unle&s;&s;e he had taken upon him our fle&s;h. Nay, yet a</P>
<P>Fourth Rea&s;on may be given, why it was nece&s;&s;ary that Je&s;us Chri&s;t &s;hould rai&s;e up his redeemed ones by the a&s;&s;uming their fle&s;h. <HI>viz. That he might be a mercifull High-Prie&s;t.</HI> It
<PB N="31" REF="66" MS="y"> is the Rea&s;on that the Apo&s;tle gives, <HI>Hebr.</HI> 2. <HI>ver&s;e</HI> 17. <HI>Wherefore in all things it behoved him to bee made like unto his brethren, that hee might bee a mercifull and faithfull High-Prie&s;t in all things pertaining to God, to make re|conciliation for the &s;innes of the people; for in that hee him&s;elfe &s;uffered being tempted, he is able to &s;uccour them that are tempted.</HI> I &s;hall adde nothing to it. Thus he rai&s;ed us by A&s;&s;uming of our fle&s;h, which in order to our rai&s;ing it was nece&s;&s;ary for him to doe.</P>
<P N="3">3. He rai&s;ed us <HI>Pa&s;&s;ione,</HI> by his pre|cious death upon the Cro&s;&s;e; his fal|ling was our ri&s;ing, his life our death <HI>The cha&s;ti&s;ement of our peace was upon him, and by his &s;tripes wee are healed.</HI> His owne bloud was the balme from <HI>Gilead,</HI> as well as him&s;elfe the Phy&s;iti|an there. Now in order to the rai&s;ing of his Elect ones, it was requi&s;ite that he &s;hould dye. 1. <HI>That he might &s;ati&s;|fie.</HI> 2. <HI>That he might conquer.</HI> 1. That he might &s;atisfie and <HI>purcha&s;e Remi&s;|&s;ion.</HI> He that will redeem any &s;lave out of Captivity mu&s;t pay the &s;umme of
<PB N="32" REF="67"> Redemption-money required. Now Death was that which could alone &s;a|tisfie for the redeemed ones. It was the Lords fir&s;t Law, <HI>In the day that thou eate&s;t thereof thou &s;halt &s;urely die,</HI> temporally, and eternally. Now a death mu&s;t be paid, or ju&s;tice is not &s;atisfied, therefore &s;aith the Apo&s;tle, <HI>Heb.</HI> 9. 22. <HI>Without blood there is no remi&s;&s;ion:</HI> he therefore, <HI>dyed for our &s;innes</HI> &s;aith the Apo&s;tle, he was our &s;acrifice, 1 <HI>Cor.</HI> 4. 7. And he is no &s;acrifice till &s;laine. This was typified by the &s;laying of bea&s;ts for &s;acrifices in the old Law, which God required of all tho&s;e that would obtain pardon. And in regard that man had de&s;erved hell as well as death, Chri&s;t by dying that he might rai&s;e us, and and make the face of God againe to &s;hine upon us, was content to &s;uffer the withdrawings of his Fathers love, and to feele as it were the paines of hell to rai&s;e us to the joyes of heaven.</P>
<P>Secondly, as it was nece&s;&s;ary in or|der to our rai&s;ing, that Chri&s;t &s;hould dye, to the intent that he &s;hould &s;atisfie for us, &s;o it was al&s;o nece&s;&s;ary that he &s;hould dye, <HI>that he might conquer for</HI>
<PB N="33" REF="67"> <HI>us.</HI> This the Apo&s;tle fully expre&s;&s;eth, Heb. 2. 14, 15. <HI>Fora&s;much as the chil|dren are partakers of fle&s;h and bloud, he al&s;o him&s;elfe tooke part of the &s;ame, that through death he might de&s;troy him that hath the power of death, even the Devill, and deliver them, who through feare of death, were all their life-time &s;ubject to bondage.</HI> Chri&s;t was to lead Captivity captive, to take away deaths &s;ting, and hels victory, which he could not have done without wra&s;tling with death him&s;elfe; had he not been deaths captive, he had never been deaths con|querour. Hee rai&s;ed us by dying for us.</P>
<P N="4">4. He hath rai&s;ed us, <HI>Re&s;urrectione,</HI> by ri&s;ing againe from the dead, there|fore &s;aith the Apo&s;tle, Rom. 4. 25. <HI>He was delivered to death for our offences, and ro&s;e againe for our ju&s;tification.</HI> Now his Re&s;urrection had and hath an influence upon rai&s;ing his Elect ones, 1. By witne&s;&s;ing to them Chri&s;ts con|que&s;t for them, and therefore the Apo|&s;tle makes the worke of <HI>&s;atisfaction</HI> for us to be proper to his death, and the worke of our <HI>ju&s;tification</HI> he appropri|ates
<PB N="34" REF="68"> to his <HI>Re&s;urrection,</HI> Rom. 4. 25. When he dyed, he went downe that he might conquer; but it was his com|ming up out of the grave that witne&s;|&s;ed his conque&s;t over death and hell. It was in that day that this Song was &s;ung, <HI>O death, where is thy &s;ting! O hell, where is thy victory!</HI> When the Pri|&s;oner is freed, it is a &s;igne the debt is paid or the Gaoler beaten: It was a &s;igne of both in Chri&s;t, as that the debt was paid due to his Fathers ju&s;tice, &s;o al&s;o that death and hell were beaten. 2. Chri&s;ts Re&s;urrection had an in|fluence upon our rai&s;ing, <HI>by quickning us,</HI> Col. 2. 12. <HI>Buried with him in Bap|ti&s;me, wherein you are al&s;o ri&s;en with him through the faith of the operation of God, who hath rai&s;ed him from the dead. And being dead in your &s;innes hath be quickned, together with him, &amp;c.</HI> &amp; Col. 3. 1. <HI>If then ye be ri&s;en with Chri&s;t, &s;eeke tho&s;e things which are above:</HI> and ver. 2. <HI>Set your affections on things which are above,</HI> &amp;c. We are ri&s;en <GAP DESC="foreign"> with him, and this &s;hould quicken us, and &s;trength derived from Chri&s;ts Re&s;urrection by faith, doth
<PB N="35" REF="68"> quicken the Saints of God, to live to God, as becomes the redeemed ones of the Lord.&mdash;3. It hath an influence upon our rai&s;ing, <HI>by being a pledge to us of our owne ri&s;ing unto everla&s;ting glorie,</HI> to live with that Chri&s;t who was dead, and is alive againe. This the Apo&s;tle fully proves in that fifteenth Chapter of the fir&s;t Epi&s;tle of St. <HI>Paul</HI> to the <HI>Corinthians,</HI> from the thirteenth Ver&s;e to the five and twentieth. Now I take by rai&s;ing <HI>[I rai&s;ed thee]</HI> not onely to be under&s;toed of the work of Redemp|tion, but al&s;o all the privileges that from that worke of Redemption flow out of cour&s;e to the &s;ervants of God, being but as &s;everall &s;teps from one of which to another the Saint is rai&s;ed, till hee bee got to the toppe &s;taire of glory. Chri&s;t hath rai&s;ed us by his owne ri&s;ing from the pit of the grave.</P>
<P N="5">5. He hath rai&s;ed us by his <HI>A&s;cen|&s;ion,</HI> and &s;itting at the right hand of his Father. Now Chri&s;ts A&s;cen&s;ion, and &s;itting at the right hand of the Father, hath an influence upon our <HI>rai&s;ing,</HI> the&s;e wayes.&mdash;1. <HI>In going before hee</HI>
<PB N="36" REF="69"> <HI>provides a place for us.</HI> Take this out of his owne mouth, <HI>John</HI> 14. 2. <HI>I goe to prepare a place for you. And if I goe, and prepare a place for you, I will come againe, and receive you unto my &s;elfe, that where I am there you may be al&s;o.</HI> Chri&s;t is now preparing Man&s;i|ons for his redeemed ones; for in his Fathers hou&s;e are many Man&s;ions: ne|ver a Saint of his &s;hall want a &s;eat, or a roome in glory.&mdash;2. In going he hath rai&s;ed us in being our <HI>Way.</HI> He being a&s;|cended and with the Father, wee have through him a way unto the Father, <HI>John</HI> 14. <HI>ver&s;e</HI> 6. <HI>I am the way;</HI> hee was the way by which the Father came to us; he communicated him&s;elfe un|to us, in, and by, and through the Lord Je&s;us Chri&s;t; and hee is our way by which wee goe to God, what&s;oever we aske <HI>in his Name,</HI> if we believe we &s;hall receive it, we &s;hall receive it. The Saint could not pray with comfort, if he did not remember that <HI>Rev.</HI> 13. 8. <HI>There is an Angell that &s;tands before the Throne, to whom much Incen&s;e is given, to offer up the prayers of his peo|ple unto God.</HI> But knowing we have
<PB N="37" REF="69"> a friend in the Court, we offer up our prayers with boldnes, and a great con|fidence in his goodne&s;&s;e.&mdash;3. His A&s;|cen&s;ion hath an influence upon our rai|&s;ing, <HI>in that wee know now we have an Advocate with the Father, even Chri&s;t.</HI> Alas, with what comfort can the child of God, who&s;e con&s;cience the Lord hath awakened to con&s;ider his daily &s;innes and corruptions, thinke upon God, or look up unto God, if he did not know Chri&s;t were with him? But now, that Chri&s;t is with his Father, wee know, 1 <HI>Joh.</HI> 2. 1. <HI>That if any man &s;inne wee have an Advocate with the Father, e|ven Chri&s;t the righteous.</HI> Hebr. 7. 25. He is therefore <HI>able to &s;ave them to the utmo&s;t that come unto God through him;</HI> becau&s;e <HI>he ever liveth to make In|terce&s;&s;ion for them,</HI> Rom. 8&punc; 27. yea and <HI>ver&s;e</HI> 34. Now, <HI>Who is he that con|demneth? It is Chri&s;t that dyed, yea rather that is ri&s;en againe, who is even at the right hand, who al&s;o maketh In|terce&s;&s;ion for us.</HI> Ob&s;erve there how the Apo&s;tle gives Chri&s;t a&s;cen&s;ion and &s;itting at the hand of God, as the proximate cau&s;e of our Interce&s;&s;or:
<PB N="38" REF="70"> his Death and Re&s;urrection made him not our Interce&s;&s;or, his Death made him our Saviour, his Re&s;urrection our Conqueror, but his A&s;cen&s;ion and &s;it|ting at the right hand of God, hath ul|timately made him in a capacity to bee our Advocate, and Interce&s;&s;or: Thus he hath rai&s;ed us by A&s;cen&s;ion.&mdash;Yea, 4. His A&s;cen&s;ion and &s;itting at the right hand of the Father, hath an influence upon our rai&s;ing, <HI>in that now from thence he giveth gifts unto men,</HI> Ephe&s;. 4. 8. <HI>When hee a&s;cended up on high, he led Captivity Captive, and gave gifts unto men.</HI> The P&s;almi&s;t, <HI>P&s;alme</HI> 68. 18. (from whence that pa&s;&s;age is taken) &s;aith he received gifts for men; he received them from his Father. Now &s;aith the Apo&s;tle, when hee <HI>led Captivity Captive,</HI> he di&s;tributed the&s;e to men: As Conquerors u&s;e when they have taken the &s;poile, to deale it out in gifts. What gifts? The Apo&s;tle ex|pounds it in part <HI>ver.</HI> 11. He gave &s;ome to be <HI>Apo&s;tles, and &s;ome Prophets, and &s;ome Evangeli&s;ts.</HI> In &s;hort, I take to be meant by it, all the gifts of Gods Spirit, whether of common, or &s;peciall grace,
<PB N="39" REF="70"> whether externall or internall, gifts for the benefit of the Church, and gifts for the benefit of our &s;oules: Nay, the de&s;cending of the Spirit was a fruit of Chri&s;ts A&s;cen&s;ion. See it, <HI>Joh.</HI> 14. 16. &amp; <HI>John</HI> 16. 7. <HI>I tell you the truth, it is expedient for you that I goe away; for if I goe not away the comforter will not come unto you; but if I depart I will &s;end him unto you.</HI> Now it is plaine, that the internall gifts of the Spirit, and workes of it, are fruits of Chri&s;ts A&s;|cen&s;ion as well as the more common and externall gifts, given in the dayes of Penteco&s;t, from the 14. of <HI>Joh. ver.</HI> 16. where Chri&s;t promi&s;eth them that the comforter which upon his departure he would &s;end to them &s;hould <HI>abide with them for ever.</HI></P>
<P>And thus I have &s;hewed you now, what cour&s;e the Lord Je&s;us Chri&s;t hath taken to rai&s;e his redeemed ones, that had lo&s;t all their life, and &s;trength, and comfort in <HI>Adam,</HI> out of this their lo&s;t condition: thus he did it meritori|ou&s;ly. The&s;e were his acts for us. But now to what purpo&s;e is all this for any &s;oules wounds, that there is Balme
<PB N="40" REF="71"> in <HI>Gilead,</HI> that there is a Phi&s;itian there, without the Balme bee applyed to its &s;oul?</P>
<P N="6">6. La&s;tly therefore, as Chri&s;t hath meritoriou&s;ly thus rai&s;ed the whole number of the Elect ones; &s;o he Par|ticularly, and Actually rai&s;eth each one of tho&s;e whom hee hath purcha|&s;ed by his bloud, <HI>by applying him|&s;elfe unto each of their &s;oules.</HI> Now for the manner of this Application, the ble&s;&s;ed Apo&s;tle de&s;cribes it, <HI>Rom.</HI> 8. 30. <HI>Moreover, whom hee did prede&s;tinate, them he al&s;o called; and whom hee cal|led, them he al&s;o ju&s;tified; and whom he ju&s;tified, them he al&s;o glorified:</HI> under Prede&s;tination is included Redempti|on, and Sanctification under Ju&s;tifica|tion. Now therfore a little to open this my&s;terie of our Redemption, in the Application of it to the &s;oules of them that &s;hall be &s;aved. You have &s;een how there came to be Balme in <HI>Gilead,</HI> and that there is a fulne&s;&s;e and &s;ufficiency in Chri&s;t. Now what doth the poore Elect one want that it hath lo&s;t in <HI>A|dam?</HI> I conceive three things, 1. Life. 2. Strength. 3. Light. 1. <HI>Life.</HI> It is
<PB N="41" REF="71"> a damned Creature in <HI>Adam,</HI> it wants a way of &s;alvation, a pardon for its &s;innes, a righteou&s;ne&s;&s;e to appeare in the &s;ight of God. 2. <HI>Adam hath left it a weak creature,</HI> not able to do any thing that is good; no not &s;o much as to think a good thought: it wants a &s;trength to Act in, &s;o as to plea&s;e God. 3. <HI>A|dam hath left it a comfortle&s;&s;e creature,</HI> without any light of Gods counte|nance &s;hining upon it. Now all the&s;e are purcha&s;ed. The fir&s;t of them is ne|ce&s;&s;ary, to give the fir&s;t being to a Saint. The &s;econd is nece&s;&s;ary, to pre|&s;erve the Chri&s;tians being. The third, <HI>ad bene e&s;&s;e,</HI> for the comfortable being of all. Chri&s;t is all to the Childe of of God, <HI>P&s;alme</HI> 27. <HI>ver&s;e</HI> 1. But how doth Chri&s;t apply the&s;e to the &s;oules of his redeemed ones? 1. Saith the Apo|&s;tle, <HI>He calls them.</HI> We &s;ay that in effe|ctuall calling, which is when God joynes the irre&s;i&s;table power of his Spirit, with the outward preaching of the Word, God doth the&s;e three things. 1. <HI>Convince the &s;oule of his elect ve&s;|&s;ell,</HI> (that is a child of wrath by Na|ture as well as others, <HI>Ephe&s;.</HI> 2. 3.)
<PB N="42" REF="72"> what a condition it is in by rea&s;on of its Originall, and its Actuall &s;innes. 2. <HI>Humble the &s;oule</HI> for its &s;innes, and di&s;cover unto the &s;oule the in&s;ufficien|cy of all its owne righteou&s;ne&s;&s;e, that it is undone in its &s;innes, and undone in its righteou&s;ne&s;&s;e: and thirdly, hee &s;ayes to the &s;oule, <HI>Yet there is hope,</HI> looke up to me and live; I am as the brazen Serpent, onely looke up, and thou &s;halt live. And that the &s;oule may be able to look up with a true eye, Chri&s;t gives faith to the &s;oule, to be|hold him, come unto him, and to re|ceive him by a true re&s;ting, and relying upon his Merits for &s;alvation. 2. And having thus Called the &s;oule, he then <HI>ju&s;tifies it:</HI> He hath in his Decree ju|&s;tified it from eternity; hee hathmeri|toriou&s;ly ju&s;tified it by his Death upon the Cro&s;&s;e; but now hee doth actually and formally ju&s;tifie it. 1. By pardo|ning its &s;innes, and acquitting the &s;oule from the obligation it till now lay under to death, and forgetting the injury done to him&s;elfe by any of its &s;innes. 2. By imputing the Righte|ou&s;ne&s;&s;e of Je&s;us Chri&s;t, to the &s;oule;
<PB N="43" REF="72"> by which it appeares, the &s;inner is par|doned, not without a &s;atisfaction fir&s;t given to Ju&s;tice. 3. By accepting gra|ciou&s;ly the &s;oule thus ju&s;tified as per|fectly righteous for the Lord Je&s;us Chri&s;ts &s;ake, as if it had never &s;inned. And the worke of true faith in this Ju|&s;tification, is to lay hold upon it. And thus now, Chri&s;t applyes the merits of his Death to the &s;oule, in conveying life and pardon to it: thus hee rai&s;eth it, &s;aying to it in its bloud, live. But this is not all.</P>
<P N="2">2. The &s;oule is weake, and is not able to live an houre of it &s;elfe; Chri&s;t therefore in the next place, in order to its more perfect rai&s;ing, &s;anctifies the &s;oule: which implyeth two things. 1. He gives unto the &s;oule new prin|ciples of grace, 2. He gives the &s;oule power to act the&s;e principles, for as (except from him) we have nothing, &s;o without him we can doe nothing, <HI>Joh.</HI> 15. 5. Which power being given the &s;oule from above, the &s;oule is rai&s;ed, and becomes &s;trong in the &s;trength of Chri&s;t, and &s;ets upon works, 1. Of Mor|tification, to &s;ubdue the &s;trong holds of
<PB N="44" REF="73"> Satan, <HI>viz.</HI> the remainder of corrup|tion in the &s;oule. 2. Of Vivification, &s;etting upon &s;uch Duties as God hath required of his redeemed ones, being exerci&s;es of the grace which they have received from the Lord Je&s;us Chri&s;t; he gives the &s;oule power to live upon faith, to love, to de&s;ire him, to delight in him, to do, and to &s;uffer for him, to be content with him, &amp;c.</P>
<P>Yea, and thirdly, In his due time he rai&s;es the &s;oule to a comfortable life, in giving it the &s;en&s;e of his love, a per&s;wa&s;ion of its Union with the Lord Je&s;us Chri&s;t, peace in the inward man, &s;hining upon it with the light of his Countenance, which is better to it than thou&s;ands of Gold and Silver. This I &s;ay he does in his due time, not to all, nor continuing it con&s;tantly to any, but according to his good plea&s;ure; thus making knowne to it the Redemption he hath purcha&s;ed for it, and the Ju&s;tifi|cation of its &s;oule which is pa&s;t in hea|ven before.</P>
<P N="4">4. And la&s;tly, in his due time he will yet further rai&s;e the &s;oule, by taking it to him&s;elf, and glorifying it with him|&s;elfe
<PB N="45" REF="73"> for ever. He will come againe on purpo&s;e to rai&s;e the &s;oules of his re|deemed ones from the du&s;t, and to take them up to him&s;elf in glory, that where he is there they may be al&s;o, <HI>John</HI> 16. <HI>ver&s;e</HI> 3. Thus Chri&s;t hath meritoriou&s;|ly rai&s;ed all his redeemed ones; and will apply their Redemption with the fruits of it to them in his due time; applying life to them by Vocation, and Ju&s;tification, &s;trength to them by San|ctification, light and comfort to them by &s;hining with the Light of his Coun|tenance upon them, and finally giving them Glorification; hee &s;hall then per|fect his worke of rai&s;ing us, and wee &s;hall live with him in the Highe&s;t Hea|vens for ever. I have now done with the Doctrinall part, &s;o farre as to &s;hew you, 1. That it is Chri&s;t that rai&s;eth his Elect ones. 1. He is de&s;igned. 2. He can doe it. 3. Hee onely can. 4. Hee hath done it meritoriou&s;ly for all. 5. Hee hath done it actually and for|mally for &s;ome, and will doe it for the re&s;t. And &s;o farre as to &s;hew you the manner how he did it, and doth it; both in re&s;pect of his owne acts, in re|lation
<PB N="46" REF="74"> to the fitting him&s;elfe for the worke, and in re&s;pect of his applicati|on of it to the &s;oules of his &s;ervants. If now you aske me the Rea&s;ons, why, and to what end he did it? for the rea|&s;ons of the particular Propo&s;itions, I have given you them before. Now for Rea&s;ons in the Generall, I &s;hall give you them in two words.</P>
<LIST>
<ITEM>1. The moving cau&s;e was his owne grace, becau&s;e he would.</ITEM>
<ITEM>2. The finall cau&s;e was his own glory.</ITEM>
</LIST>
<P N="1">1. The moving cau&s;e and rea&s;on, was his owne grace and goodne&s;&s;e. This is the rea&s;on of all Gods acts of grace to|wards the Creature, whether Election, or Redemption, or Vocation, or Ju&s;ti|fication, or Sanctification, or Glorifica|tion, the &s;ole cau&s;e was in him&s;elfe, be|cau&s;e he loved us, and delighted in us, for his owne Names &s;ake, &amp;c. <HI>I&s;a.</HI> 43. 25. <HI>Deut.</HI> 7. 7. <HI>Ho&s;.</HI> 14. 4. His owne will was all the rea&s;on, he did it free|ly, we buy without money, or money-worth. <HI>I&s;a.</HI> 55. 1, 2.</P>
<P N="2">2. If you aske to what end hee did it, <HI>It was his own glorie;</HI> that he might get him&s;elfe glory from poore du&s;t and
<PB N="47" REF="74"> a&s;hes, that little thanke him for all this mercy declared to their &s;ouls. He Pre|de&s;tinated, Redeemed, and Adopted us, meerely <HI>to the prai&s;e of the glorie of his grace,</HI> Ephe&s;. 1. <HI>ver&s;e</HI> 6. The end which he aimed at in Calling us was his glory, <HI>Rom.</HI> 9. 23, 24, 25, 26. If you aske me, why God that could as well have been glorified in the damna|tion of poore wretches, would chu&s;e rather to be glorified in their &s;alvation, and bringing them to life; I mu&s;t run back again, to the Fountaine againe, meerly becau&s;e <HI>&s;o it plea&s;ed him,</HI> becau&s;e it was his will: There wee mu&s;t re&s;t. I &s;hall now proceed to the Application of this my&s;terious, &s;weet and precious Doctrine; and it might be applyed &s;e|verall wayes: But I &s;hall onely apply the con&s;ideration of it, as offering you ground and matter, Fir&s;t, of Humiliati|on. Secondly, of In&s;truction. Third|ly, of Examination. Fourthly, of Exhortation. Fiftly, of Con&s;olation.</P>
<P><MILESTONE N="1" UNIT="U&s;e"> Fir&s;t of all for Humiliation. Harke Chri&s;tians, is it &s;o, that thou wert &s;o lo&s;t and undone, that none but Je&s;us Chri&s;t could rai&s;e thee, and hee hath
<PB N="48" REF="75"> done it when none el&s;e could, and wil rai&s;e thee higher yet: and this hee could not have done without taking thy fle&s;h, dying upon the Cro&s;&s;e, &s;uf|fering the bitterne&s;&s;e of his Fathers wrath? con&s;ider then, <HI>what cau&s;e thou ha&s;t to be humbled for thy &s;ins.</HI> 1. Con|&s;idering that the&s;e were they put Chri&s;t to death. 2 that by the&s;e, &s;ince that time thou ha&s;t crucified the Lord of life. 1. Con&s;ider <HI>that thy &s;ins were tho&s;e that put Chri&s;t to death, Rom.</HI> 4. 25. He was <HI>delivered to death for our &s;innes.</HI> Me thinks every one when they heare of Chri&s;ts Agony and bloudy Sweat, of his Whippings, Buffetings, of his bit|ter Sufferings, &amp;c. &s;hould be ready to cry out with <HI>Pilate, Quid mali fecit?</HI> What evill (I pray) hath he done? Ah none Chri&s;tian, it was to rai&s;e thee; thou wert dead, lo&s;t, undone, he dyed to rai&s;e thee; thou &s;tole&s;t the fruit, he climbed the tree; thou enjoyed&s;t the &s;weetne&s;&s;e of &s;inning, and he for that was acquainted with the bitterne&s;&s;e of &s;uffering; He bore thy iniquity, even thine and mine too, if we be elected. Certainly, it was a great griefe of heart
<PB N="49" REF="75"> to <HI>David,</HI> to remember that he had an hand in the bloud of <HI>Uriah;</HI> that was &s;urely <HI>the great tran&s;gre&s;&s;ion</HI> that hee complained of; to be &s;ure, that heart-troubling &s;inne, for which hee puts up that particular Petition, <HI>Deliver mee from bloud-guiltine&s;&s;e, O God:</HI> And que&s;tionle&s;&s;e it was no &s;mall Trouble of Spirit to <HI>Paul,</HI> afterwards to con&s;i|der, that he was one of them that were con&s;enting to <HI>Stephens</HI> death, <HI>Acts</HI> 7. 59, 60. <HI>Chap.</HI> 8. <HI>ver&s;e</HI> 1. he afterwards repeats it with &s;hame, <HI>I was a per&s;e|cuter.</HI> Chri&s;tian, here is one murde|red by cruell hands, not an <HI>Uriah,</HI> not a <HI>Stephen;</HI> but hee that is worth ten thou&s;and of the&s;e; not an <HI>Abell,</HI> (yet his bloud troubled <HI>Cain</HI> all his life time) but one, <HI>who&s;e bloud cries for better things than the bloud of Abell did;</HI> here's the Lambe of God &s;laine, &s;laine by thy hands, he was brui&s;ed for thine iniquities, and his &s;oule was made an Offering for thy &s;innes. Is it nothing to thee, O Chri&s;tian! when <HI>Pilate</HI> was but about to condemne him, his wife came &s;tartled in, and cries, <HI>Have nothing to doe with that ju&s;t man;</HI> and
<PB N="50" REF="76"> when <HI>Stephen</HI> charged the <HI>Jewes,</HI> Acts 7. 52. for being the <HI>betrayers and mur|therers of the Lord Je&s;us,</HI> they appre|hended it as a thing &s;o hainous, that they would not endure him beyond that word, but <HI>were cut to the heart, and gna&s;hed upon him with their teeth. ver&s;e</HI> 54. Chri&s;tians, there is none of you here, but your &s;innes were the be|trayers and murtheres of the Lord Je|&s;us, that Chri&s;t that had &s;uch eternall, &s;ure and unchangeable thoughts of love to your &s;oules. Ah! how great were tho&s;e &s;ins which could not be remitted without the bloud of the immaculate Lamb of God? Me thinks every one of you &s;hould &s;it downe and &s;ay, Ah Lord, that ever I &s;hould be &s;uch a wretch, &s;o farre to provoke the fire of thy wrath, that nothing could quench it but the bloud of thy Sonne, that I &s;hould throw my &s;elfe &s;o deep into Hell, that nothing could rai&s;e mee but the bloud-&s;hedding of the deare Sonne of Gods love. You have had to doe with that ju&s;t man, Chri&s;tians, not to doe with condemning him, but even with the vilde&s;t acts of Barbari&s;me were
<PB N="51" REF="76"> done unto him; your hypocri&s;ie was the ki&s;&s;e that betrayed him; the &s;innes of your hands and feet were the nailes that fa&s;tened his hands and feet to the Cro&s;&s;e; the &s;innes of your body were the Spears that pierced his &s;acred &s;ide; the &s;innes of your &s;oules were they that made his &s;oule heavy to the death, that cau&s;ed the with-drawings of his Fathers love from him, and made him in the heavine&s;&s;e of his panged &s;oule to cry out. <HI>My God, my God, why ha&s;t thou for&s;aken me?</HI> O &s;it downe, goe alone, weep, and weep bitterly for him whom you have pierced; for tho&s;e &s;tripes by which you are hea|led.</P>
<P N="2">2. But &s;econdly, (if any thing will move your &s;oules to make your head a Fountaine of water, and your eyes Rivers of teares.) Con&s;ider, That <HI>this Chri&s;t you have crucified, even &s;ince his death upon the Cro&s;&s;e for you.</HI> When the Apo&s;tle St. <HI>Peter Acts</HI> 2. had made a long Sermon of Chri&s;ts love, &s;hewing the Auditors, what Chri&s;t had done, and what he was, he &s;ummeth up all, <HI>ver&s;e</HI> 36. God hath made that
<PB N="52" REF="77"> &s;ame Je&s;us, <HI>(whom yee have crucified)</HI> both Lord and Chri&s;t. Now &s;aith the Text, <HI>ver&s;e</HI> 37. <HI>When they heard this,</HI> viz. (that they had crucified this Chri&s;t) <HI>they were pricked at the heart.</HI> This Chri&s;t (my beloved) whom you have crucified, by your youth &s;innes, and life &s;ins, this was he that was crucified for you. O be pricked at the hearts at this &s;aying. Was it not enough that he once was pierced, &s;coffed, wounded, cruci|fied for you, but mu&s;t you againe cru|cifie him? and which of you doe it not daily? <HI>Cau&s;inus</HI> tels us a &s;tory of <HI>Clodo|veyus</HI> one of the Kings of France, that when he was converted from Paga|ni&s;me to Chri&s;tianity, while <HI>Remigius</HI> the Bi&s;hop was reading in the Go&s;pell concerning the Pa&s;&s;ion of our Saviour, and the abu&s;es he &s;uffered from <HI>Judas,</HI> and the re&s;t of the Jewes, he brake out into the&s;e words; <HI>If I had been there with my Frenchmen, I would have cut all their throats;</HI> In the meane time, not con&s;idering that by his daily &s;ins he did as much as they had done. Which of us is not condemning the crucifiers of Chri&s;t for their cruelty, and in the
<PB N="53" REF="77"> meane time we condemne not our &s;elves, who by our daily &s;innes make him to bleed againe afre&s;h? Ah, let us judge our &s;elves, and &s;it downe and mourne; we are they that have added to Chri&s;ts bonds, that have increa&s;ed his wounds, and the pangs of his grie|ved &s;oule, (which is now glorified) with our renewing lu&s;ts and corruptions: I &s;hall conclude this u&s;e with a prayer, that God would fulfill to all our &s;oules, that gracious promi&s;e, Zach. 12. 10. <HI>That he would poure out the &s;pirit of grace and of &s;upplications upon us, and make us to look upon him whom we have pierced,</HI> and doe pierce daily, <HI>and mourn as a man mournes for his only Son. And be in bitterne&s;&s;e for him, as one that is in bitternes for his fir&s;t-borne.</HI></P>
<P>I pa&s;&s;e on to a &s;econd way of Appli|cation, <HI>viz.</HI> by way of In&s;truction. Hath Chri&s;t and Chri&s;t alone rai&s;ed us?</P>
<P N="1">1. Let us hence be in&s;tructed, <HI>How</HI> <NOTE PLACE="marg">In&s;tructi|on.</NOTE> <HI>much the Lord Je&s;us Chri&s;t loved us.</HI> And here, let my &s;oule be drowned in &s;weetne&s;&s;e, and in &s;inking cry out, O the depth of unfadomable love! What tongue? what Saint? what Angell
<PB N="54" REF="78"> can &s;peake out this un&s;peakable love? Pray, O pray (Chri&s;tians,) <HI>That Chri&s;t</HI> <NOTE PLACE="marg">Eph. 3. 17, 18.</NOTE> <HI>may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, What is the breadth, and length, and depth and height, and to know the love of Chri&s;t which pa&s;&s;eth knowledge.</HI> Is it love in a friend, to pa&s;&s;e his word for his friend, arre&s;ted, and ready to be haled to gaole, and to take the debt up|on him&s;elfe? and is it no love in Chri&s;t? yea is it not the <GAP DESC="foreign">, the un|&s;peakable of loves, for Je&s;us Chri&s;t, when a writ of eternal vengeance was Ready to i&s;&s;ue out again&s;t you, to be your &s;urety and beare the blow off, to the breaking of his own armes? Was it love in the Roman to per&s;onate his friend, and upon the Scaffold, and after to &s;uffer for him, and is it not infinite love, for Je&s;us Chri&s;t to take the raggs of your fle&s;h upon him, and indeed to dye a death upon the cro&s;&s;e for you? for you (deare friends) for you he was &s;mitten, de&s;pi&s;ed, rejected of men, he dyed to make you live, he was content to fall, &s;o you might ri&s;e. Let your
<PB N="55" REF="78"> thoughts &s;inke in this ocean, and &s;pend your lives in &s;pelling the letters of love that mu&s;t be joyned in this one word, or &s;entence <HI>[I Rai&s;ed thee]</HI></P>
<P>From hence (Secondly) be In&s;truct|ed, <HI>What a perfect Saviour the Lord Ie|&s;us Chri&s;t is,</HI> he leaves nothing for thee to doe but to thanke him: hee makes the plai&s;ter and layes it on; <HI>hee trod the Wine-pre&s;&s;e alone, and there is none with him;</HI> he hath left thee nothing to do but to believe his la&s;t words, <HI>All is fini&s;hed;</HI> he conquered &s;inne upon the Cro&s;&s;e, and death and hell in the grave. He will have none to be a &s;harer with him, either in his worke of Merit, or Application; get but hands, he will de|liver thee thy pardon ready written, granted, &s;ealed; nay he will help thee with hands too, <HI>He was made perfect through &s;ufferings,</HI> Hebr. 2. 10. Heb. 5. 9. <HI>Being made perfect hee became the author of &s;alvation to them that obey him.</HI></P>
<P N="3">3. From hence (againe) bee in&s;tru|cted (Chri&s;tian) <HI>What need thou and every poore &s;oule hath of the Lord Ie&s;us Chri&s;t.</HI> Thou wert fallen, and laye&s;t as
<PB N="56" REF="79"> unable to helpe thy &s;elfe, as an Infant throwne into an open field: Men and Angels were at their wits ends to an|&s;wer to this que&s;tion, <HI>How then can any be &s;aved?</HI> The Heavens &s;aid, Sal|vation was not in them; and Earth &s;ayes, Salvation is not in us; nothing but God-man can doe this great work. <HI>There is no other name but onely the Name of Ie&s;us, by which thou, or I, or any of the children of men can be &s;aved.</HI> If thou ha&s;t him, thou ha&s;t enough; if thou ha&s;t not him, it is not all the righteou&s;ne&s;&s;e of Saints, and Angels that will make a garment which will not bee too &s;hort to cover thy naked|ne&s;&s;e. O cry, Lord give mee Chri&s;t, Lord give mee Chri&s;t, or el&s;e I dye. Thinke not of thy owne merits, <HI>thy righteou&s;ne&s;&s;e is as a men&s;truous cloth, and as a filthy ragge.</HI> Chri&s;ts Righ|teou&s;ne&s;&s;e is &s;ufficient for thee.</P>
<P N="4">4. Let all the redeemed ones of the Lord be in&s;tru&s;hed, <HI>How much they owe, and &s;hall for ever owe to him that is be|come their Saviour.</HI> It is no &s;light mercy (Sirs) to be &s;aved out of ever|la&s;ting burnings. It is a piece of love,
<PB N="57" REF="79"> which as wee can never comprehend, &s;o we can never walke up to. O let us all &s;ay, <HI>What &s;hall wee render unto the Lord for his mereies? wee will take the cup of &s;alvation, and prai&s;e the Name of the Lord.</HI> You would thinke you owed a great deale to him, that &s;hould exalt you from a Dungeon to a Throne&punc; <HI>Mephibo&s;heth</HI> thought he was mightily honoured to be admitted to eate bread at the Kings Table: How much? Ah! How much, Chri&s;tians, is every of your &s;oules indebted to the Lord Je&s;us Chri&s;t, <HI>who remembred you in your low e&s;tate?</HI> For his mercy en|dureth for ever. But I pa&s;&s;e on fur|ther.</P>
<P><MILESTONE N="3" UNIT="U&s;e."> From hence may every one try him|&s;elfe, whether he be rai&s;ed out of that lo&s;t, undone condition wherein he was by Nature. I have &s;poke to this in the former Doctrine, but becau&s;e I here meet it &s;o fit again, take two Notes of Triall from this Doctrine: 1. If you be rai&s;ed, <HI>you are rai&s;ed by Chri&s;ts merits.</HI> 2. <HI>You are rai&s;ed according to Chri&s;ts method.</HI></P>
<P N="1">1. If you be rai&s;ed, <HI>It is by Chri&s;ts</HI>
<PB N="58" REF="80"> <HI>merits,</HI> all the Abana, and Parphars, of thy owne merits would not doe it. One drop of that fountaine that was &s;et o|pen for <HI>Iudah</HI> and <HI>Ieru&s;alem,</HI> for &s;inne, and for uncleanene&s;&s;e, is worth all the waters of thine own <HI>Dama&s;cus.</HI> What tru&s;ts thou in Chri&s;tian? Is it what thou ha&s;t done? Alas, thou art &s;o far from having any naturall &s;trength (as <HI>Pela|gians</HI> and <HI>Arminians</HI> dreame) or any other &s;trength of merits, either of thy owne, or thy friends, (which Papi&s;ts dreame of) that if all the Saints in the earth, and all the Angels of heaven, could unite their forces in one arme, and to one act, they could as little have lifted thee up out of the pit into which thou wert fallen, as thou could&s;t lift up an hou&s;e with the palme of thy hand if it were fallen downe. It was onely this mighty one, this Prince of glory, this King of power that could doe it. Say therefore as they &s;ay that great Papi&s;t concluded, <HI>Tuti&s;&s;imum e&s;t Chri|&s;ti merit is confidere,</HI> it is mo&s;t &s;afe one|ly to re&s;t upon him, believe it, all o|ther tru&s;ts are as the brui&s;ed Reed of <HI>Egypt,</HI> and as the broken &s;taffe of <HI>A&s;|&s;yria,</HI>
<PB N="59" REF="80"> which if thou tru&s;teth too, they run into thy hand, and pierce thee, they will cau&s;e thee to fall many &s;trides &s;hort of heaven, when they have carri|ed thee to their furthe&s;t, their <HI>Nil ultra.</HI> O tru&s;t not in them, if there be all thy confidence, thou art not yet rai&s;ed.</P>
<P N="2">2. <HI>If Chri&s;t hath rai&s;ed you, it hath been in his method of Application.</HI> Chri&s;t &s;aves none but whom he &s;anctifies, and &s;anctifies none but whom he ju&s;tifies, and ju&s;tifieth none but whom he calls; Some men are ju&s;tified they think, but they know not which way, and they &s;hall be &s;aved I know not which way too. Chri&s;tian, thou wert lo&s;t and un|done, thou wert in <HI>Adams</HI> loines as well as any, thou had&s;t an adventure in his &s;hip as well as any, the &s;hip was wrackt. Did the Lord ever call thee? Did&s;t thou ever yet find a powerfull worke of Gods &s;pirit (joyned with the word) upon thy heart? Did the Lord ever make thee in any mea&s;ure to &s;ee thy lo&s;t condition? Did the Lord ever yet bid thee (when thou &s;awe&s;t thy &s;elfe lo&s;t, and wert confounded in thy
<PB N="60" REF="81"> owne in&s;ufficiency) looke upon Je&s;us Chri&s;t and live? Was &s;inne ever yet a &s;ting to thy &s;oule? if not, I doubt (yea I am out of doubt) Chri&s;t was never a true comfort to thee. Chri&s;t was lift up as the brazen &s;erpent; now for whom was that lift up, but for tho&s;e that felt the &s;mart of the fiery &s;erpent? and no way el&s;e be cured. Againe, Chri&s;t &s;an|ctifies before he glorifies, he hath ordai|ned us to good works, and then to ob|taine everla&s;ting life (though not for them) this is Chri&s;ts method of rai&s;ing. Do&s;t thou looke to be &s;aved? Art thou &s;anctified Chri&s;tian? Is thy heart chan|ged, and thy tongue changed? Beleeve it, no uncleane thing &s;hall ever enter into the new Jeru&s;alem. Chri&s;t u&s;eth to rai&s;e to holine&s;&s;e, before he rai&s;eth to happine&s;&s;e. But I have in the former Doctrine &s;pake &s;o fully to this worke of Examination, in relation to this thing (of &s;o great a concernment to every &s;oule as nothing can be more) that I &s;hall now adde no more, but pa&s;&s;e on.</P>
<P><MILESTONE N="4" UNIT="U&s;e"> This Doctrine may in the fourth place be applyed by way of Exhorta|tion:
<PB N="61" REF="81"> 1. To tho&s;e that yet have no part at all in the Lord Je&s;us Chri&s;t. 2. To tho&s;e that through free grace have an intere&s;t in this Saviour, and have been rai&s;ed by him.&mdash;1. Is there any poore &s;oule here, that is to this day &s;o mi&s;e|rable as that it hath no portion in the Lord Je&s;us Chri&s;t? Now I be&s;eech you as an Amba&s;&s;ador of the Lord Je&s;us Chri&s;t, as in Chri&s;ts &s;tead, I be&s;eech you get an intere&s;t in him. You have heard, he is he whom the Lord hath ordain'd to be the Saviour of the world; he is the mighty one, upon whom help was laid, yea the only mighty one upon whom help could be laid: O then, above all things, looke for a portion in him in whom alone you can be rich. Would&s;t thou be &s;aved? This all de&s;ire; Glory and happine&s;&s;e are fine things, <HI>Omnibus in voto,</HI> every man would dye the death of the Righteous, and have his later end like his; Would&s;t thou goe to Heaven Chri&s;tian? he is the way: Would&s;t thou live? he is the life, yea, he, and none but he. Be a&s;&s;ured, thou art now a child of wrath, and there is but an haires breadth betwixt thee and
<PB N="62" REF="82"> hell; thou art wounded, pa&s;t the cure of the whole Creation, loe here is balme in Gilead: <HI>If thou wilt enquire, enquire, returne, come.</HI> Were there a poore wretch &s;icke of an incurable di&s;|ea&s;e to ordinary Phy&s;itians and Chirur|gians, and &s;ome rare one &s;hould come to the Towne, that alone had found out the my&s;tery in the Art of curing that very trouble, he &s;hould be throng'd with Patients: How is it that Chri&s;t hath no more practi&s;e? he that is the great Phy&s;itian, that all the creatures are Phy&s;itians of no value to him? Alas, the rea&s;on is too per&s;picuous; men are &s;en&s;ible of their bodily troubles, but their &s;oul-troubles are not felt by them. To direct thee a little to him; wert thou &s;icke of &s;uch a di&s;ea&s;e, and had&s;t heard of &s;o rare a Phy&s;itian, what would&s;t thou aske? 1. How &s;hall I &s;peake with him? 2. What mu&s;t I give him? 3. How mu&s;t I apply his phy&s;icke? 4. What Rules of diet or walking, &amp;c. mu&s;t I ob&s;erve? 1. <HI>Do&s;t thou aske how thou &s;halt &s;peake with the Lord Je&s;us Chri&s;t, to lay open thy &s;oules wounds unto him?</HI> And where doth he exhibite his balme?
<PB N="63" REF="82"> I an&s;wer to thee: <HI>The word is near thee, even in thy mouth, it is the word of faith which we preach.</HI> Behold, Chri&s;t keeps open &s;hop: <HI>Wi&s;edome cries and Under&s;tanding puts forth her voice, &s;he &s;tandeth in the top of the high Places&punc; by the way in the places of the paths. She cries at the gates, at the entring in of the doores. Unto you (O men) &s;he cals, and her voice is to the &s;onnes of men. O ye &s;imple under&s;tand wi&s;edome, and ye fooles be of an under&s;tanding heart,</HI> Prov. 8. ver. 1, 2, 3, 4, 5. The Lord Chri&s;t keeps open &s;hop in every place. <HI>We as the Emba&s;&s;adors of the Lord Je&s;us Chri&s;t, intreat you to be reconciled to God.</HI> Did ever &s;uch naturall balme goe on begging? The word is neare thee, there Chri&s;t offers him&s;elfe. Do&s;t thou aske what is his price: 2. <HI>He offers it free|ly.</HI> Heare the Market proclamed, and the price &s;et, I&s;a. 55. 1, 2. <HI>Hoe every one that thir&s;teth, come ye to the waters, and he that hath no money, come ye, buy, and eat, wine and milke without money, and without price.</HI> This is the condition, <HI>bring nothing;</HI> the way to have thy &s;acke filled as full as thou can&s;t carry it,
<PB N="64" REF="83"> is to bring it empty: Only <HI>come,</HI> and <HI>live,</HI> look up, and be healed; was there ever &s;o cheap a Market, of &s;o rich com|modities? Chri&s;tian, poore Chri&s;tian, wert thou but &s;en&s;ible of thy &s;oules wants, thou would&s;t give as many thou&s;and worlds (if thou had&s;t them, and they could be given) as there are graines of du&s;t upon the face of the earth, to have a portion in the Lord Je&s;us Chri&s;t. Imagine but what a poore damned wretch would give to have but &s;o much liberty, as to ca&s;t up a long looke to Heaven; what a comfort it would be to them, if the light of the Go&s;pell might but &s;hine into hell a few dayes? And is mercy offered freely? maye&s;t thou be &s;aved if thy owne cur|&s;ed will were not in the way? Ah (Chri&s;tian) turne, turne, why &s;hould thy &s;oule dye, when there is balme in Gilead, and &s;o glorious a Phy&s;itian there? Do&s;t thou aske <HI>how mu&s;t I apply his bloud?</HI> 3. I an&s;wer, only by <HI>Faith.</HI> God &s;o loved the world (&s;aith the Apo&s;tle) that who&s;oever <HI>beleeveth</HI> in him &s;hould not peri&s;h but have ever|la&s;ting life: Nay to &s;peake lower yet,
<PB N="65" REF="83"> on thy part is only required <HI>a &s;eeking of Chri&s;ts face.</HI> Thus &s;aith the Lord, <HI>&s;eeke my face and live.</HI> The truth of it is, as the merit was Chri&s;ts, &s;o the Applica|tion is his too; <HI>Faith</HI> is required, but it is a gift infu&s;ed, <HI>it is the gift of God:</HI> Indeed it is an act too, but as &s;o, it is Gods gift, I meane the &s;trength by which thou mu&s;t act, <HI>He is the Author and fini&s;her of our faith</HI> (&s;aith the Apo|&s;tle to the <HI>Hebrewes.)</HI> O therefore cry, cry mightily unto God (he will help thee doe this too.) Goe alone and wra|&s;tle with God, and take no an&s;wer without Chri&s;t, cry, and take no deniall, like the blind man, that when the Di&s;|ciples di&s;couraged him, and Chri&s;t &s;eemed to &s;light him, cryed yet the more earne&s;tly, till the Lord &s;aid, <HI>What wilt thou?</HI> And he an&s;wered, <HI>Lord that I might receive my &s;ight.</HI> Goe thou and doe likewi&s;e, beg, <HI>Lord, that I might be wa&s;hed with thy bloud;</HI> Lord, that my &s;innes might be pardoned; though thou meete&s;t with di&s;courage|ments, and thou thinke&s;t that thou art one that art a dog, to whom the chil|drens bread mu&s;t not be given, yet leave
<PB N="66" REF="84"> not, beg againe but for a crumme of mercy, a drop of bloud, verily thou &s;halt not goe away without comfort. 4. There is but one Querie more. What Rules mu&s;t I ob&s;erve in the u&s;ing of his phy&s;icke: To this Chri&s;t hath &s;haped an an&s;wer for me, <HI>Goe thy way, &s;inne no more, le&s;t a wor&s;e thing befall thee.</HI> Thou mu&s;t take heed that thou do&s;t not returne againe with the dog to the vomit, and the &s;wine to the wal|lowing in the mire. <HI>He that is borne of God &s;inneth not,</HI> &s;ayes the Apo&s;tle, not con&s;tantly, nor wilfully, but weakly. This for direction: And remember this la&s;t, which I &s;hall conclude with that of the Prophet, Ez. 18. 24. <HI>If the Righteous man turneth away from his righteou&s;ne&s;&s;e, and committeth iniquity, and doth according to all the abomina|tions that the wicked man doth, &s;hall he live? all his righteou&s;ne&s;&s;e that he hath done &s;hall not be mentioned, in his tre|&s;pa&s;&s;e that he hath tre&s;pa&s;&s;ed, and in his &s;inne that he hath &s;inned, &s;hall he dye, &s;aith the Lord.</HI> Shall I need adde any thing for motive? I &s;hould thinke not, but only call upon you to get eyes to
<PB N="67" REF="84"> &s;ee your &s;ad and undone condition in which you are. It is no wonder that you &s;hould &s;ay, we have need of no|thing, when you thinke you are rich. Get but a true under&s;tanding, 1. Of your owne vile and undone condition, what an hell you carry about with you. 2. What an hell you tread over every day, and it will be enough to pricke on your &s;oules to &s;eeke a portion in the Lord Je&s;us Chri&s;t: e&s;pecially, if yee well con&s;ider (what I have &s;ufficiently proved to you) that it is impo&s;&s;ible that in Heaven and earth there &s;hould be found any way of &s;alvation for your poore &s;oules but in him&s;elfe. Now the Lord worke the&s;e things upon your hearts. 2. Give me leave now to &s;peake a word of Exhortation to you my Bre|thren, to whom the Lord hath of his free grace given a portion in the Lord Je&s;us Chri&s;t, and you are become his rai&s;ed, <HI>redeemed ones.</HI> The duty which I &s;hall in generall pre&s;&s;e upon you, is thankfulne&s;&s;e. <HI>O give thanks unto the Lord, he remembred you in your low e&s;tate, for his mercy endureth for ever.</HI> O what &s;hall ye render? Chri&s;tians,
<PB N="68" REF="85"> what can ye render to the Lord for this mercy? For Motives, Con&s;ider but every word of the Text apart, and methinks it &s;hould be Motive enough to prevaile with tho&s;e that have any thing ta&s;ted of this heavenly gift.</P>
<P>Fir&s;t <HI>[I.]</HI> To open this word a little, and &s;hew you what there is in it to melt your hearts into obedience. 1. <HI>I that was infinitely above thee.</HI> Chri&s;t was the brightne&s;&s;e of his Fathers Image, God ble&s;t for ever, even from all Eternity. He was from Eternity, <GAP DESC="foreign">, the <HI>unice dilectus,</HI> the only beloved of his Father, in whom his Father tooke in|finite delight; he was the Prince of glory, God ble&s;t for ever. Now for an Eternall God to &s;toop to a poore worme: O mercy! for a King to vi&s;it an Ho&s;pitall, to come with his owne hands and dre&s;&s;e the putrified wounds of his meane&s;t &s;ubject, it is a conde|&s;cention &s;car&s;e found among&s;t the &s;ons of men, and yet if you could find it, it &s;hould come infinitely &s;hort of this conde&s;cention. 2. <HI>I that did not at all need thee.</HI> The Lord &s;tood not in need of a worme, the Father was plea|&s;ed
<PB N="69" REF="85"> with the Sonne from all Eternity, and taken up with delighting him&s;elfe in him, and the Sonne was againe plea|&s;ed with the Father. They had an <GAP DESC="foreign">, a &s;elf-&s;ufficiency of glory, and were enough each of them to other; had it not been his bowels of mercy that had yerned towards thee for thy good, he had never been moved to|wards thee from any other principle. 3. <HI>I whom thou had&s;t offended.</HI> Greater love than this is not found among&s;t men, than for one to dye for his friend, yet greater love than this hath Chri&s;t &s;hewne, that he dyed for his enemy, Rom. 5. 8. <HI>Scarcely for a righteous man will one dye, yet peradventure for a good man &s;ome will dare to dye. But God com|mendeth his love to us-ward, in that while we were yet &s;inners, Chri&s;t died for us.</HI> O love! infinite! unfadomable love!</P>
<P>Secondly, con&s;ider the Act with its circum&s;tances. <HI>I rai&s;ed</HI> thee, 1. <HI>Out</HI> of a low condition. What lower than hell? that was thy portion Chri&s;tian, thou wert <HI>a child of wrath by nature even as others: He remembred thee in</HI>
<PB N="70" REF="86"> <HI>thy low e&s;tate; his mercy endureth for ever.</HI> 2. <HI>To a glorious condition.</HI> It is an e&s;tate more glorious than thy natu|rall e&s;tate was or could be mi&s;erable, to be <HI>free men</HI> in Je&s;us Chri&s;t, Rom. 6. 18. into marvellous <HI>light,</HI> 1 Pet. 2. 9. to to be <HI>children,</HI> and if <HI>children then heirs of God, and joynt-heires with the Lord Je&s;us Chri&s;t,</HI> Rom. 8. 17. <HI>Heires of &s;al|vation,</HI> Heb. 1. 14. <HI>Heires of the Promi|&s;es,</HI> Heb. 11. 9. <HI>Heires of the Kingdome,</HI> Jam. 2. 5. <HI>Ye which in times pa&s;t were not a people, are now the people of God, you that had not obtained mercy, have now obtained mercy, and are become,</HI> 1 Pet. 2. 10, 11. <HI>A cho&s;en Generation, a royall Prie&s;thood, an holy Nation, a peculiar people:</HI> wherefore is it, but <HI>that you &s;hould &s;hew forth the prai&s;es of him who hath called you out of darkne&s;&s;e into marvellous light?</HI> 3. He rai&s;ed you by his owne falling, yes, nothing el&s;e could doe it; <HI>Without bloud there had been no remi&s;&s;ion,</HI> Heb 9. 22. His owne &s;oule mu&s;t be grieved to the death, that your &s;oules might be comforted; He mu&s;t be <HI>&s;mitten, de&s;pi&s;ed, rejected of men,</HI> that <HI>the cha&s;ti&s;ement of your peace</HI>
<PB N="71" REF="86"> <HI>might be upon him, and by his &s;tripes you might be healed.</HI> Was ever love like his?</P>
<P>Thirdly, Con&s;ider it further, in the ob|ject of this Act, <HI>I rai&s;ed thee.</HI> 1. <HI>Thee, not others;</HI> Thee, not Angels: Thee, not many other men. 1. Not Angels, yet the Angels were far more glorious creatures, which (if rai&s;ed) had &s;inned no more, but &s;pent their time in &s;inging forth his glory, and &s;erving him with cheerfull readine&s;&s;e all their dayes, yet Heb. 2. 16. <HI>He in no wi&s;e took upon him the Nature of Angels, but he tooke on him the &s;eed of Abraham.</HI> 2. If the Lord would have cho&s;en men, might not he have cho&s;en ten thou&s;and more great, more noble, more wi&s;e, that in a carnall eye were by Nature cut out far more fit to have made ve&s;&s;els of glory of than thou art? yet the Lord hath pa&s;&s;ed them by, he hath pa&s;&s;ed by <HI>Eliab</HI> and <HI>Shammah,</HI> that were &s;onnes of the &s;ame Father with thee, and hath cho&s;en thee that wert the lea&s;t of all, <HI>I&s;hmael</HI> and <HI>E&s;au</HI> that were thy elder brethren, and hath cho&s;en thee. 2. <HI>Thee,</HI> that wert as low as others. <HI>Adam</HI> left thee
<PB N="72" REF="87"> as deep in hell as any reprobate there. Loe here, the infinitene&s;&s;e of free grace! Two were in the &s;ame hou&s;e, yea grin|ding at the &s;ame mill of iniquity, and thou art taken, and the other is left; po&s;&s;ibly thou wert in thy wilde&s;t youth, &s;eeming to ride fa&s;ter to hell than the other were that were thy bre|thren, friends and acquaintance, yet the Lord hath rai&s;ed <HI>thee,</HI> and let the others lye wallowing in their bloud, he hath not &s;aid to them, <HI>live.</HI> 3. <HI>Thee,</HI> that wert his Enemy. Was ever dying love, yea love in dying extended to an ene|my before? You have heard of two &s;tories, one of a Grecian, the other of a Roman paire; <HI>The&s;eus</HI> and <HI>Perithous, Pilades</HI> and <HI>Ore&s;tes,</HI> that would have dyed for their friends, each for another, but hath any offered to dye for his Ene|my? <HI>Mo&s;es</HI> would offer to have his name blotted out for his people, that were Gods people, and which he lo|ved, but would <HI>Mo&s;es</HI> have done it for a Phili&s;tine? yet this hath Chri&s;t done. <HI>O love ye the Lord all his Saints!</HI> 4. <HI>Thee that never askt it.</HI> He was found of them that &s;ought it not. Alas,
<PB N="73" REF="87"> mankind lay as well without a tongue to aske, as an hand to help them&s;elves, and behold, Chri&s;t pitied them, and among&s;t them thee; his love declared from Eternity towards thee, had not &s;o much cau&s;e in thee as a poore prayer would have amounted to; he was not moved by thy &s;ighs and teares, but by his owne infinite love. 5. La&s;tly, <HI>thee that ha&s;t &s;till Rebellion in thee.</HI> Chri&s;t &s;aid within him&s;elfe, when he dyed upon the Cro&s;&s;e, Now is my heart-bloud powred out for as vile wretches as any are, and for tho&s;e that I know will requite my bleeding wounds, my dying love, with new &s;peares and thornes; thus he knew that thou would&s;t doe in the time of thy unrege|neracie, yea and after thou &s;hould&s;t be called too: <HI>Who lives, and &s;innes not?</HI> Now Chri&s;tian, lay the&s;e things to thy heart, meditate of, &s;tudy out this love, and &s;ee if thou ha&s;t not cau&s;e to &s;ay, <HI>My &s;oule and all that is within me,</HI> my tongue and all that is without me, <HI>prai&s;e the Lord.</HI> But, O remember! Chri&s;tian, Remember! <HI>Burnt offering and &s;acrifice</HI> he doth not require, but
<PB N="74" REF="88"> this he requires, that thou &s;hould&s;t doe his will. O &s;ay, Loe I come: I am rea|dy to do it. But more particularly let me point thee out &s;ome particular duties, that the Lord requires of thee, in a poor an&s;wer to his rich Acts of eternall love.</P>
<P>Fir&s;t, hath not he thought his glory too deare to lay a&s;ide for a while for thee, nor his Word and Truth too dear to pawne for thee, nor his bloud too deare to &s;pill for thee? hath he valued nothing in compari&s;on of thee? <HI>O doe thou value nothing in an equall ballance with him;</HI> be willing to deny thy &s;elfe for him, who in every thing hath de|nyed him&s;elfe for thee. Thy Lu&s;ts cannot be &s;o plea&s;ing to thee, as Chri&s;ts glory was to him; Be content to leave them. Thy Honour cannot be &s;o great as his was, which he left for thee, and became ignoble in our eyes. <HI>Surely when wee &s;aw him, we e&s;teemed him de|&s;pi&s;ed, &s;mitten of God, and afflicted,</HI> I&s;a. 53. 4. But it was when <HI>hee was woun|ded for our Tran&s;gre&s;&s;ions, and brui&s;ed for our Iniquities, when the cha&s;ti&s;e|ment of our peace was upon him,</HI> and that <HI>by his &s;tripes we might be healed.</HI> Thy
<PB N="75" REF="88"> Riches cannot be greater than his; yet remember him, O remember the grace of our Lord Je&s;us Chri&s;t, who though he was rich, yet for your &s;ake became poore, that you through his Povertie might be made rich, 2 <HI>Cor.</HI> 7. Thy life cannot be more deare than his; yet he valued not his life for thee, but powred out his bloud, his precious bloud, upon the Cro&s;&s;e, that through his bloud thou mighte&s;t have remi&s;&s;ion purcha&s;ed. Learne hence Chri&s;tian a le&s;&s;on of <HI>&s;elf-deniall:</HI> Be content to &s;uffer for him, who was content to &s;uffer that he might rai&s;e thee; value nothing in compari&s;on of him. This Le&s;&s;on had Saint <HI>Paul</HI> learned, Phil. 3. v. 7, 8. <HI>What things were gaine to me I counted lo&s;&s;e for Chri&s;t, yea doubtle&s;&s;e and I count all things but lo&s;&s;e for the excellency of the knowledge of Chri&s;t Je&s;us my Lord, for whom I have &s;uffered the lo&s;&s;e of all things, and doe count them but dung that I may win Chri&s;t, &amp;c.</HI> ver. 10. <HI>That I may know him, and the power of his Re|&s;urrection, and the fellow&s;hip of his &s;uf|ferings, being made conformable unto his death.</HI> Looke upon nothing in an
<PB N="76" REF="89"> equall ballance with him, 1 Cor. 2. 2. <HI>I determined not to know any thing among&s;t you, &s;ave Je&s;us Chri&s;t, and him crucified.</HI></P>
<P>Secondly, hath Chri&s;t entred into a Covenant, and given his word to his Father, and kept his word with his Fa|ther for you? O then, learne of him: <HI>Vow your &s;elves to him, and keep the vowes of your lips.</HI> Say with <HI>David,</HI> P&s;al. 116. ver. 16. <HI>Ah Lord! truly we are thy &s;ervants, we are thy &s;ervants, and the &s;ons of thy handmaids, for thou ha&s;t loo&s;ed our bonds.</HI> Say with <HI>David,</HI> P&s;al. 40. <HI>Mine eares ha&s;t thou opened,</HI> and bored <HI>them.</HI> Say, Ah Lord, we come to doe thy will. Chri&s;t kept his word with his Father for you, Ah, keep your word with him, pay him the vowes which you have made.</P>
<P>Thirdly, Hath Chri&s;t to rai&s;e you ta|ken upon him your fle&s;h? O then, <HI>Take ye upon your &s;elves his &s;pirit:</HI> He hath become for you the childe of man, doe you become for him the chil|dren of God; <HI>Be made partakers of the divine Nature, having e&s;caped the cor|ruption that is in the world through</HI>
<PB N="77" REF="89"> <HI>lu&s;t,</HI> 2 Pet. 1. 4. Your Nature was full of imperfection and weakne&s;&s;e, the divine Nature is full of perfection and glory: He hath rai&s;ed you, be rai&s;ed, put off your filthy rags, and put on change of Raiment.</P>
<P>Fourthly, Hath Chri&s;t died that he might rai&s;e you from the death of Sinne, and from the power of the Se|cond death? O then, <HI>dye to &s;inne,</HI> Col. 3. 5. <HI>Mortifie therefore your members which are upon the earth, fornication, uncleanne&s;&s;e, inordinate affection, evill concupi&s;cence, and covetou&s;ne&s;&s;e, which is idolatry, for which things, &amp;c.</HI> The Apo&s;tle Saint <HI>Paul</HI> pre&s;&s;eth the great duty of mortification from this very principle, <HI>Likewi&s;e reckon yee al|&s;o your &s;elves to be dead to &s;inne, but alive unto God through Je&s;us Chri&s;t our Lord,</HI> Rom. 6. 11. and &s;o on, ver. 12, 13. <HI>Let not &s;inne therefore reigne in your mortall bodies, &amp;c.</HI> Ah, throw away the nailes that pierced your Chri&s;t.</P>
<P>Fifthly, Did Chri&s;t ri&s;e from the dead, that he might rai&s;e you from the death of &s;inne? <HI>O then ri&s;e to newne&s;&s;e of life.</HI> The Apo&s;tle Saint <HI>Paul</HI> pre&s;&s;eth
<PB N="78" REF="90"> this worke of Vivification al&s;o, from Chri&s;ts Re&s;urrection, Rom. 6. ver. 4. <HI>We are buried with him by Bapti&s;me into death, that like as Chri&s;t was rai&s;ed up from the dead by the glory of the Fa|ther, euen &s;o, we al&s;o &s;hould walke in newne&s;&s;e of life;</HI> and &s;o all along that Chapter.</P>
<P>Sixthly, Hath he a&s;cended that he might rai&s;e us? O then let us likewi&s;e a&s;cend after him, &s;etting our affections <HI>upon things which are above, not upon things which are below.</HI> Chri&s;t who is our trea&s;ure is a&s;cended: Let our hearts al&s;o be where our trea&s;ure is, Col. 3. ver. 1. <HI>If then ye be ri&s;en with Chri&s;t, &s;eeke tho&s;e things which are above, where Chri&s;t &s;itteth at the right hand of God.</HI></P>
<P N="7">7. La&s;tly, Will he yet once againe come and rai&s;e you by <HI>glorification?</HI> O then, <HI>Let Chri&s;t in you be the hopes of glory.</HI> Looke for him, he is making rea|dy his chariot, He is bowing the Hea|vens, and comming downe, He hath prepared a place for his redeemed ones, and he is comming: Loe, he is com|ming to take them up into the cham|bers
<PB N="79" REF="90"> of glory, that where he is, there they may be al&s;o. But to &s;umme up all, let me only adde,</P>
<P N="5">5. A fifth and la&s;t u&s;e of Con&s;ola|tion, To all the Saints and &s;ervants of God, both touching them&s;elves, and touching others. 1. Touching them|&s;elves, again&s;t their worldly mi&s;eries and &s;pirit-feares. 1. Art thou di&s;con|&s;olate <NOTE PLACE="marg">Compl.</NOTE> (Chri&s;tian,) to thinke <HI>what a poore low e&s;tate God hath given thee in this world,</HI> that thou art poore, de&s;pi&s;ed, rejected? O con&s;ider, thou &s;halt have better in heaven. The Martyrs could be comforted at their bitter breakfa&s;t, to thinke they &s;hould have a good &s;upper. There is a roome prepared for thee in glory: O be comforted in the hopes of glory. When thou can&s;t &s;ay, I have not bread to eat, yet Chri&s;t is mine; I have not a foot of land, yet Heaven is mine; I am worth nothing, yet I ble&s;&s;e God I have a portion in Je&s;us Chri&s;t; It is enough Chri&s;tian, it is enough; again&s;t thy &s;pirit-fears be comforted. Ah (&s;aith <NOTE PLACE="marg">2. <HI>Compl.</HI></NOTE> a Chri&s;tian) <HI>my &s;ins, my great &s;ins that my youth hath been guilty of make me feare,</HI>
<PB N="80" REF="91"> <HI>and &s;it downe in bitterne&s;&s;e;</HI> yet be com|forted, if thou bee&s;t changed: Chri&s;t hath rai&s;ed thee, hee paid ran&s;ome enough for thee, if thy &s;innes were greater than they are. It was a &s;ad &s;ay|ing to remember, <HI>&s;uch were &s;ome of you:</HI> but it was joyfull newes to con|&s;ider, <HI>But now you are wa&s;hed, now you are clean&s;ed,</HI> &amp;c. But alas (&s;aith the <NOTE PLACE="marg">3. <HI>Compl.</HI></NOTE> Chri&s;tian,) <HI>I &s;inne every day, my back|&s;lidings are many, I &s;inne in my righte|ou&s;ne&s;&s;e, my be&s;t duties are &s;inne.</HI> Con|&s;ider Chri&s;tian, Chri&s;t is &s;till rai&s;ing thee by pleading for thee, it is his work to make interce&s;&s;ion for the Saints. But alas (&s;aith the Chri&s;tian) <HI>If God be</HI> <NOTE PLACE="marg">4. <HI>Compl.</HI></NOTE> <HI>with me, if Chri&s;t be mine, why am I thus? why doe I walke heavily?</HI> I an|&s;wer, Becau&s;e God &s;ees it fit for thee, thou may&s;t be rai&s;ed, both meritori|ou&s;ly and actually, though not comfor|tably and &s;en&s;ibly: God will &s;hine upon thee when he thinks good, the Sun &s;hines where it li&s;ts. Ah, But <HI>I feare</HI> <NOTE PLACE="marg">5. <HI>Compl.</HI></NOTE> <HI>I &s;hall fall away</HI> (&s;aith another) I have a ba&s;e heart full of corruption, &amp;c. Do&s;t thou feare, and why do&s;t thou &s;o
<PB N="81" REF="91"> &s;inne? Do&s;t thou thinke Chri&s;t hath taken all this paines with thee for no|thing? No, no, be a&s;&s;ured, as Heaven is purcha&s;ed for thee, &s;o it &s;hall be given to thee. Chri&s;t u&s;eth not to doe his worke by the halves. <HI>I have not lo&s;t one of them</HI> (&s;aith Chri&s;t) he knowes them by name, they cannot be mi&s;&s;ing, his worke &s;hall not be in vaine concern|ing any one of his cho&s;en ones.</P>
<P>Secondly, Let Chri&s;tians from hence be <HI>comforted concerning others.</HI> 1. Such of their friends as they may &s;adly feare, have as yet no portion in the Lord Je|&s;us Chri&s;t. O pray for them, weep for them, &s;peake to them in the name of the Lord, and yet hope, that though they be not actually rai&s;ed, yet they may be meritoriou&s;ly rai&s;ed: There is many a one that hath a white name in Gods Election-booke, and who&s;e name Chri&s;t hath engraven upon his hands, that to us is yet a black child of wrath, a &s;tranger to the Covenant of Grace. If their names be there, Chri&s;t will in his owne time rai&s;e him betwixt this and the Judgment day; there is a &s;pare
<PB N="82" REF="92"> roome in Heaven for them. 2. Art thou di&s;con&s;olate to &s;ee &s;ome of thy friends in great terrors, in great affli|ctions of &s;pirit? O rejoyce over them Chri&s;tian, it is probable Chri&s;t is rai|&s;ing of them. Be a&s;&s;ured, if they be his, he will rai&s;e them, there is not the lowe&s;t worme that belongs to Chri&s;t, but he hath provided an high place for them; Not the mo&s;t blubber'd-eyed, uncomely Chri&s;tian (in thine eyes) in the world, but Je&s;us Chri&s;t hath pro|vided an handkerchiefe to wipe all teares from their eyes; Chri&s;t hath rai|&s;ed them, and will rai&s;e them.</P>
<P>One Branch of my u&s;e of In&s;tru|ction I forgate in its due place, take it now in a word.</P>
<P>We may hence be in&s;tructed, and let us learne, <HI>how much Chri&s;t de&s;erves our cleaving to him in the wilderne&s;&s;e, in all trials, and cro&s;&s;es what&s;oever.</HI> I take this to be the proper u&s;e of this Text. The Spou&s;e had fancied to her &s;elfe what the world would &s;ay of her, how they would admire her dependance upon Chri&s;t, when he &s;eemed to leave her,
<PB N="83" REF="92"> and make her &s;ad; Chri&s;t replyes in the words of the Text, <HI>I rai&s;ed thee up un|der the Apple-tree,</HI> &amp;c. As much as to &s;ay; And doe I not de&s;erve all this love, and a great deale more? Is it for no|thing that thou thus cleave&s;t to me? Remember what thou wert by Nature; Remember who hath done all the good for thee that is done for thy &s;oule.</P>
<EPIGRAPH>
<Q>I rai&s;ed thee up under the Apple-tree, there thy mother brought thee forth, there &s;he brought thee forth that bare thee.</Q>
</EPIGRAPH>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="93" MS="y">
<PB REF="93">
<P>THE <HI>SPO&V;SES</HI> Carriage In the <HI>Wilderne&s;&s;e,</HI> in her leaning <HI>upon her Welbeloved,</HI> Opening the temper of the <HI>Beleeving-&s;oule</HI> in her &s;eve|rall <HI>Wilderne&s;&s;es;</HI> And di&s;covering the way of her comming out, by her acting of Faith on the Lord <HI>JE|S&V;S CHRIST.</HI></P>
<P>In a Sermon formerly preacht in <HI>An|drewes</HI> Pari&s;h in <HI>Norwich:</HI> Now re|printed, being corrected by the Author.</P>
<P>By JOHN COLLINGS, <HI>M. A.</HI></P>
<Q><BIBL>I&s;a. 50. 10.</BIBL> <HI>Who is among&s;t you that feareth the Lord, and obeyeth the voice of his &s;ervant, that walketh in darknes, and hath no light? let him tru&s;t in the name of the Lord, and &s;tay upon his God.</HI></Q>
<P><HI>LONDON,</HI> Printed for <HI>Rich: Tomlins.</HI> 1649.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="94">
<PB REF="94">
<HEAD>TO The Right Honorable, his never enough Honou|red <HI>Lady,</HI> FRANCES HOBART, Increa&s;e of Grace, &amp;c.</HEAD>
<OPENER><SALUTE>Madam,</SALUTE></OPENER>
<P>_SOme time &s;ince, I pre&s;umed to pre&s;ent this Ser|mon to your Ho|nours hands; your Ladi|&s;hips acceptance then hath emboldened mee now to pre&s;ent it againe, with &s;ome (though very &s;mall) altera|tions. It pre&s;ents your Ladi|&s;hip
<PB REF="95"> with a great piece of your Honours duty and pra|cti&s;e: <HI>Faith</HI> (Madam) is al|mo&s;t the Chri&s;tians <HI>All;</HI> the Life of Faith is di&s;tinctively the Chri&s;tians life; and if e|ver there were a time for a Chri&s;tian to live this life, &s;urely this time in which the Lord hath ca&s;t our lot is the time. The whole Church of Chri&s;t is this day in the Wilderne&s;&s;e; the <HI>I&s;raelites</HI> way to <HI>Canaan</HI> lay that way; And for my part, I look &s;till, that the Church &s;hould keep the beaten path: and as all that have lived godly in Chri&s;t Ie&s;us hitherto have,
<PB REF="95"> &s;o I expect that all that <HI>will</HI> live godly, &s;hould <HI>&s;till &s;uffer per&s;ecution.</HI> The <HI>portion in this life,</HI> (&s;urely) is not the portion of the Saints; here, and hereafter is too much. After Chri&s;ts Suffering time we quickly read of his A&s;|cen&s;ion. The <HI>mountaines of Edom</HI> are given to the <HI>chil|dren of E&s;au for a po&s;&s;e&s;sion.</HI> Immediately after the dayes of <HI>Tribulation &s;hall the Sonne of Man come.</HI> And truely, the little experience of the be&s;t Saints <HI>temper</HI> in this <HI>breathing</HI> time that <HI>England</HI> hath had, hath made me as little to <HI>de|&s;ire,</HI> as to <HI>expect</HI> an <HI>Earthly</HI>
<PB REF="96"> happine&s;&s;e. Saints have Na|ture in them as wel as Grace: Wantonne&s;&s;e is the Daugh|ter of <HI>Peace;</HI> and in our time the Mother hath brought forth <HI>twinnes.</HI> The <HI>extrava|gancies</HI> of <HI>Opinion,</HI> and <HI>e|&s;trangements</HI> of <HI>affection,</HI> the <HI>cooled</HI> love of truth, and <HI>for|getting</HI> fir&s;t love, of which wee have had, and have too large experiences, I confe&s;&s;e have made mee little le&s;&s;e than an <HI>enemy,</HI> I am &s;ure an <HI>Infidell,</HI> to the <HI>Churches</HI> continued <HI>Peace.</HI> Broken <HI>me|talls</HI> mu&s;t bee <HI>melted</HI> before they will <HI>runne</HI> together a|gaine; it mu&s;t be a fire that
<PB REF="96"> mu&s;t throughly <HI>purge</HI> away our <HI>dro&s;&s;e,</HI> and take away our <HI>tinne.</HI> And as I expect for the whole, &s;o for every member, at lea&s;t I would have them expect it for them&s;elves. Let us <HI>&s;eeke the Kingdome of God,</HI> for the <GAP DESC="foreign">, all things el&s;e <GAP DESC="foreign">, if they come, let them be thrown in; let us ble&s;&s;e God if wee receive them. It is a <HI>Benja|mins</HI> double Me&s;&s;e to have earth and heaven too. Let us not <HI>build</HI> our <HI>expectations</HI> high; if we have them, we &s;hall but have <GAP DESC="foreign"> &amp; <GAP DESC="foreign">, <NOTE PLACE="marg"><GAP DESC="foreign"> qua&s;i <GAP DESC="foreign">.</NOTE> <HI>Dogges meat</HI> (God feeds his Dogges with &s;uch Crums,)
<PB REF="97"> and they will bee <HI>lo&s;&s;e</HI> unto us: Much le&s;&s;e, let us make it our worke, to get <HI>great</HI> things for our &s;elves. (Ma|dam,) to mee it &s;eems a bu&s;i|ne&s;&s;e of farre greater <HI>concern|ment</HI> to <HI>enquire</HI> and <HI>learne</HI> rather what to doe in a <HI>&s;treight,</HI> than whether wee &s;hall have a time that &s;hall bee <HI>without &s;treights.</HI> I had rather be prepared for the <HI>wor&s;t,</HI> than filled with <HI>expe|ctations</HI> of the <HI>be&s;t.</HI> Here is <NOTE PLACE="marg">I&s;a. 43. 2.</NOTE> our <HI>comfort,</HI> that in the <HI>flouds,</HI> and the <HI>flames,</HI> hee will be with us, that will not &s;uffer the <HI>flouds</HI> to <HI>drowne us,</HI> nor <HI>the flames to kindle upon us.</HI>
<PB REF="97"> This &s;hort Sermon will di|rect your Ladi&s;hip to a po|&s;ture that in every condition will afford your Honour ea&s;e. It need not trouble us, that <HI>there is a Lion in our way,</HI> if wee have &s;trength to en|counter him. We need not be troubled, that our way to <HI>Canaan</HI> lies through wilder|ne&s;&s;es, if we have the <HI>cloud,</HI> and <HI>pillar of fire.</HI> Much fear will argue <HI>little faith.</HI> Yet a little while <HI>Madam,</HI> and <HI>hee that &s;hall come will come, and will not tarry.</HI> Yet a while, and we &s;hall be beyond the feare of <HI>drownings;</HI> more a|bove <HI>feares</HI> than wee are
<PB REF="98"> now below <HI>enjoyments.</HI> The great God that hath directed your Honours &s;teps towards him, multiply the dayes of <HI>Peace</HI> to your Ladi&s;hip, that you may finde a nearer way to <HI>heaven,</HI> than <HI>through much tribulation;</HI> and goe <HI>Iacobs</HI> way, betwixt <HI>Egypt</HI> and <HI>Ca|naan.</HI> But if for triall the Lord &s;hall carrie your Ho|nor the way of the <HI>I&s;raelites,</HI> it is more <HI>triall,</HI> and may ask more time; but in <HI>heaven</HI> there <HI>cannot be</HI> a Saint <HI>mi&s;sing.</HI> Iniquity onely &s;hall bee <HI>pur|ged</HI> <NOTE PLACE="marg">F&s;a. 27. 9.</NOTE> <HI>away,</HI> and this <HI>&s;hall bee all the fruit, to take away &s;inne,</HI> and <HI>when the Lord &s;hall make the</HI>
<PB REF="98"> <HI>&s;tones of the Altar chalke|&s;tones that are beaten in &s;under, the Groves and the Images &s;hall not &s;tand up.</HI> The Lord in e|very Wilderne&s;&s;e pre&s;erve your Ladi&s;hips <HI>faith, by his power to &s;alvation;</HI> and if he brings your Honor <HI>in,</HI> doubt not (Madam,) but hee will al&s;o bring you <HI>out</HI> of everie <HI>Wilderne&s;&s;e leaning on your wel-beloved;</HI> Which may be your Ladi&s;hips a&s;&s;ured faith, and &s;hall be (Madam) the con|&s;tant prayer, of</P>
<CLOSER><SIGNED>Your Honors mo&s;t obliged Chaplain, &amp; humble Ser|vant in the Lord Je&s;us, <HI>John Collings.</HI></SIGNED>
<DATELINE>Chaplyfield hou&s;e, <DATE><HI>May</HI> 21, 1649.</DATE></DATELINE></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB REF="99">
<PB N="1" REF="99">
<HEAD>The SPOUSES Carriage in the Wilderne&s;&s;e.</HEAD>
<EPIGRAPH>
<BIBL>Song of <HI>Solomon.</HI> Chap. 8. ver. 5.</BIBL>
<Q>Who is this that commeth up out of the wilderne&s;&s;e, leaning upon her wel|beloved?</Q>
</EPIGRAPH>
<P>_WE have already taken no|tice of two Travellers in the Text. Chri&s;t is a Traveller: For had he not come up with his Garments died from Bozra, we had been in the wil|derne&s;&s;e &s;till. And the Spou&s;e is a Tra|veller; The Text &s;aith, <HI>She commeth up from the wilderne&s;&s;e, leaning upon her welbeloved.</HI> The Text pre&s;ents us the Spou&s;e in motion.</P>
<P>Ob&s;erve fir&s;t, <HI>From whence &s;he moves,</HI> the <HI>Terminus &agrave; quo,</HI> that the Text
<PB N="2" REF="100"> tels us is the wilderne&s;&s;e.</P>
<P N="2">2. What her motion is, it is a&s;cen|&s;ive, <HI>&s;he commeth up.</HI></P>
<P N="3">3. Her moving po&s;ture, it is <HI>leaning upon her beloved.</HI></P>
<P>The Doctrine that yet remaines in the Text, which I promi&s;ed to handle, is,</P>
<P>Doct. 3. <HI>That the Spou&s;e of the Lord Je&s;us Chri&s;t (being rai&s;ed by him) commeth out of every wilderne&s;&s;e, leaning upon her beloved.</HI></P>
<P>I mu&s;t take it in pieces, and handle the parts &s;everally.</P>
<P>The&s;e foure things be couched in it:</P>
<P N="1">1. <HI>That the Spou&s;e of Chri&s;t hath had, and may &s;omtimes have, her dwell|ing in the wilderne&s;&s;e.</HI> That is implied.</P>
<P N="2">2. <HI>Though &s;he hath had, and may &s;ometimes have, her dwelling in the wil|derne&s;&s;e, yet &s;he re&s;ts not there; She comes up from it. Who is this that comes up?</HI></P>
<P N="3">3. <HI>She cannot come up alone; She mu&s;t come up leaning.</HI></P>
<P N="4">4. <HI>She will lean upon her Beloved, and he will, and only can bear her.</HI></P>
<PB N="3" REF="100">
<P> Fir&s;t, <HI>She hath had, and &s;ometimes may have, her dwelling in the wilder|ne&s;&s;e.</HI> Here fir&s;t I mu&s;t open the tearme <HI>Wilderne&s;&s;e.</HI> Secondly, I &s;hal &s;hew you what Wilderne&s;&s;e the Spou&s;e hath had, or may have, her dwelling in.</P>
<P>I &s;hall open the fir&s;t in five or &s;ixe particulars.</P>
<P N="1">1. The Wilderne&s;&s;e is an <HI>untilled place,</HI> where wild nature is yet &s;een, that Art hath not yet tamed, no pruning hook hath lopt, the over-grown trees, no plow broke up the &s;oyle to make it fruitfull; The husband-man hath not tilled the ground there, nor can <HI>the reaper fill his hand;</HI> It is a place ju&s;t in its naturall &s;tate, not yet manured.</P>
<P N="2">2. The Wilderne&s;&s;e is a <HI>lo&s;ing place;</HI> no beaten road for the Traveller there to follow, no land-marks, nothing to guide him in his way, he is lo&s;t if once in it; hee looks on this &s;ide, and on the other, forward, backward, every way, &s;till he &s;ees him&s;elfe lo&s;t, knowes not whither to goe: He is in a Wil|derne&s;&s;e, and knowes not the way out.</P>
<P N="3">3. The Wilderne&s;&s;e is a <HI>dangerous</HI>
<PB N="4" REF="101"> <HI>place;</HI> A man in the Wilderne&s;&s;e is a prey to the mouth of every Lion; the Lion is the King of tho&s;e wa&s;te places; and the Bears, Wolves, Cockatrices, and Adders, his le&s;&s;er &s;ubjects: There dwells the young Lion, the Cockatrice and the Adder together, each one &s;earching for his prey. It is a dange|rous place.</P>
<P N="4">4. The Wilderne&s;&s;e is a <HI>&s;olitary place;</HI> where hee that walks, as hee hath no path, &s;o he hath no compa|ny: The paths in the Wilderne&s;&s;e are not trodden, no beaten high wayes are there; no company but the Owles and the O&s;triches, the bea&s;ts of the field, and creeping things of the earth. Nothing fit to be a com|panion for man: No, it is a Wilder|ne&s;&s;e.</P>
<P N="5">5. The Wilderne&s;&s;e is a <HI>di&s;con&s;olate place;</HI> no curio&s;ities of nature to refre&s;h his &s;pirits with: Terror is round about him; no plea&s;ure to delight him.</P>
<P N="6">6. La&s;tly, the Wilderne&s;&s;e is a place <HI>voyd of all provi&s;ions;</HI> There is neither bread for the hungry, nor water for the thir&s;ty &s;oule; no nece&s;&s;aries, much le&s;&s;e &s;uperfluities.</P>
<PB N="5" REF="101">
<P> The expre&s;&s;ion is very apt: &s;uch a Wilderne&s;&s;e, yea many a &s;uch Wilder|ne&s;&s;e the Spou&s;e of Chri&s;t hath had, and may have, her dwelling in.</P>
<P N="1">1. A Wilderne&s;&s;e of Sinne. 2. A Wilderne&s;&s;e of Sorrow. 3. A Wil|derne&s;&s;e of Affliction. 4. A Wilder|ne&s;&s;e of Temptation. 5. A Wilder|ne&s;&s;e of De&s;ertion. Nay, la&s;tly, This whole life is but a wilderne&s;&s;e to her. Shee hath been in &s;ome of the&s;e, and may be in all of them; but out of all Shee cometh up leaning. Every one of the&s;e is the &s;oules Wilderne&s;&s;e: and as they come up to Chri&s;t, they come up from &s;ome of them; and in their walking with the Lord Chri&s;t, they goe through &s;ome of them; and &s;ome goe through all of them.</P>
<P>The fir&s;t is <HI>Eremus peccati,</HI> The Wilderne&s;&s;e of &s;inne; and every &s;oule is born in this Wilderne&s;&s;e. Man at fir&s;t created dwelt in Paradi&s;e; but a|las, he threw him&s;elfe out into the Wilderne&s;&s;e, and God lockt the Garden gate again&s;t him. Sinfull man perferr'd the Wilderne&s;&s;e before Paradi&s;e, and God allots him his dwelling there:
<PB N="6" REF="102"> There was man thrown, &amp; all mankind born in it. We are all Wilderne&s;&s;e brats by nature, <HI>Ephe&s;.</HI> 2. 3. <HI>You were children of wrath by nature, even as others.</HI> And &s;inne may well be call'd a Wilderne&s;&s;e; it is <HI>&s;tatus naturalis,</HI> our naturall con|dition: We are in a Wilderne&s;&s;e ha|bit, when we are clothed with the raggs of iniquity. Ay and it is a &s;tate as dangerous as the Wilderne&s;&s;e: The Lion claims him in the Wilderne&s;&s;e as his prey; and if he &s;capes his teeth, it will be hard to e&s;cape the Cockatrice, and young Lion, and Adder, the le&s;&s;er fry of de&s;troyers: If in this &s;infull natu|rall condition we do e&s;cape the mouth of the <HI>roaring Lion</HI> the <HI>Devill,</HI> it is greatly to be feared that the Beare, and the Wolfe, and the Cockatrice, the le&s;&s;er judgments of God, will &s;wallow us up: we are children of wrath, as well pa&s;&s;ively as actively, in a dange|rous condition. La&s;tly, as the Wilder|ne&s;&s;e is a place void of all nece&s;&s;ary provi&s;ions for the body, &s;o is &s;inne a &s;tate voyd of all nece&s;&s;ary provi&s;ions for the &s;oule: We are hungry, and na|ked, and bloudy, and filthy in our
<PB N="7" REF="102"> &s;innes, it is a wilderne&s;&s;e dre&s;&s;e, <HI>Ezek.</HI> 16. <HI>As for thy nativity, in the day that thou wert born, thy navell was not cut: neither wert thou wa&s;hed in water to &s;upple thee, thou wert ca&s;t out in the open field,</HI> Ver&s;e. 5. Every &s;pou&s;e of the Lord Chri&s;t hath been in this Wilderne&s;&s;e. <HI>Who is this that cometh up?</HI> of this I have &s;poke before, and therefore pa&s;&s;e it over.</P>
<P>The &s;econd Wilderne&s;&s;e is <HI>Eremus contritionis,</HI> The wilderne&s;&s;e of con|trition, or &s;orrow for &s;inne. Every &s;oul is naturally in the Wilderne&s;&s;e; but every one that is in it &s;eeth not that it is there: Every &s;oul is born blind, though mo&s;t think they &s;ee. When God opens the &s;oules eyes, and &s;hewes it the hell that it treads over every houre, and makes the &s;oule apprehen&s;ive of its danger, it conceives it &s;elfe in a wor&s;e Wilderne&s;&s;e than before; the phy&s;ick works, the Patient thinks it is nearer death than before it took it. Here it cryes out, Oh, I am a lo&s;t undone crea|ture! Oh, whither &s;hould I goe? on one &s;ide behold terror! on the other &s;ide de&s;paire! If it lookes up to
<PB N="8" REF="103"> heaven, there is an angry God; if downward, there is a gaping hell: Oh! whither &s;hould it goe? Now it cryes out (with the Iaylor) O <HI>what &s;hall I doe to be &s;aved?</HI> I am lo&s;t in my &s;innes! I am lo&s;t in my owne righteou&s;ne&s;&s;e! I know not what to doe: If I &s;tay in my &s;innes I peri&s;h; if I go out of the world I peri&s;h. Here &s;tands the &s;oule turning it &s;elfe every way, and &s;eeing com|fort no way, till the Lord Chri&s;t bowes the heavens, and thru&s;ts out his arme of &s;alvation, his &s;houlder of merits, and takes the &s;oule by the hand, &s;aying, Come (my Beloved) I will tell thee what thou &s;halt doe; I am the way out of this wilderne&s;&s;e, come out <HI>leaning;</HI> leane thy arme of faith upon the &s;houlder of my merits; Free grace is able to beare thee: I am thy Wel|beloved, and <HI>thy Welbeloved is thine.</HI> And ordinarily the &s;oule when it comes to the Lord Chri&s;t, comes through this wilderne&s;&s;e, this lo&s;ing place of con|viction and contrition, and weeps her &s;elfe a path, where &s;he would drown in the waters of <HI>Marah,</HI> if Chri&s;t did not hold her up. Indeed God could
<PB N="9" REF="103"> have brought the I&s;raelites a &s;horter, Journey, than through the wilderne&s;&s;e to Canaan; and &s;ometimes God mira|culou&s;ly drawes a &s;oul to him&s;elfe, one|ly by the cords of mercy: God is not tyed alwayes to bring a &s;oule the &s;ame road to heaven; <HI>Elijah</HI> was carried to heaven in a fiery chariot; but the more ordinary way is by <HI>Jacobs</HI> ladder. The common way to heaven is by the gates of hell; the way to life is through the chambers of death, through a wilder|ne&s;&s;e. <HI>Who is this that commeth up out of the wilderne&s;&s;e?</HI></P>
<P>The third Wilderne&s;&s;e in which Chri&s;t's Spou&s;e may &s;omtimes have her dwelling in, is the <HI>Wilderne&s;&s;e of afflicti|on;</HI> bodily afflictions I meane. A Wil|derne&s;&s;e is a place full of bryars and thornes; and through &s;uch a wilderne&s;&s;e (the holy Gho&s;t tells us) lies the Saints way to heaven: <HI>By much tribulation</HI> [much pricking of thrones, thornes in the fle&s;h &s;omtimes] <HI>mu&s;t we enter into the kingdome of God.</HI> The Spou&s;e hath a dirty way to go to marrying in; and when &s;hee is marryed, &s;he hath a dirty way home too: A wilderne&s;&s;e on ei|ther
<PB N="10" REF="104"> &s;ide. The Apo&s;tle &s;peakes plain, <HI>Heb.</HI> 11. 37, 38. <HI>They wandred about in Sheep-skins, and Goat-skines, being de|&s;titute, afflicted, tormented, they wandred in de&s;erts, and in mountaines, and in dens, and in caves of the earth;</HI> And who were the&s;e that wandred thus in the wilderne&s;&s;e? They were &s;uch <HI>of whom the world was not worthy;</HI> the Spou&s;es of the Lord Chri&s;t. And truely afflictions may be called a wilderne&s;&s;e, for the di&s;con&s;olacy of them too; they are times of &s;orrow, no delights plea&s;e; the &s;pou&s;e in affliction is in a wildernes.</P>
<P N="4">4. A fourth wilderne&s;&s;e that the Spou&s;e &s;ometimes dwells in, is the <HI>wilderne&s;&s;e of temptations,</HI> The Bride|groom him&s;elf was in this wilderne&s;&s;e; <HI>He was led into the wilderne&s;&s;e, to be tempted of the Devill;</HI> The &s;pirit took him thither, <HI>Matth.</HI> 4. <HI>ver&s;.</HI> 1. and <HI>Paul</HI> was in this wilderne&s;&s;e, troubled on e|very &s;ide; this is Satans wilderne&s;&s;e, that he leads many a poore &s;oule into, and it had been a &s;ad wilderne&s;&s;e, had not our WAY been their fir&s;t: If the Devill could have lo&s;t our Saviour in it, we &s;hould never have found the way
<PB N="11" REF="104"> out of it. A dangerous, a di&s;con&s;olate place, well tearmed a wilderne&s;&s;e, as the Saint will tell you that hath been in it.</P>
<P N="5">5. A fifth Wilderne&s;&s;e that the Spou&s;e is &s;ometimes in, is the <HI>Wilderne&s;&s;e of de&s;ertion.</HI> Heres a &s;ad wilderne&s;&s;e, a de|&s;ert indeed, <HI>Quum Dens de&s;eruit,</HI> When God hath for&s;aken or withdrawne him&s;elfe from the Soule; this De&s;ert Chri&s;t him&s;elfe was in, <HI>Eli, Eli, lama-&s;abachthani? My God, my God, why ha&s;t thou for&s;aken me?</HI> was the voice of the Lord Je&s;us hollowing in the wilderne&s;&s;e: &s;uch a wilderne&s;&s;e was the Spou&s;e in, when &s;he <HI>&s;ought him, but found him not,</HI> Cant. 3. v. 2. In this de&s;ert the &s;oule is &s;olitary, her God is gone, and &s;he knowes not what is be|come of him; the &s;oule never calls any company her company, if her God be not there. <HI>David</HI> was in this wilder|ne&s;&s;e too, he is often crying out of the wilderne&s;&s;e he was in, when God hid his face from him. The foule that belongs to the Lord Je&s;us goes through many a wilderne&s;&s;e in this world, but &s;carce any which Chri&s;t hath not walkt in before it, and hewn a way through it;
<PB N="12" REF="105"> through every wilderne&s;&s;e we may follow the Lamb in his own path.</P>
<P N="6">6. Nay la&s;tly, The Saints whole life below, is but a wildernes. Earth is a Chri&s;tians de&s;ert; while &s;he lives here, &s;he lives in widowhood; it is a &s;infull place, a dangerous place, a thorny place, and a place where &s;he finds an abate|ment of the joyes &s;he &s;hall be &s;wallow|ed up in in glory. Mortality is but <HI>Me|&s;hech,</HI> and her be&s;t habitations are but <HI>tents of Kedar,</HI> nothing to the temple of Glory &s;he &s;hall wor&s;hip her God in hereafter; and the former de&s;erts are but as &s;everall corners of this wilder|ne&s;&s;e; but &s;he commeth up out of every wilderne&s;&s;e: That is the next branch of Doctrine I ha&s;ten to.</P>
<P>Branch 2. <HI>That though the Saint of God hath had, and may have, her dwell|ing in the wilderne&s;&s;e, &s;he re&s;ts not there, but commeth up out of it.</HI></P>
<P>She cometh up. It &s;eemes to argue a propriety in the motion, as if &s;he were not driven nor drawne up, nor made to come, but of her &s;elfe came, and of her owne &s;trength, and yet not of her own &s;trength neither; her
<PB N="13" REF="105"> owne leggs would not beare her, for the text tells us &s;he comes up leaning, &s;he had fallen had &s;he not leaned.</P>
<P>Here is the Que&s;tion &s;tated; what the &s;oule doth towards its conver&s;ion, what power of doing any thing tend|ing towards its conver&s;ion before it is &s;anctified, or after it is &s;anctified, whe|ther it may meerly pa&s;&s;ive, what &s;he may doe, what &s;he cannot doe, how far &s;he may come, where &s;he mu&s;t lean?</P>
<P>Whether hath the &s;oule any power to come up out of the wilderne&s;&s;e of &s;inne to the Lord Chri&s;t, to move one &s;tep heaven ward of it &s;elfe? And here I have a narrow path to tread betwixt the Pelagians and Arminians on the one &s;ide, that would make the &s;oule have more power than it hath: and the Antinomians and Sectaries on the other &s;ide, that are &s;o farre from holding that the &s;oule hath no power to come to Chri&s;t, that they would make us beleeve &s;he hath no power to come to Church neither.</P>
<P>I &s;hall not know how to determine this Que&s;tion better than in the words of pious and learned Bi&s;hop <HI>Davenant,</HI>
<PB N="14" REF="106"> Determ. <HI>Q.</HI> 9. 49. <HI>Non pote&s;t quodvis opus ex divina premi&s;&s;ione, ad impetran|dam peecatorum remi&s;&s;ionem, aut adeun|dam po&s;&s;e&s;&s;ionem regni coelorum ordina|tum,</HI> The &s;oule cannot doe any thing that is ordained by God, or hath the promi&s;e of God, to obtaine pardon of &s;innes, or po&s;&s;e&s;&s;ion of the Kingdome of heaven; &s;he cannot &s;avingly beleeve, repent, love, &amp;c. for the&s;e are the acts of grace, and God is the fountain and donour of all grace.</P>
<P N="1">1. But fir&s;t, &s;he may, by Gods gene|rall re&s;training grace, without &s;peciall and &s;aving grace, ab&s;taine from gro&s;&s;e &s;innes; the heathens did &s;o; the light of nature which God keeps from none, will &s;hew her that this is darkne&s;&s;e.</P>
<P N="2">2. Secondly, She may by Gods ex|citing grace, without any &s;aving grace, performe many previous actions that are required of men to faith and repen|tance; &s;he may by vertue of Gods ge|nerall grace, his exciting grace, goe to Church, hear the word of God, meditate of God, <HI>peccat a propria con&s;ider are &amp; se~|&s;u eorum expave&s;cere,</HI> &s;aith <HI>Davenant;</HI> Ay, and &s;he may beg deliverance from
<PB N="15" REF="106"> that wofull condition, which &s;he ap|prehends her &s;elfe in; but &s;he &s;tirrs not one of the&s;e &s;tepps after a &s;pirituall, but after a naturall manner, till the quick|ning grace of God come: A man may in a wilderne&s;&s;e conceive him&s;elfe lo&s;t, look about for the way out, call for help, be willing to be out, yet not be one &s;tep in the way that will lead him out; and this the &s;oule mu&s;t doe &s;o farr as it can: <HI>Negamus etenim hanc gratiam regene|rantem infundi hominibus inertibus, &s;ed animis per verbum Dei erectis, &amp; &s;ub|act is, &amp; per praedictas actiones quodam|modo di&s;po&s;itis, viz.</HI> We deny that rege|nerating grace is infu&s;ed into &s;loathfull men, but into &s;oules &s;ubdued by Gods word and law, and after a manner di&s;|po&s;ed by the foregoing actions; yet we &s;ay, that even the&s;e foregoing actions have their fir&s;t motions from God; and the que&s;tion is whether God doth not fir&s;t work a &s;ight and &s;en&s;e of &s;inne, and an humiliation for it by his exciting grace, before he comes with his rege|nerating, quickning and &s;aving grace into the &s;oule; we &s;ay he doth in his ordinary cour&s;e of his di&s;pen&s;ations,
<PB N="16" REF="107"> Only I mu&s;t bee here &s;afely under|&s;tood, that I &s;peak according to mans apprehen&s;ion; for in re&s;pect of God, nothing is fir&s;t or la&s;t, he works all in an in&s;tant, all graces together in the &s;oule; but the que&s;tion lies not <HI>whether God works the habit of Repentance be|fore the habit of Faith,</HI> or no; for without que&s;tion he works together all his works; but whether God makes humiliation act before faith, which we &s;ay he doth; <HI>E&s;au</HI> and <HI>Jacob</HI> may be in their mothers womb together, but <HI>E&s;au</HI> may come out and be &s;een in the world before <HI>Jacob;</HI> yet not tying up the Al|mighty to this method, who can and will work any way, even which way it plea&s;eth him. Nor doe we &s;ay any &s;uch previous action can be performed by the Creature, <HI>ut de merito congrui teneatur Gratiam dare,</HI> That God is bound for the de&s;ert of any &s;uch privi|ous action to give his inward and rege|nerating quickning grace; But yet this <NOTE PLACE="marg"><HI>Dave.</HI> ibid.</NOTE> we &s;ay, that in the Church of God, where men are dayly &s;tirr'd up by the word and &s;pirit to repent and beleeve &s;avingly, God will give (though not
<PB N="17" REF="107"> for any of the&s;e previous or di&s;po&s;itory actions, yet) freely, regenerating grace to all &s;uch as are capable of it, unle&s;&s;e they have re&s;i&s;ted the &s;pirit of God in the preceding operations, and rejected his quickning grace; but yet we deny, that any man can performe the&s;e acti|ons &s;o but he will offend and re&s;i&s;t the Spirit of God in them: Now why, when as all re&s;i&s;t, God &s;hould reject &s;ome, as they have rejected him, and leave them to the hardne&s;&s;e of their own hearts, and work irre&s;i&s;tibly on others who have re&s;i&s;ted their God as much, and break open their hearts, though lock'd and barr'd again&s;t him, and fill them with quickning grace, and pull a <HI>Lot</HI> out of <HI>Sodom</HI> by force, and draw a &s;oule out of the wilderne&s;&s;e by head and &s;houlders, I &s;ay, why he &s;hould doe it, when two are grinding at the &s;ame mill, take one and leave the other; when two are in the &s;ame field, why the one &s;hould be taken the other left; when two &s;oules are equall in duties, fa&s;ting, mourning, in the way that God hath appointed, why he &s;hould baulke this and take the other,
<PB N="18" REF="108"> when perhaps that which is taken hath been the lea&s;t penitent too, I will con|clude with Dr. <HI>Davenant,</HI> is <HI>Sacrum Mi&s;terium divinae voluntati reliquen|dum,</HI> A &s;acred and &s;ecret mi&s;tery to be left to the divine plea&s;ure, and the rea|&s;on lies in the agents own brea&s;t; It is becau&s;e <HI>he will have mercy upon whom he will have mercy, and whom he wills he hardeneth:</HI> God is his owne rea&s;on, and his free grace its owne cau&s;e.</P>
<P>So then we conclude, that the &s;oule cannot move one foot to a &s;pirituall a|ction &s;piritually, not by any common grace, it mu&s;t be only by Gods regene|rating and &s;aving grace. So that to an|&s;wer yet more di&s;tinctly to the Que|&s;tion.</P>
<P><MILESTONE N="1"> In re&s;pect of Gods exciting and pre|venting grace, if we looke &s;o farre, we cannot come, but that preventeth us: We are as clay in the hands of the Pot|ter, we are all dead in &s;innes.</P>
<P><MILESTONE N="2"> But when the Lord hath changed the &s;oule, then it commeth. The fir&s;t motion upon the will is from God, be|fore there is any motion of the will un|to God; but when the will is healed
<PB N="19" REF="108"> of God, then the &s;oule commeth, then the &s;oule which was meerly pa&s;&s;ive before, is active, and will endeavour to doe &s;omthing for that God that hath done &s;o much for her. It followes, the drawing of Gods mo&s;t holy Spirit: <HI>Draw me</HI> (&s;aith the Spou&s;e) <HI>and I will run after thee,</HI> Fir&s;t, I mu&s;t be drawne; but then I will run: In the &s;ame mo|ment God makes us to will, and we will; &amp; yet all the efficacy of the Acti|on comes from Gods mo&s;t holy Spirit.</P>
<P>It is certaine (&s;aith <HI>Augu&s;tine)</HI> that <NOTE PLACE="marg">Certum e&s;t nos velle quum volu|mus, &s;ed ille facit ut ve|limus qui operatur in nobis velle.</NOTE> wee are willing when wee are willing, but he makes us willing, that workes in us to will and to perform, <HI>Phil.</HI> 2. 13. And &s;o he, <GAP DESC="foreign">&punc; God drawes, but he drawes the &s;oule that is willing; Ay, but fir&s;t, <GAP DESC="foreign">, he makes it willing. So, I have &s;hew|ed what proprietie the &s;oul hath in the Action, how &s;he commeth, and how willing &s;he is to the motion. She is drawne, but &s;he is willing to be drawne to Je&s;us Chri&s;t. But fir&s;t, &s;he is made willing before &s;he is willing, ay, and in her life, after &s;he is come to Chri&s;t, in her walking with Chri&s;t, <HI>Non &s;uis con|fidit viribus,</HI> &s;he tru&s;ts not her owne
<PB N="20" REF="109"> &s;trength, &s;he even then commeth <HI>lean|ing,</HI> which is the next Branch of the Doctrine I have to handle.</P>
<P><HI>Though &s;he comes up from the wil|derne&s;&s;e, &s;he comes up, not of her owne &s;trength, but leaning.</HI></P>
<P>Fir&s;t, Let us enquire what the ex|pre&s;&s;ion holds out to us.</P>
<P>Secondly, What is the &s;oules hand.</P>
<P>Thirdly, Who is it &s;he leanes upon.</P>
<P>Fourthly, What in him &s;he hath to tru&s;t to, and how in every wilderne&s;&s;e &s;he leans, and out of every wilderne&s;&s;e comes up leaning.</P>
<P>I conceive, here are foure things hin|ted in this expre&s;&s;ion <HI>leaning,</HI> which I may tearme the foure fingers of the Spou&s;es hand, which &s;he layes upon her Saviours &s;houlders.</P>
<P>Fir&s;t, <HI>It doth argue that the &s;oule is weary, otherwi&s;e &s;he would not leane.</HI></P>
<P>Secondly, <HI>It is a willing po&s;ture;</HI> I am not forced to leane, I do it willing|ly: The &s;oule that comes up with Chri&s;t is willing.</P>
<P>Thirdly, <HI>It is a po&s;ture of love;</HI> Other|wi&s;e &s;he would not leane.</P>
<P>Fourthly, <HI>It doth argue a confidence that the &s;oule hath in the Lord, that he</HI>
<PB N="21" REF="109"> <HI>is able to beare her;</HI> Otherwi&s;e &s;hee would not tru&s;t the weight of her &s;oule upon him.</P>
<P>Fir&s;t, it doth argue <HI>wearine&s;&s;e;</HI> If &s;he were not weary &s;he would not leane. Humiliation is a preface to faith, and the way to be found is to be lo&s;t. It is not a leaning of wantonne&s;&s;e, but a lean|ning of wearine&s;&s;e. O Lord, I am &s;ink|ing into Hell, let me &s;ave my &s;elfe from &s;inking by thy &s;houlders; I am falling, Lord let me leane; whiles the &s;oule hath any &s;trength to goe, it is too proud to be beholden to leane; <HI>Come unto me ye that are weary and heavy laden, and I will ea&s;e you,</HI> Mat. 11. 29. Fir&s;t, weary, then come: Fir&s;t, heavy laden; then I will ea&s;e you: <HI>What &s;hall I doe to be &s;aved</HI> (&s;aith the Gaolor?) O I am lo&s;t! undone! I am at a Non-plus! O what &s;hall I doe? I am weary! for I am farre readier to be|leeve, that that Voice, <HI>What &s;hall I doe?</HI> is rather the Voice of the &s;oul (at it's <HI>nil ultra)</HI> &s;adly &s;en&s;ible of it's lo&s;t and mi&s;erable condition, &s;ufficiently hum|bled in the &s;en&s;e of it, than the voice of a &s;oule, thinking it might <HI>doe</HI> any thing that might be but in the lea&s;t contribu|tary
<PB N="22" REF="110"> to the de&s;ert of &s;alvation. I cannot be per&s;waded, to think, that when the Gaolor &s;pake tho&s;e words, pro&s;trated by humiliation at the Apo&s;tles feet, that he had the lea&s;t thought that he could throw in &s;o much as <HI>two mites into the Trea&s;ury</HI> of free grace. But as it is the ordinary &s;peech of one drown'd in the depth of &s;orrow; O what &s;hall I doe? What &s;hall <HI>I</HI> doe? though at that in&s;tant they know they can doe nothing to help them&s;elves: So the Gaoler, in a true &s;en&s;e of his owne lo&s;t condition, cryes out, O <HI>what &s;hall I doe?</HI> he was weary, it was time for the A|po&s;tle to bid him leane, then <HI>beleeve</HI> (&s;aith the Apo&s;tle) <HI>and thou &s;halt be &s;aved.</HI> It is but a wre&s;ting of the place, or mocking it rather, to bring it to per|&s;wade that duties preparatory were here excluded. Surely, had not the Apo&s;tles &s;een him humbled in &s;ome degrees, they would as well have prefixed <HI>Repent</HI> here, as <HI>Peter</HI> did to them, <HI>Act.</HI> 2. <HI>Re|pent, and be baptized.</HI> Chri&s;t <HI>came not to call the Righteous, but &s;inners to re|pentance.</HI> He is a Saviour, but it is for them that are lo&s;t in their owne feeling
<PB N="23" REF="110"> too. And the truth of it is, the &s;oule &s;cornes to leane upon Chri&s;t &s;o long as it is able to goe alone, when it hath ne|ver a crutch of merits or duties to re&s;t upon, then it lookes out for &s;ome re&s;t for it's foot, for &s;ome &s;houlder to beare up, for &s;ome &s;taffe to &s;tay it &s;elfe upon. Leaning doth argue wearine&s;&s;e, that's the fir&s;t.</P>
<P>Secondly, It doth argue a <HI>willingne&s;&s;e</HI> in the &s;oule to come to Je&s;us Chri&s;t; Leaning is not a forced action. Indeed (as I &s;aid before) Chri&s;t fir&s;t works this willingnes; he it is that gives us power to will, and it is by his power that we are willing, as it is written, <HI>They &s;hall be</HI> <NOTE PLACE="marg">P&s;a. 110. 3.</NOTE> <HI>willing in the day of my power;</HI> But he doth not let us leane before we are wil|ling. Leaning is an action proceeds from the will, <HI>Who is this cometh up leaning?</HI></P>
<P>Thirdly, leaning doth argue <HI>love;</HI> who leans upon his enemies? I will not leane upon one whom I cannot tru&s;t, I mu&s;t have &s;ome good thoughts of his love. The &s;oul that leans upon the Lord Je&s;us Chri&s;t loves Chri&s;t, that Faith, that pre|tended dependancy of any upon Chri&s;t, that proceedeth not out of a principle
<PB N="24" REF="111"> of love, groweth out of a fal&s;e root; the loving &s;oule is only the truly beleeving &s;oule. <HI>Leaning is a loving po&s;ture,</HI> that is the third.</P>
<P>Fourthly, It doth argue <HI>fiduciam,</HI> a re&s;ting, a tru&s;ting the &s;oule upon Chri&s;t; he that leans upon another repo&s;eth his whole weight, tru&s;teth his whole &s;trength upon him: He doth as much as &s;ay, well, I know I cannot goe alone, I cannot &s;tand; but I will tru&s;t my &s;elf, upon thy &s;trength will I leane, if I fall, I fall: So the &s;oule that comes up out of the wilderne&s;&s;e of &s;inne to the Lord Je&s;us Chri&s;t, doth repo&s;e it's whole weight upon the Lord Chri&s;t, it &s;ayes, O Lord, I am a great and grievous &s;in|ner, I am not able to &s;tand upon mine owne legges, but I tru&s;t my &s;oule upon thy armes; thou ha&s;t mercies, and great mercies, and free mercies, if I fall, I fall; if be damned, I am damned; here I will leane. And here you have the &s;e|cond thing plaine, <HI>viz,</HI></P>
<P>Secondly, <HI>The &s;oules hand with which &s;he leanes upon Je&s;us Chri&s;t for &s;alvation,</HI> and the&s;e 4. things which I have hinted from this expre&s;&s;ion, <HI>lean|ing,</HI>
<PB N="25" REF="111"> are as the foure fingers of the hand of Faith. And we may thus give a de|&s;cription of it.</P>
<P><HI>Faith is the hand of a &s;oule which God hath humbled, whereby the &s;oule being not able to &s;tand alone, nor daring to tru&s;t to any thing el&s;e, and being made willing by God, out of a principle of love, layes hold upon Je&s;us Chri&s;t, and tru&s;ts, and re&s;ts it &s;elfe upon him for her &s;alva|tion.</HI> And that leads me to the third thing I propounded, the Per&s;on upon whom &s;he leanes, the text renders it, <HI>Her beloved;</HI> or as I conceive, the old Tran&s;lation better, <HI>Her welbeloved:</HI> The Latine <HI>dilectum &s;uum,</HI> him that <HI>is her</HI> conjugally <HI>beloved.</HI></P>
<P>This is the la&s;t Branch of the doct|rine, <HI>That though the beleeving &s;oule comes up from the wilderne&s;&s;e leaning, yet &s;he will onely leane upon her beloved, and he only can and will beare her.</HI></P>
<P>We know, that who&s;oever leanes, mu&s;t have a per&s;on to leane upon. Se|condly, There mu&s;t be a capacity in this arme to beare her, &s;ome &s;trength, yea, there had need to be a great deale to hold up the weight of a &s;oule. Fir&s;t, let
<PB N="26" REF="112"> us enquire who the Per&s;on is, rendred in the Text <HI>dilectum, Her welbeloved;</HI> in plaine termes her Husband, one that hath more than an ordinary portion of her love.</P>
<P>Here are five things hinted in this Ex|pre&s;&s;ion.</P>
<P N="1">1. <HI>It is one whom &s;he loves.</HI> The word &s;ignifies a &s;peciall &s;ort of love; and every greater includes a le&s;&s;e.</P>
<P N="2">2. <HI>One that &s;he is married to, he is welbeloved,</HI> her deare&s;t love; not <HI>cha|rum,</HI> but <HI>dilectum;</HI> one that hath a ti|tle to her.</P>
<P N="3">3. <HI>Her Beloved, not anothers Beloved.</HI></P>
<P N="4">4. <HI>Her Beloved, He that is her Be|loved, not who was her Beloved.</HI></P>
<P N="5">5. <HI>Her Beloved, not her Beloveds.</HI></P>
<P>Fir&s;t, <HI>It is one whom &s;he loves.</HI> This I hinted at before; it is a principle of love that drawes the Soule to leane upon the Lord Je&s;us Chri&s;t. The hatred of her &s;elfe, hath bred the love of her Saviour in it. And no Soul loves Chri&s;t more than that wich loaths it &s;elf mo&s;t. When the &s;oule &s;hall con&s;ider what a Brand for Hell it was in its originall, how worthle&s;&s;e a worme it is, how
<PB N="27" REF="112"> ba&s;ely it hath dealt by God, trampling upon his rich offers of Grace, &s;corning his Invitations. And again con&s;ider, that God hath no need at all of it; But if it were burning in hell, could be as glori|ous as in its Salvation, and yet would be plea&s;ed to powre out his precious bloud for it, yet &s;o unworthy: To wooe the Soule that hath need of him, and yet never praies to him, nor ever was a &s;utor for mercy; This breeds love in the Soule: And the more the Soule fadomes her owne mi&s;ery, the more yet &s;he loves and admires the Lords mercy, and loving thus, &s;he leanes upon him.</P>
<P>Secondly, <HI>It is one that &s;he pleades &s;ome title to, and intere&s;t in, &s;he cals him hers. Chri&s;t is the Bridegroome of the Soule, and the Soule is Chri&s;ts Bride.</HI> Beloved, in all this Song is taken for the highe&s;t degree of love, and neare&s;t relation, conjugall love; therefore Chri&s;t el&s;ewhere calls her his <HI>Si&s;ter,</HI> his <HI>Spou&s;e;</HI> &s;he hath a title to, and intere&s;t in him, po&s;&s;e&s;&s;ion of him; and in ano|ther place, <HI>I am my welbeloved<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">,</HI> and <HI>my welbeloved is mine.</HI> She is his, and
<PB N="28" REF="113"> he is hers: they have a propriety each in other. But &s;uppo&s;e we &s;hould put the Spou&s;e to prove her title to him, <HI>What is thy Beloved more than anothers Be|loved?</HI> Or, why is he thy Beloved (O beleeving &s;oule) more than the Beloved of another? &s;hew thy title to him: And againe, why is &s;he Chri&s;ts more than a|nother? Why &s;hould the beleever mo|nopolize Chri&s;t? and how came Chri&s;t to be hers? <MILESTONE N="1"> &s;he is his, and he is hers <HI>by right of gift, her heavenly Father hath given her unto him;</HI> hence is that Phra&s;e of her Saviours Prayer, <HI>John.</HI> 17. 9. <HI>All that the Father hath given me,</HI> and <HI>I pray for them that thou ha&s;t given me. She hath given her &s;elfe to him,</HI> Cant. 1. 2. <HI>Let him ki&s;&s;e me with the ki&s;&s;es of his mouth, for his love is better than wine.</HI> She hath &s;aid, <HI>Draw me, and I will run after thee;</HI> ay, and <HI>he hath given him|&s;elfe to her;</HI> he hath given his <HI>grace</HI> un|her, <HI>Gal.</HI> 1. 6. And his <HI>glory</HI> unto her. <HI>The glory which thou ha&s;t give~ me I have gi|ven them. Her Beloved</HI> by right of gift. <MILESTONE N="2"> 2. She is his, and he is hers, <HI>by right of bargaine and &s;ale.</HI> The Ancients had three waies to get them&s;elves wives;
<PB N="29" REF="113"> by gift, purcha&s;e, or de&s;ert. The Fathers &s;old their Daughters, and the Bride|groome bought his Bride, he gave a Dowry for her. Hence when <HI>Sechem</HI> had a mind to <HI>Dinah</HI> the daughter of <HI>Jacob,</HI> he &s;ayes, <HI>Aske me what Dowry thou wilt, and I will give it thee.</HI> Chri&s;t hath bought his Beloved; hence (&s;aith the Apo&s;tle) <HI>He hath paid a price for us.</HI> A bloudy price: more than all the world was worth. But he would have her becau&s;e he delighted in her, and &s;o &s;he is his, and he is hers, <HI>by right of pur|cha&s;e.</HI></P>
<P N="3">3. She is his Beloved, and he is hers, <HI>by right of de&s;ert,</HI> &s;he de&s;erved not him, but he de&s;erved her. This was a third way by which the Ancients got them wives, by &s;ome gallant explcit, or great &s;ervice. Their wives were &s;omtimes gi|ven them for wages; <HI>Jacob</HI> &s;erved 14 years for <HI>Rachell, Gen.</HI> 29. 17. <HI>David</HI> for his Soveraignes daughter, encoun|tred great <HI>Goliah;</HI> and afterwards rob|bed the Phili&s;tines of their foreskins: he paid more for her, than &s;he proved to be worth. By this right, the beleev|ing &s;oule is the beloved of Chri&s;t, he
<PB N="30" REF="114"> hath &s;erved a long &s;ervice for her; not fourteene, but above thirty yeares, he hath vanqui&s;hed the <HI>Goliahs</HI> of our &s;oules, and hath conquered our Spiritu|all Enemies.</P>
<P N="4">4. He is hers, and &s;he is his, <HI>by right of po&s;&s;e&s;&s;ion,</HI> he dwels in her, and &s;he dwels in him. The &s;econd per&s;on in the Trinity is an inmate with the beleev|ing &s;oule, He dwels under the roofe of her heart, He hath a chamber in the &s;oule, and hath pitched his tent with|in her, and &s;he is in him too, united each unto other, this is very plainly ex|pre&s;t, <HI>Gal.</HI> 2. 20. <HI>I live, but yet not I, but Chri&s;t lives in me.</HI> I am the Carca&s;&s;e, Chri&s;t the Soule; the &s;oule moveth the body, &s;o Chri&s;t moves my &s;oule; I move not from any principle in my &s;elfe, but from a principle of Grace. <HI>The life I live in the fle&s;h, I live by the life of the Sonne of God who dwelleth in me, who loved me, and gave him&s;elfe for me.</HI> Thus you &s;ee &s;he may well call Chri&s;t her Beloved, and Chri&s;t may well call her his Beloved, He hath a propriety in her, and &s;hee hath a pro|priety in him al&s;o; hee hath marryed
<PB N="31" REF="114"> her, and dwels with her, yea, and in her, <HI>dilectum &s;uum,</HI> her <HI>wellbeloved</HI> indeed.</P>
<P>Thirdly, It is <HI>her beloved, not ano|thers beloved.</HI> Every &s;oule hath a <HI>Be|loved;</HI> the Drunkard hath his beloved cups; the wanton hath his beloved Queanes; the Covetous per&s;on his be|loved gold; The &s;oule that leanes upon Chri&s;t, goes not a whoring after other Gods. The Spou&s;e of Chri&s;t leanes not upon the Papi&s;ts beloved merits, nor upon the <HI>Turks</HI> beloved <HI>Maho|met,</HI> nor upon the Phari&s;ees beloved duties, nor upon the Idolaters beloved Saints; &s;he &s;ayes, <HI>Abraham knowes her not, and I&s;rael is ignorant of her, but</HI> <NOTE PLACE="marg">I&s;a. 63. 16.</NOTE> <HI>the Lord is her Father,</HI> Chri&s;t is <HI>her Re|deemer,</HI> and her Maker, her Redeemer, is her Husband, <HI>Creator tuus e&s;t &s;pon&s;us tuus.</HI> Her beloved, not anothers Belo|ved.</P>
<P>Fourthly, <HI>He that is her Beloved, not that which was her Beloved.</HI> She once loved her &s;ins, and her lu&s;ts were the beloveds of her &s;oul. The name of <HI>Ba|alim</HI> was in her mouth; her lu&s;ts were her Lords, and they ruled over her. But
<PB N="32" REF="115"> now the name of <HI>Baalim</HI> is taken out of her mouth: &s;he calls the Lord <HI>I&s;hi,</HI> God alone is <HI>her beloved.</HI> Sin was the dearly beloved of her &s;oule, but now &s;hee calls &s;inne no more <HI>Naomi,</HI> &s;hee calls it <HI>Marah;</HI> that which was once the &s;weetne&s;&s;e, is now the bitterne&s;&s;e of her &s;oule, &s;hee takes no plea&s;ure in it; no, nor doth &s;he account her duties her beloved; &s;he u&s;eth them, but &s;hee dares not tru&s;t her &s;oule upon them; &s;he dares not plead any de&s;ert in them, though once perhaps &s;he had a Phari|&s;aicall conceit, that her duties would be her healing, yet when she comes to the Lord Chri&s;t to leane upon his Arme, though she u&s;eth duties, and is as full of Prayer and humiliation as e|ver, shee knocks her hand upon her brea&s;t, and cryes <HI>&s;he is a &s;inner.</HI> Oh, but what remedy? the knocking her hand upon her brea&s;t shee knowes cannot &s;ave her; no, for that, <HI>God be merciful to her,</HI> she leanes upon Chri&s;t, that is <HI>her now Beloved,</HI> not upon any duties, or any other merits that was before her Beloved.</P>
<P>Fifthly, <HI>Her beloved, not her beloveds.</HI>
<PB N="33" REF="115"> The &s;oule that comes to the Lord Je|&s;us Chri&s;t loves him inten&s;ly, and as &s;he loves him be&s;t, &s;o &s;he loves him onely. As nothing &s;hall have her whole heart, &s;o neither will &s;he divide her heart be|twixt him and another: he shall have her heart, and he onely shall have her heart, and he shall have her whole heart too; she dare tru&s;t her &s;trength upon Chri&s;t, and upon him alone: she de&s;ireth only to <HI>be found in the Lord Je&s;us,</HI> who is her Bridegroome; shee is a Virgin, not a Whore; she leanes not upon Chri&s;t with one hand, and her owne Merits with another, no, nor dares shee leane upon the Merits of another; shee dur&s;t not tru&s;t the weight of her &s;oule upon the wings of an Angel, nor to the Prayers of a Saint; she relies upon God, and upon God onely. The Papi&s;ts leane upon Chri&s;t, but not upon him alone: shee knowes it wil be a dishonour both to her and her husband, to take any thing <HI>in par|tem amoris,</HI> to share with her husband in his love; shee will keep her ho|nour in being the wife of one Hu&s;|band.</P>
<PB N="34" REF="116">
<P> And &s;o I have &s;hewed you how &s;he leanes, what is her hand, who it is &s;he leanes upon, what title &s;he hath to him, what rules &s;he ob&s;erveth in her lean|ing. I have but one thing more, and that is, to &s;hew you what &s;trength there is in the Lord Chri&s;ts &s;houlders to beare her; how &s;he leanes even in every wil|derne&s;&s;e, and what fulne&s;&s;e of &s;trength there is in her husbands arme to keep her up from falling.</P>
<P><MILESTONE N="1"> The fir&s;t wilderne&s;&s;e you may re|member was <HI>the wilderne&s;&s;e of &s;inne:</HI> Here the Spou&s;e cannot be &s;aid proper|ly to leane upon her beloved, for &s;he wants the hand of faith to lay hold up|on Chri&s;t, and indeed &s;he is not weary: yet I doe not know why in &s;ome &s;en&s;e, even in this e&s;tate, the elect &s;oule is not beholding to free grace; he is her Chri&s;t here, though he hath not yet manife&s;ted him&s;elfe to be her <HI>Je&s;us,</HI> her Saviour. The elect &s;oule in &s;in is elect, and decreed to be &s;aved, though &s;hee be not declared to be elect; &s;he is <HI>be|loved</HI> in decree, though God hath not actually manife&s;ted his love unto her: he is not <HI>her beloved,</HI> but the &s;oule is
<PB N="35" REF="116"> <HI>his beloved,</HI> not actually but decretally, he hath thoughts of good to her, but his thoughts are kept within him&s;elfe, till he is plea&s;ed to reveale them to her at his be&s;t time: &s;he is his beloved, though there be no correlation, &s;he is in his thoughts, his Spou&s;e, aye, and po&s;itive|ly, not conditionally. The <HI>Arminians</HI> fal&s;ely dreame of Gods conditionall decrees, becau&s;e they comprehend not the wayes of God: Beleeving is nece&s;|&s;arily required, yet it was not a condi|tion in Gods decree: The &s;oule is his beloved, though yet there be no corre|lation, though &s;he be not his wife yet, yet she is intended for his wife. To &s;peake according to the wayes of men, I may intend to make a woman my wife, before I actually declare my in|tentions to her; she is my wife in my determinations and thoughts before I wooe her, though not actually my wife <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">fore I have wooed her, and she hath y<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">elded too, there lyes only this diffe|rence, my determination mu&s;t be but conditionally, if she will accept of my proffer'd love: There lyes a power in her to refu&s;e. We may therefore make
<PB N="36" REF="117"> the &s;imile a little higher; A great Em+perour buyeth a woman that is a &s;lave which he intends to marry, and will, whether &s;he will or no; yet he will wooe her, and if it be po&s;&s;ible marry her <HI>will,</HI> as well as her <HI>per&s;on;</HI> yet whether &s;he will or no, he will and may marry her, for &s;he is his purcha&s;e, &s;he is his wife in his determination before he hath married her. But yet even this &s;imile is lame. (Every &s;imile, compa|ring the wayes of God, with the wayes of man, mu&s;t at lea&s;t halt of one foot) for though this Emperour hath power to force the womans bo|dy to the action, yet hee hath no power to force her will, to be willing to the action, The will is alwayes in|dependent, <HI>&s;ui juris;</HI> but God hath power, not only to marry the &s;oule, which he hath bought from being a &s;lave to the Devill, but to make her willing to marry him; yet &s;he is in Chri&s;ts decree his Spou&s;e, before <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e hath actually revealed his decree unto her: &s;o though &s;trictly and properly the &s;oule cannot be &s;aid to <HI>lean</HI> upon Chri&s;t in the <HI>wilderne&s;&s;e of &s;inne,</HI> yet &s;he may
<PB N="37" REF="117"> be &s;aid to be beholden unto the Lord Chri&s;t, and that thus:</P>
<P N="1">1. Every &s;oul hath the like principles of corruption, and would act to the full of it's depraved operations, were it not for Gods preventing and re&s;training grace, <HI>She is beholding unto God for his preventing and re&s;training grace,</HI> though here &s;he is meerly pa&s;&s;ive.</P>
<P>Secondly, She is beholden unto God <HI>for his exciting grace.</HI> The &s;oule heares, and fa&s;ts and prayes, meditates of her owne &s;ad condition though for the &s;ub|&s;tance of the action it is her owne, yet it is Gods exciting grace makes her willing to heare, fa&s;t, pray, though not his &s;peciall &s;aving-grace, yet his com|mon grace: But this is not the leaning meant in the Text &s;he leanes here upon Chri&s;t, but not upon <HI>Je&s;us</HI> [a Saviour] upon God, but not as <HI>her Beloved.</HI> And here the &s;oule is brought into a &s;econd wilderne&s;&s;e.</P>
<P N="2">2. <HI>The wilderne&s;&s;e of Sorrow, Contri|tion, Repentance,</HI> call it what you plea&s;e, though I know the later tearme <HI>Repen|tance,</HI> be controverted by &s;ome.</P>
<PB N="38" REF="118">
<P> Yet I know not why we may not &s;ay, That a man may repent without &s;aving-grace. And for that Repentance which they &s;ay mu&s;t be the effect of faith, If I were a School-man, I &s;hould rather call it Godly Sorrow, but I de|&s;ire not to play upon tearmes: And for their defining Repentance, <HI>To be a &s;or|row for &s;inne out of the &s;en&s;e of the love of God revealed in Je&s;us Chri&s;t,</HI> it is a definition they have devi&s;ed for their owne purpo&s;e; And give them their premi&s;es according as they plea&s;e, they would be poore Logicians if they made the conclu&s;ion to di&s;plea&s;e them: For from hence they argue, If the love of God be the ground and cau&s;e of Re|pentance <HI>[viz.</HI> the love of God ma|nife&s;ted and &s;en&s;ible to us, we having apprehended it by faith] the &s;peciall love of God, then faith mu&s;t goe be|fore Repentance, <HI>viz.</HI> an apprehen&s;ion of Gods &s;aving love, and reliance upon it. But I an&s;wer, the definition which they give us of Repentance is deceit|full; it is a definition of a <HI>Species</HI> in &s;tead of a <HI>Genus</HI> (as we &s;ay in Logick) As &s;ome unwary Divines define Faith,
<PB N="39" REF="118"> to be <HI>an a&s;&s;urance of Gods love in Ie&s;us Chri&s;t.</HI> This is true, but this is a faith of the highe&s;t &s;tamp, and many a precious &s;oule is without this faith to his dying day.</P>
<P>Faith of adherence is another thing; as if I &s;hould goe to define a man to be <HI>a rea&s;onable creature, skil'd in all &s;orts of Learning,</HI> Any man would under&s;tand me, that I did not goe about to de&s;cribe a man in generall, but this or that parti|cular man. And I &s;ay once againe, if I were a School-man, I &s;hould rather call this <HI>A godly &s;orrow,</HI> and define Repen|tance in generall to be <HI>A &s;orrow for &s;in,</HI> there is the <HI>genus</HI> and <HI>differentia:</HI> Or if there be required a fuller definition with the ground, though I conceive &s;uch a definition would be more proper to give of Repentance in it's &s;everall kinds, than of Repentance in generall; yet we may give it thus, <HI>It is a &s;orrow for &s;inne, ari&s;ing out of the feare of Gods wrath, or apprehen&s;ions of Gods love.</HI> And I know not, why we may not &s;ay, That a man may repent without &s;aving grace. Bi&s;hop <HI>Davenant</HI> &s;ayes, A man by exciting the grace of God, may
<PB N="40" REF="119"> <HI>Peccata propria con&s;iderare, ad &s;en&s;um eorundem expave&s;cere, &amp; liberationem ab hoc metu exoptare,</HI> tremble for his &s;innes, and mourne for them, and de&s;ire deliverance out of them, and if this be not Repentance, I know not what is, (not taking Repentance for the whole worke of conver&s;ion, as &s;ometimes it is taken in Scripture, but) taking Repen|tance for a wearine&s;&s;e of &s;inne and &s;or|row for it.</P>
<P>But tho&s;e of our <HI>Brethren</HI> here (that are &s;o afraid of <HI>Babylon,</HI> that they will run quite beyond <HI>Jeru&s;alem,</HI> &s;o afraid of being <HI>Arminians,</HI> or <HI>Papi&s;ts,</HI> to a&s;|cribe any de&s;ert to duties, or tye that God hath to concurre with our duties, that they are re&s;olved they will not be &s;ober <HI>Prote&s;tants;</HI> So afraid of being Heterodox, that to avoid it, they will not be Orthodox,) tell us, that this is a <HI>legall,</HI> not a <HI>&s;aving</HI> Repentance. It &s;ounds ill to di&s;tingui&s;h between a <HI>legall</HI> and <HI>&s;aving</HI> Repentance. I will digre&s;&s;e a little to rend this Fig-leafe, being all they have to cover the nakedne&s;&s;e of their opinion: I would faine under&s;tand that tearme, <HI>&s;aving Repentance,</HI> in what
<PB N="41" REF="119"> &s;ence they take it; the Scripture war|rants no &s;uch di&s;tinction.</P>
<P N="1">1. If they meane by <HI>&s;aving Repen|tance, &s;uch a repentance as merits Sal|vation,</HI> or &s;uch a Repentance as God is tyed nece&s;&s;arily to concurre with, with his &s;aving grace, I &s;ay, no Repen|tance can be &s;aving repentance. No Re|pentance (&s;aith Learned <HI>Davenant)</HI> can &s;o di&s;po&s;e the heart, <HI>Ut ex merito congrui teneatur Deus gratiam cuiquam infundere.</HI></P>
<P N="2">2. If they meane by <HI>&s;aving Repentance, &s;uch a repentance, as of it &s;elfe without any more adoe &s;hall be &s;ufficient to Sal|vation,</HI> I &s;ay againe, no Repentance can be called <HI>a &s;aving Repentance.</HI> For, <HI>Without Faith, it is impo&s;&s;ible to plea&s;e God.</HI></P>
<P N="3">3. If they meane by <HI>&s;aving Repen|tance, a repentance that conduceth to Salvation,</HI> I &s;ay, this kind of Repen|tance (let them call it legall, or what they plea&s;e) is a &s;aving Repentance.</P>
<P N="4">4. If they meane by <HI>&s;aving Repentance, &s;uch a repentance as is wrought ordina|rily in &s;uch as &s;hall be &s;aved,</HI> I &s;ay, in that &s;en&s;e this Repentance is a &s;aving Repentance.</P>
<PB N="42" REF="120">
<P> Now, <HI>Whether it ought not to be preacht, as Well from law as Go&s;pell-mo|tives,</HI> is a que&s;tion lyes not in my way to determine; only I here my Saviour (though he were Go&s;pel it &s;elf) preach|ing it from a Law-motive, <HI>Luk.</HI> 13. 2. <HI>Except yee repent, yee &s;hall all likewi&s;e peri&s;h.</HI> Let the unprejudiced Reader judge, if damnation be not there preach|ed as a terrible motive to Repentance: Surely I then may learne to preach from the Be&s;t of Preachers, and preach, <HI>Repent, or you will goe to Hell; Repent, or you will be damn'd,</HI> as well as <HI>Repent, becau&s;e God hath loved you:</HI> Yea, and <HI>John</HI> too preached repentance as well becau&s;e <HI>The axe was laid to the root of the tree, and what&s;oever tree brought not forth good fruit, &s;hould be hewn down and ca&s;t into the fire,</HI> as becau&s;e <HI>The Kingdom of Heaven was at hand.</HI> I dare not learne contrary to Chri&s;t, and the Bapti&s;ts Coppy; I will preach <HI>Mercy and Judgment:</HI> The Law and the Go&s;|pell go well together, let me not be ac|cur&s;ed for &s;eparating what God hath joyned. But</P>
<P>La&s;tly, I conceive, <HI>Wee cannot call a|ny</HI>
<PB N="43" REF="120"> <HI>Repentance &s;aving Repentance,</HI> til the worke of conver&s;ion be wrought fully in our &s;ouls. Nay, I make a que&s;tion, whether any man (without the grace of A&s;&s;urance) can properly call his Re|pentance &s;aving Repentance, till he comes in Heaven. And for my owne part, I am full in the Negative. But I have digre&s;&s;ed too farre, to convince &s;ome (who I feare are not &s;o willing to &s;uffer the word of conviction, as I to &s;peake it.)</P>
<P>We left the Spou&s;e in the &s;econd wilderne&s;&s;e, <HI>The wilderne&s;&s;e of &s;orrow,</HI> 'tis time we now return to her, and comfort her, and &s;hew you how &s;he comes out of that, <HI>leaning upon her Be|loved.</HI></P>
<P>Here now the beloved Soule is mour|ning like a Turtle, and crying, <HI>O wh<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> &s;hall I doe to be &s;aved?</HI> I am lo&s;t! oh, how &s;hall I finde the way out of this wilderne&s;&s;e? O my &s;ins pull me back! I cannot &s;et a &s;tep forward! Sin trips up my heeles. The Devill tels me I am his; and my &s;ins beare witne&s;&s;e to his words? Now &s;he that is not the Spou&s;e of Chri&s;t, &s;inkes in the&s;e mighty wa|teres,
<PB N="44" REF="121"> &s;he &s;inkes to hell in di&s;paire, is quite lo&s;t, if once &s;he comes into them: But he that &s;aid not one of tho&s;e whom his father had given him &s;hould peri&s;h, &s;eeing the poore &s;oule like <HI>Peter, (Mat.</HI> 14. 30.) that thought to have trode up|on tho&s;e waters, &s;inking in them, and crying, <HI>Lord &s;ave me or el&s;e I peri&s;h!</HI> when he &s;ees &s;uch a poore &s;oules &s;hip in which he is, though he &s;eemes to &s;leepe, to&s;t in the&s;e bitter waves, when the tempe&s;t ari&s;eth, and hearing the &s;oule in this Agony, crying out, <HI>Ma&s;ter &s;ave me or el&s;e I peri&s;h,</HI> now he begins to ari&s;e, and &s;tretch out his &s;houlder for the &s;oule to leane upon, &s;peakes, and rebukes the winds, and calmes the bu|&s;ie tempe&s;ts; when the Whale of &s;or|row hath &s;allowed up the&s;e <HI>Jonahs,</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nd they are in the bottome of the Sea in the Whales belly, they cry, their God heares, and cau&s;eth the Whale to vo|mit them out on the dry land. Me thinks that voice of <HI>Jonah,</HI> is the voice of eve|ry penitent &s;oule, <HI>Jonah</HI> 2. <HI>The &s;oule cries by rea&s;on of her affliction unto the Lord, and the Lord heares her; out of the belly of hell &s;he cryes, and he heares</HI>
<PB N="45" REF="121"> <HI>her voice, for he hath ca&s;t her into this deep, into the mid&s;t of the Seas, and the flouds compa&s;&s;e her about, and all the bil|lowes, and the waves pa&s;t over her. Then the &s;oule &s;aith, I am ca&s;t out of the Lords &s;ight, yet I will looke againe to|wards his holy Temple: The waters com|pa&s;&s;e her about, even to the &s;oule, the depths clo&s;ed round about her, the weeds were wrapt about her head; &s;he went downe to the bottome of the mountaines, the earth with her barres was about her, yet her Lord her God brings up her life from corruption: when her &s;oule faints within her, &s;he remembers the Lord, and her prayers come unto him, even into his holy place.</HI> And when the &s;oule is in this wilderne&s;&s;e, in the deeps of &s;or|row, then her Beloved doth throw her his &s;houlder of <HI>&s;upporting grace</HI> to lean upon: that &s;he &s;aith as <HI>David, P&s;al.</HI> 94. 17, 18. <HI>Unle&s;&s;e the Lord had been my help, my &s;oul had almo&s;t dwelt in &s;ilence, when I &s;aid my foot &s;lippeth, thy mercy Lord held me up.</HI> When the &s;oule cryes, I am drowned! Then <HI>the Lords mercy holds her up:</HI> No (&s;aith God) thou art not drowned, here is a cord of mercy
<PB N="46" REF="122"> for thee to lay hold upon, and I will draw thee out by it. Here is my hand, be &s;till O ye waves, this &s;oule is mine. When the &s;oule is burthened with &s;ins, laden with the &s;en&s;e of them; and in the &s;ad apprehen&s;ion of them, cryes out, my burthen is too great for me to beare; I &s;inke, I &s;inke under it; then Chri&s;t looks out of the heavens, and &s;ayes, <HI>Cast thy burthen upon the Lord</HI> (man) <HI>and he &s;hall &s;u&s;taine thee;</HI> or, <NOTE PLACE="marg">P&s;al. 55. 22.</NOTE> <HI>Come unto me all ye that are weary and heavy laden, and I will ea&s;e you, Mat.</HI> 11. 29. The &s;upporting grace of God is the Anchor of the &s;oule, which &s;taies the Ship of the &s;oule when a tempe&s;t of &s;orrow ari&s;es &amp; the waves beat upon it.</P>
<P>Now this Anchor hath two flukes.</P>
<P>The fir&s;t, is her Beloveds mercies and merits.</P>
<P>The &s;econd, is her Beloveds promi&s;es. When &s;he is in this &s;ad wilderne&s;&s;e of &s;orrow, her Beloved gives her a &s;taffe of merits, and mercy, and free grace to leane upon, and a clue of promi&s;es to lead her out of this Labyrinth: and the mercies and merits of her Beloved, have two hooks, both which take fa&s;t hold to &s;tay her &s;oule.</P>
<LIST>
<PB N="47" REF="122">
<ITEM>1. The fulne&s;&s;e of them.</ITEM>
<ITEM>2. The freene&s;&s;e of them.</ITEM>
</LIST>
<P><MILESTONE N="1"> Fir&s;t, the fulne&s;&s;e of them. The &s;oule cries out, O I am damned: Chri&s;t &s;ug|ge&s;ts to her: But did&s;t thou never heare of one that came to &s;ave tho&s;e which were in their owne apprehen&s;ion damned? I de&s;erve to dye everla&s;ting|ly, &s;aith the &s;oule; oh! but did not he dye for thee, that de&s;erved to live ever|la&s;tingly, (&s;aith Chri&s;t?) I de&s;erve in|finite torments, (&s;aith the &s;oule) Oh! but are not <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hy Chri&s;ts mercies infinite mercies, (&s;aith God?) <HI>Thy mercy held me up.</HI> My &s;innes have cryed up to heaven, (&s;aith the &s;oule;) O, but my mercies <HI>are above the hea|vens,</HI> (&s;aith Chri&s;t) P&s;al 108. 5. <HI>My &s;ins are more in number than the haires of my head,</HI> (&s;aith the &s;oul,) but <HI>my mercies</HI> (&s;aith Chri&s;t) <HI>are more in number than the &s;and which lyes on the Sea &s;hore, P&s;al.</HI> 139. 17, 18. My &s;ins have aboun|ded, (&s;aith the &s;oule;) but <HI>my grace hath much more abounded,</HI> (&s;aith Chri&s;t) <GAP DESC="foreign">, <HI>Rom.</HI> 5. 20. O, but my heart is as hard as Iron, and the face of my &s;innes like Bra&s;&s;e, (&s;aith the &s;oule;)
<PB N="48" REF="123"> but that God that made the <HI>Leviathan,</HI> is as &s;trong as the <HI>Leviathan. He e&s;teemes Iron as &s;traw, and Bra&s;&s;e as rot|ten wood.</HI> My &s;innes are many (&s;aith the &s;oule;) but were their name Legion, (&s;aith Chri&s;t) I could ca&s;t them out. O, but I am an old &s;inner, I have a mountaine of &s;innes; But my mercies are from everla&s;ting (&s;aith Chri&s;t,) &s;o are not thy &s;innes, and I came to levell Mountaines, <HI>Luke</HI> 3. 4. The more old thou art, the more glory &s;hall my free grace have, all the world &s;hall &s;ee, I doe not pardon thee for any &s;ervice thou can&s;t, or wilt doe me, thou mu&s;t ere long lye downe in the grave. Thus the &s;oule in this wilderne&s;&s;e of &s;orrow, leanes upon the fulne&s;&s;e of Gods mer|cies.</P>
<P><MILESTONE N="2"> But &s;econdly, there mu&s;t be freene&s;&s;e, as well as fulne&s;&s;e, or el&s;e what hath the &s;oule to doe with Chri&s;t? O, (&s;aith the &s;oule) I know that the lea&s;t drop of Chri&s;ts bloud is fully able to wa&s;h away all my guilt: But, what have I to doe with Chri&s;t? I am a poore creature! the fitter object for divine charity: what dowry have I for Chri&s;t to marry
<PB N="49" REF="123"> me? Becau&s;e thou ha&s;t nothing, there|fore I will doe it (&s;aith Chri&s;t.) If thou had&s;t any thing that thou thoughte&s;t ri|ches, I would not have married thee (&s;aith Chri&s;t.) Thou art mi&s;taken in my thoughts, I doe not marry thee becau&s;e thou art rich, but becau&s;e I have a de|light in thee, and have an intention to make thee rich, <HI>Ho&s;.</HI> 14. 4. <HI>I will heale their back-&s;lidings,</HI> I will love them freely, <HI>Ezek.</HI> 16. 7, 8. 9. Now the &s;oule being fully per&s;waded of this, that Chri&s;t is full of mercy, and able to par|don her, and free in his mercy, there|fore willing to forgive her, and de&s;iring nothing for her pardon, but to live like a Spou&s;e in his &s;ight, begins to leane, beleeving he will pardon her: But yet &s;aith the &s;oule, I could de&s;ire to &s;ee it under Chri&s;ts hand; I thinke I could take his word now.</P>
<P>So &s;he leanes upon <HI>Chri&s;ts promi&s;es,</HI> which are as the other Fluke of this Anchor. Now &s;ayes the &s;oule, O that I might have it but under Chri&s;ts hand, that my &s;innes (which I am &s;car&s;e able to thinke can be pardoned) may be par|doned, though I &s;taid his lei&s;ure for the
<PB N="50" REF="124"> &s;ealing of it. Here &s;he enquires for <HI>Promi&s;es,</HI> and <HI>Pre&s;idents.</HI> Did ever Chri&s;t promi&s;e (&s;aith the Soule) to par|don &s;uch a &s;carlet, crim&s;on &s;inner as I am? Yes, I have (&s;aith Chri&s;t) looke <HI>I&s;a.</HI> 1. 18. <HI>Though your &s;innes be as skar|let, they &s;hall be as &s;now, though they be red like crim&s;on, they &s;hall be as wooll:</HI> and &s;o <HI>I&s;a.</HI> 55. 6, 7. <HI>I will have mercy upon you, I will abundantly pardon you,</HI> Mat. 11. 29. O, but where hath Chri&s;t promi&s;ed freely to di&s;pence the&s;e mer|cies (&s;aith the &s;oule?) Chri&s;t turnes her again to <HI>I&s;a.</HI> 51. 1, 2, 3. <HI>Ho every one that thir&s;teth, come buy of me without mony, or mony-worth:</HI> But &s;econdly, where did he ever pardon &s;uch a &s;inner as I am (&s;aith the &s;oule?) Chri&s;t puts her in mind of <HI>Mary Magdalen, Mana&s;&s;es.</HI> O, but where one that was &s;o near hell as I am (&s;aith the &s;oule) an old &s;inner? the thee&s;e upon the Cro&s;&s;e (&s;aith Chri&s;t.)</P>
<P>Now it mu&s;t not be under&s;tood, that Chri&s;t Je&s;us &s;hould reveale the&s;e Pro|mi&s;es Audibly to the &s;oule, but</P>
<P N="1">1. Either &s;ets his Mini&s;ters a worke to declare his Charters of Grace, and
<PB N="51" REF="124"> read the &s;oules pardon.</P>
<P N="2">2. Or el&s;e he &s;ugge&s;ts into the &s;oule &s;uch promi&s;es in &s;uch a &s;ea&s;onable time, which mu&s;t be taken as the voice of God to that &s;oule. Thus the &s;oule fur|ni&s;hed with pre&s;idents, tru&s;ting upon promi&s;es, wipes her eyes, comes out of the wilderne&s;&s;e leaning upon her ble&s;|&s;ed Saviour, and &s;aying, <HI>O my &s;weet Saviour! thou that ha&s;t drawne mee from the pit of hell, and ha&s;t reached out thy arme for a worthle&s;&s;e lo&s;t worme, to leane upon thee. I dare beleeve thee. I now roule my &s;oule upon thee, I am &s;hipwrackt, but thou art my harbour; and now, O, what &s;hall I doe for thee? O my God! I am &s;ick of love! Thou ha&s;t ravi&s;hed my heart! I am thine, I am thine.</HI> Thus have I &s;hewne how the &s;oule comes out of the wilderne&s;&s;e of &s;inne, and &s;orrow, leaning upon her Beloved. And here the &s;hip is in har|bour, but yet ever and anon &s;he is to&s;&s;ed &s;till, per&s;ecuted, though not for&s;aken: This is the mo&s;t dangerous wilderne&s;&s;e; afterwards &s;he is often in the corner of a De&s;art. I mu&s;t &s;hew you how even then &s;he leanes, and how out of them
<PB N="52" REF="125"> &s;he comes leaning upon her Beloved. She is alwayes a dependent creature; &s;he leanes when ever &s;he is wearied.</P>
<P><MILESTONE N="3"> The third Wilderne&s;e therefore is <HI>the wilderne&s;&s;e of afflictions;</HI> in this &s;he leanes; out of this &s;he comes <HI>leaning upon her Welbeloved, [id e&s;t,]</HI> in affli|ctions &s;he leanes. Chri&s;t is her comfort in her &s;adde&s;t troubles; She leanes upon him, <HI>viz.</HI> upon his <HI>&s;upporting grace: Thy rod and thy &s;taffe comforted me, P&s;al.</HI> 23. The &s;taffe held him up, while the rod was upon his back. The rod was a comfort becau&s;e of the &s;taffe; the more he had of the rod, the more he had of the &s;taffe al&s;o. In afflictions, the be|leeving &s;oule leanes upon God, and &s;ays, <HI>Lam.</HI> 2. 20. <HI>Behold O Lord, for I am in di&s;tre&s;&s;e:</HI> Out of the belly of Hell &s;he cryes, as <HI>Jonas, chap.</HI> 2.</P>
<P>Fir&s;t, <HI>She beleeves, that &s;he &s;hall &s;uffer no more than &s;he is able to beare,</HI> 2 Cor. 12. 9. <HI>My grace &s;hall be &s;ufficient for thee.</HI> For Gods &s;trength is made per|fect in the Chri&s;tians weakne&s;&s;e.</P>
<P>Secondly, <HI>She beleeves, that &s;he &s;hall beare no more than &s;hall be for her good,</HI> Rom. 8. 28. <HI>All things &s;hall worke to|gether</HI>
<PB N="53" REF="125"> <HI>for the good of tho&s;e that love God.</HI> She hath a Promi&s;e or two here to leane upon al&s;o, <HI>Job</HI> 5. <HI>v.</HI> 19. <HI>He &s;hall deliver thee in &s;ix troubles, yea in &s;even there &s;hall no evill touch thee:</HI> And <HI>I&s;a.</HI> 43. 2. <HI>When thou pa&s;&s;e&s;t through the waters I will be with thee, and through the Rivers, they &s;hall not overflow thee: when thou walke&s;t through the fire thou &s;halt not be burnt, neither &s;hall the flame kindle upon thee.</HI> She comes out al&s;o leaning, tru&s;ting upon God as before, that he would help her out, if he &s;aw be&s;t, or &s;upport her in: &s;o when &s;he is come out, &s;he beleeves that God loves her never the wor&s;e; neither doth &s;he love him any whit the wor&s;e, &s;he cryes, <HI>It is good for me that I was af|flicted.</HI> When &s;he is in, &s;he beleeves &s;he &s;hall come out; and &s;he commeth out with as much love to her God, and confidence in him, as ever &s;he had be|fore, not being weary of Gods &s;ervice, becau&s;e he hath &s;mitten her: She &s;ees a &s;mile in a &s;miting, favour in a frowne, love in a lowre, and &s;he is re&s;olved <HI>though he kils her,</HI> yet to <HI>tru&s;t in him:</HI> &s;he comes out of this wilderne&s;&s;e lean|ing.</P>
<PB N="54" REF="126">
<P> <MILESTONE N="4"> A fourth wilderne&s;&s;e that the Spou&s;e is in &s;ometimes, is <HI>the wilderne&s;&s;e of Temptations.</HI> Even in this &s;he leanes upon the Lord Je&s;us Chri&s;t. They were not the Spou&s;es of Chri&s;t, <HI>The good ground,</HI> Luk. 8. 13. <HI>Which when they heard, received the Word with joy, but having no root, for a time beleeved,</HI> and in time of Temptation fell away. The true Di&s;ciples are tho&s;e that <HI>continue</HI> with Chri&s;t in tentations, <HI>Luke</HI> 22. 18. Fir&s;t, they beleeve, that God who is <HI>faithfull, will not &s;uffer them to be temp|ted above that which they are able: But will with the temptation al&s;o make way to e&s;cape, that they may be able to beare it,</HI> 1 <HI>Cor.</HI> 10. 13. They beleeve, <HI>in that him&s;elfe &s;uffered, being tempted, he is able to &s;uccour tho&s;e that are tempted,</HI> 2 <HI>Heb.</HI> 18. The Saints that &s;uffered many things were in many wilder|ne&s;&s;es, <HI>Heb.</HI> 11. 37. Among&s;t the re&s;t were in this al&s;o; and they all leaned, v. 39. <HI>They received a good report through faith.</HI> Yea, temptation is &s;o farre from making a child of God let goe his hold, that it makes him lay the fa&s;ter hold, 1 <HI>Pet.</HI> 1. 6, <HI>Though now for</HI>
<PB N="55" REF="126"> <HI>a &s;ea&s;on you are in heavine&s;&s;e, through manifold temptations; yet it is that the triall of your faith (being much more precious than of gold which peri&s;hes) though it be tried with the fire, might be found unto prai&s;e, and honour, and glory.</HI> In temptations they leane upon God; and they come out of the&s;e temp|tations leaning, beleeving upon God too, having found, <HI>that he is able, and knoweth how to deliver the godly out of all temptations,</HI> 2 Pet. 2. 9.</P>
<P><MILESTONE N="5"> A fifth wilderne&s;&s;e, in which the Spou&s;e of Chri&s;t leaneth upon her Be|loved, and out of which &s;he commeth leaning, is <HI>the wilderne&s;&s;e of de&s;ertion.</HI> And this is one of the &s;adde&s;t wilder|ne&s;&s;es that the Spou&s;e of Chri&s;t comes in; and &s;he hath an hard work to leane here, when Chri&s;t &s;eemeth to pull away his &s;houlder: yet even here &s;he leanes. Chri&s;t him&s;elfe did &s;o: <HI>My God! my God! why ha&s;t thou for&s;aken me?</HI> Mark the phra&s;e, For&s;aken, yet not for|&s;aken: the Bridegroome cryes out, he was for&s;aken, yet <HI>my God.</HI> Gods for|&s;aking us is no ground for us to for&s;ake him: If he &s;eemes not to owne us, it
<PB N="56" REF="127"> is no warrant, nor policy in us not to owne him. It is the duty of a pious &s;oule, when God clouds him&s;elfe, yet to cry, <HI>My God.</HI> The bowels of the father mu&s;t yearne upon the childe againe, if the childe cryes, and will not &s;hake him off. It is a remarkable expre&s;|&s;ion of <HI>Job, chap.</HI> 13. <HI>ver.</HI> 15. <HI>Though he kils me, yet will I tru&s;t in him.</HI> How now? if thou bee&s;t kill'd (ble&s;t <HI>Job)</HI> how can&s;t thou tru&s;t? O immortall faith! that putte&s;t Spirits of confidence in the du&s;t and a&s;hes of <HI>Job.</HI> Let God hide him&s;elfe from the &s;oule, and &s;o kill it (For Gods &s;eparation of him&s;elfe from the Chri&s;tians &s;oule, is a wor&s;e death than the &s;eparation of his &s;oule from his body) Yet the &s;oule mu&s;t tru&s;t in him, it mu&s;t, it will leane upon him. The Spou&s;e lo&s;eth not, but quickens her faith in a fit of de&s;ertion. That place of the Prophet is remarkable, <HI>I&s;a.</HI> 50. <HI>v.</HI> 10. <HI>Who is among&s;t you that feareth the Lord? that obeyeth the voice of his &s;er|vant? that walketh in darkne&s;&s;e and hath no light? let him tru&s;t in the Name of the Lord, and &s;tay upon his God.</HI> They that feare the Lord, though they may
<PB N="57" REF="127"> walke in a darke wilderne&s;&s;e, and &s;ee no &s;uch light as they were wont to &s;ee, have no &s;uch comfortable enjoyments of their God as they were wont to have, yet they will tru&s;t and re&s;t them|&s;elves upon the Lord, and come out of this wilderne&s;&s;e <HI>leaning.</HI></P>
<P>In all the wilderne&s;&s;es of this life, the Spou&s;e will leane upon her Beloved, yea, and upon him alone, in all &s;tates, in all conditions, upon him for directing grace, upon him for quickning grace, upon him for what&s;oever &s;he hath need of, either pardon, or guidance, or dire|ction, or a&s;&s;i&s;tance, or comfort, or hea|ven; at all times &s;he mu&s;t tru&s;t <HI>in the covert of his wings,</HI> for all ble&s;&s;ings. The Spou&s;e of Chri&s;t is a mo&s;t dependent creature. The Babe of grace is never old enough to goe alone, it hangs like a childe upon the mothers hands, and leanes like a Bride upon the Bride|groomes bo&s;ome.</P>
<P>Thus have I done with the Doctri|nall part, having &s;hewed you, how &s;he hath had, and &s;ometimes hath her dwel|ling in the wilderne&s;&s;e; and how out of every wilderne&s;&s;e &s;he commeth up,
<PB N="58" REF="128"> but leaning, and what &s;trength there is in her Saviour to beare her up <HI>leaning</HI> upon him, even in every wilderne&s;&s;e. <HI>Who is this commeth up from the wil|derne&s;&s;e leaning upon her Beleved?</HI> Now let us &s;ee what u&s;e we may make of it.</P>
<P>And fir&s;t here may a word of re|proof, and a brand of folly be fa&s;tened upon divers erroneous opinions and practices.</P>
<P><MILESTONE N="1"> Fir&s;t is it &s;o that the Spou&s;e of the Lord Chri&s;t, that comes, and is mar|ried to the Lord Chri&s;t, comes out of the wilderne&s;&s;e of &s;inne? Then this may reprove the errour and folly of tho&s;e that dreame of heaven, and flatter them&s;elves with the hopes of glory, but yet never regard comming out of this wilderne&s;&s;e. <HI>Chri&s;t came not to call the righteous, but &s;inners to repentance.</HI> The&s;e men dreame of Heaven, and yet never thinke of Repentance. Chri&s;t came to &s;eeke and to &s;ave that which was lo&s;t (friend) how lo&s;t? what, in|&s;en&s;ibly lo&s;t, as all of us were by Nature? This is an idle con&s;truction that giddy headed Sectaries have of late devi&s;ed to help them&s;elves to heaven with.
<PB N="59" REF="128"> The Devils are &s;o lo&s;t; yet Chri&s;t never came to &s;ave them. No no friend, it is tho&s;e that are lo&s;t in their own appre|hen&s;ions, tho&s;e that know not what to dot o be &s;aved, tho&s;e that feel them&s;elves even in the jawes of hell: he makes apprehen&s;ions of his wrath precede the apprehen&s;ions of his love. But woe, and alas! how many thinke they have a part in Chri&s;t, That the Devill hath as great a part in Chri&s;t actually as they have? Heaven is growne the common journeyes end, and let men ride which way they li&s;t. Not the mo&s;t debauched wretch in a Congregation, but aske him what he thinks &s;hall become of him, if he dyes in that condition: why he hopes he &s;hall goe to heaven; nay I wi&s;h he doth not &s;ay, he is &s;ure of it too. All men are &s;inners: He is lo&s;t, but Chri&s;t came <HI>to &s;eek and &s;ave that which was lo&s;t.</HI> Tell him of mourning for his &s;innes, if he meanes to be comforted, of humbling him&s;elfe, if he meanes to bee exalted, of feeling hell, if ever he means to feele heaven: O then, you are a <HI>legall Preacher.</HI> Heare what the other &s;ide &s;aith, what tho&s;e you call
<PB N="60" REF="129"> Antinomian Preachers; O the&s;e are the only Go&s;pell-preachers to them. This makes them to pa&s;&s;e for &s;uch hone&s;t men: O they &s;hew a fine Cu&s;hion-way to Heaven! that you &s;hall not need wet a foot or eye in: But let them preach what they will (friend) beleeve him, who (although he knowes but little) yet knowes you mu&s;t go out of the wil|derne&s;&s;e if ever you come there. The way is, neither the Drunkards Ale-way, nor the Adulterers uncleane way, nor the Covetous man his dirty way, nor the Ambitious mans high&punc;way, nor the Hypocrites hidden way, nor the Carnall-Go&s;pellers formall way, nor the Antinomians ea&s;ie way. It is a way through a wilderne&s;&s;e, not a way in a wilderne&s;&s;e: The Spou&s;e is not de&s;cri|bed by her &s;taying in the wilderne&s;&s;e, but by comming out of the wilderne&s;&s;e; <HI>Who is this commeth out of the wilder|ne&s;&s;e?</HI></P>
<P><MILESTONE N="2"> Secondly, Doth the Spou&s;e of the Lord <HI>come out of a wilderne&s;&s;e</HI> of &s;or|row, <HI>leaning upon her Beloved?</HI> Fir&s;t, &s;he is in, then &s;he commeth out; then this reproves the folly of tho&s;e that
<PB N="61" REF="129"> preach men found before they were lo&s;t, and of tho&s;e that dreame of <HI>lean|ing</HI> before they are in the wilderne&s;&s;e: The Spou&s;e <HI>leans,</HI> but it is when &s;he is comming out of the wilderne&s;&s;e: Is there any that preacheth down a need|le&s;ne&s;&s;e of duties, that mockes at mour|ners? that learne people a way to be found before they are lo&s;t? Examine the Scriptures before you tru&s;t them; under a pretence of exalting Faith, doe they not cry downe &s;orrow for &s;inne? and all other duties? Nay, they doe cry downe the preaching of the Law, to bring men to &s;ee they are in the wil|derne&s;&s;e, that they might leane: Doe they make you beleeve, that preaching the Law is a price of Anti-chri&s;tia|ni&s;me, and no one ought to preach it? And for their part, they will take heed of it, for feare of preaching away their hearers. O beware of this leaven! For my part, I cannot clo&s;e with this novell Doctrine, when I con&s;ider,</P>
<P>Fir&s;t, that this other way of preach|ing, hath bin that which God hath mo&s;t ble&s;t by his &s;ervants labours: Witne&s;&s;e our <HI>Rogers,</HI> our <HI>Hooker,</HI> our Pious <HI>She|pard;</HI>
<PB N="62" REF="130"> tho&s;e <HI>three,</HI> to which many <HI>threes</HI> may be added, though they will &s;car&s;e come up to the fir&s;t <HI>three.</HI> Tho&s;e three Con&s;tellations of Heaven, that have more light to darke Travellers, that wandred in the night of &s;inne while they &s;hined in our Firmament, then all the&s;e <HI>Ignes fatui;</HI> mi&s;-leading poore Travellers. Was ever any of the&s;e <HI>Lea|ders</HI> &s;o honoured (though they have beat up the Drums almo&s;t in every &s;treet of the Kingdome for followers) as to gather &s;uch Troopes of Saints to the Chri&s;tian warfare, as the&s;e before mentioned? Did ever God honour their labours &s;o much as the&s;e? who (poor &s;oules!) &s;hone in their daies like lights under Bu&s;hels too, had only the corner of a Pulpit, or a Pulpit in &s;ome blind corner tolerated them. Nay, looke up|on the&s;e that have lately fallen into this Veine, and were Preachers of Gods whole truth before; was not their fir&s;t fruits better, and more accepted of God then their harve&s;t is now? Hath not God di&s;tingui&s;hed w^c^h way of preach|ing he will mu&s;t honour, by making the fir&s;t ripe grapes &s;weeter then the whole
<PB N="63" REF="130"> Vintage? were it onely for this, And</P>
<P>Secondly, For the con&s;tant experi|ence of the Saints of God, let them &s;peake their minds freely; hath not this beene the way of their conver&s;ion? Have not the be&s;t Saints in Heaven cryed out of the belly of Hell before God heard their voice? Was not <HI>Paul</HI> &s;trucken downe to the earth before he went in the Triumph of Glory? Did not the Gaolor come in <HI>trembling,</HI> and fall at the Apo&s;tles feet, and cry, <HI>what &s;hall I doe to be &s;aved;</HI> before they bid him <HI>beleeve, and thou &s;halt be &s;aved.</HI> Neither can they evade it with &s;aying, That trembling was not an humiliation for &s;inne, but occa&s;ioned for feare his pri&s;oners were gone. Lea&s;t people &s;hould wre&s;t in that manner, The Holy Gho&s;t hath cleared it to their hand; for before we read of his trembling, <HI>Paul</HI> had cryed <HI>with a loud voice,</HI> ver&s;. 28. <HI>Doe thy &s;elfe no harme for we are all here.</HI> Neither doe wee read, that he trembled for that at all; but like one &s;truck &s;en&s;ele&s;&s;e, and his &s;pirits dead as it were, in a fit of de&s;perate madne&s;&s;e, was about with his Sword to let out his
<PB N="64" REF="131"> owne blood. Now I &s;ay, were it no more then to heare &s;uch Doctrine, con|trary to the Doctrine which God hath chiefly honoured in his Servants lips, by making it efficacious for the &s;al|vation of their &s;oules, and contra|ry to the experience of the generalitie of Gods Servants, if not contrary to the Preachers owne former and better thoughts and practice, it would be &s;uf|ficient to make me &s;u&s;pend my faith, from being too ha&s;tie to beleeve this new way to heaven: But it is enough to confirme me, to heare my Chri&s;t cal|ling, <HI>Come unto me all yee that are wea|ry and heavy laden, and I will ea&s;e you.</HI> Before you are &s;en&s;ible of an heavy load you will need no ea&s;e, and to heare my Text &s;peaking of leaning, but in a wilderne&s;&s;e; Nay, it may be noted too, The Text &s;aith, <HI>Who is this that com|meth?</HI> Not who is this that jumpeth up from the wildernes; I cannot fancy this going to Heaven at a running jump, nor can I like this pre&s;&s;ing faith with|out preaching repentance al&s;o: <HI>Faith is an act of an humble &s;oule.</HI> Nor can the &s;oule apprehend the beautie of Chri&s;t,
<PB N="65" REF="131"> and love Chri&s;t, before it apprehends it's owne mi&s;erable conditions. The onely harme this Doctrine doth, is to make poore &s;oules pre&s;ume, in&s;tead of beleeving, for alas! Tell an impenitent &s;oule of beleeving, it apprehends it ea|&s;ie, becau&s;e it doth not under&s;tand it, and runnes upon a &s;uppo&s;ition, that it hath faith, when, alas, it beleeveth no more then the Devill beleeveth: &s;orrow for &s;inne is better under&s;tood by a car|nall heart then faith is; for the truth of it is, the humble &s;oule onely can tell what faith is: The other &s;ees, neither the want they have of faith, nor yet the nature of that precious grace. Shall I tell you what pious M. <HI>Rutherford</HI> &s;ayes concerning this.</P>
<P><Q>Faith (&s;aith he) is bottomed upon the &s;en&s;e and paine of a lo&s;t conditi|on; Povertie is the neare&s;t capacitie of beleeving. This is Faiths method, be condemned, and be &s;aved; be hang'd, and be pardoned; be &s;ick, and be healed. Faith is a flower of Chri&s;ts onely planting, yet it growes out of no &s;oile, but out of the mar|gin and banke of the lake, which
<PB N="66" REF="132"> burnes with fire and brim&s;tone<HI>&mdash;Antinomians</HI> (&s;aith he againe) make faith an act of a lofty Phari&s;ee, apply|ing, <HI>(immediato contactu)</HI> pre&s;ently, his hot boyling and &s;moking lu&s;ts to Chri&s;ts wounds, blood, and merit, <HI>with|out any con&s;cience of a precedent com|mand, that the per&s;on thus beleev|ing &s;hould be humbled, wearied, loa|den, grived for his &s;innes: I confe&s;&s;e</HI> (&s;aith he) <HI>This is ha&s;tie, hot work, but it is a wanton, fle&s;hly, pre&s;umptuous o|pinion, that it is an immediate work to lay hold on the promi&s;es and be &s;aved.</HI></Q> In his Book of the Tryal and Triumph of Faith, you hear the opinion of Gods Servants, and the Text mentions a com|ming too; <HI>pedetentim, gradatim,</HI> little by little, &s;tep by &s;tep: Tho&s;e that come, cannot goe &s;o fa&s;t as the&s;e, becau&s;e they are <HI>weary and heavy loadcn.</HI> Tho&s;e that learne people to jump, mu&s;t take away <HI>Math.</HI> 11. 29. the heavy load of &s;innes which the Spou&s;e hath upon her &s;houl|ders, keepes her from that ha&s;tie mo|tion that <HI>Antinomians</HI> make. I doe not &s;peake to limit the Almighties power, but to &s;hew you his ordinarie di&s;pen&s;a|tions;
<PB N="67" REF="132"> not what he can doe, but what he will doe, what he hath u&s;ed to doe, and God ordinarily walkes in his owne paths, not in the paths our fancies make for him: we may looke for God in his ordinary wayes of Providence and di&s;|pen&s;ations of the &s;oule; if he comes in a new way, it mu&s;t be beyond our ex|pectations; though not beyond our faith that he can doe it, yet beyond our faith that he will doe it. When wee have no word to a&s;&s;ure us, what &s;hall faith be builded upon? God can turne mid|night into mid-day, <HI>ip&s;o facto:</HI> But we know in Gods ordinary cour&s;e of Pro|vidence, fir&s;t comes the dawning of the day, then the morning, then the noone|day: God can take a &s;oule and marry it, and never humble it, but where hath he promi&s;ed it? where hath he done it? or if he hath done it, wee &s;ay, one Swal|low makes not a Summer, one exam|ple makes not a Rule, one pre&s;ident makes not a law. It is no rule for thee or me to tru&s;t in that, no more then the &s;a|ving of the thiefe upon the Cro&s;&s;e, might be a &s;afe pre&s;ident for us to deferre re|pentance till our dying day. Let thee
<PB N="68" REF="133"> and I learne to be humbled, to get bro|ken hearts, to loath our &s;elves, &s;ee our owne mi&s;ery. Sorrow is the ordinary doore to joy, Humiliation the ordinary &s;tep to exaltation, Mourning for &s;inne the onely preface to Faith in the Lord Je&s;us Chri&s;t, in Gods ordinary way of dealing out grace. The Latine is full, <HI>Quae e&s;t illa quae a&s;cendit,</HI> that <HI>a&s;cends</HI> from the wilderne&s;&s;e: Our Tran&s;lation <HI>commeth up,</HI> implying an a&s;cen&s;ive mo|tion, tis her running up an hil. They that run up a mountaine, if they run too fa&s;t, they may quickly run them&s;elves out of breath: it is bad jumpping over a broad ditch (e&s;pecially if it be drowning depth) for feare if wee jumpe &s;hort we jumpe our la&s;t. It is a great jump from the bottome of Hell to Heaven, to take it at one leape. I wi&s;h, tho&s;e that dare take it, doe not fall &s;hort and drowne them&s;elves eternally. I had rather goe up Gods &s;teps, then make &s;uch a ha&s;ty motion, God give me grace to a&s;cend up the Saints &s;taires to the chambers of glory. <HI>Elijah</HI> was &s;uch a favourite to heaven, that God &s;ent a coach for him;
<PB N="69" REF="133"> But tho&s;e that will expect till that fiery Chariot be &s;ent downe for them too, I &s;uppo&s;e may waite &s;omething a lon|ger time then they de&s;ire. O beg of God to humble you, to powre out his &s;pirit of mourning, and &s;upplications upon you, this will learne you to be|leeve (friends) It is the humbled &s;oule only that con&s;true that word <HI>Faith:</HI> it is Hebrew to others, it po&s;eth the impeni|tent heart, Faith is a riddle to them: Chri&s;t findes his Spou&s;e in the wilder|ne&s;&s;e, and there he gives her his &s;houl|der to leane upon: But,</P>
<P>Thirdly, <HI>She commeth up leaning out of the wilderne&s;&s;e.</HI></P>
<P>Is it the duty of a &s;oul that is in a wil|derne&s;&s;e of affliction, or temptation, or de&s;ertion, to <HI>leane</HI> upon the Lord Chri&s;t? Then this may reprove tho&s;e that are in the&s;e wilderne&s;&s;es, and yet cannot be per&s;waded to <HI>leane</HI> upon the Lord Chri&s;t: hence they cry out, O, faith is impo&s;&s;ible! is it po&s;&s;ible to be|leeve that Chri&s;t will &s;ave me? me, that have &s;corned his &s;alvation, and &s;lighted his mercies? And becau&s;e thou ha&s;t
<PB N="70" REF="134"> &s;lighted mercy, wilt thou therefore &s;till &s;light mercy? &s;till refu&s;e his offer of grace? Thou &s;inne&s;t as much now in not beleeving there is mercy for thee, that ha&s;t di&s;pi&s;ed mercy, as thou did&s;t &s;inne in di&s;pi&s;ing that mercy. O why is it harder to ri&s;e up; then to ca&s;t downe a &s;oule? Why wilt thou not beleeve, O thou of little faith? Is the mole-hill of thy &s;innes, like the mountaine of his mercies? doth the voice of thy &s;innes roare like the voice of his loving kind|ne&s;&s;e? Is there any humbled &s;oule be|fore the Lord? O doe not provoke God by thy infidelity now he hath made thee capable of faith: You that are Chri&s;tians, for &s;hame, in your &s;everall wilderne&s;&s;es of afflictions, temptations, and de&s;ertions, doe not, O do not ca&s;t downe your heads, and &s;ay, <HI>who &s;hall &s;hew us any good?</HI> or if you doe, &s;ay a|gaine with the Saint in the en&s;uing words, <HI>Lord lift thou up the light of thy countenance upon us:</HI> Beleeve in your depths of &s;orrow, beleeve in your mo&s;t trying afflictions, mo&s;t &s;adding temptations, mo&s;t killing de&s;ertions,
<PB N="71" REF="134"> beleeve me, it is the greate&s;t honour you can put upon the Lord Chri&s;t: And it is the greate&s;t di&s;honour you can put upon your God, to have any diffidence in the Lords armes, any di&s;truct in the Lords free grace. It is the property, nay, it is the duty of the Spou&s;e to come out of wilderne&s;&s;es leaning.</P>
<P>Fourthly, Doth &s;he leane upon God before &s;hee can come? mu&s;t he worke the fir&s;t motion to make her willing, before &s;he can beleeve in him?</P>
<P>Then how are tho&s;e to be here re|proved, that would make mans will to be the Author of its fir&s;t motions unto God. <HI>Pelagius</HI> was a great defender of it. Fir&s;t he would hold, <HI>That the grace of God was not nece&s;&s;ary, but by the law of nature we might be &s;aved.</HI> 2. <HI>That the grace of God</HI> (which the Apo&s;tle &s;peaks of) <HI>was only in giving the law of nature.</HI> 3. Driven from this, he would main|taine, <HI>that the faculties of the &s;oule, and their naturall Actions was the grace of God, under&s;tood by the Apo&s;tle.</HI> Yet here is no leaning upon our Beloved.
<PB N="72" REF="135"> Afterwards he would maintaine. <NOTE N="*" PLACE="marg"><HI>Si quaera|tur an ex &s;uis Natu|ralibus vi|ribus anima aliquid affe|rat ad &s;uam conver&s;ione~, vel renova|tionem, vel aliquam fa|cultate~, vel actione~, quae vel partiatis cau&s;a, vel quocunque alio modo appelletur, vere re&s;pon|detur quod habet &s;e me|r&egrave; pa&s;&s;iv&egrave;.</HI> Chemni. in loc. de lib. Arbitr.</NOTE> 4. <HI>That the grace of God was nece&s;&s;ary for &s;innes pa&s;t, but it was in the power of mans free-will, to avoid or commit &s;innes for the time to come, and to re|&s;i&s;t rebellious corruptions.</HI> 5. After this, he would maintaine, <HI>That &s;ome men indeed were weake, and mu&s;t doe all by the grace of God, others that were &s;tronger might act good by their owne will.</HI> But &s;till only &s;ome Spou&s;es leane. La&s;tly, he would maintaine, (and the Arminians &s;till from him:) <HI>That grace did indeed helpe a good worke, but it had its fir&s;t motion from our wils, or at lea&s;t might have: and the will had a negative voice, and might re&s;i&s;t and cro&s;&s;e grace which did not work irre&s;i&s;ta|bly in the &s;oule, to force the &s;oule to him.</HI> <NOTE PLACE="marg">* <HI>Quae de gratia Dei praeveniente, &amp; praeparente, &amp; operante traduntur, hunc habent &s;en&s;um, quod non no&s;trae partes priores &s;unt in con|ver&s;ione, &s;ed quod Deus per afflatum divinum praeveniat, po&s;t hunc autem motum, voluntatis divinae factum, voluntas hu|mana, non habet &s;e mere pa&s;&s;iv&egrave; &s;ed mota &amp; adjuta, &agrave; &s;piritu &s;ancto non repugnat &s;ed a&s;&s;entitur.</HI> Ib</NOTE></P>
<PB N="73" REF="135">
<P> (<NOTE N="a" PLACE="marg">Ca&s;&s;ianus Monachus Pelagii Do|ctrinam am|plexus e&s;t. Fau&s;tus&punc; Hormi&s;da &amp; Ben.</NOTE>) I would not rake up the&s;e graves, did not the&s;e gho&s;ts walke in the&s;e our dayes, when every grave of Here&s;ie is unbowelled, and no one takes care to throw the dirt upon them againe. Nay, and the <HI>Papi&s;ts</HI> having beene tainted with this Leven, the Sententiaries now tell us, (<NOTE N="b" PLACE="marg"><HI>Hominis e&s;t preparare cor.</HI> Aqui. in Sum. Theo. <HI>Acquie&s;cre &amp; a&s;&s;entiri e&s;t no&s;tr&ucirc;m.</HI></NOTE>) <HI>That a man without grace, meerly by the &s;trength of his free will, may avoid any mortall &s;inne, and prepare him&s;elfe for Gods free grace, and ful|fill the Commandements of God;</HI> Quo|ad &s;ub&s;tantiam actus, <HI>for the &s;ub&s;tance of the Act,</HI> (<NOTE N="c" PLACE="marg"><HI>Quibus de congruo me|reatur gra|tiam facien|tem.</HI> Scotus.</NOTE>) And another more im|pudently maintains, <HI>That a man with|out any grace of God (by the meere &s;trength of nature) may doe workes mo|rally good, yea, even &s;uch as God &s;hall be bound to concur with, and give his &s;pe|ciall grace for.</HI> Even thus going back from their owne great Rabbies, one of which was plea&s;ed to confe&s;&s;e, (<NOTE N="d" PLACE="marg"><HI>Homo &s;ine grati&acirc; Dei non pote&s;t non peccare &amp; mortali|ter &amp; veni|aliter.</HI> Lom.</NOTE>) <HI>That a man without the grace of God, could not but &s;inne both mortally and ve|nially.</HI> What is become here of the Beloveds leaning? but no more of the&s;e; only if you heare &s;uch Doctrines (as you may heare any thing in the&s;e
<PB N="74" REF="136"> dayes) beleeve them not.</P>
<P>Doth God move the will attend|ding him in duties, fir&s;t? &s;econdly, <NOTE PLACE="marg">5. <HI>Spiritus Sa~|ctus praeve|nit, move<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &amp; impellit vo|luntatem in conver&s;ione, non otio&s;am, &s;ed attenden|iem verbo.</HI> Chemnit. <HI>Vel per &s;pe|culationem &s;omniorum, vel per &s;imu|lationem o|ration is illa|bi efficaciam. Spiritus Sancti. Vid.</HI> D. Featly. Dippers dipt.</NOTE> when the will is thus moved, doth it then come? when it is drawne, doth it runne? Then this reproves the <HI>En|thu&s;ia&s;ts</HI> of old, the <HI>Anabapti&s;ts, An|tinomians, Seekers</HI> of our dayes, that hold, fir&s;t, there is no need of duties. <HI>Enthu&s;ia&s;ts</HI> of old affirmed, <HI>That for the receiving of the Spirit of Promi&s;e and &s;aving grace, the Spirit of God was either infu&s;ed to them in a dreame, Vel per &s;imulationem orationis:</HI> Ay, and the motions of the Spirit, were as &s;en&s;ible in their fle&s;h as the beating of the pul&s;e, &s;o bla&s;phemous were they growne; and thence they would lye, and gape for Revelations, and &s;o indeed they may have a &s;ugge&s;tion from the Devill, but &s;car&s;e a Revelation from God. Oh! How in the&s;e dayes are men tainted with the&s;e lazie. Opinions! &s;lighting duties, vilifying Sabbaths, neglecting Ordinances; that if poore people would truely now give account of their growth in grace, and of their learning godline&s;&s;e: many of them might truly.
<PB N="75" REF="136"> As the child that ye have heard a &s;tory, in the learning of its Primmer, boa&s;ted to the father that it had learned pa&s;t <HI>grace.</HI> Is not this the mi&s;erable learn|ing of our dayes? that men are grown pa&s;t grace, pa&s;t Prayer, pa&s;t Ordinan|ces, pa&s;t all duties?</P>
<P N="6">6. Againe what you have heard, that after the &s;oule is drawne, then it comes, may &s;hew us the fal&s;ene&s;&s;e of another Doctrine of <HI>Enthu&s;ia&s;me,</HI> too briefe even in the&s;e dayes al&s;o: that the &s;oule is meerly pa&s;&s;ive, even after the worke of conver&s;ion al&s;o, and is even then a meere &s;tone. <HI>Draw me</HI> (&s;aith <NOTE PLACE="marg">See the Booke &s;et out from the Mini|&s;ters of New-Eng|land of the Hereticks, &amp;c. <HI>Po&s;t conver&s;ionem concurrit voluntas, non tamen qua&s;i &s;uis viribus adjuvet &s;pirituales actiones. Semper addendum e&s;t non e&s;&s;e ple|nam libertatem, in &s;ancto renato, &s;ed virtutem in infirmitate perfici,</HI> Chemnit. <HI>Intelligant &s;i filii Dei &s;int &s;piritu Dei &s;e agi, ut quod agendum e&s;t agant, &amp; cum egerint, illi, &agrave; quo aguntur gratias agant. Aguntur enim, ut agant, non at ip&s;i nihil agant.</HI> Aug.</NOTE> the Spou&s;e) and then, <HI>I will runne after thee.</HI> Indeed, after our conver&s;ion, the will is but in part &s;anctified, and the I|mage of God in us will want of his fir&s;t integrity, after it is renewed: but
<PB N="76" REF="137"> Chri&s;ts &s;trength is perfected in our weakne&s;&s;e; we mu&s;t under&s;tand if we be the children of God, that God hath therefore wrought in us, that we might al&s;o worke &s;omething, and when we have wrought it, give thankes to God, who hath made us to worke; for God hath wrought in us, that we might worke, not that we &s;hould be idle. Thus I have laboured to you to divide the Truth from Errour; Now you have heard of the leaven of the&s;e Phari&s;ees; take heed of it.</P>
<P>In the next place, what you have heard, that the &s;oule that comes to the Lord Je&s;us Chri&s;t, leanes upon a new Beloved, not upon her old be|loveds, may &s;erve to reprove tho&s;e that would faine plead a title to Chri&s;t and have a portion in Chri&s;t, but they will not take Chri&s;t alone: two &s;orts there are of the&s;e; The one cannot leave their old beloveds, and the other cannot tru&s;t this Beloved. O the wicked man would have his portion in Chri&s;t, if he might but have his lu&s;ts too, his plea&s;ures, his profit; but to take Chri&s;t, alone, O this is &s;uch a hard &s;aying that
<PB N="73" REF="137"> they cannot beare by any meanes; If Chri&s;t and his lu&s;ts would lye both in one bed, Chri&s;t at the feet, and his lu&s;ts at the head, then Chri&s;t &s;hould be as welcome as any thing to him; but he is loath to &s;ue a divorce from this Beloved, he is loth to part with his old love for a new, till he &s;eeth how he can love him; but at a venture he will take him <HI>in partem amoris.</HI> O wretch! flatter not thy &s;elfe, if Chri&s;t be thy Beloved, he will endure no Polygamy; you mu&s;t leave your &s;innes, or be with|out Chri&s;t. The true Spou&s;e leanes up|on her <HI>Beloved;</HI> not upon her <HI>Belo|veds,</HI> upon her now <HI>Beloved,</HI> &s;he for|&s;akes her old.</P>
<P>La&s;tly, this may &s;erve to reproove,</P>
<P N="1">1. Tho&s;e that would leane upon Chri&s;t, but they dare not tru&s;t their &s;oules upon Chri&s;t alone. For&s;ooth he will be the Spou&s;e of Chri&s;t, but he mu&s;t leane upon Chri&s;t with one hand, and his good works with the other. The whore of <HI>Babylon</HI> commits adul|tery with her &s;elfe.</P>
<P N="2">2. Under this la&s;h comes a better ranke of people, that when God hath
<PB N="74" REF="138"> &s;hewed them their owne &s;infull, &s;ad condition, they doe not only performe duties, pray, and mourne, and repent, and be humbled, all which they ought to doe, but they are ready to re&s;t in them, and make them their Beloved: It is na|turall to the &s;oule, that God hath made to loath its &s;innes, to love its duties; it finds duties almo&s;t as con&s;entaneous to its nature, as &s;innes were before; and it is too ready to thinke that its &s;aving, or damning, depends upon &s;uch a quan|tity of teares, and humiliation: Hence, you heare &s;oules in this condition, often complaining; Oh! I could be|leeve, if I were humbled enough, if I could but mourne enough. This &s;oule doth well to be &s;en&s;ible of the hardne&s;&s;e of its owne heart; and it is too true, it can never mourne, it can never be humbled enough. But it doth ill to think that free grace &s;tints its operation, and ble&s;&s;ed influence, to &s;uch a quantity of teares, if it be humbled enough, to &s;ee its want of Chri&s;t. The water runs through the river, that is the way to the Sea, but it doth not re&s;t in the river, but with a &s;wift and continued motion,
<PB N="75" REF="138"> runs betwixt the banks, till it comes, and is &s;wallowed up in the Sea: Even &s;o the &s;oul ought to run through duties, but not to re&s;t betwixt the banks of du|ties, but to run through, till it come to the Sea of free grace, where it will be &s;wallowed up of infinite mercy; and our imperfections will be drowned in his infinite perfection; we ought to take duties in our way to Chri&s;t, but not to make duties our <HI>Je&s;us.</HI> God hath or|dained that they &s;hould fit us for him; but it is written, <HI>My glory will I not give to another.</HI> The glory of the Lords free grace, is his greate&s;t glory; he will not give that to any other: None &s;hall &s;hare with him in his Spou&s;es love, he is a jealous Saviour. The Spou&s;e leanes upon her <HI>Beloved,</HI> not Beloveds: Thus I have done with my u&s;e of reproofe.</P>
<P>The next u&s;e is for examination, here may every one try him&s;elfe whether he be the Spou&s;e of the Lord Je&s;us Chri&s;t, or no: Even by what hath been already &s;aid; I will reduce it all to three heads:</P>
<P>Fir&s;t, Examine thy &s;elfe, <HI>whether thou bee&s;t out of the wilderne&s;&s;e of &s;inne, yea, or no.</HI></P>
<PB N="76" REF="139">
<P> Secondly, <HI>Whether thou wert, or art in any other wilderne&s;&s;e, yea, or no.</HI></P>
<P>Thirdly, <HI>What was, or is thy demea|nour in the&s;e wilderne&s;&s;es thou ha&s;t been, or art in, and how ha&s;t thou come, or do&s;t thou come out.</HI></P>
<P>Examine whether thou bee&s;t not in the wilderne&s;&s;e of &s;inne, yea, or no: It was given as the Character of the Spou&s;e, to come out of this wilderne&s;&s;e. O, but how &s;hall I know that? (will the &s;oule &s;ay.) I will name two or three notes, by which thou may&s;t &s;u&s;pect thy &s;elfe as from probabilities.</P>
<P N="1">1. The wilderne&s;&s;e, it is <HI>an incult place;</HI> a place where the &s;oyle was ne|ver tilled, it is hard almo&s;t as a mil&s;tone; the over-growne Trees were never pruned, the unruly boughs never lopt, the bu&s;hes never cut or &s;tubbed: do&s;t thou find thy heart in &s;uch a condition, that it is as hard as ever; neither judge|ment breaks it, nor mercy melts it, the fallow ground of it is not plowed, nor the &s;eed of righteou&s;ne&s;&s;e &s;owne in it? Thy unruly lu&s;ts are not tamed, thy life is as much overgrowne with &s;inne as ever it was: thy &s;innes were never yet
<PB N="77" REF="139"> cut off from the body of thy life. O friend! &s;u&s;pect thy &s;elfe; Thou maye&s;t ju&s;tly feare, yea, and know too, that thou art not the Spou&s;e of Chri&s;t, thou art in the wilderne&s;&s;e, in thy naturall e&s;tate.</P>
<P>Secondly, The wilderne&s;&s;e is <HI>a barren place,</HI> it brings forth no corne for the &s;ickle, no whol&s;ome fruit, no grapes for mans pallat; for <HI>can a man gather grapes of thi&s;tles, or figgs of thornes?</HI> No pa|&s;tures whol&s;ome for the bea&s;ts. <HI>The fire hath devoured the pa&s;tures of the wil|derne&s;&s;e, Joel</HI> 1. 19. And God complai|ned that <HI>Nineveh</HI> was <HI>dry like a wil|derne&s;&s;e, Zeph.</HI> 2. 13. Art thou a barren, and unfruitfull creature, that do&s;t no|thing for God? thy heart is a barren heart, no &s;eeds of good are &s;own there; thy tongue is a barren tongue, no good words come out thence; thy whole &s;oule a barren &s;oule; not a good action upon the record of thy life. Indeed, no &s;oule can be barren, the &s;oule is of a working nature; but &s;infull works are <HI>unfruitfull workes</HI> (in the Apo&s;tles lan|guage.) <HI>The unfruitfull workes of dark|ne&s;&s;e,</HI> and <HI>what fruits had ye of tho&s;e things, whereof you are now a&s;hamed?</HI>
<PB N="78" REF="140"> Gods Spou&s;e is a fruitfull creature, <HI>Gal.</HI> 5. 22. <HI>The fruit of the &s;pirit is love, joy, peace, long-&s;uffering, &amp;c.</HI> A barren &s;oule is alwayes a wilderne&s;&s;e-&s;oule. Tho&s;e that are borne of God, bring forth fruits unto God.</P>
<P>Thirdly, thou maye&s;t know whether thou bee&s;t in the wilderne&s;&s;e or no, by the company thou delighte&s;t in: It is a knowne rule, <HI>No&s;citur ex &s;ocio qui non digno&s;citur ex &s;e.</HI></P>
<P>He that is a wilderne&s;&s;e-creature, loves wilderne&s;&s;e-company; the Wolves, and Beares, and Foxes: but he that is out, keeps the company of men; do&s;t thou love the wilderne&s;&s;e-com|pany? the &s;wini&s;h drunkard, the politike Fox, the malitious Lyon, the venomous lyer and &s;landerer, the la&s;civious wan|ton, more than the Children of God? Oh &s;u&s;pect thy &s;elfe! <HI>By this we know</HI> (&s;aith <HI>John) that we are tran&s;lated from death to life if we love the Brethren. Lazarus</HI> when he was rai&s;ed from the grave, we do not read he went to keep the dead men company againe: tho&s;e that God hath rai&s;ed from the death of their &s;ins, live among&s;t living men, and
<PB N="79" REF="140"> delight in living mens company. Thus examine whether thou bee&s;t come out of the wilderne&s;&s;e of &s;in, or no.</P>
<P>Secondly, As comming out of the wilderne&s;&s;e is a &s;igne of the child of God: &s;o being in the wilderne&s;&s;e, is likewi&s;e a note whereby thou maye&s;t know thy &s;elfe. Gods Spou&s;e comes out of one wilderne&s;&s;e into another, out of the wilderne&s;&s;e of &s;inne into the wil|derne&s;&s;e of &s;orrow, and out of that to their Saviour. Woulde&s;t thou know whether thou art found, or no; <HI>Ex|amine whether thou wert lo&s;t or no:</HI> Woulde&s;t thou know whether ever thou wert a beleever; examine whether ever thou wert a penitent, or not. This is Gods ordinary way; thence he com|plaines of his people, that <HI>they would not repent, that they might beleeve in him.</HI> Do&s; thou find God in another manner of working in thy &s;oule? ble&s;&s;e God for it; and if thy title be good to heaven, which will be knowne by thy walking with God, beleeve me, God hath u&s;ed thee kindly, heaven hath co&s;t thee cheaper then it co&s;ts many a poore &s;oule; and walke humbly before God,
<PB N="80" REF="141"> becau&s;e he hath not <HI>humbled thee un|der his mighty hand,</HI> as he hath done many another poore creatures: And though I would not condemne tho&s;e that plead their title to heaven this way, for feare I &s;hould condemne <HI>the generation of the righteous,</HI> yet beleeve me, I &s;hould &s;u&s;pect it in my owne cau&s;e. <HI>They that goe out weeping, and carry precious &s;eed, &s;hall returne rejoy|cing, and bring their &s;heaves with them.</HI></P>
<P N="2">2. Examine thy &s;elfe, <HI>What other wilderne&s;&s;es thou meete&s;t with? Afflicti|ons, temptations,</HI> &amp;c. I would not give this as an infallible marke, yet God &s;ayes, <HI>whom he loves he cha&s;teneth, and &s;courgeth every child whom he recei|veth:</HI> and thence the Father drew out his Conclu&s;ion, <HI>Unicum Deus habuit filium &s;ine peccato, nullum &s;ine flagello;</HI> God had one Sonne without &s;inne, but none without a rod. But I know, even the wicked &s;ometimes begin their hell upon the earth: and though I would &s;u&s;|pect my &s;elfe if I met with no afflicti|ons, yet I would not be glad to have a life full of cro&s;&s;es and afflictions, my be&s;t evidence for heaven. I rather na|med
<PB N="81" REF="141"> this for a preface to the next note.</P>
<P N="3">3. Examine <HI>how thou carrie&s;t thy &s;elfe in the wilderne&s;&s;e;</HI> there is a diffe|rent carriage betwixt the child of God, and the child of the Devill in afflicti|ons: the one &s;inkes into the grave with de&s;paire, the other lifts up his head to <HI>Sion</HI> with hope: the one is pre&s;t to death under cro&s;&s;es, the other above all cro&s;&s;es. <HI>Cain</HI> cries, <HI>my puni&s;hment is too heavy for me to beare; Job</HI> cries, <HI>though he &s;hould kill me, yet I will tru&s;t in him:</HI> The Reprobate cryes, Who is <HI>the Lord that I &s;hould wait for him?</HI> The Saint &s;ayes, <HI>I will patiently wait for the Lords Salvation:</HI> the wicked man dyes, the Saint leanes: the eyes of the &s;inners faile that day; but the Saints look up to <HI>Sion,</HI> from whence comes their helpe that day.</P>
<P N="4">4. Examine <HI>How thou ha&s;t come out of thy wilderne&s;&s;e?</HI> of thine owne &s;trength or leaning? Can&s;t thou &s;ay, That God <HI>knew thee in the wilderne&s;&s;e, in the land of great drought,</HI> Ho&s;. 13. 5. If thou thinke&s;t thou came&s;t out alone, thou art there &s;til, What gave thee com|fort in the depths of &s;orrow? what?
<PB N="82" REF="142"> thy merry company? did thy duties do it? If any thing did it but thy Chri&s;t, I feare thou art &s;till in the Wilderne&s;&s;e: when thou did&s;t mourne, <HI>as one that mourneth for his onely begotten &s;onne,</HI> di&s;t thou <HI>look upon him whom thou had&s;t pierced?</HI> there is nothing but the blood of Chri&s;t can give a cordiall to a faint|ing &s;oule; nothing but the hand-ker|chiefe of free grace that can wipe thine eyes; nothing but the blotting out of the hand-writing, which was written in Gods Booke, and thy owne con&s;ci|ence again&s;t thee, that can make thy heart leave trembling, and thy knees leave beating together for terror. Thou can&s;t not come out alone, if ever thou came&s;t out, it was leaning.</P>
<P N="5">5. Examine thy &s;elfe, <HI>How thou ha&s;t carried thy &s;elfe &s;ince thou came&s;t out?</HI> How ha&s;t thou beene &s;ince thou wert humbled, and lo&s;t in the wilder|ne&s;&s;e of &s;orrow? What effects hath the wilderne&s;&s;e of &s;orrow wrought upon thee? Hath thy &s;orrow beene like the &s;orrow of <HI>Achan,</HI> that thou ha&s;t been onely &s;orry becau&s;e thou ha&s;t been un|der an Attachment of wrath? Or like
<PB N="83" REF="142"> <HI>Ahab, renting his cloathes, putting on his &s;ack-cloth, and going &s;oftly?</HI> 2 <HI>Chron.</HI> 22. Or like <HI>Pharoah,</HI> &s;aying, <HI>I have &s;inned? Exod.</HI> Or like <HI>Balaam,</HI> &s;ay|ing. <HI>I have &s;inned, I will returne back againe?</HI> when he might have had more thanks for his labour and never have come there, he had checks enough. Art thou wor&s;e when thou comme&s;t out of the wilderne&s;&s;e of affliction, that wee may brand thee with <HI>Ahaz</HI> his Brand, <HI>This was that King Ahaz?</HI> Or doe&s;t thou come out of thy Afflictions leaning, with thy weak faith &s;trengthe|ned, and thy &s;trong faith confirmed? Ha&s;t thou lo&s;t no graines, but got in the fire? Is thy gold as good weight now as before? it is a good &s;igne it is good then. But I ha&s;ten to the next U&s;e, which may be to informe us;</P>
<P>Fir&s;t, <HI>The &s;ad condition that all un|beleevers are in.</HI></P>
<P>Secondly, <HI>The joyfull condition that all the Children of God are in.</HI></P>
<P>Thirdly, <HI>The great love of God, that he would &s;end Chri&s;t to &s;eeke us up in the wilderne&s;&s;e, and give his hand to</HI>
<PB N="84" REF="143"> <HI>poore creatures to lead them out.</HI></P>
<P>And la&s;tly, If in every wilderne&s;&s;e wee mu&s;t leane upon the Lord Je&s;us Chri&s;t, <HI>It may informe us, what need wee have at all times to walke clo&s;e with the Lord Chri&s;t.</HI> Fir&s;t, here &s;ee the &s;ad condition that all men and women by nature are in, that have not the Lord Je&s;us Chri&s;t. It con&s;i&s;ts in two things:</P>
<P>Fir&s;t, <HI>They are in a wilderne&s;&s;e:</HI> Sinne is a wilderne&s;&s;e. Now which of you (friends) but would thinke him&s;elfe as good as a dead man if he were in the mid&s;t of an <HI>Arabian</HI> de&s;ert, that he could not &s;ee any po&s;&s;ibilitie of getting out, nor any comfort he could enjoy there: terror on every &s;ide, comfort on no &s;ide; the Lyons and bea&s;ts of prey of every hand ready to devour him, and it is well if he can keepe his fle&s;h for food for him&s;elfe, for he can get no provi&s;ion for his body, nothing, except he would eate the barke of trees, or the parched gra&s;&s;e. What man would not tremble, to thinke of one that &s;hould be condemned to &s;uch an axile? Doe not your hearts pittie as oft as you think of tho&s;e poore men that
<PB N="85" REF="143"> were left but halfe a yeare in <HI>Green|land?</HI> And yet O Lord! How few pittie them&s;elves! O poore creatures! <HI>Mutato nomine de te fabula narratur;</HI> the Story is thy owne, apply it there|fore: You that are in your &s;innes are all in a &s;ad wilderne&s;&s;e; the judgements of God, like the bea&s;ts of prey, are ready to &s;wallow you up on every hand; 'tis a miracle of mercy you are not in hell; there is but a thread betwixt you and death; the Sword of Gods wrath hangs over your head, while you are at your Drunken Banquets of &s;inne: Oh! what comfort? what joy can can you have in the wilderne&s;&s;e (friends?) that when you lye downe at night, you know not but you may wake in the morning pa&s;t Repentance, even with Hell flames about you; as the Lord lives, there is but a haires breadth betwixt you and Hell.</P>
<P N="2">2. Con&s;ider, <HI>That you have no one to helpe you out of any wilderne&s;&s;e;</HI> if Chri&s;t be not yours, nothing is yours: what will you doe in a &s;tormy day of Affliction, when you &s;hall cry unto God, and he &s;hall &s;ay unto you, as he
<PB N="86" REF="144"> once &s;aid to the roaring <HI>I&s;ralites,</HI> Jud. 10. 14. <HI>Goe, and cry unto the gods which you have cho&s;en; let them de|liver you in the time of your tribulation.</HI> Cry unto your Gold now, unto your Lu&s;ts now, tru&s;t your Riches now, make you a golden Calfe! See if it will now &s;ave you. O think! You that live in &s;inne, and love and delight in &s;inne, what &s;hall I doe in a &s;ad day of &s;ick|ne&s;&s;e, when the feare of the grave &s;hall &s;urround me, and the terrors of Hell &s;hall make me afraid? What &s;hall I leane upon when the&s;e comforts &s;hall be no comforts? when I &s;hall &s;ay to all creature-enjoyments, <HI>mi&s;erable comforters are you all.</HI> Where &s;hall I warme me when the&s;e fla&s;hes will be out? when the &s;parkes of plea&s;ure and profit &s;hall be choakt, and kill'd with the du&s;t and a&s;hes of my grave? Heare yee this all yee, <HI>That kinde a fire, that compa&s;&s;e your &s;elves about with &s;parkes; walke in the light of your fire, and in the &s;parkes that you have kindled; This &s;hall ye have at the Lords hand, you &s;hall lye downe in &s;orrow:</HI> Your plea&s;urable &s;innes are but as
<PB N="87" REF="144"> &s;parks (Sirs,) What will you doe when your &s;parkes are out? They are (as we &s;ay of a &s;hort flame) but a Widdowes joy for a moment: Take heed, that when your &s;parks are out, you blow not your nailes in hell: Take heed, that your &s;parkes doe not kindle everla&s;ting bur|nings for you. What will you doe in a wilderne&s;&s;e of Affliction? how will you come out? what will you come out? What will yee leane upon?</P>
<P>Secondly, This may &s;erve to informe us of the happpy condition of Gods children, and that <HI>&egrave; contrario,</HI> in a ju&s;t po&s;ition to the others mi&s;ery: <HI>O lift up your heads yee righteous,</HI> and be <HI>glad yee upright in heart:</HI> Your happi|ne&s;&s;e con&s;i&s;ts in the&s;e two things:</P>
<P>Fir&s;t, <HI>You are out of the wilderne&s;&s;e,</HI> out of the danger of Hell; and tho&s;e that can &s;pell in their thoughts but that word <HI>hell,</HI> will know it to be a mercy to be out of the feare of it. You are out of the wilderne&s;&s;e, O ble&s;&s;e that God that hath helpt you out: 'tis a great happine&s;&s;e to be delivered of feares; beleeve me! Did the wicked men &s;eri|ou&s;ly thinke what a weight of wrath
<PB N="88" REF="145"> they lye under, what a cloud of bloud hangs over their heads, they would pray till all their knees were melted (though they were all &s;teele) to be de|livered from it. Hold up your hands that you have e&s;caped a drowning; that you feare not the wild bea&s;ts that be|long to the wilderne&s;&s;e; Gods dreadfull judgements you dare meet, the Lyon and the Beare, and they dare not &s;et the print of their teeth upon you. A godly man is like a man under protection, he owes much, but the Bayliffe dares not meddle with him; Chri&s;t hath under|taken the debt for him, he is under the protection of the Sonne of God; he can looke a Judgement in the face, and never run for it. The wicked man, on the contrary, is like one that hangs up|on every bu&s;h (as we &s;ay) owes more than he is worth; he dares &s;car&s;e looke out of the doores whiles the Bayliffes are about: when the judgements of God are about, the wicked wretch dares not looke out, he &s;inks into his grave in the thoughts of it. This Plague, this Feaver, this Ague, may be a Bayliffe to arre&s;t me, that God hath &s;ent to carry
<PB N="89" REF="145"> me bound hand and foot and throwne into Hell, where is weeping and way|ling, and gna&s;hing of teeth. And then thinks with him&s;elfe (O that they did &s;o!) Where is my &s;urety (if it &s;hould be &s;o?) who would be bound for the payment of the Debt due for my &s;innes, and to be paid at Gods Judgement Seat? The godly man, he likewi&s;e &s;aith; This Plague, this Feaver, this Sickne&s;&s;e, may arre&s;t me: But &s;uppo&s;e they &s;hould, the Son of God is bound for my Debt; My Judge &s;urely will not demand bet|ter Surety then his owne Sonne. I ble&s;&s;e God I am out of the wilderne&s;&s;e: O happy man! Here's a portion of thy happine&s;&s;e; but here is not all.</P>
<P N="2">2. Con&s;ider, That if thou &s;houlde&s;t fall into the corner of another wilder|ne&s;&s;e: <HI>Thou ha&s;t one to leane upon, even in every wilderne&s;&s;e:</HI> If thou &s;hould&s;t have a rod upon thy backe, thou ha&s;t a &s;taffe to comfort thee. Thou ha&s;t one to lead thee out, when&s;oever thou art in: an arme that thou maye&s;t tru&s;t to. Hap|py is he that hath a friend in the Court, &s;uch is thy friend. A friend in adver&s;ity, is better than a brother, (&s;aith <HI>Solomon)</HI>
<PB N="90" REF="146"> thou ha&s;t a friend in adver&s;ity, and he is thy brother: Thy brother Chri&s;t is thy friend, that will lead thee through, and out of every wilderne&s;&s;e. Is the childe happy, that in want hath a father to run unto? the wife happy, that hath a hus|band in time of &s;ickne&s;&s;e to comfort her? The &s;ervant happy, that hath a Ma|&s;ter in adver&s;ity to pitty him? then I dare pronounce thee in all times happy: Thy husband loves thee, thy father &s;ends his &s;on to lead thee, thy husband is alwayes by to comfort thee, and lead thee by his hand. God hath &s;aid, <HI>E&s;ay</HI> 58. 11. <HI>That he will guide thee continually, and &s;atisfie thy &s;oule in drought, and make fat thy bones.</HI> Thou ha&s;t alwayes a friend at need, a brother in adver&s;ity.</P>
<P>Thirdly, Is it &s;o that the Spou&s;e comes out of the wilderne&s;&s;e <HI>leaning upon her Beloved?</HI> This may then &s;hew us the infinite love of God to the creature; that he would be plea&s;ed to looke us up in the wilderne&s;&s;e, and let us leane upon him: Chri&s;t was led into the wildernes becau&s;e thou wert there, he had a bad journey to fetch thee nome: Oh! what &s;hould? what could (be&s;ides his infinite
<PB N="91" REF="146"> free-grace) make his bowels of mercy &s;o yerne towards the creature, as to look it up in the wilderne&s;&s;e, to cloath it na|ked, to wa&s;h it polluted, to &s;ave it dam|ned? Chri&s;t the &s;hepheard had lo&s;t his &s;tray &s;heep, and goes after that which was lo&s;t in the wilderne&s;&s;e untill he &s;in|deth it, then he layeth it on his &s;houl|ders, and bringeth it home. O, ble&s;&s;ed be the name of the Lord for his free grace and mercy! The &s;hepheard followed the &s;heep, whiles the &s;heep regarded not the &s;hepheard; we were in a wil|derne&s;&s;e, he came to find us out. O! was not this infinite love, a&s;toni&s;hing mercy?</P>
<P>La&s;tly, Is it &s;o? that we mu&s;t come out of every wilderne&s;&s;e leaning upon our Beloved? O then let this informe us what need we have to walk clo&s;e with the Lord Je&s;us Chri&s;t; what need we have to be fearfull of offending, and carefull to plea&s;e him: It is he that mu&s;t help us in every need, he that mu&s;t lead us in every wilderne&s;&s;e: If he for&s;akes us we are undone. Have we but one friend? let us keep him then: if we an|ger him, we lo&s;e our be&s;t friend. Hath the &s;hiftle&s;&s;e child need to keep the love
<PB N="92" REF="147"> of the Father? the Babe need to keep in the armes of the Nur&s;e? the wife need to keep the love of the husband? the blind man need to keep the love of his guid? O Chri&s;tian, thou ha&s;t much more need to keep the love of thy Chri&s;t: It is he that mu&s;t &s;uccour thee at every need; he that mu&s;t make the rugged wayes plaine for thee; It is he that mu&s;t carry the Babe of grace in his armes, le&s;t it &s;hould da&s;h its feet again&s;t the &s;tones of affliction: It is he that mu&s;t lead the child of God upon his hand, le&s;t in this world of afflictions it fall, and hurt it &s;elf. O keep clo&s;e in his armes, keep thy &s;elfe warme in his bo&s;ome; feare that which may make thy God go free from thee. Gods departing from the creature is a piece of hell: thou knowe&s;t not how &s;oone thou maye&s;t need him; yea, thou alwayes neede&s;t him, therefore take heed of &s;inning again&s;t him; thou wilt anger thy be&s;t friend, I will a&s;&s;ure thee.</P>
<P>I ha&s;ten to the la&s;t U&s;e, which &s;hall be a word of Exhortation: Doth the Spou&s;e of Chri&s;t come out of the wil|derne&s;&s;e leaning upon her Beloved?</P>
<PB N="93" REF="147">
<P> Fir&s;t, O then, you that are yet in the wilderne&s;&s;e of &s;innes, come out, come out, get this Spou&s;es Beloved, and then leane upon him.</P>
<P N="2">2. You that are in the wilderne&s;&s;e of &s;orrow for &s;inne, afflictions, tempta|tions, de&s;ertions, leane upon your be|loved, live leaning and dye leaning: you that &s;ay you are &s;inking, and you cannot beleeve. Oh leane and come out of this wilderne&s;&s;e leaning upon your Beloved.</P>
<P>A word to the fir&s;t: Is there any before the Lord this day that is yet in the gall of bitterne&s;&s;e, and in the bond of iniquity, with what arguments &s;hall I plead with &s;uch a &s;oule? Tho&s;e are not wanting, but with what argu|ments &s;hall I prevaile with &s;uch a &s;oul, to come unto the Lord Chri&s;t? were any here drowning in the water, a little Rhetoricke would per&s;wade them to let me helpe them out? were any lo&s;t in a wood, I &s;hould not need much entreat them to give me their hand, and I would &s;hew them a way out of that loo&s;ing place? why &s;hould I not as much prevaile for heaven this day?</P>
<P N="1"><PB N="94" REF="148"> 1 Con&s;ider <HI>what e&s;tate it is that thou take&s;t &s;uch plea&s;ure to continue in?</HI> fir&s;t, it is a <HI>dangerous place,</HI> more dange|rous then the &s;ands to the &s;hip: thou art ready to be &s;wallowed up of hell every houre in it. A troop of judgments waites upon thee to de&s;troy it; how can&s;t thou abide con&s;uming fire? or dwell in everla&s;ting burnings?</P>
<P>Secondly, Con&s;ider, it is a <HI>joyle&s;&s;e condition:</HI> There is no true joy to the &s;inner, though he &s;ings &s;ometimes a|mong&s;t his drunken cups, yet he can|not feed heartily upon a fea&s;t of joy, be|cau&s;e the Sword hangs over his head, it is but a fained joy that the &s;inner hath, a &s;udden &s;hort lived flame, without any coales underneath to pre&s;erve it. <HI>There is no peace to the wicked</HI> (&s;aith God) and if no peace, there can be no joy; when the &s;inner is &s;erious he can|not rejoyce, his rejoycing is like the skipping of mad men that know not what they doe.</P>
<P>Thirdly, Con&s;ider, it is a <HI>&s;tarving condition;</HI> The &s;inners &s;oule &s;tarves whiles he fea&s;ts his body like a glutton, his &s;oule dyes for thir&s;t, when his bo|dy
<PB N="95" REF="148"> is over&s;lowne with drunkenne&s;&s;e. It is impo&s;&s;ible the puffe-pa&s;t of iniquity &s;hould nouri&s;h a &s;oule: Doth an Angell feed upon the earth? doth a Saint feed upon hell? The &s;oule is of an An|gelicke &s;ub&s;tance; it cannot feed upon &s;inne: &s;inne &s;tarves it. Do&s;t thou love to be in the midde&s;t of thornes? do&s;t thou delight to lye downe in &s;orrow? can&s;t thou endure to &s;ee thy better part &s;tarved, whiles thou pampere&s;t thy filthy Carca&s;&s;e? O let this deterre thee from the wilderne&s;&s;e of &s;inne, and per&s;wade thee to come out of it unto Paradi&s;e. There,</P>
<P>Fir&s;t, <HI>Thou &s;halt be in a &s;afe condi|tion:</HI> Out of the feare of judgements, out of hells gun&s;hot: There life or death will be either peace temporall, or el&s;e eternall, either grace, or glory unto thee; here thy &s;oule &s;hall be in a har|bour, if thou&s;ands fall at thy left hand, and ten thou&s;ands at thy right: none &s;hall make the afraid, thou &s;halt laugh at trouble when it comes. Thou &s;halt be &s;ure to goe to heaven either by land, or water: If thou goe&s;t through the fire, thou &s;halt be &s;ure to have Chri&s;t with
<PB N="96" REF="149"> thee. Heaven is a &s;ecurity in all e&s;tates, a protection from all Arre&s;ts, if the King of glory hath a mind to &s;ue thee, thou &s;halt not be arre&s;ted (like other men) with a writ of wrath, but invi|ted to &s;up with him in glory, onely by a letter of love, and he will &s;end his U&s;hers of glory to waite upon thy &s;oul to the chambers of glory, <HI>Luke,</HI> 16. 22. The &s;oule of good <HI>Lazarus was carri|ed by Angels into Abrahams bo&s;ome:</HI> you &s;hall not live like other men, haun|ted with the blood-hounds of wrath, nor dye like other wretches, that goe out of the world, haled by the Sarjeants of hell to everla&s;ting pri&s;on; but quietly &s;leepe, and awake againe one day in glory. O who would not de&s;ire &s;uch a protection for him&s;elfe? &s;uch a &s;ecurity for his &s;oule? who would not throw off his raggs of &s;inne, to put on Chri&s;ts livery of grace, when Chri&s;ts badge upon his &s;houlder &s;hall free him from all Arre&s;ts? That he &s;hall walke up and downe, and nothing &s;hall make him afraid?</P>
<P>Secondly, Con&s;ider that <HI>Heaven is a place as full of joy, as ever the wilder|ne&s;&s;e</HI>
<PB N="97" REF="149"> <HI>was full of &s;orrow and trouble;</HI> of this I &s;pake before. O thinke of the joy of the Saints, you children of vaine plea&s;ure, you mad-men of the earth, that can dance <HI>over the hole of the A&s;pe,</HI> and <HI>put your hands on the Cocka|trices den.</HI> Your fal&s;e and flattering joy is nothing to the reall joyes of hea|ven; There is joy <HI>like the joy of the har|ve&s;t, like the joy when men divide the &s;poyle:</HI> The yoake of their <HI>burthen is broken,</HI> and the rod of the oppre&s;&s;our. O you that love your drinking meet|ings, and dancing dayes, that you would but love heaven, where you might drink new wine with your Lord Chri&s;t: where you might dance in glory, and make all your dayes, dayes of joy, and every houre, an houre of plea&s;ure.</P>
<P>Thirdly, con&s;ider, that <HI>there, and there onely, is provi&s;ion for your &s;oule.</HI> Chri&s;ts robes is the only cloathing that will cover the nakedne&s;&s;e of it; <HI>his fle&s;h is meat indeed,</HI> and <HI>his bloud is drinke indeed;</HI> there my friends, <HI>Eate and drinke, and be merry,</HI> there you may have wine and milke, <HI>without</HI>
<PB N="98" REF="150"> <HI>money, or without price. O, &s;pend not your money for that which is not bread, and your labor for that which profits not?</HI></P>
<P>Here you may <HI>eate that which is good, and let your &s;oule delight it &s;elfe in fatne&s;&s;e.</HI> Here is a Fea&s;t of fat things; <HI>The fatlings are killed:</HI> O come to the wedding! Why &s;hould your roomes be emptie in the day of the Lords E&s;pou|&s;als? You &s;hall bee welcome to my Ma&s;ters Table: Now, O now, <HI>Be|hold he &s;tands at the doore and knocks:</HI> (Lord, breake where thou knocke&s;t) <HI>If any man will heare his voice, and open the doore, he will come into him, and &s;up with him,</HI> and he &s;hall <HI>&s;up with him.</HI> O let me intreat you, to pittie the yern|ing of your Saviours bowels toward you; pittie the groaning of his tender heart for you; pittie your &s;elves, if not your Chri&s;t; and, O come, come out of the wilderne&s;&s;e of &s;inne into this wilderne&s;&s;e of &s;orrow; that of a drun|ken profane creature, thou maye&s;t be a mourning pious &s;oule; of a proud care|le&s;&s;e &s;inner, become a poore humbled paenitent; that the world may admire, <HI>Saul</HI> among&s;t the Prophets, and
<PB N="99" REF="150"> <HI>Paul</HI> among&s;t the Apo&s;tles, and thee a|mong&s;t the Saints of Chri&s;t; and &s;ay of thee, who art now a profane Swearer and Bla&s;ephemer, <HI>Behold he Prayeth!</HI> Of thee that wert a filthy Wanton, Be|hold he Mournes! Of thee that wert a filthy Drunkard and Glutton, Behold he fa&s;ts! And may in time &s;ay of thee, <HI>Who is this that commeth up from the wilderne&s;&s;e leaning upon her Belo|ved?</HI> But,</P>
<P>Secondly, Is there any before the Lord this day, that is in any other wil|derne&s;&s;e of Sorrow, Affliction, Temp|tion, De&s;ertion, &amp;c? O leane! Come out of your <HI>wilderne&s;&s;e leaning upon your Beloved.</HI></P>
<P>Fir&s;t, Is there any one here, to whom the Lord hath &s;hewne their owne &s;ad condition too, and yet hath not revea|led the fulne&s;&s;e of his free grace to them? O leane upon the Lord Je&s;us Chri&s;t, and leaning come out of thy wilderne&s;&s;e; <HI>Beleeve and thou &s;halt be &s;aved.</HI> But here's the hard taske, to per&s;wade &s;uch a &s;oule to beleeve.</P>
<P>Con&s;ider but the&s;e few things.</P>
<P N="1">1 That <HI>now thou art in a capacitie of</HI>
<PB N="100" REF="151"> <HI>beleeving.</HI> Povertie of &s;pirit is the nea|re&s;t capacitie of faith; <HI>Ble&s;&s;ed are they that hunger and thir&s;t after Righteou&s;|ne&s;&s;e.</HI> Now thou art weary, Chri&s;t hath promi&s;ed to ea&s;e thee; now thou art heavy laden, he hath promi&s;ed to help thee.</P>
<P>Secondly, Con&s;ider that <HI>thou ha&s;t ground enough to build thy faith upon;</HI> Chri&s;ts power and love are two Pil|lars, able to hold up the weake&s;t faith.</P>
<P>Fir&s;t, Beleeve; leane upon Chri&s;t, for he is able to pardon thy &s;innes; thou &s;houlde&s;t bla&s;pheme in thy thoughts if thou &s;houlde&s;t not thinke this. Can infinite mercy be fadomed thinke&s;t thou? Can any one plead his under&s;ervings again&s;t free grace? Were thy burthen farre heavier then it is, ca&s;t it upon Chri&s;t, for he is able to beare it; Art thou thick darkne&s;&s;e? he is in|finite light: Art thou all &s;inne? he is all pardon: Art thou altogether lovely? why Chri&s;t is altogether lovely.</P>
<P>Secondly, Beleeve; becau&s;e <HI>Chri&s;t is as much love as he is power:</HI> he is not only able, but he is willing to pardon
<PB N="101" REF="151"> thee; free grace thir&s;ts after thee. Nay, beleeve me, thou can&s;t give Chri&s;t no greater &s;atisfaction then to receive his mercies. Chri&s;t is with child of free grace (to &s;peake it with reverence) and he de&s;ires nothing more then to be delivered in thine heart. He is a Sea of mercy, and he would rejoyce to empty him&s;elfe by drops into his peoples hearts. But why did I &s;ay empty? Can the Sun lo&s;e any light by communicating his light to others? When the creature &s;peaks of God, he mu&s;t &s;peake <GAP DESC="foreign">, he would fill thee, and yet conti|nue full him&s;elfe. He is &s;atisfied when thou art full. <HI>He &s;hall &s;ee of the travell of his &s;oule, and &s;hall be &s;atisfied.</HI> Thou art not &s;o willing to receive, as he is to be&s;tow free grace. O then lean upon him.</P>
<P>Thirdly, Con&s;ider, <HI>that can&s;t not di&s;honour thy God; more then when thou art humbled by him for thy &s;ins, and ca&s;t downe in thine owne thoughts, and cal'd to beleeve in his mercies, and &s;ecured up|on his word, if thou wilt but tru&s;t him.</HI> If thou wilt not, then beleeve in him, Surely then thou art of a little faith, if not an Infidell. Thou could&s;t not beleeve when thou wert an impaenitent hard-hearted creature. Why? becau&s;e thou knewe&s;t no need thou had&s;t of faith: Neither could&s;t thou hear Chri&s;ts invitation, becau&s;e thou wert not weary and heavie loaden; but now that the Lord hath humbled thee, now the promi&s;es belong unto thee; what? dare&s;t thou not take Chri&s;ts
<PB N="102" REF="152"> word? Suppo&s;e a Traytour were condemned to dye, and the King &s;hould &s;end a Pardon by the hand of his owne Son to this forlorne wretch, and he &s;hould refu&s;e it, &s;aying; <HI>The King cannot pardon me; what hath he to do to &s;end me a Pardon? I know he doth but mock me, he meanes nothing le&s;&s;e, &amp;c.</HI> Were not this a peice of unworthine&s;&s;e, by which he &s;hould di&s;honour his Prince as much as with his Trea&s;on before? O take heed of provoking the Lord &s;till; it is enough that thou ha&s;t provoked him once, yet he will pardon thee. And on the con|trary, thou can&s;t not honour Chri&s;t more then in beleeving; for thou acknowledge&s;t the unfadom|able depth of his free love and mercy; Thou pro|clame&s;t God, to be a God, gracious, long-&s;uffering, a God that may be tru&s;ted by the creature which hath de&s;erved nothing at his hand; that he is &s;o pure an E&s;&s;ence of love, that he will create him&s;elf a cau&s;e of love where is none. And though he coould find nothing in thee to pardon thee, for thy &s;ake, yet he would pardon thee for his owne Name &s;ake.</P>
<P>So likewi&s;e, you that are in any wilderne&s;&s;e, or &s;hall be, of Affliction, De&s;ertion, Temptation, &amp;c. <HI>O leane! leane!</HI> Tis that which God requires at your hand; 'tis that which will ea&s;e you when you are weary; help you when you are heavie la|den; Beleeving will ea&s;e you when complaining will not; 'tis that which honours God, and hon|ours
<PB N="103" REF="152"> Chri&s;t; It gives him the glory of his Power, and Providence, &amp; Dominion, and free Grace, and mercy. Chri&s;t, beleeve me, will take it kindly at your hands, that you will try him in need, and tru&s;t him even in de&s;paire; though he kills you, yet you will tru&s;t in him. Tho&s;e that venture upon Death with &s;uch a faith cannot dye: Tho&s;e that have &s;uch a Spirit mu&s;t live eternally. The way to live, is to dye beleeving, and the way to &s;tand, is to leane falling. O come all yee that love the Lord tru&s;t in his mercies: I have done, only I con|clude with my Text.</P>
<P>O you that are falling, as you think into the pit of de&s;paire, that are lo&s;t in the wilderne&s;&s;e of &s;or|row: <HI>Beleeve, beleeve, and you &s;hall be &s;aved.</HI> Come out tru&s;ting upon God; re&s;ting upon the fulne&s;&s;e of his mercy, and the freene&s;&s;e of his grace; come out, come out <HI>leaning upon your Beloved.</HI></P>
<P>O you that are in a wilderne&s;&s;e of <HI>afflictions,</HI> lean upon Gods &s;taffe, let his rod comfort you; be|leeve that he &s;mileth while he &s;miteth thee; be|leeve in affliction you &s;hall have <HI>no more then you are able to beare;</HI> he will let <HI>his grace be &s;ufficient for you,</HI> and all &s;hall worke for your good. And come you out of your wilderne&s;&s;e <HI>leaning upon your Beloved.</HI></P>
<P>O you that are in the wilderne&s;&s;e of temptati|on, in the &s;nare of the Devill, beleeve, and leane, your Chri&s;t was tempted, and he knowes how to &s;uccour tho&s;e that are tempted: leane upon him to
<PB N="104" REF="153"> beare you up in, and to give you an happy i&s;&s;ue out of your temptations in which you are in, <HI>for the triall of your faith;</HI> and come you out likewi&s;e <HI>leaning upon your Beloved.</HI></P>
<P>You that are in the wildernes of De&s;ertion, cry, My God! though you be for&s;aken, keep your faith, retaine your Intere&s;t; O leane, lo&s;e not your hold you have upon the Almighty, leane in: and <HI>come out of this your wilderne&s;&s;e leaning upon your Beloved.</HI></P>
<P>Finally All you that are in the wilderne&s;&s;e of &s;in; the wor&s;t wilderne&s;&s;e of all: Let me conclude with you, And once more as the Emba&s;&s;adour of Je&s;us Chri&s;t in my Ma&s;ters name, as if he him&s;elfe were here: I be&s;eech you, by the many, and tender mer|cies of him, who&s;e bowels yerne towards you, by his precious bloud, which was powred out upon the Cro&s;&s;e for &s;inners (and who knowes whether not for you; as well as others) as you tender the life &amp; happines of your own &s;ouls, the joy of your faithfull Pa&s;tors: nay, (which is mo&s;t of all) as you tender the honour of God, come out, O come out of your &s;ad wilderne&s;&s;e! be humbled, and mourne, &s;it downe in du&s;t and a&s;hes, that you may ri&s;e up, adorned with grace, and be crowned with glory, that you may leane upon your Beloved; and O that my fir&s;t or la&s;t words might prevaile with &s;ome great &s;inner this day for whom we might all re|joyce, concerning whom we might all &s;ay, <HI>who is this&punc; that comes out of the wilderne&s;&s;e leaning upon her beloved.</HI></P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="154" MS="y">
<P><HI>A LESSON OF SELF-DENIALL:</HI> OR, <HI>The true way to de&s;irable BEAUTY.</HI></P>
<P><HI>By JOHN COLLINGS,</HI> M. A.</P>
<Q><BIBL><HI>Mat.</HI> 10. 37.</BIBL> He that loveth father or mother more than me, is not worthy of me; and he that lo|veth &s;on or daughter more than me, is not wor|thy of me.</Q>
<Q><BIBL><HI>Ver.</HI> 38.</BIBL> And he that taketh not up his cro&s;&s;e, and followeth after me, is not worthy of me.</Q>
<P><HI>Printed for</HI> Rich: Tomlins. 1649.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="155">
<PB REF="155">
<HEAD>TO THE Right Honourable, The Lady <HI>Frances Cecill,</HI> the only Daughter of the Right Ho|nourable the Lady <HI>Elizabeth,</HI> Coun|tei&s;e Dowager of <HI>EXETER.</HI></HEAD>
<HEAD TYPE="sub">Increa&s;e of true Honour, and Peace, and Happine&s;&s;e.</HEAD>
<OPENER><SALUTE>Madam,</SALUTE></OPENER>
<P>_WHen I con&s;ide|red the plenty of <HI>Go&s;pell-&s;heaves,</HI> which the Gra|cious <HI>Lord</HI> of the <HI>Harve&s;t</HI> hath in our days cau&s;ed his <HI>reapers</HI> to <HI>bind</HI> up,
<PB REF="156"> I could not but que&s;tion whe|my <HI>gleane</HI> were worth your <HI>Ladi&s;hips</HI> &s;tooping to take up. God hath &s;eemed to empty his <HI>trea&s;uries</HI> upon our <HI>heads,</HI> that there is &s;carce a <HI>go&s;pell-duty</HI> but &s;ome or other more eminent <HI>labourers</HI> in the Lords <HI>harve&s;t</HI> have <HI>un|dertaken</HI> to <HI>di&s;cover</HI> and <HI>urge,</HI> which makes me &s;ometimes <HI>tremble</HI> to think at what <HI>di&s;|advantage</HI> they mu&s;t peri&s;h, that are yet dead or <HI>unfruit|full.</HI> But if there be any <HI>le&s;&s;on</HI> that hath been <HI>le&s;&s;er</HI> urged, or <HI>practi&s;ed</HI> than <HI>other,</HI> it is this of <HI>&s;elfe Deniall.</HI> I rejoyce to &s;ee the <HI>flowings of</HI> the <HI>&s;pirit of</HI>
<PB REF="156"> <HI>grace</HI> in tho&s;e <HI>eminent Ser|vants</HI> of the Lord, that have both <HI>hunted</HI> for <HI>veni&s;on,</HI> and <HI>caught</HI> it, to make <HI>&s;avory meat</HI> for the <HI>Saints,</HI> di&s;covering tho&s;e <HI>&s;ecrets</HI> of the Lords <HI>&s;trength,</HI> and un&s;earchable <HI>riches</HI> of love, beyond the <HI>pennes or tongues</HI> of tho&s;e that have gone <HI>before</HI> them. But methinkes, I have &s;ometimes feared le&s;t while tho&s;e <HI>Emi|nent</HI> ones have <HI>driven</HI> accor|ding to the <HI>peace</HI> of their <HI>own &s;oules,</HI> and made it their <HI>work</HI> almo&s;t onely to dre&s;&s;e out the <HI>&s;trong meat,</HI> they &s;hould have <HI>driven</HI> beyond the <HI>pace</HI> of the <HI>Lambs,</HI> and onely <HI>go</HI> a|way
<PB REF="157"> with <HI>part</HI> of the <HI>flock</HI> who are <HI>able</HI> to receive and <HI>have eares to heare,</HI> &s;uch &s;ub|lime <HI>go&s;pell my&s;teries.</HI> I have &s;ometimes wi&s;hed a <HI>Shepard</HI> or <HI>Hooker,</HI> or two more to &s;tay behind, and to drive the <HI>remnant</HI> of the flock, which in <HI>heaven</HI> will <HI>overtake</HI> the other, though there be many things to be &s;poken which (without <HI>o|ver driving</HI> them) they are not yet <HI>able</HI> to beare. I (be|ing <HI>one borne out of due time)</HI> am onely <HI>fit</HI> for &s;uch a <HI>work,</HI> the opening the <HI>Rudiments</HI> of <HI>Chri&s;tianity,</HI> and it &s;hall be my <HI>crowne</HI> if by teaching the
<PB REF="157"> A B C of the <HI>wayes</HI> of <HI>grace,</HI> I may be made <HI>in&s;trumentall</HI> but to fit <HI>Saints</HI> for their <HI>high|&s;chooles.</HI> I have pre&s;umed here to pre&s;ent your <HI>Honour</HI> with the fir&s;t <HI>Le&s;&s;on of Grace. He that will be my di&s;ciple</HI> (&s;aith Chri&s;t) <HI>let him deny him&s;elfe, and take up the cro&s;&s;e and follow me;</HI> fir&s;t <HI>deny him&s;elf,</HI> then <HI>fol|low me.</HI> Not but that I hope your <HI>Ladi&s;hip</HI> can readily <HI>en|dor&s;e</HI> this <HI>&s;ermon,</HI> with that &s;peech of the young man, <HI>All the&s;e have I kept from my youth.</HI> Though I need not mind your <HI>Honour,</HI> that it is a <HI>lif's</HI> not a <HI>dayes</HI> practice. (Madam) there can be no
<PB REF="158"> <HI>Mi&s;tre&s;&s;e</HI> like <HI>Experience,</HI> which ea&s;ily convinceth me, that your <HI>Ladi&s;hip</HI> (who have had a con&s;tant <HI>&s;ight</HI> of <HI>&s;ublunary</HI> vanities, an <HI>enjoy|ment</HI> of <HI>creature-contentments)</HI> is farre more <HI>able</HI> to read him (who now writes) a lecture of the <HI>Vanity</HI> of <HI>every thing under the</HI> Sun, than he is to read it your <HI>Ladi&s;hip,</HI> who hath been <HI>ble&s;t</HI> in the <HI>want</HI> of tho&s;e <HI>advantages,</HI> and one|ly (from a <HI>gue&s;&s;e</HI> at the <HI>body</HI> by the <HI>foot)</HI> can &s;ub&s;cribe <HI>Solo|mons</HI> account of them: &s;urely (Madam) there is nothing <HI>under the Sun,</HI> but in <HI>cleaving</HI> to it, and <HI>neglecting</HI> Chri&s;t,
<PB REF="158"> a rationall creature mu&s;t <HI>di&s;|honour</HI> him&s;elfe as well as his <HI>Saviour,</HI> and as well call in que&s;tion his own <HI>judgement,</HI> and out-law his owne <HI>rea|&s;on,</HI> as <HI>di&s;obey</HI> his God. Chri&s;t, (Madam!) Ah! <HI>Chri&s;t, Chri&s;t</HI> alone is the <HI>excelling</HI> one; that is <HI>Altogether de&s;ires;</HI> It is the <HI>Ro&s;e of Sharon</HI> only that wants <HI>prickles.</HI> His <HI>name</HI> is the onely box of <HI>Ointment,</HI> which one <HI>fly</HI> or other will not make to <HI>&s;tinke.</HI> And now I mention his <HI>name,</HI> I remember what the &s;pou&s;e &s;aith, <HI>Thy name is an oint|ment powerd forth, therefore doe the Virgines love thee.</HI> Of
<PB REF="159"> tho&s;e <HI>Virgines,</HI> I tru&s;t your <HI>Ladi&s;hip</HI> is, tho&s;e that love Chri&s;t for the <HI>ointment of his name powred forth;</HI> (&s;o I tru&s;t hath the <HI>Ointment of grace powred</HI> upon that head from which you drew your <HI>natu|rall breath,</HI> ran downe to the <HI>&s;kirts</HI> of all her <HI>Relations.) (Madam)</HI> This <HI>world</HI> is not &s;o well <HI>bred,</HI> but in Chri&s;ts wayes if your <HI>Ladi&s;hip</HI> de|&s;ire to <HI>walk,</HI> you mu&s;t expect to be a <HI>&s;harer</HI> in the <HI>&s;coffs of</HI> tho&s;e that <HI>put out the finger</HI> at tho&s;e that run not with them <HI>to the &s;ame exce&s;&s;e of Ri|ot.</HI> I need not mind your <HI>Ladi&s;hip</HI> of the <HI>Grace of our</HI>
<PB REF="159"> <HI>Lord Ie&s;us Chri&s;t,</HI> who <HI>pati|ently endured the cro&s;&s;e</HI> and <HI>de&s;pi&s;ed the &s;hame</HI> for your <HI>&s;ake. (Madam)</HI> the <HI>wayes</HI> of Chri&s;t, the <HI>paths</HI> of <HI>holine&s;&s;e,</HI> are onely <HI>uncomely</HI> to tho&s;e before who&s;e <HI>eyes</HI> the <HI>Devill</HI> hath ca&s;t a <HI>mi&s;t,</HI> and the <HI>God of this world hath blinded their eyes, lest the glorious light of of the go&s;pell &s;hould &s;hine upon them. If the King de&s;ires our beauty,</HI> no matter, whether our <HI>rate</HI> be <HI>high</HI> or <HI>low</HI> a|mong&s;t the <HI>children of Vanity, who&s;e God is their Belly,</HI> and <HI>who&s;e glory is their &s;hame.</HI> May your Ladi&s;hip <HI>strive af|ter perfection,</HI> and yet <HI>daunce</HI>
<PB REF="160"> before the <HI>Ark,</HI> though <HI>Mi|chal</HI> mocks <HI>out at the window.</HI> The <HI>Moone</HI> keeps its <HI>cour&s;e</HI> though the <HI>dogs bark.</HI> This Sermon <HI>(Madam)</HI> was for|merly <HI>dedicated</HI> to your <HI>La|di&s;hips eares,</HI> I never thought then, that the noi&s;e of it &s;hould have gone beyond the <HI>chappell</HI> it was <HI>preacht</HI> in, nor indeed had it, had not your <HI>Ladi&s;hips</HI> noble <HI>Mother</HI> commanded the tran&s;cripti|on of a <HI>coppy,</HI> which de&s;ire was al&s;o <HI>&s;econded</HI> by other <HI>Noble</HI> friends, who&s;e com|mands I was as <HI>unwilling</HI> to <HI>di&s;obey,</HI> as <HI>unable</HI> to <HI>performe,</HI> through my multitude of o|ther
<PB REF="160"> <HI>occa&s;ions,</HI> which is the on|ly rea&s;on of my <HI>publication</HI> of it, that I might be <HI>thrifty</HI> of my <HI>time</HI> for my other <HI>&s;tudies,</HI> and by <HI>troubling</HI> the <HI>world</HI> worke my own <HI>ea&s;e.</HI> Having re&s;olved upon this cour&s;e, I was de&s;irous it &s;hould ap|peare as <HI>covertly</HI> as might be, and have therefore added it to &s;ome other <HI>Sermons,</HI> preacht long before then, &s;ent to the <HI>pre&s;&s;e</HI> to gratify the <HI>de&s;ire</HI> of the <HI>Printer.</HI> (Ma|dam) your <HI>Ladi&s;hip</HI> I tru&s;t will ea&s;ily excu&s;e me for the want of <HI>paines</HI> in it; If <HI>I</HI> &s;hould &s;pend time to <HI>tickle</HI> &s;ome few <HI>ears,</HI> it would <HI>be un|thriftily</HI>
<PB REF="161"> done, and po&s;&s;ibly <HI>I</HI> might by it lo&s;e the <HI>advan|tage</HI> of &s;peaking to many an|others <HI>heart;</HI> I had rather &s;o <HI>preach</HI> and <HI>write</HI> that tho&s;e that <HI>heare or read</HI> my <HI>&s;ermons,</HI> &s;hould read and heare with a <HI>trembling heart,</HI> than with a <HI>tickled fancy.</HI> (Madam) Such as it is) I crave leave to pre|&s;ent it to your <HI>Ladi&s;hip,</HI> Be|&s;eeching the God of grace &s;o to empower every line, that it may be a <HI>drop of mercy</HI> to your <HI>Honours,</HI> and every <HI>Readers</HI> &s;oule, That your <HI>Ladi&s;hip</HI> may grow up <HI>like the tree planted by the rivers of water,</HI> and bring forth <HI>fruit</HI>
<PB REF="161"> <HI>in your &s;ea&s;on,</HI> That in the <HI>re|newing</HI> of every <HI>week,</HI> there may appeare in your <HI>Ladi|&s;hips heart</HI> &amp; <HI>conver&s;ation,</HI> an an&s;wer of tho&s;e <HI>old prayers</HI> newly returned to your La|di&s;hips <HI>Noble Parent.</HI> That the Lord may have <HI>glory,</HI> your &s;oule <HI>peace,</HI> and hee the dayly an&s;wer of his <HI>prayers,</HI> who truely is <HI>Madam,</HI></P>
<CLOSER><SIGNED>Your Honours mo&s;t humbly obliged &s;ervant in the Lord Je&s;us, <HI>John Collings.</HI></SIGNED>
<DATELINE>Chaplyfield hou&s;e, <DATE>Aug: 21. 1649.</DATE></DATELINE></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB REF="162">
<PB N="1" REF="162">
<HEAD>A LESSON OF <HI>Self-Denyall.</HI></HEAD>
<EPIGRAPH>
<BIBL>P&s;al. 45. 10, 11.</BIBL>
<Q>Hearken O daughter, and con&s;ider, and encline thine eare: Forget al&s;o thy own people, and thy Fathers hou&s;e, &s;o &s;hall the King de&s;ire thy beauty,&mdash;</Q>
</EPIGRAPH>
<P>_IT is agreed (almo&s;t a|mong&s;t all Expo&s;itors) that this <HI>P&s;alme</HI> is a <HI>Marriage-Song,</HI> and principally relating to the <HI>&s;pirituall marriage</HI> between <HI>Je&s;us Chri&s;t,</HI> and the <HI>beleeving</HI>
<PB N="2" REF="163"> <HI>&s;oule,</HI> or between <HI>Chri&s;t</HI> and his <HI>Church:</HI> But there is a little <HI>que&s;tion</HI> among&s;t them, whether the &s;pirituall &s;en&s;e of it be couched under a <HI>type,</HI> or an <HI>Allegory;</HI> Some thinke that the <HI>Holy Gho&s;t</HI> here <HI>treates</HI> of that <HI>&s;pirituall marriage,</HI> under the <HI>type</HI> of Solomons <HI>marriage</HI> to <HI>Pharaohs daughter,</HI> of which wee read, 1 <HI>King.</HI> 3. 11. Of this opinion (&s;aith D. <HI>Rivet)</HI> are <NOTE PLACE="marg"><HI>D.</HI> Rivet <HI>Pref. in hunc P&s;al|mum.</HI></NOTE> the Hebrew Interpreters, and mo&s;t others, as <HI>Calvin, Bucer, Junius, Jan|&s;enius.</HI> &amp;c. yet the&s;e grant that there are &s;ome things in the <HI>P&s;alme</HI> not capable of that <HI>literall &s;en&s;e.</HI> Others are again&s;t this, partly becau&s;e (as they &s;ay) that <HI>marriage</HI> of Solomons was <HI>wicked,</HI> and again&s;t Gods <HI>Law,</HI> Deut. 7. and partly becau&s;e it is probable that <HI>Solomon</HI> ha|ving before that time (as 1 <HI>King.</HI> 3. 3.) the <HI>feare of the Lord</HI> in his <HI>heart,</HI> it is not probable he would have <HI>contra|cted</HI> that <HI>marriage,</HI> had not &s;he fir&s;t <HI>contracted</HI> to have <HI>for&s;aken</HI> her <HI>fathers hou&s;e</HI> (which the Hebrewes al&s;o &s;ay was one of the <HI>marriage-Articles.)</HI> But it is probable that that <HI>marriage</HI> gave occa&s;ion to the writing of this
<PB N="3" REF="163"> <HI>P&s;alme;</HI> and for the rea&s;on again&s;t it, <HI>Rivet</HI> an&s;wers by a Rule of S. <HI>Hieroms,</HI> <NOTE PLACE="marg">Homines mali in re non bona, &s;ancti&s;&s;ima|rum rerum imo ip|&s;ius Dei ty|pi e&s;&s;e po&s;|&s;unt.</NOTE> That <HI>In Scripture, evill men, and that in wicked actions, are oft-times types of ho|ly actions, and that of Gods owne too oft times; I&s;hmael</HI> was a <HI>type</HI> of the <HI>old Te&s;tament</HI> (according to the Apo&s;tle) an many other in&s;tances might bee gi|ven. Whether it be a <HI>Type</HI> or an <HI>Alle|gory</HI> is not much <HI>materiall,</HI> nor worth the <HI>disputing: Rivet</HI> thinks neither &s;en&s;e improbable, but conceives it might be both; nor do I &s;ee any thing of value again&s;t it. In the <HI>P&s;alme</HI> ob|&s;erve:</P>
<P N="1">1. The <HI>Preface,</HI> ver&s;e 1. Wherein he P&s;almi&s;t declares the <HI>readine&s;&s;e</HI> of his <HI>heart,</HI> and <HI>in&s;tinct</HI> of the <HI>&s;pirit,</HI> put|ting him upon the <HI>Compo&s;ure</HI> of it.</P>
<P N="2">2. The <HI>narrative part of the P&s;alm,</HI> from the 2 ver&s;e to the la&s;t.</P>
<P N="3">3. The <HI>Conclu&s;ion of it,</HI> ver&s;e <HI>ult.</HI></P>
<P>In the <HI>narrative part</HI> is &s;omething, 1. Relating to the <HI>Bridegroom.</HI> 2. Re|lating to the <HI>Bride.</HI></P>
<P>The <HI>Bridegroome</HI> is <HI>commended</HI> from his <HI>Beauty,</HI> v. 2. <HI>Thou art fairer than</HI>
<PB N="4" REF="164"> <HI>the children of men.</HI> 2. From his <HI>E|loquence,</HI> v. 2. <HI>Grace is powred into thy lips.</HI> 3. From the <HI>ble&s;&s;ing of God</HI> up|on him; <HI>God hath ble&s;&s;ed thee for ever.</HI> 4. From <HI>his Glory and Maje&s;ty,</HI> v. 3. 5. From <HI>his &s;ucce&s;&s;e,</HI> v. 4. 6. From <HI>his Temper and Di&s;po&s;ition,</HI> ver&s;e 4. 7. From <HI>his Valour,</HI> ver&s;e 4, 5, 6. 8. From <HI>the nature of his Kingdome,</HI> v. 6. 9. From <HI>his love to Ju&s;tice,</HI> v. 7. 10. From <HI>the perfume of his Garments,</HI> v. 8. 11. From <HI>his choice in his Queene</HI> and his <HI>Attendants,</HI> v. 9. So farre it relates to the <HI>Bride|groome.</HI></P>
<P>The other part relates to the <HI>Bride;</HI> and in it is a Le&s;&s;on of <HI>In&s;truction</HI> and <HI>Exhortation</HI> read to her, pre&s;t from &s;e|verall <HI>Motives.</HI></P>
<P>The <HI>Exhortation</HI> is in the two ver|&s;es in which my Text lyes; And it is <HI>foure-fold,</HI> pre&s;t from &s;everall <HI>Argu|ments.</HI> In the Text then you may con|&s;ider, 1. An <HI>Exhortation,</HI> enforced upon the former <HI>De&s;cription.</HI> 2. Se|verall <HI>Motives</HI> to pre&s;&s;e this <HI>Exhorta|tion.</HI></P>
<LIST>
<PB N="5" REF="164">
<HEAD>1. In the fir&s;t con&s;ider,</HEAD>
<ITEM>1. <HI>The per&s;on exhorted;</HI> &s;et out by the name of <HI>Daughter, (O Daughter.)</HI></ITEM>
<ITEM>2. The <HI>Ex|hortation;</HI> which is <HI>five-fold:</HI>
<LIST>
<ITEM>1. <HI>Hearken.</HI></ITEM>
<ITEM>2. <HI>Con&s;ider.</HI></ITEM>
<ITEM>3. <HI>Incline thin eare.</HI></ITEM>
<ITEM>4. <HI>Forget thy people, and thy fa|thers hou&s;e.</HI></ITEM>
<ITEM>5. <HI>Wor&s;hip him.</HI></ITEM>
</LIST></ITEM>
<ITEM>3. The <HI>Mo|tives</HI> infor|cing it, which are,
<LIST>
<ITEM>1. The <HI>former de&s;cripti|on of him;</HI> now thou art married to &s;uch an husband, <HI>hearken, &amp;c.</HI></ITEM>
<ITEM>2. The <HI>Relation</HI> of <HI>Daughter;</HI> Children &s;hould harken to their <HI>Parents.</HI></ITEM>
<ITEM>3. Shee &s;hould bee <HI>beau|tifull.</HI></ITEM>
<ITEM>4. Her <HI>beauty</HI> &s;hould be <HI>de&s;ireable.</HI></ITEM>
<ITEM>5. The <HI>King &s;hould de|&s;ire it;</HI> yea, <HI>greatly de&s;ire her beauty.</HI></ITEM>
</LIST></ITEM>
</LIST>
<PB N="6" REF="165">
<P> Let me a little open the words, and then proceed.</P>
<P><HI>[O Daughter,] Quae con&s;entit viro in matrimonium e&s;t viro in loco filiae,</HI> &s;aith <HI>Rivet:</HI> The woman that con&s;ents to her <HI>Husband</HI> in marriage, is to him in &s;tead of a <HI>Daughter:</HI> So &s;aith the <HI>Parable,</HI> 2 <HI>Sam.</HI> 12. 3. The <HI>Ewe|lambe,</HI> which &s;ignified the <HI>wife,</HI> laid in the poore mans <HI>bo&s;ome,</HI> and was unto him <HI>as a daughter,</HI> Jer. 3. 4. <HI>Wilt thou not from henceforth crie unto me, Thou art my Father, the guide of my youth,</HI> the <HI>guide of her youth,</HI> that is, an <HI>Husband,</HI> and yet her <HI>Father.</HI> God can <HI>marry</HI> his <HI>Daughter,</HI> and yet the marriage not be <HI>ince&s;tuous;</HI> Yea, hee fir&s;t marryes the <HI>&s;oule,</HI> and then makes it his <HI>Daugh|ter,</HI> according to that 2 <HI>Cor.</HI> 6. 18. <HI>Wherefore come out from among&s;t them, and be yee &s;eparate, &s;aith the Lord, and I will be a Father unto you, and you &s;hall be to me Sonnes and Daughters,</HI> &s;aith the Lord; Daughters by <HI>Adoption, Gal.</HI> 4. 6. Nor in vaine called a Daughter: It is a <HI>courteous compellation,</HI> as both <HI>Rivet</HI> and <HI>Mollerus</HI> note, by which the Lord will let his <HI>Saints</HI> know, that he
<PB N="7" REF="165"> will <HI>extend</HI> towards them the <HI>care</HI> of a <HI>father,</HI> as well as the <HI>love</HI> of an <HI>Hu&s;|band,</HI> he will <HI>love them</HI> like an <HI>husband,</HI> and <HI>protect</HI> them like a <HI>father.</HI> Hearke Chri&s;tians! <HI>Saints are Sons and Daugh|ters,</HI> as wel as <HI>Spou&s;es to Chri&s;t.</HI> If he be a <HI>father where is his honour?</HI> If an husband <HI>where his love?</HI> But to proceed.</P>
<P><HI>Hearken</HI> O Daughter] <HI>Audi filia,]</HI> What &s;hould &s;hee heare? Shee &s;hould heare her <HI>husband.</HI> There <HI>was a voice from heaven,</HI> Matth. 17. 5. <HI>This is my well-beloved Son heare him.</HI> Chri&s;ts Sheep are eare-marked, <HI>John</HI> 10. 11. The good &s;heep are thus markt, <HI>They hear his voice.</HI> Faith comes <HI>by hearing,</HI> yea and it growes up by <HI>hearing</HI> too; they are over-growne <HI>Saints</HI> that are growne pa&s;t <HI>Ordinances,</HI> I am afraid they are growne out of <HI>Chri&s;ts know|ledge;</HI> it is the <HI>deafe adder &s;tops her eare. Davids</HI> eare was <HI>opened,</HI> P&s;al. 40. They that are too proud to <HI>heare Chri&s;ts Voice</HI> on <HI>Earth,</HI> I am afraid will be thought too <HI>vile</HI> ever to <HI>&s;ee his face in heaven. Hearken therefore (O Daughter)</HI> Gods way to the <HI>Heart</HI> lies through the <HI>Eare,</HI> that's his ordi|nary
<PB N="8" REF="166"> <HI>way;</HI> if he at any time comes a|nother <HI>way,</HI> I am afraid it is not when wee have wilfully blockt that up, but when him&s;elfe hath &s;topt it.</P>
<P><HI>Hearken O Daughter,</HI> and <HI>Con&s;ider, or &s;ee] &amp; vide:</HI> Fir&s;t <HI>heare,</HI> then <HI>&s;ee.</HI> There is a <HI>&s;eeing</HI> of <HI>Faith. Faith</HI> is the daughter of <HI>hearing;</HI> the <HI>Eare</HI> mu&s;t open before the <HI>&s;oule.</HI> Doe not onely <HI>heare</HI> but al&s;o <HI>&s;ee. Hearing</HI> is not enough. <HI>He that beleeveth not, is damned already. Seeing</HI> may bee of <HI>ex|perience. As wee have heard, &s;o have we &s;eene in the City of our God.</HI> The &s;oule that <HI>heares</HI> well &s;hall <HI>&s;ee. Iohn</HI> 1. 50. <HI>Becau&s;e I &s;aid unto thee, I &s;aw thee under the Fig-tree, beleeve&s;t thou? thou &s;halt &s;ee greater things than the&s;e.</HI> Faith mu&s;t goe before <HI>Sight,</HI> but <HI>Sight</HI> &s;hall <HI>&s;ucceed</HI> &s;aith: yet <HI>Faith</HI> is a <HI>Sight,</HI> though not of <HI>experience.</HI></P>
<P><HI>And incline thine eare.]</HI> Expo&s;itors make this Phra&s;e to containe three things. 1. <HI>A Repetition</HI> of the fir&s;t Branch, <HI>Hearken.</HI> It is a difficult <HI>du|ty,</HI> the word is <HI>doubled,</HI> that it may bee <HI>inforced;</HI> the <HI>P&s;almi&s;t</HI> &s;peaks twice, con&s;idering our <HI>deafne&s;&s;e,</HI> yet he &s;peaks
<PB N="9" REF="166"> <HI>louder</HI> in this than in the other <HI>phra&s;e.</HI> Secondly, therefore <HI>To incline the eare,</HI> is <HI>more</HI> than to <HI>heare,</HI> it doth argue a notable <HI>&s;tirring of Attention</HI> Hee that <HI>inclines</HI> his eare, <HI>affert aliquem a|nimi motum &amp; propen&s;ionem,</HI> quickens up his <HI>minde,</HI> and brings with him to the duty a <HI>readine&s;&s;e of Spirit,</HI> and an <HI>intentne&s;&s;e of minde.</HI> 3. Inclining the <HI>Eare</HI> &s;ay &s;ome is <HI>Nota demi&s;&s;ionis,</HI> a Note of that <HI>&s;ubjection</HI> and <HI>obedience</HI> which &s;hould bee found in the <HI>Spou&s;e of the Lord Je&s;us Chri&s;t</HI> toward him. It followeth in the Text,</P>
<P><HI>And forget thine owne people, and thy Fathers hou&s;e.]</HI> Here are two things to be enquired into. 1. What is meant <HI>by her owne People, and her Fathers Hou&s;e.</HI> 2. What is meant <HI>by forget|ting of them.</HI> For the fir&s;t, we mu&s;t be guided by the <HI>Knowledge</HI> of the <HI>Spou&s;e,</HI> to whom the&s;e words are &s;po|ken; if you look upon, 1. The <HI>Church</HI> of the <HI>Jewes</HI> as the <HI>Spou&s;e</HI> meant here to be <HI>married</HI> to <HI>Chri&s;t,</HI> without que|&s;tion it is meant of the <HI>Jewi&s;h Wor&s;hip.</HI> the <HI>Ceremoniall Law and Wor&s;hip,</HI> and their <HI>Traditions,</HI> they were to hee
<PB N="10" REF="167"> <HI>forgotten,</HI> and the <HI>Go&s;pell-wor&s;hip</HI> to be embraced; the wor&s;hip of Chri&s;ts <HI>In|&s;titution, con&s;onant</HI> to that of Chri&s;t to the Woman of <HI>Samaria, John</HI> 4. 21, 22, 23. 2. If you under&s;tond by the <HI>Spou&s;e, the Church of the Gentiles,</HI> then the <HI>Fathers hou&s;e</HI> is all the <HI>Gen|tile wor&s;hip and Pagani&s;h Idolatry,</HI> which mu&s;t all be left upon their <HI>tur|ning to Chri&s;t.</HI> 3. If you under&s;tand by the Spou&s;e the particular <HI>beleeving &s;oule,</HI> the <HI>Fathers hou&s;e,</HI> is <HI>old Adams hou&s;e,</HI> all <HI>&s;innne</HI> and <HI>wickedne&s;&s;e,</HI> all <HI>tra|ditionall wor&s;hipping. Renounce</HI> the <NOTE PLACE="marg"><HI>Per patris domum in|telligo, quic|quid corrup|tionis ex u|tero afferi|mus, aut quaecunque ex prava in|&s;titutione nobis adhae|rent qua&s;i ad nos hae|reditario ju|re aut edu|catione transfu&s;a.</HI> Rivet <HI>ad loc.</HI></NOTE> <HI>World</HI> (&s;aith <HI>Deodate)</HI> and cleave to <HI>Chri&s;t:</HI> It is a Le&s;&s;on of <HI>Selfe-Deny|all,</HI> con&s;onant to that of Chri&s;t, <HI>Matth.</HI> 10. 37. By Fathers hou&s;e, &s;aith Doctor <HI>Rivet,</HI> wee may under&s;tand whatever corruption wee either brought out of the wombe with us, or have contra|cted by ill education or cu&s;tome, &s;o that they cleave to us as our inheri|tance. And by <HI>People,</HI> &s;aith he, I un|der&s;tand <HI>[ea quae ex mala con&s;ustudine, &amp; conver&s;atione cum impiis acqui&s;ita, nos a Deo abducunt, quae omnia nobis &s;unt deponenda]</HI> all tho&s;e <HI>Corruptions,</HI>
<PB N="11" REF="167"> and whatever they be, which we have contracted by ill <HI>acquaintance,</HI> and <HI>con|ver&s;ing</HI> among&s;t the <HI>wicked,</HI> which <HI>e|&s;trange</HI> us from <HI>God,</HI> the&s;e mu&s;t all bee laid downe, <HI>Luke</HI> 9. 23. <HI>Luke</HI> 14. 26. I &s;hall anon in the opening of the Do|ctrine, open this tearm more fully. I now proceed.</P>
<P><HI>So &s;hall the King de&s;ire thy Beauty.]</HI> Some read it, <HI>Quia concupivit,</HI> becau&s;e the <HI>King</HI> hath <HI>de&s;ired</HI> thy <HI>beauty,</HI> ma|king it a <HI>motive</HI> to induce her to <HI>forget her fathers hou&s;e.</HI> So <HI>Augu&s;t. Cyprian. &amp;c.</HI> Others read it, according to our <HI>Tran&s;lation, [The King]</HI> The King of Glory, the <HI>King of Peace, Chri&s;t</HI> that King. <HI>I have &s;et my King upon my ho|ly Hill of Zion:</HI> Hee is the King, [Greatly de&s;ire] Out of his <HI>love</HI> to thee, his <HI>great love to thee,</HI> he &s;hall de|&s;ire it; not onely <HI>love</HI> thee, but <HI>de&s;ire</HI> thee; yea not onely <HI>de&s;ire</HI> thee, but <HI>greatly de&s;ire thee.</HI> He &s;peaks after the <HI>manner of men,</HI> who&s;e <HI>de&s;ire is to the women</HI> they <HI>love, Gen.</HI> 4. 7. <HI>&V;nto thee &s;hall be his de&s;ire.</HI> And &s;o, <HI>Deut.</HI> 21. 11. <HI>If thou &s;ee&s;t among&s;t the Captives a beautifull woman, and thou ha&s;t a de&s;ire</HI>
<PB N="12" REF="168"> <HI>to her to make her thy wife.</HI> Chri&s;ts <HI>Love</HI> is &s;uch to the &s;oule, that he hath a <HI>de&s;ire to her,</HI> yea not a <HI>de&s;ire</HI> barely, but a <HI>pa&s;&s;ionate de&s;ire, he &s;hall greatly de&s;ire,</HI> he &s;hall be <HI>in love</HI> with the <HI>&s;oule. [He &s;hall greatly de&s;ire thy Beauty.]</HI> What <HI>Beauty? Pulchritudo e&s;t in mente cre|dentium,</HI> (&s;aith <HI>Mu&s;culus)</HI> it is meant not of a face Beauty, but an heart Beau|ty. <HI>Decor Eccle&s;iae</HI> (&s;aith <HI>Mollerus) e&s;t in fide, obedientia, &amp; dilectione.</HI> In the graces of the &s;oule, it is a Beauty that the Lord Chri&s;t puts upon the &s;oule, it is not a Beauty of nature, but of grace that is the Saints Beauty: <HI>Sanctitas Eccle&s;iae e&s;t pulchritudo Ee|cle&s;iae</HI> (&s;aith <HI>Pi&s;cator)</HI> the <HI>holine&s;&s;e</HI> of the <HI>Church</HI> is the <HI>Churches beauty,</HI> and &s;o the <HI>holines</HI> of the <HI>&s;oul</HI> is the <HI>&s;ouls beau|ty.</HI> This is the <HI>fairenes,</HI> this the <HI>Beauty</HI> that is meant in tho&s;e places of <HI>Solo|mons Song,</HI> Cant. 1. 10, 11. Cant. 4. 1. Cant. 6. 1. Cant. 7. 1. This is the <HI>Beauty</HI> that the Lord <HI>Je&s;us Chri&s;t,</HI> the <HI>great King &s;hall &s;o de&s;ire</HI> in the &s;oule, this is the <HI>comeline&s;&s;e</HI> that &s;hall make a|ny <HI>poore &s;oule de&s;ireable in the eyes</HI> of the Lord <HI>Je&s;us Chri&s;t;</HI> This is the <HI>Beau|ty</HI>
<PB N="13" REF="168"> which will make the King of <HI>Glory re&s;t</HI> and <HI>content</HI> him&s;elfe in his <HI>Love</HI> to the <HI>&s;oule</HI> that hath it, and make him bee <HI>delighted</HI> with the <HI>acquain|tance of the &s;oule,</HI> and in <HI>conver&s;ing,</HI> and having <HI>Communion</HI> with the <HI>&s;oule.</HI> This is it that which (where it is found) will &s;o <HI>ravi&s;h</HI> Chri&s;ts <HI>heart,</HI> that he will never <HI>part from the &s;oule</HI> (as <HI>Mollerus</HI> expounds that phra&s;e <HI>[greatly de&s;ire.]</HI> Thus (as &s;hortly as I could di&s;patch it) you have the &s;en&s;e of the Text. Now in it there lyes the&s;e truths.</P>
<P N="1">1. <HI>That the gracious &s;oule, by mar|riage to Je&s;us Chri&s;t, becomes his Daughter as well as his Spou&s;e.</HI> Hee will not onely love her as a Wife, but care for her as a Daughter, 2 <HI>Cor.</HI> 6. 16.</P>
<P N="2">2. <HI>That it is a great piece of the Daughters worke to hearken to Chri&s;t in his Word.</HI> It is no height of Saint|&s;hip, to be beyond <HI>Ordinances,</HI> if wee be out of Heaven: It is a note of a <HI>Re|probate,</HI> being once enlightned, to <HI>fall back;</HI> but it is a new degree of Saintship; they are <HI>deafe Adders,</HI> that have lived thus long no Saints; Chil|dren
<PB N="14" REF="169"> of the <HI>Devill,</HI> not of <HI>God;</HI> his <HI>Daughters</HI> mu&s;t <HI>hearken. [Hearken O Daughter.]</HI></P>
<P N="3">3. <HI>Chri&s;ts Daughter mu&s;t and &s;hall &s;ee as well as heare.</HI> Hearing is not e|nough; the &s;oule mu&s;t be <HI>open</HI> to <HI>receive Chri&s;t</HI> as well as the <HI>eare</HI> to <HI>heare</HI> his <HI>voice,</HI> and if they will <HI>heare,</HI> they &s;hall <HI>&s;ee. [Hearken O Daughter, and &s;ee.]</HI></P>
<P N="4">4. <HI>Chri&s;ts Daughters mu&s;t incline their eare as well as heare and &s;ee. Obe|dience</HI> mu&s;t bee joyn'd to <HI>Faith</HI> and <HI>Wor&s;hip.</HI> Inward <HI>affection</HI> and <HI>intenti|on of minde</HI> mu&s;t bee <HI>joyned</HI> with out|ward <HI>hearing.</HI></P>
<P N="5">5. Which is the Doctrine I will In|&s;i&s;t upon.</P>
<P>Doct. <HI>That &s;oule that would have the Lord Je&s;us Chri&s;t de&s;ire its beauty, mu&s;t forget its owne people, and its Fathers Hou&s;e. And who&s;oever doth that &s;hall bee beauti|full.</HI></P>
<P><HI>And the Lord-Je&s;us &s;hall de&s;ire its Beauty.</HI> In the handling of this Do|ctrine I &s;hall doe the&s;e 5 things.</P>
<P N="1"><PB N="15" REF="169"> 1. <HI>I &s;hall &s;hew you what it is for a &s;oule to forget its owne people, and its Fathers hou&s;e.</HI></P>
<P N="2">2. <HI>I &s;hall &s;hew you how, and in what &s;en&s;e the &s;oule that doth it &s;hall be beautifull.</HI></P>
<P N="3">3. <HI>I &s;hall &s;hew what is meant by the Lord Chri&s;ts de&s;iring &s;uch a &s;oules beauty.</HI></P>
<P N="4">4. <HI>I &s;hall give you &s;ome rea&s;ons, why it is requi&s;ite that the &s;oule that would endeare it &s;elfe to Chri&s;t, and make it &s;elfe de&s;ireable, &s;hould forget its Fathers hou&s;e.</HI></P>
<P N="5">5. La&s;tly, I &s;hall <HI>apply</HI> the whole <HI>Doctrine</HI> &s;uitably.</P>
<P>Fir&s;t, what is meant by the &s;oules <HI>owne people,</HI> and <HI>Fathers hou&s;e;</HI> and &s;e|condly, <HI>by forgetting of them.</HI> What was meant in generall I &s;hewed be|fore. Our Fathers hou&s;e is old <HI>Adams</HI> hou&s;e, the world and all therein. I &s;hall now &s;hew you in &s;ome particulars, Fir&s;t, <HI>What of our Eathers mu&s;t bee forgot.</HI> Secondly, <HI>how and in what &s;en&s;e we mu&s;t forget it.</HI> The fir&s;t I &s;hall di&s;patch in the&s;e few following par|ticulars, as briefely as I can.</P>
<PB N="16" REF="170">
<P> <HI>The &s;oule mu&s;t forget the manners of its Fathers hou&s;e.</HI> Our Fathers hou&s;e (ever &s;ince God and hee parted <HI>hou&s;es</HI> in <HI>Paradi&s;e)</HI> is an hou&s;e of ill <HI>manners,</HI> an hou&s;e of <HI>&s;inne</HI> and <HI>wickedne&s;&s;e.</HI> Now every &s;oule that would make it &s;elfe <HI>beautions</HI> or <HI>de&s;ireable</HI> in the &s;ight of <HI>Chri&s;ts eyes,</HI> mu&s;t <HI>&s;hake hands</HI> with <HI>&s;in. I&s;.</HI> 55. 7. <HI>Let the wicked man for&s;ake his way, and the unrighteous man his thoughts, and let him returne to the Lord, and he will have mercy upon him, and unto our God, and he will abundant|ly pardon him;</HI> ay then the King &s;hall de&s;ire his beauty, but fir&s;t let him for|get the <HI>manners</HI> of his <HI>Fathers hou&s;e.</HI> All &s;inne mu&s;t bee forgotten: But I take it e&s;pecially foure &s;orts of &s;innes are hinted to us in this Phra&s;e, and may more properly be called the &s;innes of our Fathers hou&s;e.</P>
<P N="1">1. <HI>Originall &s;inne.</HI> If we have a|ny thing of Grace or Goodne&s;&s;e, wee never learn'd that at <HI>home.</HI> It is the <HI>gift of God</HI> through the <HI>tutoring</HI> of the <HI>Spi|rit.</HI> But for Sinne, wee need not goe abroad to <HI>learne</HI> that, it was <HI>bred in the bone,</HI> that's one rea&s;on why it will <HI>ne|ver</HI>
<PB N="17" REF="170"> <HI>out of the fle&s;h,</HI> Ez. 16. <HI>Thy Fa|ther was an Amorite, and thy Mother an Hittite.</HI> We are chilnren of <HI>wrath by nature,</HI> Ephe&s;. 2. 3. P&s;al. 51. 4. <HI>In &s;inne did my mother conceive me;</HI> Now this mu&s;t be forgotten; this is a piece of our <HI>Fathers hou&s;e.</HI> Men and Women you know are u&s;ually borne in their <HI>Fathers Hou&s;e;</HI> We are all <HI>borne</HI> in the <HI>hou&s;e of bondage,</HI> which mu&s;t be <HI>forgotten,</HI> if ever the &s;oule be <HI>de&s;ireable to Je&s;us Chri&s;t.</HI> It is a u&s;u|all &s;aying of Divines, that <HI>he that was never truely humbled for Originall &s;inne, was never truely humbled for a|ny &s;inne.</HI></P>
<P N="2">2. <HI>The &s;innes of our Education.</HI> The Fathers hou&s;e is the hou&s;e where the Childe is brought up: All &s;inne is not bred in us; that which is bred in us may bee <HI>improved. Originall &s;inne</HI> is &s;inne in the <HI>&s;eed; Actuall &s;inne</HI> is &s;inne in the <HI>Blade</HI> and <HI>Fruit.</HI> The World is a <HI>du&s;ty hou&s;e,</HI> you can &s;et a <HI>Creature</HI> in never a <HI>corner of it,</HI> but it will <HI>contract</HI> &s;ome <HI>du&s;t. Jo&s;eph</HI> by being in the King of <HI>Egypts hou&s;e,</HI> learn'd to &s;weare by his <HI>Ma&s;ters life.</HI> According to dif|ferent
<PB N="18" REF="171"> <HI>breedings,</HI> are men addicted to <HI>different Vanities,</HI> whether <HI>plea&s;ure,</HI> or <HI>honour, &amp;c.</HI> Now when the &s;oul comes unto <HI>Chri&s;t</HI> he mu&s;t come off the&s;e, he mu&s;t forget his <HI>Fathers hou&s;e,</HI> all his vaine &s;infull <HI>breeding,</HI> and all the filth his &s;oule hath <HI>contracted</HI> by rea&s;on of it.</P>
<P N="3">3. <HI>Sinnes of Conver&s;ation and com|pany.</HI> The Fathers hou&s;e, and the company of it, is the childs <HI>company,</HI> tho&s;e of his Fathers hou&s;e, are his owne <HI>people.</HI> It is true, as well for Religion as any thing el&s;e, <HI>Magni refert quibu&s;cum convixeris.</HI> It is a great matter with whom we <HI>conver&s;e;</HI> from accompanying with vaine per|&s;ons, thou &s;halt learne to bee <HI>vaine: Cum lupis ululare.</HI> When the &s;oule comes to Chri&s;t, it mu&s;t leave all; &s;ins thus <HI>contracted,</HI> they are part of the <HI>manders of the Fathers Hou&s;e. Paul</HI> left his <HI>Phari&s;ai&s;me</HI> that he had <HI>learnt</HI> at <HI>Gamaliels</HI> feet.</P>
<P N="4">4. <HI>Cu&s;tomary &s;innes mu&s;t bee left.</HI> The Child learnes cu&s;tomes in his Fa|thers Hou&s;e. <HI>Cu&s;tomary &s;inning</HI> mu&s;t be left of that &s;oule that would render
<PB N="19" REF="171"> it &s;elfe for beauty <HI>de&s;ireable to Je&s;us Chri&s;t;</HI> Tho&s;e &s;innes which are to the &s;oule as the <HI>Leopards &s;pot,</HI> and the <HI>blacknes</HI> of the <HI>blackamores skinne.</HI> In|ded this is hard; Cu&s;tome hatcheth a <HI>&s;econd nature,</HI> Jer. 13. 23. <HI>How can you that are accu&s;tomed to doe evill, do well?</HI> Yet it mu&s;t bee done, the <HI>Fathers hou&s;e</HI> mu&s;t be <HI>forgotten:</HI> ill cu&s;tomes <HI>mu&s;t be laid a&s;ide,</HI> or good ones wil not be <HI>taken up.</HI></P>
<P N="5">5. <HI>Beloved &s;innes</HI> mu&s;t be left. E|very thing of the <HI>Fathers Hou&s;e</HI> al|mo&s;t is deare to the child. But the deare&s;t &s;inne mu&s;t bee &s;haken hands with, Matth. 18. 9. If it bee <HI>a right hand</HI> it mu&s;t be <HI>cut off:</HI> if a <HI>right eye,</HI> it mu&s;t be <HI>pluckt out.</HI> Our Members mu&s;t be <HI>Mortified,</HI> Col. 3. 5. Thus the maners of our Fathers hou&s;e mu&s;t be forgotten. <HI>All &s;innes,</HI> but e&s;pecially the&s;e &s;innes. I proceed now.</P>
<P>Secondly, The &s;oule mu&s;t forget <HI>the Company of us Fathers hou&s;e.</HI> What is that you will &s;ay? I will an&s;wer you in two particulars. 1. <HI>Our mo&s;t near and deare&s;t Relations.</HI> See <HI>Luke</HI> 14. 26. <HI>If a man commeth to me</HI> (&s;aith
<PB N="20" REF="172"> Chri&s;t) <HI>and hateth not Father, and Mo|ther, and Children, and Brethren, and Wife, and Sisters, yea and his own life al&s;o, he is not worthy of mee.</HI> He &s;hall not bee &s;o beautifull; not &s;o beautifull, as that <HI>the King &s;hall de&s;ire his beauty.</HI> As it was &s;aid <HI>Levi</HI> did in another &s;en&s;e, &s;o mu&s;t the Saint doe in &s;ome &s;en&s;e: He mu&s;t &s;ay <HI>unto his Father, and to his Mother, I have not &s;een him,</HI> neither mu&s;t hee acknowledge <HI>his Brethren, nor know his owne children.</HI> Otherwi&s;e he will never have <HI>Levie's</HI> Character, to bee one that ob&s;erveth the <HI>Lords Word and keeps his Cove|nant.</HI> Not that Religion <HI>teacheth,</HI> or <HI>commandeth,</HI> or <HI>indureth</HI> a Saint to <HI>break</HI> the tyes of <HI>all Religion;</HI> No, be|&s;ides that it doth not di&s;charge a <HI>Saint of his Duty of Nature;</HI> it puts in a Plea al&s;o again&s;t &s;uch <HI>unnaturalne&s;&s;e; Honour thy Father and Mother, &amp;c.</HI> is the fifth Commandement, the <HI>fir&s;t with promi&s;e</HI> (&s;aith the Apo&s;tle) nei|ther doth it allow a <HI>Saint</HI> to rob his <HI>parents</HI> of their due, with &s;aying, <HI>Cor|ban,</HI> it is a gift: <HI>The Ravens of the val|leys &s;hall picke out the eyes of &s;uch per|&s;ons,</HI>
<PB N="21" REF="172"> as well as the <HI>Devill</HI> hath done of their <HI>Religion.</HI> Neither doth it di&s;|charge a Saint of his <HI>providentiall du|ty,</HI> and re&s;pect to his <HI>relation. Hee that provides not for his Family is wor&s;e than an Infidell.</HI> 1. In point of <HI>due honour.</HI> 2. In point of <HI>naturall affection.</HI> 3. In point of <HI>Providen|tiall care.</HI> Wee mu&s;t not forget the <HI>Company</HI> of our <HI>Fathers Hou&s;e.</HI> Gods Commands doe not enterfiere, nor will the <HI>Gospell</HI> in that ca&s;e give a <HI>&s;u|per&s;edeas</HI> to the <HI>Law.</HI> But 1. <HI>if God and they draw &s;everall wayes,</HI> if the Parents commands cro&s;&s;e Gods, then <GAP DESC="foreign">, <HI>It is better to obey God than men:</HI> The <HI>Parent</HI> is to com|mand <HI>for God,</HI> not <HI>again&s;t</HI> him, <HI>&s;ubor|dinately,</HI> not <HI>&s;upremely;</HI> he mu&s;t be o|beyed for <HI>Gods &s;ake,</HI> and God too for <HI>his &s;ake,</HI> as by his <HI>command</HI> he &s;econds <HI>God;</HI> but <HI>Parents</HI> can as <HI>little,</HI> yea le&s;s <HI>di&s;charge</HI> the <HI>child</HI> of its <HI>duty</HI> to <HI>God,</HI> than the <HI>Pope</HI> can <HI>di&s;charge</HI> the <HI>Sub|ject</HI> of his <HI>Allegiance</HI> to his <HI>Prince.</HI> 2. <HI>If their love becken us out of the way when God calls us, or would intice us to make halts in our running through</HI>
<PB N="22" REF="173"> <HI>fire and water to him,</HI> then wee mu&s;t forget them. I have &s;omewhere met with a Speech of St. <HI>Hierome</HI> to that purpo&s;e: Saith hee, <HI>If the Lord Chri&s;t &s;hould call me to him, though my Father &s;hould lye in my way, and my Mother &s;hould hang about my neck, I would goe over my Father, and &s;hake off my Mother, and runne to my Chri&s;t. Shetterden</HI> a Martyr (as it is &s;toried of him) writ to his Mother thus; <HI>Dear Mother, imbrace the Coun&s;ell of Gods Word with Heart and Affection, read it with obedience, &s;o &s;hall we meet in joy at the la&s;t day, Or el&s;e I bid you fare|well for ever.</HI> In the&s;e now and &s;uch like ca&s;es, that &s;oule that would make its beauty <HI>de&s;ireable</HI> in the <HI>eyes</HI> of <HI>Je&s;us Chri&s;t,</HI> mu&s;t like <HI>Levi</HI> &s;ay to his <HI>Father</HI> and his <HI>Mother, I have not &s;een you;</HI> in the&s;e ca&s;es he mu&s;t not <HI>acknowledge</HI> his <HI>Brethren,</HI> nor <HI>know his owne Chil|dren:</HI> They &s;tand in Chri&s;ts way, and Chri&s;t calls <HI>ha&s;tily.</HI> The Saint mu&s;t &s;pare no time to <HI>parley. Naturall af|fection</HI> with them he mu&s;t forget his <HI>Fathers hou&s;e,</HI> the <HI>deare company of it, his Rolations.</HI></P>
<PB N="23" REF="173">
<P> Secondly, all <HI>&s;infull Company</HI> is the Company of our <HI>Fathers hou&s;e,</HI> The Company of <HI>fooles,</HI> as <HI>Solomon</HI> calls it. Now all this mu&s;t be forgotten, or el&s;e in &s;tead of <HI>being &s;aved,</HI> thy &s;oule will bee <HI>de&s;troied.</HI> Prov. 13. 20. <HI>A Companion of fooles &s;hall bee de&s;troied.</HI> P&s;alme 119. 63. <HI>I am a companion</HI> (&s;aith <HI>David) of tho&s;e that fear thee.</HI> You mu&s;t leave your <HI>&s;wearing Compa|ny,</HI> and your <HI>drinking Company,</HI> and your <HI>vain Company,</HI> or the King will never <HI>de&s;ire</HI> your <HI>beauty.</HI> The &s;oul that would render it &s;elfe <HI>de&s;ireable</HI> in the eyes of the <HI>Lord Je&s;us Chri&s;t,</HI> mu&s;t make all its delight, (with <HI>David)</HI> in tho&s;e that <HI>excell in vertue,</HI> the Saints upon the earth. <HI>Saul</HI> before his <HI>Conver&s;ion</HI> was a companion of tho&s;e that <HI>&s;toned Ste|phen,</HI> and per&s;ecuted the <HI>Saints. Like to like,</HI> for him&s;elfe <HI>con&s;ented to his death,</HI> and was a <HI>Per&s;ecutor;</HI> but no &s;ooner had the Lord made his <HI>Motion</HI> to him, but he <HI>forgat this company,</HI> and a&s;&s;ayed to <HI>joyne him&s;elfe to the Church.</HI></P>
<P>Thirdly, the &s;oule that would ren|der its <HI>beauty de&s;ireable in Je&s;us</HI>
<PB N="24" REF="174"> <HI>Chri&s;ts eyes,</HI> mu&s;t forget the <HI>Honour</HI> and <HI>Pompe,</HI> and <HI>Riches and Great|ne&s;&s;e of his Fathers hou&s;e, all the high-Towers and Trea&s;ures of it, &amp;c.</HI> They that will be Chri&s;ts <HI>Di&s;ciples</HI> mu&s;t not take up <HI>Crownes,</HI> and <HI>advance</HI> them|&s;elves, and <HI>follow him:</HI> No, they mu&s;t <HI>deny</HI> them&s;elves, and <HI>take up the cro&s;&s;e and follow him;</HI> their Crownes mu&s;t be of <HI>Thornes,</HI> made after their Ma|&s;ters <HI>Coppy:</HI> They mu&s;t not be &s;uch as love <HI>the uppermo&s;t roomes at Fea&s;ts, and the chiefe &s;eats of the Synagogues, and Greetings in the Market, and to be called of men</HI> Rabbi, Rabbi. <HI>Bee not yee call'd</HI> Rabbi (&s;aith Chri&s;t) for <HI>one is your Ma&s;ter, even Chri&s;t, and all yee are brethren. Hee that is greate&s;t among&s;t them that are Saints, mu&s;t be as a Servant,</HI> Matth. 23. 7, 8, 9, 10. They mu&s;t forget that <HI>naturall itching</HI> which is in the children of <HI>Adam</HI> u|&s;ually, and mu&s;t be &s;cratched with <HI>Ma|dam,</HI> or <HI>Rabbi,</HI> or &s;ome <HI>high-&s;welling words of vanity:</HI> they mu&s;t not bee &s;uch, as will &s;well (like that Toad <HI>Haman)</HI> if <HI>Mordecay</HI> give him not the <HI>knee,</HI> or if their <HI>Brother</HI> give them
<PB N="25" REF="174"> not the <HI>wall</HI> or the <HI>way;</HI> Saints are no &s;uch <HI>creatures;</HI> they are &s;uch as are not at all taken with any &s;uch <HI>high ti|tles,</HI> but Rom. 12. 10. <HI>In honour they prefer one before another.</HI> And they mu&s;t look upon it as the greate&s;t <HI>honor</HI> in the <HI>world,</HI> not that they are <HI>ma&s;ters,</HI> and de&s;cended&punc;<HI>&mdash;atavis Regibus,</HI> of great Parentage&punc; &amp;c. but that they are &s;er|vants of <HI>Je&s;us Chri&s;t;</HI> the name of <HI>Chri&s;tian</HI> (the <HI>badge of honour</HI> fir&s;t created at <HI>Antioch)</HI> mu&s;t appeare to them, better than the names of <HI>Lord</HI> or <HI>Lady. Theodo&s;ius</HI> was wont (they &s;ay) more to <HI>glory</HI> that hee was a <HI>&s;er|vant of Chri&s;t,</HI> than that hee was <HI>Em|perour of the Ea&s;t.</HI> Now I &s;ay, That &s;oule that would make its <HI>beauty de|&s;irable</HI> to Chri&s;t, mu&s;t forget all the&s;e, not affect any of them, not value them; for <HI>hee that exalteth him&s;elfe &s;hall bee aba&s;ed, and he that humbleth him&s;elfe &s;hall be exalted.</HI> Behold a <HI>miracle</HI> (&s;aith <NOTE PLACE="marg">Mat. 23. 12.</NOTE> <HI>Augu&s;tine) God is an high God</HI> (yea, the mo&s;t high) yet the <HI>higher</HI> thou lifte&s;t up thy &s;elfe, the further thou art off him; the <HI>lower</HI> thou humble&s;t thy &s;elfe, the nearer he drawes to thee; he
<PB N="26" REF="175"> looks neare to the <HI>humble,</HI> that he may rai&s;e them up, but <HI>&s;ees the proud afarre off,</HI> that hee may <HI>depre&s;&s;e</HI> them. The <HI>proud Phari&s;ee</HI> pre&s;t as neare God as hee could, the <HI>poore Publican</HI> dur&s;t not, but &s;tood afarre off; God was <HI>farre from the one</HI> and <HI>neare to the o|ther.</HI> The <HI>high towers</HI> of the <HI>fathers hou&s;e</HI> mu&s;t bee <HI>forgotten,</HI> yea, and &s;o mu&s;t all the <HI>rich coffins and che&s;ts of it:</HI> the&s;e are part of the <HI>furniture</HI> of our <HI>fathers hou&s;e.</HI> You know what Chri&s;t &s;aid to the young man, when he &s;eemed to bee <HI>in love with Chri&s;t,</HI> Matth. 19. 21. <HI>If thou wilt be perfect,</HI> if thou wilt make thy beauty a de&s;ira|ble beauty, <HI>Goe, and &s;ell all that thou ha&s;t, and give to the poore, and thou &s;halt have trea&s;ure in heaven, and come and follow mee,</HI> and againe v. 24. <HI>It is ea&s;ier for a camell to goe through the eye of a needle, than for a rich man to enter into the kingdome of God.</HI> You know what Chri&s;t &s;aies, Mat. 11. <GAP DESC="foreign">, <HI>the poore are tho&s;e that are go&s;pel|lized.</HI> But to proceed yet.</P>
<P>The &s;oule that would render its beauty de&s;irable in Chri&s;ts eyes, mu&s;t
<PB N="27" REF="175"> forget <HI>the plea&s;ures and vanities of its fathers hou&s;e,</HI> all that is in the world, 1 Joh. 2. 16. whether it be <HI>the lu&s;t of the eyes, or the lu&s;t of the fle&s;h, or the pride of life.</HI> When the Apo&s;tle &s;peaks of <HI>lovers of plea&s;ures,</HI> he puts in <HI>more than lovers of God,</HI> 2 Tim. 3. 4. <HI>Jude</HI> tels us, &s;uch as are <HI>&s;en&s;uall</HI> have not <HI>the &s;pirit,</HI> Jude 18. 19. <HI>Iob</HI> in the de|&s;cription of the wicked, <HI>Job.</HI> 21. 12, 13. tels us, that they are &s;uch as <HI>take up the tymbrell and harpe, and rejoyce at the &s;ound of the Organ, their chil|dren dance, they &s;pend their dayes in wealth, &amp;c.</HI> The&s;e are they <HI>that &s;ay unto God, Depart from us, for we de&s;ire not the knowledge of his wayes. What is the Almighty that wee &s;hould &s;erve him? and what profit is there, that we &s;hould pray unto him,</HI> v. 15. Their <HI>fid|dles</HI> mu&s;t be laid in the <HI>water</HI> of <HI>true repentance</HI> and <HI>contrition.</HI> The daugh|ters of <HI>plea&s;ure</HI> mu&s;t <HI>undre&s;&s;e,</HI> if they will be <HI>beautifull</HI> in <HI>Chri&s;ts</HI> eyes; they mu&s;t lay a&s;ide their <HI>paintings</HI> and <HI>dre&s;|&s;ings,</HI> their <HI>curlings</HI> and <HI>perfumings of the haire,</HI> where (as hee wittily &s;ayes) <HI>the powder doth forget the du&s;t;</HI> their
<PB N="28" REF="176"> <HI>ornament</HI> mu&s;t not <HI>be the outward ador|ning of plaiting the haire, and of wea|ring gold, and putting on of apparell; but the hidden man of the heart in that which is not corruptible, even the orna|ment of a meek and quiet &s;pirit, which is in the &s;ight of God of great price,</HI> 1 Pet. 3. 3, 4. The <HI>daughters of plea|&s;ure</HI> mu&s;t <HI>undre&s;&s;e</HI> (I &s;ay) for the Lord, as he threatned hee would doe in the day of judgement, <HI>I&s;.</HI> 3. 18, 19, 20. &s;o in the day of mercy, to the &s;oule of the vaine creature, hee will al&s;o <HI>take away the bravery of their tinckling or|naments about their feet, and their cauls, and their round tyres like the moone, the chaines, and the bracelets, and the mufflers, the bonnets, and the ornaments of the legs, and the head|bands, and the tablets, and the care|rings, and the rings, and the no&s;e jewels, the changeable &s;uits of apparell, and the mantles, and the wimples, and the cri&s;|ping pinnes, and the gla&s;&s;es, and the fine linnen, and the hoods, and the vailes, and in&s;tead of the&s;e &s;end in mercy, a gir|ding with &s;ackcloth, a rent heart, and a weeping eye, and a &s;erious &s;oule.</HI> It was
<PB N="29" REF="176"> a &s;ure rule that a Divine once gave to another, enquiring of him why he did not per&s;wade a <HI>Gentlewoman</HI> (with whom hee was acquainted) to leave off &s;ome vaine dre&s;&s;es &s;hee wore; (Saith hee) <HI>I will fir&s;t per&s;wade her to get Chri&s;t into her heart, and then &s;hee will leave the&s;e of her &s;elfe.</HI> The &s;oul that hath Chri&s;t in his heart, need not to be per&s;waded to leave its <HI>fidling</HI> and <HI>dancing,</HI> and <HI>love &s;ongs,</HI> and <HI>vaine dre&s;|&s;es,</HI> and <HI>paintings,</HI> and <HI>revellings,</HI> and <HI>naked brea&s;ts;</HI> it knowes the&s;e will not make its <HI>beauty de&s;irable</HI> in <HI>Chri&s;ts eyes;</HI> and it is lo&s;t labour to per&s;wade others to it. When <HI>Solomon for&s;ooke</HI> God, then he ran to <HI>plea&s;ures and va|nities,</HI> and &s;ought every thing that &s;hould plea&s;e his <HI>carnall eye,</HI> and <HI>tickle</HI> his <HI>vaine fancy;</HI> but he no &s;ooner <HI>re|turnes</HI> to <HI>Chri&s;t,</HI> but hee &s;ayes <HI>of mirth it is madne&s;&s;e, and of laughter what doth it?</HI> Chri&s;tians you mu&s;t forget the&s;e, or Chri&s;t will <HI>overlook you. Ter|tullian</HI> call'd the <HI>unvailed virgins</HI> of <NOTE PLACE="marg">Tetull. in lib. de ve|landis vir|ginibus.</NOTE> his time <HI>Capita Nundinalitia,</HI> and <HI>Pu|dor o&s;tentatitiae Virginitatis,</HI> Phra&s;es I will not Engli&s;h. You mu&s;t forget
<PB N="30" REF="177"> the <HI>plea&s;ures and vanities</HI> of your fa|thers hou&s;e: that is the fourth. I will in&s;tance but in one thing more.</P>
<P>Fiftly and la&s;tly, <HI>You mu&s;t forget the Religion and Righteou&s;ne&s;&s;e of your fathers hou&s;e.</HI> Indeed, there is not much there, it may quickly bee all <HI>for|gotten;</HI> but what there is mu&s;t all bee <HI>forgotten.</HI> There is a <HI>conceited Religi|on,</HI> at lea&s;t, a <HI>&s;elfe-righteou&s;ne&s;&s;e,</HI> which is <HI>naturall</HI> to all the <HI>&s;ons of Adam.</HI> Ma&s;ter <HI>Hooker</HI> gives this rea&s;on for it, becau&s;e our fir&s;t father <HI>Adam</HI> was <HI>worth</HI> &s;o much hee could have gone to Heaven upon his own <HI>legs.</HI> Now as it is with a young <HI>&s;penthrift,</HI> though hee hath &s;pent all his <HI>fathers</HI> e&s;tate, and be not worth <HI>a groat,</HI> yet hee cannot <HI>abide</HI> to think hee &s;hould bee a <HI>wor&s;e man</HI> than his <HI>father;</HI> &s;o it is with <HI>the &s;ons of Adam,</HI> becau&s;e hee could once have <HI>done enough</HI> for <HI>heaven,</HI> wee that are his <HI>children,</HI> though he lo&s;t all his <HI>power</HI> before hee died, yet we cannot <HI>endure to think</HI> our &s;elves <HI>wor&s;e</HI> than our <HI>father,</HI> and are ready to think <HI>hea|ven may be erned</HI> &s;till, and we may doe &s;omething for our &s;elves. The <HI>young</HI>
<PB N="31" REF="177"> <HI>man,</HI> Mat. 19. was at it, <HI>Ma&s;ter, what good thing &s;hould I doe to inherit ever|la&s;ting life?</HI> and &s;o the converts at <HI>Peters</HI> Sermon, <HI>Acts</HI> 2. and the Jay|lour, <HI>Acts</HI> 16. <HI>What &s;hall we doe to bee &s;aved?</HI> hence is Morality and Civility taken up by &s;ome, and formality in du|ties taken up by others, and man <HI>pit|cheth his &s;taffe</HI> in him&s;elfe, and re|&s;olves there to <HI>re&s;t;</HI> but this mu&s;t bee forgotten if ever we would be <HI>de&s;ira|bly beautifull in Je&s;us Chri&s;ts eyes;</HI> for all our <HI>Righteou&s;ne&s;&s;es are as men&s;tru|ous clothes, and as a filthie ragge in the &s;ight of God,</HI> I&s;. 64. 6. and againe, Matth. 5. 20. <HI>Except your righteou&s;|ne&s;&s;e exceed the righteou&s;ne&s;&s;e of the Scribes and Phari&s;ees you &s;hall never enter into the Kingdom of God. Civility</HI> re&s;ted in (&s;aith a Divine of our owne) is but <HI>a beautifull abomination,</HI> it is but a <HI>&s;mooth way to hell.</HI> It is true, in the world <HI>a civill man</HI> is valued at an high rate, becau&s;e the world is full of <HI>gro&s;&s;e profanene&s;&s;e,</HI> and outrageous wicked|ne&s;&s;e; but <HI>Civility</HI> is like the <HI>Cab of</HI> <NOTE PLACE="marg">2 Kin. 6. 25</NOTE> <HI>Doves dung,</HI> or <HI>the a&s;&s;es head:</HI> the lat|ter was worth <HI>four&s;core pieces of &s;il|ver,</HI>
<PB N="32" REF="178"> and the fourth part of the fir&s;t valued at <HI>five picces of &s;ilver;</HI> but it was becau&s;e there was a <HI>famine in Sa|maria.</HI> This is that makes <HI>Civility</HI> ra|ted &s;o <HI>high</HI> in the <HI>world,</HI> but in it &s;elfe it is worth <HI>nothing,</HI> and <HI>Formality</HI> in <HI>duties</HI> as <HI>little,</HI> though it amounts to as much as the Phari&s;ees <HI>fa&s;ting twice a week,</HI> and <HI>praying thrice a day,</HI> and <HI>pay|ing tythe of all that hee hath.</HI> Not|with&s;tanding all this, all <HI>God, I thank thee, I am not, &amp;c.</HI> yet the poor wretch is <HI>poore,</HI> and <HI>mi&s;erable,</HI> and <HI>blind,</HI> and <HI>naked.</HI> All this mu&s;t bee <HI>left,</HI> and ano|ther <HI>righteou&s;ne&s;&s;e</HI> &s;ought and found, before the &s;oule comes up to a <HI>de&s;ira|ble beauty.</HI> And thus I have &s;hewed what of our fathers hou&s;e, and our own people mu&s;t be forgot.</P>
<P>Let me come in the next place, to &s;hew you how, and how farre the&s;e things mu&s;t be <HI>left</HI> and <HI>forgot;</HI> To that I an&s;wer.</P>
<P N="1">1. <HI>Some of the&s;e mu&s;t be ab&s;olutely for|got.</HI> The <HI>manners</HI> of our <HI>fathers hou&s;e,</HI> all <HI>&s;inne</HI> and <HI>wiekedne&s;&s;e</HI> mu&s;t be &s;o <HI>for|got, I&s;.</HI> 55. 7. <HI>Let the wicked man for|&s;ake his way, and the unrighteous man</HI>
<PB N="33" REF="178"> <HI>his thoughts,</HI> Ho&s;. 14. 8. <HI>Ephraim &s;hall &s;ay, what have I to do with Idols.</HI> There mu&s;t bee no willing purpo&s;ed <HI>practice</HI> of any &s;inne how dear &s;oever, how <HI>accu&s;tomed</HI> &s;oever, however <HI>ac|quired,</HI> how long &s;oever <HI>lived in;</HI> the wicked man mu&s;t <HI>for&s;ake his way,</HI> the <HI>evill of our doings</HI> mu&s;t be <HI>put away;</HI> e|vill mu&s;t bee <HI>e&s;chewed,</HI> &s;o mu&s;t &s;infull company too.</P>
<P N="2">2. The re&s;t of them mu&s;t bee <HI>&s;e|cundum quid</HI> forgotten, in a great mea|&s;ure. Our relations mu&s;t not be <HI>doted upon,</HI> our honours and worldly glory not <HI>hunted after,</HI> nor mu&s;t our hearts be <HI>taken with them;</HI> wee mu&s;t not be <HI>lovers of plea&s;ure,</HI> wee mu&s;t not <HI>re&s;t</HI> in our <HI>righteou&s;ne&s;&s;e,</HI> not <HI>dote</HI> upon it; our heat of <HI>affection</HI> to the&s;e things, the <HI>running</HI> out of our hearts to them, the <HI>fixing</HI> of our hearts upon them, this mu&s;t be <HI>forgotten,</HI> &amp;c.</P>
<P N="3">3. <HI>Conditionally</HI> they mu&s;t bee <HI>forgotten.</HI> If they <HI>cla&s;h</HI> with Chri&s;ts <HI>commands,</HI> if our <HI>Relations</HI> would <HI>draw us from Chri&s;t,</HI> or <HI>retard</HI> our <HI>way</HI> to <HI>Chri&s;t;</HI> if in our <HI>acts of love</HI> to them we mu&s;t <HI>forget</HI> the <HI>commands</HI> of
<PB N="34" REF="179"> Chri&s;t, that either wee mu&s;t not <HI>obey God</HI> in our places, or wee mu&s;t <HI>break with them,</HI> and not be thought to <HI>love them,</HI> in this &s;en&s;e they ought to bee <HI>forgotten,</HI> yea, to bee <HI>hated.</HI> Chri&s;t in this ca&s;e call'd Peter <HI>Sathan;</HI> this is Chri&s;ts command, <HI>Luk.</HI> 14. 26. If our <HI>honours</HI> and <HI>glory</HI> in the world would lie in the way, to keep us from <HI>&s;too|ping to Chri&s;ts command;</HI> and from thence our fle&s;h it would fetch &s;uch <HI>conclu&s;ions</HI> as the&s;e, <HI>It is not fit for &s;o great a per&s;on as you to have &s;uch &s;trictne&s;&s;e in duties,</HI> to be <HI>acquainted with &s;uch meane creatures</HI> (as many <HI>Saints</HI> are) to go <HI>to Church &s;o often,</HI> to be at <HI>private meetingt &s;o much, &amp;c.</HI> In this ca&s;e we mu&s;t forget them. If our riches begin to <HI>&s;tick to our heart,</HI> and to <HI>tempt our heart from God,</HI> that wee cannot <HI>enjoy them,</HI> but our hearts will <HI>cleave to them,</HI> In &s;uch a ca&s;e a Chri|&s;tian &s;hall bee a <HI>&s;aver,</HI> if (as <HI>Crates</HI> threw his <HI>gold</HI> into <HI>&s;ea,</HI> that hee may &s;tudy <HI>Philo&s;ophy)</HI> hee al&s;o <HI>throw</HI> away his <HI>e&s;tate</HI> to <HI>&s;tudy Je&s;us Chri&s;t.</HI> If our <HI>plea&s;ures</HI> be &s;uch, as in the <HI>&s;ubstance</HI> (if &s;uch <HI>&s;hadowes</HI> have any) are &s;infull,
<PB N="35" REF="179"> or <HI>draw away</HI> the <HI>heart</HI> too much <HI>from God,</HI> take up our <HI>Church-time,</HI> or fa|mily <HI>duty-time,</HI> or &s;ecret <HI>duty-time, &amp;c.</HI> in &s;uch ca&s;e they mu&s;t bee forgot too.</P>
<P N="4">4. <HI>Comparatively they mu&s;t be for|got.</HI> God mu&s;t be greater than they <HI>in the throne of our heart,</HI> wee mu&s;t not <HI>love father, nor mother, nor daughter, nor wife, nor child, more than Chri&s;t.</HI> So <HI>Mathew</HI> expounds that place, <HI>Luk.</HI> 14. 26. in <HI>Matth.</HI> 10. 37. wee mu&s;t not be <HI>lovers of any plea&s;ures more than of Chri&s;t,</HI> nor of <HI>hou&s;e, or lands, or honour, or any piece of vanity under the Sunne.</HI> This is plaine, for we mu&s;t <HI>love Chri&s;t</HI> with <HI>all our heart</HI> and <HI>&s;oule;</HI> and though the &s;econd com|mandment bee, <HI>thou &s;halt love thy neighbour as thy &s;elfe,</HI> yet it doth not &s;ay, <HI>Thou &s;halt love thy neighbour as thy Chri&s;t.</HI></P>
<P N="5">5. La&s;tly, <HI>In effect they mu&s;t be for|got.</HI> Chri&s;tians mu&s;t <HI>doe</HI> as if they had no <HI>relations;</HI> they may <HI>rejoyce,</HI> and <HI>buy, and &s;ell,</HI> and <HI>purcha&s;e,</HI> and <HI>u&s;e the world,</HI> but marke how, it is in a <HI>for|getting</HI> manner, 1 <HI>Cor.</HI> 7. 30. <HI>they that</HI>
<PB N="36" REF="180"> <HI>rejoyce mu&s;t be as if they rejoyced not, and they that buy as if they po&s;&s;e&s;t not, and they that u&s;e the world as if they u&s;ed it not.</HI> Chri&s;tians may be called by their titles of <HI>Rabbi,</HI> and <HI>my Lord,</HI> and <HI>Madam;</HI> but while they are &s;o, they mu&s;t have a <HI>&s;cornfull, low, &s;light, e|&s;teeme</HI> of the&s;e <HI>&s;welling words of va|nity,</HI> not de&s;pi&s;ing the meane&s;t of Gods <HI>Saints,</HI> but ready in <HI>honour</HI> to <HI>preferre them above them&s;elves,</HI> and <HI>accoun|ting</HI> the title of <HI>Chri&s;tian,</HI> of a <HI>&s;ervant</HI> of God, to be a <HI>greater title of honour</HI> than worldly <HI>dignities can inve&s;t them with.</HI> And now I have fini&s;hed my fir&s;t taske in the explication of the doctrine, in which I have &s;hewed you, <HI>what of our fathers hou&s;e mu&s;t be for|gotten.</HI> 2. <HI>How farre we mu&s;t forget it.</HI></P>
<P>The &s;econd thing I propounded, was to &s;hew you how that &s;oule is beautifull, with what beauty the &s;oule is beautifull that thus <HI>forgets its owne people,</HI> and its <HI>fathers hou&s;e.</HI> This I &s;hall &s;hew you, 1. <HI>Negatively.</HI> 2. <HI>Po&s;itively.</HI></P>
<P N="1">1. Not <HI>with a corporall beauty,</HI> this makes not the fle&s;h beautifull. It ads no <HI>lu&s;tre</HI> to <HI>fle&s;h</HI> and <HI>blood,</HI> po&s;&s;ibly it may <HI>di&s;colour</HI> that.</P>
<P N="2"><PB N="37" REF="180"> 2. Not <HI>by a native beauty, no natu|rall beauty.</HI> The <HI>beauty</HI> that will ap|peare in the &s;oule, upon this &s;elfe de|niall, is not like the <HI>beauty</HI> of the <HI>face</HI> which appears after <HI>wa&s;hing off dirt,</HI> which clouded natures colours.</P>
<P N="3">3. Not <HI>in the eye of the vaine crea|ture, nor in its owne eyes.</HI> Aske a vaine creature, he will tell you, that the lea|ving of <HI>vaine dre&s;&s;es,</HI> and <HI>patches,</HI> and <HI>plaitinge</HI> of the <HI>haire,</HI> is the way to make the creature look <HI>like no body,</HI> to make it <HI>de&s;pi&s;ed in the world, &amp;c.</HI> and &s;uch a one perhaps <HI>lothes and ab|hors it &s;elfe</HI> as a vile creature, <HI>Jo.</HI> 42. 6. Thus it &s;hall not be beautifull, and it is no matter whether it be or no. But &s;e|condly &s;uch a &s;oule &s;hall bee <HI>beautifull</HI> the&s;e three wayes.</P>
<P N="1">1. <HI>Imputatione,</HI> By the <HI>beauty</HI> of Chri&s;t put upon it; &s;ee for this that notable place, <HI>Ezech.</HI> 16. 8, 9, 10, 11, 12, 13, 14. <HI>Then wa&s;t thou decked with &s;ilver and gold, and thy rayment was of fine linnen, and &s;ilke, and broide|red worke.&mdash;and thou wert excee|ding beautifull.&mdash;And thy renowne went forth among&s;t the heathen for thy</HI>
<PB N="38" REF="181"> <HI>beauty, for it was perfect through the comeline&s;&s;e which I had put uppon thee (&s;aith the Lord God.)</HI> Chri&s;t makes the <HI>reflexion</HI> of his <HI>beauty</HI> to bee <HI>ca&s;t upon &s;uch a &s;oule,</HI> and it becomes <HI>beautifull</HI> through his <HI>comeline&s;&s;e;</HI> the <HI>&s;oules doing the&s;e things,</HI> doth not make it <HI>&s;piritually</HI> any more than <HI>corporally beautifull,</HI> but (they being done) it <HI>be|comes comely</HI> through <HI>Chri&s;ts comeli|ne&s;&s;e,</HI> comely through a <HI>comeline&s;&s;e</HI> that is <HI>put upon it, that's</HI> the fir&s;t way. Se|condly, It is <HI>beautifull,</HI></P>
<P N="2">2. Through <HI>Chri&s;ts Acceptation, Of free grace;</HI> Chri&s;t &s;aid to the young man in the 19 of Matth. <HI>Sell all thou ha&s;t, &amp;c.</HI> and thou <HI>&s;halt have trea&s;ure in heaven,</HI> not thou &s;halt <HI>earne</HI> it, but thou &s;halt <HI>have</HI> it. Chri&s;t <HI>accepts</HI> the &s;oule as <HI>beautifull,</HI> and <HI>accounts</HI> the &s;oule as <HI>beautifull,</HI> that <HI>for his &s;ake</HI> will <HI>forget its owne people,</HI> and its fa|thers hou&s;e, <HI>Cant.</HI> 4. 1. <HI>Behold, thou art faire (my love) behold, thou art faire, thou ha&s;t doves eyes, &amp;c.</HI></P>
<P N="3">3. <HI>Such a &s;oule is beautifull, though not in the worlds eyes, yet in the Saints eyes;</HI> The world will <HI>hate</HI> and <HI>de&s;pi&s;e</HI>
<PB N="39" REF="181"> <HI>them,</HI> but the Saints will <HI>love</HI> and <HI>value them, Cant.</HI> 6. 1. the Daughters of Hieru&s;alem &s;ay unto the &s;pou&s;e, <HI>whi|ther is thy beloved gone, O thou Faire&s;t among&s;t women,</HI> the daughters of <HI>Hie|ru&s;alem,</HI> the Saints, account &s;uch a &s;oule <HI>beautifull.</HI> It may bee that &s;hee may call her &s;elfe <HI>black</HI> the <HI>greate&s;t of &s;inners,</HI> and the <HI>lea&s;t of Saints,</HI> yea, and the <HI>world</HI> may &s;o call her; but tho&s;e that are <HI>godly</HI> &s;hall e&s;teeme her <HI>comely,</HI> and <HI>the King &s;hall de&s;ire her beauty.</HI> And that leads me to the la&s;t particu|lar in the explication of the Doctrine.</P>
<P N="3">3. What is the meaning of that phra&s;e, <HI>The King &s;hall de&s;ire thy beauty.</HI></P>
<P N="1">1. <HI>Generally.</HI> It is a &s;peech accor|ding to the manner of men, <HI>Gen.</HI> 4. 7. it is &s;aid of the husband toward the wi&s;e, <HI>Vnto thee &s;hall be his de&s;ire.</HI> And wee meet with that phra&s;e, <HI>Deut.</HI> 21. 11. <HI>when thou &s;ee&s;t among&s;t the Cap|tives a beautifull woman, and thy de|&s;ire &s;hall be towards her, to make her thy wife.</HI></P>
<P N="2">2. But more particularly, I think the true meaning of the phra&s;e may bee
<PB N="40" REF="182"> under&s;tood in the&s;e <HI>particulars.</HI></P>
<P>Fir&s;t of all it implies, <HI>That the Lord Je&s;us Chri&s;t &s;hall di&s;cover and &s;ee an excellency in &s;uch a &s;oule;</HI> we can <HI>de|&s;ire nothing,</HI> but we &s;hall fir&s;t di&s;cover &s;ome <HI>excellency in it.</HI> Now the Lord di&s;covers an <HI>excellency</HI> in &s;uch a &s;oule; hee &s;hall eye &s;uch a &s;oule as an <HI>excel|ling</HI> &s;oule, as a <HI>lovely &s;oule,</HI> worthy of him (though not through its owne <HI>worthine&s;&s;e)</HI> and <HI>&s;uitable</HI> for him.</P>
<P N="2">2. It implies, <HI>That the Lord Je&s;us Chri&s;t &s;hall love &s;uch a &s;oule,</HI> di&s;cove|ring in it a <HI>&s;uitable excellency;</HI> he &s;hall love it, his heart will be <HI>ravi&s;hed</HI> with it, <HI>Cant.</HI> 4. 9. <HI>Thou ha&s;t ravi&s;hed my heart, my &s;i&s;ter, my &s;pou&s;e, thou ha&s;t ra|vi&s;hed my heart.</HI> Chri&s;ts <HI>affections</HI> will be drawne out to a &s;oule that &s;o for|gets it &s;elfe, his <HI>heart</HI> will bee <HI>melting</HI> towards it, and <HI>on fire</HI> for it; there mu&s;t fir&s;t bee a <HI>love in the &s;oule</HI> to the <HI>object,</HI> before the heart bee drawne forth to covet an <HI>union</HI> with it.</P>
<P N="3">3. It implies, <HI>That the Lord Chri&s;t will in his heart preferre &s;uch a &s;oule;</HI> when a mans <HI>de&s;ire</HI> is towards a <HI>parti|cular woman,</HI> to make her his wife, he
<PB N="41" REF="182"> <HI>preferres</HI> her above other <HI>women;</HI> his de&s;ire is <HI>not to her &s;ex,</HI> but <HI>to her,</HI> to her rather than <HI>ten thou&s;and</HI> others. The Lords <HI>de&s;ire &s;hall bee towards &s;uch a &s;oule,</HI> As you have heard de&s;cribed to you, that hee will <HI>preferre her</HI> above <HI>ten thou&s;and</HI> of his creatures, though the Lord &s;ees <HI>thou&s;ands of his crea|tures,</HI> hundreds in a congregation, that <HI>the world dotes</HI> upon, &s;ome for their <HI>faire faces,</HI> and on others for their <HI>brave parts,</HI> this <HI>Eliab</HI> and the other <HI>Shammah;</HI> yet the Lord that <HI>&s;ees all,</HI> and can <HI>judge be&s;t,</HI> lets <HI>Eliab</HI> and <HI>Shammah</HI> pa&s;&s;e, and <HI>fixeth his eye</HI> up|on this <HI>&s;elfe denying</HI> (in the world) de|&s;pi&s;ed <HI>creature,</HI> and upon it hee <HI>fixeth his</HI> heart, and <HI>prizeth</HI> &s;uch a &s;oule a|bove all the other <HI>trumperies</HI> and <HI>kick|&s;hawes</HI> of beauty. The Lord culs out &s;uch a &s;oule, his <HI>de&s;ire</HI> is towards her, &s;hee is the <HI>E&s;ther</HI> hee picks out, and &s;uch a &s;oul is more <HI>preferred</HI> in Chri&s;ts <HI>eye,</HI> than this <HI>witty man</HI> or <HI>woman,</HI> or <HI>that gallant,</HI> this <HI>Lord</HI> or that <HI>Lady,</HI> Chri&s;t hath <HI>no de&s;ire</HI> to them, but to this &s;oule his <HI>de&s;ire</HI> is.</P>
<P N="4">4. It implies, <HI>That Je&s;us Chri&s;t will</HI>
<PB N="42" REF="183"> <HI>indeavour and effect an union, and enjoy &s;uch a &s;oule;</HI> what is the meaning of that phra&s;e, <HI>the man's de&s;ire &s;hall be to his wife,</HI> but he &s;hall de&s;ire to <HI>be joyned in marriage to her,</HI> that they may bee <HI>no longer twaine, but one fle&s;h?</HI> and if his de&s;ire be towards her, and it be a <HI>fea&s;i|ble</HI> thing he will effect it, if <HI>&s;hee con|&s;ent</HI> and friends con&s;ent, &amp;c. <HI>The Lords de&s;ire &s;hall be to the &s;oule,</HI> that is, the Lord Je&s;us Chri&s;t &s;hall indeavour, yea, and unite him&s;elfe to effect an u|nion with &s;uch a &s;oul, he &s;hall wooe it, yea, and &s;hee &s;hall <HI>yield,</HI> for when hee <HI>works who can let him?</HI> Chri&s;t will marry him&s;elfe to &s;uch a &s;oule, make a marriage <HI>covenant,</HI> and <HI>tie him&s;elfe</HI> in a <HI>marriage</HI> bond to it; for though in man de&s;ire may bee fru&s;trated, &s;o that de&s;ire and enjoyment are two things, yet it is nece&s;&s;arily to be under&s;tood in <HI>Chri&s;ts de&s;iring,</HI> who&s;e power is &s;uch, that hee &s;hall not need &s;tarve his de&s;ire longer than he plea&s;eth.</P>
<P N="5">5. It implies, That the Lord Je&s;us Chri&s;t will court neare communion with &s;uch a &s;oule; mark how he &s;peaks to the Spou&s;e, Cant. 2. 14. <HI>O my</HI>
<PB N="43" REF="183"> <HI>Dove, that art in the clefts of the rocks, in the &s;ecret places of the &s;taires, let me heare thy voice, for &s;weet is thy voice, and thy countenance comely;</HI> hee will not onely have communion, but hee will <HI>covet</HI> communion with &s;uch a &s;oule; hee will de&s;ire to have it <HI>draw nigh,</HI> and <HI>dwell</HI> in his <HI>pre&s;ence,</HI> to have it come neare him in a duty, in an or|dinance, &amp;c.</P>
<P N="6">6. La&s;tly, <HI>Hee will love &s;uch a &s;oule with a con&s;tant and in&s;eparable love,</HI> it is &s;aid, <HI>The King &s;hall de&s;ire thy beauty,</HI> he &s;hall de&s;ire it, and never cea&s;e de&s;i|ring of it, hee &s;hall for ever <HI>de&s;ire thy beauty.</HI> And thus I have opened to you all the three termes, now I come to the &s;econd taske. As I have gone along in opening the generals in &s;eve|rall particulars, I have proved the Doctrine that it is &s;o. But may &s;ome &s;ay, what ground is there that the Lord Je&s;us Chri&s;t &s;hould de&s;ire this of eve|ry &s;oule that hee will <HI>love and marry</HI> and have <HI>communion</HI> with, that it &s;hould thus for&s;ake <HI>its owne people,</HI> and its <HI>fathers hou&s;e?</HI> why &s;hould Chri&s;t hold the &s;oule to this hard meat? I &s;hal
<PB N="44" REF="184"> therefore in the next place &s;hew you the rea&s;ons of it: And there is a very great deale of Rea&s;on for it.</P>
<P N="1">1. <HI>Becau&s;e it is the very law of mar|riage,</HI> Gen. 2. 24. <HI>Therefore &s;hall a man for&s;ake father and mother, and cleave to his wife.</HI> The Lord Chri&s;t marries him&s;elfe to the &s;oule. It is written, <HI>I will betroth thee unto mee; yea, I will betroth thee unto mee:</HI> for this cau&s;e the &s;oule &s;hall for&s;ake its owne people, and its fathers hou&s;e, and &s;hall cleave to its Chri&s;t; <HI>for this cau&s;e</HI> becau&s;e the &s;oule is <HI>married,</HI> or <HI>about to marry</HI> to the Lord Je&s;us Chri&s;t, and therefore mu&s;t look to doe as mar|ried per&s;ons u&s;e to doe, leave all for their husband.</P>
<P N="2">2. A &s;econd rea&s;on is, <HI>becau&s;e while the &s;oule lives at home with its owne people, and at its fathers hou&s;e, it cannot be beautifull nor de&s;irable.</HI> Our owne people are a <HI>filthie people,</HI> our <HI>fathers hou&s;e</HI> a na&s;tie hou&s;e; the &s;oule while it hath left that cannot be <HI>beau|tifull</HI> nor <HI>de&s;irable.</HI> The mo&s;t <HI>beauti|full creature</HI> you know, if &s;hee bee brought up by &s;lutti&s;h people (as wee
<PB N="45" REF="184"> &s;ay) and goes in a <HI>filthy habit,</HI> there is a <HI>cloud</HI> ca&s;t over her <HI>beauty.</HI> So it is with a &s;oule, while it hath left its <HI>&s;ins and vaine company,</HI> and <HI>pride,</HI> and <HI>am|bition,</HI> and <HI>plea&s;ures,</HI> and <HI>riches,</HI> and <HI>&s;elfe-righteou&s;ne&s;&s;e,</HI> it cannot be <HI>beau|tifull in Chri&s;ts eyes.</HI> Now beauty is the <HI>attractive</HI> of the <HI>&s;oule,</HI> the &s;oule mu&s;t &s;ee a <HI>beauty,</HI> in that, which it <HI>lets out it &s;elfe</HI> to in <HI>de&s;iring:</HI> let that be a &s;econd rea&s;on.</P>
<P N="3">3. Becau&s;e <HI>there cannot bee a clea|ving to Chri&s;t, unle&s;&s;e there be a parting with the&s;e.</HI> Chri&s;t requires the <HI>highe&s;t love</HI> of our &s;oules, it is the fir&s;t com|mandement you know (with our Sa|viours glo&s;&s;e upon it) <HI>Thou &s;halt love the Lord thy God, with all thy heart, and all thy &s;oule.</HI> Hence Chri&s;t tels us, <HI>no man can &s;erve two ma&s;ters, you cannot &s;erve God and Mammon;</HI> that &s;oule that will <HI>hug &s;in</HI> mu&s;t <HI>hate God;</HI> that &s;oule that will be a <HI>companion of Je&s;us Chri&s;t,</HI> and a <HI>companion of Saints,</HI> mu&s;t not be a <HI>companion of &s;inners, for what fellow&s;hip hath Chri&s;t with Belial, righteou&s;ne&s;&s;e with unrighteou&s;ne&s;&s;e, light with darkne&s;&s;e, the temple of God</HI>
<PB N="46" REF="185"> <HI>with Idols,</HI> and &s;o the re&s;t? <HI>Your &s;oule cannot love two thengs with an highe&s;t</HI> love. 2. You <HI>cannot in heart truly cleave to two contraries.</HI> There is a third rea&s;on, e&s;pecially if you con&s;i|der,</P>
<P N="4">4. <HI>That God is a jealous God:</HI> you meet with the phra&s;e often, and given as a rea&s;on, why they &s;hould doe this or that, <HI>For the Lord thy God is a jea|lous God. Jealou&s;ie</HI> is a <HI>pa&s;&s;ion in the</HI> &s;oule, <HI>non patiens con&s;ortium in re ama|t&acirc;</HI> (&s;aith <HI>Aquinas)</HI> that will not in|dure, or that makes the &s;oule that it will not indure any <HI>&s;haring in the ob|ject beloved.</HI> The woman that hath a <HI>jealous husband</HI> mu&s;t leave all her <HI>old companions.</HI> Chri&s;tian, <HI>thy God is a jea|lous God,</HI> if therefore thou would&s;t have him <HI>de&s;ire thy beauty,</HI> if thou would&s;t have him <HI>care for thee,</HI> thou mu&s;t <HI>forget thine owne people,</HI> and thy <HI>fathers hou&s;e.</HI> I will adde but one rea|&s;on more. La&s;tly,</P>
<P N="5">5. Becau&s;e <HI>It is the will of Chri&s;t.</HI> It was the Apo&s;tles precept, that <HI>wives</HI> &s;hould <HI>obey their husbands.</HI> Now <HI>&s;elfe deniall</HI> is a great piece of Chri&s;ts com|mand.
<PB N="47" REF="185"> It is his fir&s;t reque&s;t, <HI>Hee that will be my Di&s;ciple let him deny him|&s;elfe;</HI> &s;elfe deniall is the fir&s;t of <HI>Chri|&s;tianity.</HI> He that hath not learned this, hath not learned the <HI>A, B, C,</HI> of Chri|&s;tianity, not &s;o much as the <HI>Chri&s;t|cro&s;&s;e row,</HI> as you call it. Here &s;hould bee rea&s;on enough if <GAP DESC="foreign">, [hee hath &s;aid &s;o] was enough in <HI>Pithago|ras</HI> his &s;choole, to put the <HI>bu&s;ine&s;&s;e</HI> pa&s;t <HI>di&s;puting</HI> among&s;t his <HI>&s;chollers,</HI> I am &s;ure it &s;hould bee much more in <HI>Chri&s;ts &s;choole,</HI> wee will therefore en|quire no further rea&s;on for it. Let mee now come to application.</P>
<P>I &s;hall apply it, by way 1. Of In|&s;truction. 2. Of Examination. 3. Of Con&s;olation. 4. Of Exhortation.</P>
<P><MILESTONE N="1" UNIT="&V;&s;e"> <LABEL>In&s;tr.</LABEL>It may &s;erve to in&s;truct us in the truth of &s;everall Po&s;itions, I will only pick out &s;ome few.</P>
<P N="1">1. It may in&s;truct us, <HI>That the mo&s;t part of the world, yea, of tho&s;e that the world mo&s;t e&s;teemes of, and &s;ets the highe&s;t rate and value upon, are poore, inde&s;irable, uncomely wretches, in the eyes of Je&s;us Chri&s;t.</HI> Chri&s;t's eye <HI>&s;ees not</HI> as <HI>mans eye &s;eeth,</HI> man &s;eeth
<PB N="48" REF="186"> <HI>beauty,</HI> where Chri&s;t <HI>&s;eeth none;</HI> man &s;eeth a <HI>de&s;irablene&s;&s;e,</HI> where Chri&s;t's eye &s;eeth none; man <HI>dotes</HI> upon what <HI>Chri&s;t cares not for;</HI> man calleth the <HI>proud ble&s;&s;ed,</HI> but the Lord's &s;oule <HI>ab|horreth them;</HI> they have not yet left <HI>their owne people, and their fathers hou&s;e.</HI> You &s;ee many a <HI>gallant &s;trut</HI> it in the <HI>world,</HI> and who but they are the people of fa&s;hion (as you call them) the <HI>glory,</HI> the <HI>beauty</HI> of the <HI>world,</HI> every one admires them, &amp;c. many that in re&s;pect of their <HI>wi&s;dome,</HI> or <HI>parts,</HI> or <HI>behaviour,</HI> and <HI>civility,</HI> are the <HI>de&s;ire of tho&s;e</HI> among&s;t whom they <HI>live,</HI> and there is not one in ten of all the&s;e that the Lord Je&s;us Chri&s;t <HI>hath any de&s;ire too;</HI> they are <HI>poore, un|comely,</HI> inde&s;irable <HI>creatures in Chri&s;t's eyes,</HI> notwith&s;tanding all their <HI>honour,</HI> and <HI>greatne&s;&s;e,</HI> and <HI>nobility,</HI> notwith|&s;tanding all their <HI>beauty,</HI> whether <HI>na|turall</HI> or <HI>artificiall,</HI> borrowed from the <HI>Painter</HI> or <HI>Taylor,</HI> notwith&s;tanding all the&s;e Chri&s;t &s;eeth no <HI>excellency in them at all.</HI> The vaine creature <HI>dotes,</HI> Chri&s;t <HI>&s;cornes;</HI> the vain creature <HI>loves,</HI> Chri&s;t &s;ees no <HI>loveline&s;&s;e in them,</HI> but
<PB N="49" REF="186"> looketh upon them <HI>black</HI> with the <HI>&s;oot of hell,</HI> eyes their countenance, all <HI>blots,</HI> and their <HI>&s;oules</HI> too, the vaine creature <HI>preferres</HI> them: there's many a poore creature that lives in a <HI>cottage,</HI> that is at an higher rate in <HI>Chri&s;t's</HI> thoughts; the poore wormes &s;oule is carried out to de&s;ire <HI>matches,</HI> an <HI>union</HI> and a <HI>communior.</HI> with them. Je&s;us Chri&s;t <HI>&s;cornes them,</HI> and hath no <HI>de&s;ire either to any union, or to enjoy any com|munion</HI> with them: Chri&s;t &s;aith of &s;uch vaine creatures, There go poor wret|ches that <HI>my &s;oule loathes,</HI> I am &s;ick of them, <HI>a&s;hamed</HI> of them as my <HI>crea|tures;</HI> And is this nothing to you? O you <HI>&s;ons</HI> and <HI>daughters,</HI> is this nothing to you? it vexeth you to think that you live in a place where none <HI>de&s;ires</HI> you, and if you were gone none would <HI>lament</HI> you: It was an untoward cha|racter of an unworthy <HI>Emperour;</HI> &amp; is it no trouble to you to think I live not de&s;ired, not cared for of Je&s;us Chri&s;t? <HI>Zeph.</HI> 2. 1. The Lord cals his people to repentance under this notion; Ga|ther together, <HI>O nation un de&s;ired.</HI> O that it might call you to &s;ome &s;erious
<PB N="50" REF="187"> thoughts, vaine creatures! you are people not <HI>de&s;ired</HI> of the <HI>Lord Je&s;us Chri&s;t,</HI> as <HI>uncomely,</HI> and <HI>de&s;pi&s;ed</HI> in his eyes, as you are <HI>beautifull,</HI> and <HI>admi|red</HI> in the <HI>eyes</HI> of men; nay, and more, and let me tell you in your eares, and (oh that it may make your hearts rend, and your eares tingle) if you be not <HI>de&s;ired of him here,</HI> you &s;hall never <HI>enjoy him, nor be enjoyed of him here|after.</HI> Haman was &s;uch a poore wretch, the King had <HI>ennobled</HI> him, every <HI>hat</HI> and <HI>knee</HI> did him <HI>homage,</HI> and took notice of the Kings <HI>re&s;pects</HI> to him, at la&s;t hee came to the <HI>gibbet;</HI> have a care poore creatures el&s;e, <HI>though you compa&s;&s;e your &s;elves about with &s;parkes,</HI> poore &s;parkes of <HI>friends, honours, riches, plea&s;ures;</HI> &s;parks that will extingui&s;h as quickly as ri&s;e, yet <HI>this,</HI> and onely this, <HI>you &s;hall have at the Lords hand, you &s;hall lie downe in &s;orrow,</HI> everla&s;ting &s;orrow; you &s;hall <HI>lie down in hell.</HI> It is an ill place to leave you in, but the Lord pluck you as fire|brands out of the burning. I pa&s;&s;e on.</P>
<P N="2">2. From what you have heard you may be in&s;tructed, <HI>which way the way</HI>
<PB N="51" REF="187"> <HI>to heaven lies;</HI> and 2. <HI>That it is no ea&s;ie way,</HI> we are all <HI>pilgrims</HI> and <HI>&s;tran|gers</HI> here, we were bred &s;o, our fathers were &s;o. Now the journies end which all pretend to (though the mo&s;t ride backward) the coa&s;t which all &s;ay they are bound for (which way &s;oever their compa&s;&s;e guides them) is <HI>Hea|ven,</HI> this is <HI>omnibus in Voto,</HI> though few <HI>&s;o runne that they may obtaine.</HI> But hath any blind or mi&s;led traveller a mind to know the way? Is any poore &s;oule &s;tartled this day? doth hell-fire fla&s;h in any of your faces, and are you crying out, Sir, <HI>What &s;hall we doe to be &s;aved? which way lies our way to hea|ven?</HI> Learne hence, that the next way to heaven is not the <HI>beaten road,</HI> but quite cro&s;&s;e <HI>Natures-fields,</HI> and &s;o through the <HI>long &s;treet of &s;elfe-deniall,</HI> and up the <HI>mountaine of holine&s;&s;e,</HI> at the top of which <HI>you &s;hall &s;ee God;</HI> it lies over <HI>hedge</HI> and <HI>ditch,</HI> over <HI>rockes</HI> and <HI>mountaines:</HI> you mu&s;t leave your <HI>youth &s;innes</HI> as you goe on your <HI>right hand,</HI> your <HI>education</HI> and <HI>cu&s;tome &s;innes</HI> on your <HI>left hand,</HI> your <HI>beloved &s;innes</HI> be|hind you; if your father, or mother,
<PB N="52" REF="188"> or husband, or wife, or brother, or &s;i&s;ter, or child lie in your way, you mu&s;t make no halis, but over their necks; if all your vaine acquaintance, your drunken, &s;wearing, wanton compa|nions, &s;tand of each &s;ide and becken you another way, you mu&s;t decline their invitation and go quite cro&s;&s;e; you mu&s;t tread upon all your <HI>glory</HI> and <HI>pompe,</HI> and <HI>greatne&s;&s;e;</HI> you mu&s;t avoid the <HI>mountaine of Gold,</HI> and the <HI>rocks of Pearle;</HI> you mu&s;t take heed of the plea&s;ant <HI>brook of carnall and vain plea|&s;ures;</HI> avoid your <HI>dancing,</HI> and <HI>pain|ting,</HI> and <HI>patching,</HI> and <HI>decking your &s;elves:</HI> In &s;hort, you mu&s;t put your &s;elfe in an <HI>habit fit to carry a cro&s;&s;e,</HI> This is the next way to heaven. And now I need not tell you in the &s;econd place, <HI>That &s;trait is the way, and nar|row is the gate that leads to everla&s;ting life, and few there be that find it.</HI> By this time you will know, that if you will goe to heaven, you mu&s;t goe <HI>like,</HI> and <HI>with,</HI> very <HI>few</HI> in this age of <HI>wan|tonne&s;&s;e and dotage.</HI> By this time you will ea&s;ily ghe&s;&s;e &s;inners are out of the way, and proud men are out of the
<PB N="53" REF="188"> way; tho&s;e that <HI>glory</HI> in riches, and <HI>worldly greatne&s;&s;e,</HI> are out of the way; the <HI>carele&s;&s;e daughters</HI> of <HI>Sion,</HI> that <HI>&s;tretch out their necks, and mince it as they goe,</HI> are out of the way; the <HI>&s;elfe-righteous men are out of the way.</HI> Ah Lord! who are in it? Heaven is a <HI>difficult journey,</HI> it is an hard way to find, it is hard to fle&s;h and blood to doe the&s;e things. It was the Martyrs &s;peech, that <HI>the cro&s;&s;e way was the way to heaven.</HI> The way to heaven is a&s;trait way, no dancing way, dancers mu&s;t have the elbowroome of hell-road; they that will walke in this &s;trait way mu&s;t <HI>croud,</HI> they mu&s;t not thinke to walk thither in &s;tate; no, they mu&s;t croud, and never bee afraid of wrim|pling a neat <HI>handkerchiefe or cuffe,</HI> it is not <HI>opus pulvinaris</HI> (&s;aid one) but <HI>pul|veris,</HI> you &s;hall be &s;ure to meet with all the <HI>oppo&s;ition</HI> that nature can make, all the forces of <HI>fle&s;h and bloud,</HI> and all the forces the <HI>devill</HI> can adde; <HI>who then &s;hall be &s;aved?</HI> even tho&s;e that God hath appointed to life, tho&s;e to whom the Lord &s;hall give &s;uch an heart as I have told you, <HI>&s;trait is the way, and few there be that find:</HI> If you will have
<PB N="54" REF="189"> a broader way you may, <HI>Mat.</HI> 7. 13, 14. but then you mu&s;t not look for the &s;ame journies end. The Lord give you hearts to <HI>con&s;ider it,</HI> and feare to tremble at it.</P>
<P N="3">3. And from hence thirdly, you may bee in&s;tructed, <HI>that it mu&s;t bee &s;omething more than nature that mu&s;t make a poore &s;oule beautifull, and de&s;i|rably beautifull in Je&s;us Chri&s;ts eyes.</HI> It mu&s;t neither bee <HI>naturall beauty</HI> will doe it, nor yet <HI>naturall parts;</HI> no, nor <HI>natures glory,</HI> nor the be&s;t of <HI>nature, naturall righteou&s;ne&s;&s;e, Matth.</HI> 5. 20. It mu&s;t be &s;omething more than <HI>fle&s;h and bloud,</HI> yea, &s;omething more than <HI>fle&s;h and bloud</HI> can helpe us with. But I pa&s;&s;e over this.</P>
<P N="4">4. From hence fourthly, you may be in&s;tructed, <HI>What an infinit love the Lord Je&s;us Chri&s;t hath loved his Saints with,</HI> 1 Joh. 3. 1. <HI>Behold</HI> (&s;aith the Apo&s;tle) <HI>with what manner of love the father hath loved you with, that you &s;hould be call'd the &s;onnes of God.</HI> Here hee &s;ayes, <HI>hearken O Daughter;</HI> the Daughter of a <HI>King</HI> is honourable, but the daughter of <HI>the King of Kings</HI> is much more honourable. But (if I may
<PB N="55" REF="189"> &s;ay it) here &s;eemes to be a degree of <HI>love</HI> beyond it, the <HI>Kings wife</HI> is more honourable than the <HI>Kings daughter.</HI> Behold therefore (O yee upright in heart) with what manner of love the Lord Je&s;us Chri&s;t hath loved you, that hee &s;hould <HI>de&s;ire your beauty;</HI> not only love you, but if uncomely, poor wret|ches, make you beautifull, according to that, <HI>Ezech.</HI> 16. 13, 14. nay, not on|ly &s;o, but <HI>de&s;ire your beauty;</HI> not onely like it, but de&s;ire it; O love! infinit love! when <HI>David</HI> &s;ent his &s;ervants to let <HI>Abigail</HI> know that hee de&s;ired her beauty, marke how &s;he admires at it, 1 <HI>Sam.</HI> 25. 41. <HI>&s;hee aro&s;e and bowed her &s;elfe on the earth, and &s;aid, Behold, let thine handmaid bee a &s;ervant, to wa&s;h the feet of the &s;ervants of my Lord,</HI> Doe you heare this newes, O yee daughters of men? doe you heare this newes? that the King of glory, the Lord Je&s;us Chri&s;t, that hath no need of you, that is infinitly above you, hath &s;ent me this day to tell you, that hee <HI>de&s;ires your beauty.</HI> Ri&s;e up, O yee Saints, bow your &s;elves, and &s;ay, <HI>Let us be &s;ervants to wa&s;h his feet, &amp;c.</HI>
<PB N="56" REF="190"> Let us bee the <HI>doore-keepers</HI> of his hou&s;e, his meane&s;t &s;ervants. No Chri|&s;tians, you &s;hall be his <HI>&s;ons and daugh|ters:</HI> Nay, hearken O <HI>daughters,</HI> here's more for you, The King <HI>de&s;ires your beauty;</HI> Spell this love at lei&s;ure, and now <HI>wa&s;h your &s;oules, follow</HI> after Je|&s;us Chri&s;t, &s;tudy it with your mo&s;t &s;e|rious thoughts, live to it with &s;tricte&s;t lives. What conver&s;ation becommeth the go&s;pell? what manner of per&s;ons &s;hould you be? <HI>Follow</HI> on, <HI>make ha&s;te</HI> and <HI>ri&s;e,</HI> and <HI>follow</HI> him, &s;inging, cry|ing, as you goe, <HI>O the heighth, and depth,</HI> the <HI>incomprehen&s;ible heighth!</HI> the <HI>unfadomable</HI> depth of love where|with the Lord Je&s;us Chri&s;t hath loved &s;inners, before the beginning of the world, &amp;c. And la&s;tly.</P>
<P N="5">5. Can you learn a le&s;&s;e re&s;ult from hence than this, that <HI>Saints &s;elfe-deny|ing, de&s;pi&s;ed</HI> Saints, <HI>are happy creatures; Ter&abque; quater&abque; beati,</HI> ble&s;&s;ed againe, and againe. Surely you have not heard mee all this while, but you are preven|ting me in the words of the P&s;almi&s;t, <HI>Happy are the people that are in &s;uch a ca&s;e; yea, ble&s;&s;ed are the people that</HI>
<PB N="57" REF="190"> <HI>have the Lord for their God;</HI> we may &s;ay of them, <HI>O nimium dilectis Deo,</HI> creatures &s;trangely beloved of their God, &s;trangely happy in this, that the King &s;hould de&s;ire their beauty. Let the world <HI>&s;corne</HI> one, let them <HI>put out the finger</HI> and <HI>barke at the moone,</HI> let them mock <HI>puritani&s;me,</HI> let the <HI>way of holine&s;&s;e</HI> be <HI>every where &s;poken again&s;t, pro hominum arbitrio,</HI> let them talke, &s;o long as you <HI>gaine;</HI> you <HI>dance before the ark,</HI> though <HI>Michal mock out at the window:</HI> You &s;hall be <HI>more beauti|full,</HI> the more vile they think you; it is for the Kings &s;ake, that <HI>hath de&s;ired your beauty</HI> and <HI>&s;cornd</HI> theirs; for the Kings &s;ake, that hath cho&s;en you to <HI>ob|taine everla&s;ting life through Je&s;us Chri&s;t,</HI> but hath <HI>ordained them to wrath&punc;</HI> and <HI>neglected their beauty.</HI> One would not think now, that the&s;e crea|tures that <HI>ravi&s;h Chri&s;ts heart,</HI> &s;hould <HI>offend worldlings eyes</HI> &s;o much: &s;urely Chri&s;t &s;hould have no judgement, if the&s;e were the contemptible ones of the earth, the <HI>unlovely</HI> creatures. Well&punc; well, Chri&s;tians, let them mocke on, after the way which they call <HI>&s;impli|city</HI>
<PB N="58" REF="191"> <HI>and foolery, moping; &amp;c. wor&s;hip thou the God of thy fathers;</HI> thou &s;halt have thy <HI>plea&s;ures,</HI> when they &s;hall have <HI>torments;</HI> thou &s;halt have thy <HI>crowne</HI> and <HI>honour,</HI> when the <HI>pride of their glory &s;hall bee &s;tained,</HI> and that &s;hall lie in the du&s;t. The&s;e <HI>children of vanity</HI> forget what <HI>Abraham</HI> (though &s;omething too late to doe him good) advi&s;ed their <HI>brother</HI> to remember, <HI>Luk.</HI> 16. 25. <HI>That in their life time they received good things,</HI> and tho&s;e precious <HI>Lazarus'es, evill things,</HI> but yet a little while and you &s;hall be <HI>com|forted,</HI> and they <HI>tormented;</HI> yet a little while and you &s;hall be <HI>honoured,</HI> and they &s;hall be <HI>cur&s;ing the wombe that bare them, and the paps that gave them &s;uck,</HI> cur&s;ing the <HI>honour that ruin'd them,</HI> the <HI>plea&s;ures</HI> that <HI>damned them,</HI> the <HI>worldly glory</HI> which hath made them <HI>inglorious for ever;</HI> yet a little while and in&s;tead of their <HI>&s;weet &s;mels</HI> they &s;hall have the <HI>&s;tinkes of fire and brim&s;tone,</HI> and in&s;tead of their <HI>girdles rentings</HI> of heart for ever, in&s;tead of their <HI>well-&s;et haire</HI> they &s;hall have <HI>baldne&s;&s;e;</HI> they &s;hall &s;pend more time
<PB N="59" REF="191"> in <HI>rending and tearing their haire,</HI> than ever they did in <HI>curling or powdring it.</HI> Yet a little while, and in&s;tead of their <HI>&s;tomachers,</HI> they &s;hall have <HI>girdings with &s;ackcloth,</HI> &amp; <HI>everla&s;ting burnings</HI> in&s;tead of their <HI>pre&s;ent beauty.</HI> But ble&s;&s;ed &s;hall you bee, for <HI>you &s;hall &s;hine like the Sun in the firmament of the father,</HI> for <HI>the King hath de&s;ired your beauty.</HI> I have at la&s;t done with my fir&s;t u&s;e of In&s;truction: I proceed now to a &s;econd, and that &s;hall bee of exa|mination.</P>
<P><MILESTONE N="2" UNIT="&V;&s;e."> Are you willing now to know, Chri&s;tians, whether Je&s;us Chri&s;t cares for you yea or no? whether you be de|&s;irable in his eyes yea or no? heaven and hell hang upon this thing; <HI>Trie whether you have forgotten your owne people, and your fathers hou&s;e.</HI></P>
<P>The mo&s;t men and women are a|fraid of the <HI>touch&s;tone,</HI> and are willing rather to take <HI>heaven for granted,</HI> though they find <HI>hell for certaine;</HI> but this is not &s;afe with you. Trie your &s;elves then (Chri&s;tians) I will helpe you a little in &s;o good a work.</P>
<P N="1">1. If you have forgotten your
<PB N="60" REF="192"> fathers hou&s;e, <HI>you have</HI> (fir&s;t) <HI>&s;eene a great deale of folly and vanity in it:</HI> Man is a rea&s;onable creature, and will never leave any thing, but he will &s;ee <HI>&s;ome cau&s;e to leave it.</HI> Did the Lord ever yet <HI>convince you</HI> throughly, not with a <HI>Notionall,</HI> but an <HI>heart convi|ction</HI> of the <HI>folly</HI> of your <HI>fathers hou&s;e?</HI> Did the Lord ever <HI>throughly</HI> convince you of your <HI>evill wayes,</HI> the &s;innes of your natures, the <HI>cu&s;tomary &s;innes of your lives,</HI> of your <HI>education &s;innes,</HI> and your <HI>beloved &s;innes?</HI> Had you ever a <HI>through conviction</HI> of the vanity of your evill company, the vanity of your <HI>plea&s;ures</HI> and carnall <HI>delights?</HI> Did your &s;oules ever ta&s;t a reall bitterne&s;&s;e in them? if not, I feare me you have not left them.</P>
<P N="2">2. <HI>Have you had another excellen|cy di&s;covered to your &s;oules?</HI> Had your &s;ouls ever yet a <HI>reall di&s;covery made to you</HI> of the <HI>excellency of the wayes of ho|lines,</HI> tho&s;e wayes that you once hated? Doe you now &s;ee a <HI>beauty,</HI> a <HI>glory</HI> in them, &s;o much that you can even <HI>&s;tand,</HI> and <HI>hold up your hands</HI> and <HI>admire,</HI> that you &s;hould be <HI>blind</HI> &s;o long? A
<PB N="61" REF="192"> pre&s;ent plea&s;ant thing will &s;carce bee left, but upon a <HI>di&s;covery of,</HI> and an <HI>obtaining of</HI> &s;omething <HI>more excellent.</HI> Chri&s;tians, under what notion do you look upon Chri&s;t, and his wayes? Do you look upon them as <HI>excellent,</HI> the wayes of <HI>&s;trictne&s;&s;e,</HI> as <HI>excellent, &s;anctifying a Sabboth, praying,</HI> the <HI>fre|quenting of the communion</HI> of <HI>Saints?</HI> Doe you look upon them as excellent? If you doe not, I feare mee, you but cheat your &s;elves with a conceit, that you have forgot <HI>your fathers hou&s;e.</HI></P>
<P N="3">3. <HI>If you have parted with them I am afraid it co&s;t you &s;ome teares,</HI> you did not part with &s;o many <HI>friends</HI> with <HI>drie eyes;</HI> friends cannot ordinarily <HI>pats</HI> without <HI>teares,</HI> but your weeping hath not beene &s;uch a weeping if it hath been true; it hath not been, be|cau&s;e you have parted with them, but becau&s;e you abode with them &s;o long; it hath for mea&s;ure been like the <HI>mour|ning of him that hath lo&s;t his onely be|gotten &s;onne,</HI> Zach. 12. 10. but not upon the &s;ame <HI>account,</HI> not becau&s;e you mu&s;t now <HI>part</HI> with them, but becau&s;e you <HI>embraced</HI> them &s;o long. See the
<PB N="62" REF="193"> effects of godly &s;orrow, 2 <HI>Cor.</HI> 7. 11. it worketh <HI>carefulne&s;&s;e</HI> and <HI>indigna|tion,</HI> &amp;c. Were your &s;oules ever in &s;uch a true <HI>bitterne&s;&s;e for &s;inne,</HI> that it wrought in thee an <HI>indignation</HI> again&s;t your &s;elves: that you could even <HI>eat</HI> your owne fle&s;h, to think you &s;hould ever have been &s;uch <HI>a vaine, wanton wretch,</HI> &s;uch a <HI>proud &s;inner</HI> as you have been? This is a good &s;igne you and your fathers hou&s;e are parted, and that at the parting you &s;orrowed after a god|ly &s;ort.</P>
<P N="4">4. If ever you truly parted with it, <HI>both at the parting, and &s;ince too, you have found &s;omething to doe with your owne &s;pirit,</HI> &s;ome <HI>&s;truglings</HI> and <HI>com|batings</HI> with your &s;elfe. Before you parted you were at a <HI>di&s;pute</HI> with your <HI>&s;oules;</HI> &s;hall I leave this or that cor|ruption, or &s;hall I not? and &s;ince you have been at &s;ome debates with your &s;pirit, &s;hall I goe home againe? &s;hall I returne to &s;uch a vomit? to &s;uch a wallowing in the mire? even <HI>Paul</HI> him&s;elfe found <HI>the law in his members warring again&s;t the law of his mind, and bringing him into captivity to the law</HI>
<PB N="63" REF="193"> <HI>of &s;inne,</HI> Rom. 7. 23. <HI>the fle&s;h lu&s;ting again&s;t the &s;pirit, and the &s;pirit again&s;t the fle&s;h, and the&s;e contrary one to ano|ther,</HI> Gal. 5. 17. I dare almo&s;t &s;ay, that that &s;oule never <HI>conquerd &s;inne,</HI> that is not yet <HI>in combate with it;</HI> never truly overcame it, that is not &s;till in <HI>combate;</HI> never yet <HI>forgot its fathers hou&s;e,</HI> that hath not &s;ome &s;trong <HI>incli|nations,</HI> &s;ometimes to be <HI>going to its old home againe,</HI> and &s;ometimes finds not that it hath &s;omething to doe to keep his <HI>heart</HI> from (a &s;econd time) <HI>embracing</HI> what it hath beene once a|&s;hamed of.</P>
<P N="5">5. <HI>Doe you make Chri&s;t all your de|light, and your &s;ole delight?</HI> is hee to you <HI>&s;olus de&s;ideria, &amp; totus de&s;ideria?</HI> Are your hearts taken more with <HI>Chri&s;t</HI> than with all the world be&s;ides, and &s;o taken with <HI>your husband,</HI> that nothing of him, nor from him, di&s;plea|&s;eth you? can you bee content with <HI>Chri&s;t alone,</HI> and &s;ay with <HI>David</HI> to the Lord, <HI>Thou art my portion?</HI> could you que&s;t all things el&s;e for him? and is there nothing of him but &s;eemes love|ly to you? doe his &s;tricte&s;t lawes &s;eem
<PB N="64" REF="194"> excellent to you? Is hee <HI>excellent</HI> to you in the <HI>intent of his Kingly office,</HI> as well as in the <HI>comfort of his Prie&s;t|ly office?</HI> doth his very <HI>yoke &s;eem ea&s;ie,</HI> and his <HI>burthen</HI> &s;eem light to you?</P>
<P N="6">6. <HI>Do you abide with Chri&s;t,</HI> as the <HI>wife abides</HI> with the husband, and <HI>the branch abides in the vine?</HI> every true branch abides in him, <HI>Joh.</HI> 15. 4. is your dwelling with him? or are you onely religious by fits? the hypocrite may bee &s;o <HI>religions,</HI> but the Saint makes the Lord <HI>his dwelling place.</HI> Which is that which you count your home? the be&s;t of Gods Saints may have &s;ome <HI>inclinations to vanity,</HI> and be &s;ometimes <HI>trading with the world;</HI> Ah! but Chri&s;t is his home, Chri&s;t is his dwelling place; hee thinkes him|&s;elfe in a <HI>strange place,</HI> when he is not with Chri&s;t <HI>in duties of holy commu|nion.</HI> Chri&s;tian, which is thy element? Is your &s;oule in its element, when it is conver&s;ing with things below Chri&s;t? that's an ill &s;igne, by the&s;e things you may take a &s;cantling of your owne haarts. The Lord help you in applying the&s;e things to your &s;oules. I proceed to a 3^d u&s;e.</P>
<PB N="65" REF="194" MS="y">
<P>3. Here's comfort to the Saints, joy to the upright in heart, e&s;pecially</P>
<P N="1">1. <HI>Again&s;t all the uncomeline&s;&s;e and inde&s;ireablene&s;&s;e the Saint appre|hends in him&s;elfe.</HI> There's none &s;o comely as the Saint in Chri&s;ts eyes, nor any &s;o uncomely and ugly in their owne eyes; <HI>Paul</HI> cries out, <HI>O wretch|ed man that I am,</HI> Rom. 7. 24. and a|gaine, I am <HI>as one borne out of due time, the lea&s;t of the Apo&s;tles, not wor|thy to be call'd an Apo&s;tle,</HI> 1 Cor. 15. 8, 9. It is an u&s;uall account the Saints give of them&s;elves, ah wretched creatures, poore inde&s;ireable wret|ches, hard-hearted &s;inners, vile per|&s;ons, &amp;c. Bee of good cheare Chri|&s;tian, <HI>The King hath de&s;ired thy beau|ty;</HI> thou art black in thine owne eyes, but comely in Chri&s;ts eyes: <HI>Black</HI> in re&s;pect of thy merit, but <HI>comely</HI> in re|&s;pect of imputation; <HI>comely</HI> through <HI>the comline&s;&s;e</HI> that hee hath put upon you. Secondly,</P>
<P N="2">2. Here's comfort <HI>again&s;t all the dirt the world ca&s;ts upon you, all the uncome|line&s;&s;e they conceit in you;</HI> who &s;o de|&s;picable creatures in the eyes of the
<PB N="66" REF="195"> world, as tho&s;e men and women whom the Lord <HI>delights to honour?</HI> the&s;e are the de&s;pi&s;ed ones; upon the backs of the&s;e it is that <HI>the Plowers plow,</HI> and make <HI>long furrowes;</HI> they are the <HI>upright in heart, that they privily bend their bow to &s;hoot at, again&s;t</HI> the&s;e are <HI>the puttings out of the fingers,</HI> and the <HI>liftings up of the hands;</HI> upon the&s;e are laid <HI>all the &s;coffes of the un|godly,</HI> and through their weakne&s;&s;e the barkings of the&s;e dogges &s;ometimes trouble them. But Chri&s;tians, hath not <HI>the King de&s;ired your beauty?</HI> the beauty that the&s;e wretches are <HI>&s;o blind</HI> they cannot &s;ee. Hath not the <HI>King de|&s;ired it?</HI> Is it de&s;ireable in Chri&s;ts eyes, and de&s;pi&s;ed in their eyes? which is the be&s;t judge, think you? is it not enough for you, that you plea&s;e your husband?</P>
<P N="3">3. Here's comfort for you, not on|ly again&s;t all their &s;coffes, but <HI>again&s;t all their low e&s;teeme of you.</HI> David &s;aith, <HI>I am &s;mall, and of no reputa|tion.</HI> Chri&s;t was accounted <HI>the lea&s;t in the kingdome of Heaven;</HI> hee was <HI>the &s;tone which the builders refu&s;ed.</HI> A
<PB N="67" REF="195"> man of no fa&s;hion in the world, who cared for him? did any of the <HI>Phari|&s;ees believe</HI> on him? The <HI>wife,</HI> you know, takes her <HI>honour</HI> from her <HI>hu&s;|band,</HI> and u&s;ually, if hee be accounted <HI>one of no fa&s;hion,</HI> &s;hee is not valued at a very <HI>high rate;</HI> Saints, though they be indeed the <HI>worlds pillars,</HI> yet in the vulgar <HI>e&s;timate</HI> they are the <HI>worlds burthens;</HI> and where ever they live, they u&s;ually live at a <HI>low rate</HI> in <HI>world|lings de&s;ires,</HI> if any (of <HI>note</HI> before) turne puritane, hee lo&s;eth his <HI>rate</HI> in the <HI>worlds thoughts pre&s;ently,</HI> the Gen|tleman lo&s;eth his <HI>honour,</HI> the <HI>Lady</HI> her <HI>repute;</HI> but it is becau&s;e their <HI>pri|zers</HI> have <HI>lo&s;t their wit,</HI> and their <HI>eyes,</HI> and it need not much trouble a Saint, for Chri&s;t <HI>de&s;ires</HI> their <HI>beauty</HI> &s;till: They have put them&s;elves out of the worlds <HI>reckoning,</HI> and heightend them|&s;elves in <HI>Chri&s;t's e&s;teem.</HI> De&s;pi&s;e on (&s;ooles) the King hath de&s;ired the&s;e &s;oules beauty,</P>
<P>Ah! but will a poore mi&s;doubting Chri&s;tian &s;ay, <HI>I am afraid they have a true object of laughter in me. I am afraid I have not that de&s;ireable beauty, but</HI>
<PB N="68" REF="196"> <HI>am a painted &s;epulchre; were I but con|vinced, that I had indeed truly forgot my fathers hou&s;e, and that the Lord Chri&s;t had indeed de&s;ired my beauty, I could naile their &s;coffes to my heeles, and mourne over their gallant follies:</HI> But <HI>I feare.</HI></P>
<P>1 <HI>Obj.</HI> Alas! <HI>I am going home to my fathers hou&s;e ever and anon, I am ready to yield to temptations, ready to fall into &s;inne; yea, and the Lord par|don mee, I fall &s;even times a day. If I had forgot my fathers hou&s;e, &s;hould I have &s;uch inclinations to goe home? would my heart draw &s;o hard for vani|ty, as it doth &s;ometimes? &s;hould I &s;inne &s;o often, &amp;c.</HI></P>
<P>I an&s;w. 1. <HI>Which way &s;tands your affection?</HI> your heart you &s;ay bends that way, but which way &s;tands your <HI>affection?</HI> doe you take plea&s;ure in &s;uch <HI>inclinations?</HI> have you a <HI>good mind to &s;inne,</HI> if you dur&s;t? to returne to your <HI>old vanities,</HI> if you dur&s;t? only you dur&s;t not, that's an ill &s;igne. But upon &s;uch <HI>inclinations,</HI> doth there pre|&s;ently ari&s;e a <HI>loathing in your &s;oules?</HI> doe you &s;ay, <HI>Get thee behind mee</HI>
<PB N="69" REF="196"> <HI>Sathan,</HI> that's a good &s;igne, that though you be invited by a <HI>temptation</HI> of <HI>vaine company,</HI> or the <HI>Devill, &amp;c.</HI> yet you have truly <HI>forgotten your fathers hou&s;e.</HI></P>
<P N="2">2. <HI>You goe home &s;ometimes you &s;ay,</HI> it may be you fall into &s;ome of your former vaine cour&s;es, and are with &s;ome of your vaine companions. But I pray, <HI>What doe you when you are in your fathers hou&s;e? are you plea&s;ed with your vanities,</HI> or <HI>with the vanities of your friends?</HI> or doe you &s;pend your time <HI>in chiding?</HI> It may be your heart &s;ometimes <HI>declines to &s;ome vanity,</HI> or you are &s;ometimes in <HI>conver&s;e</HI> with <HI>vain per&s;ons.</HI> Are you one with vani|ty, one with &s;inners? or doe your &s;pi|rits <HI>ri&s;e again&s;t your &s;elves,</HI> and again&s;t the <HI>vanities of tho&s;e with whom you are?</HI> What <HI>indignation</HI> is wrought? if any, you may have <HI>forgot your fa|thers hou&s;e,</HI> for all this <HI>going home.</HI></P>
<P N="3">3. You goe home &s;ometimes you &s;ay. But I pray, <HI>How long doe you &s;tay there?</HI> Is &s;inne your trade? Doe you <HI>live</HI> in knowne &s;innes? this indeed will argue your <HI>profe&s;&s;ion</HI> but <HI>hypocri|&s;ie.</HI> But (on the contrary) though
<PB N="70" REF="197"> you fall <HI>through weakne&s;&s;e,</HI> yet doe you <HI>ri&s;e</HI> through <HI>grace;</HI> though you <HI>&s;inne</HI> &s;ometimes, yet is &s;inne as <HI>Davids concupi&s;cence,</HI> call'd a <HI>&s;tranger in the Parable.</HI> Thus the be&s;t Saints have <HI>&s;inn'd,</HI> yea, and <HI>may &s;inne;</HI> not of <HI>wil|fulne&s;&s;e,</HI> but of <HI>weakne&s;&s;e;</HI> not <HI>trading in &s;inne,</HI> nor <HI>lying</HI> in it, but <HI>falling into it,</HI> and <HI>ri&s;ing by repentance.</HI></P>
<P>2. <HI>Obj.</HI> Ah! but will another Chri|&s;tian &s;ay, <HI>I cannot deny my &s;elfe in the company of my fathers hou&s;e, wretch that I am. I got acquaintance when I was young with vaine per&s;ons, or I am related to &s;uch, and I dare not &s;ay, but I love their company, and oft times leave better for them; neither can I deny my &s;elfe in my relations. My heart is ex|ce&s;&s;ively let out after them.</HI></P>
<P N="1">1. Thou &s;aie&s;t thou art oft times yet a companion of vaine per&s;ons, but con&s;ider (Chri&s;tian) are they <HI>thy invi|ted ghe&s;ts,</HI> or accidentall meerly? are they <HI>intruders,</HI> or are they the <HI>wel|come crmpanions</HI> of thy life? are they thy <HI>pickt company</HI> or no, thy <HI>intimates,</HI> or meerly <HI>companions</HI> in re&s;pect of thy <HI>trade,</HI> and <HI>conver&s;e with the world?</HI> If
<PB N="71" REF="197"> thou delighte&s;t not in them, they in|deed are &s;ometimes thy companions, but thou art not theirs.</P>
<P N="2">2. <HI>Art thou a companion with them in &s;inne, or onely in civill actions, or for di&s;cour&s;e, &amp;c. &s;ometimes?</HI> if the fir&s;t indeed it is a &s;igne thou ha&s;t not left thy fathers hou&s;e; but if the latter onely, it is no &s;uch &s;igne, thou keepe&s;t thy cour&s;e, they come to thee, and it may be <HI>di&s;turbe</HI> thee, but thou doe&s;t not goe to them.</P>
<P N="3">3. Thou &s;aye&s;t thou love&s;t them. But it would be con&s;idered, <HI>Whether thy love be meerly naturall or more?</HI> It may be thou love&s;t them becau&s;e they are <HI>witty people,</HI> or of <HI>ingenuous di&s;po|&s;itions.</HI> Thus Chri&s;t loved the <HI>young man, Matth.</HI> 19. and thus thou may|e&s;t love them. It is an ill &s;igne, if thou love&s;t them, becau&s;e they will <HI>drinke,</HI> or <HI>&s;weare,</HI> or bee <HI>vain and wanton</HI> in their <HI>di&s;cour&s;e</HI> or <HI>carriages.</HI></P>
<P N="4">4. Thou &s;aye&s;t thou love&s;t thy rela|tions, and thou can&s;t not deny thy &s;elfe in them, thy heart is &s;o <HI>glued</HI> to them, &amp;c. and God forbid but thou &s;hould&s;t <HI>love</HI> them, 1. <HI>with a naturall</HI>
<PB N="72" REF="198"> <HI>affection,</HI> its a &s;igne of a wretch, <HI>Rom.</HI> 1. 31. to be <HI>without naturall affection,</HI> and 2. <HI>with a providentiall love and care;</HI> hee that <HI>provides not for his family</HI> (&s;aith the Apo&s;tle) is <HI>wor&s;e than an infidell.</HI> But 1. Sup|po&s;e <HI>Chri&s;t &s;hould call thee to &s;uffer for him, and</HI> thou had&s;t a good mind to it, and they &s;hould plead hard for thee to <HI>&s;pare thy &s;elfe;</HI> would&s;t thou with <HI>Hierom &s;hake off thy father, and mo|ther, and children, and runne to Chri&s;t?</HI> this would bee a &s;igne thou had&s;t <HI>for|got them,</HI> Though thou love&s;t them. 2. Notwith&s;tanding that thou love&s;t them, <HI>would&s;t thou favour them in a|ny &s;inne again&s;t God, and onely luke|warmely reprove them,</HI> like old <HI>Elie? It is not well done of you, O my &s;ons,</HI> be|cau&s;e thou love&s;t them: wilt thou ra|ther let them <HI>di&s;honour God, damn</HI> their <HI>owne &s;oules,</HI> doe any thing, rather than <HI>reprove,</HI> or <HI>&s;mite them?</HI> this love indeed is a <HI>reall hatred,</HI> and will argue <HI>little love to God in thy &s;oule.</HI> But on the contrary, though thou <HI>love&s;t them</HI> with the <HI>tendere&s;t love,</HI> &amp; wilt <HI>provide</HI> for them with the mo&s;t <HI>providential</HI>
<PB N="73" REF="198"> <HI>care;</HI> yet is thy love &s;o truly <HI>tempered,</HI> that it &s;hall not in the lea&s;t hinder thee from <HI>doing thy duty to Chri&s;t;</HI> no, nor yet from <HI>doing thy duty to them;</HI> from <HI>reproving &s;harply, admoni&s;hing &s;everely?</HI> is thy love &s;uch, that it &s;hall not <HI>blind thy eyes,</HI> &s;o as thou wilt <HI>wink at the lea&s;t neglect of duty</HI> in them, not at the lea&s;t &s;in in them? Love them then as wel as thou can&s;t, it &s;hall be no &s;ad <HI>evi|dence</HI> again&s;t thy <HI>&s;oule,</HI> otherwi&s;e <HI>(Pa|rents</HI> look to it) your children will cur&s;e you another day for your <HI>love to them:</HI> you have heard of <HI>killing with kindne&s;&s;e;</HI> let the kind of death be ne|ver &s;o &s;weet, yet the death will be bit|ter. Take heed not of <HI>killing the bo|dies</HI> (alas, that were nothing) but of <HI>damning</HI> your <HI>childrens &s;oules,</HI> and your owne too, with <HI>mi&s;called kind|ne&s;&s;e.</HI></P>
<P>3 <HI>Obj.</HI> But wil another Chri&s;tian &s;ay, <HI>I have not forgot my honour and glory, I am not low enough, I feare, to get in at heavens</HI> gate. I an&s;wer fir&s;t.</P>
<P N="1">1. This is like <HI>the melancholy con|ceit of her, that a Divine of our owne &s;peaks</HI> of; <HI>of a woman that conceited,</HI>
<PB N="74" REF="199"> <HI>&s;he was &s;o fat, &s;hee could not get to hea|ven;</HI> it is the <HI>lowne&s;&s;e</HI> of mind that God looks at, <HI>Lords</HI> and <HI>Ladies,</HI> if their hearts be not as <HI>high</HI> as their <HI>ti|tles,</HI> may &s;it in heaven as well as mea|ner per&s;ons. I doe not &s;ay, they &s;hall have chaires of &s;tate &s;et for them, but they may have a roome there; it may be one or two may &s;it above them (if there bee degrees in glory) that gave them place here: but as Ma&s;ter <HI>Ru|therford</HI> &s;ayes, <HI>the lea&s;t place in Heaven is Heaven, though it bee behind the doore.</HI> But &s;econdly,</P>
<P N="2">2. <HI>Is not thy outward Pompe and glory that which thou affecte&s;t, and de|lighte&s;t in it, and hunte&s;t after?</HI> Does not thy title <HI>tickle</HI> thy eare, nor <HI>&s;well thy heart,</HI> if not, it can <HI>doe thee no hurt?</HI> all the feare of tho&s;e <HI>&s;welling things is,</HI> le&s;t they &s;hould breed <HI>tympa|nies in the &s;oule.</HI></P>
<P N="3">3. <HI>Doe you look upon the title of the &s;ervant of Je&s;us Chri&s;t, the title of Chri&s;tian, as the farre more honourable title?</HI> Are you of <HI>Theodo&s;ius</HI> his tem|per, which would you rather chu&s;e, to be call'd <HI>my Lord,</HI> or <HI>Madam,</HI> or to
<PB N="75" REF="199"> be called the <HI>&s;ervant of Chri&s;t;</HI> which doe you preferre? if the latter, it is a &s;igne you have forgot the former, though you retaine it.</P>
<P N="4">4. <HI>Is your outward greatne&s;&s;e and pompe no &s;nare to your &s;oule in the wayes of God?</HI> Great per&s;ons are too ready to think they are above <HI>prayers,</HI> above <HI>hearing,</HI> above <HI>meane Saints;</HI> &s;hould &s;uch ones as they pray in their families; no, let their boy do it? &s;hould they pray in &s;ecret, and runne up and downe to <HI>lectures?</HI> O no (for&s;ooth) it is a di&s;hononour to them (Heaven was made, I confe&s;&s;e, for the mo&s;t part, for people of le&s;&s;er quality, 1 <HI>Cor.</HI> 1. 26, 27. <HI>James</HI> 2. 5.) &s;hould &s;uch as they go to private meetings? no, better go to a taverne, there they &s;hall only <HI>foule their &s;oules,</HI> but <HI>keep their clothes cleane.</HI> But now, hath the Lord given thee <HI>another &s;pirit?</HI> it is true, thou art great, but thy great|ne&s;&s;e is no &s;uch <HI>&s;nare to thy &s;oule;</HI> thou can&s;t <HI>pray for all thy greatne&s;&s;e,</HI> and <HI>heare &s;ermons,</HI> and <HI>kneele in a duty</HI> for all thy <HI>&s;ilk &s;tockings,</HI> and entertain <HI>communion with the meane&s;t Saint;</HI> yea,
<PB N="76" REF="200"> and for a need <HI>preferre a lether dublet in honour before thy &s;elfe.</HI> Though thou bee&s;t great it &s;eemes thou ha&s;t forgot it.</P>
<P>4 <HI>Obj.</HI> Ah, but will a Chri&s;tian &s;ay, <HI>I am &s;o addicted to mirth, and plea&s;ure; I mu&s;t have my vagary, and tickle my &s;en&s;e &s;ometimes, &amp;c.</HI></P>
<P N="1">1 An&s;w. <HI>Chri&s;tian, do&s;t thou love thy plea&s;ures more than thy God,</HI> that indeed were &s;omething? art thou more plea&s;ed with hearing <HI>a &s;ong,</HI> than hearing a <HI>&s;ermon?</HI> this &s;ounds high. But love God be&s;t, and for ought I know, thy eye (for thy recreation) may bee delighted in <HI>&s;eeing,</HI> and thy <HI>care</HI> with <HI>hearing</HI> too.</P>
<P N="2">2 An&s;w. <HI>Wilt thou baulk an op|portunity of communion with Chri&s;t, or with his Saints, for a vaine plea&s;ure?</HI> Wilt thou bee a lo&s;er in thy heart, to gaine a little plea&s;ure for thine <HI>eye,</HI> or <HI>eare,</HI> or any &s;en&s;e? wilt thou mi&s;&s;e a <HI>family duty,</HI> an <HI>opportunity of hearing Gods word privatly or publiquely,</HI> thy time of &s;ecret duty, a time of commu|nion with the Saints to wait upon thy plea&s;ure? In &s;uch a ca&s;e I would have
<PB N="77" REF="200"> thee &s;u&s;pect thy heart, otherwi&s;e thou maye&s;t recreate thy &s;elfe with them, and yet have forgotten them.</P>
<P N="3">3 An&s;w. <HI>Suppo&s;e thy plea&s;ures have been &s;uch, and are &s;uch, as are in them&s;elves &s;infull,</HI> as <HI>wantonne&s;&s;e, drunkenne&s;&s;e, &amp;c.</HI> Do&s;t thou love them &s;o, that thou wilt have them whe|ther God will or no? thou wilt break with God to enjoy thy lu&s;t; this is an ill, and a very ill &s;igne. But po&s;&s;ibly thy plea&s;ures are &s;uch as God <HI>allowes thee</HI> (temperately u&s;ed) if &s;uch, thou maye&s;t &s;o u&s;e them, and yet the <HI>King de&s;ire thy beauty.</HI> I have fini&s;hed this branch of application, I have but one word more to adde: It &s;hall be of</P>
<P><MILESTONE N="4" UNIT="U&s;e."> <HI>Exhortation.</HI> Let mee now per|&s;wade with you Chri&s;tians; And (oh that the Lord would help mee to per|&s;wade) 1. with you, <HI>who have not at all yet forgate your fathers hou&s;e,</HI> and &s;o con&s;equently, <HI>your beauty is not at all de&s;irable to Chri&s;t.</HI> 2. <HI>With you that have begun to doe well;</HI> I have a word to both &s;orts,</P>
<P N="1">1 <HI>Br.</HI> Is there, alas, is there any poore &s;oule before me this day, who&s;e
<PB N="78" REF="201"> heart &s;mites him, and tells him, that his &s;oule is not at all yet <HI>de&s;irable in the eyes of Je&s;us Chri&s;t?</HI> is there any poore creature &s;o &s;adly mi&s;erable? po&s;|&s;ibly the world dotes on you for <HI>beau|ty, wit, parts, behaviour, &amp;c.</HI> but in the meane time, doe your &s;oules&punc; tell you in plaine Engli&s;h, that you are <HI>de|&s;pi&s;ed in Chri&s;ts eyes. As though God did be&s;eech you by mee, I pray you in Chri&s;ts &s;tead be reconciled to God.</HI> Ah poore &s;oule, would&s;t thou be de&s;ired of Je&s;us Chri&s;t? <HI>Hearken then O daugh|ter and con&s;ider, and incline your eare, forget thy owne people, and thy fathers hou&s;e.</HI> I know I am pleading with you for an hard thing, e&s;pecially for you that have all the world at will: But I be&s;eech you <HI>by the love you bear to your precious &s;oules,</HI> which &s;hall la&s;t for ever; doe it, ah doe it. I had need now have the Rhethorick of an <HI>An|gell,</HI> yea, if I had; yet <HI>God mu&s;t per|&s;wade Japhet to come and dwell in the tents of Shem.</HI> Let mee offer but a few con&s;iderations, and venture at a per&s;wading of you, and leave the i&s;|&s;ue with God.</P>
<P N="1"><PB N="79" REF="201"> 1. Con&s;ider, <HI>How will you live when your fathers hou&s;e failes you?</HI> for the pre&s;ent it <HI>is a full hou&s;e,</HI> and you live, as wee &s;ay, as well as a carnall heart would wi&s;h; you have <HI>plea|&s;ures,</HI> and <HI>honours,</HI> and <HI>riches,</HI> even what you would aske: the colour is in your <HI>cheeks,</HI> and the <HI>marrow in your bones.</HI> But will this la&s;t alwayes? <HI>doth not the fa&s;hion of this world pa&s;&s;e</HI> a|way? and will not the fa&s;hion of your bodies pa&s;&s;e away? what will you doe in that day of your vi&s;itation? The&s;e things may la&s;t a <HI>while,</HI> till God comes to keep <HI>a Court in your Con&s;cience,</HI> or hee &s;ummons you to a <HI>particular judge|ment,</HI> or layes you upon your back <HI>in a bed of affliction,</HI> or comes to <HI>his la&s;t judgement:</HI> But in any of the&s;e dayes (poore creature) what wilt thou doe? when thy <HI>perfumed body</HI> &s;hall come to <HI>&s;tinke in the no&s;trils of men,</HI> thy &s;oule &s;hall be more <HI>loathed of God;</HI> a future livelihood would be thought of, This will per&s;wade a virgin to marry &s;ome|times. But be&s;ides.</P>
<P N="2">2. Chri&s;tian, <HI>Do&s;t thou know the joyes of a married life to Chri&s;t?</HI> do&s;t
<PB N="80" REF="202"> thou put no difference betwixt being a <HI>bond&s;lave to hell,</HI> and one free in Je|&s;us Chri&s;t; betwixt the enjoying the communion of the children of the Devill, and enjoying the communion of Saints? no difference betwixt en|joying the communion of devils, in e|verla&s;ting torments, and the commu|nion of God, Angells, and Saints, in the highe&s;t Heavens, <HI>where eye hath not &s;een, nor hath eare heard, nor can it enter into the heart of man, to conceive what things God hath prepared for them that love him?</HI> now (if thy con|&s;cience bee not &s;eared) thou ha&s;t e|ver and anon <HI>&s;ome fla&s;hes of hell in thy face.</HI> The merrie&s;t &s;inner of you all, I believe is not alwayes free. Is there no difference betwixt that condition, think you, and a peace of con&s;cience, and joy in the Holy Gho&s;t? Now, you never lie downe in your beds, but (if you dare look back, and con&s;ider how you have &s;pent the day) your &s;oule is &s;tricken with <HI>terrour,</HI> and there is a <HI>dart almo&s;t &s;truck through</HI> your <HI>liver,</HI> and you dare not let your &s;oules feed upon the thoughts, but are glad
<PB N="81" REF="202"> to <HI>&s;hu&s;fle it over,</HI> for feare you <HI>runne madde;</HI> but if your &s;oules would but forget the&s;e vanities, ah, how &s;weetly would you &s;leep; and when you had &s;pent <HI>a day in duties</HI> of hearing or praying, how &s;weetly would your &s;oules look back upon it. Now if you were not rock't into a &s;leep of damna|tion, you would &s;carce lie downe to &s;leep, but you would feare le&s;t you &s;hould wake in the morning with <HI>hell flames about your eares;</HI> nor walke in the day, but (like the &s;elfe-accu&s;ed murtherer) your eye would be over your &s;houlder, for feare the devill &s;hould be laying hold of you: then you would <HI>lie downe in peace,</HI> and <HI>ri&s;e up in peace,</HI> and nothing would <HI>make you afraid.</HI> Is this world nothing Chri|&s;tian? ah, that the Lord would per|&s;wade you of this. Be&s;ides,</P>
<P N="3">3. Con&s;ider (Chri&s;tian) <HI>there is nothing in your fathers hou&s;e but you &s;hall find in Chri&s;t, by a way of eminen|cy.</HI> Mu&s;t you for&s;ake your &s;innes, you &s;hall be <HI>filled with the graces of the &s;pirit of God?</HI> Mu&s;t you for&s;ake a lit|tle
<PB N="82" REF="203"> idle <HI>vaine company,</HI> you &s;hall have the <HI>communion of Saints,</HI> yea, a <HI>fellow|&s;hip with the father, and the &s;onne the Lord Je&s;us Chri&s;t?</HI> 1 Joh. 1. 3. Mu&s;t you forget your pompe and glory, &amp;c. you &s;hall bee called <HI>the &s;onnes and daughters of God, heires, coheires</HI> with <HI>Christ?</HI> Rom. 8. Mu&s;t you forget worldly riches, you &s;hall have the <HI>ri|ches of grace?</HI> Mu&s;t you forget a few vaine plea&s;ures, you &s;hall have a <HI>ful|ne&s;&s;e of plea&s;ures,</HI> at Chri&s;ts right <HI>hand, and that for ever more?</HI> P&s;al. 16. 11. Mu&s;t you forget your owne righteou&s;|ne&s;&s;e, you &s;hall bee clothed with the <HI>righteou&s;ne&s;&s;e of Jo&s;us Chri&s;t?</HI> what's lo&s;t by the exchange Chri&s;tian?</P>
<P N="4">4. Con&s;ider againe, <HI>Chri&s;t forgot his fathers hou&s;e for you,</HI> and yet it was worth many of yours; hee forgot the <HI>glory,</HI> the <HI>company,</HI> the <HI>plea&s;ures</HI> of his <HI>fathers hou&s;e</HI> for you; he was con|tent, for you, to be a <HI>companion</HI> of <HI>fi|&s;hermen</HI> yea, of <HI>&s;inners,</HI> yea, of <HI>theeves,</HI> when he <HI>died upon the cro&s;&s;e</HI> for you: this he did freely, <HI>he made him&s;elfe of no reputation,</HI> hee <HI>nothinged</HI> him&s;elfe
<PB N="83" REF="203"> for you: Hark what the Apo&s;tle &s;ayes, 2 Cor. 8. 9. <HI>you know the grace of our Lord Je&s;us Chri&s;t, who though he was rich, yet for your &s;ake bee became poore; that you through his poverty might be made rich.</HI> Let that melting love winne you. Be&s;ides,</P>
<P N="5">5. <HI>It is the way to be beautifull:</HI> what abundance of paines poor vaine wretches take to be beautifull? &s;urely this mu&s;t move. <HI>Beauty is a de&s;irable thing,</HI> the vaine creatures of the earth would never el&s;e &s;et nature with the heeles upward, doe any thing to ob|taine it; wee &s;hould never el&s;e have &s;o much <HI>precious time lo&s;t,</HI> and &s;o many <HI>precious &s;oules undone</HI> with paintings, and trimmings, patchings, and perfu|mings, and a thou&s;and &s;uch api&s;h tricks: but beauty is the <HI>idoll of the world,</HI> to which the very &s;oule &s;hall be <HI>offered up in &s;acrifice,</HI> and when all this is done the &s;oule is <HI>ami&s;&s;e,</HI> and the way to adorne that, is to <HI>undre&s;&s;e all</HI> againe. Hark, you that de&s;ire beauty, here's the way of beauty which <HI>you have not known;</HI> it is to deny your &s;elves in all
<PB N="84" REF="204"> the&s;e things, and what&s;oever el&s;e is contrary to the <HI>law of Chri&s;t,</HI> or &s;hort of him; yea, and this,</P>
<P N="6">6. Shall make you <HI>de&s;irably beau|teous,</HI> that Chri&s;t &s;hall de&s;ire you, and the Saints &s;hall de&s;ire you; this is the way to ravi&s;h his heart. But no more by way of motive, God mu&s;t doe all I know when I have &s;pake my ut|mo&s;t.</P>
<P>I might tell you who it is will de|&s;ire your beauty; <HI>It is the King of heaven,</HI> of <HI>glory,</HI> and <HI>peace;</HI> the <HI>King &s;hall de&s;ire your beauty.</HI> If this, all this will not doe, the Lord open your eyes, and then I am &s;ure it will.</P>
<P>But this is an hard work, and young ones e&s;pecially had need of a great deale of helpe to it, and truly nature affords none, all is laid up in Chri&s;t onely; In order to the getting of it from Chri&s;t, let me advi&s;e you;</P>
<P><MILESTONE N="1" UNIT="Dir."> Fir&s;t, <HI>With a &s;erious eye to look up|on your fathers hou&s;e,</HI> and &s;ee what there is in it <HI>de&s;irable,</HI> that &s;hould &s;o bewitch one that hath not <HI>outlawed</HI> his or her <HI>rea&s;on to it.</HI> Look &s;eriou&s;ly
<PB N="85" REF="204"> upon your <HI>&s;innes,</HI> will you not &s;ee a fil|thine&s;&s;e in them? Look upon your <HI>vaine company,</HI> bee they what they will, will you not di&s;cerne &s;ome <HI>&s;or|didne&s;&s;e</HI> or <HI>ba&s;ene&s;&s;e</HI> in their actions? upon your <HI>honours</HI> and <HI>greatne&s;&s;e,</HI> will they not appeare <HI>bubbles?</HI> upon your <HI>plea&s;ures,</HI> will they not appeare <HI>&s;had|dowes?</HI> You look upon the&s;e things as <HI>pictures,</HI> &s;ide-wayes, or at a <HI>di|&s;tance;</HI> that makes you admire them, and runne after them: come nee|rer to them, will they not look <HI>daw|bed with &s;ome uncomeline&s;&s;e or other?</HI> Will not the <HI>colours</HI> that look'd &s;o <HI>&s;weetly afarre off, &s;tink</HI> if you bring them <HI>neere</HI> your <HI>no&s;e?</HI> Let that bee the fir&s;t piece of advice.</P>
<P><MILESTONE N="2" UNIT="Dir."> <HI>While you enjoy the&s;e things, take heed of letting out your heart to them;</HI> rejoyce <HI>as if you rejoyced not,</HI> and <HI>u&s;e the world as if you u&s;ed it not;</HI> be not too much intent upon <HI>your fathers hou&s;e,</HI> conver&s;e not too much with a|ny thing there; things of the world have a <HI>glutinous quality,</HI> the heart <HI>will cleave to them,</HI> if you let it lie very
<PB N="86" REF="205"> long among&s;t them; and if it once cleaves, there will bee no wayes, but either your heart mu&s;t be &s;oundly rent upon the &s;evering, or hell-fire mu&s;t part them.</P>
<P><MILESTONE N="3" UNIT="Dir."> Thirdly, Ah, <HI>Learne to live from your fathers hou&s;e betimes,</HI> take the wi&s;e mans coun&s;ell, it was after a large <HI>&s;urvey</HI> and <HI>di&s;cour&s;e of every roome,</HI> and the <HI>vanity of every roome in our fathers hou&s;e,</HI> Eccl. 12. 1. <HI>Remem|ber thy Creator in the dayes of thy youth;</HI> if <HI>rottenne&s;&s;e</HI> enter into the <HI>bones,</HI> it will hardly <HI>ever <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ut.</HI> You that are young, for the Lords &s;ake think of this: Ah, come off your youthfull va|nities before they can plead <HI>cu&s;tome</HI> with your &s;oules, live <HI>from home</HI> be|times, believe it, there will bee more weeping el&s;e when you come to part.</P>
<P><MILESTONE N="4" UNIT="Dir."> La&s;tly, <HI>Crie, crie mightily unto God, that he would take off your heart:</HI> Believe it, it mu&s;t be his work, you will be wearied el&s;e <HI>in the multitude of your owne indeavours;</HI> if the Lord draw off the heart, it will be drawne
<PB N="87" REF="205"> indeed. Be much in <HI>publique prayer,</HI> but e&s;pecially be much in <HI>&s;ecret prayer.</HI> I mu&s;t conclude.</P>
<P N="2">2. <HI>Br.</HI> La&s;tly, you that have been taught of the Lord to forget your fa|thers hou&s;e, that &s;o the King might de&s;ire your beauty, Let mee plead with you <HI>&s;till to forget it more.</HI> Selfe|deniall is a <HI>long</HI> and <HI>hard le&s;&s;on,</HI> a Chri|&s;tian mu&s;t be learning it from his <HI>cra|dle</HI> to his <HI>grave,</HI> and every time hee &s;tudies it hee &s;hall find &s;omething to be done that is yet behind, and all that he hath done to bee done better: you have learned in part how to doe it, I need not direct you, you need no o|ther directions then&punc;</P>
<P N="1">1. <HI>To &s;tudy every day more and more the vanitie of the creature.</HI> Read over the book of <HI>Eccle&s;ia&s;tes</HI> well, it is e|nough to teach you that le&s;&s;on.</P>
<P N="2">2. <HI>Conver&s;e little with your fa|thers hou&s;e,</HI> have as little to doe with the world, the <HI>plea&s;ures,</HI> or <HI>profits,</HI> or <HI>riches,</HI> or <HI>companie,</HI> or <HI>manners</HI> of it as you can, the le&s;&s;er the better.</P>
<P N="3">3. <HI>Be more acquainted with Je&s;us</HI>
<PB N="88" REF="206"> <HI>Chri&s;t,</HI> get neerer to him, bee more in <HI>communion</HI> with him, get more <HI>tasts of Heaven,</HI> Earthw ill <HI>reli&s;h</HI> the wor&s;e for it. I might pre&s;&s;e upon you the &s;ame motives I urged before, and I &s;hould doe it with advantages; you know what <HI>this King is,</HI> how much to bee <HI>de&s;ired,</HI> how much to bee odo|red; you know what a difference there is betwixt the worlds <HI>comeline&s;&s;e,</HI> and the <HI>comeline&s;&s;e which hee putteth upon his Saints.</HI> Let mee onely urge one word, or rather name it:</P>
<P>Some read the words, <HI>quia concupi|vit,</HI> Becau&s;e the King hath de&s;ired thy beauty, here's an argument, an en|gaging argument to a Saint. The Lord hath effectually made it knowne in your &s;oules, that hee de&s;ires your beauty more than tenne thou&s;ands of others. Hee hath whi&s;pered, not onely in your eares, but in your heart, his de&s;ire to you. Ah, now Chri&s;ti|ans be you humble, &s;elf-denying ones, <HI>becau&s;e the King hath de&s;ired your beauty.</HI> Let the love of Chri&s;t con|&s;traine you, to order your <HI>hearts</HI> and
<PB N="89" REF="206"> <HI>conver&s;ations</HI> as <HI>becommeth the Go&s;pell of the Lord Je&s;us Chri&s;t:</HI> According to the lawes of this King that hath &s;o <HI>pa&s;&s;ionately de&s;ired,</HI> and &s;o <HI>effecaciou|&s;ly declared his de&s;ire</HI> to your <HI>beauty.</HI> I mu&s;t have done: The Lord adde his ble&s;&s;ing.</P>
<TRAILER>FINIS.</TRAILER>
<PB REF="207" MS="y">
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="207">
<P><HI>THE</HI> RIGHT VVAY <HI>TO</HI> TRUE PEACE: <HI>OR,</HI> A di&s;covery of a <HI>Go&s;pell-My&s;tery,</HI> how the &s;pirit that is troubled may find <HI>Peace in Chri&s;t;</HI> and how, A Chri&s;tian may know whither the <HI>Peace</HI> which his &s;pirit hath in <HI>trouble,</HI> or <HI>with which</HI> it <HI>comes</HI> out of any <HI>trouble,</HI> be <HI>Chri&s;t's Peace.</HI></P>
<P>Di&s;covered in a <HI>Sermon,</HI> Joh. 16. 33.</P>
<P>By <HI>John Collings,</HI> M. A. &amp; Prea|cher of Gods word in <HI>Norwich.</HI></P>
<Q><BIBL>Joh. 14. 1.</BIBL> <HI>Let not your hearts be troubled, you believe in God, believe al&s;o in me.</HI></Q>
<P><HI>London,</HI> Printed for <HI>R. Tomlins.</HI> 1649</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="208">
<PB REF="208">
<HEAD>To the <HI>Right Honoura|ble,</HI> the Lady <HI>Katharine Courteen,</HI> Grace, Mer|cy, and <HI>true Peace.</HI></HEAD>
<OPENER><SALUTE>Madam,</SALUTE></OPENER>
<P>_WHen this <HI>Sermon</HI> was fir&s;t preach'd, your <HI>Honour</HI> was plea&s;ed to <HI>entitle</HI> your &s;elfe to it, conceiving it (which indeed was compo&s;ed for my &s;elfe) to have been <HI>pre|pared</HI> and <HI>&s;uted</HI> to the temper of your Ladi&s;hips <HI>&s;pirit,</HI> at that <HI>time.</HI> So farre my Ma|&s;ter onoured me that day,
<PB REF="209"> as to doe him a <HI>double work</HI> with the &s;ame <HI>hand.</HI> Truly (Madam) it was <HI>a &s;alve</HI> pro|vided for my owne u&s;e, and not intended further, than for my <HI>friends,</HI> in that <HI>a&s;sem|bly</HI> where fir&s;t I <HI>publi&s;hed</HI> it; and accordingly was laid up in my <HI>clo&s;et,</HI> till I brought it forth privately, for the u&s;e of &s;ome other <HI>noble</HI> friends, who were better able then my &s;elfe to judge of the <HI>effi|cacy</HI> of it; having <HI>received</HI> from &s;ome of them a <HI>proba|tum e&s;t,</HI> and God having made it acceptable, and in their e&s;timation more u&s;e|full, than my own low opi|nion
<PB REF="209"> of the <HI>workman's</HI> pains in it conceived it. They were plea&s;ed to de&s;ire the <HI>recent,</HI> which (to &s;pare my owne paines in tran&s;cribing it) was the onely cau&s;e of my lea&s;t thoughts of the <HI>publication</HI> of it. Truly (Ma|dam) in the&s;e unhappy times, wherein the <HI>Pre&s;&s;e</HI> is become &s;uch a <HI>pro&s;titute,</HI> I think I may ea&s;ily be excu|&s;ed of my ambition, to have this or any other worth|le&s;&s;e notes of mine come under it. To abate the <HI>noi&s;e</HI> of many things in <HI>Print,</HI> (which, believe it, &s;ounds not at all &s;weet in my eares)
<PB REF="210"> I have de&s;ired it &s;hould be added to &s;ome former <HI>Ser|mons</HI> which before were in the <HI>Printers</HI> hands, in which al&s;o I &s;atisfied but his <HI>de|&s;ires,</HI> in denying my &s;elfe in my owne: But to tho&s;e worthle&s;&s;e precedent pieces, it comes in a fit place. The fir&s;t of the <HI>Sermons</HI> tels us what is the &s;tate of the <HI>E|lect</HI> by <HI>nature.</HI> The &s;econd, what is their e&s;tate in <HI>Christ,</HI> and de&s;cribes their way of <HI>Re&s;tauration.</HI> The third, points out their <HI>duty,</HI> as <HI>re|deemed ones,</HI> to <HI>lean upon their</HI> beloved. The fourth, minds them of the Saints great
<PB REF="210"> duty of <HI>&s;elfe-denyall.</HI> Now in regard that the &s;oule <HI>re|conciled</HI> to God, may bee &s;ometimes &s;aying, <HI>where is my God become?</HI> and as there is none <HI>lives</HI> and <HI>&s;ins</HI> not, &s;o none &s;hall live, but at one time or other &s;hall meet with <HI>trouble;</HI> I have added this to the other, in which I have endeavoured to di&s;co|ver to a Chri&s;tian, how hee may recover his <HI>quiet,</HI> and in the mid&s;t of tho&s;e trou|bles, which in the world hee &s;hall bee &s;ure to meet with, find that peace <HI>which pa&s;&s;eth all under&s;tanding.</HI> The fir&s;t of the&s;e <HI>Sermons</HI> &s;hews
<PB REF="211"> us our <HI>originall want of peace,</HI> being not reconciled to God. The &s;econd de&s;cribes our <HI>Peace-maker,</HI> and his &s;e|verall acts, both of <HI>purcha&s;e</HI> and <HI>application;</HI> by which he both <HI>made peace</HI> for his elect in generall, and <HI>applies</HI> it to each of them in particular. The third di&s;covers the <HI>in|&s;trument,</HI> and <HI>directs</HI> the &s;oul, in the particular u&s;e of <HI>Faith,</HI> which is the in&s;tru|ment to <HI>convey</HI> this <HI>peace</HI> to the <HI>&s;oule</HI> upon all <HI>occa&s;ions.</HI> The fourth will teach the &s;oule, how to <HI>keep its peace.</HI> And this, in ca&s;e the &s;oule hath lo&s;t its <HI>peace,</HI> and the
<PB REF="211"> &s;pirit of the Chri&s;tian bee <HI>over whelmed with trouble,</HI> wil in &s;ome mea&s;ure direct him how to <HI>find his peace,</HI> and how to come out of trou|ble by the <HI>hand of Chri&s;t.</HI> (Madam) this is a great <HI>Go|&s;pell my&s;tery;</HI> It is a <HI>&s;ubject</HI> that de&s;erved a more lear|ned pen, and one more ex|perienced in the wayes of God, to have <HI>di&s;cu&s;&s;ed</HI> and <HI>re&s;olved</HI> it, than that poore worthle&s;&s;e <HI>creature</HI> who hath <HI>undertaken</HI> it. That <HI>in the world the Saints mu&s;t look for trouble,</HI> your <HI>Honour</HI> knowes (I believe) by as &s;ad <HI>experiences</HI> as mo&s;t of
<PB REF="212"> tho&s;e that tread <HI>the wayes of God.</HI> That in the mid&s;t of the&s;e troubles, in Chri&s;t the &s;oule of the Chri&s;tian may have <HI>peace,</HI> This <HI>Text</HI> and <HI>Sermon</HI> (Madam) I tru&s;t wil &s;ufficiently make good both by <HI>generall proofe,</HI> and <HI>parti|cular demon&s;trations.</HI> In trou|bles to have <HI>peace,</HI> is no cha|racteri&s;ticall note of a <HI>Saint;</HI> To come out of troubles, and reduce the <HI>&s;pirit</HI> to a quiet <HI>compo&s;ure,</HI> is a worke may be done, by tho&s;e that have not <HI>ta&s;ted how good the Lord is:</HI> But in the mid&s;t of oppre&s;&s;ing troubles to draw <HI>peace from Je&s;as Chri&s;t,</HI> and
<PB REF="212"> to come out of worldly <HI>trou|bles</HI> with a <HI>Go&s;pell-peace,</HI> to have a <HI>&s;oule</HI> calmed upon <HI>Go&s;pell-</HI>principles, <HI>Hic labor, hoc opus e&s;t,</HI> This is a work worthy of a Saints indea|vour, and a wages worthy of his paines. Di&s;turbed &s;pirits may <HI>quiet</HI> of cour&s;e; nature may be out of <HI>breath</HI> with <HI>&s;ighing,</HI> and the foun|taine of teares <HI>dried</HI> up; the <HI>&s;pirit of a man,</HI> meerly as a man, of an <HI>heroick, high|borne, gallant temper,</HI> may <HI>beare his infirmitie,</HI> and hee may <HI>break</HI> through an <HI>ho&s;t of troubles,</HI> meerely by the <HI>&s;trength</HI> of his owne &s;pirit,
<PB REF="213"> or the <HI>force of</HI> his owne <HI>rea|&s;on:</HI> But to come out of <HI>trouble</HI> this way, &s;hall bring no <HI>comfort to the &s;oule.</HI> This is but breaking <HI>pri&s;on,</HI> with|out a <HI>faire di&s;mi&s;&s;ion,</HI> or <HI>pay|ing the Jaylors fees;</HI> Troubles will <HI>overtake</HI> &s;uch &s;oules, with an <HI>hue and crie,</HI> and fetter them in a <HI>wor&s;er</HI> man|ner; and God will againe <HI>arre&s;t</HI> them upon <HI>quare clau|&s;um fregit,</HI> an <HI>heavier action</HI> than before. But by this &s;hall a Chri&s;tian know, if the <HI>wound</HI> of the &s;pirit bee <HI>healed,</HI> it is with the <HI>balme of Gilead;</HI> if he hath come out of <HI>trouble fairly,</HI> hee hath
<PB REF="213"> come out upon <HI>Go&s;pell-con&s;i|derations.</HI> The peace in <HI>trou|ble,</HI> that is not found in <HI>Chri&s;t,</HI> is not <HI>worth</HI> the ta|king up; and from it a Chri&s;tian &s;hall extract no comfortable <HI>evidence</HI> of <HI>peace</HI> to his owne &s;oule, but in his <HI>peace</HI> hee &s;hall <HI>have great bitterne&s;&s;e.</HI> I have often thought that a <HI>watching</HI> Chri&s;tian might bee ju&s;tly troubled, to con&s;ider &s;ome|times, how hee comes off a trouble; for it is u&s;uall with us, either to let nature <HI>tyre</HI> out it &s;elfe, and when our <HI>Pa&s;&s;ions</HI> are <HI>ridden</HI> off their <HI>legges,</HI> then they lie downe.
<PB REF="214"> or el&s;e, to conclude it upon <HI>morall principles.</HI> Thus if our <HI>&s;pirits</HI> bee &s;ick, as if there were <HI>no God in I&s;rael,</HI> wee for the mo&s;t part <HI>&s;end to Bel|zebub, the God of Ekron,</HI> and for&s;ake the <HI>ci&s;tern of living waters,</HI> to digge up to our &s;elves <HI>ciflernes that will hold no water,</HI> or if any, none long. O that tho&s;e, that profe&s;&s;e to live above <HI>nature,</HI> and <HI>carnall rea&s;on,</HI> would al&s;o act above them. If our bodies be <HI>&s;ick,</HI> nature prompts us to a <HI>Phy|&s;ician,</HI> and our rea&s;on forbids us to u&s;e an <HI>Emperick.</HI> O that Gods children would learne this <HI>rea&s;on,</HI> in the mid&s;t of
<PB REF="214"> all trouble to runne to the <HI>balme of Gilead,</HI> to the <HI>Phy&s;i|cian there,</HI> for all other <HI>Phy&s;i|cians</HI> are of <HI>no value;</HI> and will <HI>profe&s;&s;e</HI> much, but doe little, to the <HI>&s;etling of a di|&s;turbed &s;pirit.</HI> (Madam) I have pre&s;umed, out of all tho&s;e noble friends which God hath made mee happy in, to pick out your Ladi|&s;hip, to pre&s;ent this worth|le&s;&s;e <HI>piece of my labours</HI> to: partly, becau&s;e I know it holds out to your <HI>Ladi&s;hip</HI> a great piece of your <HI>Honours</HI> gracious <HI>practice;</HI> and part|ly, becau&s;e it hath &s;eemed good to our wi&s;e God, to
<GAP DESC="missing" EXTENT="2 pages">
<PB REF="215"> <HI>nothingne&s;&s;e</HI> of the <HI>creature.</HI> I am afraid the City will runne out at the Gates, I &s;hall therefore add no more, but humbly offering it to your Ladi&s;hip, &s;hall take my leave and re&s;t,</P>
<CLOSER><SIGNED>Your Honours mo&s;t humble &s;ervant in the Lord Je&s;us. <HI>John Collings.</HI></SIGNED>
<DATELINE>Chaplyfield-hou&s;e, <DATE><HI>Septemb.</HI> 3. 1649.</DATE></DATELINE></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB N="1" REF="215">
<HEAD>THE RIGHT WAY to true Peace, &amp;c.</HEAD>
<EPIGRAPH>
<BIBL><HI>JOHN,</HI> 16. 33.</BIBL>
<Q>The&s;e things have I &s;poken, that in me you might have peace. In the world you &s;hall have trouble: but be of good cheare, I have over|come the world.</Q>
</EPIGRAPH>
<P>_THis (with the two former Chapters) contains Chri&s;ts <HI>la&s;t Sermon</HI> to his <HI>Di&s;ci|ples;</HI> having fore-told them of his <HI>death and pa&s;&s;ion, Ch.</HI> 13. they were <HI>troubled;</HI> upon that occa&s;ion hee preacheth this <HI>Sermon,</HI> which in whole is a <HI>con&s;olation.</HI> They were troubled, and who could be le&s;&s;e, to part with &s;uch a friend? They lived under the <HI>protection</HI> of his wings. Hee
<PB N="2" REF="216"> begins his Sermon with, <HI>Let not your hearts be troubled, you believe in God, believe al&s;o in mee.</HI> The whole Ser|mon, is partly an <HI>Exhortation,</HI> partly a <HI>con&s;olation;</HI> hee exhorts them chiefely to <HI>continuance in the faith,</HI> and <HI>to bro|therly love;</HI> hee <HI>comforts</HI> them, partly again&s;t <HI>his death,</HI> partly <HI>again&s;t their owne death,</HI> and partly <HI>again&s;t that op|po&s;ition</HI> which he knew would u&s;her in their death, and be intermediate be|twixt his <HI>departure</HI> from them, and their <HI>following</HI> after. This is the &s;um of his whole <HI>Sermon.</HI></P>
<P>In this Chapter Chri&s;t chiefely doth foure things. 1. Hee foretelleth them what they &s;hould meet with from the <HI>Jewes,</HI> viz. <HI>That they &s;hould bee put out of the Synagogue, that they &s;hould kill them, and think they did God good &s;ervice;</HI> and as he foretells, &s;o he <HI>com|forts</HI> them again&s;t this <HI>ill mea&s;ure,</HI> from the 1 ver&s;e, to the 15 ver&s;e, 2. <HI>He foretells his owne death,</HI> and <HI>comforts</HI> them, in <HI>re&s;pect</HI> of his <HI>departure from them,</HI> from the 5 <HI>v.</HI> to the 20 <HI>v.</HI> 3. <HI>Hee foretells their flight</HI> and <HI>de|&s;ertion</HI> of him, yet before his death,
<PB N="3" REF="216"> and <HI>comforts</HI> him&s;elfe (as to that by the con&s;ideration of his fathers <HI>pre|&s;ence with him,</HI> which made him not to <HI>be alone,</HI> though in re&s;pect of crea|tures hee &s;hould <HI>bee alone, v.</HI> 32. 4. Hee <HI>concludes the Sermon</HI> in this ver&s;e which I have read to you, in which you may con&s;ider the&s;e three things.</P>
<P N="1">1. A <HI>Di&s;ea&s;e;</HI> In the <HI>world</HI> you &s;hal have <HI>trouble;</HI> where note the &s;ubject of it <HI>you.</HI> 2. The <HI>di&s;ea&s;e</HI> it &s;elfe, <GAP DESC="foreign"> <HI>Trouble,</HI> Tribulation. 3. The <HI>climate</HI> where it rageth, that is, <GAP DESC="foreign"> in the <HI>world.</HI> 4. The <HI>fate</HI> of it, it is <HI>in|evitable</HI> to tho&s;e that live in that <HI>lower region;</HI> you &s;hall have trouble. But as here's the di&s;ea&s;e, &s;o here's,</P>
<P N="2">2. A <HI>Remedy</HI> too. The <HI>Antidote</HI> &s;tands near the <HI>Poy&s;on;</HI> there you may con&s;ider, 1. What it is, <HI>Peace.</HI> 2. <HI>Where it is to be found,</HI> that is, <GAP DESC="foreign">, &s;aith Chri&s;t, <HI>in mee you &s;hall have peace.</HI> 3. <HI>Quibus?</HI> for whom? it is you (&s;aith Chri&s;t.) 4. The care Chri&s;t hath ta|ken in providing it, <GAP DESC="foreign">, <HI>The&s;e things have I &s;poken, &amp;c.</HI> And for feare of fainting, during the Phy&s;ick, here is al&s;o,</P>
<P N="3"><PB N="4" REF="217"> 3. A <HI>Cordiall</HI> to <HI>refre&s;h,</HI> and up|hold the <HI>&s;pirits,</HI> during the fit; and there you may con&s;ider, 1. The <HI>Phy&s;itian</HI> admini&s;tring it, Chri&s;t. 2 The way of admini&s;tration of it, by <HI>words,</HI> and <HI>words of command; Bee of good cheare.</HI> 3. The <HI>chiefe ingredient in the</HI> cordiall; <HI>I have overcome the world:</HI> Chri&s;t's victory over the world, that was it. Let me adde a few words now, for the explication of the words before I come to the Doctrine, <GAP DESC="foreign">, <HI>The&s;e things have I &s;poken to you;</HI> &s;eeing your hearts dejected, and ca&s;t downe, becau&s;e I told you I mu&s;t goe away, I have taken paines now to preach this Sermon to you, wherein I have hinted to you many comfortable notes: I have now done; And the end that I have aimed at in all, is your peace, <GAP DESC="foreign">, <HI>that you might have a quietment,</HI> and <HI>re&s;t of &s;pirit in mee,</HI> in the mid&s;t of all tho&s;e troubles, and cau&s;es of di&s;|quietment, you will meet with in the world; for, <GAP DESC="foreign">, <HI>In the world,</HI> while you have any thing to doe with it, any <HI>conver&s;e</HI> in it, yea,
<PB N="5" REF="217"> any <HI>beeing</HI> in it. (You) who are my di&s;ciples, <HI>whom</HI> I have called out of the world; <HI>you</HI> who are not <HI>of the world</HI> (you &s;hall have trouble) trouble of all <HI>&s;orts, inward, outward, corporall, &s;piri|tuall</HI> (<GAP DESC="foreign">) <HI>But be of good chear;</HI> Gather up your &s;pirits; Take heart to you; nay more, bee confident; Bee bold, and courageous (<GAP DESC="foreign">) <HI>I have overcome the world,</HI> all the <HI>op|po&s;ition</HI> of it. I have taken out the <HI>&s;ting of every cre&s;&s;e,</HI> the <HI>venome</HI> out of every <HI>arrow (I have overcome the world)</HI> and what I have done is for you, that's implied. If there bee any thing el&s;e needfull for the explication of the words, you &s;hall have it in the explication of the Doctrine. In the words lie the&s;e Doctrines plaine.</P>
<P N="1">1. <HI>In the world Chri&s;ts Di&s;ciples mu&s;t look for trouble.</HI></P>
<P N="2">2. <HI>In their trouble they may have peace.</HI></P>
<P N="3">3. <HI>Chri&s;t hath taken care for their peace in the mid&s;t of trouble.</HI></P>
<P N="4">4. <HI>Though the Di&s;ciples of Chri&s;t meet with trouble in the world; yet they ought to be of good cheare.</HI></P>
<P N="5"><PB N="6" REF="218"> 5. <HI>Chri&s;t's overcomming of the world is a &s;ufficient ground of good cheare, for the Saints, in the mid&s;t of their earthly troubles.</HI></P>
<P>I cannot runne through all the&s;e at large, I &s;hall &s;umme up the mo&s;t of them in one propo&s;ition of Doctrine, and handle that more fully. It is this,</P>
<P>Doct. <HI>That though in the world the true Di&s;ciples of Chri&s;t mu&s;t look for troubles, yet Je&s;us Chri&s;t hath ta|ken &s;uch order, that in the mid&s;t of their troubles, in him they may have peace.</HI> In the di&s;cour&s;ing of this, for the more full orderly handling of it, I &s;hall doe the&s;e things.</P>
<P N="1">1. <HI>I &s;hall &s;hew you what is meant by</HI> THE WORLD, <HI>what that phra&s;e implies.</HI></P>
<P N="2">2. I &s;hall &s;hew you, <HI>what is meant by troubles, and what troubles the true di&s;ciples of Chri&s;t mu&s;t looke for in the world.</HI></P>
<P N="3">3. I &s;hall &s;hew you the grounds, and <HI>from what cau&s;es, Saints troubles in the world ari&s;e.</HI></P>
<P N="4">4. I &s;hall &s;hew you, <HI>what peace is, and what kind of peace this is, that in</HI>
<PB N="7" REF="218"> <HI>the Saints troubles, they may have in Chri&s;t; how it is in Chri&s;t,</HI> and how <HI>the Saint may draw it out of Chri&s;t for him&s;elfe.</HI></P>
<P N="5">5. I &s;hall &s;hew you, <HI>what order, what paines, Chri&s;t hath taken, for the Saints peace, in the mid&s;t of earthly troubles.</HI></P>
<P N="6">6. La&s;tly, I &s;hall apply the Doctrine. Of all the&s;e I &s;hall &s;peak briefely.</P>
<P N="1">1. What is meant by <HI>the world?</HI> what doth our Saviour mean, by that phra&s;e, <HI>In the world?</HI> Shortly, <HI>the world,</HI> I conceive, is u&s;ually made u&s;e of in Scripture, and to bee taken in <HI>Scripture-phra&s;e,</HI> in one of the&s;e three &s;en&s;es.</P>
<P>Fir&s;t, Sometimes, for the <HI>men of the world,</HI> and that either <HI>largely,</HI> for all of all &s;orts, without any <HI>re&s;pect,</HI> as Joh. 18. 20. <HI>I have &s;poken openly to the world,</HI> to hearers of all &s;orts; &s;o the Apo&s;tle &s;aith, <HI>Rom:</HI> 5. 12. <HI>By one man &s;inne en|tred into the world, and death by &s;inne;</HI> all were &s;inners, and all mu&s;t die. Or more <HI>Re&s;trictively</HI> for &s;ome parti|cular &s;ort or company of people in the world, and &s;o it is u&s;ed diver&s;ly.</P>
<P N="1"><PB N="8" REF="219"> 1. Sometimes, <HI>for many of all &s;orts,</HI> as Joh. 12. 19. <HI>The world is gone af|ter him,</HI> that is, many of all &s;orts are gone after him.</P>
<P N="2">2. Sometimes, for the <HI>unregene|rate</HI> onely, in oppo&s;ition to tho&s;e that are <HI>borne againe, not of fle&s;h and bloud,</HI> but of the <HI>&s;pirit,</HI> called, and &s;anctifi|ed, &s;o <HI>Joh.</HI> 15. 18, 19. <HI>If the world hate you, you know that it hated me be|fore it hated you, &amp;c.</HI> It is put there in oppo&s;ition to tho&s;e that were cho|&s;en out of the world, <HI>v.</HI> 19. &s;o <HI>Joh.</HI> 16. 8. Chri&s;t &s;aith, that the &s;pirit &s;hould <HI>reprove the world of &s;inne.</HI></P>
<P N="3">3. Sometimes it is taken, for <HI>the Reprobates onely,</HI> not at large, for tho&s;e that were <HI>uncalled,</HI> but yet might bee <HI>called;</HI> but for tho&s;e, that neither were already, nor yet ever &s;hould be <HI>called;</HI> &s;o <HI>Joh.</HI> 14. 17. it is &s;aid, that <HI>the world cannot receive the &s;pirit of truth,</HI> not, they had not yet received it, but they could not receive it.</P>
<P N="4">4. La&s;tly, It is &s;ometimes taken for the <HI>Elect,</HI> which live in the world, though they bee the lea&s;t con&s;iderable part of it, and the lea&s;t flock in it; &s;o
<PB N="9" REF="219"> it is taken, 2 Cor. 5. 19. <HI>God was in Chri&s;t reconciling the world to him|&s;elfe, not imputing their &s;innes.</HI> Surely, the <HI>Arminians</HI> and <HI>Univer&s;ali&s;ts</HI> them|&s;elves mu&s;t grant, that their bold a&s;&s;er|tion&punc; <HI>that the world, in Scripture, is no where taken for the world of the Elect,</HI> mu&s;t faile, and be da&s;ht in pieces upon that portion of Scripture, unle&s;&s;e they will hold univer&s;all <HI>Ju&s;tification,</HI> and <HI>Salvation</HI> too, as well as <HI>univer&s;all Redemption.</HI> That's the fir&s;t &s;en&s;e, <HI>(World)</HI> is u&s;ed in Scripture, <HI>For the men of the world.</HI></P>
<P>Secondly, &s;ometimes it is u&s;ed, <HI>for the things of the world,</HI> and that either</P>
<P N="1">1. <HI>For the whole fabrick of the crea|tion, Heaven, and Earth, and Sea, &amp;c,</HI> So it is taken, Joh. 1. 10. <HI>The world was made by him,</HI> the Apo&s;tle expounds that place, Col. 1. 16. <HI>By him were all things created that are in Heaven and Earth, vi&s;ible and invi&s;ible, &amp;c.</HI> or</P>
<P N="2">2. Sometimes it is taken, <HI>for the earth onely,</HI> &s;o &s;aith Chri&s;t, Joh. 16. 28. <HI>I leave the world,</HI> that is, the earthly part of the world; for it followes, <HI>I goe to the father.</HI></P>
<P N="3"><PB N="10" REF="220"> 3. Sometimes it is taken, for the <HI>vanities of this world,</HI> whether the <HI>lu&s;t of the eyes, or the lu&s;ts of the fle&s;h, or the pride of life</HI> (according to Saint <HI>John's</HI> di&s;tribution of them) 1 <HI>Joh.</HI> 2. 16. whether ticklings of plea&s;ure, or pompe, and honour, and greatne&s;&s;e. In this &s;en&s;e S. <HI>Paul</HI> u&s;eth it, <HI>Gal.</HI> 6. 14. when hee tels us, that <HI>the world is crucified to him, and he unto the world.</HI></P>
<P N="4">4. Sometimes, <HI>for the profit, and traffique of it,</HI> &s;o you &s;hall find it, 1 <HI>Cor.</HI> 7. 31. <HI>u&s;ing the world as if you u&s;ed it not;</HI> it is expounded before, where the Apo&s;tle advi&s;ed, that tho&s;e that bought, <HI>&s;hould bee as though they po&s;|&s;e&s;&s;ed not,</HI> v. 30. This is a &s;econd &s;en&s;e.</P>
<P>Thirdly, &s;omtimes it is u&s;ed, <HI>for our &s;tate, and pre&s;ent condition of life, which is in the world,</HI> &s;o 1 <HI>Cor.</HI> 7. 3. The Apo&s;tle tells us, that <HI>&s;hee that is married careth for the things of this world,</HI> that is <HI>of this life;</HI> &s;hee takes care how to live, and maintaine her family, &amp;c.</P>
<P>You may in the Text and Doctrine, take it in all three &s;en&s;es: The Saints</P>
<P N="1">1. <HI>While they have to doe with the men of the world,</HI> in tradings, and con|ver&s;ings,
<PB N="11" REF="220"> <HI>while they have any thing to doe with them;</HI> or Secondly,</P>
<P N="2">2. <HI>While they have any thing to do with the things of this world, the plea|&s;ures or profits, the bu&s;ine&s;&s;es or tra|dings of it;</HI> with any thing of it.</P>
<P N="3">3. Or finally, <HI>While they are in this pre&s;ent life,</HI> while they have a beeing on this &s;ide of Heaven, and live in a &s;tate of life on this &s;ide of glory, be it what it will, yet if it be in this world, if there way be here they &s;hall meet with rubs; <HI>In the world they &s;hall have trouble:</HI> But <HI>what troubles?</HI> That's the next thing to bee enquired into. <HI>What are tho&s;e troubles which Saints mu&s;t look to meet with in the world?</HI></P>
<P>The word tran&s;lated <HI>Troubles,</HI> is <NOTE PLACE="marg">1. <HI>What troubles.</HI></NOTE> <GAP DESC="foreign">, it will helpe us to under&s;tand what troubles the Saints &s;hall meet with, <HI>et in &s;pecie, et in gradu,</HI> both in the kind and in the degree. For the <HI>Kind</HI> fir&s;t, The word doth generally &s;ignifie <HI>all kinds of troubles,</HI> bee they upon our <HI>&s;oules</HI> or <HI>bodies,</HI> in re&s;pect of our <HI>e&s;taies</HI> or <HI>relations, Acts</HI> 14. 22. <HI>Wee mu&s;t through much tribulation</HI>
<PB N="12" REF="221"> <HI>enter into the Kingdome of God;</HI> the word there u&s;ed is the &s;ame, and it were ea&s;ie to prove by an induction of particular in&s;tances, that the word comprehends all troubles of all &s;orts. 1. <HI>It is taken for bodily &s;orrow, and pangs,</HI> like the pangs of a woman in travaile, <HI>Joh.</HI> 16. 21. 2. <HI>For outward cro&s;&s;es and afflictions that men meet with from others, and relate to their outward e&s;tate, and take away their pro|&s;perity and happine&s;&s;e,</HI> Acts 7. 10, 11. 3. <HI>For &s;pirit-troubles and burthens,</HI> in that &s;en&s;e the Apo&s;tle u&s;eth the word, 2 <HI>Cor.</HI> 2. 4. where hee tells them, that hee wrote to them <HI>in much affliction, and angui&s;h of heart, &amp;c.</HI> So then for the kind of them, it is plain, that they mu&s;t meet with all &s;orts of troubles, afflictions in their body, cro&s;|&s;es in their e&s;tates, relations, in all their outward enjoyments and content|ments, Adver&s;ity on all hands, yea, and they &s;hall meet with <HI>angui&s;h of heart</HI> too, <HI>&s;pirit-burthens,</HI> and troubles, and vexations. Now if you enquire into the degree of them.</P>
<P>The word <GAP DESC="foreign"> will help you to <NOTE PLACE="marg">2. <HI>What de|gree.</HI></NOTE>
<PB N="13" REF="221"> find out that too: Criticks tells us it comes either from <GAP DESC="foreign"> which &s;ignifies to <HI>teare</HI> and <HI>oppre&s;&s;e,</HI> and weare out; or from <GAP DESC="foreign"> which &s;ignifies to <HI>break.</HI> Saints mu&s;t look for troubles on all hands, both <HI>without</HI> and <HI>within,</HI> from <HI>friends</HI> and <HI>foes,</HI> in bodies, and &s;oules, and e&s;tates; and they &s;hall not be light ones neither, but &s;uch as &s;hall even <HI>weigh downe their &s;pirit, and weare out their &s;trength, and break their heart</HI> in pieces, breaking-troubles, and <HI>heart-rending,</HI> and <HI>oppre&s;&s;ing-troubles;</HI> &s;uch degrees of heavine&s;&s;e as &s;hall make the <HI>heart to &s;toop,</HI> as the wi&s;e man &s;peaks; &s;uch as &s;hall make their hearts <HI>groane,</HI> and their <HI>backs break againe;</HI> &s;uch troubles, &s;uch afflictions are meant, &s;o much the word imports. But may &s;ome &s;ay, whence &s;hall this <HI>trouble,</HI> this <HI>affliction</HI> ari&s;e to the Saints? <HI>&s;hall it come out of the du&s;t?</HI> from what root of cau&s;es &s;hall the&s;e branches of bitter fruit &s;pring forth? That is the third thing which I pro|pounded, <NOTE PLACE="marg">3. <HI>What are the cau&s;es of the Saints trou|ble,</HI></NOTE> and &s;hall now &s;peak to.</P>
<P>I conceive, fir&s;t and la&s;t they may &s;pring from a three-fold cau&s;e; from
<PB N="14" REF="222"> God, from them&s;elves, and from the world.</P>
<P N="1">1. Fir&s;t of all <HI>the cau&s;e may lie in God;</HI> and it doth &s;o originally and pri|marily, God may bee the cau&s;e of it. 1. <HI>In re&s;pect of his ju&s;t ordination.</HI> God hath determined, that <HI>all that will live godly in Chri&s;t Je&s;us &s;hall &s;uffer per&s;e|cution.</HI> <NOTE PLACE="marg">1 Tim. 3. 3.</NOTE> The Apo&s;tle &s;aith <HI>wee are ap|pointed thereto,</HI> 1 <HI>The&s;.</HI> 3. 3. The A|po&s;tle layes our &s;uffring here upon the will of God, 1 <HI>Pet.</HI> 3. 17. <HI>It is better if the will of God be &s;o, that you &s;hould &s;uffer,</HI> and &s;o againe, 1 Pet. 4. 19. <HI>Let them that &s;uffer according to the will of God. Marlorate</HI> &s;ayes, <HI>Memineri|mus nos &s;ub hac conditione e&s;&s;e Chri&s;ti|anos, &amp;c.</HI> Wee may remember wee are Chri&s;tians upon this condition. <HI>He that will be my di&s;ciple let him deny him&s;elfe, and take up the cro&s;&s;e, and fol|low mee;</HI> No following of Chri&s;t with|out a cro&s;&s;e on our back. <HI>Fru&s;tr&agrave; cona|mur Chri&s;tum a cruce disjungere,</HI> &s;aith Mr. <HI>Calvin,</HI> It is a lo&s;t labour to think to part <HI>Chri&s;t</HI> and the <HI>cro&s;&s;e,</HI> they are nailed together. Me thinks it is worth the taking notice of, <HI>our cro&s;&s;es and</HI>
<PB N="15" REF="222"> <HI>afflictions come to us from the &s;ame hand &amp; the &s;ame cau&s;e that heaven, and glory, and happine&s;&s;e come.</HI> Chri&s;t &s;aith, <HI>feare not little flock, it is your fathers will to give you a Kingdome.</HI> Wee hold that from Gods will, and he al&s;o &s;aith, <HI>It is your fathers will to give you a cro&s;&s;e;</HI> it is the will of God, that you &s;hould &s;uffer: &s;urely then hee wills us the fir&s;t as the <HI>end,</HI> the <HI>&s;econd</HI> as the <HI>meanes;</HI> the fir&s;t <HI>ultimately,</HI> the cro&s;&s;e <HI>mediately.</HI> The cau&s;e may lie, yea; and doth lie, in Gods <HI>ordination.</HI></P>
<P N="2">2. It may lie nearer in Gods <HI>wi&s;e providence,</HI> hee &s;ees it be&s;t for his Saints, either to <HI>purge them,</HI> according to that, <HI>I will purely purge away thy dro&s;&s;e, and take away thy trim,</HI> and that <HI>I&s;.</HI> 27. <HI>By this &s;hall the Iniquitie of</HI> Jacob <HI>be purged, and all the fruit &s;hall be to take away his &s;inne;</HI> or el&s;e to trie them, <HI>I will melt them and trie them &s;aith the Lord;</HI> &s;o the Apo&s;tle &s;aith, that their afflictions and temptations were, that <HI>the truth of their faith might appeare more precious than that of gold, which peri&s;heth;</HI> or el&s;e 3. to <HI>weane them,</HI> them from the world,
<PB N="16" REF="223"> therefore are the <HI>bigs</HI> of it rubd with <HI>wormewood. Ideo</HI> (&s;aith the father) <HI>Deus terrenis foelicitatibus amaritu|dinem mi&s;cet, ut alia quaratur foelici|tas, cujus dulcedo non e&s;t fallax.</HI> God therefore here puts gal into our &s;weet|ne&s;&s;e, and imbittreth our happine&s;&s;e, that we might look after another hap|pine&s;&s;e, who&s;e &s;weetne&s;&s;e is not de|ceitfull. Thus God is the cau&s;e of the Saints troubles, while they are in the world: But &s;econdly,</P>
<P N="2">2. Them&s;elves may be a great cau&s;e, yea, and are, 1. <HI>Through the infirmi|ty of their natures,</HI> and that's the rea|&s;on, I conceive, why outward cro&s;|&s;es, and trials, and afflictions are called <HI>our infirmities,</HI> as becau&s;e they doe <HI>infirmos reddere,</HI> make us weak, by <NOTE PLACE="marg">1 Cor. 12. 5.</NOTE> bowing downe the &s;oule, and <HI>drinking up the &s;pirits,</HI> or <HI>enervating the body</HI> before they leave us: So al&s;o, becau&s;e through the weakne&s;&s;e of our natures, they are troubles to us. Saints have <HI>fle&s;h</HI> and <HI>bloud</HI> in them, and that is not able to beare &s;uch a cro&s;&s;e, &s;uch a triall, the lo&s;&s;e of &s;uch a friend, of &s;uch a neere and deare relation, but it mu&s;t
<PB N="17" REF="223"> even break them in peeces, and op|pre&s;&s;e them. This is through their weakne&s;&s;e. You know that the <HI>tender|ne&s;&s;e</HI> of the <HI>skin,</HI> and body, will <HI>dou|ble</HI> every <HI>la&s;h;</HI> &s;o the weakne&s;&s;e of our nature makes every cro&s;&s;e a <HI>double trouble,</HI> and of a <HI>double weight</HI> to a Chri&s;tian, and &s;o he is in a great mea|&s;ure, through the meer weakne&s;&s;e and inability of his nature, a cau&s;e of his owne trouble. Secondly, <HI>Wee may be, yea, and are the proximate cau&s;es of them, through the &s;infulne&s;&s;e of our &s;oules;</HI> wee are here <HI>full of &s;inne,</HI> and it is but righteous with God, to render <HI>trouble</HI> to them that <HI>trouble</HI> him; we pre&s;&s;e God with our &s;innes, <HI>as a cart is pre&s;t with &s;heaves</HI> (it is his owne &s;i|militude) no wonder if hee lades us with troubles, to the breaking of our hearts, when wee take &s;uch liberty to break his lawes. I am not of their mind, that think Saints troubles come not upon them for their &s;innes: that they come not as law demands, for &s;atisfaction. I grant, that they may come medicinally, or meerly for the exerci&s;e of faith, or patience, or &s;ome
<PB N="18" REF="224"> other graces, I al&s;o ea&s;ily grant. Whe|ther wee may call them puni&s;hments or no (though I &s;ee no &s;olid rea&s;on a|gain&s;t the affirmative in that nicety) I will not di&s;pute, but this is &s;ure e|nough, If the Saint were not a &s;in|ner, hee &s;hould not bee a &s;ufferer, nei|ther in body, nor in &s;pirit, nor in his e|&s;tate, nor his relations. Death with all the appurtenances of it, death both in the egge and bird is &s;innes wages, &s;innes off-&s;pring. Saints by their &s;in|nings, by their incon&s;tant and une|ven walkings, are cau&s;es of their own &s;ufferings, cau&s;es of their owne mi|&s;eries.</P>
<P>A third head of cau&s;es for the Saints troubles, may be the world. And that</P>
<P N="1">1. <HI>In re&s;pect of the incertainty of its comforts,</HI> 1 Joh. 2. 17. <HI>The world pa&s;&s;eth away,</HI> and againe, 1 Cor. 7. 31. <HI>The fa&s;hion of this world pa&s;&s;eth away; Job</HI> complaines that his <HI>welfare pa&s;t away as a cloud, Job</HI> 30. 15. Take what you will, of the world, it pa&s;|&s;eth away, our friends pa&s;&s;e away; <HI>One generation goeth, and another com|meth.</HI> Our pro&s;perity pa&s;&s;eth away;
<PB N="19" REF="224"> <HI>Job's</HI> &s;un&s;hines had a cloud came over them. <HI>Riches take them&s;elves the wings of the morning and flie away:</HI> Now hence of cour&s;e ari&s;eth trouble, when the heart of the creature is fixt upon a Relation, and the Generation pa&s;&s;eth; the parent dies, the husband, wife, child, friend, or what ever the Relation be it is gone. <HI>Man goeth to his long home, the mourners</HI> (of cour&s;e) <HI>goe about the &s;treets;</HI> the affection re|maines, but the object being gone, the &s;pirit is di&s;quieted, the heart di&s;&s;etled, &amp;c. and &s;o for other things. Trouble followes of cour&s;e upon the flitting, and pa&s;&s;ing away of what the heart was let out after.</P>
<P N="2">2. The world is al&s;o a cau&s;e of the Saints troubles, <HI>In re&s;pect of the ill na|ture of its inhabitants, the malice of them,</HI> Joh. 15. 19. <HI>Becau&s;e you are not of the world, but I have cho&s;en you out of the world, therefore the world hateth you.</HI> The world is very <HI>&s;elfi&s;h</HI> in its <HI>love;</HI> it loves none but its own: <HI>If yee were of the world, the world would love its owne:</HI> The world cares for none, but tho&s;e that are it's owne;
<PB N="20" REF="225"> it hateth <HI>Chri&s;t,</HI> and all that claime <HI>kinred</HI> of him, all that are in <HI>relation</HI> to him, <HI>Joh.</HI> 15. 18. it hated Chri&s;t, before it hated the Saints; but hating him, it hateth tho&s;e that are <HI>fle&s;h of his fle&s;h, and bones of his bones, Eph.</HI> 5. 30. Thus you &s;ee various cau&s;es of the Saints troubles, and &s;o I have di&s;patch|ed the third thing I promi&s;ed you. The fourth followes.</P>
<P><HI>What peace is that, that the Saint may have in Chri&s;t, in the mid&s;t of this worlds troubles? how is it in Chri&s;t? and what paines hath Chri&s;t taken con|cerning it? and how may the Saint get this peace, and find it out in Chri&s;t, and draw it from Chri&s;t.</HI> To this I &s;hall an&s;wer, and fir&s;t, wee mu&s;t enquire <HI>what peace is; Pax e&s;t concordia,</HI> Peace is an agreement, &s;ay &s;ome, <HI>tran|quillitas ordinis,</HI> a quiet of order (&s;aith <HI>Aquinas)</HI> <GAP DESC="foreign">. Be|cau&s;e it drawes into an unity, <HI>unio cor|dium &amp; rerum,</HI> an union of hearts and actions &s;ay others, <HI>tranquilla constitu|tio animorum ac rerum</HI> (&s;ay others) a quiet compo&s;ure of differing &s;pirits and actions; <HI>Mutuus con&s;en&s;us,</HI> &s;ay
<PB N="21" REF="225"> others, a mutuall con&s;ent betwixt per&s;ons. All amount to the &s;ame peace <HI>is a quiet compo&s;ed frame of &s;pirit a|mong&s;t divers parties.</HI> Now as there are many different parties in the world to agree, and many different ca|&s;es upon which agreements may bee; &s;o there are different &s;orts of peace. There is an <HI>outward peace,</HI> or an <HI>in|ward peace;</HI> a <HI>peace</HI> with <HI>men,</HI> and a <HI>peace</HI> with <HI>God;</HI> peace with men, may be either <HI>Politicall</HI> with Princes and <HI>&s;ubjects of different Kingdomes,</HI> or among&s;t the <HI>&s;ubjects of the &s;ame Kingdome,</HI> or betwixt the <HI>head</HI> and <HI>members</HI> of the &s;ame <HI>body politick,</HI> or among&s;t men of the &s;ame City and Corporation: contrary to forrain or ci|vill warres and di&s;&s;entions. Or it may be <HI>dome&s;tick,</HI> which is an agreement betwixt Husband and Wife, Parents and Children, Governours or Servants of the &s;ame family; or more private, betwixt party and party, call'd <HI>pax &s;o|ciorum,</HI> the friend&s;hip and agreement of friends and companions, &amp;c. All the&s;e now are the worlds peaces, which Chri&s;t puts in oppo&s;ition to his
<PB N="22" REF="226"> peace, <HI>Ioh.</HI> 14. 27. <HI>Peace I leave with you, my peace I give unto you, not as the world giveth give I unto you.</HI> There is a peace that is properly cal|led <HI>Chri&s;t's peace;</HI> It was Chri&s;t's <HI>le|gacy,</HI> hee left it by his la&s;t will and te|&s;tament, to his <HI>Di&s;ciples</HI> and <HI>Saints;</HI> hee di&s;tinguigui&s;heth it from all other peace what&s;oever. Now in generall this is the peace that the Saints may find in Chri&s;t, in the mid&s;t of this worlds troubles; it is <HI>Chri&s;ts</HI> peace. But more particularly, what is that? what peace is that that the world can|not give, that <HI>Chri&s;ts peace?</HI></P>
<P>This is that peace with God, which is nothing el&s;e than <HI>mutuus con&s;en&s;us Dei &amp; hominis,</HI> an agreement be|twixt God and man, the Creator and the creature; it may be con&s;idered in the root, and in the fruit, in the cau&s;e, and in the effect, in the originall, and in the coppy.</P>
<P N="1">1. The originall is our Ju&s;tification, <HI>in foro Dei,</HI> in Gods Court. A peace betwixt <HI>God</HI> and the <HI>&s;oule,</HI> by vertue of an Act of Oblivion that the Lord hath pa&s;&s;ed in Heaven, concerning all
<PB N="23" REF="226"> the &s;inners &s;innes; hee hath &s;aid, <HI>I will remember your &s;innes no more,</HI> hee makes them as if they never had beene: now upon the pa&s;&s;ing this Act, there is an agreement concluded, betwixt God and the &s;inner; the dif|fering parties are one, the peace is made, and entered in the rolls of hea|ven. God looks upon the &s;inner no more as his <HI>enemy,</HI> but as his <HI>&s;onne, daughter, friend,</HI> in the neare&s;t relati|on to him. From hence ari&s;eth;</P>
<P N="2">2. <HI>A piece of con&s;cience,</HI> which is nothing el&s;e, but <HI>the agreement of the &s;inner within him&s;elfe.</HI> Con&s;cience that is Gods agent in the &s;oule, pro|claims no more warre, bids no more defiance; the man is at peace with him&s;elfe, hee dare &s;ay to him&s;elfe, con|&s;cience is it peace? and his con&s;cience &s;hall make him an&s;wer, it is peace. Now this peace is but the &s;ealing up of the other in the court of the mans own bo&s;ome; A coppy of the other taken out by faith, according to that, <HI>Rom.</HI> 5. 1. <HI>Beeing ju&s;tified by faith wee have peace with God through our Lord Ie|&s;us Chri&s;t;</HI> this is al&s;o Chri&s;t's peace.
<PB N="24" REF="227"> Now this peace with God, whether con&s;idered in the originall, or the tran|&s;cript; it is a <HI>peace with the whole Trinity.</HI> The Father is he with whom it is made, the Sonne is he by whom it is made, the Spirit &s;eales it, and be|comes <HI>Nuntius pacis,</HI> the Me&s;&s;enger of that peace to the &s;oule, being hee to whom it belongs of office to &s;et the <HI>broad &s;eale of the Court</HI> to every par|don, <HI>Eph.</HI> 1. 13. <HI>Eph.</HI> 4. 30. But why then is it called Chri&s;t's peace? I ea&s;ily an&s;wer,</P>
<P N="1">1. Becau&s;e <HI>hee is the meritorious cau&s;e of it,</HI> Eph. 2. 14, 15. <HI>hee is our peace, who hath made both one, and hath broken downe the middle wall of partition betweene us; having aboli&s;hed in his fle&s;h the enmity, &amp;c.</HI> v. 16. <HI>and that hee might reconcile both to God, in one body by the cro&s;&s;e, having &s;laine the enmity thereby.</HI> And the &s;pirit which conveyeth the newes of this peace to the &s;oule, is &s;ometimes called his &s;pirit; hee was hee that <HI>while hee li|ved upon tho earth came and preached peace to them that were afarre off, and to them that were nigh,</HI> Eph. 2. 17. <HI>and</HI>
<PB N="25" REF="227"> <HI>through him wee have an acce&s;&s;e, by one &s;pirit, unto the father,</HI> ver&s;. 18. God was <HI>in Chri&s;t reconciling the world to him&s;elfe, not imputing their &s;inne,</HI> 2 <HI>Cor.</HI> 5. 19. Wee that preach the <HI>Go&s;pell of peace</HI> to you, as though God did by us be&s;eech you, are <HI>Amba&s;&s;a|dours for Chri&s;t,</HI> and as in <HI>Chri&s;t's &s;tead,</HI> wee entreat you to be <HI>reconci|led to God;</HI> therefore it is called his peace, and it is &s;aid to bee laid up in him: and from this peace of ju&s;tifica|tion, and peace of con&s;cience proceeds</P>
<P>A third peace, <HI>which is the peace of the members each with other</HI> (a peace which is too &s;adly broken, and too lit|tle pur&s;ued in our dayes) 1 <HI>Joh.</HI> 1. 3. The Saints <HI>have fellow&s;hip one with ano|ther, and their fellow&s;hip is with the fa|ther, and the &s;onne Je&s;us Chri&s;t;</HI> and could they walk together except they were agreed? And thus I have now (though in a di&s;cour&s;e &s;omething too large) &s;hewed you what peace is, and what this peace is that is Chri&s;t's peace, and that is laid up in Chri&s;t for the Saints, and they may find it in him in the mid&s;t of their earthly troubles.
<PB N="26" REF="228"> But yet more particularly, <HI>In what of Chri&s;t is this peace laid up for the Saints?</HI> 2. <HI>How &s;hall they come by it in the day of trouble.</HI> To each of the&s;e give me leave to &s;peak a word or two.</P>
<P>To the fir&s;t, <HI>In what of Chri&s;t is this peace laid up?</HI> I an&s;wer in three par|ticulars.</P>
<P N="1">1. <HI>It is laid up in the bloud of Chri&s;t,</HI> in his bitter death and pa&s;&s;ion, as the meritorious cau&s;e. This peace, Chri&s;tian, is written and &s;ealed with the <HI>bloud of the Lambe,</HI> the immacu|late Lambe of God; this is cleare, in that place I before quoted, <HI>Eph.</HI> 2. 16. <HI>Hee reconciled us both unto God in one body by the cro&s;&s;e,</HI> ver&s;. 13. you are made nigh by the <HI>bloud of Chri&s;t,</HI> his bloud was the bloud of expiation.</P>
<P N="2">2. It is laid up <HI>in the word of Chri&s;t,</HI> in his precious promi&s;es. That is plaine from the very words of the Text: <HI>The&s;e things have I &s;poken, that in mee you might have peace. David</HI> had peace many a time, out of a pro|mi&s;e, the word of the Lord quickned, and comforted him; hee had once a trouble that had &s;unk him, had he not
<PB N="27" REF="228"> found peace here; they are his owne words, <HI>P&s;al.</HI> 119. <HI>I had peri&s;hed in my affliction, if thy law had not beene my delight.</HI> The Go&s;pell is therefore call'd the Go&s;pell of <HI>peace,</HI> and the word of Chri&s;t, is as well the <HI>word of peace,</HI> as the <HI>word of truth:</HI> how ma|ny poore &s;oules have found this true, by many precious experiences; they hove been in &s;pirit-troubles, <HI>heavi|ne&s;&s;e hath made their heart to &s;toop,</HI> till a <HI>good word hath come,</HI> and <HI>made it better.</HI></P>
<P N="3">3. It is in <HI>the &s;pirit of Chri&s;t,</HI> who is the <HI>Nuntius pacis,</HI> hee that declares, and &s;eales up the peace to the &s;oule, and is the me&s;&s;enger of peace betwixt God and Chri&s;t, and the &s;oule that tru|ly believes in the Lord Je&s;us Chri&s;t, and believing in him hath life. Thus it is in him. Now if you aske how the child of God may draw this peace from Chri&s;t, I an&s;wer the&s;e three wayes.</P>
<P N="1">1. By <HI>Meditation</HI> of him; thus <HI>David,</HI> P&s;al. 104. 34. <HI>my meditation of him &s;hall be &s;weet,</HI> the &s;oule-feeding up<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> of <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">on
<PB N="28" REF="229"> the gracious acts of grace, in which the Lord Je&s;us Chri&s;t hath declared the yernings of his love to poor &s;oules, &s;hall rather peace a quietment, and e|&s;tabli&s;hing of &s;pirit in the mid&s;t of all its troubles: when the poore Chri&s;tian is in the mid&s;t of troubles, to &s;it down and think, well, yet my &s;innes are par|doned, yet God and I are at agree|ment; this affliction, this cro&s;&s;e comes not to me as a law demand, not as a piece of vindicative ju&s;tice, but as a fatherly cha&s;ti&s;ement; this &s;hall ad|mini&s;ter peace to his &s;oule, his medi|tation of Chri&s;t &s;hall be <HI>&s;weet</HI> to his &s;oule: That's one way to gaine it.</P>
<P N="2">2. <HI>By a believing application, both of what Chri&s;t hath &s;pake, and what he hath done.</HI> Faith is the hand that the &s;oule reacheth out for peace, and by which the &s;oule brings in peace to it &s;elfe, <HI>Rom.</HI> 5. 1. <HI>Beeing ju&s;tified by faith, wee have peace with God, through our Lord Ie&s;us Chri&s;t.</HI> Tho&s;e that believe &s;hall bee e&s;tabli&s;hed, and the more a &s;oule believes, the more it is <HI>e&s;tabli&s;hed;</HI> it is from &s;ome unbe|liefes or other, that any &s;oule is di&s;|quieted.
<PB N="29" REF="229"> Faith brings in peace, it is not the bare knowing of the promi&s;e, or the bare knowing of what Chri&s;t hath done, but the cho&s;en with the promi&s;e, the cho&s;en with Chri&s;t in what hee hath done and &s;uffered, for the &s;oule that brings in peace to the &s;oule.</P>
<P N="3">3. The &s;oule gaines this place, <HI>by a clo&s;e walking with Ie&s;us Chri&s;t,</HI> a walking in the &s;pirit, <HI>I&s;.</HI> 32. 17. <HI>The work of righteou&s;ne&s;&s;e &s;hall bee peace;</HI> marke the upright man, con&s;i|der the ju&s;t man, <HI>the end of that man is peace;</HI> the wicked mans con&s;cience is continually throwing out <HI>myre and dirt.</HI> There is <HI>no peace to the wicked</HI> (&s;aith our God.) Peace indeed is not the wages of a day well &s;pent; not a naturall re&s;ult and fruit of a &s;trict wal|king, but peace is the reward of righ|teou&s;ne&s;&s;e, the reward not of <HI>debt,</HI> but of <HI>grace.</HI> The words of the P&s;al|mi&s;t hint thus much to us; <HI>To him that ordereth his conver&s;ation aright will I &s;hew the &s;alvation of God, P&s;al.</HI> 50. 23. When a Chri&s;tian hath orde|red his conver&s;ation aright, the &s;al|vation
<PB N="30" REF="230"> of God mu&s;t be <HI>&s;hewne</HI> him.</P>
<P>I have onely one thing remaining, as to the doctrinall part of my di&s;|cour&s;e: that is, to &s;hew you what paines, what order Chri&s;t hath taken for his Saints peace in him, while in the world they meet with trouble. It may ea&s;ily be gathered, from what I have already &s;poken, in &s;hort, take it in the&s;e three words;</P>
<P N="1">1. <HI>He hath died upon the cro&s;&s;e, that he might doe it, Eph.</HI> 2. 14, 15, 16. It co&s;t him his bloud to work out our peace.</P>
<P N="2">2. <HI>He hath given us many precious promi&s;es,</HI> many things hath he &s;poken, that in him through them wee might have peace.</P>
<P N="3">3. <HI>He hath &s;ent his &s;pirit, Ioh.</HI> 14. hee promi&s;ed the &s;ending of his &s;pi|rit, whom he there calls the <HI>comforter,</HI> in relation to the peace, that the &s;pirit conveyes, and &s;eales to the &s;oules of his Saints. Thus much may &s;erve brief|ly to have &s;poken to the doctrinall part, I proceed now to the application of what I have &s;aid; I &s;hall apply it va|riou&s;ly. Fir&s;t, by way of in&s;truction.</P>
<PB N="31" REF="230">
<P><MILESTONE N="1" UNIT="U&s;e."> <LABEL>In&s;tr.</LABEL> Let us learne from hence, <HI>the na|ture of the world, and what to expect from it,</HI> from the <HI>men</HI> of it, from the <HI>Contentments</HI> of it, or while wee have <HI>any thing to doe in,</HI> and <HI>with</HI> it; one wittily &s;ayes, it is like the &s;traits of <HI>Magellane,</HI> where, which way &s;oe|ver a <HI>&s;hip</HI> was bound, to be &s;ure the &s;aylors found a <HI>wind again&s;t them.</HI> <MILESTONE N="1" UNIT="Br."> Truly, &s;o it is with the <HI>world;</HI> let a man be bound for the coa&s;ts of <HI>hell</HI> or <HI>heaven,</HI> if he &s;ailes through the <HI>world,</HI> he &s;hall be &s;ure to find a <HI>wind</HI> again&s;t him: they that have mo&s;t <HI>Contentments</HI> in it, that think they have the world at will, they &s;hall find, that in the world, even they &s;hall meet with <HI>trouble.</HI> Though they bee the <HI>world's</HI> owne, and &s;o it doth not hate them, and the cau&s;e of their troubles lies not there; yet in re&s;pect of the very incertain|ties of all things in the world, the flit|ting condition of every thing under the Sunne, where there is nothing cer|taine, they &s;hall meet with troubles. Sirs, you may look for all <HI>faire wea|ther,</HI> but you will not find it; you may think you are above <HI>cro&s;&s;es,</HI> when
<PB N="32" REF="231"> you are upon your <HI>mountaines of gold,</HI> and worldly <HI>greatne&s;&s;e.</HI> But (believe it) be&s;ides the <HI>clouds of divine ven|geance,</HI> which <HI>hang over</HI> your heads, and threaten you di&s;turbance hereaf|ter, you will find that there will bee <HI>earthquakes</HI> here <HI>below,</HI> that will hin|der your quiet &s;itting. In the world all &s;hall have trouble: But more pro|perly,</P>
<P><MILESTONE N="2" UNIT="Br."> From hence we may be in&s;tructed, <HI>What is the peace or lot of the Saints, while they live on this &s;ide their fa|thers hou&s;e.</HI> Every one that lives in the world &s;hall have his <HI>hand</HI> and <HI>heart</HI> full of trouble, but all <HI>that will live godly in Chri&s;t Ie&s;us,</HI> mu&s;t look for it in a more e&s;peciall manner. I told you before, that <HI>Chri&s;t</HI> and his <HI>cro&s;&s;e</HI> can|not be parted; if you take him, you mu&s;t have him with all the <HI>appurta|nances,</HI> of which the <HI>cro&s;&s;e</HI> is one; there is an <HI>empha&s;ie</HI> in the word <HI>you: In the world you &s;hall have trouble,</HI> o|thers &s;hall have <HI>trouble,</HI> but <HI>you</HI> e&s;pe|cially; others <HI>may</HI> have, but you <HI>&s;hall</HI> have. <HI>David</HI> was flattering him&s;elfe into another opinion, <HI>P&s;al.</HI> 30. 6. <HI>In</HI>
<PB N="33" REF="231"> <HI>his pro&s;perity hee &s;aid hee &s;hould ne|ver be moved,</HI> but he was quickly con|&s;uted; the <HI>Lord hid his face, and hee was troubled.</HI> The man <HI>eat</HI> his owne words, and <HI>confuted</HI> him&s;elfe. Is there any before me, that hath undertaken the wayes of God upon another <HI>ex|pectation,</HI> that hath forgot that he was made a Chri&s;tian upon this condition, that hee &s;hould <HI>take up the cro&s;&s;e</HI> and follow Chri&s;t? Chri&s;tians, you may <HI>ratifie</HI> your errour before <HI>experience confutes</HI> you in it; if you look for <HI>earthly peace,</HI> for <HI>immunity</HI> from troubles, it is more than Je&s;us Chri&s;t ever <HI>lea&s;ed</HI> out <HI>for life</HI> to his Saints: feed not your <HI>expectations high,</HI> for feare your <HI>quick experiences</HI> low them. Trouble is the <HI>lot</HI> of the <HI>Saints</HI> here, as &s;ure as <HI>hea|ven</HI> is their <HI>portion</HI> hereafter. But thirdly,</P>
<P><MILESTONE N="3" UNIT="Br."> From hence we may be in&s;tructed, concerning <HI>the mi&s;erable condition of tho&s;e poore wretches that are without Chri&s;t:</HI> They &s;hall be &s;ure to meet with <HI>trouble,</HI> and for <HI>the way of peace they have not knowne it.</HI> Let me a lit|tle &s;peak to &s;uch poore creatures; Is
<PB N="34" REF="232"> there any poore wretches before mee (and O Lord, that there were not ma|ny &s;uch) that are yet, &s;uch as the Apo|&s;tle &s;ayes the <HI>Ephe&s;ians</HI> once were, <HI>Eph.</HI> 2. 12. that are <HI>without Chri&s;t, aliens from the Common-wealth of I&s;rael, &s;trangers to the Covenant of pro|mi&s;e, having no hope, and without God in the world:</HI> Poor wretches, my &s;oule trembles for you. Let me but propound to you, the &s;ame que&s;tion that the Pro|phet propounds, <HI>I&s;.</HI> 10. 3. <HI>What will you do in the day of vi&s;itation, &amp; in the day of de&s;olation which will come from far? to whom will you flee for helpe, and where will you leave your glory?</HI> you are now in pro&s;perity and plenty; you have no <HI>di&s;turbances,</HI> no <HI>di&s;&s;ettlements</HI> of <HI>&s;pirit,</HI> but <HI>what will you doe in the day of your vi&s;itation?</HI> If the Lord &s;hould come but to keep court in your con&s;cience, to vi&s;it there a little, for all your abu|&s;ed mercies, for all your originall and actuall &s;innes, for all your youth, and life &s;innes; if the Lord but comes and beats up your quarters, poore crea|tures, what will you doe in that day? <HI>whether will you flie for helpe? a woun|ded</HI>
<PB N="35" REF="232"> <HI>&s;pirit who can beare?</HI> though none can beare it, yet Chri&s;t can heale it. Ah, but this Chri&s;t is none of your Chri&s;t, you never lookt upon him as your <HI>Prie&s;t,</HI> or your <HI>Prophet,</HI> or your <HI>King;</HI> poore wretches <HI>what will you doe?</HI> whether will you flie? Ah, that poore creatures &s;hould &s;o quietly &s;leep over <HI>damnation</HI> as you doe; that you &s;hould &s;it at your tables of <HI>gluttony</HI> and <HI>drunkenne&s;&s;e,</HI> and <HI>eat,</HI> and <HI>drink,</HI> and <HI>ri&s;e up to play</HI> &s;o freely, when there's but <HI>an haires breadth betwixt your poore &s;oules and everla&s;ting bur|ning.</HI> The &s;word of divine vengeance, that &s;harpe two-edged &s;word hangs over your head, every moment, and there is nothing but the <HI>twine thread</HI> of your life keeps it from dividing you and all your comforts; from (indeed) dividing you from all manner of hope and comfort, and peace, either from the Creator or Creature, and that for ever, (poore halfe-damned wretch) &s;pell that word, and tell me how many &s;yllables of time goe to the compoun|ding of it. Good Lord, how it would po&s;e rea&s;on to find out the ground of
<PB N="36" REF="233"> any &s;oules re&s;t, or peace (though but for an houre, without Chri&s;t) after what <HI>rate</HI> they dance about the <HI>take, that burnes with fire and brim&s;tone,</HI> and play about a <HI>ne&s;t of adders,</HI> and a <HI>cocka|trices denne.</HI> You that think your &s;elves at &s;uch good quarter with God, becau&s;e hee is not upon your neck eve|ry day: I will tell you what, you are like a Gentleman that rides out in a <HI>fla&s;hed</HI> &s;uit of apparell; If the Sunne &s;hines, hee is well enough, and gli&s;ters bravely upon the road; but if the wea|ther proves cold, or a &s;howre of raine comes, and hee hath never a coat to put on, nor ever an hedge to &s;helter him&s;elfe under, is he not wa&s;hed for his bravery? what will he doe? may hee not chance to get a cold will (with his leave) beare him company to his grave? So long as the Sun &s;hine of pro&s;perity la&s;ts, that your con&s;cience doth not fla&s;h in your face, and you meet with no <HI>cro&s;&s;es</HI> in the world, you are well enough, and all the world well be fooles in your eyes, but e&s;peci|ally <HI>Puritanes.</HI> Ride on Gallants, but take heed of breaking your necks in
<PB N="37" REF="233"> hell; what will you doe in the day of the Lords vi&s;itation, when the reckon|ing day comes? friends, what will you have to pay, when the &s;howre of <HI>di|vine vengeance</HI> comes? will your huf|fled &s;uit of worldly vanities cloath you? will your &s;ack cheare your heart, when it is wounded with an arrow of divine vengeance, drawne by the &s;trength of an Almighty arme, and let flie at the very eye of your plea&s;ures? Nay, &s;uppo&s;e on this &s;ide of &s;uch a time you &s;hould meet with a &s;howre of worldly cro&s;&s;es, two or three, as <HI>Job</HI> (a better man than any of you) did <HI>Job</HI> 1. Suppo&s;e the Lord &s;hould take away the <HI>delight of your eyes</HI> with a &s;troke, as from <HI>Ezechiel;</HI> your deare children, as from <HI>Eli</HI> and <HI>Aaron;</HI> your husband, as from <HI>Phinehas</HI> his wife; all your plea&s;ures, riches, comforts, al your ca&s;tles of greatne&s;&s;e &amp; riches. Suppo&s;e you &s;hould be throwne into <HI>pri&s;on,</HI> and have nothing given you, but the bread of <HI>affliction to eat,</HI> and the <HI>water of affliction to drink.</HI> What &s;hall beare up your &s;pirits in &s;uch a day? what will you doe? ah, what can you doe in the
<PB N="38" REF="234"> <HI>day of the Lords vi&s;itation?</HI> The conie (if it be &s;tarted, and pur&s;ued, by a dog) it hath a <HI>burrow</HI> in the <HI>rock,</HI> thither it runnes and is &s;afe: But the <HI>Hare,</HI> and &s;uch like bea&s;ts of &s;port, that have no <HI>burrowes,</HI> no <HI>holes,</HI> if once they bee found out in their <HI>covert,</HI> and be pur|&s;ued by <HI>dogges,</HI> they are <HI>wurried</HI> down; why? alas they have no places of <HI>&s;ecurity.</HI> The poore wretch that hath no part in Chri&s;t, if a day of trou|ble comes, he hath no place of <HI>&s;ecuri|ty,</HI> but hee is like a poore <HI>man&s;layer,</HI> pur&s;ued by the <HI>avenger of the blood,</HI> and either knowes not where a City of refuge was, or at be&s;t is at &s;uch a di&s;tance from it, as hee could not po&s;|&s;ibly have hopes of reaching it, be|fore the pur&s;uer and <HI>avenger of bloud</HI> overtook him, and he died without mercy. Poor creatures, this is your condition, the Lord give you an heart to con&s;ider it; you have no way of peace, that you will be able to find in a day of trouble.</P>
<P><MILESTONE N="4" UNIT="Br."> Thirdly, from hence wee may bee in&s;tructed <HI>in the happy condition of all tho&s;e that have a true intere&s;t in the</HI>
<PB N="39" REF="234"> <HI>Lord Je&s;us Chri&s;t;</HI> they are provided for <HI>Winter</HI> and <HI>Summer</HI> if in the world they meet with <HI>trouble,</HI> they may <HI>retire</HI> to <HI>Chri&s;t,</HI> and be at <HI>peace;</HI> if they be pur&s;ued by the <HI>dogges</HI> of the world, they have a <HI>burrow</HI> in the <HI>rocke of ages.</HI> What <HI>Iob</HI> &s;ayes of the grave, wee may &s;ay of that hiding place; <HI>There the wicked cea&s;e from troubling, there the weary be at re&s;t;</HI> they can ne|ver be &s;o to&s;t, never be in &s;uch a <HI>deep</HI> of troubles, but they can <HI>ca&s;t anchor</HI> in the <HI>Lord Ie&s;us Chri&s;t;</HI> when the <HI>kitchin</HI> of the world is on <HI>fire,</HI> they have an <HI>upper-roome,</HI> that they can go &s;it and &s;leep in, and the heat &s;hall ne|ver trouble them. No</P>
<Q><L>&mdash;totus &s;i fractus illabatur orbis,</L>
<L>Impavidum feriant ruinae.</L></Q>
<P>They can but runne up the &s;taires, and &s;it with Je&s;us Chri&s;t, and they are at peace; they are at any time within a <HI>reach of peace,</HI> and may in any con|dition &s;ay to their &s;oules as <HI>David,</HI> P&s;al. 42. 11. <HI>Why art thou ca&s;t down O my &s;oule? why art thou di&s;quieted</HI>
<PB N="40" REF="235"> <HI>within mee; tru&s;t &s;till in God, for I &s;hall yet prai&s;e him, who is the health of my countenance, and my God.</HI> See a no|table experiment of this in <HI>David,</HI> 1 <HI>Sam.</HI> 30. 6. It was a &s;ad day with him, his <HI>City was burnt with fire, and his and his mens wives, &amp; his &s;ons and their daughters were taken captives,</HI> and to none of the kind'&s;t enemies neither, the <HI>Amalekites</HI> had done it. <HI>David</HI> was greatly di&s;tre&s;&s;ed <HI>v.</HI> 6. and to adde <HI>af|fliction</HI> to <HI>affliction,</HI> when hee was al|mo&s;t dead of griefe, the people were almo&s;t of the mind to have helpt him on to his grave, for they al&s;o <HI>&s;pake of &s;toning him.</HI> What doth <HI>David</HI> doe? doth not his back breake with all this load upon it? doth not his heart &s;ink to the very bottome of di&s;paire, with all this weight of <HI>lead</HI> hung upon it? marke the latter end of the &s;ixth ver&s;. <HI>But David encouraged him&s;elfe in the Lord his God,</HI> for all this hee encoura|ged him&s;elfe in his God. <HI>In the world he</HI> met with trouble, in his <HI>Chri&s;t</HI> hee finds <HI>peace.</HI> Thus may all that feare the Lord; why is there a di&s;turbed &s;ad heart among&s;t them? <HI>Happy is the</HI>
<PB N="41" REF="235"> <HI>people that have the Lord for their God;</HI> Happy are tho&s;e creatures that have an hole in the rock. But to pro|ceed.</P>
<P><MILESTONE N="5" UNIT="Br."> La&s;tly, from hence may all that fear the Lord be in&s;tructed, <HI>what is the one|ly way to find true peace, in a day of trouble;</HI> it is to look for it only in the Lord Je&s;us Chri&s;t. <HI>Acquaint thy &s;elfe now with Chri&s;t, and be at peace, there|by &s;hall good come unto you;</HI> fetch peace from Chri&s;t (O yee Saints) and be at peace, thereby &s;hall good come unto you. There bee many cour&s;es which men u&s;e to gain peace in a day of trouble, whether outward or in|ward; many wayes by which men wring their &s;pirits out of trouble, and patch up peace to their owne &s;pirits; but the right way of peace few have known.</P>
<P N="1">1. Some <HI>let nature worke out peace,</HI> like &s;ome fooli&s;h countrey people, that conceive nature will work out all di|&s;temperatures, and they need no <HI>Phy|&s;ick.</HI> Some of them are confuted by their <HI>grave,</HI> others of them, that are of more &s;tout iron natures, po&s;&s;ibly re|cover
<PB N="42" REF="236"> their health, but their di&s;ea&s;es make a <HI>truce</HI> onely, not a <HI>peace</HI> with their <HI>bodies;</HI> the latent cau&s;e remains, and watcheth its advantage of the next <HI>heat</HI> or <HI>cold</HI> the body takes, or the next <HI>intemperate &s;ea&s;on</HI> comes. And thus many deale with their &s;oules, ne|ver regarding when their &s;pirits are troubled, to heale up the wound with the <HI>balme of Gilead,</HI> but go on in their worldly way, at la&s;t their wiled &s;pi|rits are <HI>quiet</HI> againe, &s;o they get their peace of cour&s;e: but alas, the latent cau&s;e of their trouble watcheth but the next advantage, their &s;oule fe|&s;ters within, and within a while they are ready to hang them&s;elves againe.</P>
<P N="2">2. Other wretches, in a time of trouble, are like tho&s;e, that upon that principle, <HI>Satanas per Sathanam ex|pellitur,</HI> one Devill drives out ano|ther. If they be in an ague, or the like, will drinke <HI>hot-waters,</HI> or &s;tore of <HI>&s;ack,</HI> to prevent their <HI>cold-fit,</HI> and out burn nature; but alas, all the good comes is, they fall into a <HI>burning-feaver,</HI> and per|haps burne their <HI>du&s;t</HI> to <HI>a&s;hes.</HI> So there are &s;uch profane wretches, that if their
<PB N="43" REF="236"> con&s;cience alarum's them, if their &s;pi|rit troubles them, or if they meet with cro&s;&s;es, &amp;c. think there is no way to wind out of the Devils <HI>fingers,</HI> but by going into <HI>his armes,</HI> and making them&s;elves twice more the <HI>children of the Devill than they were before:</HI> they mu&s;t runne to the alehou&s;e, &s;eek out drunken company, drink away melan|choly, &amp;c. But <HI>had Zimri peace that &s;lew his ma&s;ter?</HI> is damning a &s;oule the way to &s;ave it?</P>
<P>A third &s;ort <HI>di&s;pute them&s;elves out of troubles,</HI> &amp; come out of di&s;quietments of &s;pirit upon <HI>morall principles;</HI> the&s;e will argue the ca&s;e with them&s;elves, <HI>what a &s;hame it is, that they &s;hould be <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;o much troubled for a lo&s;t friend, or for a cro&s;&s;e in a worldly e&s;tate,</HI> and con|clude, <HI>this is below a man,</HI> or <HI>below their &s;pirits:</HI> the peace of the&s;e men is but a logicall conclu&s;ion, upon fal&s;e premi&s;es. All the&s;e have not known the way of true peace; no Chri&s;tians, no, the way of peace they have not knowne. True peace neither growes in the <HI>alehou&s;e garden,</HI> nor in <HI>natures garden,</HI> no nor yet in <HI>the Philo&s;ophers</HI>
<PB N="44" REF="237"> neither. It is a branch that &s;prings out of the <HI>root of Je&s;&s;ee,</HI> a conclu&s;ion up|on <HI>go&s;pell-premi&s;es,</HI> an effect of the <HI>balme Gilead.</HI> Are you under any bur|thens of &s;pirit, in any troubles, and would you have peace? runne up to Je&s;us Chri&s;t, fetch it from his bo&s;ome, extract it out of his bloud, gather it out of his word. This, this is the peace which <HI>pa&s;&s;eth all under&s;tanding,</HI> this is the la&s;ting peace that hath no <HI>worme</HI> at the <HI>root,</HI> no <HI>defect,</HI> no <HI>rottenne&s;&s;e</HI> in it. All other peace will be as ea&s;ily broke, as it is &s;lightly made. Come out of your <HI>cro&s;&s;es</HI> and <HI>troubles</HI> (Chri&s;ti|ans) with a peace drawn from Je&s;us Chri&s;t; come out this way, I &s;ay, otherwi&s;e you mi&s;take the <HI>way of peace.</HI> But I &s;hall proceed no further in this fir&s;t branch of application.</P>
<P><MILESTONE N="2" UNIT="U&s;."> Secondly, Is this a truth, that what|&s;oever trouble a Saint meets with in the world, yet in Chri&s;t hee may have <HI>peace?</HI> what means this weeping then Chri&s;tians? why doth <HI>Rachel refu&s;e to be comforted?</HI> why doth <HI>A&s;aph</HI> or <HI>Davids</HI> &s;oule runne, and not cea&s;e? why doth their &s;oule <HI>refu&s;e comfort?</HI>
<PB N="45" REF="237"> what is the bu&s;ine&s;&s;e with Chri&s;tians, that their &s;pirits are heavy night and day? and no oyle will make their face to &s;hine? All the balme of <HI>Gilead</HI> will not clo&s;e their wounds? if the Lord doth but lay an outward cro&s;&s;e upon them, if he doth but take away a friend, call in the money hee lent them, cro&s;&s;e them in a relation, let their &s;pirits but fall a little, how are they troubled, as if their <HI>fountaine of Peace</HI> were dried up, and <HI>ju&s;tification</HI> and <HI>Go&s;pell-promi|&s;es</HI> had lo&s;t the Nature of a <HI>Cordiall?</HI> Chri&s;tians, doe not your &s;ad di&s;quieted troubled &s;pirits de&s;erve chiding, when Chri&s;t hath taken &s;uch paines, that in him you might have peace, and yet you walke under a cro&s;&s;e, as if there were no way of peace di&s;covered? For &s;hame (Chri&s;tians) know your duty; are you troubled? you are by your trouble invited to Chri&s;t, that you might find peace; &s;hew (for &s;hame) &s;hew that your condition is different from tho&s;e that have not ta&s;ted how good the Lord is, that know not how to improve Chri&s;t in a day of adver&s;i|ty, and</P>
<PB N="46" REF="238">
<P><MILESTONE N="3" UNIT="U&s;e."> Thirdly, you that are Chri&s;ts Di&s;ci|ples, <HI>bee of good cheare,</HI> It is Chri&s;t's owne application, <GAP DESC="foreign"> Get heart, be of good cheare, though in the world you meet with troubles: if you walk long with troubled &s;pirits, it is your owne fault, for in Chri&s;t you may have peace: who will pity your &s;tar|ving, when you refu&s;e your meat? you may have peace if you will take it; <HI>Lift up your heads</HI> therefore in the mid&s;t of your worldly troubles; <HI>Be of good cheare,</HI> Chri&s;t hath overcome the world. Di&s;quieting your &s;elfe is not your duty, believing is your duty, and will ea&s;e you, when that will but adde vexation unto your &s;pirit. Are you un|der burthens of &s;pirit? doe worldly cro&s;&s;es trouble you? what then? the&s;e &s;hould drive you to Chri&s;t, but not in|to the cave; go and <HI>pray, believe,</HI> &amp;c. <HI>But what doe&s;t thou doe in the cave E|liah?</HI> Runne to Chri&s;t as fa&s;t as thou wilt; but why &s;itte&s;t thou &s;till to weep? bee of good comfort, there is no trou|ble upon thy &s;pirit, bee it what it will. But Chri&s;t hath &s;poken &s;ome word or other, done &s;ome action or other, from
<PB N="47" REF="238"> whence thou maye&s;t extract peace in that trouble.</P>
<P>Ah, but will a poore Chri&s;tian &s;ay, this is &s;poken to Chri&s;t's Di&s;ciples; to them indeed Chri&s;t &s;peaks, <HI>in mee you &s;hall have peace;</HI> but I am afraid I am none of that number, and then what have I to doe with peace. How may I know, whether I bee Chri&s;ts di&s;ci|ple yea or no? and &s;econdly, I am a|fraid, if I &s;hould make up peace, that it would not bee Chri&s;ts peace. To &s;peak a litttle to the&s;e two things, Let me in the fourth place in&s;i&s;t a little up|on an u&s;e of examination.</P>
<P><MILESTONE N="4" UNIT="U&s;e."> How then doth it &s;tand you in hand, Chri&s;tians, to examine your hearts, concerning the&s;e two great things. 1. <HI>whether you bee Chri&s;t's Di&s;ciples or no?</HI> 2. <HI>Whether the peace of your &s;pirits, with which you content your &s;elves, and in which you &s;atsfie your &s;elves, after trouble &s;ometimes, be a peace of Chri&s;ts making, or of your owne making, and &s;o fal&s;e and uncom|fortable.</HI> I &s;hall &s;peak &s;hortly to both the&s;e, &amp;c. 1. Would you know whe|ther you bee Chri&s;t's Di&s;ciples yea or
<PB N="48" REF="239"> no? I will give you notes from his owne mouth, to informe you in that point.</P>
<P N="1">1. <HI>Did your &s;oules ever effectually heare and imbrace the word of Je&s;us Chri&s;t?</HI> this is one note, Joh. 10. 27. <HI>My &s;heep heare my voice;</HI> you have heard with your <HI>eares,</HI> but have you had <HI>eares to heare?</HI> have you heard with a <HI>poore</HI> and <HI>contrite &s;pirit,</HI> &s;o that you have <HI>trembled</HI> at it? <HI>I&s;.</HI> 66. 2. Hath the Lord <HI>bored your eares</HI> with the word? Hath the word of Chri&s;t beene tran&s;mitted, as from the <HI>prea|chers mouth</HI> to your <HI>eare,</HI> &s;o from your eare to your &s;oules? you have heard the Mini&s;ters voice, but have you heard Chri&s;t's voice to your &s;oules in an ordi|nance, that the word came not onely to you in the <HI>letter,</HI> but in <HI>power and in the &s;pirit of God?</HI> This is one &s;igne, but not enough. <HI>Many are called.</HI></P>
<P N="2">2. <HI>Doe you continue in the word of Chri&s;t?</HI> this is a notable marke; marke that place, Joh. 8. 31. <HI>If you continue in my word, then are you my Di&s;ciples indeed,</HI> not in name, not in profe&s;&s;ion, not in the account of men onely; no,
<PB N="49" REF="239"> but indeed, Di&s;ciples to purpo&s;e; can your &s;oules &s;ay, that you have made the word of God <HI>a light unto your feet, and a la<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> horne to your pathes;</HI> that you have &s;et the law of the Lord ever before you; that <HI>as you have lear|ned Chri&s;t,</HI> &s;o you <HI>walk in him;</HI> you fall not back, but continue in the word of Chri&s;t? then are you Di&s;ciples in|deed.</P>
<P N="3">3. If you <HI>beare much fruit,</HI> then are you Chri&s;t's <HI>Di&s;ciples,</HI> Joh. 15. 8. <HI>Herein is my father glorified, that you beare much fruit, &s;o &s;hall you be my Di&s;|ciples:</HI> Doe you bring forth much fruit of <HI>holine&s;&s;e</HI> unto God, and <HI>righ|teou&s;ne&s;&s;e</HI> before men? thus you <HI>glo|rifie the father,</HI> thus you &s;hall evidence your &s;elves to be Chri&s;t's di&s;ciples, by growing in Grace, and thriving in Godline&s;&s;e.</P>
<P N="4">4. <HI>If you be humble, &s;elfe-denying, &s;elfe-hating, meek creatures:</HI> This is a &s;igne that you have learn'd of Chri&s;t, for hee is <HI>meek and lowly,</HI> &s;ee <HI>Luk.</HI> 14. 26, 33. concerning this note Chri&s;t in plaine Engli&s;h &s;aith, who&s;oever hath it not cannot be his Di&s;ciple; it is the
<PB N="50" REF="240"> fir&s;t le&s;&s;on of Grace, <HI>Deny your &s;elves.</HI> But are you humble, and &s;elfe-denying ones, &s;elfe-loathing, and abhorring creatures? doe you even loath your naturall &s;elfe, and hate your righteous &s;elfe, and for&s;ake all your &s;elfe, then are you Chri&s;ts Di&s;ciples? doth the &s;pirit of Chri&s;t, which is the &s;pirit of meekne&s;&s;e, dwell in you, and re&s;t upon you? then have you learnd of him.</P>
<P N="5">5. <HI>If you beare the cro&s;&s;e with that faith and patience which you &s;hould bear it, then you may know you are Chri&s;t's Di&s;ciples, Luk.</HI> 14. 27. without this you cannot be Chri&s;t's <HI>Di&s;ciple;</HI> there is nothing &s;hall more evidence a Chri|&s;tian to him&s;elfe, and to others, to bee Chri&s;t's <HI>Di&s;ciple,</HI> than his religious <HI>bearing of the cro&s;&s;e,</HI> his religious car|riage under <HI>trialls,</HI> and <HI>burthens</HI> of &s;pi|rit; this is a great peece of the way in which Chri&s;t will be followed of all tho&s;e that are his Di&s;ciples.</P>
<P>La&s;tly, <HI>If you love one another, then you may know, and all men may know concerning you, that you are Chri&s;ts Di&s;ciples, Joh.</HI> 13. 35: <HI>By this &s;hall all men know, that you are my Di&s;ciples, if</HI>
<PB N="51" REF="240"> <HI>you love one another.</HI> Saint <HI>John</HI> in his Epi&s;tles beates much upon this, to <HI>love the Saints,</HI> meerly becau&s;e they are <HI>Saints,</HI> not for their <HI>good nature,</HI> or <HI>wit,</HI> or <HI>parts,</HI> or <HI>greatne&s;&s;e,</HI> or any re|&s;pect, but impartially, becau&s;e they are <HI>Saints.</HI> It is a good note. By the&s;e things you &s;hall know your &s;elves, whether you be Chri&s;ts Di&s;ciples or no; if you be, you have a title to his peace.</P>
<P>And from what you have heard, that <HI>true peace for the &s;oule, in the mid&s;t of this worlds troubles, is only to be found in Chri&s;t, and onely that which is drawne from Chri&s;t.</HI> Every Chri&s;ti|an hath ground to bring the peace of his &s;pirit, the comming of his &s;pirit after trouble to the touch&s;tone, that he may be able to know, whether it be <HI>Chri&s;ts peace</HI> or his owne: I &s;hall give you five or &s;ix notes for that.</P>
<P N="1">1. <HI>If it be drawne from &s;ome word of God, it is true peace.</HI> Thy &s;oule hath been troubled, thy &s;pirit hath been burthened, now it is quieted. I pray, how came your &s;pirit off trouble? what was it that helpt thy &s;pirit out of the
<PB N="52" REF="241"> miry clay? what, did&s;t thou clo&s;e with &s;ome Go&s;pell-promi&s;es? did&s;t thou bo&s;ome a promi&s;e, and was that <HI>peace</HI> to thee? this is Chri&s;ts peace, &s;uch a peace was <HI>Davids, P&s;al.</HI> 119. 50. <HI>This is my comfort in my affliction, for thy word hath quickened mee,</HI> &s;o v. 81. <HI>My &s;oule fainteth for thy &s;alvation, but I hope in thy word,</HI> &s;o v. 114. <HI>Thou art my hiding place, and my &s;hield, I hope in thy word,</HI> &s;o v. 147. Davids <HI>peace</HI> was drawne from the <HI>word of God,</HI> from what God had &s;poken in reference to him in particular, or at lea&s;t in generall, to one in &s;uch a con|dition, <HI>Jer.</HI> 15. 16. <HI>Thy words were found, and I did eat them, and thy word was unto mee, the joy, and rejoycing of my heart.</HI> Many a poore &s;oule before me (I doubt not) but hath known this way of getting peace, when his &s;pirit hath beene full of <HI>trouble,</HI> that he hath not known what to doe, perhaps hath not been able to <HI>eat,</HI> or <HI>drink,</HI> or <HI>&s;leep,</HI> through <HI>angui&s;h of heart;</HI> perhaps a <HI>Mini&s;ter</HI> hath been made the &s;weet <HI>me&s;&s;enger of peace</HI> to the <HI>&s;oule,</HI> and God hath u&s;ed him as an in&s;trument to
<PB N="53" REF="241"> <HI>mind</HI> the &s;oule of &s;ome promi&s;e or other, which at &s;uch a time hath come into the &s;oule as <HI>water to the thir&s;ty ground,</HI> and hath been even <HI>as an apple of gold in a picture of &s;ilver;</HI> perhaps the &s;pirit of God according to that pro|mi&s;e, Joh. 14. 26. <HI>Brings to remem|brance &s;omething that Chri&s;t hath &s;po|ken,</HI> &s;ome <HI>generall promi&s;e,</HI> or &s;ome <HI>particular promi&s;e</HI> which proves as the <HI>balme of Gilead</HI> to the &s;oule, to heale its wounds; This is a <HI>Go&s;pell-peace,</HI> a &s;weetly made peace, a peace of Chri&s;ts making in the &s;oule, accor|ding to the text.</P>
<P N="2">2. <HI>If thy peace ari&s;eth from a due con&s;ideration and application of &s;ome thing in the nature of God, as hee hath revealed his nature to us;</HI> whether it be from Gods <HI>will,</HI> or 2. from <HI>the medi|tation of Gods mercy</HI> and <HI>goodne&s;&s;e,</HI> or 3. from a <HI>meditation of Gods faithful|ne&s;&s;e:</HI> the con&s;ideration of many things in Gods nature may command peace in a &s;oule, but e&s;pecially the&s;e three are fountaines out of which the Saint drawes peace. The con&s;ideration of the &s;troke that Gods <HI>will</HI> had in
<PB N="54" REF="242"> <HI>Davids</HI> affliction brought him peace, <HI>P&s;al.</HI> 39. 9. <HI>I was dumbe, I opened not my mouth, becau&s;e I knew it was thy doing:</HI> hence was <HI>Elie's</HI> peace, 1 <HI>Sam.</HI> 3. 18. when his eares (among&s;t the re&s;t) could not but <HI>tingle</HI> at <HI>Samuels news,</HI> hee &s;aid, <HI>It is the Lord, let him doe what &s;eemeth him good.</HI> Hence was <HI>Hezekiah's peace,</HI> when he could not but bee troubled to heare what &s;hould become of his <HI>&s;ons</HI> and <HI>daugh|ters,</HI> 2 <HI>Kin.</HI> 20. 17, 18. yet hee had peace, <HI>v.</HI> 19. he &s;aid, <HI>good is the word of the Lord which thou ha&s;t &s;poken.</HI> Hence was tho&s;e good peoples <HI>peace, Acts</HI> 21. 13, 14. They were troubled at <HI>Pauls</HI> departure, con&s;idering what <HI>Agabus</HI> had prophe&s;ied concerning him, <HI>v.</HI> 11. At la&s;t they <HI>quieted</HI> them&s;elves, and their minds &s;tood up|on this <HI>bottom, v.</HI> 14. They &s;aid, <HI>The will of the Lord be done:</HI> now if thy peace be concluded upon this <HI>account,</HI> the Lord hath &s;ent a grievous <HI>cro&s;&s;e,</HI> a grievous <HI>affliction</HI> upon thee, and thou wert <HI>troubled,</HI> but thou beganne&s;t to think, why this was the will of the Lord concerning mee: this is the
<PB N="55" REF="242"> <HI>Lords doing,</HI> and upon the due medita|tion of this, thy &s;pirit growes <HI>quiet,</HI> out of a meere <HI>&s;ubmi&s;&s;ion,</HI> and <HI>obe|dience</HI> to Gods di&s;pen&s;ation; This is <HI>true peace,</HI> it was the Saints peace,</P>
<P N="2">2. Or perhaps it is, <HI>from a due me|ditation of the Lords mercy and good|ne&s;&s;e;</HI> thou ha&s;t a <HI>cro&s;&s;e</HI> and <HI>triall</HI> befal|len thee, but thou beginne&s;t to think, well, <HI>yet the Lord is good</HI> to my &s;oule, yet <HI>the mercy of the Lord indureth for ever,</HI> and upon this con&s;ideration thy &s;oule hath peace: this is true peace, upon this account was the Churches peace, <HI>Lam.</HI> 3. 21. <HI>This I recall to mind, therefore have I hope. It is of the Lords mercies that wee are not con|&s;umed, becau&s;e his compa&s;&s;ions faile not; they are new every morning, &amp;c.</HI> v. 25. <HI>The Lord is good to them that wait upon him, even to the &s;oule that &s;eeketh him, &amp;c.</HI> Hence &s;hee concludes <HI>peace</HI> in &s;ad troubles.</P>
<P N="3">3. Or is it from a con&s;ideration of the nature of God <HI>in his faithfulne&s;&s;e? Lam.</HI> 3. 23. <HI>Great is thy faithfulne&s;&s;e.</HI> Thou &s;itte&s;t down with thy &s;elfe, and con&s;idere&s;t, why am I troubled? the
<PB N="56" REF="243"> Lord hath promi&s;ed that <HI>joy</HI> &s;hall be to the upright of heart, and that <HI>light &s;hall ari&s;e out of darkne&s;&s;e to the upright;</HI> and that though <HI>&s;orrow be for a night, yet joy &s;hall come in the morning.</HI> This God is a faithfull God, <HI>hee hath &s;aid it, and &s;hall hee not doe it? hee hath &s;poke it, and &s;hall hee not bring it to pa&s;&s;e?</HI> and upon &s;uch like con&s;iderati|ons thy &s;pirit begins to bee <HI>compo&s;ed,</HI> and to <HI>returne to its re&s;t.</HI> This is like|wi&s;e a <HI>go&s;pell-peace,</HI> a true made, right bred peace. This was likewi&s;e &s;ome|thing, which the Church cald to mind, from whence &s;hee had <HI>peace,</HI> Lam. 3. 31, 32, 33. <HI>The Lord will not ca&s;t off for ever; though he cau&s;e griefe, yet wil hee have compa&s;&s;ion, &amp;c.</HI> Shee lived upon the <HI>rever&s;ions</HI> of his love, by ver|tue of his <HI>faithfulne&s;&s;e,</HI> that &s;tood bound for the fulfilling it. In &s;hort, bee it from the&s;e particulars, or a|ny of the like nature, if thy peace be hatched up in thy &s;oule, from a due con&s;ideration, and application of the <HI>nature of God,</HI> as hee hath revealed him&s;elfe in his word, it is a true <HI>Go&s;|pell peace,</HI> a peace of Chri&s;ts ma|king in thy &s;oul.</P>
<P N="3"><PB N="57" REF="243"> 3. If the peace that ari&s;eth in thy &s;oule, ari&s;eth <HI>from a due meditation, and a believing application of any thing that Chri&s;t hath done or &s;uffred for thee, it is a true peace;</HI> if it ari&s;e from a me|ditation of Chri&s;t <HI>dying</HI> for thee, and <HI>wa&s;hing</HI> thee with his <HI>bloud,</HI> from Gods <HI>accepting thy &s;oule in Chri&s;t;</HI> this is true peace. As &s;uppo&s;e that thou art under &s;ome heavy burthen of &s;pirit, in re&s;pect of &s;ome outward <HI>cro&s;&s;es</HI> and <HI>trialls,</HI> and now thou &s;itt'&s;t down and thinke&s;t, well, <HI>yet my &s;innes are par|doned,</HI> yet my &s;oule is <HI>wa&s;hed</HI> with the <HI>bloud of &s;prinkling,</HI> yet the Lord hath <HI>accepted mee in his well-beloved,</HI> why &s;hould I bee troubled? this is a <HI>ble&s;|&s;ed peace,</HI> Eccle&s;. 9. 7. <HI>Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God now accep|teth thy work.</HI> The Lord commands us to be at peace, if we be at peace upon this account. <HI>Rejoyce</HI> (&s;aith Chri&s;t) <HI>that your names are written in the book of life.</HI> Or if thy &s;oule be troubled un|der the <HI>&s;en&s;e of thy &s;innes,</HI> and thou knowe&s;t not <HI>what to doe;</HI> at la&s;t thou re&s;olve&s;t to ca&s;t thy &s;elfe upon a <HI>pro|mi&s;e</HI>
<PB N="58" REF="244"> <HI>to venture</HI> in upon <HI>Chri&s;t,</HI> &s;aying, <HI>If I peri&s;h, I peri&s;h;</HI> and hence thou ha&s;t <HI>peace;</HI> this is a true <HI>Go&s;pell-peace</HI> of &s;pirit. In &s;hort, if it be upon the con&s;ideration, and application to thy &s;elfe, of any thing Chri&s;t hath done; it is true peace. Suppo&s;e thou ha&s;t &s;ome grievous <HI>affliction</HI> befallen thee, thou art <HI>afflicted</HI> in thy <HI>body,</HI> or in thy <HI>e&s;tate,</HI> or in thy <HI>relations,</HI> and this is a <HI>&s;ad trouble</HI> to thee, but now thou &s;it|te&s;t downe, and thinke&s;t with thy &s;elfe, why &s;hould I bee thus troubled? hath not Chri&s;t taken out the <HI>&s;ting</HI> of this <HI>cro&s;&s;e?</HI> hath it any poy&s;on in it? is it not a meere <HI>fatherly cha&s;ti&s;ement?</HI> hath not Chri&s;t <HI>overcome the world?</HI> and upon the due con&s;ideration of the&s;e things, and believing <HI>application</HI> of &s;uch <HI>meditations,</HI> thou finde&s;t a <HI>quiet</HI> &s;ecretly &s;teale upon thy <HI>&s;oule,</HI> and thy &s;pirit is <HI>becalmed;</HI> this is a &s;weet <HI>peace,</HI> a <HI>peace</HI> of Chri&s;t's <HI>concluding</HI> in thy &s;oule; this is according to Chri&s;t's rule, <HI>Bee of good cheare, I have over|come the world.</HI></P>
<P>A fourth note, by which thou may|e&s;t judge thy peace, is this, <HI>If it bee a</HI>
<PB N="59" REF="244"> <HI>peace concluded upon thy former expe|riences, then is it a true peace;</HI> &s;uch was <HI>Davids</HI> peace, <HI>P&s;al.</HI> 119. 52. <HI>I remembred thy judgements of old, O Lord, and I comforted my &s;elfe. David</HI> many a time made peace with his &s;pi|rit this way, looking over the old <HI>records</HI> of <HI>mercies,</HI> and concluding confidently from the <HI>pa&s;t</HI> or <HI>pre&s;ent</HI> mercy to the future, <HI>P&s;al.</HI> 116. 7. <HI>Returne to thy re&s;t, O my &s;oule, for God hath dealt graciou&s;ly with thee.</HI> If upon this account thou commande&s;t thy &s;oule to re&s;t, becau&s;e the Lord hath <HI>dealt graciou&s;ly with thee,</HI> it is a &s;igne the <HI>peace</HI> of thy &s;pirit is right made. The P&s;almi&s;t (who&s;oever hee was, whether <HI>A&s;aph,</HI> or <HI>David,</HI> that com|po&s;ed that 77 <HI>P&s;al.)</HI> when hee could find peace no way, he took this cour&s;e, he went and look't over the old <HI>records</HI> for it, <HI>P&s;al.</HI> 77. 11, 12. It may be thou art under <HI>heavy burthens,</HI> in re|&s;pect of manifold <HI>corruptions,</HI> or ma|nifold <HI>temptations,</HI> or in re&s;pect of &s;ome <HI>cro&s;&s;es</HI> and <HI>afflictions</HI> that are be|fallen to thee in this world, or thou ha&s;t been troubled for &s;ome &s;uch thing,
<PB N="60" REF="245"> and <HI>nothing</HI> would <HI>comfort</HI> thee; But at la&s;t it came in thy mind, the Lord hath delivered mee in many a &s;trait, I have &s;een mercy in many a judgement, I have felt his <HI>upholding power</HI> many a time, when I was even <HI>&s;inking,</HI> and &s;aying, <HI>my hope is cut off from before the Lord,</HI> why &s;hould I di&s;tru&s;t him now? why &s;hould not that God that hath delivered me in <HI>&s;ix</HI> troubles keep mee in the <HI>&s;eventh</HI> al&s;o, that it &s;hould not hurt me? well, I will tru&s;t in him, &amp;c. This peace now is a true peace, this is a peace of Chri&s;ts making in the &s;oul.</P>
<P>Fiftly, <HI>If faith be a commi&s;&s;ioner on thy &s;oules part in making thy peace, thou maye&s;t then know it is a true peace.</HI> Such was <HI>Davids</HI> peace, P&s;al. 27. 13. <HI>I had fainted unle&s;&s;e I had believed to &s;ee the goodne&s;&s;e of the Lord in the land of the living:</HI> his believing kept him from <HI>faintings,</HI> and <HI>&s;ettled</HI> his &s;oule. How is thy peace handed to thy &s;oule (Chri|&s;tian?) is it handed by <HI>faith?</HI> is faith the <HI>Dove</HI> that thou &s;ende&s;t out of the <HI>Arke</HI> of thy <HI>&s;oule,</HI> when the <HI>waters of trouble</HI> are <HI>high?</HI> and doth that re|turne with the <HI>olive branch</HI> in her
<PB N="61" REF="245"> mouth? Open the <HI>windowes</HI> of thy &s;oule, and let it in; never <HI>doubt</HI> but it is an <HI>olive branch of peace.</HI> Is it a belie|ving, a tru&s;ting in the Lords provi|dence, or promi&s;e? a believing, a clo|&s;ing with God, that works out thy peace? feare not thy peace, feare not any newes for not being good if <HI>faith</HI> brings it to thy &s;oule; <HI>faith</HI> &s;eeth God <HI>&s;ealing</HI> before it <HI>&s;eales</HI> to thee. Let that be a fifth note of triall, I will adde but a</P>
<P>Sixth, La&s;tly, <HI>Peace after prayer is ordinarily true peace;</HI> It is not earned by prayer, but it is u&s;ually a <HI>fruit</HI> that groweth upon that <HI>root,</HI> and if thine be &s;uch, <HI>rejoyce in it.</HI> Such was <HI>Han|nah's peace,</HI> 1 <HI>Sam.</HI> 1. 15. 18. <HI>Hannah</HI> was a woman, as &s;hee reports her &s;elfe of a <HI>troubled &s;pirit,</HI> &s;hee goes and <HI>powres out her &s;oule before the Lord,</HI> and the words &s;ay, <HI>her counte|nance was no more &s;ad;</HI> no, <HI>&s;hee had peace;</HI> her <HI>prayer</HI> was an&s;wered, &s;hee had <HI>true peace.</HI> Indeed any <HI>temple-peace</HI> is <HI>true peace,</HI> any peace that the &s;oule truly extracts out of <HI>ordinances</HI> is true peace. <HI>David</HI> when he was &s;o
<PB N="62" REF="246"> unrea&s;onably troubled with that <HI>temp|tation [P&s;al.</HI> 73.] of the <HI>wickeds pro|&s;perity,</HI> at la&s;t hee goes into the <HI>San|ctuary,</HI> there his &s;oule was &s;tayed, <HI>P&s;al.</HI> 73. 17. Would&s;t thou know then whether thy <HI>peace be true or no?</HI> whe|ther it be <HI>Christs peace yea or no?</HI> &s;uch a peace as thy &s;oule may <HI>tru&s;t yea or no,</HI> and not <HI>in thy peace have great bit|terne&s;&s;e?</HI> examine <HI>thy peace whence it came,</HI> examine thy &s;elfe how thou <HI>ca|me&s;t by it;</HI> did&s;t thou in <HI>trouble go</HI> and <HI>powre out thy &s;oule before the Lord,</HI> and <HI>crie mightily to him, wre&s;tle</HI> with him? &amp;c. Did&s;t thou <HI>wait</HI> upon God in the <HI>Sanctuary,</HI> and from hence did peace flow in like a river to thy &s;oule? I &s;ay, that peace is a true peace, Chri&s;ts peace, in which thy &s;oule may <HI>rejoyce,</HI> and <HI>triumph.</HI> But I &s;hall adde no more to this u&s;e of examination, I have but one more to adde, and that is of ex|hortation.</P>
<P><MILESTONE N="5" UNIT="U&s;e."> Chri&s;tians, you have all heard mee largely di&s;cu&s;&s;ing this doctrine in its &s;everall branches, <HI>That in the world Saints mu&s;t looke for trouble,</HI> but <HI>in Christ they may have peace;</HI> the be&s;t
<PB N="63" REF="246"> peace, <HI>peace without bitterne&s;&s;e, joy</HI> without <HI>&s;orrow.</HI> 1. Let me plead with you that yet are &s;trangers to the Lord Je&s;us, yet unbelievers. Poore creatures, <HI>O that this might per&s;wade you to look after an intere&s;t in Je&s;us Chri&s;t (who is our peace.)</HI> Indeed you make to your &s;elves <HI>peace,</HI> none <HI>live</HI> &s;o <HI>joyfully,</HI> and <HI>&s;pend their dayes &s;o</HI> in <HI>wealth</HI> as <HI>you;</HI> there are none &s;ing <HI>re|quiem's</HI> to their <HI>&s;oules</HI> like <HI>you:</HI> But con&s;ider,</P>
<P N="1">1. <HI>Your peace is a fal&s;e peace,</HI> you have cried unto your &s;oules, <HI>Peace, peace,</HI> when indeed their hath been no true <HI>peace</HI> to you. <HI>There is no peace to the wicked</HI> (&s;aith my God) no <HI>true peace:</HI> It may be when you heare the <HI>words of the Lords cur&s;e you will ble&s;&s;e your &s;elves in your hearts, &s;aying, wee &s;hall have peace, though we walke in the imagination of our hearts,</HI> to add <HI>drun|kenne&s;&s;e to thir&s;t;</HI> but is there any &s;uch pre&s;umptuous wretch that &s;aith &s;o in his heart? Harke what the Lord &s;aith, <HI>The Lord will not &s;pare him, but then the anger of the Lord, and his jealou&s;ie &s;hall &s;moak again&s;t that man, and all the</HI>
<PB N="64" REF="247"> <HI>cur&s;es that are written in the book of God &s;hall light upon his head, and the Lord &s;hall blot out his name from under heaven, and the Lord &s;hall &s;eparate that man to evill, &amp;c.</HI> Deut. 29. 19, 20, &amp;c. It is true, you have a peace &s;ometimes under trouble, but a cur&s;ed peace (the Lord knowes) a dreadfull <HI>peace,</HI> in|deed <HI>no peace, for there is no peace to the wicked</HI> (&s;aith my God.) Nay, not only &s;o,</P>
<P N="2">2. <HI>The very &s;hadow of your peace is an incon&s;tant &s;hadow, and will faile you &s;hortly:</HI> If you be put to it, you will not know what to doe. <HI>What will you doe in the day of your vi&s;itation? whe|ther will you flie for helpe?</HI> but to this I &s;pake before. O now that you would <HI>be wi&s;e;</HI> it is the wi&s;e man's part to &s;ee things <HI>a farre off,</HI> and <HI>provide for them, prudens qua&s;i providens,</HI> or <HI>pro|cul videns,</HI> but your trouble is not farre off, and you have no way of peace, for Chri&s;t is not knowne to your &s;oules: <HI>the way of peace you have not knowne.</HI> When all your <HI>contentments</HI> are gone in the creature, where will you have peace? Now the <HI>Devill,</HI> the <HI>world,</HI>
<PB N="65" REF="247"> many &s;ay unto you, as <HI>Jael</HI> to <HI>Si&s;era, turne in hither, feare not; turne in to us, feare not;</HI> and it may bee, in a time of pro&s;perity, they may cover your <HI>con&s;cience</HI> with a <HI>mantle</HI> of <HI>&s;ecurity,</HI> and give you a <HI>bottle of milke;</HI> but if once you bee in the mid&s;t of a <HI>&s;leep of &s;ecurity,</HI> they will take an <HI>hammer in their hand,</HI> and <HI>come &s;oftly to you,</HI> and <HI>&s;mite a naile into you temples,</HI> and <HI>fa|&s;ten it into the ground.</HI> What will you doe when you find trouble? Poor crea|tures, my &s;oule <HI>trembleth</HI> for you, O that you would con&s;ider. But behold, Chri&s;t &s;aith to you (and there is no de|ceit in his words) <HI>Sinners, turne in to mee,</HI> and <HI>feare not, in me you &s;hall have peace;</HI> while the <HI>day la&s;ts, before the decree goeth forth,</HI> and <HI>the day pa&s;|&s;eth away as the chaffe; before terrour &s;trikes into your &s;oule,</HI> and <HI>&s;eizeth up|on you like an armed man.</HI> O that you would be <HI>wi&s;e,</HI> that you would <HI>look out for a portion in Chri&s;t,</HI> that you would make him your friend; that when your <HI>&s;infull peace</HI> failes, and your <HI>naturall &s;hadowy peace</HI> failes, Chri&s;t may receive you into <HI>everla&s;ting peace,</HI>
<PB N="66" REF="248"> and you may <HI>re&s;t in his bo&s;ome.</HI> Turne in to him (&s;inners) and you need not <HI>feare,</HI> hee &s;hall be <HI>your peace.</HI> But &s;e|condly, Let me &s;peak to you that are believers, to you that have known the way of <HI>Peace, true Peace,</HI> which flowes to your &s;oul from <HI>Je&s;us Chri&s;t;</HI> Let mee pre&s;&s;e 3 words upon you.</P>
<P><MILESTONE N="1" UNIT="Br."> <HI>Bee not di&s;quieted with worldly trou|ble,</HI> Chri&s;t is <HI>your peace,</HI> in him you may have peace, it was his <HI>legacy</HI> to you: <HI>O let not your hearts be troubled,</HI> you <HI>believe in God, believe al&s;o in Je|&s;us Chri&s;t:</HI> Know you not that he is <HI>your Peace?</HI> why are you <HI>ca&s;t downe? why are your &s;oules di&s;quieted within you?</HI> if you meet with <HI>frownes</HI> from the <HI>world, cro&s;&s;es</HI> in your <HI>worldly inte|re&s;ts,</HI> yet <HI>why are you troubled?</HI> In Chri&s;t you may have <HI>Peace.</HI> To this end con&s;ider,</P>
<P N="1">1. That <HI>Chri&s;t hath overcome the world,</HI> hee hath qualified the <HI>Mercury and Quicke&s;ilver of it,</HI> and made that which was in it &s;elfe <HI>poy&s;on,</HI> no more then <HI>Medicinall;</HI> hee hath <HI>overcome the world,</HI> hee hath taken the <HI>&s;ting</HI> out of <HI>every cro&s;&s;e,</HI> the <HI>poy&s;on</HI> of every
<PB N="67" REF="248"> <HI>affliction. The world is crucified to you,</HI> O be you al&s;o <HI>crucified to it;</HI> bee of <HI>good cheare</HI> (O you Saints) for Chri&s;t hath <HI>overcome the world.</HI></P>
<P N="2">2. <HI>Doe but con&s;ider what a lo&s;er Chri&s;t is by your troubles.</HI> If you be <HI>di&s;|quieted,</HI> if you be <HI>troubled,</HI> as other men, you make Chri&s;t a <HI>lo&s;er</HI> by you, a great <HI>lo&s;er.</HI> 1. <HI>Hee is a lo&s;er in his bloud, in the end of his death;</HI> he died upon the cro&s;&s;e, that hee might bleed out <HI>balme of Gilead</HI> for you, that hee might bleed out <HI>peace</HI> for his Saints under every trouble. 2. You make him a lo&s;er <HI>in his breath:</HI> To what purpo&s;e are the multitudes of his <HI>pre|cious promi&s;es,</HI> but that <HI>by the&s;e things &s;hould men live,</HI> and in the&s;e the Saints might find peace? &s;o <HI>David,</HI> P&s;al. 56. 4. <HI>What time I am afraid I will tru&s;t in thy word;</HI> heark what hee &s;ayes in the Text, <HI>The&s;e things have I &s;poken, that in me you might have peace.</HI> To what purpo&s;e hath Chri&s;t held out his Go&s;|pell promi&s;es, his <HI>good words,</HI> but that they &s;hould make the <HI>hearts</HI> of his Saints <HI>better,</HI> when <HI>heavine&s;&s;e makes</HI> them <HI>&s;toop?</HI> 3. <HI>As to you, you make</HI>
<PB N="68" REF="249"> <HI>him a lo&s;er in his victory;</HI> to what pur|po&s;e hath hee taken paines to <HI>conquer the world for you,</HI> if you mu&s;t yet bee &s;laves to it, and every <HI>cro&s;&s;e</HI> and <HI>triall,</HI> every <HI>frowne</HI> and <HI>ill-look</HI> from the <HI>world,</HI> mu&s;t bring you into a <HI>di&s;tempe|rature?</HI> Lift up your heads therefore (Chri&s;tians) le&s;t Je&s;us Chri&s;t bee a lo|&s;er by your &s;oules: <HI>Bee of good cheare,</HI> know, and believe, that Chri&s;t hath indeed (and that for you too) <HI>overcome the world.</HI></P>
<P><MILESTONE N="2" UNIT="Br."> Secondly, This Doctrine calls upon you that are believers, to <HI>live much with Je&s;us Chri&s;t,</HI> gaine more and more acquaintance with him, with <HI>his word,</HI> with <HI>his &s;pirit,</HI> heighten your <HI>communion</HI> with him. Thus &s;hall you know every <HI>hiding place,</HI> and <HI>bee ac|quainted with every hole of the Rock.</HI> This is that that makes many a poore much <HI>at lo&s;&s;e</HI> oft-times. It is a truth, that there is <HI>peace laid up in Je&s;us Chri&s;t,</HI> for a poore &s;oule in every <HI>trouble,</HI> under every <HI>cro&s;&s;e;</HI> whence is it then, that their &s;pirits are &s;ometimes &s;o much <HI>down</HI> &s;o much <HI>&s;unk?</HI> whence is it, that a&s;&s;oone as ever a Saint is
<PB N="69" REF="249"> troubled, he doth not pre&s;ently (with|out any more adoe) runne to Chri&s;t, and &s;ecure him&s;elfe, and <HI>be at re&s;t?</HI> but wee heare <HI>day</HI> after <HI>day,</HI> that the <HI>Spi|rit</HI> of the <HI>Saint</HI> is under the &s;ame <HI>bur|thens, overwhelmed</HI> in the &s;ame <HI>man|ner,</HI> as if there were <HI>no balme in Gi|lead, no Phy&s;ician there.</HI> Truly there may bee many cau&s;es, po&s;&s;ibly there may be a <HI>&s;ullenne&s;&s;e</HI> in the &s;oule, that it will not out of the cave; it is angry with God, and will <HI>refu&s;e comfort.</HI> Po&s;&s;ibly God may plea&s;e to deny a pre|&s;ent <HI>application of a comfort,</HI> by the <HI>hand of the &s;pirit,</HI> which can alone make a <HI>pla&s;ter</HI> &s;tick upon a <HI>wounded &s;pirit</HI> (bee it never &s;o well made and &s;pread) But I per&s;wade my &s;elfe two great and very u&s;uall cau&s;es, yea, mo&s;t u&s;uall, are <HI>Ignorance</HI> and <HI>negligence.</HI> Either the &s;oule is a <HI>&s;tranger to the Rock,</HI> or el&s;e it doth not <HI>put forth its legges in running to it.</HI></P>
<P N="1">1. <HI>A Chri&s;tian may have a great in|tere&s;t in Chri&s;t, a great portion in the rock of ages, and yet be in a great man|ner ignorant of him;</HI> and this <HI>partiall ignorance, though</HI> it &s;hall not hinder
<PB N="70" REF="250"> their <HI>finall &s;alvation,</HI> for our high-prie&s;t hath compa&s;&s;ion <HI>on the ignorant</HI> (&s;aith the Apo&s;tle to the Hebrewes) yet it may <HI>hinder</HI> their <HI>pre&s;ent comfort.</HI> It may be the &s;oule is not &s;o acquain|ted with the <HI>word of God,</HI> that when it is in trouble, it can <HI>turne to a promi&s;e</HI> pre&s;ently, that &s;hall <HI>relate</HI> to <HI>its condi|tion;</HI> it may be it may not bee &s;o <HI>ac|quainted</HI> with all the <HI>corners</HI> of Chri&s;ts <HI>gracious heart,</HI> that it can pre&s;ently con&s;ider <HI>Chri&s;t</HI> in a <HI>&s;utable notion</HI> to <HI>comfort</HI> it under its <HI>pre&s;ent burthen.</HI> Now this very <HI>ignorance,</HI> and not be|ing <HI>acquainted</HI> with <HI>Je&s;us Chri&s;t,</HI> may a great deale <HI>hinder</HI> the <HI>&s;oules comfort,</HI> and make him <HI>go</HI> with a <HI>&s;ad heart,</HI> a great deale <HI>longer</HI> than that &s;oule that is more growne in the <HI>knowledge of Chri&s;t,</HI> more <HI>acquainted</HI> with <HI>every piece of his nature,</HI> more <HI>experienced in his wayes.</HI></P>
<P>Indeed &s;econdly, a great cau&s;e may be <HI>the &s;oules negligence,</HI> a <HI>knowledge,</HI> may lie <HI>dormant in the &s;oule;</HI> a man may <HI>have legges</HI> and not <HI>u&s;e them;</HI> &s;o a Chri&s;tian may have a <HI>&s;ufficient ac|quaintance with Chri&s;t</HI> in his <HI>words</HI> of
<PB N="71" REF="250"> <HI>promi&s;e, and wayes of mercy,</HI> and yet for all this, if it will <HI>&s;it &s;till</HI> in an houre of trouble, and never &s;et it &s;elfe to me|ditate upon the&s;e things, never put forth it &s;elfe to trie if it can <HI>clo&s;e with the promi&s;e</HI> that it knowes, never trie whether its <HI>faith will efficaciou&s;ly worke</HI> upon the <HI>mercifull nature of Je&s;us Chri&s;t,</HI> though it knowes it, A &s;oule may walk troubled long enough; (but this I have nothing to doe with here.) Chri&s;tians, ah, you that feare the Lord in the dayes of your peace, be e|very day <HI>gaining</HI> more and more <HI>know|ledge</HI> of God in his <HI>wayes of mercy;</HI> be every day <HI>gaining</HI> more and more <HI>knowledge</HI> of God in his <HI>precious pro|mi&s;es;</HI> learne to know every <HI>hole of the rock,</HI> that &s;o you may readily <HI>flie to</HI> it in an <HI>houre of &s;traits,</HI> readily run to it in an <HI>houre of trouble.</HI> That your <HI>&s;pirits</HI> may no &s;ooner be <HI>troubled,</HI> but you &s;hall (being &s;o acquainted with the book of God) pre&s;ently turne to a <HI>good word</HI> of promi&s;e that &s;hall make it <HI>better,</HI> or pre&s;ently fix your eye up|on Chri&s;t, and con&s;ider him in &s;ome <HI>&s;utable notion of love</HI> or other, from
<PB N="72" REF="251"> which your &s;oules &s;hall gather peace. This &s;hall be your wi&s;dome.</P>
<P><MILESTONE N="3" UNIT="Br."> La&s;tly, you that are believers, have you heard, <HI>that there is peace laid up for the Saints again&s;t the dayes of trouble?</HI> Then <HI>learne</HI> (if ever you meet with trouble in the world) whether <HI>outward</HI> or <HI>inward:</HI> Not only to look after <HI>peace,</HI> and a <HI>quietment,</HI> and <HI>&s;ettling</HI> of your <HI>&s;pirits</HI> againe, <HI>but look to draw your peace from the Lord Je&s;us Chri&s;t,</HI> in the day of trouble, to quiet your &s;pi|rits in him, and to heale your &s;pirits with &s;omething drawne from him, &s;ome <HI>word of his,</HI> &s;ome <HI>meditation con|cerning him,</HI> &amp;c. Fetch out your peace and quietment, in all troubles, from the <HI>bo&s;ome of the Lord Je&s;us Chri&s;t.</HI> Let mee for this exhortation onely give you &s;ome few <HI>directions,</HI> and then I &s;hall conclude with two or three motives. I know every child of God is li&s;tning after this, and appre|hends a great deale of <HI>&s;weetne&s;&s;e</HI> in this, fully conceiving, that it would be a very <HI>&s;weet</HI> thing, if he could bring this about, that his &s;oule &s;hould come out of every <HI>di&s;turbance,</HI> Walking
<PB N="73" REF="251"> upon <HI>Chri&s;ts hand,</HI> you cannot but &s;ay, this would be a &s;weet <HI>comming off,</HI> in|deed. Ah, but (will &s;ome &s;ay) how &s;hould this bee? what cour&s;e &s;hould we take to worke this about? what would you advi&s;e a poore creature to doe, that it might come out of trou|bles on this fa&s;hion? To this I &s;hall an&s;wer in a few directions, and that briefely.</P>
<P><MILESTONE N="1" UNIT="Dir."> Fir&s;t, Let it be thy fir&s;t work, when thou art overwhelmed with a rrouble (be it from what cau&s;e it will) <HI>to &s;it downe and think,</HI> what is now a <HI>bitter di&s;pen&s;ation</HI> that doth not plea&s;e mee. I am troubled at it, but let me think, is there nothing of God in this di&s;pen&s;a|tion? <HI>commeth this affliction out of the du&s;t?</HI> &s;ee if thou can&s;t &s;ee nothing of Gods <HI>power</HI> or <HI>&s;overaignty, wi&s;dome</HI> or <HI>ju&s;tice, providence, love</HI> and <HI>good|ne&s;&s;e, &amp;c.</HI> I dare &s;ay there is &s;carce a|ny affliction befals thee, but if thou &s;tudie&s;t it well, thou wilt &s;ee all of the&s;e; yea, <HI>more of God</HI> than the&s;e come to in it, thou wilt be brought at la&s;t to conclude, <HI>&s;urely God was in this cro&s;&s;e, in this lo&s;&s;e of a friend,, in this</HI>
<PB N="74" REF="252"> <HI>lo&s;&s;e of e&s;tate,</HI> and <HI>I was not aware of it;</HI> &s;urely it is the will of the Lord concerning me, and &s;hall I not &s;ubmit? God might doe what he hath done, he is my <HI>Lord</HI> and <HI>&s;overaigne,</HI> why then doth my &s;pirit ri&s;e up in armes again&s;t him? this is the <HI>ordering</HI> of a wi&s;e <HI>Providence:</HI> If what I would have had had come to pa&s;&s;e, then &s;urely I could not have <HI>mended</HI> it, it would have been wor&s;e for me; &s;urely here is love in this <HI>di&s;pen&s;ation,</HI> for that God is all <HI>love</HI> that <HI>mea&s;ured</HI> it out to mee. Thus by under&s;tanding, what of God there is in thy <HI>triall,</HI> thou wilt <HI>gaine</HI> a <HI>true peace.</HI> The truth is, it is the u&s;uall cour&s;e of <HI>men</HI> and <HI>women,</HI> holy men and women (as well as others) if a trouble come upon them, to &s;it <HI>downe,</HI> and conceit what <HI>of man</HI> there is in it, and &s;ay, This was &s;uch a ones <HI>malice</HI> to mee, now hee hath done me an <HI>ill turne,</HI> &amp;c. whereas this (in&s;tead of bringing the &s;oule off trouble in a &s;an|ctified manner) doth nothing el&s;e but <HI>involve</HI> the &s;oule in an <HI>inextricable Labyrinth</HI> of <HI>afflictions;</HI> and if ever it comes out, it is at the <HI>back-doore</HI> too.</P>
<PB N="75" REF="252">
<P><MILESTONE N="2" UNIT="Dir."> When thou ha&s;t con&s;idered, what there is of God in it, then <HI>mediate a little, what there is in God to mend it.</HI> Sit downe, and think with thy &s;elfe, is ther not <HI>love</HI> enough of God remaining, to &s;weeten this &s;oure potion, to make plea&s;ant this bitter di&s;pen&s;ation? will not Chri&s;t's <HI>dying</HI> for <HI>my &s;innes,</HI> and <HI>wa&s;hing me with his bloud,</HI> make me a|mends for Gods pre&s;ent <HI>bitter dealing</HI> with mee? is there not <HI>faithfulne&s;&s;e</HI> in that God, who hath &s;aid, <HI>Hee will ne|ver leave, nor for&s;ake his people?</HI> who hath &s;aid, <HI>joy &s;hall come in the morning,</HI> and that <HI>light is &s;owne for the upright in heart.</HI> But thirdly,</P>
<P><MILESTONE N="3" UNIT="Dir."> Sit downe and meditate in thy hour of trouble, <HI>what particular promi&s;es the Lord hath made out to his Saints under &s;uch troubles,</HI> that &s;o thy &s;oule may <HI>clo&s;e</HI> with them, and thou maye&s;t be <HI>&s;till'd</HI> with a <HI>good word from God;</HI> &s;ome of you know what it is, &s;o to bee <HI>&s;till'd,</HI> to have a <HI>di&s;turbed &s;pirit</HI> quie|ted, by the &s;ea&s;onable <HI>comming in</HI> of a <HI>Go&s;pell promi&s;e</HI> in an houre of &s;traits: oh! how &s;weet is that peace &s;ay now to your &s;elves, The Lord hath here
<PB N="76" REF="253"> brought an houre of trouble upon me, hath he no where made out a word of <HI>promi&s;e</HI> to &s;uit my <HI>condition?</HI> I dare &s;ay it, there is no <HI>condition,</HI> no <HI>&s;ad, dark condition,</HI> that a poore Chri&s;tian can be in, (but &s;omewhere or other) the Lord in his <HI>word</HI> hath <HI>&s;uited</HI> the &s;oule in that <HI>condition</HI> with a <HI>&s;peciall pro|mi&s;e;</HI> find it out Chri&s;tian, it is the <HI>bladder,</HI> that under the <HI>arme-holes of</HI> the &s;oule, mu&s;t keep the &s;oule from <HI>&s;inking in the deep waters</HI> of afflictions. <HI>Peace</HI> made by Gods <HI>good words</HI> (you heard before) is a <HI>true peace,</HI> a <HI>peace of Je&s;us Chri&s;t's</HI> making in the &s;oule.</P>
<P><MILESTONE N="4" UNIT="Dir."> <HI>Sit downe in thy day of trouble, and weigh Gods mercies again&s;t his frowns,</HI> then thou &s;halt find, that the beame of thy &s;oule will <HI>&s;tand even,</HI> nay, it will leane to the <HI>&s;cales,</HI> where his <HI>mercies</HI> are; &s;it down, and think with thy &s;elf, here's a <HI>bitter triall,</HI> a bitter <HI>affliction;</HI> but have I no mercies to countervaile them? The Lord hath taken away one of my children, but hath hee not left me my fruitfull vine yet? hee hath nipt off one of my <HI>olive branches,</HI> but hath he not left me many remaining
<PB N="77" REF="253"> about my table? he hath left mee my <HI>husband,</HI> my <HI>wife</HI> yet: It may be he hath taken away <HI>part of thy e&s;tate,</HI> but hath he not left thee <HI>food convenient for thee?</HI> If not, hath he not left thee an e&s;tate in Chri&s;ts love yet? a &s;ure e|&s;tate in <HI>Grace,</HI> and a <HI>richer rever&s;ion</HI> in glory? It may be hee hath <HI>hid</HI> his face from thee, <HI>for a moment,</HI> for a <HI>little moment;</HI> but hath he not given thee <HI>everla&s;ting mercies?</HI> Think of this, Chri&s;tian, and doe thus, and thou wilt find thy &s;pirit will begin to bee rightly quieted.</P>
<P><MILESTONE N="5" UNIT="Dir."> <HI>Study in the day of trouble, how far Chri&s;t hath overcome the world;</HI> the <HI>frownes</HI> of the world as well as any thing el&s;e; and is not his <HI>victory</HI> thine (Chri&s;tian?) &s;it downe and think, well, here's a bitter <HI>cro&s;&s;e,</HI> a <HI>&s;ad di&s;|pen&s;ation,</HI> but my <HI>Saviour</HI> hath pull'd out the <HI>&s;ting of</HI> it, it comes not upon mee as a <HI>law demand. O cro&s;&s;e where's thy &s;ting?</HI> O hell <HI>where's thy victory?</HI> this comes not upon mee as it would have come upon another, as it would have come upon a <HI>Reprobate,</HI> I&s;. 27. 7. <HI>Hath he &s;mitten them, as hee &s;mote</HI>
<PB N="78" REF="254"> <HI>tho&s;e that &s;mote them?</HI> the <HI>gall</HI> and <HI>vinegar</HI> is taken out of the <HI>cup;</HI> Chri&s;t had that when he <HI>hung upon the cro&s;&s;e</HI> for mee; this will helpe &s;omething to calme thy &s;pirit, to think it is a fathers rod, not a &s;word of an enemy.</P>
<P><MILESTONE N="6" UNIT="Dir."> <HI>Con&s;ider the dayes of old,</HI> thus I told you before <HI>David</HI> did, <HI>P&s;al.</HI> 119. 52. and the P&s;almi&s;t, <HI>P&s;al.</HI> 77. &s;it downe and think how God hath dealt bitterly with thee, but did he never deale kind|ly with thee? had&s;t thou never the <HI>&s;hinings</HI> of his <HI>countenance.</HI> Think how <HI>graciou&s;ly</HI> God hath formerly dealt with thee; and &s;ee what that will doe towards thy peace.</P>
<P><MILESTONE N="7" UNIT="Dir."> <HI>Let rea&s;on &s;leep, and &s;et faith on work,</HI> I told you before, that in a day of <HI>trouble</HI> peace may bee brought to the &s;pirit as a <HI>conclu&s;ion</HI> from <HI>rea&s;on.</HI> I cannot helpe it, and it is a fooli&s;h thing in me, to feare what I cannot avoid; I cannot alter this di&s;pen&s;ation, why &s;hould it trouble me? &amp;c. Let <HI>Tully</HI> or <HI>Cato</HI> work out their peace upon this <HI>account,</HI> let heathens (that know not faith's nature or objects) quiet them|&s;elves upon &s;uch con&s;iderations, Chri|&s;tian;
<PB N="79" REF="254"> In the day of trouble, if thou would&s;t have peace let <HI>rea&s;on &s;leep,</HI> and let <HI>faith act</HI> upon the <HI>promi&s;es,</HI> and <HI>pro|vidence,</HI> and <HI>nature of God.</HI></P>
<P><MILESTONE N="8" UNIT="Dir."> La&s;tly, <HI>Pray unto God to &s;ettle thy &s;oule, to &s;end thee his peace, and wait upon God in his ordinances.</HI> The way of peace is in the <HI>Sanctuary; True Peace</HI> is &s;ome of the <HI>water of life,</HI> that mu&s;t be <HI>drawn</HI> by the <HI>bucket</HI> of <HI>faith,</HI> out of the <HI>wells of &s;alvation.</HI> I &s;hall adde no more by way of direction: But now le&s;t Chri&s;tians &s;hould think this of flight concernment, and that if they can get their &s;pirits <HI>quiet,</HI> it is no matter what <HI>quiets</HI> them, Chri&s;tian, know there is a great <HI>difference</HI> be|twixt <HI>Peace</HI> and <HI>Peace,</HI> betwixt the <HI>world's Peace</HI> and Chri&s;t's Peace, be|twixt <HI>adulterate</HI> and <HI>true borne Peace.</HI> I will not &s;tand at large to &s;et them to|gether (though they would be&s;t ap|peare &s;o) but in &s;hort &s;aith <HI>Mu&s;culus;</HI> the worlds peace is, <HI>Fu&s;a, in&s;tabilis, nu|dis verb is ad perditionem,</HI> a <HI>large</HI> peace (upon no good grounds) an <HI>in&s;table</HI> peace (upon no good bottome) a meer <HI>verball</HI> Peace, and that which will
<PB N="80" REF="255"> end in <HI>everla&s;ting trouble.</HI> But on the contrary, con&s;ider by way of motive, that the Peace which I have been de&s;cribing to you, which is laid up in Chri&s;t for the Saint, and may be drawn from Chri&s;t by the <HI>Saint</HI> in a <HI>day of trouble</HI> is,</P>
<P N="1">1. <HI>A true Peace,</HI> the other is <HI>no Peace,</HI> a meere <HI>truce</HI> Peace, made with the <HI>&s;pirit</HI> for a <HI>while,</HI> till &s;ome new <HI>breakings forth;</HI> a <HI>flattred &s;hadowy Peace,</HI> a <HI>conceited imaginary Peace:</HI> Peace in a <HI>Picture,</HI> where is onely the <HI>re&s;emblance,</HI> not the <HI>&s;ub&s;tance.</HI> This is a true <HI>Peace,</HI> Peace <HI>indeed</HI> to the &s;oule.</P>
<P N="2">2. This Peace <HI>is a &s;weet Peace,</HI> a <HI>Ro&s;e</HI> without <HI>Prickles,</HI> a <HI>Potion</HI> with|out <HI>Gall,</HI> a &s;weetned <HI>Cup</HI> without any <HI>rubbings of Wormewood; Hezekiah</HI> complained, that <HI>in his Peace hee had great bitterne&s;&s;e.</HI> It is true (though in another &s;en&s;e) concerning all the world's <HI>Peace,</HI> and all <HI>morall Peace,</HI> but Prov. 10. 22. <HI>The ble&s;&s;ing of the Lord makes rich, and addes no &s;orrow there|with:</HI> This is Peace with the Lord's
<PB N="81" REF="255"> <HI>ble&s;&s;ing,</HI> the other is, but at the be&s;t, the Peace of a <HI>warme Sun;</HI> there will be <HI>no &s;orrow</HI> added with this <HI>Peace,</HI> with all other Peace <HI>&s;orrow</HI> will be added.</P>
<P N="3">3. This Peace is a <HI>la&s;ting Peace,</HI> all other Peace will <HI>fade and die.</HI> Na|ture in time may bee <HI>out of breath,</HI> of <HI>cour&s;e,</HI> that it can <HI>&s;igh,</HI> and <HI>groane,</HI> and <HI>weep</HI> no more: But let it get but <HI>breath</HI> againe, and that Peace will be <HI>di&s;tur|bed. Rea&s;on</HI> may tame <HI>Pa&s;&s;ion</HI> a <HI>while,</HI> but let but <HI>Pa&s;&s;ion</HI> at any time get the <HI>upper hand</HI> in <HI>Rea&s;on's &s;leeping time,</HI> or let it but get any <HI>Rea&s;on of its &s;ide,</HI> and that <HI>Peace</HI> will be broken. Ah, but let the &s;oule be <HI>quieted</HI> by <HI>Go&s;pell-cour&s;es;</HI> let it but draw forth its <HI>Peace</HI> out of the <HI>bo&s;ome</HI> of <HI>Chri&s;t,</HI> and as the <HI>founda|tion</HI> la&s;ts, &s;o &s;hall the <HI>&s;tructure of Peace</HI> that is <HI>builded</HI> in the <HI>&s;oule, la&s;t</HI> too. I can adde no more, the Lord give his ble&s;&s;ing to what hath been &s;poken, and &s;end your troubled &s;oules his Peace.</P>
<TRAILER>FINIS.</TRAILER>
<PB REF="256">
</DIV1>
</BODY>
</TEXT>
</GROUP>
<BACK>
<DIV1 TYPE="index">
<PB REF="256">
<HEAD><HI>An exact Alphabeticall table of the &s;everall things contei|ned in the preceding Ser|mons,</HI> Cant. 8. 5.</HEAD>
<P>The first figure denotes the part, the &s;econd the page.</P>
<LIST>
<HEAD>A</HEAD>
<ITEM><HI>ADam's</HI> &s;in how it defiles all. 1 <HI>p. p.</HI> 25</ITEM>
<ITEM><HI>Afflictions</HI> a wilderne&s;&s;e, why <HI>p.</HI> 3. <HI>p.</HI> 9. how the &s;oule in that wilderne&s;&s;e leanes upon Chri&s;t, and comes out of it leaning. <HI>p.</HI> 3. <HI>p.</HI> 52, 53</ITEM>
<ITEM><HI>Anabapti&s;t's</HI> errors concerning originall &s;inne. <HI>p.</HI> 1. <HI>p.</HI> 32.</ITEM>
<ITEM><HI>Appletree,</HI> what 1 <HI>p. p.</HI> 16, 17. Chri&s;t the <HI>Appletree</HI> Ib. <HI>p.</HI> 47. his <HI>Apples</HI> mu&s;t bee ta&s;ted, and being ta&s;ted are &s;weet, cordiall, nu|tritive, diffu&s;ive. 1 <HI>p. p.</HI> 48, 49, 50, 51, 52, 53</ITEM>
<ITEM>The <HI>Application</HI> of our purcha&s;ed redemption how it is. <HI>p.</HI> 2. <HI>p.</HI> 40. 41</ITEM>
<PB REF="257">
<ITEM>The <HI>A&s;cention</HI> of Chri&s;t hath a fourefold influ|ence upon our rai&s;ing. <HI>p.</HI> 2. <HI>p.</HI> 37, 38, 39</ITEM>
</LIST>
<LIST>
<HEAD>B</HEAD>
<ITEM>THe <HI>Beloved</HI> of believers, a new one, but one, Chri&s;t hee. <HI>p.</HI> 3. <HI>p.</HI> 31, 32, 33</ITEM>
<ITEM><HI>Believers</HI> title and intere&s;t in Chri&s;t, how and what. <HI>p.</HI> 3. <HI>p.</HI> 28, 29, 30.</ITEM>
<ITEM><HI>Birth,</HI> Noble, or Religious, neither will doe us good. <HI>p.</HI> 1. <HI>p.</HI> 37</ITEM>
<ITEM>Religious <HI>Birth</HI> mo&s;t noble, yet not to bee re&s;ted in. <HI>p.</HI> 1. <HI>p.</HI> 38. 39</ITEM>
</LIST>
<LIST>
<HEAD>C</HEAD>
<ITEM><HI>CAlling</HI> effectuall, what it is God doth in it, 3 things. <HI>p.</HI> 2. <HI>p.</HI> 41, 42</ITEM>
<ITEM><HI>Chri&s;t,</HI> how hee was free from originall &s;inne. <HI>p.</HI> 1. <HI>p.</HI> 27. hee hath not taken away originall &s;inne out of our nature, hee payes no debts by halves, hee doth nothing to &s;o little purpo&s;e. <HI>p.</HI> 1. <HI>p.</HI> 33. how &s;weet hee is to the Believer. <HI>Ib. p.</HI> 48. how hee is cordiall to them. <HI>Ib. p.</HI> 50. how nu|tritive. <HI>bI. p&punc;</HI> 53. how diffu&s;ive. <HI>Ib. p.</HI> 54. hee rai&s;eth his elect from under the appletree. <HI>p.</HI> 2. <HI>p.</HI> 4. hee was de&s;igned for that worke. <HI>p.</HI> 2. <HI>p.</HI> 5, 6. the Covenant of Grace for us was made between his father and him. <HI>Ib. p.</HI> 6.
<PB REF="257"> he alone could goe through the work of our Re|demption. <HI>ib. p.</HI> 8, 9. Rea&s;ons for it. <HI>ib.</HI> He hath redeemed us. <HI>p.</HI> 2. <HI>p.</HI> 16, 17. He from eternity gave his Word for us. <HI>ib.</HI> He hath rai&s;ed &s;ome, and will rai&s;e all his Elect actually and formally. <HI>p.</HI> 2. <HI>p.</HI> 17, 18. his and his Fathers power are jointly engaged for Saints &s;alvation. <HI>p.</HI> 2. <HI>p.</HI> 18, 19. How hee hath rai&s;ed, and will yet further rai&s;e his Elect. <HI>ib. p.</HI> 20, 21, 22. 1. By his voluntary ingaging his Word, and entring into an everla|&s;ting covenant with his Father for them. <HI>p.</HI> 2. <HI>p.</HI> 20, 21. 2. By a&s;&s;uming their fle&s;h. <HI>ibidem. p.</HI> 26. How hee a&s;&s;umed it. <HI>ibidem.</HI> 3. By his Pa&s;&s;ion. How. <HI>p.</HI> 2. <HI>p.</HI> 31, 32. Why that was nece&s;&s;ary. <HI>ib.</HI> 4. By his Re&s;urrection, how and why. <HI>p.</HI> 2. <HI>p.</HI> 33, 34, 35. 4. By his A&s;cen|&s;ion. What influence that hath upon our rai&s;ing. <HI>p.</HI> 2. <HI>p.</HI> 37, 38, 39. Chri&s;t gives his Saints new principles of grace, and power to act tho&s;e prin|ciples. <HI>p.</HI> 2. <HI>p.</HI> 43, 44. He will in his own time rai&s;e up the &s;oule to a &s;ight of its &s;alvation, how. <HI>p.</HI> 2. <HI>p.</HI> 44. He will at last perfectly rai&s;e it by glorifying it. <HI>ib.</HI> He is moved by his own grace, and aimes onely at his own glory. <HI>p.</HI> 2. 46, 47. He hath in|finitely loved us. <HI>p.</HI> 2. <HI>p.</HI> 53. He is a compleat Saviour. <HI>p.</HI> 2. <HI>p.</HI> 55. He is highly needfull to e|very poor &s;oule. <HI>p.</HI> 2. <HI>p.</HI> 55, 56. He is the greate&s;t Phy&s;ician, yet he hath but little practice. <HI>ib. p.</HI> 62. yet his Fee for &s;oule-Phy&s;ick is nothing. <HI>ib.</HI>
<PB REF="258"> <HI>p.</HI> 64. He keeps open &s;hop. <HI>ib. p.</HI> 62, 63, 64. He is highly to be valued by Saints. <HI>p.</HI> 2. <HI>p.</HI> 74. He is an high patterne of Self-denyall to Beleevers. <HI>p.</HI> 2. 74, 75. What his &s;everall Acts of grace, in order to our redemption &s;hould teach us. <HI>p.</HI> 2. <HI>p.</HI> 75, 76, 77, 78. He de&s;erves Saints cleaving to him in &s;adde&s;t &s;traights. <HI>p.</HI> 2. <HI>p.</HI> 82, 83.</ITEM>
<ITEM><HI>Covenant</HI> of God with Chri&s;t for us, That of Works was made between God and man per&s;onally, that of Grace between God and Chri&s;t per&s;onally, and God and man repre&s;entatively. <HI>p.</HI> 2. <HI>p.</HI> 6. How the <HI>Covenants</HI> of Grace and Works differ, that of Grace how more favorable than the o|ther. <HI>p.</HI> 2. <HI>p.</HI> 28.</ITEM>
<ITEM><HI>Con&s;olation</HI> for Saints, in respect of them|&s;elves and of their friends yet in the &s;tate of Na|ture. <HI>p.</HI> 1. <HI>p.</HI> 80, 81. again&s;t &s;everall complaints relating to them&s;elves, and concerning others. <HI>p.</HI> 2. <HI>p.</HI> 79, 80, 81, 82, 83.</ITEM>
</LIST>
<LIST>
<HEAD>D.</HEAD>
<ITEM><HI>DE&s;ertion,</HI> a Wildernes &s;tate: why. <HI>p.</HI> 3. <HI>p.</HI> 11.</ITEM>
<ITEM>How in that wilderne&s;&s;e the &s;oule leanes and comes out leaning on Chri&s;t. <HI>p.</HI> 3. <HI>p.</HI> 55, 56.</ITEM>
<ITEM>The <HI>De&s;igne</HI> of Heaven for mans &s;alvation. <HI>p.</HI> 2. <HI>p.</HI> 5, 6, 7.</ITEM>
<ITEM><HI>Diabolicall</HI> per&s;wa&s;ion &s;infull pre&s;umption. <HI>p.</HI> 1. <HI>p.</HI> 66, 67.</ITEM>
<ITEM><HI>Diffu&s;ivene&s;&s;e</HI> of grace. <HI>p.</HI> 1. <HI>p.</HI> 55.</ITEM>
</LIST>
<LIST>
<PB REF="258">
<HEAD>E.</HEAD>
<ITEM><HI>ELect,</HI> v. pl. Saints, Beleevers.</ITEM>
<ITEM>How rai&s;ed by Chri&s;ts &s;everall acts of Grace in order to the purcha&s;e of our Redemption. <HI>p.</HI> 2. <HI>p.</HI> 24, 25, 26, 27. They were to fulfill the Law two wayes; How Chri&s;t did it for them. <HI>p.</HI> 2. <HI>p.</HI> 29, 30. They naturally want three things in order to their re&s;tauration, <HI>viz.</HI> life, &s;trength, light, <HI>p.</HI> 2. <HI>p.</HI> 40, 41. They are highly in Chri&s;ts debt. <HI>p.</HI> 2. <HI>p.</HI> 56, 57. They are call'd unto for thankfulne&s;&s;e for their redemption, and per&s;wa|ded to it by Motives. <HI>p.</HI> 2. <HI>p.</HI> 68, 69, 70. How they are beloved before calling. <HI>p.</HI> 3. <HI>p.</HI> 35. How in their wildernes of contrition they lean upon Chri&s;t, and come out of it leaning. <HI>p.</HI> 3. <HI>p.</HI> 45.</ITEM>
<ITEM><HI>Errors</HI> concerning Originall &s;in di&s;covered and confuted. <HI>p.</HI> 1. <HI>p.</HI> 31, 32.</ITEM>
<ITEM><HI>Experiences</HI> of Saints prove that &s;orrow for &s;in goeth before comfort. <HI>p.</HI> 3. <HI>p.</HI> 63.</ITEM>
</LIST>
<LIST>
<HEAD>F.</HEAD>
<ITEM><HI>FAith</HI> is the only hand can pluck fruit of the Ap|pletree Chri&s;t. <HI>p.</HI> 1. <HI>p.</HI> 56, 57. it mu&s;t be 1 True, 2 Perfect, 3 lively. Its life will appear, Inter|nally, and Externally. <HI>p.</HI> 1. <HI>p.</HI> 58, 59, 60. How it is the gift of God. <HI>p.</HI> 1. <HI>p.</HI> 68, 69. How it is grounded on a divine per&s;wa&s;ion. <HI>p.</HI> 1. <HI>p.</HI> 68, 69. What Faith is. <HI>p.</HI> 3. <HI>p.</HI> 25.</ITEM>
<ITEM><HI>Freene&s;&s;e</HI> and <HI>Fulne&s;&s;e</HI> of mercy in Chri&s;t, how,
<PB REF="259"> &s;upporting to the &s;oule that is broken with the &s;en&s;e of &s;in. <HI>p.</HI> 3. <HI>p.</HI> 47, 48, 49.</ITEM>
</LIST>
<LIST>
<HEAD>G.</HEAD>
<ITEM><HI>GOd</HI> well plea&s;ed with Chri&s;t as our &s;urety. <HI>p.</HI> 2. <HI>p.</HI> 24, 25.</ITEM>
<ITEM><HI>Grace</HI> ta&s;ted, how &s;weet, cordiall, nutritive, and diffu&s;ive. <HI>p.</HI> 1. <HI>p.</HI> 48, 49, 50, 51, 52, 53, 54.</ITEM>
<ITEM>How <HI>Grace</HI> &s;upports the &s;oul broken with the &s;en&s;e of its &s;ins. <HI>p.</HI> 3. <HI>p.</HI> 46, 47.</ITEM>
<ITEM>By Gods <HI>Generall Grace</HI> the &s;oule may avoid gro&s;&s;e &s;ins. <HI>p.</HI> 3. <HI>p.</HI> 14. and by Gods exciting <HI>grace</HI> it may doe many actions that are praevious to Faith and Repentance. <HI>p.</HI> 3. <HI>p.</HI> 14, 15.</ITEM>
</LIST>
<LIST>
<HEAD>H.</HEAD>
<ITEM><HI>HOpe</HI> for tho&s;e yet in the &s;tate of Nature. <HI>p.</HI> 1. <HI>p.</HI> 81, 82.</ITEM>
<ITEM><HI>Humiliation</HI> whether before Faith or no, and how. <HI>p.</HI> 3. <HI>p.</HI> 16, 17. it is. <HI>p.</HI> 64, 65, 66.</ITEM>
<ITEM><HI>Humiliation</HI> for Saints, from the con&s;iderations of the great work of our Redemption by Chri&s;t. <HI>p.</HI> 2. <HI>p.</HI> 47, 48, 49, 50, 51, 52.</ITEM>
<ITEM><HI>Humility</HI> becomes Saints that were borne children of wrath by Nature, as well as others. <HI>p.</HI> 1. <HI>p.</HI> 77, 78.</ITEM>
</LIST>
<LIST>
<HEAD>I.</HEAD>
<ITEM><HI>INcarnation</HI> of Chri&s;t, how it conduceth to our Rai&s;ing. <HI>p.</HI> 2. <HI>p.</HI> 25, 26. in what re&s;pects it was nece&s;&s;ary as to that work. <HI>p.</HI> 2. <HI>p.</HI> 26, 27, 28.</ITEM>
<PB REF="259">
<ITEM> <HI>Ju&s;tice</HI> of God in charging our debts upon Chri&s;t, cleared from his voluntary ingagement for us. <HI>p.</HI> 2. <HI>p.</HI> 21, 22.</ITEM>
<ITEM><HI>Ju&s;tification</HI> of a &s;inner what it is. God doth in it three things, by Calling, and that the dead &s;oul gets life. <HI>p.</HI> 2. <HI>p.</HI> 42, 43.</ITEM>
</LIST>
<LIST>
<HEAD>L.</HEAD>
<ITEM><HI>LEaning</HI> implyes foure things, 1 Wearine&s;&s;e, 2 Willingne&s;&s;e, 3 Love, 4 Confidence. <HI>p.</HI> 3. <HI>p.</HI> 20, 21, 22. 23. Chri&s;t only <HI>leaned</HI> upon by Saints. <HI>p</HI> 3 <HI>p.</HI> 25.</ITEM>
</LIST>
<LIST>
<HEAD>M.</HEAD>
<ITEM><HI>MAnichees</HI> errors concerning Original &s;in. <HI>p.</HI> 1. <HI>p.</HI> 31.</ITEM>
<ITEM>Mo&s;t <HI>Men</HI> and Women in a dreadfull condition. <HI>p.</HI> 1. <HI>p.</HI> 34, 35. yet they are not &s;o &s;en&s;ible of &s;oule di&s;ea&s;es as of bodily. <HI>p.</HI> 2. <HI>p.</HI> 63.</ITEM>
<ITEM><HI>Mercies</HI> of Chri&s;t in their fulne&s;&s;e and freene&s;&s;e, how they &s;upport the &s;oule in a broken conditi|tion. <HI>p.</HI> 3 <HI>p.</HI> 46, 47, 48.</ITEM>
<ITEM><HI>Morall</HI> per&s;wa&s;ions nothing to faith. <HI>p.</HI> 1. <HI>p.</HI> 64.</ITEM>
<ITEM><HI>Mortality</HI> a Wilderne&s;&s;e &s;tate to Saints. <HI>p.</HI> 3. <HI>p.</HI> 12.</ITEM>
<ITEM><HI>Mothers</HI> convey Nature, nothing &s;aving. <HI>p.</HI> 1. <HI>p.</HI> 43.</ITEM>
<ITEM><HI>Motives</HI> to per&s;wade Saints to bee thankfull for their Redemption. <HI>p.</HI> 2. <HI>p.</HI> 68, 69, 70, 71, 72, 73,</ITEM>
<ITEM><HI>Mourners</HI> for &s;in exhorted by &s;everall Arguments to lean upon Chri&s;t. <HI>p.</HI> 3. <HI>p.</HI> 99, 100, 101.</ITEM>
</LIST>
<LIST>
<PB REF="260">
<HEAD>N.</HEAD>
<ITEM><HI>NAture</HI> whether corrupt or refined will not carry any to heaven. <HI>p.</HI> 1. <HI>p.</HI> 44.</ITEM>
<ITEM>Naturall Righteou&s;nes, Negative, or Po&s;itive, will not. <HI>p.</HI> 1. <HI>p.</HI> 44, 45, 46.</ITEM>
<ITEM>Nature may beget a per&s;wa&s;ion in us. <HI>p.</HI> 1. <HI>p.</HI> 62. Natures per&s;wa&s;ion and faith is &s;ickly. <HI>p.</HI> 1. <HI>p.</HI> 63, 64.</ITEM>
<ITEM>Naturall men per&s;waded to look for a part in Chri&s;t. <HI>p.</HI> 2. <HI>p.</HI> 61, 62.</ITEM>
</LIST>
<LIST>
<HEAD>O.</HEAD>
<ITEM><HI>ORiginall</HI> &s;in how dangerous, how it defiles all. <HI>p.</HI> 1. <HI>p.</HI> 25, 26.</ITEM>
</LIST>
<LIST>
<HEAD>P.</HEAD>
<ITEM><HI>PArentage,</HI> whether Noble or Religious not to be gloried, nor re&s;ted in, wee may bee damned notwith&s;tanding it. <HI>p.</HI> 1. <HI>p.</HI> 36, 37, 38, 39.</ITEM>
<ITEM><HI>Pardon</HI> of &s;innes in &s;everall &s;en&s;es. <HI>p.</HI> 1. <HI>p.</HI> 42. How it is from eternity, how in time. <HI>ib.</HI></ITEM>
<ITEM><HI>Papi&s;ts</HI> error about Free-will. <HI>p.</HI> 3. <HI>p.</HI> 73, 74.</ITEM>
<ITEM><HI>Pa&s;&s;ion</HI> of Chri&s;t how nece&s;&s;ary, why. <HI>p.</HI> 2. <HI>p.</HI> 31.</ITEM>
<ITEM><HI>Pelagians</HI> errors about Originall &s;inne. <HI>p.</HI> 1. <HI>p.</HI> 27, 28. about Free-will. <HI>p.</HI> 3. <HI>p.</HI> 71, 72.</ITEM>
<ITEM><HI>Per&s;wa&s;ions,</HI> various; naturall, morall, traditio|nall, diabolicall; what all the&s;e are. <HI>p.</HI> 1. <HI>p.</HI> 62, 63. 64, 65. all differ from the per&s;wa&s;ion of faith. <HI>p.</HI> 1. <HI>p.</HI> 62, 63, &amp;c.</ITEM>
<PB REF="260">
<ITEM> <HI>Preaching</HI> of the Law ought to be. God hath ho|nourd that way of preaching. <HI>p.</HI> 3. <HI>p.</HI> 61, 62.</ITEM>
<ITEM><HI>Promi&s;es,</HI> how they &s;upport the &s;oule broken for &s;in. <HI>p.</HI> 3. <HI>p.</HI> 49, 50, 51.</ITEM>
<ITEM><HI>Propagation</HI> of originall &s;in how it is. <HI>p.</HI> 1. <HI>p.</HI> 25, 26, 27.</ITEM>
<ITEM>Whether the &s;oule hath any <HI>Propriety</HI> in its acti|on of comming to Christ. <HI>p.</HI> 3. <HI>p.</HI> 13, 14, 15, 16, 17, 18, 19, 20.</ITEM>
</LIST>
<LIST>
<HEAD>Q</HEAD>
<ITEM><HI>A Que&s;tion</HI> an&s;werd, viz. <HI>Whether the &s;oule doth any thing, and what it doth or can do towards its conver&s;ion. p.</HI> 3. <HI>p.</HI> 14, 15, 16, 17. 18. The que&s;tion determined by Dr. <HI>Davenant. ibid.</HI></ITEM>
</LIST>
<LIST>
<HEAD>R</HEAD>
<ITEM><HI>RAi&s;ed,</HI> what it meanes. <HI>p.</HI> 2. <HI>p.</HI> 2, 3. How the elect are <HI>rai&s;ed. p.</HI> 2. <HI>p.</HI> 2, 3, 4, 5, 6, 7, 8, 9, &amp;c. tho&s;e that are rai&s;ed, are rai&s;ed by Chri&s;ts meanes, and in Chri&s;ts method. <HI>p.</HI> 2. 58, 59.</ITEM>
<ITEM>To accompli&s;h our <HI>Redeemer</HI> 4 things nece&s;&s;ary, all found in Chri&s;t only. <HI>p.</HI> 2. <HI>p.</HI> 12, 13, 14.</ITEM>
<ITEM><HI>Redemption</HI> of &s;inners, not a work beyond Chri&s;ts &s;trength. <HI>p.</HI> 2. <HI>p.</HI> 7. but beyond all &s;trength but his. <HI>p.</HI> 2. <HI>p.</HI> 8, 9, 10. Rea&s;ons for it. <HI>ibid.</HI></ITEM>
<ITEM><HI>Repentance</HI> and holine&s;&s;e needfull to the Elect. <HI>p.</HI> 1. <HI>p.</HI> 41, 42. How far it may be without &s;a|ving grace. <HI>p.</HI> 3. <HI>p.</HI> 38, 39, 40. In what &s;en&s;e
<PB REF="261"> it is &s;aving or not. <HI>p.</HI> 3. <HI>p.</HI> 40, 41. How it ought to be preach'd. <HI>p.</HI> 3. <HI>p.</HI> 42.</ITEM>
<ITEM><HI>Reproofs</HI> for &s;everall &s;orts of people. <HI>p.</HI> 3. &agrave; <HI>p.</HI> 58. ad <HI>p.</HI> 75. E&s;pecially for &s;uch as will not leane on Chri&s;t alone. <HI>p.</HI> 3. <HI>p.</HI> 74, 75, 76.</ITEM>
<ITEM><HI>Re&s;ting</HI> in the &s;oule that leanes. <HI>p.</HI> 3. <HI>p.</HI> 24.</ITEM>
<ITEM><HI>Re&s;urrection</HI> of Chri&s;t in what re&s;pects nece&s;&s;ary to our rai&s;ing. <HI>p.</HI> 2. <HI>p.</HI> 33, 34.</ITEM>
<ITEM><HI>Righteou&s;ne&s;&s;e</HI> morall and negative, not &s;ufficient to &s;alvation. <HI>p.</HI> 1. <HI>p.</HI> 45.</ITEM>
</LIST>
<LIST>
<HEAD>S</HEAD>
<ITEM><HI>SAints by</HI> nature in a &s;tate of di&s;union to Chri&s;t. <HI>p.</HI> 1. <HI>p.</HI> 22, 23. Proved. <HI>ibid.</HI> How they are originally guilty. <HI>p.</HI> 1. <HI>p.</HI> 25, 26. They beget not Saints, why. <HI>p.</HI> 1. <HI>p.</HI> 28, 29. How highly they are engaged to thankfulne&s;&s;e. <HI>p.</HI> 1. <HI>p.</HI> 71. They &s;hould pitty tho&s;e in naturall conditions. <HI>p.</HI> 1. <HI>p.</HI> 74. 75. They &s;hould be humble con&s;ide|ring their naturall e&s;tate. <HI>p.</HI> 1. <HI>p.</HI> 77. Their weakne&s;&s;e how helpt by Chri&s;t. <HI>p.</HI> 2. <HI>p.</HI> 43. All is done for their ju&s;tification, they have onely to believe that all is fini&s;hed. <HI>p.</HI> 2. <HI>p.</HI> 55. Saints calld upon for thankfullne&s;&s;e for their Redemp|tion, by &s;everall arguments &s;ua&s;ory. <HI>p.</HI> 2. <HI>p.</HI> 68, 69, 70. They &s;hould value nothing equally with Chri&s;t. <HI>p.</HI> 2. <HI>p.</HI> 74. They &s;hould tie them&s;elves to God by a perpetuall Covenant, and keep their words. <HI>p.</HI> 2. <HI>p.</HI> 76. They &s;hould a&s;&s;ume the di|vine nature. <HI>p.</HI> 2. <HI>p.</HI> 76, 77. Die to &s;inne and a|ri&s;e
<PB REF="261"> to newne&s;&s;e of life. <HI>p.</HI> 2. <HI>p.</HI> 77. and &s;et their affections on heavenly things. <HI>p.</HI> 2. <HI>p.</HI> 78. Chri&s;t &s;hould be in them the hopes of glory. <HI>ibid.</HI> They may have dwellings in &s;ix wilderne&s;&s;es. <HI>p.</HI> 3. <HI>p.</HI> 5, 6, 7, &amp;c. They are in an happy condi|tion <HI>p.</HI> 3. <HI>p.</HI> 87. 88, 89. Highly beloved of Christ. <HI>p.</HI> 3. <HI>p.</HI> 90, 91. They had need walke clo&s;e with Chri&s;t. <HI>p.</HI> 3 <HI>p.</HI> 91, 92. Their e&s;tate is &s;afe, and joyfull, and full. <HI>p.</HI> 3. <HI>p.</HI> 95, 96. In any wilderne&s;&s;e they are per&s;waded by &s;eve|rall arguments to leane on Chri&s;t. <HI>p.</HI> 3 <HI>p.</HI> 99, 100, 101, 102, 103.</ITEM>
<ITEM><HI>Self-deniall</HI> taught Saints from Chri&s;ts example. <HI>p.</HI> 2. <HI>p.</HI> 74, 75.</ITEM>
<ITEM><HI>Sinne</HI> is a wildernes condition. <HI>p.</HI> 3. <HI>p.</HI> 5, 6, 7.</ITEM>
<ITEM><HI>Sinne-&s;ick</HI> &s;oules how they may &s;peak with Chri&s;t their Phy&s;itian. <HI>p.</HI> 2. <HI>p</HI> 63.</ITEM>
<ITEM><HI>Sinners</HI> reproved that dream of a portion in Chri&s;t, and yet are in the wilderne&s;&s;e of &s;in, and think not of coming out. <HI>p.</HI> 3. <HI>p.</HI> 59 60.</ITEM>
<ITEM><HI>Song of Songs,</HI> why the Canticles are &s;o called. <HI>p.</HI> 1. <HI>p.</HI> 1, 2.</ITEM>
<ITEM><HI>Sorrow</HI> for &s;in, a wilderne&s;&s;e &s;tate, why. <HI>p.</HI> 3. <HI>p.</HI> 7, 8.</ITEM>
<ITEM>Every <HI>Soule</HI> hath infinite need of Chri&s;t. <HI>p.</HI> 2. <HI>p.</HI> 55, 56.</ITEM>
<ITEM>The <HI>Soule</HI> &s;anctified is not meerely pa&s;&s;ive, <HI>p.</HI> 3. <HI>p.</HI> 75.</ITEM>
<ITEM><HI>Spou&s;e</HI> of Chri&s;t who is, &s;he hath had and may a|gaine
<PB REF="262"> have her dwelling in the wilderne&s;&s;e: in what wilderne&s;&s;es, what the tearm meanes, and how it is true. <HI>p.</HI> 3. <HI>p.</HI> 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, &amp;c, She comes up out of the wilderne&s;&s;e. <HI>p.</HI> 3. <HI>p.</HI> 12, 13, 14.</ITEM>
<ITEM><HI>Strength</HI> enough in Chri&s;ts arme to beare up the &s;oule comming up out of every wilderne&s;&s;e. <HI>p.</HI> 3. <HI>p.</HI> 34, 35, 36.</ITEM>
<ITEM><HI>Sufferings</HI> of Chri&s;t how they were conducible to our rai&s;ing, and why nece&s;&s;ary. <HI>p.</HI> 2. <HI>p.</HI> 31, 32.</ITEM>
<ITEM><HI>Sweetne&s;&s;e</HI> of Chri&s;t to the &s;oule that ta&s;ts him. <HI>p.</HI> 1. <HI>p.</HI> 48.</ITEM>
</LIST>
<LIST>
<HEAD>T</HEAD>
<ITEM><HI>TEmptations</HI> a Saints wilderne&s;&s;e, why. <HI>p.</HI> 3. <HI>p.</HI> 10. How the &s;oule in them leanes and comes out of them leaning on Chri&s;t. <HI>p.</HI> 3. <HI>p.</HI> 54, 55.</ITEM>
<ITEM><HI>Thankfulne&s;&s;e</HI> how highly the duty of Saints. <HI>p.</HI> 1. <HI>p.</HI> 71, 72, 73. Motives to it. <HI>p.</HI> 2. <HI>p.</HI> 68, 69.</ITEM>
<ITEM><HI>Traditionall</HI> faith nothing. <HI>p.</HI> 1. <HI>p.</HI> 64, 65.</ITEM>
<ITEM><HI>Trial</HI> of our &s;elvs whether we be in the state of na|ture or grace, how it may be made. <HI>p.</HI> 1. <HI>p.</HI> 43, 44. Notes of <HI>Triall</HI> whether we be rai&s;ed or no. <HI>p.</HI> 2. <HI>p.</HI> 57, 58. Whether we be the Spou&s;es of Chri&s;t, or no. <HI>p.</HI> 3. <HI>p.</HI> 76, 77, 78, 79, 80, 81.</ITEM>
</LIST>
<LIST>
<PB REF="262">
<HEAD>V</HEAD>
<ITEM><HI>VNbeleevers</HI> &s;ad condition opened. <HI>p.</HI> 3. <HI>p.</HI> 83, 84. They are exhorted to look out for a part in Chri&s;t. <HI>p.</HI> 3. <HI>p.</HI> 93. 94, 95.</ITEM>
</LIST>
<LIST>
<HEAD>W</HEAD>
<ITEM><HI>WEakne&s;&s;e</HI> of the &s;oule how helpt by Chri&s;t. <HI>p.</HI> 2. <HI>p.</HI> 43.</ITEM>
<ITEM><HI>Wearine&s;&s;e</HI> in the &s;oule that will leane on Chri&s;t. <HI>p.</HI> 3. <HI>p.</HI> 27, 28.</ITEM>
<ITEM><HI>Wellbeloved</HI> of the &s;oule who. <HI>p.</HI> 3. <HI>p.</HI> 26.</ITEM>
<ITEM><HI>Will</HI> of man, doth not fir&s;t &s;tir in the &s;oule for God. <HI>p.</HI> 3. <HI>p.</HI> 71, 72.</ITEM>
<ITEM><HI>Wilderne&s;&s;e</HI> what it meanes, what manner of place it is, opened in &s;ix particulars. <HI>p.</HI> 3. <HI>p.</HI> 4, 5, 6, 7, 8, 9, 10. 76, 77. Saints may dwell in a &s;ixfold <HI>Wilderne&s;&s;e. p.</HI> 3. <HI>p.</HI> 5, 6, 7, 8. <HI>Wilder|ne&s;&s;e</HI> company what it is. <HI>p.</HI> 3. <HI>p.</HI> 78. How &s;ad a condition it is to be in the <HI>wilderne&s;&s;e. p.</HI> 3. <HI>p.</HI> 84.</ITEM>
<ITEM><HI>Willingne&s;&s;e:</HI> how, and when in us. <HI>p.</HI> 3. <HI>p.</HI> 17, 18, 19. <HI>willingnes</HI> in the &s;oul that comes to Chri&s;t, how. <HI>p.</HI> 3. <HI>p.</HI> 21.</ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="263">
<HEAD>An Index of the &s;everall Con|tents of each Sermon in the follow|ing Treati&s;e.</HEAD>
<LIST>
<HEAD>In the fir&s;t Sermon and Part.</HEAD>
<ITEM>THe words con&s;idered, Relatively, Ab&s;olute|ly. <HI>p.</HI> 4, 5.</ITEM>
<ITEM>Severall &s;en&s;es of the words given by Expo|&s;itors, declared and rejected, with rea&s;ons for the rejection. <HI>p.</HI> 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16.</ITEM>
<ITEM>The true &s;en&s;e given (according to the Au|thors judgement) with his rea&s;ons for it. <HI>p.</HI> 16, 17, 18, 19.</ITEM>
<ITEM>The words analy&s;ed. 19, 20.</ITEM>
<ITEM>3 Doctrines propounded to be in&s;i&s;ted upon. 21.</ITEM>
<ITEM>1. <HI>Doct.</HI> The be&s;t of Gods Saints by nature were borne in a lo&s;t condition. 22, 23.</ITEM>
<ITEM>The doctrine proved by Scripture. <HI>ibid.</HI> 24.</ITEM>
<PB REF="263">
<ITEM><HI>Adams</HI> &s;in how it goes over all, and how all are Originally defiled. <HI>ib.</HI> 25, 26.</ITEM>
<ITEM>How Chri&s;t came to be free of this guilt. 29.</ITEM>
<ITEM>Saints beget not Saints, why. 28, 29. St. <HI>Au|&s;tines</HI> and Mr. <HI>Perkins</HI> his opinion. 28, 29.</ITEM>
<ITEM>Mr. <HI>Perkins</HI> his coun&s;ell to &s;uch as are inqui|&s;itive to know how Originall &s;in came to bee propagated. 29, 30.</ITEM>
<ITEM>1. U&s;e of the Doctrine, to di&s;cover the errors of Pelagians, Manichees, Anabapti&s;ts, and Univer&s;ali&s;ts. 30, 31, 32.</ITEM>
<ITEM>Chri&s;t by his death hath not taken Originall &s;inne out of our nature. 32.</ITEM>
<ITEM>Chri&s;t payeth no debts by halves for any. 33.</ITEM>
<ITEM>Chri&s;t u&s;eth not to do things to no purpo&s;e. 33.</ITEM>
<ITEM>2 U&s;e for In&s;truction. 34.</ITEM>
<ITEM>1. <HI>What a &s;ad condition mo&s;t men and women are in.</HI> 34.</ITEM>
<ITEM>It is a miracle if withered &s;inners be &s;aved. 34.</ITEM>
<ITEM>2. <HI>Whom we have cau&s;e to thank that wee are this day out of hell.</HI> 36.</ITEM>
<ITEM>Not our Noble Parentage: there is a great deale of bragging of that in the world to little purpo&s;e. 36, 37.</ITEM>
<ITEM>Vain-glorying will have an end in hell. 37, 38.</ITEM>
<ITEM>Religious Parentage be&s;t; mo&s;t noble, mo&s;t to be gloryed in, 38, 39. but not enough. 39. It was the Jewes brag. 39, 40.</ITEM>
<ITEM>Parents faith wants a way of conveyance to &s;ave our &s;oules. 40.</ITEM>
<PB REF="264">
<ITEM>This made plain by a familiar in&s;tance. 40.</ITEM>
<ITEM>3. Br. <HI>From hence we may be in&s;tructed what a &s;oule-cheating-Principle it is of Libertani&s;me to &s;ay we have no need of Repentance, &amp;c.</HI> If we be elected we &s;hall be &s;aved, if not, damned. 41.</ITEM>
<ITEM>3. U&s;e. Let us try our &s;elves <HI>whether wee bee not yet in a &s;tate of di&s;union to Chri&s;t.</HI> 4<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, 43.</ITEM>
<ITEM>4. Notes of Triall, 43, 44.</ITEM>
<ITEM>1 Note. <HI>If none have done more for us than our Mother hath done, we are yet in the &s;tate of Nature.</HI> 43.</ITEM>
<ITEM>Mothers convey Nature. 43.</ITEM>
<ITEM>Nature is either corrupted or refined, neither enough. 45, 46.</ITEM>
<ITEM>2. Note. <HI>If we have not ta&s;ted of the fruit of the Apple-tree we are yet but under it.</HI> 47.</ITEM>
<ITEM>Chri&s;t is the Apple-tree. <HI>ib.</HI></ITEM>
<ITEM>1. The Apple if ta&s;ted is <HI>&s;weet.</HI> 48.</ITEM>
<ITEM>Chri&s;t &s;weet to Saints. 48, 49.</ITEM>
<ITEM>High thoughts of Chri&s;t argue a &s;pirituall ta&s;t of him. <HI>ib.</HI></ITEM>
<ITEM>2. The ta&s;ted Apple is <HI>cordiall.</HI> 50.</ITEM>
<ITEM>1 In ta&s;te. 2. In &s;mell. <HI>ib.</HI></ITEM>
<ITEM>Chri&s;t how cordial to &s;wooning Saints. <HI>ib.</HI> No Cordiall to unbeleevers. <HI>ib.</HI> 50, 51, 52.</ITEM>
<ITEM>3. Ta&s;ted Apples are <HI>nutritive.</HI> 53.</ITEM>
<ITEM>Soules that have ta&s;ted Chri&s;t will from him draw nouri&s;hment. 54.</ITEM>
<ITEM>4. The ta&s;ted Apple is <HI>diffu&s;ive of its vertue.</HI> 54, 55.</ITEM>
<PB REF="264">
<ITEM>3. Note of Triall: If thou ha&s;t pluckt the fruit of the Apple-tree, <HI>thou ha&s;t a hand</HI> to do it. 56.</ITEM>
<ITEM>Faith is the hand. 57.</ITEM>
<ITEM>This hand mu&s;t be, 1 True, 2 Perfect, 3 Live|ly. 58, 59.</ITEM>
<ITEM>Painted hands pluck no fruit. <HI>ib.</HI></ITEM>
<ITEM>Faith, how perfect is nece&s;&s;ary, 58, 59. Dead hands pluck nothing. 59, 60.</ITEM>
<ITEM>Faith is lively, Internally, Externally. 60.</ITEM>
<ITEM>It mu&s;t be given us from above. 62.</ITEM>
<ITEM>Per&s;wa&s;ions various, Natural, Moral, Traditio|nall, Diabolicall, &amp;c. 63, 64, 65. All the&s;e good for nothing. <HI>ib.</HI></ITEM>
<ITEM>Nature's Legacy of faith. 63. Natures faith is &s;ickly. <HI>ib.</HI></ITEM>
<ITEM>Morall per&s;wa&s;ions nothing. 64.</ITEM>
<ITEM>Legacies of faith from Parents will not bring heaven and Chri&s;t. 65.</ITEM>
<ITEM>Mo&s;t men believe there is a God and Chri&s;t, &amp;c. becau&s;e their Father taught them &s;o, and their Mother &s;o learnt them their Catechi&s;me. 65.</ITEM>
<ITEM>This was the good womans Religion. 65.</ITEM>
<ITEM>Mo&s;t believe as their Fathers believed. 65, 66.</ITEM>
<ITEM>True faith is the gift of God. 68. it is groun|ded upon divine per&s;wa&s;ion. What that is, &amp;c. 68, 69.</ITEM>
<ITEM>U&s;e 4. Exhortation in &s;everall Branches. 70, 71, 72, 73, 74.</ITEM>
<PB REF="265">
<ITEM>1 Br. <HI>To per&s;wade Saints to thankfull hearts,</HI> what cau&s;e they have. 71, 72.</ITEM>
<ITEM>2 Br. <HI>Put on Bowells of mercy to other lo&s;t un|done &s;oules.</HI> 73, 74.</ITEM>
<ITEM>We pitty bodies, but not &s;ouls. 74, 75, 76</ITEM>
<ITEM>3 Br. The con&s;ideration of this Doctrine cals to Saints <HI>for humble hearts.</HI> 77, 78, 79.</ITEM>
<ITEM>U&s;e 5. It may bee applyed to give us a ground, 1 of <HI>Con&s;olation,</HI> 2 of <HI>Hope.</HI> 80, 81, 82.</ITEM>
<ITEM>Hope for tho&s;e yet in the &s;tate of Nature. 81.</ITEM>
<ITEM>Hope for Saints, concerning their friends yet in the &s;tate of Nature. 82, 83.</ITEM>
</LIST>
<LIST>
<HEAD>An Index of the &s;everall things contained in the &s;econd part.</HEAD>
<ITEM>2 Doct. <HI>It is the Lord Je&s;us Chri&s;t that helps his redeemed ones out of their lo&s;t condition.</HI> 4.</ITEM>
<ITEM>The Doctrine inlarged in five particulars. 4, 5, 6, 7, 8, &amp;c.</ITEM>
<ITEM>1. <HI>Chri&s;t was a&s;&s;igned to doe it.</HI> 5, 6, 7, 8, &amp;c.</ITEM>
<ITEM>The Covenant of Grace was made betwixt the Father and Chri&s;t per&s;onally, and us repre|&s;entatively in him. 6.</ITEM>
<ITEM>God in laying our Redemption on Chri&s;ts &s;houlders laid help on one that was mighty. 7, 8.</ITEM>
<ITEM>2. <HI>Chri&s;t alone was able to goe through with the work of our Redemption.</HI> 8, 9. Rea&s;on for it. <HI>ib.</HI></ITEM>
<PB REF="265">
<ITEM> Angels, Creatures, man, could not do it. 9, 10.</ITEM>
<ITEM>Foure things nece&s;&s;ary to accompli&s;h our Re|demption, which alone could be found in Chri&s;t. page 12.
<LIST>
<ITEM>1. One that could dye. 12.</ITEM>
<ITEM>2. One that had the offending nature. 12.</ITEM>
<ITEM>3. One that could merit by death. <HI>ib.</HI></ITEM>
<ITEM>4. One that could pay an infinite &s;atisfacti|on. 13.</ITEM>
</LIST></ITEM>
<ITEM>The Riddle of mans Redemption &s;olved. 14.</ITEM>
<ITEM>3. <HI>Chri&s;t hath done the work of our Redempti|on.</HI> 14, 15.</ITEM>
<ITEM>Chri&s;t hath rai&s;ed all <HI>Intentionally,</HI> and <HI>Mo|ritoriou&s;ly,</HI> whom his Father elected, &s;ome al&s;o <HI>Actually</HI> and <HI>formally,</HI> 16, 17.</ITEM>
<ITEM>4. <HI>Chri&s;t will rai&s;e all his cho&s;en ones actual|ly, and formally.</HI> 17, 18.</ITEM>
<ITEM>Pardon is to come out of cour&s;e to all the E|lect. 18.</ITEM>
<ITEM>Chri&s;ts and his Fathers power are united and joyntly engaged for his Elects &s;alvation. 18, 19.</ITEM>
<ITEM>5. Chri&s;t hath rai&s;ed, and will rai&s;e his Elect; How he hath already, and will yet further do it. 20, 21. 22, 23.</ITEM>
<ITEM>1. <HI>By entring into a Covenant and engaging his word for them.</HI> 20, 21, 22.</ITEM>
<ITEM>The ju&s;tice of God in charging our debts on Chri&s;t cleared by his voluntary engagement for us. 21, 22.</ITEM>
<PB REF="266">
<ITEM> How the Father is well plea&s;ed, and &s;atisfied in Chri&s;t, as Mediator. 23, 24, 25.</ITEM>
<ITEM>Till Chri&s;t came, God the Father had nothing but Chri&s;ts word for the paiment of our debts. 25.</ITEM>
<ITEM>2. How Chri&s;t rai&s;ed us <HI>by a&s;&s;uming our fle&s;h.</HI> 26, 27.</ITEM>
<ITEM>That was nece&s;&s;ary in order to our redempti|on, 1 That he might &s;uffer, 2 That the &s;ame Na|ture might. &s;uffer. 3 That righteou&s;ne&s;&s;e might be fulfilled. 4 That he might fulfill the Law for us. 27, 28.</ITEM>
<ITEM>The Govenant of Grace and Works how they differ, how the latter is more favourable. 28. Chri&s;t was to be a mercifull high Prie&s;t. 30, 31.</ITEM>
<ITEM>3. <HI>Chri&s;t rai&s;ed his Saints by his &s;uffering.</HI> How and why that was nece&s;&s;ary. 31, 32.
<LIST>
<ITEM>1. That he might &s;atisfie. <HI>ib.</HI></ITEM>
<ITEM>2. That he might conquer for us. 32, 33.</ITEM>
</LIST></ITEM>
<ITEM>4. Chri&s;t rai&s;ed us, <HI>by his re&s;urrection.</HI> 33, 34, 35.</ITEM>
<ITEM>What influences Chri&s;ts Re&s;urrection had up|on our rai&s;ing. 33, 34, 35.
<LIST>
<ITEM>1. It witne&s;&s;eth Chri&s;ts Conque&s;t for us. 33.</ITEM>
<ITEM>2. It quickens us. 34.</ITEM>
<ITEM>3. It is a pledge to us of our ri&s;ing to glory. 35.</ITEM>
</LIST></ITEM>
<ITEM>5 Chri&s;t hath rai&s;ed his Elect <HI>by his A&s;cen&s;ion.</HI> 35, 36.</ITEM>
<ITEM>What influence that act of Chri&s;ts had on our rai&s;ing. 35, 36, 37.
<LIST>
<PB REF="266">
<ITEM>1. In going before hee provides a place for us. 36.</ITEM>
<ITEM>2. He is by that our Way to the Father. 36.</ITEM>
<ITEM>3. Hee is by that our Advocate with the Fa|ther. 37, 38.</ITEM>
<ITEM>4. In that a&s;cending up on high, hee gave gifts to men. 38.</ITEM>
</LIST></ITEM>
<ITEM>Elect ones Naturally want three things, 1 <HI>Life,</HI> 2 <HI>Strength,</HI> 3 <HI>Light.</HI> 40, 41.</ITEM>
<ITEM>1. Chri&s;t fir&s;t <HI>calls the &s;oule effectually,</HI> in that work he u&s;ually, 1 Convinceth the &s;oule of its mi&s;ery, 2 Humbles it, 3 Gives it hope. This is the fir&s;t meanes of Application of the purcha&s;ed Redemption to the &s;oule. 41, 42.</ITEM>
<ITEM>2. <HI>He ju&s;tifies the &s;oule.</HI> What that is. Three things God doth in ju&s;tification.
<LIST>
<ITEM>1. He pardons the &s;oules &s;ins.</ITEM>
<ITEM>2. He imputes Chri&s;ts Righteou&s;ne&s;&s;e unto it.</ITEM>
<ITEM>3. He accepts it. 42, 43.</ITEM>
</LIST></ITEM>
<ITEM>By the&s;e two acts the &s;oule hath life given it. <HI>ib.</HI></ITEM>
<ITEM><HI>Weakne&s;&s;e of the &s;oule how helped by Chri&s;t.</HI> 43.
<LIST>
<ITEM>1. Chri&s;t gives the &s;oule new principles of Grace. <HI>ib.</HI></ITEM>
<ITEM>2. He gives the &s;oule power to act tho&s;e Prin|ciples. <HI>ib.</HI></ITEM>
<ITEM>3. How Chri&s;t will in his owne time rai&s;e up the &s;oules of his Saints to a <HI>&s;ight of their &s;alva|tion.</HI> 44.</ITEM>
<PB REF="267">
<ITEM> 4. Chri&s;t will at la&s;t fully rai&s;e them up, <HI>by taking them to glory.</HI> 44.</ITEM>
</LIST></ITEM>
<ITEM>Why Chri&s;t undertook the work of our Re|demption. 46, 47.</ITEM>
<ITEM>The moving cau&s;e was his own grace. The finall cau&s;e his owne glory. 46, 47.</ITEM>
<ITEM>The Application of the Doctrine variou&s;ly. <HI>&agrave;</HI> 47. <HI>ad</HI> 83.</ITEM>
<ITEM>1. U&s;e <HI>For Humiliation.</HI> 47, 48.</ITEM>
<ITEM>For our &s;ins; and that from hence upon a double ground.
<LIST>
<ITEM>1. To con&s;ider that our &s;ins put Chri&s;t to death. 48, 49.</ITEM>
<ITEM>2. That by any renewing &s;innes we &s;hould a|gaine crucifie the Lord of life. 47, 48, 49, 50, 51, 52.</ITEM>
</LIST></ITEM>
<ITEM>2. U&s;e <HI>For In&s;truction,</HI> in foure Bran|ches.
<LIST>
<ITEM>1. Br. <HI>How much hath Chri&s;t loved us?</HI> 53.</ITEM>
<ITEM>2. Br. <HI>Chri&s;t is a compleat Saviour,</HI> he hath left us nothing to doe, but to beleeve all is done. 55.</ITEM>
<ITEM>3. Br. <HI>Chri&s;t is highly needfull to every poore &s;oule.</HI> 55, 56.</ITEM>
<ITEM>4. Br. <HI>All the Elect and Redeemed ones are highly indebted to Chri&s;t.</HI> 56, 57.</ITEM>
</LIST></ITEM>
<ITEM>3 U&s;e <HI>For Triall,</HI> whether wee bee yet rai&s;ed or no. 57. 58.</ITEM>
<ITEM>2 Notes of <HI>Triall.</HI> ib.
<LIST>
<PB REF="267">
<ITEM>1. N. <HI>If we be rai&s;ed it is by Chri&s;ts act.</HI> 57, 58.</ITEM>
<ITEM>2. N. <HI>It is in Chri&s;ts Method of Application.</HI> 59. What that is. <HI>ibid.</HI></ITEM>
</LIST></ITEM>
<ITEM>4. U&s;e. Of Exhortation.</ITEM>
<ITEM>1. To Naturall men. 2. To Saints. 61, 62, 63, &amp;c.</ITEM>
<ITEM>1. <HI>Let poore undone creatures look for a por|tion in Chri&s;t.</HI> 61, 62, 63.</ITEM>
<ITEM>Men are not, &s;o &s;en&s;ible of &s;oule-di&s;ea&s;es as of bodily &s;ickne&s;&s;es. 62.</ITEM>
<ITEM>4. Directions for &s;uch poor creatures. 62, 63, 64.
<LIST>
<ITEM>1. How they may &s;peak with Chri&s;t. <HI>ib.</HI></ITEM>
<ITEM>2. What his Fee is. <HI>ibid.</HI> The condition is, <HI>Bring nothing.</HI> ib.</ITEM>
<ITEM>3. How they mu&s;t u&s;e his Balme. 64.</ITEM>
<ITEM>4. VVhat rules of Dyet mu&s;t be ob&s;erved af|ter taking it. 66.</ITEM>
</LIST></ITEM>
<ITEM>The &s;econd part of the Exhortation turn'd to Beleevers. 67.</ITEM>
<ITEM>Saints exhorted to <HI>thank fulne&s;&s;e.</HI> 67, 68.</ITEM>
<ITEM>From the con&s;ideration,
<LIST>
<ITEM>1. Of the per&s;on of their Redeemer, in three particulars. 68, 69.</ITEM>
<ITEM>2. Of the act and manner of their Redemp|tion, in three things. 69, 70.</ITEM>
<ITEM>3. Of the Object of this act opened in five particulars. 71, 72, 73.</ITEM>
</LIST>
<LIST>
<PB REF="268">
<ITEM><HI>He</HI> hath done it, that was
<LIST>
<ITEM>1. Infinitely above thee.</ITEM>
<ITEM>2. In no need of thee.</ITEM>
<ITEM>3. The offended Creator.</ITEM>
</LIST></ITEM>
<ITEM>He <HI>rai&s;ed</HI> thee
<LIST>
<ITEM>1. Out of a low condition.</ITEM>
<ITEM>2. To a glorious condition.</ITEM>
<ITEM>3. By his own falling.</ITEM>
</LIST></ITEM>
<ITEM>He rai&s;ed <HI>Thee</HI>
<LIST>
<ITEM>1. Not others
<LIST>
<ITEM>Angels.</ITEM>
<ITEM>Great per&s;ons.</ITEM>
</LIST></ITEM>
<ITEM>2. That wert as low as others.</ITEM>
</LIST></ITEM>
<ITEM><HI>Thee.</HI>
<LIST>
<ITEM>3. That wert his enemy.</ITEM>
<ITEM>4. That never ask'd it be|fore it was done.</ITEM>
<ITEM>5. That ha&s;t &s;till rebellion in thee. <HI>p.</HI> 68, 69, 70, 71, 72, 73.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>Particular exhortations to believers to the performance of &s;everall duties. All which are inforced from Chri&s;ts &s;everall acts of grace in rai&s;ing us. 74, 75 76, 77, 78, <HI>&amp;c.</HI>
<LIST>
<ITEM>1. <HI>Value nothing in an equall ballance with Chri&s;t.</HI> 74.</ITEM>
<ITEM>2. <HI>Vow your &s;elves to God, and keep your vowes.</HI> 76.</ITEM>
<ITEM>3. Beleevers, as Chri&s;t hath taken upon him their nature, &s;hould likewi&s;e &s;trive <HI>to be made partakers of his Nature.</HI> 76.</ITEM>
<PB REF="268">
<ITEM> 4. From Chri&s;ts death they &s;hould learne to <HI>die to &s;in.</HI> 77.</ITEM>
<ITEM>5. From Chri&s;ts re&s;urrection they &s;hould <HI>learn to ri&s;e to newne&s;&s;e of life.</HI> 77, 78.</ITEM>
<ITEM>6. From Chri&s;ts a&s;cen&s;ion, Beleevers &s;hould learne to <HI>a&s;cend, by &s;etting their affections on hea|venly things.</HI> 78.</ITEM>
<ITEM>7. Let Chri&s;t be <HI>in you the hopes of glory, ibid.</HI></ITEM>
</LIST></ITEM>
<ITEM>5. <HI>V&s;e.</HI> This doctrine affords con&s;olation for believers.
<LIST>
<ITEM>1. Again&s;t their <HI>outward poverty.</HI> 79.</ITEM>
<ITEM>2. Again&s;t their <HI>feares becau&s;e of their many and great &s;ins.</HI> 80.</ITEM>
<ITEM>3. Again&s;t <HI>their daily back &s;lidings.</HI> ib.</ITEM>
<ITEM>4. Again&s;t <HI>their pre&s;ent &s;adnes.</HI> ib.</ITEM>
<ITEM>5. Again&s;t their <HI>feares of falling away.</HI> 80, 81.</ITEM>
</LIST></ITEM>
<ITEM>Belevers from hence may be comforted with <HI>hope.</HI>
<LIST>
<ITEM>1. Concerning &s;uch of their frends as are no<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> yet rai&s;ed. 81.</ITEM>
<ITEM>2. Concerning &s;uch as are full of terror and &s;adnes. 81. 82.</ITEM>
</LIST></ITEM>
<ITEM>A Branch of in&s;truction added that was for|gotten in its order. <HI>viz.</HI></ITEM>
<ITEM><HI>How much Chri&s;t de&s;erves our cleaving <GAP DESC="illegible" RESP="MURP" EXTENT="1 word"> him in &s;adde&s;t conditions.</HI> 82, 83.</ITEM>
</LIST>
<LIST>
<PB REF="269">
<HEAD>An Index of, the &s;everall contents of the third part.</HEAD>
<ITEM>Doct. 3.</ITEM>
<ITEM><HI>The Spou&s;e of Chri&s;t (being rai&s;ed by him) commeth out of every wilderne&s;&s;e, leaning upon her beloved.</HI> p. 2.</ITEM>
<ITEM>The Doctrine divided into four branches. <HI>ib.</HI></ITEM>
<ITEM>1. Br. of the Doctrine.</ITEM>
<ITEM><HI>Chri&s;ts Spou&s;e hath had and may againe have her dwelling in the wilderne&s;&s;e.</HI> 3.</ITEM>
<ITEM>The wilderne&s;&s;e is 1. Untilled. 2. A lo&s;ing place. 3. A dangerous place. 4. A &s;olitary place. 5. A di&s;con&s;olate place. 6. A place void of all provi&s;ions. 3, 4.</ITEM>
<ITEM>Saints have had and may have their dwelling in a &s;ixfold wilderne&s;&s;e.
<LIST>
<ITEM>1. Of &s;in, why that is call'd &s;o. 6.</ITEM>
<ITEM>2. Of &s;orrow for &s;in. 7, 8.</ITEM>
<ITEM>3. Of bodily afflictions, this is a wilderne&s;&s;e-&s;tate, why. 9.</ITEM>
<ITEM>4. Of temptations. 10, 11.</ITEM>
<ITEM>5. Of divine de&s;ertions. 11.</ITEM>
<ITEM>6. Of mortality. 12.</ITEM>
</LIST></ITEM>
<ITEM>2. Br. of the Doctrine. <HI>viz.</HI></ITEM>
<ITEM><HI>The Spou&s;e of Chri&s;t comes out of the wilder|ne&s;&s;e.</HI> 12, 13, 14, 15, <HI>&amp;c.</HI></ITEM>
<ITEM>The que&s;tion an&s;werd, whether the &s;oule
<PB REF="269"> doth any thing, and what it doth or can do to|wards its conver&s;ation. 13, 14, 15, 16, 17, 18, 19, 20.</ITEM>
<ITEM>The &s;oule by Gods generall grace denied to none, may avoid gro&s;&s;e &s;innes. 2. By Gods ex|citing grace it may performe many praevious a|ctions. 14, 15.</ITEM>
<ITEM>It cannot move one foot to a &s;pirituall action &s;piritually. 18.</ITEM>
<ITEM>When the Lord changeth the &s;oule then it commeth. 18.</ITEM>
<ITEM>3. Br. of the Doctrine.</ITEM>
<ITEM><HI>The &s;oule in comming up out of the wilderne&s;&s;e, comes not in its own &s;trength but leaning.</HI> 20.</ITEM>
<ITEM>Leaning implies four things. <HI>ib.</HI>
<LIST>
<ITEM>1. Wearine&s;&s;e. 21, 22.</ITEM>
<ITEM>2. Willingne&s;&s;e. 23.</ITEM>
<ITEM>3. Love. 23.</ITEM>
<ITEM>4. Re&s;ting. 24.</ITEM>
</LIST></ITEM>
<ITEM>A de&s;cription of faith. 25.</ITEM>
<ITEM>The fourth Br. of the Doctrine. <HI>viz.</HI></ITEM>
<ITEM><HI>The Spou&s;e of Chri&s;t comming up out of e|very wilderne&s;&s;e, will leane upon her wellbeloved, and him only.</HI> 25, 26, 27.</ITEM>
<ITEM>The Spou&s;e. 1. Leanes upon one whom &s;he <HI>loves.</HI> 26.</ITEM>
<ITEM>2. <HI>Vpon</HI> her <HI>wellbeloved,</HI> one that &s;he is mar|ried to. 27.</ITEM>
<ITEM>Chri&s;ts neare relation to &s;aints and theirs to
<PB REF="270"> him, by. 1. The Fathers, and their owne gift. 2. By Bargaine. 3. By purcha&s;e and de&s;ert. 4. By right of po&s;&s;e&s;&s;ion. 28, 29, 30.</ITEM>
<ITEM>3. The &s;oule leanes upon <HI>her Beloved, not ano|thers.</HI> 31.</ITEM>
<ITEM>4. It leanes upon him, that is, <HI>not tho&s;e that were her Beloveds.</HI></ITEM>
<ITEM>What &s;trength there is in Chri&s;ts &s;houlders to beare up the &s;oule comming out of every wilder|ne&s;&s;e. 34 <HI>&amp;c.</HI></ITEM>
<ITEM>How the elect are beholden to Chri&s;t before effectuall Vocation. 36.</ITEM>
<ITEM>1. For his preventing and re&s;training grace. 37. 2. For his exciting grace. <HI>ib.</HI></ITEM>
<ITEM>Some Repentance may be without &s;aving grace. 40, 41.</ITEM>
<ITEM><HI>Repentance</HI> in what &s;en&s;e call'd &s;aving. 40, 41. how it ought to be preach'd. 42.</ITEM>
<ITEM>How in the wilderne&s;&s;e of &s;orrow the &s;oule leanes upon Chri&s;t, and comes out leaning. 44, 45.</ITEM>
<ITEM>Gods &s;upporting grace how it &s;taies up the &s;oule at &s;uch a time. 46.</ITEM>
<ITEM>How the fulne&s;&s;e and freene&s;&s;e of Chri&s;t's mercy &s;upports the &s;oule broken with the &s;en&s;e of &s;in. 46, 47, 48.</ITEM>
<ITEM>How Chri&s;t's promi&s;es &s;upport the &s;oule bro|ken with &s;orrow for &s;in. 49, 50.</ITEM>
<ITEM>How Chri&s;t &s;peakes to the &s;oule in &s;uch a
<PB REF="270"> condition, 1. By his mini&s;ters, 2. By his &s;pirit. 50, 51.</ITEM>
<ITEM>How the &s;oule leanes upon Chri&s;t in the wil|derne&s;&s;e of affliction, and comes out of it leaning. 52, 53.</ITEM>
<ITEM>What Acts of faith the beleeving &s;oule puts out in affliction. <HI>ib.</HI></ITEM>
<ITEM>How the beleever leanes upon Chri&s;t in temptations, and comes out of them leaning. 54, 55.</ITEM>
<ITEM>How in de&s;ertions the gracious &s;oule leanes upon Chri&s;t, and comes out of them leaning <HI>p.</HI> 55, 56.</ITEM>
<ITEM>The application of the Doctrine. <HI>&agrave; p.</HI> 58. <HI>ad p.</HI> 104.</ITEM>
<ITEM>1. <HI>V&s;e</HI> Reproofe,
<LIST>
<ITEM>Fir&s;t, <HI>To &s;uch as think to get to heaven, and are not com out of the wilderne&s;&s;e of &s;inne.</HI> 58, 59, 60, <HI>&amp;c.</HI></ITEM>
<ITEM>Secondly, Tho&s;e are reproved that <HI>preach down &s;orrow for &s;in as a precedent worke.</HI> 61, 62.</ITEM>
</LIST></ITEM>
<ITEM>The Law ought to be preach'd. 60.</ITEM>
<ITEM>God hath mo&s;t honoured &s;uch preachers. 61, 62.</ITEM>
<ITEM>Experiences of Saints prove that &s;orrow for &s;in goeth before comfort. 63.</ITEM>
<ITEM>Mr. <HI>Rutherfords</HI> opinion of precedent Humi|liation. 65.</ITEM>
<ITEM>God is not to be limited, he can &s;ave without
<PB REF="271"> it, but he rarely doth. 67, 68.</ITEM>
<ITEM>Thirdly, <HI>Tho&s;e are reproved that are in wilder|ne&s;&s;es, and yet will not leane.</HI> 69.</ITEM>
<ITEM>Fourthly, And tho&s;e <HI>That would make mans will the author of his fir&s;t motion to God.</HI> 71.</ITEM>
<ITEM>Pelagians and Arminians errors about free|will. 72, 73.</ITEM>
<ITEM>Fifthly, Tho&s;e are reproved <HI>That deny any motion of the &s;anctified will.</HI> 74, 75.</ITEM>
<ITEM>Sixthly, Tho&s;e are reproved <HI>That will not leane upon Chri&s;t alone.</HI> 1. Such as would have <HI>Chri&s;t and their &s;innes</HI> too. <HI>p.</HI> 75. 2. Or <HI>Chri&s;t and their merits.</HI> Or 3. <HI>Chri&s;t and their duties.</HI> 73, 74, 75.</ITEM>
<ITEM>2. <HI>V&s;e</HI> of Examination and triall whether we be the &s;pou&s;es of Chri&s;t or no. 75.</ITEM>
<ITEM>1. Examine <HI>whether thou bee&s;t come out of the wilderne&s;&s;e of &s;in or no.</HI> ib.</ITEM>
<ITEM>Three notes to know that by. 76, 77, 78.</ITEM>
<ITEM>1. The wilderne&s;&s;e is an <HI>untilled place.</HI> 76.</ITEM>
<ITEM>2. It is a <HI>barren place.</HI> 77.</ITEM>
<ITEM>2. Tho&s;e that are in the wilderne&s;&s;e keep <HI>wil|derne&s;&s;e company.</HI> 78.</ITEM>
<ITEM>2. Examine <HI>whether ever thou wert in the wil|derne&s;&s;e of contrition of no.</HI> 78.</ITEM>
<ITEM>3. Examine <HI>what other wilderne&s;&s;es thou ha&s;t met with.</HI> 80.</ITEM>
<ITEM>4. <HI>How do&s;t thou carry thy &s;elfe in the wilder|ne&s;&s;e?</HI> 81.</ITEM>
<PB REF="271">
<ITEM> 5. <HI>How ha&s;t thou u&s;ed to come out of the wil|derne&s;&s;e?</HI> 81.</ITEM>
<ITEM>6. <HI>How ha&s;t thou carried thy &s;elfe &s;ince thuo came&s;t out?</HI> 82.</ITEM>
<ITEM>3. <HI>V&s;e,</HI> for information.</ITEM>
<ITEM>1. Br. <HI>What a &s;ad condition all beleevers are in.</HI> 83, 84.</ITEM>
<ITEM>1. They are in a wilderne&s;&s;e. <HI>ib.</HI></ITEM>
<ITEM>2. They have no way to get out. 85.</ITEM>
<ITEM>2. Br. <HI>What an happy condition Gods people are in.</HI> 87, 88, 89.
<LIST>
<ITEM>1. They are out of the wilderne&s;&s;e of &s;inne. <HI>ibid.</HI></ITEM>
<ITEM>2. In every wilderne&s;&s;e they have one to leane upon. 88.</ITEM>
<ITEM>3. Br. <HI>How great is the love of God to us that he would look us up in the wilderne&s;&s;e, and let us leane upon him&s;elf.</HI> 90, 91.</ITEM>
<ITEM>4. Br. <HI>What need we have to walk clo&s;e with Chri&s;t.</HI> 91, 92.</ITEM>
</LIST></ITEM>
<ITEM>4. <HI>V&s;e,</HI> for exhortation.
<LIST>
<ITEM>1, Br. <HI>To unbeleevers to come out of their wilderne&s;&s;e of &s;inne to Chri&s;t.</HI> 93, 94, 95, <HI>&amp;c.</HI></ITEM>
<ITEM>2. Motives to per&s;wade them. <HI>ib.</HI></ITEM>
</LIST></ITEM>
<ITEM>1. The danger of their pre&s;ent &s;tate. 94, 95.
<LIST>
<ITEM>1. It is a dangerous condition.</ITEM>
<ITEM>2. It is a joyle&s;&s;e condition.</ITEM>
<ITEM>3. It is a &s;tarving condition. 94, 95.</ITEM>
</LIST></ITEM>
<PB REF="272">
<ITEM>2. <HI>Motive,</HI> The happine&s;&s;e of the beleevers &s;tate. 95, 96, <HI>&amp;c.</HI>
<LIST>
<ITEM>1. It is a &s;afe condition. 95.</ITEM>
<ITEM>2. It is a joyfull condition. 95, 96.</ITEM>
<ITEM>3. In that e&s;tate and that onely there is pro|vi&s;ion for the &s;oule. 97. 98.</ITEM>
</LIST></ITEM>
<ITEM>2. Br. <HI>To exhort tho&s;e that are in any other wilderne&s;&s;e to come out of it, leaning upon Chri&s;t.</HI> 99, 100, <HI>&amp;c.</HI>
<LIST>
<ITEM>1. Con&s;ider thou art how in a capacity of be|leeving. 99.</ITEM>
<ITEM>2. Thou ha&s;t ground enough to build thy faith upon, there is, 1. power enough, 2. love enough, in Chri&s;t to &s;ave thee. 100, 101.</ITEM>
<ITEM>3. Thou can&s;t not di&s;honor Chri&s;t more than not to beleeve in him. 101, 102.</ITEM>
</LIST></ITEM>
<ITEM>Chri&s;t will take beleeving kindly at our hands. <HI>p.</HI> 103.</ITEM>
</LIST>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="272">
<OPENER><SALUTE>Courteous Reader,</SALUTE></OPENER>
<P>THe Author upon a &s;light peru&s;all of the&s;e &s;heets, findes that the Printer hath bin &s;o courteous to him in his ab&s;ence, that for the e&s;capes of the Pre&s;&s;e, they are either literall, which thou mai&s;t ea&s;ily &s;ee and correct, or &s;ome few, &s;o gro&s;&s;e, that thou wilt ea&s;ily di&s;cerne the mi&s;takes; he hath therefore rather cho&s;e to put him&s;elfe upon thy charity, then put thee or him&s;elfe to the trouble of a table of Errata's, which is u&s;ually made with trouble, and &s;eldome u&s;ed when it is done.</P>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="273">
<LIST>
<HEAD>A &s;hort Table of the &s;everall things contained in the two la&s;t Sermons.</HEAD>
<ITEM><HI>THE P&s;alme analy&s;ed, and the words of the Text opened.</HI> 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14.</ITEM>
<ITEM>5. <HI>Doctrines noted out of the words.</HI> 13, 14.</ITEM>
<ITEM><HI>The fifth Doctrine handled,</HI> viz.
<Q>That &s;oule that would have the Lord Je|&s;us Chri&s;t de&s;ire its beauty, mu&s;t forget its owne people, and its Fathers hou&s;e, and who&s;oever doth that &s;hall be beautifull.</Q> 14, 15, 16, &amp;c.</ITEM>
<ITEM><HI>The Method of handling the Doctrine pro|pounded.</HI> 15.</ITEM>
<ITEM><HI>What is meant by our Fathers hou&s;e.</HI> 15. <HI>What of our Fathers hou&s;e mu&s;t be forgotten, o|pened in five particulars.</HI></ITEM>
<ITEM>1. The manners of our Fathers hou&s;e, <HI>viz.</HI> our &s;ins. 16.</ITEM>
<ITEM>5. <HI>Sorts of &s;ins chiefely hinted in that expre&s;|&s;ion.</HI> 16, 17, 18, 19.
<LIST>
<PB REF="273">
<ITEM><HI>Sinnes</HI>
<LIST>
<ITEM>1 <HI>Originall.</HI> 16.</ITEM>
<ITEM>2 <HI>Of Education.</HI> 17.</ITEM>
<ITEM>3 <HI>Of Company &amp; Conver&s;ation.</HI> 18</ITEM>
<ITEM>4 <HI>Of Cu&s;tome.</HI> 18, 19.</ITEM>
<ITEM>5 <HI>That are our beloved &s;ins.</HI> 19.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>2. The Company of our Fathers hou&s;e. 19, 20.</ITEM>
<ITEM><HI>That is two-fold.</HI> ib.</ITEM>
<ITEM>1. <HI>Our deare&s;t Relations.</HI> 19, 20.</ITEM>
<ITEM><HI>How they mu&s;t, and mu&s;t not be forgotten.</HI> 20. <HI>Not</HI> 1 <HI>in honour,</HI> 2 <HI>nor affection, nor</HI> 3 <HI>providen|tiall care: but.</HI>
<LIST>
<ITEM>1. <HI>If God &amp; they draw &s;everall wayes.</HI> 20, 21.</ITEM>
<ITEM>2. <HI>If their love becl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> us out of the way, when God calls us.</HI> 21.</ITEM>
</LIST></ITEM>
<ITEM>2. <HI>Sinfull Company is the company of our Fathers hou&s;e.</HI> 23.</ITEM>
<ITEM>3. The &s;oule mu&s;t forget the honour and pomp, and riches, and greatne&s;&s;e of its Fathers hou&s;e. 24, 25, 26.</ITEM>
<ITEM><HI>How that mu&s;t be.</HI> ibid.</ITEM>
<ITEM>4. The &s;oule mu&s;t forget the plea&s;ures and va|nities of its Fathers hou&s;e. 27.</ITEM>
<ITEM><HI>That explained.</HI> 28, 29.</ITEM>
<ITEM>5. The &s;oule mu&s;t forget the Righteou&s;ne&s;&s;e of its Fathers Hou&s;e. 30, 31.</ITEM>
<ITEM><HI>VVhat that is.</HI> ib.</ITEM>
<ITEM><HI>Civility is but a &s;mooth way to hell, it is worth nothing, no more is f<GAP DESC="illegible" RESP="KEYERS" EXTENT="4 letters">lity in duties&punc; <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"></HI></ITEM>
<ITEM>2. <HI>Br. Of Explic.</HI></ITEM>
<PB REF="274">
<ITEM> <HI>How the&s;e things mu&s;t be forgotten.</HI> 32, 33, 34, 45. <HI>&amp;c.</HI>
<LIST>
<ITEM>1. Sin and &s;infull Company mu&s;t be forgotten ab&s;olutely. 32, 33.</ITEM>
<ITEM>2. The re&s;t mu&s;t bee forgotten <HI>&s;ecund&ugrave;m quid.</HI> 33.</ITEM>
<ITEM>3. They mu&s;t be forgotten Conditionally. 33. <HI>that explained.</HI> 34.</ITEM>
<ITEM>4. Comparatively they mu&s;t be forgotten. 35.</ITEM>
<ITEM>5. In effect they mu&s;t be forgotten. 35, 36.</ITEM>
</LIST></ITEM>
<ITEM>3 <HI>Br. of the Explication,</HI> viz. <HI>How that &s;oule &s;hall be beautifull that thus forgets its Fa|thers hou&s;e.</HI> 36, 37, 38.
<LIST>
<ITEM><HI>That &s;hewed</HI>
<LIST>
<ITEM>Negatively,</ITEM>
<ITEM>Po&s;itively. 36, 37.</ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<ITEM>Negatively, <HI>not</HI>
<LIST>
<ITEM><HI>with</HI>
<LIST>
<ITEM><HI>A corporal beuty.</HI> 36.</ITEM>
<ITEM><HI>A natural beauty.</HI> 37.</ITEM>
</LIST></ITEM>
<ITEM><HI>in</HI>
<LIST>
<ITEM><HI>its owne eyes,</HI></ITEM>
<ITEM><HI>a creatures eye.</HI> 37.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>Po&s;itively <HI>it &s;hall be beautifull,</HI>
<LIST>
<ITEM>1. <HI>By Imputation.</HI> 37.</ITEM>
<ITEM>2. <HI>By Chri&s;ts Accepta|tion.</HI> 38.</ITEM>
<ITEM>3. <HI>In Saints eys.</HI> 38, 39.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>4. <HI>Branch of the Explication,</HI> viz. <HI>what is meant by that phra&s;e,</HI> The King &s;hall de&s;ire&punc; thy Beauty. 39, 40.</ITEM>
<PB REF="274">
<ITEM> <HI>Opened</HI> Generally. 39.</ITEM>
<ITEM>2. Particularly. Six things implyed in it. 40, 41, 42, 43.
<LIST>
<ITEM>1. Chri&s;t &s;hall &s;ee an excellency in &s;uch a &s;oule&punc; 40.</ITEM>
<ITEM>2. He &s;hall love &s;uch a &s;oule. <HI>ib.</HI></ITEM>
<ITEM>3. He &s;hall in his heart preferre &s;uch a &s;oule. 40, 41.</ITEM>
<ITEM>4. He will endeavour and effect an union with &s;uch a &s;oule. 42.</ITEM>
<ITEM>5. He will covet a neare Communion with &s;uch a &s;oule. 4.</ITEM>
<ITEM>6. He will love &s;uch a &s;oul with a con&s;tant and in&s;eparable love. 43.</ITEM>
</LIST></ITEM>
<ITEM>5. <HI>Rea&s;ons of the Doctrine.</HI> 44, 45, 46.</ITEM>
<ITEM><HI>Becau&s;e,</HI> 1. It is the very law of marriage. 44.</ITEM>
<ITEM>2. While the &s;oule lives in its Fathers hou&s;e it cannot be beautifull. 44.</ITEM>
<ITEM>3. Till the &s;oule part with the&s;e it cannot cleave to Chri&s;t. 45.</ITEM>
<ITEM>4. Becau&s;e God is a jealous God. 46.</ITEM>
<ITEM>5. Becau&s;e it is the will of Chri&s;t, to whom a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> an Husband the united &s;oule mu&s;t bee obedient&punc; 46&punc;</ITEM>
<ITEM><HI>The Application of the Doctrine,</HI> &agrave; 47&punc; ad 89.</ITEM>
<ITEM>1. <HI>For In&s;truction in &s;everall Branches.</HI></ITEM>
<ITEM><HI>Br.</HI> 1. That the mo&s;t part of the world <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> tho&s;e which the world e&s;teems of are uncomely
<PB REF="275"> inde&s;ireable creatures in Chri&s;ts eye. 47, 48, 49, 50.</ITEM>
<ITEM><HI>Br.</HI> 2. Which may the way to heaven lyes, and that it is a &s;traight way. 51, 52, 53, 54.</ITEM>
<ITEM><HI>Br.</HI> 3. That &s;omething more than Nature mu&s;t make a &s;oule beautifull in Chri&s;ts eyes. 54.</ITEM>
<ITEM><HI>Br.</HI> 4. With what an infinite love hath Chri&s;t loved his Saints. 54, 55, 56.</ITEM>
<ITEM><HI>Br.</HI> 5. What happy creatures are poore &s;elf-de|nying Saints. 56, 57, 58.</ITEM>
<ITEM>2. <HI>U&s;e, For</HI> Examination: Whether we have forgotten our fathers hou&s;e, and our beauty be de|&s;ireable in Chri&s;ts eyes or no. 59, 60, 61, 62, 63, <HI>&amp;c.</HI>
<LIST>
<ITEM>1. You have &s;een a great deale of folly in your Fathers hou&s;e. 60.</ITEM>
<ITEM>2. You have had another excellency di&s;covered to you. 60, 61.</ITEM>
<ITEM>3. Your parting hath not been without &s;ome teares. 61, 62.</ITEM>
<ITEM>4. You have &s;ome combatings of &s;pirit with your fle&s;hly inclinations to go home againe: 62, 63.</ITEM>
<ITEM>5. Chri&s;t is your &s;ole delight, and all Chri&s;t is your delight. 63, 64.</ITEM>
<ITEM>6. Doe you abide and dwell with Chri&s;t. 64.</ITEM>
</LIST></ITEM>
<ITEM>3 <HI>U&s;e. For</HI> Con&s;olation.
<LIST>
<ITEM>1. Again&s;t all the uncomeline&s;&s;e Saints appre|hend in them&s;elves. 65.</ITEM>
<ITEM>2. Again&s;t all the dirt the world ca&s;ts upon Saints. 65, 66.</ITEM>
<PB REF="275">
<ITEM> 3. Again&s;t the worlds low e&s;teem of them, 66.</ITEM>
</LIST></ITEM>
<ITEM><HI>Severall Objections of mi&s;doubtings Chri&s;ti|ans an&s;wered.</HI> 67, 68, 69, 70, 71.</ITEM>
<ITEM>1 <HI>Ob.</HI> I am ready to yeeld to temptations, and fall into &s;inne, I feare I have not forgot the man|ners of my Fathers hou&s;e.</ITEM>
<ITEM>An. <HI>Notwith&s;tanding thy falling into &s;inne &s;ometimes, yet thou mai&s;t have forgot it: try therefore,</HI>
<LIST>
<ITEM>1. Which way &s;tands thy Affection. 68.</ITEM>
<ITEM>2. Doe you not chide your &s;elves back. 69.</ITEM>
<ITEM>3. How long doe you &s;tay at home. 69.</ITEM>
</LIST></ITEM>
<ITEM>2. Ob. <HI>I have not forgotten my Fatheas hou&s;e, I am often in vaine company, yea and I love them: my heart is too much glued to my Re|lations.</HI></ITEM>
<ITEM><HI>An&s;w.</HI> 1. Are they thy invited gue&s;ts, or intru|ders? 71.</ITEM>
<ITEM>2. Art thou a companion of them in &s;in, or only in civill actions. 71.</ITEM>
<ITEM>3. Do&s;t thou love them with a meer naturall love, or more? 71.</ITEM>
<ITEM>4. Could thy Relations hinder thee from Chri&s;t, or thy love hinder thee from di&s;charging thy duty to them faithfully. 72, 73.</ITEM>
<ITEM>3. Ob. <HI>I am not low enough for Chri&s;t, I am rich and noble, &amp;c.</HI></ITEM>
<ITEM><HI>An&s;w.</HI> 1. This is a melancholy fancy: fat folk
<PB REF="276"> may get in at the &s;traight gate with crowding. 74.</ITEM>
<ITEM>2. Do&s;t thou not affect and delight, and hunt af|ter worldly pompe and glory. 74.</ITEM>
<ITEM>3. Do&s;t thou look upon thy title of the &s;ervant of Chri&s;t as the highe&s;t title of honour. 74.</ITEM>
<ITEM>4. Is thy outward greatne&s;&s;e no &s;nare to thee in the waies of Chri&s;t; if none of the&s;e it cannot hinder thee. 74, 75,</ITEM>
<ITEM>4. Obj. <HI>Ah! But I am &s;o much addicted to vaine plea&s;ures, &amp;c.</HI>
<LIST>
<ITEM>1. <HI>An&s;w.</HI> Do&s;t thou love thy plea&s;ures more then God? 76.</ITEM>
<ITEM>2. Wilt thou baulk an opportunity of commu|nion with Christ or his &s;aints, to enjoy a vaine plea|&s;ure. 76.</ITEM>
<ITEM>3. Dost thou affect plea&s;ures that cannot con|&s;i&s;t with holine&s;&s;e, as adultery, &amp;c. 77.</ITEM>
</LIST></ITEM>
<ITEM><HI>If none of the&s;e, thou maye&s;t enjoy them and yet be beautifull in Chri&s;ts eyes.</HI> ib.</ITEM>
<ITEM>V&s;e 4. <HI>For exhortation.</HI></ITEM>
<ITEM>1. To tho&s;e who have not forgotten their fa|thers hou&s;e. 77 78, 79, 80, 81.</ITEM>
<ITEM><HI>They are exhorted to forget it.</HI> 78.</ITEM>
<ITEM><HI>The exhortation urged by</HI> 6 <HI>motives.</HI> 79, 80, 81, 82, 83. <HI>Con&s;ider,</HI>
<LIST>
<ITEM>1. How will you live when your fathers hou&s;e failes. 79.</ITEM>
<ITEM>2. The great joyes of a married life to Chri&s;t. 79, 80, 81.</ITEM>
<PB REF="276">
<ITEM> 3. There is nothing in our fathers hou&s;e but is more eminently in Chri&s;t. 81, 8<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</ITEM>
<ITEM>4. Chri&s;t left his fathers hou&s;e for us. 82.</ITEM>
<ITEM>5. It is the way to be beautifull. 83.</ITEM>
<ITEM>6. It &s;hall make you de&s;irably beautifull to the King. 84.</ITEM>
</LIST></ITEM>
<ITEM>4. <HI>Directions for &s;uch people to help them in that hard work.</HI> 84, 85, 86.
<LIST>
<ITEM>1. With a &s;erious eye look upon your fathers hou&s;e, and &s;ee what in it can be de&s;irable. 84, 85.</ITEM>
<ITEM>2. While you enjoy the things of the world let not your hearts out to them. 85, 86.</ITEM>
<ITEM>3. Learn to live from home betimes. 86, 87.</ITEM>
<ITEM>4. Cry to God to part you. 86.</ITEM>
</LIST></ITEM>
<ITEM>2. <HI>Br. Of the exhortation</HI> to Saints.</ITEM>
<ITEM><HI>They are exhorted</HI> more and more to forget their fathers hou&s;e. 87.</ITEM>
<ITEM><HI>Three directions propounded.</HI> 87.
<LIST>
<ITEM>1. <HI>Direct.</HI> Study the vanity of the Creature more. 87.</ITEM>
<ITEM>2. <HI>Direct.</HI> Conver&s;e little with your Fathers hou&s;e. 87.</ITEM>
<ITEM>3. <HI>Direct.</HI> Be more acquainted with Je&s;us Chri&s;t. 87.</ITEM>
</LIST></ITEM>
<ITEM><HI>One motive urged.</HI> 88.</ITEM>
<ITEM><HI>Viz.</HI> Becau&s;e the King hath de&s;ired your beauty. 89.</ITEM>
</LIST>
<LIST>
<PB REF="277">
<HEAD><HI>In the &s;econd Sermon upon that Text,</HI> John, 16. 33.</HEAD>
<ITEM>The Chapter and text analy&s;ed and opened. <HI>p.</HI> 1, 2, 3, 4, 5.</ITEM>
<ITEM>5. Doctrines noted out of the words. 5.</ITEM>
<ITEM>The doctrine in&s;i&s;ted upon, propounded, <HI>viz.</HI></ITEM>
<ITEM><HI>That though in the world the true di&s;ciples of Chri&s;t mu&s;t look for trouble, yet Je&s;us Chri&s;t hath taken &s;uch order, that in the mid&s;t of their troubles in him they may have peace.</HI> 5, 6.</ITEM>
<ITEM>The method of handling it propounded. 6.</ITEM>
<ITEM>5. Things to be done in order to the explica|tion of it. 6, 7.</ITEM>
<ITEM>1. Br. <HI>To open what is meant by the tearme world.</HI> 7.</ITEM>
<ITEM>It is taken chiefely in three &s;en&s;es.</ITEM>
<ITEM>1. <HI>For the men of the world,</HI> and that either, 1. largely, or 2. re&s;trictively &s;everall waies. 7, 8.
<LIST>
<ITEM>For
<LIST>
<ITEM>1. Many of all &s;orts.
<LIST>
<ITEM>8, 9.</ITEM>
</LIST></ITEM>
<ITEM>2. The unregenerate only.</ITEM>
<ITEM>3. The reprobates only.</ITEM>
<ITEM>4. The elect only.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>2. It is taken <HI>For the things of the world.</HI>
<LIST>
<PB REF="277">
<ITEM>Sometimes
<LIST>
<ITEM>1. For the whole fabric of the creation. 9.</ITEM>
<ITEM>2. For the earth only. 9.</ITEM>
<ITEM>3. For the vanities of the world. 10.</ITEM>
<ITEM>4. For the trafique of it. 10.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>3. <HI>For our pre&s;ent &s;tate of life in the world.</HI> 10.</ITEM>
<ITEM>In what &s;en&s;e it is taken in the doctrine. 10. 11.</ITEM>
<ITEM>2. Br. Of the explication: <HI>What is meant by troubles, and what troubles Saints must meet with.</HI> 11, 12.</ITEM>
<ITEM>What the word &s;ignifies. 11.</ITEM>
<ITEM><HI>For the kind.</HI>
<LIST>
<ITEM>1. Bodily &s;orrowes. 12.</ITEM>
<ITEM>2. Outward cro&s;&s;es. 12.</ITEM>
<ITEM>3. Inward troubles. 12.</ITEM>
</LIST></ITEM>
<ITEM>For the degree, the word &s;ignifies, <HI>wearing, breaking, cro&s;&s;es.</HI> 13.</ITEM>
<ITEM>3. Br. <HI>From what cau&s;es do Saints troubles ari&s;e.</HI></ITEM>
<ITEM>A threefold head of cau&s;es a&s;&s;ign'd. 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</ITEM>
<ITEM>1. <HI>From God:</HI> two waies <HI>God</HI> may be the cau&s;e.
<LIST>
<ITEM>1. <HI>In his ju&s;t ordination.</HI> 14.</ITEM>
<ITEM>2. <HI>In Gods wi&s;e providence may lie hid a cau&s;e, he may bring them upon his people,</HI></ITEM>
</LIST>
<LIST>
<ITEM>To
<LIST>
<ITEM>1. Try
<LIST>
<ITEM>them. 15.</ITEM>
</LIST></ITEM>
<ITEM>2. Purge</ITEM>
<ITEM>3. Weane</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<PB REF="278">
<ITEM> 2. <HI>Them&s;elves may be a great cau&s;e of their own troubles.</HI> 16.
<LIST>
<ITEM>1. Through the infirmities of their natures. 16.</ITEM>
<ITEM>2. Through the &s;infulne&s;&s;e of their &s;oules. 17, 18.</ITEM>
<ITEM>3. <HI>The world may be a cau&s;e of the Saints trou|bles.</HI> 18</ITEM>
</LIST>
<LIST>
<ITEM>1. <HI>In re&s;pect of the incertainty of its comforts.</HI> 18, 19.</ITEM>
<ITEM>2. <HI>In re&s;pect of the malice and ill nature of it in|habitants.</HI> 19.</ITEM>
</LIST></ITEM>
<ITEM>4. Br. <HI>What is peace? what is Chri&s;ts peace? why is it call'd his? how is it laid up in him? how may Saints draw it from him? what paines hath he taken about it?</HI></ITEM>
<ITEM>What peace of every &s;ort is. 20.</ITEM>
<ITEM>What peace with God is. 22.</ITEM>
<ITEM>What Chri&s;ts Peace is. 22.</ITEM>
<ITEM>What the peace of our Ju&s;tification is. 22.</ITEM>
<ITEM>What peace of con&s;cience is. 23.</ITEM>
<ITEM>Saints have peace with the whole Trinity. 24.</ITEM>
<ITEM>It is called Chri&s;ts peace becau&s;e he is the me|ritorious cau&s;e of it. 24.</ITEM>
<ITEM>What peace with the Saints is, how that is Chri&s;ts peace. 25.
<LIST>
<PB REF="278">
<ITEM>Peace is laid up for the Saints in the
<LIST>
<ITEM>1. <HI>Blood</HI>
<LIST>
<ITEM>of Chri&s;t. 26, 27.</ITEM>
</LIST></ITEM>
<ITEM>2. <HI>Words</HI></ITEM>
<ITEM>3. <HI>Spirit</HI></ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>3. Wayes by which a Chri&s;tian may draw forth this peace from Chri&s;t. 27, 28.
<LIST>
<ITEM>1. <HI>By meditation of him.</HI> 27.</ITEM>
<ITEM>2. <HI>By a beleeving application of what Chri&s;t hath &s;poke and done.</HI> 28, 29.</ITEM>
<ITEM>3. A clo&s;e walking with Chri&s;t. 29.</ITEM>
</LIST></ITEM>
<ITEM>Now to gaine this peace, Chri&s;t hath taken great paines.
<LIST>
<ITEM>Hee hath
<LIST>
<ITEM>1. <HI>Died upon the Cro&s;&s;e for it.</HI> 30.</ITEM>
<ITEM>2. <HI>Given us many precious promi&s;es.</HI> ib.</ITEM>
<ITEM>3. <HI>Sent us his Spirit.</HI> ib,</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>The Application of the Doctrine. <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> p.</HI> 31. <HI>ad finem.</HI></ITEM>
<ITEM>1. For in&s;truction in &s;everall branches.
<LIST>
<ITEM>1. Br. <HI>Learne hence what we are to expect from the world.</HI> 31.</ITEM>
<ITEM>2. Br. <HI>Learne what is the peculiar lot of the Saints while they live here below.</HI> 32, 33.</ITEM>
<ITEM>3. Br. <HI>What a mi&s;erable condition poor crea|tures are in that are out of Chri&s;t.</HI> 33, 34, 35, 36, 37, 38.</ITEM>
<ITEM>4<HI>s</HI> Br. <HI>What an happy condition are tho&s;e in that have a part in Chri&s;t.</HI> 39, 40.</ITEM>
<PB REF="279">
<ITEM> 5. Br. <HI>Learn hence, the onely way to find true peace in a day of trouble.</HI> 40, 41.</ITEM>
</LIST></ITEM>
<ITEM>3. Fal&s;e wayes of peace di&s;covered, by which men u&s;e to come out of trouble. 41, 42, 43.
<LIST>
<ITEM>1. Some let Nature worke out peace. 41.</ITEM>
<ITEM>2. Some drink a way trouble. 42.</ITEM>
<ITEM>3. Some di&s;pute them&s;elves out. 43.</ITEM>
</LIST></ITEM>
<ITEM>2. U&s;e. For <HI>Reprehen&s;ion.</HI></ITEM>
<ITEM><HI>Of &s;uch Chri&s;tians as have a part in Chri&s;t, yet walk heavily.</HI> 44, 4.</ITEM>
<ITEM>3. U&s;e: <HI>For Con&s;olation to &s;uch as have an intere&s;t in Chri&s;t.</HI> 46, 47.</ITEM>
<ITEM>4 U&s;e: For <HI>Triall.</HI></ITEM>
<ITEM>Br. 1. <HI>Whether we bee Chri&s;ts Di&s;ciples, or no.</HI> 47,</ITEM>
<ITEM>Six Go&s;pell Notes to know that by. 47, 48. 49, 50.
<LIST>
<ITEM>1. If you have effectually heard Chri&s;t. 48.</ITEM>
<ITEM>2. If you continue in Chri&s;ts Word. 48, 49.</ITEM>
<ITEM>3. If you beare much fruit. 49.</ITEM>
<ITEM>4. If you be humble, &s;elf-denying, &s;elf hating, meek creatures. 49, 50.</ITEM>
<ITEM>5. If you beare the cro&s;&s;e aright. 50.</ITEM>
<ITEM>6. If you love one another. 50, 51.</ITEM>
</LIST></ITEM>
<ITEM>2. Branch of the U&s;e of Triall.</ITEM>
<ITEM><HI>How we may know, if the peace our &s;pirits come off a trouble with, be Christs peace or no,</HI> 51, 52, 53, 54, 55.</ITEM>
<ITEM>It is a true peace, if</ITEM>
<PB REF="279">
<ITEM> <HI>N.</HI> 1. If it be drawne from &s;ome Word of God. 51, 52.</ITEM>
<ITEM><HI>N.</HI> 2. If it ari&s;eth from a due con&s;ideration and true application of &s;omething in the nature of God commanding it &s;ilence. 53, 54.</ITEM>
<ITEM>3. Things in Gods nature, which con&s;idered may &s;till a &s;pirit troubled: 1 His Will, 2 His Goodne&s;&s;e, 3 His Faithfulne&s;&s;e. 53, 54. How to improve each of them accordingly. 53, 54, 55.</ITEM>
<ITEM><HI>N.</HI> 3. If it ari&s;eth from a due meditation and application of what Chri&s;t hath done for us. 57.</ITEM>
<ITEM><HI>N.</HI> 4. If it be concluded upon &s;ome former experiences. 59, 60.</ITEM>
<ITEM><HI>N.</HI> 5. If faith be a Commi&s;&s;ioner in making the peace. 60, 61.</ITEM>
<ITEM><HI>N.</HI> 6. If it be a peace after prayer. 61, 62. Any Temple-peace is true, 62, 63.</ITEM>
<ITEM>5. U&s;e: For <HI>Exhortation.</HI>
<LIST>
<ITEM>1. <HI>To &s;uch as are &s;trangers to Chri&s;t, to get an intere&s;t in him.</HI> 63.</ITEM>
<ITEM>2. Motives to per&s;wade it. 63, &amp;c. Con&s;ider.</ITEM>
</LIST>
<LIST>
<ITEM>Your peace is
<LIST>
<ITEM>1. A fal&s;e peace. 63.</ITEM>
<ITEM>2. An uncon&s;tant peace. 64, 65.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>2. <HI>Branch of Exhortation, to tho&s;e that have</HI>
<PB REF="280"> <HI>a portion in Chri&s;t.</HI> 66, 67, &amp;c.</ITEM>
<ITEM>1. <HI>Be not di&s;quieted with worldly troubles.</HI> 66. To this end Con&s;ider,
<LIST>
<ITEM>1. Chri&s;t hath overcome the world. 66.</ITEM>
<ITEM>2. Chri&s;t by your troubles is a great lo&s;er by you,</ITEM>
</LIST>
<LIST>
<ITEM>In his
<LIST>
<ITEM>1. Bloud.
<LIST>
<ITEM>67.</ITEM>
</LIST></ITEM>
<ITEM>2. Breath.</ITEM>
<ITEM>3. Victory. 68.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>2. Exhortation: <HI>Live much with Chri&s;t.</HI> 68, 69.</ITEM>
<ITEM>Cau&s;es of Saints trouble notwith&s;tanding the peace laid up in Chri&s;t for them. 69 70.
<LIST>
<ITEM>1. Ignorance. 69, 70.</ITEM>
<ITEM>2. Negligence. 70, 71.</ITEM>
<ITEM>3 Exhortation to Saints. <HI>Learn in all your troubles to look to draw peace from Chri&s;t.</HI> 72, 73, &amp;c.</ITEM>
</LIST></ITEM>
<ITEM>8 Directions given to Chri&s;tians in this ca&s;e. 73, 74, 75, 76, &amp;c.
<LIST>
<ITEM>1 Dir. <HI>In the beginning of a trouble &s;it dow<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> and think what there is of God in it.</HI> 73.</ITEM>
<ITEM>2 Dir. <HI>Then con&s;ider what there is in God to helpe thee.</HI> 75.</ITEM>
<ITEM>3 Dir. <HI>Con&s;ider what promi&s;es God hath made to his Saints under &s;uch troubles.</HI> 75.</ITEM>
<ITEM>4 Dir. <HI>Weigh Gods mercies again&s;t his frowns&punc;</HI> 77.</ITEM>
<PB REF="280">
<ITEM> 5 Dir. <HI>Study how far Chri&s;t hath overcome the world.</HI> 77.</ITEM>
<ITEM>6 Dir. <HI>Con&s;ider the dayes of old.</HI> 78.</ITEM>
<ITEM>7 Dir. <HI>Let Rea&s;on &s;leep and &s;et faith on work</HI> 78.</ITEM>
<ITEM>8 Dir. <HI>Pray unto God to &s;ettle thy &s;oule in peace.</HI> 79.</ITEM>
</LIST></ITEM>
<ITEM>Motives to per&s;wade Chri&s;tians to look for &s;uch a peace. 80, 81.
<LIST>
<ITEM>Con&s;ider this peace will be
<LIST>
<ITEM>1. A true peace. 80.</ITEM>
<ITEM>2. A &s;weet peace. 80.</ITEM>
<ITEM>3. A la&s;ting peace. 81.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST>
<TRAILER>FINIS.</TRAILER>
</DIV1>
<DIV1 TYPE="errata">
<PB REF="281">
<HEAD>A Note of the chief Errata's of the Pre&s;&s;e in the two la&s;t Sermons.</HEAD>
<LIST>
<ITEM><HI>PAge</HI> 18. <HI>for</HI> mand<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rs, <HI>read</HI> manners.</ITEM>
<ITEM><HI>P.</HI> 19. <HI>for</HI> nundinalitia, <HI>r.</HI> nundinatitia.</ITEM>
<ITEM><HI>P.</HI> 42. <HI>for</HI> cour<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, <HI>r.</HI> covet.</ITEM>
<ITEM><HI>P.</HI> 57. <HI>for</HI> dilectis Deo, <HI>r.</HI> dilecti Deo.</ITEM>
<ITEM><HI>P.</HI> 58. <HI>for</HI> they received, <HI>r.</HI> he received.</ITEM>
<ITEM><HI>P.</HI> 63. <HI>for</HI> que&s;t, <HI>r.</HI> quit.</ITEM>
<ITEM><HI>P.</HI> 64. <HI>for</HI> intent, <HI>r.</HI> extent.</ITEM>
</LIST>
<LIST>
<HEAD>In the la&s;t Sermon.</HEAD>
<ITEM><HI>P.</HI> 28. <HI>for</HI> rather, <HI>r.</HI> gather peace.</ITEM>
<ITEM><HI>P.</HI> 32. <HI>for</HI> peace or lot, <HI>r.</HI> peculiar lot.</ITEM>
<ITEM><HI>P.</HI> 33. <HI>for</HI> ratifie, <HI>r.</HI> rectifie your error.</ITEM>
<ITEM><HI>P.</HI> 42. <HI>for</HI> wiled, <HI>r.</HI> veiled.</ITEM>
</LIST>
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</BACK>
</TEXT>
</EEBO>
</ETS>
