A SCRIPTURE-MAP OF THE Wilderness of SIN, And Way to CANAAN.  
OR THE SINNERS Way to the SAINTS REST.  
WHEREIN The close Bewildring sleights of Sin, wiles of the Devil, and wind of the Heart, AS ALSO The various Bewildring of Lost Sinners, yea, even of Saints, Before, In, and After Conversion; the necessity of LEANING upon Christ ALONE for SALVATION, with directions therein: As also, the Evident and Eminent Danger of False Guides, False Ways, False Leaning-stocks, are plainly, and practically Discovered.  
Being the Sum of LXIV Lecture SERMONS Preached at Sudbury in Suffolk, on CANTIC. 8.5.  
By FAITHFUL TEAT, M. A. Minister of the Gospel.  They wandered in a Wilderness in a solitary way, they found no City to dwell in. Psal. 107.4. (Therefore) the Son of Man came to seek and to save that which was lost. Luk. 16.10. He led them forth by a Right Way, that they might go to a City of Habitation. Psal. 107.7. By a New and a living Way. Heb. 10.20. (even) The Way, the Truth, and the Life. Joh. 14.6. Therefore there remaineth a Rest for the People of God. Heb. 4 9 
London Printed for G. Sawbridge at the Bible on Ludgate Hill. 1655.   

Aprilis 25. 1654.  
I allow these 64 Sermons on Cant. 8.5. preached by Mr. Faithful Teat, for the Press.  
Thomas Gataker.   

TO My Dear Friends of the Burrow and Town of SUDBURY; Together with all Christian Auditors of the ensuing Lectures.  
THough the Intricacy of the Text, the Importance of the Subject, with the sense of mine Insufficiency for these things, have sometimes overcast me with a Cloud of Discouragement, yet durst I not but follow that bright Pillar of truth, which (like their Star in the East) passed on before me. I have believed and therefore have I spoken; knowing that God's Truth never needed my Lie (and from whom should I look for thanks, should I lie for God?) I can say in simplicity, so fare as I have known my wretched heart, that I have feared to strain, but hated to pervert the holy Scriptures, whereof I reckon the CANTICLES a portion so transcendently spiritual, that I accord with those that judge it to be understood most rightly (if the sense be fair and scriptural) when most spiritually.  
I know the difficulty of demonstrating, that one, and not another, is the sense of the abstruse passages thereof, hath occasioned the giving and taking of much Liberty (that I say not latitude) by Interpreters; whereby Satan hath gotten advantage of us, who as he is a known enemy to the Scriptures in general, so hath ever been a professed Adversary to this Book in particular (which confirms me the more, that the weapons thereof are not carnal but spiritual; and mighty through God to the pulling down his strong holds, and therefore to be made use of by every good soldier of Jesus Christ) I am not ignorant of his old Device, which prevailed on the people to whom this scripture first came, and by whom it was taken to be an Oracle of God, who excluded all under 30 years of Age, from the reading thereof, so favouring shamefacedness, but not fearing sacrilege: At this day he shows his inveterate hatred, by a new wile, viz. whilst one understands it grossly and carnally, another Historically, a third Prophetically, though the most and Best understand it Mystically of Christ and his people. Saith Satan, you cannot demonstrate, adventure not to interpret; and so should it lie by as a Book that is sealed: And as for me, my feet were almost gone, and my steps had well nigh slipped whilst. I was thus tempted, until I went into the Sanctuary, than understood I that this Scripture was profitable for Doctrine, for Reproof, for Correction, for Instruction in righteousness; being led of the Lord (as I hoped, and you believed) to understand by being in [the Wilderness] the lost estate of sinners, by [coming up] Conversion, by [leaning] saving faith, by the [Beloved] the only Lord Redeemer Jesus Christ.  
Yet little thought I of divulging my thoughts on this Text further than your Pulpit would carry them; There is nothing that more nauseats my Natural genius than to see a surfit-sick press disgorging crudities into the lap of a nice and critical Generation; But and if I had judged my clusters to be ripe for the press, (who on the contrary am very conscious to their immaturity) it would have been small inducement to me to appear in Print at such a time when one may easily discern the evil of the Age, by the Appetite of the Press, which (almost professedly disgusting the simplicity of the Gospel of peace) craveth only what is curious or contentious; to the former, all may see that I am a stranger; and (if I mistake not in myself) I am more than so to the later.  
Yet have I chosen to displease, if not to disadvantage, myself, and to incur the censure of strangers in the impression, rather than to grieve some poor hearts of you, in the suppression of the following discourse; wherefore whilst I do what I durst not deny, I would have all men know, that though I ever thought obscurest Oblivion a winding sheet good enough for the best of my papers, yet I never judged any Age or Eye too good to view the plainest of God's Truths.  
And now I come at your call, in my plain Pulpit-dress, upon your Affections the second time, with those truths that were right welcome to them at the first; wherefore, as I had great joy, to find many of you out in the Wilderness of your sins, (who can easily remember the wormwood and gall, the thorns, and the stings, the bruises, the running sores of your destitute, disconsolate, and desolate souls in that day when the chief Shepherd both searched you and sought you out) I shall now have no greater (when ever I leave you) than to leave you walking in the faith, and such as I found lost, to leave leaning; and such of you as I found scattering your ways unto strangers, to leave you espoused to one husband, even Christ. And now blessed be God who hath so prospered my journey to you whilst I came to woo a wife for the son of my Lord.  
My speech hath indeed been as rude as my person contemptible, but my errand into this Wilderness was to look for lost sheep, not to loiter about flowers; and 'twas my happiness to meet with such Travellers as craved plain guidance rather than acquaint eloquence, and would willingly stoop for their manna to the plain ground, being long lost, and throughly hungerbitten in this spiritual Wilderness.  
Yet knowing that I have prophesied but in part, I would willingly lead you through this plain Porch of the sinner's Wilderness, to that excellent Discourse of Mr. Richard baxter's of the Saints Rest. It is most certain we are all Pilgrims (as were our Fathers) and have begun our Travails in the SINNERS WILDERNESS, oh! that our end after all may be THE SAINTS EVERLASTING REST.  
In order whereunto, I beseech you suffer a word of EXHORTATION.  
First, As for the public and precious interest, spiritual and civil, let my Text teach you to cease from (Mere) Man whose breath is in his nostrils, for wherein is he to be accounted of? It cannot be that God should do much by any of us for one another, whilst we make Idols one of another, the Lord is God, and it is his glory to have all your dependencies upon himself, and he will not give his glory to another. There is not one way for a soul, and another way for the Church, or for a people, but one way for both to come up from their Wilderness; and that one and only way is by leaning upon the Beloved.  
Secondly, Unto you as living in this quarter of the Country, I have more to say than unto others. I seriously tell you, the Lord looketh, and they that labour for the Lord among you, and the holy Angels of God that have pitched their Tents about you, and all the Saints that have heard of you, and of the way of the Holy one in the midst of you, may justly expect from you, that you should become a peculiar people, excelling in holiness the Attainments of others, being much more zealous of good works. The Lord hath expressed more favour upon you, than upon most of your Neighbours. 1 In your Immunity from the sword of your Adversaries. 2 The Community of the word of his grace. O the many Chariots and horsemen of Israel, faithful, skilful and powerful even unto eminency, burning and shining lights (with whom I profess myself unworthy to be numbered) Messengers of Peace sent unto you, from time to time by the God of Peace! The same is the Lord of Hosts, who gave you a protection, and made you (as Salem) a peaceable habitation in times of War; you have been as a Goshen of light, when the Day of the Lord hath been darkness round about. Light hath been in your Houses even from the dawning of the day, after the dark night of National Popery, when Darkness hath continued in some Neighbouring places: But fire hath been on your Neighbour's houses on each side of you, both Norfolk and Essex, and when it was making towards, yea and in the very sight of Sudbury, yourselves are my witnesses, yourselves have told me (and to write the same thing to me is not grievous, but for you it is profitable,) The wind, that bloweth where it listeth, blew those flames to your Neighbouring-County and town of Colchester, so that the goodness of the Lord to you-ward, and severity to them, may be read in black letters in that poor place even to this day. I will not say that the Lord hath dealt thus by you, rather than others, because you are, but that you might be, better than others, even as he dealt by Israel of old: and therefore if he should now find you, like them, a stiffnecked and gainsaying people, running from the Shepherd that hath so followed you with care, and watched over you for Your good; if you should yet make war with the Lamb, who hath been so studious of your Peace, and unwilling to fight with you when he smote your neighbours round about you, if you should be so foolish a people and unwise, as thus to requite the Lord; O Suffolk! O Sudbury! what should he then do unto you? Wherefore be you not unwise, but understanding what the will of the Lord is concerning you, that you may be blameless and harmless, the sons of God, without rebuke in the midst of a crooked and perverse Nation, among whom, the Lord looks, you should shine as lights in the world; Holding forth the word of life, that we may rejoice in the day of Christ that we have not run in vain, neither laboured in vain. For so is the will of God, if any speak evil of you in the things they know not, that with well doing you put to silence the ignorance of foolish men. Finally my Brethren, be perfect, be of one mind, live in peace, holding fast the form of sound words, and the profession of the faith without wavering, considering one another to provoke unto love and good works. Not forsaking the assembling of yourselves together as the manner of some is: But rather, Brethren, warn them that are unruly, comfort the feeble-minded, support the weak, be patiented towards all men: Pray without ceasing, in every thing, Give thanks. Brethren pray for us: And the very God of P●ace sanctify you wholly: and I pray God, your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ, So Prayeth  
Your Servant by love, FAITHFUL TEATE.   

THE Author to the Ingenuous READER.  
OUr Saviour saith of the unclean Spirit Mat. 12.43. Luk 11.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He passeth through dry (i. e. desert) places. On which Text though Beza admit of no allegory, and the truth is (which experience confirms) that Ziim, Ochim and Jiim, do frequent incult and desolate places, Isa. 13, 21, 22. Yet doth as sad and more frequent experience, and the very Scope of that Scripture show, that the unclean Spirit, with the seven other worse than he, do much more delight to inhabit the dry and the desert Soul, where they cry to each other as the satyrs of the wilderness to their fellows, Isa. 34.14.  
Wherefore being sent of the Lord in these labours, not only to spy out where Satan's seat is, but to beat up his very head quarters, no wonder if (as in 2 Cor. 7.5.) without have been fightings, and within fears. I oft thought one had need be both sanctified from the womb, and waxed strong in the spirit, as John Baptist, who should lift up his voice in this Wilderness; but knew myself to be but a child, and one of unclean lips, unable to alarm those bold Legions, or to encounter that Old Serpent: But he that sent me said unto me, My grace is sufficient for thee, showing me, that they that were with me, were more and mightier than they that were against me; wherefore (with fear and trembling through manifold Temptations) most willingly though must weakly have I followed my commission. And now, having studied all plainness in the ensuing treatise, I shall briefly, for the clearing of the Text, preface thereunto.  
The Wilderness described is the WILDERNESS OF SIN spiritually so called, (for I allude, and no more, to that Wilderness of SIN, Exo. 17.1. by contraction of Sinai which coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thorny thicket, is an accurate emblem of the ways of sin, which through its greenness though it please the beholder, yet it is both tiring and tearing to the travailer.) And as is the name of the Wilderness in the Text, so is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (per Antiphrasin) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locutus est, i. e. locus sine locutione, It hath its name of much speaking, whereas there is no speaking there; even so is sin the most sociable way, and evil men the good fellows, but like Beasts of the Wilderness are they each unto Other, and who so is among them, may say, my Soul is among Lions, Psal. 57.4. and to him it may be said, Briers and Thorns be with thee, and thou dost dwell among Scorpions, Eze. 2.6.  
The word answering midhbar in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a wilderness, or place where men go wild, that is, go astray and wander, saith a learned Critic; so that transgressions, bewilderings, wander and go astray, may well pass for identical expressions; which word when adjectively taken, de re et personâ dicitur, saith the same Author, and so is applicable both to sin and the Sinner.  
This is that Wilderness wherein we are, as soon as we are; and begin to go astray, as soon as ever we begin to go. I observe the Hebrews have only the difference of one small punctum between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gressus et transgressus est.  
From this wilderness there is no way but what is of Christ's own making, therefore the Text presently subjoins to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon her beloved; Which way is an ascent or an up hill-way to the soul (for the word is applicable to the Minds elevation, saith the Critic) wherein the soul is ascending, for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, she is coming up, not come up, she is Ascending, but not Ascended; whence you may read of a Wilderness after conversion, as well as a Wilderness of unconversion (that is, when a Peter, a convert, needs an after conversion, as Luk. 22.32. for if converts turn neither to the right hand or to the left, all is wilderness till they return to their way) And God that will not lose them (Eze. 34.16.) will yet make them to know, that they are again in the Wilderness by bringing them back by an hedge of Thorns (Hos. 2.6, 7.) You read of the Spouse coming up from the Wilderness Cant. 3.6. i e. (as Junius well expounds) certâ fide extra se et supra Mundum pietatis inanissimum effertur ad Christum, by a sure faith she is carried out of herself, and the evil of the world, unto Jesus Christ. And yet, after this, Christ is fain to cry after Her, Cant. 6.14. Return, return, O Shulamite, return, return. This truth is explained in the ensuing Tractate, by a prolix, if not tedious, Allegory, yet pardonable, I hope, the substratum being scriptural, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a single experience, but an Experimental series. And thus much as the sum of my three first Doctrines.  
As for the fourth, viz. the choice Doctrine of Recumbency, I think there is not a more pregnant Scripture. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Arabic word, and no where else extant in the Bible. And if the former be of force to Mr. Cottons Notion of the Churches coming up from the Wilderness of Arabia, we may think, from the latter, that the holy Spirit would on purpose make choice of so rare an expression, thereby to hold out so rare an example; for this is certain, that this leaning Spouse is propounded in the Text (as a wonder on earth) not only to the Imitation but Admiration of others, whom whilst the Spirit points at, by an who comes here? we may well be solicitous to understand the matter.  
The word in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithp. which Conjugation denotes (saith the Grammarian) actionem reciprocam et frequentativam i. e. adjungens semet indesinenter et continuò. This word is expounded of some by associans, adhaerens, innitens; of others by delicians, delicias agens, deliciis affluens, et innitens; of others by confirmans, corroborans semet etc. Of others by Recumbens super dilectum suum, h. e. per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 8.11. Such as enjoy with Abraham the Everlasting Rest in the heavenly Canaan. Observe  
1 That this leaning is the elicit and spontaneous act of the soul; adjungens semet etc.  
2 That it is a fixed, resolved, and permanent act of the Soul; Innitens indesinenter etc.  
3 That this Leaning is after the Souls weariness; Recumbens super dilectum suum.  
4 That this Leaning is in the sense of the souls weakness; Confirmans, Corroborans semet etc.  
5 That this Leaning is the close and entire act of the Soul; Adhaerens etc.  
6 That this Leaning is the Complacential act of the soul; Delicias agens super dilectum etc.  
This one word signifies cordially & constantly to adjoin, to cleave to, to rest and strengthen herself upon, to solace and abundantly to delight herself in HER BELOVED. And thus much have I noted from the Hebrew, (not for ostentation, neque enim tanti est, but) partly to show the rare excellency of the Text, partly that though the succeeding treatise be dilative, yet not transgressing the Limits, and Cancels of the Text.  
Farther, let me advertise thee, Reader, that I deny not in the least the Historical respect that some Scriptures have, whereof I have made use mystically; for instance pag. 4. Thou brakest the heads of Leviathan in pieces, and gavest him to be food to a people inhabiting the Wilderness Ps. 74.14. By Leviathan I understand in the type Pharaoh, in the antitype Satan; so by the people inhabiting in the Wilderness, in the letter, the children of Israel in that visible desert, mystically the elect of God, or true Israel, in the very region of Satan, and spiritual Wilderness of unconversion; which appears, in that as it is said historically the Lord did it, Ps. 74.14. so it is said prophetically, and by way of promise, that the Lord will do it, Is. 27.1. Yea though I cannot but apprehend that the words of my Text bear respect to Israel's coming up from the Wilderness of the land of Egypt by Josuahs' conduct, in the type (yea though Mr. Cottons notion be allowed, whilst the holy man pleads for a mystical use (as he doth p. 9) I see not any ground of exception against Junius his interpretation; ascendens ex ipso deserto, i. e. saith he, veterem hominem deponens, abnegans se, et mundum ipsum totum etc. coming out of the Wilderness, that is, putting off the old man, denying herself, forsaking the world etc. which sense Ainsworth and others do allow. According whereunto I have understood, in the Antitype, by the Wilderness, an unconverted state and condition.  
For there is a seavenfold Wilderness mentioned in the Scripture.  
The First is Local and properly so called, viz. The Wilderness wherein Israel wandered 40 years before they came to the land of Promise. Amos 2.10. sometime called the Wilderness of Sin, Num. 33.12. sometime The Wilderness of the land of Egypt, Ezekiel 20.36.  
The Second is Local, but comparatively so called, viz. The Wilderness of Judea, Mat. 3.1. Luk. 1.80. being the Hill-Country, where the Villages were but few, and so the Country but rarely inhabited.  
The Third I may call Personal, viz. The Wilderness of the people, mentioned Eze. 20.25. Meaning such Nations and persons as are (like a Wilderness) to God and his people, even a vexation and grief of spirit. Such is that Forest whereof God threatneth to set fire, Isa. 10.8. and so to consume it both Soul and Body. Hence that notable expression concerning the wicked, Eze. 28.24. There shall be no more a pricking Briar or grieving Thorn to Israel of all them that despised them.  
The Fourth I may call Penal, viz. the Wilderness of affliction and desolation, the consequent of sin. Thus Jer. 22.6. surely I will make thee a Wilderness, and Hos. 2.3. Lest I strip her, and make her as a Wilderness, and a dry land.  
The Fift, Is the Wilderness of Impenitency and Unconversion, expressly mentioned Luk. 15.4. where the unconverted is called a lost sheep; but as soon as convicted and converted, is called a lost sheep on the Shepherd's shoulder; but as for the whole Rabble, that continue where they were, the ninty nine that need no Repentance (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he leaves them in the Wilderness.  
The sixth is the Wilderness of Conviction unto Conversion, whereupon follows spiritual Consolation. Compare Ezek 20.35, 36, 37, 38, with Hos. 4.14. I will bring you into the Wilderness etc. in the former; I will allure her, and bring her into the Wilderness, and there will I speak comfortably to her, in the latter; wherein is some difficulty and discrepancy amongst Interpreters; Tremelius reads it, Cum deduxero, etc. and so Junius refers it to the third verse of the Chapter; that is, saith he, when I have afflicted as before is threatened, by bringing her into a Wilderness, then will I speak comfortably to her, [in the Wilderness] that is, in such place where she shall think herself destitute of all help and comfort, Engl. Annot. Mr. Burroughs on the place recites a Jewish Custom, whereof, he saith, he hath read. Their Bridegrooms and Brides used on their Mariage-days to go forth together into the fields, and there to sing their Lovesongs, and to solace each other with conjugal delights, and at length the bride used to return home into the City, leaning upon her Bridegroom; which Custom, saith he, the Scripture seems to favour, and so quotes our Text, Cant. 8.5. wherein he expresseth himself but conjecturally. But why should such places be called a Wilderness? saith he, either because they were Champain dry Grounds; Or however, be the places what they will be, this is certain, saith he, that by this ceremony God would mind them of his bringing them from the Wilderness of the Land of Egypt; in this he expresseth himself dogmatically. It is an excellent Reason that he renders, and his Improvement is answerable; supposing the truth of the story, which I would readily do, did I but know that the Authority of the Relator (who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) were like the Reciters, whose praise is in all the Churches. Which Custom, if supposed with the reason assigned, doth yet leave me a sufficient groundwork to the ensuing Discourse, for who knows not that the Wilderness of the Land of Egypt is a clear type of the Desolate state of sinners by reason of sin, even as the House of Egypt is of their bondage under Satan? Else what enforcement lies upon Us (who never were, we, or our fathers, in that Egypt literally taken, or in that Pharaohs house of Bondage) to keep the Commandments, from that preface to the Decalogue, I am the Lord thy God that brought thee out of the Land of Egypt, out of the house of bondage? etc.  
But I have rather judged those two Scriptures, as I have laid them together, to expound each other. Inasmuch as it is evident, that (though Hoseah Prophesied before the Captivity, and Ezekiel in it, who being nearer the deliverance sees more into the method of its accomplishment, yet) both Prophets do de industriâ declare the selfsame Restauration. Saith Hoseah, There will I comfort them, etc. Saith Ezekiel, There will I accept them, there will I accept you with a sweet savour, v. 40, 41. But what is the Order of the fulfilling of these Promises? Why, Their Consolation comes after Conversion, v. 37, 38. I'll bring you (by causing you to pass under the rod) into the bond of the Covenant, and I will purge out the Rebels, and them that transgress. And this their Conversion, how comes it but by Conviction? ver. 35, 36. I'll bring you into the Wilderness of the people, (which, according to Expositors, is to be understood of their Oppressors, who were unto them as a thorny Wilderness) and there will I plead with you face to face, like as I pleaded with your Fathers in the Wilderness &c. (i. e. until you remember your ways and your do &c. and loath yourselves etc. vers. 43.) And who knows not that the times of Wildernesse-dispensations, i. e. sad providences (spiritual, or outward, or both) are usually the Seasons wherein God fastens Conviction? or that conviction must of necessity be in order to Conversion, and Conversion to solid Consolation; And thus whom he allures into this Wilderness, he doth and will speak comfortably unto.  
The Last is the Wilderness of Protection, and preservation, Rev. 12.6. And the Woman fled into the Wilderness, where she hath a place prepared of God, that is, for her shelter and security. For though the Wilderness properly so called be the habitation of Dragons (Isa. 35.6, 7.) and deserts (as was said) be Demoniac places, yet here you have the Church secured from the Dragon by a Wilderness, but it is a place of Gods own preparing.  
Now of these several sorts of Wildernesses, The two first, viz. local, fall not under the notion of good or evil, morally considered.  
The two last which I mentioned, are evidently good, and the soul is rather led into them, than out of them, by leaning upon the Beloved.  
The Third and the Fourth, viz. Personal and Penal, are evil, but not in every respect evil; for as the persons of sinners are the creatures of God, and the punishments of sinners are the Administrations of God, they are Good.  
But then the Fifth, viz. The Wilderness of sin and of Unconversion is (omnimodò et per se) purely, primarily, intrinsically, of itself, and in every respect, evil; for it is sin only that makes any people a Wilderness unto God, and the Providences of God, a Wilderness unto any people.  
Now then since SIN is the worst WILDERNESS, and JESUS the best JOSHVAH; and since it is only by JESUS that we are saved from SIN, and primely from SIN, that we are saved by JESUS (Mat. 1.21.) and only by LEANING (Jsa. 51.5. My salvation is gone forth, and on mine arm shall they trust) I say only by leaning that we are saved by him Therefrom, I have not doubted to adhere to the sense of the Text rendered and prosecuted in the subsequent treatise.  
I have done, Only let the Reader instead of [Wildernesse-sin] (the Compositors compound, who was either too penurious of pains, or too pregnant of fantasy) Read [into the Wilderness, and into sin] Chap. 1. Contents, so [in the Wilderness, and in sin] Chap. 2. Contents, and so toties quoties; know also that in the first two sheets (which indeed are worst done not only through the unaccustomednesse of the Compositor, but even through mine own inadvertency, who little intended those sheets for the Press when I first wrote them; and, through providence, wanted the opportunity of revisal before they passed the Press,) my character for verse. was mistaken, and so Chapter put for vers. where more vers●s than one of a Chapter are quoted after each other. As also these two Scriptures Jer. and Isa. compared, are both translocated unto the end of the second Chapter, where they should not be read.  
Other Erratas, such as trouble the sense, are referred to their Table to be there inserted, such as trouble not the sense, (with some pseudographies, and mispointings of the Compositors) to thine ingenuity, to be overlooked.  
Now if thou reap any fruit of my poor endeavours, let God have thy praises, who only deserves them, and let me have thy prayers, than whom none can more need them, who am  
The most unprofitable of the servants of Jesus Christ, FAITHFUL TEATE.   

ERRATA.  
PAge 4 line 11. read, self justiciaries most expressly. p. 10. l. 15. r. Conviction. p. 13. l. 27. r. hell bound. p. 23. l. 4. after thereby, insert Can. 5.1. p. 70. l. 31. r. desirous of. p. 77. l. 10. r. by slacking. p. 87. l. 26. for heart. r. hour. p. 112. l. 28. for word. r. world. l. 31. r. refuse my. p. 136. l. 34. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 137. for a friend r. afraid p. 141 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 10.11.12. Methods. Managers. Rulers p. 154. l. 28. r. cries the man did so and so. p: 148. l. 7 r: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 201. l 4. r. viz. Declining of p. 229. l. 1. for & r. est p. 260. l. 7. r. sovereign p. 264. l. 3. r. it is not. p. 275. l. 12. r. leaving. p. 279. l. 24. for shining. r. sinning. p. 337. l. 25. for ways r. nays. p. 339. l. 20. deal if. p. 355. l. 26. r. third Negative Hindrance. p. 385. l. 24. r. beautiful. p. 412 l. 25. for and r. that p. 430. l: 30. r. Psa. 49. p. 432 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 434. l. 2: r. carelessness. p. 440. l. 9: r. is Pioneer p. 445. l. 28. r. This therefore.   



CHAP. I. Containeth the Preface, sense of the Text, reasons of the sense, Inscription and parts of the discourse, proofs of the first Doctrine, Explication and Application of it in the first branch; showing the entrance into wilderness-sin to be fair and facile.  Who is this that cometh up from the wilderness, 
Text.  leaning upon her beloved? (the Text runs on) I raised thee up under the appletree, there thy mother brought thee forth that bore thee. Cant. 8.5. 
THis Book is called The Song of Songs, 
Preface.  than which is none more Rhetorical, none more Spiritual, teaching the soul to know Christ, and itself, its whole duty: The whole business of the Canticles is to set forth what Christ is to the gracious Spirit, what the soul is to Christ; particularly what, Christ is in himself, what the soul is in itself; what Christ hath done for the soul, what the soul ought to do for Christ; what affections there are in Christ to the soul, what affections there ought to be in the soul to Christ.  
This Scripture imports in what condition the soul is without Christ, in what she is stated by Christ; 
The sense of the Text.  she is bewildered in herself, she comes out of the wilderness leaning upon Christ; That a sinful, natural, unconverted condition is here figured by the wilderness, I urge from these three Particulars in the words.  
First, 
Reasons of the sense.  (Her coming up from the wilderness) is made the direct, immediate, primary result and effect of her leaning upon Christ: I grant, coming out of the wilderness of misery or affliction, to be also the issue of leaning upon Christ, but that is secondary, and because of the former.  
The holy Ghost allusively, but lively, expresseth our state of unconversion; I raised thee up under the Appletree; as if he said, first Eve, and after her Adam ea● of the Apple, and fell down dead under the tree (and so true was that, In the day thou eatest thereof thou shalt surely die) and there they must have lain to Eternity, unless [I] who am the resurrection and the life, had raised them up from under the Appletree.  
3. The holy Spirit doth interpret his intent to be the natural estate in which every son and daughter of Adam is born (there thy mother brought thee forth, there she brought thee forth that bore thee.) This premised,  
You see my work is Topographical to draw out the Map of the wilderness in the Text, the wilderness of unconversion: The first thing will be to assign it an inscription, 
Inscription.  before we give it a description; you may find the title of this Map, Exod. 17.1. so Numb. 33.12. The Israelites if they intent for Canaan, must journey from the wilderness of Sin: You'll say that name was accidental, I grant it, but if Canaan represent grace, why may not the wilderness represent sin? It would be our wisdom to warm our affections with every Scripture, even Historical, though they do not all alike strongly bind our judgements: I mean, when the allusion is nothing contrary to the analagy of Faith; I find a place as accidentally called Salem, as this wilderness Sin, which yet the Apostle improves as high and higher than I do this, even to prove Christ to be the King of peace; compare Gen. 14.18. with Heb. 7.2.  

The wilderness of sin.  We have found out the inscription, 'tis the wilderness of sin, and so call it.  
In the Maps that I have seen of the wilderness, which the children of Israel passed from to Canaan, these four things I have observed, 
Parts of the discourse.  which (God-willing) I shall follow: 1. You have a character of the place, situation, trees, wild beasts, length, breadth, etc. and this engageth me to describe punctually this wilderness of sin. 2. You have lines describing all the circuitions, wind, turn, returnings, cross, wander of the children of Israel in the wilderness, before they could get to Canaan; and this engageth to describe the souls wander, while in this wilderness of sin. 3. You have Moses described upon Pisgah, turning his back upon the wilderness and pointing towards Canaan; this engageth me to discover what concernment lieth upon the sin-bewildred soul to turn its back upon sin, and set its face towards Heaven. 4. You have Joshua succeeding Moses, and leading the Israel of God quite from the wilderness into Canaan; and that engageth me to tell you, That what the Law could not do (in that it was weak) That God sent his own Son to do, even Joshua which is Jesus, that he might turn us throughly from the state of nature, and conduct us unto grace: Indeed Moses represents our misery whilst in the wilderness, and points us out to a better condition; The Law is our Schoolmaster to bring us unto Christ, Gal. 3.24. but Christ our Saviour to bring us unto God: According to which four concernments of the Map, you have these four observables in the words, naturally, I think, arising and clearly founded upon the words.  
That sin is a wilderness. Doct. 1  
That a sinful condition is a bewildered condition. Doct. 2  
That it is the great concernment of the bewildered soul to Doct. 3 come up from the wilderness.  
That there is no saving way of coming up out of the wilderness Doct. 4 of sin, but only by leaning upon the Lord Jesus.  
In the first, You have the wilderness appearing.  
In the second, You have poor Israel wand'ring.  
In the third, You have Moses (on Pisgah) pointing.  
In the fourth, You have Joshua (that is, Jesus) leading.  
For the first, 
D. 1. Sin is a wilderness.   
Sin is a wilderness, Canticles 3.6. Who is this that cometh out of the wilderness like pillars of smoke (in allusion to Israel's cloudy pillar) perfumed with all the precious spices of the Merchant? i. e. The soul interested in all the merits, and adorned with all the graces of Christ, is said to come up out of the wilderness; surely the wilderness of sin, Psalm 74.14. 
Proofs.  You have the accomplishment of the promise made to Christ, Gen. 3.15. viz. the breaking of the Serpent's head, and this (saith the Psalm) for a people inhabiting the wilderness; surely he means poor Converts, souls that being once in the wilderness of sin, were under the power, and in the Region of Leviathan, the crooked Serpent Satan, Luke 15.4.5, 6, 7. Christ hath a 100 that eaten of the flock of Creation; one sees his need of Christ in his lost condition, the other 99 need no repentance; Christ regards the poor lost undone single soul, the other he leaves in the wilderness, chap. 4. that is, To die in their sins, as he expressly tells them, John 8.21. He means both of the self-justiciaries; more especially, Eph. 6.11. That ye may stand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against the bewilderings of Satan, our Translation reads wiles: A wily man is one whom you know not where nor when to have; he is sometimes this way, sometimes that, sometimes neither of them both; and thus is sin a wilderness.  

Sin, wherein a wilderness.  Sin is like a wilderness from first to last.  
1. The first view and entrance into both, being fair and facile.  
2. The passage and progress in both, dismal and destructive.  
3. The coming out of both difficult, and as to us desperate.  

1. Demonst. The entrance and first view fair and facile.  1. The entrance and first view is fair and facile, ready to tempt, and apt to deceive: The view of a flourishing Forest upon the shore from the sea, is pleasant and delightful, promising variety of pleasant walks and refreshing shades, and seemingly quiet and secure, no noise or roaring of the wild beasts, nor howl of the Dragons is to be heard; whatever there is within, nothing appears without in view, but pleasures and security: And these two may be thought to be the great temptations of the wilderness to draw men in.  

1. Seeming pleasures are th●re.  First, Seeming pleasures, Jer. 23.10. The land is full of adultery, and because of swearing it mourns; the pleasant places in the wilderness are dried up: There are pleasant places in the wilderness as to appearance, that tempt poor creatures into the wilderness, seeming pleasure in adulteries, drunkenness, and so forth.  
Secondly, The wildernesses men take to be secure places, 
2. Seeming security is there also. Sam. 4.19.  before they try them: The poor Germans, and other nations in time of public danger and calamity, to fly the enemy, have taken the Forests, and there have been destroyed of wild beasts: You know, men if they desire to speak what they would not have heard, or to do what they would not have seen, be take themselves into Woods, Forests and Wildernesses, as accounting them secure; and surely wildernesses of Gods appointing are secure places, witness Rev. 12.6. however it fares with other wildernesses.  
You see the two great temptations which make men love sin before they try it: 
1. The pleasures of sin a temptation to sin.  pleasures and security appear in the face of this wilderness of sin, what ever lodgeth in the heart.  
The first temptation carrieth the semblance of pleasure in sin; sin ever deals like a deceitful cheat, who sets the best side outward; just so doth the wilderness, Heb. 11.25. They are called The pleasures of sin for a season; for the season while you hear them speak; O they promise you pleasures for the season you look upon them, before you throughly make trial of them: Oh! they look like pleasures, pleasures for a season; just such is the wilderness, irs that brings sin its guests, Prov. 7.16. I have decked my bed, saith sin; hence Paul, Tit. 3.3. We ourselves also were foolish, serving divers lusts; (why?) he intimates, because they took them for pleasures, and expresseth, because they were deceived; saith he, deceived, serving divers lusts and pleasures.  
The second temptation into sin is security: 
2. The pleasures of sin backed with security.  Men run into sin farther and farther, that God, Law, Conscience, Terror, may not find them, may not see what they do, may not hear what they say, Psalm, 10.9. You have a wicked man compared to a Lion (a wilderness beast) He croucheth like a Lion, Chap. 10. He saith, God will not see, chap. 11. wild beasts in the wilderness have courage because it is their place of security; so sinners, Psal. 64.5. They encourage themselves in an evil matter (the reason is their security, for) they say, Who shall see them?  
But what? Will the wilderness answer these expectations? Oh! certainly no; Instead of pleasures, behold thorns instead of security, a Lion's den: This is the deceitfulness of the wilderness, and this is the treachery of sin.  

1. Instead of pleasures thorns.  First, A man expected pleasant walks, but finds nothing but thorns, Judg. 8.7. you have mention of flesh torn with the thorns of the wilderness; and I believe experiences can tell you, of consciences torn with the thorns of sin, chap. 16. with the thorns and with the briers of the wilderness, saith the Text, he taught the men of Succoth; so God will teach thee (O sinner) with the thorns of sin one day, what it is to sin, Hos. 2.2. I find the Church was a wilderness in the day she was born, and I find her running again into the wilderness, chap. 3. she doth it upon great hopes of great advantage, chap. 5. she meets with nothing but an hedge of thorns, chap. 6.  

2. Instead of security, a Lion's den.  Secondly, Poor men by running into a wilderness, think to avoid merciless men, and they fall among merciless beasts; so in sin, they think by drinking, or whoring, or swearing away conscience, or the like, to avoid an angry conscience, and alas fall among Lions; the roaring Lion on the one hand, the sin-revenging Lion of the tribe of Judah on the other, and so come to be torn to pieces: The young man thinks to scape the good man, Prov. 7.19. burr yet is cast down and slain by the woman, the woman sin, chap. 26. I find a precious Scripture, Cant. 4.8. Come with me from Lebanon (my spouse) with me from Lebanon; look from the top of Amanah, from the top of Shenir and Hermon, from the Lion's den, and from the mountains of the Leopards: It's the call of the soul by Christ, when the soul is upon the pinnacle of temptation, it looks upon sin, and thinks it the most pleasant thing in the world, like Lebanon, like Hermon and Shenir, which among the Hebrews were like the Baiae, the pleasantest of all pleasant places; but Christ gives it another Character than she thought of. Oh! saith he, Though you take them to be thus pleasant, yet let me assure you, the Lion's den, and the mountains of the Leopards are there: And suppose, I pray you, a man were in a paradise (as the case is now with us) Oh! how would a Lion's den, or a Leopard's mountain dash to pieces all thoughts of pleasures and security!  
And therefore by way of Application.  
If sin be thus like a wilderness, promising pleasure, 
Application  producing pain, promising security whilst it stirs up Lions:  
Oh then! First, Look off of sin lest it tempt, Cant. 4 8. Use 1 forequoted, look from Shenir, look from the top of Hermon, 
Look off of the wilderness of sin.  do nor too much look upon it, because it looks so like a Lebanon: Oh! that men could be persuaded to look off from sin, when sin looks upon them; there can no good, 
Pro. 4.25, 26.  but much evil, proceed from wanton and unwarrantable feeding of the eye with sin.  
Be not so foolish as to be deceived to serve lusts, counting Use 2 them pleasures.  
Secondly, Never believe sin as long as you live; 
Never believe sin when it flatters.  The wilderness is a lie, fair without, thorns within, Psalm 4.2. How long will you love vanity and seek after lies. Selah. That is, observe it, observe it (beloved) every sin is a lie. Be not, O be not therefore so vain as to seek after lies, never believe a liar when he speasts fairest.   

CHAP. II. Containeth the progress in wilderness-sin dismal, 
Lecture 2.  destructive; of the second branch of the first Doctrine, showing the dismalness of wilderness-sin, in two things, because both are barren and fruitless; dry and moistureless.  
WE come in the second place to the passage and progress in the wilderness and sin; 
The passage and progress in both, dismal and destructive. 1. It is dismal  in both we find them dismal and destructive.  
First, The way of the wilderness is dismal, so is the way of sin.  
The way of the wilderness is dismal in these several respects; 'tis fruitless, moistureless, companionless, comfortless, wayless, and husbandless, and so is the way of sin.  

1. Fruitless.  First, The wilderness is barren and fruitless; you know the complaint Israel made of the wilderness, Numb. 20.5. this evil place (say they) its no place of seed, of figs, or vines, or of pomgranats; they do not deny but that it was a place of brambles, and thorns, and briers, but no place of seed, grain or fruits, figs or pomegranates: Just thus it is with the soul under the power of sin, its barren and fruitless towards God; you cannot deny a sinful heart to be a place of vanity, lust, excess and foolishness, but it is no place of seed, no place for the word to thrive in; it's no heart of prayer or thanksgiving, obedience, faith, holiness, hope, love, goodness, righteousness, truth, which are the fruits of the spirit, Eph. 5.9. But have no fellowship with the unfruitful works of darkness, chap. 11. men's works while they are in the state of sin, are like the wilderness, unfruitful works: The wilderness (Beloved) brings forth thorns, but a garden brings forth fruits, etc. we read, Gal. 5.19. Of the works of the flesh; but of the fruits of the spirit, etc. v. 22. a carnal heart brings forth works, but it's only a spiritual heart brings forth fruit: Now then, wouldst thou know whether thou be in this wilderness? what fruit dost thou bear? speak conscience; the fruit of the spirit yea or no? (you know the sinner is represented by the barren figtree) if thou dost not bring forth fruit, the fruit of the spirit, thou art a bramble of the wilderness. I will not deny the wilderness to be in some sense fruitful. I should wrong it if I should, and so should I sin also; it is fruitful, so is sin, but how?  

1. If fruitful.  First, The fruit that the wilderness bears is wild fruit.  
Secondly, It bears all its fruit unto itself.  
Thirdly, If it be fruitful unto any other, it's rather to the Chimney then to the Table, such is the fruit of sin.  

Wild fruits.  First, Its fruit is wild fruits, ye know such fruits as naturally grow in forests and woods, without grafting, planting or pruning, we use to call them as they are, wild fruits; and truly all the fruits that grow upon the soul, whilst its a tree in the wilderness, before grace hath transplanted it, are but wild fruits: The trees of the wilderness are but wild trees, wild branches, wild roots, and therefore the fruit must needs be wild fruit; so in sin,  
The sinner himself is a wild plant, stark wild, root and branch, father and son, at his first conception and throughout his conversation, Rom. 11.17. Thou being a wild olive-tree wert graffed in; and therefore certainly the fruit must needs be like the fruit of the wilderness, Isa. 5.2. It brought forth wild grapes; Ah! thinks the soul after conversion, how wild was I hitherto? how vain, how foolish? how wildly did I use to pray? how wildly did I use to carry myself in public duties? how wildly did I use to come to the Sacraments? truly every fruit that groweth upon the wild Olive-tree, is a wild fruit.  
Secondly, If the wilderness be fruitful, 
2. Wilderness fruitful to itself.  it is fruitful to its self; there the fruit grows, there it ripens, there it falls, pray who is the better for it? Thus it is with thee, O sinner, if thou bear fruit, it is for thyself, God is never the better for it (as I may say) he gets nothing by thy estate, he gets nothing by thy policy, he gets nothing by thine industry, if thou canst keep it; none of it promotes his cause, none of it maintains his poor, none of it advanceth his praise; behold, Thou art the man that art a wilderness to the Lord; thy good husbandry shall never save thee, thy fruit lives and dies, grows and rots with thee; the Lord complains of thee, Hos. 10. 1. Israel is an empty vine, he brings forth fruit to himself: Though he be never so fruitful, yet is he empty, if only fruitful to himself; though thou be never so like a fruitful garden, yet I will count thee a barren wilderness, if only fruitful to thyself.  
Thirdly, If the wilderness be fruitful unto men, 
3. Wilderness brings forth to the furnace  it is for fuel, not for food; for their chimney, not their table; the fruit of the wilderness is thorns and briers, bad food but good fuel; such are the fruits of sin, they are thorns, Cant. 2.2. As the lily among the thorns, that is, the saint among sinners; such God will not set upon his table, but surely put them into his furnace, Heb. 6.8. That earth which bears thorns and briars (he speaks it of a sinful Apostate) is rejected, and nigh unto cursing, whose end is to be burned: Me thinks your souls within you should tremble: Tell me now, what fruit do you use to bring forth, good or wild? Every tree that brings not forth good fruit ('tis a wilderness tree) shall be cut down and cast into the fire, Mat. 3.10. Think again, to whom hast thou brought forth fruit, to God or thyself? If only to thyself, thou art still a wilderness, and you know how God threatneth Israel, who only looks after himself, his children, and his own family, without any taking notice either of God, or Gods, Hos. 9.16, 17.10, 1. Oh! what wilt thou be able to answer God another day, thou that hast been a wilderness unto God here? when the Lord shall mind thee of all the fruit which his mercy and providence hath brought forth unto thee! Beloved, you have a sad condition, Jer. 2.31. Have I been a wilderness unto Israel? The conviction is this, O Israel, thou hast been a wilderness unto me, thou hast brought me forth no fruit; or if grapes, behold wild grapes: Have I been a wilderness unto thee, that thou shouldest so serve me? hath not my Sun shined, and my rain on thee fallen? O England, England, think of this; of all the Nations of the world we cannot say the Lord hath been a wilderness unto us, and yet what a wilderness, what a barren wilderness have we that are called the garden of the world, been to the Lord to this very day? O read Jer. 9.9, 10, 11, 12, 13. I fear the Lord means England there, If a sinner be fruitful, 'tis a fruit unto death, Rom. 7.5.  

2. Wilderness dry and moistureless.  Secondly, The wilderness is dry and moistureless, so is sin, Psalm 107.35. The wilderness and dry ground are made all one; so Jer. 50.12. A wilderness, a dry land, Hos. 2.3. I'll make her a wilderness, and set her as a dry land, Zeph. 2.13. I'll make Ninevoh a desolation, and dry like a wilderness, and therefore you have mention of the heath of the wilderness, Jer. 48.6. and 17.6. And so it is with sin.  
Our Saviour compares a sinner under mercy, unto parched ground under seed, Mat. 13.6. good seed is sown in parched grounds, and for lack of moistures there it dies; the dew falls upon parched grounds, and for lack of a principle of moisture in themselves doth them no good, the Sun shines upon them and scorcheth them quite up. This word is to you, ye parched consciences, ye feared sinners, from whose hard hearts and dry eyes, all the judgements of God, mercies of God, Gospel of God, cannot squeeze one tear of godly sorrow. Oh! how hath the Lord in these times crumbled the scorched consciences of men to pieces, yet how few are melted? The Lord's people are a melting people, Psalm 22.14. My heart is like wax, it is melted within my bowels, a great difference; their heart is like wax, other men's like the wilderness: The more the Sun shines upon the wax, the more it softeneth it; the more it shines upon the wilderness, the more it scorcheth and hardens it: Now speak soul, Art thou like wax under a judgement, a mercy, a sermon? or art thou like a wilderness? Hast thou a relenting, giving, mourning, melting heart? or art thou as hard, as dry, as parched as ever, or more than before? thou art a wilderness, thou mayst find thy character, 1 Tim. 4.2. Thy conscience is a seared conscience; and what do men do with feared Trees? Hue them down, saith the owner, why cumber they the ground? if fear-wood be fit for the furnace, surely such seared consciences are fit for hell. A Chemics Limbeck they say, will extract moisture out of seared sticks and hardest stones: God's Limbeck will melt thee, O thou seared sinner, whether thou wilt or no; time shall come, that the Elements shall melt with fervent heat, then shall the wilderness melt, even thy soul, Jer. 9.12. compared with Isaiah 35.1.   

CHAP. III. Containeth the Explication of the third and fourth consideration, showing the dismalness of wilderness sin, because solitary and companionless, desolate and provisionless.  

3. Wilderness solitary.  THirdly, The wilderness is solitary and companionless, so is the wilderness of sin: This wilderness is companionless, mistake me not, I do not say its void of passengers, but void of company; there are upon this road too many catchpoles and cutthroats, as you shall hear more when we come to open the destructiveness of the way; there are not wanting Lions, and Leopards, and Dragons, and Bears, and Wolves, and wild Boars, and wild Bulls, but there is no company for a man, as Job 38.26. It is termed The wilderness where there is no man: There you may meet with beasts, savage beasts, that make it their business to destroy one another, and thee too; but saith the Text, There is no man there: So in the ways of sin, you may meet with Devils and Drunkards, Whoremongers, Sabbath-breakers, Murderers, Thiefs and Hypocrites, that make it their business to destroy one another's souls, and thine too, but thou shalt meet with no good company to comfort thee, to direct thee, 
No God. Psal. 5.4. No Christ or Spirit. 2 Cor, 6.15. No Angel. Psalm 34.7. No Saint. Gen. 49.6.  to secure thee, no not in all the wilderness; no God, no Christ, no holy Spirit there, no good Angel, no Saint so far as sanctified: Oh! what dismal travelling is here, here's scrieching of Owls, and the howling of Dragons, the roaring of Lions, the bellowing of Bulls, the yelling of Wolves, but not the voice of one Man; here's roaring, and swearing, and lying, and cursing, and blaspheming, and backbiting, and evil-speaking, but not a prayer, not a thanksgiving, not a gracious word: Oh! think what a terror it would be unto you to travel amongst wild ravenous beasts all your days; such are sinners, scripture usually terms them so, Lions and Bulls of Bashan, wild Boars of the forest, wild Asses of the wilderness, Beasts of Ephesus, they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1.31. that is Brutes, and so expressly construed, 2 Pet. 2.12. Brute beasts made to be destroyed; so Judas 10. O Saints, since through the Lord's grace (I scarce can imagine how) we live by them without being destroyed of them; O let us have as little converse as possible, no sinful converse with them, lest we be destroyed with them; Men do not use to converse with wild beasts, except upon an advantage to tame them: Converse thou as little as is possible with sinners, unless upon opportunity to convert them. Homo homini lupus, one man is a wolf to another, a proverb most true in that sense which is most spiritual. Thus is sin a wilderness, a way for beasts and not for men. How desolate and dismal are thy paths, O sinner? you have this character of the wilderness with the former, Jer. 9 12. A wilderness burnt up, that none passeth through: you say that's a dangerous ill road indeed, where there is never an honest man upon the way. O how solitary and wretched is the way of sin then? where there's never a good passenger, none but roaring Lions, and ranging Leopards, and the like; I abhor that profane spirit of that godless proverb, Spiritus Calvinisticus spiritus melancholicus, as if a pure spirit must needs be a dumpish spirit: Let me tell thee, O profane heart, believe it if thou wilt, a Christians heart is usually fullest of joy, when his eyes are fullest of tears: Canst thou think him Melancholic that hath so good company heaven-ward, whilst thou art so jovial amongst thy dismal hell-bounded companions? But and if he weep, mayst not thou tremble? If he be pensive that is coming up out of the wilderness leaning upon Christ, in the company of the Father, in the fellowship of the Spirit, in the Communion of Saints: O how shouldst thou be dismayed that art wand'ring in the wilderness, amongst Lions and Leopards, and no company to rescue thee, to secure thee, or to guide thee? Certainly if the Saint be over-pensive, its unbelief of this truth that makes him sad; if thou be jovial, it's thy dismal unbelief of this dismal truth that makes the merry. 
4. Wilderness desolate and provisionless.   
Fourthly, The wilderness is desolate and comfortless, destitute and provisionless, Isaiah 27.10. desolate like a wilderness, Jer. 12.10. a desolate wilderness, Zeph. 2.19. A desolation like a wilderness: And God expressing the extremity of judgement when it should be highest, threatneth Israel that he will make it desolate, yea, more desolate than a wilderness, Ezek. 6.14.  
The wilderness is a desolation, destitute and provisionless, no housing, no fire, no water, no bread, no clothing to be had, no not in all the wilderness; if you light of any food at all, it is wild and unwholesome food, light and windy food: The Ass of the wilderness is spoken of in scripture as feeding upon the wind, Jer. 2.24. Thus the wilderness is provisionless, mistake me not, I do not mean it is void of all provision, but that there is no comfortable, convenient, wholesome, substantial provision: For the wild Asses and savage Beasts there is accommodation, but there is none suitable unto man; hear Israel's complaint made of the wilderness, Numb. 21.5. Wherefore hast thou brought us to die in the wilderness, for there is no bread, neither any water, i. e. according to their dialect (for they did use to put bread and water, and sometimes water only for all manner of comfortable accommodations, as in that Scripture, Gen. 37.22. v. 2. compared with Zach. 9.11. now say they, In this wilderness here is neither bread nor water; Manna they had, but that they accounted a light bread. What they in the ingratitude and hardness of their hearts said of that Manna, we may truly say of this spiritual wilderness, here is neither bread nor water, i. e. no true substantial comfort, and our souls may loathe the light bread. Beloved, we may say of the wilderness of sin, That it hath no food at all for us; I confess, if we will be beasts (as Nabuchadnezzar was turned to be) than the wilderness can produce food for us; and upon the account of this truth, I dare affirm that that soul that takes up a resolution to live upon sin, may take up a resolution to become a beast: What's an unclean person that lives upon lust, better than a wild goat? What other is a drunken gluttonous person that lives upon excess, than a swine? What difference 'twixt a crafty covetous wretch, and a serpent of the wilderness, that goes upon its belly, and feeds upon the dust? What's a persecutor that feeds upon the blood of Saints, better than a Lion that feeds upon the blood of Lambs? What is a roaring, swearing, ranting wild sinner, better than the wild ass of the wilderness that snuffs up the wind at her pleasure? If you will live upon such diet, you must turn beasts; but if you will be men, you must look after higher provisions than the wilderness can afford you. The bread of the wilderness is light bread, thy soul must loathe it: All the provisions that the sinner by sin makes for himself, are wilderness provisions, Eccles. 5.16, 17. He laboureth for the wind all his days, he eateth in darkness: The food that he takes all his labour and pains about (in the travel of sin) 'tis at best windy food: Oh! Isaiah complains of sinners sadly upon this occasion, Isaiah 55.2. Wherefore do ye spend your money for that which is not bread, and your labour for that which satisfies not? If we had only bodies, sin happily might satisfy us, though its meats be but light and empty provisions; but we have souls, and souls will not be satisfied with such light bread; I appeal to all your consciences, were ye ever yet satisfied at a feast of the wilderness? I do not ask you, were you ever filled? I know this windy meat can fill, and clog and burden, but satisfy it cannot: And hence it comes to pass, that as it's said of the children of Israel, the longer they continued in the wilderness, the more their carcases should waste, Numb. 14.33. Your carcases shall waste, and you shall fall in this wilderness, and you shall wander forty years, until your carcases be wasted: So this is God's dismal doom, upon impenitent sinners, the Lord suffers them to live many a year, and the longer they live, the more do their souls waste, till they come at length to be quite spent in sin, and then they fall in the wilderness. Men that live upon sin, the longer they live, the leaner and more carkase-like do their souls grow: Have you not seen some Colchester carcases, so spent and wasted for want of provision, that although they were not quite dead, yet their hands were faint, their knees were feeble, so far spent, that they were grown quite mindless of food, they had not a tongue to ask it of the passers by, not a mouth or stomach to receive it: Oh! thus it fares with poor sinners, that have fed out their time in the wilderness of sin; at length they have not so much as an hand or a forth, or a heart to strive, they have not so much as a tongue to beg, or a mouth to receive any of those provisions, that the Lord hath made for poor souls in Jesus Christ: Thus is the wilderness provisionless as for food.  
As for raiment what you have, the wilderness, the thorns, the brambles can rend away, and tear from you, but all the wilderness cannot help you with one garment; So it is with sin, if you have any  on any good parts or good nature (as they call it) the thorns, and brambles, and temptations of sin can tear them off (Oh! how many gallant parts and good natures hath sin rend to pieces?) but if you be naked, you must walk naked for all sin; sin can strip you, but it cannot cloth you; you are all naked whilst you are bewildered, Ezek. 16.8. and there is none to help you: Therefore till you come out of the wilderness leaning upon Christ, and have gotten him up on whom you lean, to cast his skirt over you, you walk naked, and God sees your shame; there is no raiment to be had for the soul, but only where Christ keeps his Markets, Rev. 3.18. and so for other accommodations; all which being thus, makes me sadly say, Sin is a wilderness, that is, provisionless: O how evil is sin to men? and which is saddest of all yet, yet are men kind to sin; Sin cannot feed you, and yet speak your consciences, do not most of you feed sin, and cherish, and nourish sin? sin cannot cloth you; O what shall become of those men for their courtesy that cover sin? In a word, sin cannot make provision for you; therefore I beseech you close with the Apostles counsel, Rom. 13.14. Make no provision for the flesh to fulfil the lusts thereof.   

CHAP. IU. Containeth the two last considerations showing the dismalness of wilderness-sin, because both are wayless, waste and husbandless: As also the application of the first consideration: Exhortation, Labour to find Christ to thy soul a Gardener to make thee fruitful.  
FIfthly, The wilderness (as it thus provisionless, 
The wilderness is wayless  upon which account there is no encouragement to abide in it) so also is it wayless, there is no way to get out of it: This, vain Poets could conclude as the most dismal travelling in the world, viz. when they were to go per avia, that is, wayless places; and this indeed the holy Ghost imports as alike dismal to the people and princes of the earth, whom God thus punisheth, Job 12.24. He causeth them to wander in a wilderness where there is no way: And thus it is with sin; you are not to think that there are no ways in the wilderness; there is (as you read) the tract to the Lion's den and Leopard's mountain, there are ways further into the wilderness, but there is no good way, no right way, no way out again, no peaceable and secure way, etc. Thus there are many, too many ways of sin and into sin, but there is not one good way amongst them all: Sin acquaints sinners with ten thousand ways, and yet amongst them all, the way of peace have they not known, Rom. 3.17. The ways of sin are ways to the Lion's den, etc. Prov. 7.27. Her house is the way to hell, and Prov. 5.5. Her feet go down to death, her steps take hold on hell: Lest thou shouldst ponder the path of life, her ways are movable; she hath ways great store, but not so much as one good living way, as one footpath of life amongst them all; therefore (as we are to show afterwards) though sin hath as many ways as the wilderness, yet may we in the same sense that the holy Ghost calls the wilderness without way, conclude sin wayless: If you will have it, the ways of sin are wayless ways; so that as one saith of the way to the Lion's den: 
— vestigia terrent  
Omnia te adversum spectantia, nulla retorsum:  So saith the holy Ghost of sin (many beasts went to the Lion's den, but none return back again) Prov. 2.19. None that go to her return again, neither take they hold of the paths of life.  

The wilderness is waste and husbandless.  Lastly, 'Tis dismal, because waste and husbandless, and so is the whole region of sin; you have the wilderness and waste places as importing one and the same thing, Isa. 51.3. The Lord will comfort all her waste places, and make her wilderness like Eden; yea, you have waste the character of the wilderness, Deut. 32.10. In a desert land, and in the waste howling wilderness: and surely it must needs be so, if that be true which we have heard Scriptures already speak, In the wilderness there is no man, Job 38.26. no man to plant, no man to pluck up, no man to plough, no man to sow, how should it be but waste?  
In this as in the rest is sin a dismal wilderness, there are no provisions there, as you have heard, for it is desolate; there are none like to be, for it is waste and desert: The plain English of the word desert is what God expounds it, Isa. 27.10. The habitation forsaken and left like a wilderness; Therefore when any soul through sin is a wilderness, you may write upon that soul desert, the Lord hath forsaken it. This is a sad consideration when the soul goes on a long time in sin, and then God comes with a judicial act, and doth (as it were) bind it in its sins; The soul saith, I am willing to be as a wilderness unto God, unfruitful to him, etc. and God saith, If thou wilt be a wilderness, thou shalt also be a desert, I will forsake thee: Thus God threatens for sin to set Jerusalem, and make her as a wilderness, Hosea 2.2. Now this is most sadly true, when the soul hath been under the pains and charges of the Lord; as you say, this piece of ground I have fallowed, ploughed, sown thus often, tried thus long; and it hath brought me forth nothing answerable to mine expectations; I have lost, say you, my time, toil and cost about it, and now you cast it up, 
So the barren Fig tree: Mat. 21.19.  (as God gave them up: Psalm 81.12.) Let what will become of it, you will never look after it more. Now is this ground left DESERT.  
Thus the Lord telleth, Isai 5. what husbandry he had bestowed upon Israel, his Vineyard, v. 7. which yet brought forth none but wilderness-fruit, viz. wild Grapes, v. 4. I'll tell you, saith God, v. 5. what I will do with it: I will take away the Hedge, and it shall be eaten up, and break down the Wall, and it shall be trodden down; I will lay it waste, it shall not be pruned, nor digged; but there shall come up Briars and Thorns, and I will command the Clouds that they rain no rain upon it, v. 6. And O, what a dismal Wilderness must the soul needs be, when the Lord shall thus forsake it! There is none to plant, prune, or protect it; no word or spirit to water it; it must needs follow, that it shall be laid waste, and eaten up, and trodden down, and nothing but Briars and Thorns shall grow there. How sad instances hereof have we in some that have lived long under Gospel-means, But are not thereby become as a Garden! Are they not as a Wilderness? Yea, of all others the most sharp and thorny: and no wonder, since they are left of the Lord, and desert.  
Is it so then that the Wilderness of Sin is so dismal, because fruitless, moistureless, companionless, Use. provisionless, wayless, waste and husbandless? I shall only improve this sad Consideration unto a double word of Exhortation, respect being had unto the several particulars.  
First, Are we, by sin, become barren as a Wilderness; 
Exhortation. Labour to find Christ as a Gardener to thy barren soul to make it fruitful.  it is only by grace that we can be made like Eden; Isai 51.3. CHRIST is the Gardener that can both furnish us with fruit, and make us bear fruit; for this end he chooseth the grounds he gard'neth. John 15.16. Of ourselves we neither have fruit for ourselves, nor bring forth fruit to the Lord: but CHRIST gives fruit, and makes fruitful: He is the Appletree, Cant. 2.3. He is the true Vine, John 15.1. And yet the Dresser of the Vineyard, Luke 13.7. Our Wilderness comes to nothing till it becomes his Husbandry. 1 Cor. 3.9. Our souls are not comforted with Apples till we taste of his fruit. Cant. 2.3, 5. When we were in Paradise, we were as a Paradise; it was fruitful to us, and we to God. Now we are in the Wilderness, we are as a Wilderness; sin is fruitless to us, and we to the Lord. The Tree of Life made Eden a Paradise; the River made it a fruitful Paradise. We lost both when we lost ourselves. There is now no Tree of Life with us, to bear us fruit; nor Water of Life, to make us bear fruit. But yet both are with Christ, Rev. 22.1, 2. And who so do his Commandments have right thereunto, v. 14. Christ can set us with slips of Paradise: [Alas! who would (as they Isai 17.10. be setting their hearts with strange slips?] thy people shall be all righteous, the branch of my planting, the work of mine hand, Isai 60.21. Yea, and that they may be called Trees of righteousness, the planting of the Lord, that he may be glorified; As the Garden causeth the things that are sown in it to spring forth, so the Lord will cause righteousness, and praise to spring forth before them. Isai 61.3, 11. Again, Christ can replenish us with fruits of Paradise: [Alas! why should we savour those fruits unto death? Rom. 7 5.] from me (saith the Lord) is thy fruit found. Hos. 14.8. Even the twelve manner of fruits of the Tree of Life, (enough for all the Tribes) and the leaves of the tree are for the healing of the Nations. Rev. 22.1, 2. 
* Compare Ezek. 47 8.12. with Rev 22.1, 2.  Here's food and physic, life and healing, for Jew and for Gentile; surely the Wilderness and the solitary place shall be glad for them. Isai 35.1. When those waters, Ezek. 47.8. Go down into the Desert. But what is the wilderness the better that there are gardens in the world? Or we, that some strangers have such rare plants, or choice fruits in remote countries? Christ hath born, and doth bear fruits various and precious, old and new, such as wisdom, righteousness, sanctification and redemption, with fruits of joy and peace in believing. Yea, his mediation, and the counsel of peace between him and his Father; fruit as old as Eternity: his intercession, and tendering himself a sacrifice for sin, as soon as we had fallen, as a Lamb slain from the beginning of the world; fruit as old as the world: his incarnation, birth, circumcision, temptations, sorrows, sufferings, death, burial, resurrection and ascension, fruits above sixteen hundred years old: his word, his spirit, his daily intercession and gracious dispensations, fruits as new as every day: These, these are the fruits that Christ hath brought forth, and unto which they have right that obey his call, his command. Come with me from Lebanon, my Spouse [is his call] Cant. 4 8. Eat O friends [is his command] Cant. 5.1.  
Now be not thou unmannerly modest or disobediently humble: take what is given, & come when thou art called. Thou wilt be little the better though Christ be a tree of life to others, unless thou come to Christ and feed upon him: Oh! therefore be encouraged poor barren soul, to leave the desolate wilderness, and to hasten thence ere thou perishest therein; why should unbelief detain thee any longer from everlasting blessedness? for, Blessed are they that do his Commandments, for these have right to the tree of life; and then will Christ's fruit be sweet unto thy taste, as the Spouse asserteth, Cant. 2.3. and then, and never till then wilt thou be able to say, My Lord and my God, my Saviour and my redeemer; for they only can truly call the Lord our Righteousness, our Advocate, our Peacemaker, who can look upon all that Christ did as done for themselves in particular.  
Oh! what pleasant fruit is here laid up for the poor soul, that was barren and fruitless as a wilderness even until now!   

CHAP. V Carrieth on the general Exhortation, Labour to find thy soul a fruitful garden unto Christ, etc.  
BUt secondly, 
2. Labour to find thy soul as a fruitful garden unto Christ.  labour also to find thy soul to be a fruitful garden unto Christ; for though the other do not depend upon this, but this upon the other, yet thou wilt hardly find the other, till in some measure thou hast found this: O 'tis a sweet thing for the soul of a wilderness to be made a fruitful garden unto Christ! Marvellously is Christ delighted with it; he speaking of the Spouse, Cant. 7.7. thy breasts, saith he, are like clusters of the grapes, and row also shall thy breasts be as the clusters of the vine, and the smell of thy nose like apples: Oh! when believers hearts and breasts are fruitful in holiness unto Christ, how marvellously is he delighted? yea, then Christ delights 〈◊〉 them also, ch. 6. v 11.12. Let us get up early (saith she) to the vineyards, to see if the vine flourish, or the tender grape appear, or the pomegranate bud forth, there will I give thee my loves: O there Christ also manifests much love (his loves, that's all his love as 'twere) to the soul, when and where the soul brings forth fruit unto Christ; when Daniel was praying, then comes out the message, O Daniel, greatly beloved: when the soul acts faith, or zeal, or any of the fruits of the spirit are budding forth, O then Christ takes great delight in it, and therefore he observes and watches the souls fruit; God could tell if Ephraim were but an empty vine; so Cant. 6.11. I went down (that's Christ) into the garden of nuts (when Christ takes a nut-tree out of the forest, and transplants it in his garden, makes a sinner a convert, than he observes the fruit it brings forth) to see the fruit of the valley (that is of the poor, penitent, lowly, humble heart) and to see whether the vine flourished, and the pomegranates budded; that is, whether this and that, and the other grace, faith and humility, and holiness, etc. flourished and brought forth unto him: Therefore as Christ in the forequoted place calls the fruit of his garden the Spouses, so the Spouse calls the fruit of her garden Christ's; blow upon my garden, and let him eat his pleasant fruits, Cant. 4.16. If thou would have evidence that Christ did in earth, and doth in heaven bring forth fruit unto thee, labour to find that thine heart, thy lips, thy life, do all of them bring forth fruit unto Christ.  

2. Labour to find Christ unto thy soul a river of waters of life.  Secondly, labour to find Christ a river of waters of life unto thy soul, since thou hast been hitherto moistureless, like a wilderness; when Israel was in the dismal wilderness, where there was no water, Psalm 78.15, 16. the Lord clavae the rocks in the wilderness, and gave them drink as out of the great depths; he brought streams also out of the rock, and caused waters to run down like rivers: But what's this to me a sinner? may the soul say, Why? the Apostle tells thee, this rock was Christ; these waters flowing out the rock, were streams from Christ, 1 Cor. 10.4. They drank of that spiritual rock that followed th●●, and that rock was Christ: Christ is that river, the streams whereof make glad the poor bewildered soul.  
There are three sorts of streams (which O that you could find) flowing from the Lord Christ: 1. 
1. Stream of blood.  Labour to find the red stream of Christ's blood, Christ's satisfaction, and justification, and reconciliation purchased thereby; this is there, as in many other Scriptures, called Christ's wine, I have drunk my wine: Hast thou by faith seen this rock smitten by the Lord's rod, and this red stream issuing out? Hast thou seen Christ's side lanced, and the blood streaming forth for thy soul? Hast thou seen this blood of the new Covenant poured forth for thee? Oh! how would this stream make thy soul glad?  
Secondly, 
2. Stream of milk.  Labour to find the crystal stream of Christ's Spirit; by the other the soul is counted righteous, by this it is made righteous: I know the sincere heart desires as truly this as the other; the other is the fountain open for sin, that is the guilt, the curse, the condemnation; this is a fountain open for uncleanness, that is the defilement and pollution, and both is for the house of David to wash in; this is there, as in other places, called Christ's milk; and to show that Sanctification and Justification go hand in hand one with another, therefore saith Christ, I drunk my wine with my milk; though the wine be the first, yet is it not without milky streams, but they go along with it: I cannot but imagine but that in the order of nature, Christ Justifies before he Sanctifieth, and yet I believe he never justifies; but therewith he sanctifies, as here wine first, yet wine with milk, even both together so we have, Isa. 55.1. the same order, and the same conjunction, Buy wine and milk without money and without price; that is, my merits and my spirit shall be both yours, if you close with me, though you deserve neither.  
But thirdly, Labour to find yet other streams, 
3 Stream of honey.  even honey streams from Christ in the Ordinances; this is called as often by David before, so Cant. 5.1. Christ's honeycomb and his honey: Hast thou then found communion with Christ in prayer, hearing, reading, or the like, sweet as honey, sweeter also than the honeycomb? Canst thou say as the spouse of Christ, Cant. 4.13. His lips are like lilies (even like lilies) dropping sweet smelling myrrh? Have those sweet streams from Christ's mouth flown down thus upon thy soul? surely such floods cannot choose but make thee joyful in the house of prayer.  

2. To find thy soul a watered garden to Christ.  Now secondly, Labour to find thy soul a watered garden unto Christ: The soul was in the wilderness, Cant. 4.8. and she becomes a garden, ver. 12. and in this garden there are both springs and fountains, though both shut up and sealed; that's for Christ's use they are reserved, who alone is found worthy to open the seals.  

1. The fountain of thine h●ad.  First, Then let the fountains of thine head be opened unto Christ, the streams of thy lips, of thine eyes, thy words, thy tears, the working of thy brains, let them all stream forth towards the Lord Christ; say as the prophet, O that mine head were fountains, and mine eyes rivers of tears! Jer. 9.1. let it be with thee as with David, Rivers of tears run down mine eyes, because men keep not thy law, Psalm 119.136. O that all our heads and eyes were as rivers streaming towards Christ, and Christ only! O that our brains might work more after, and more for Christ! We were as a moistureless wilderness before; let us even in this sense become a watered garden now, Isa. 58.11.  

2. Of thine heart.  Secondly, Let the fountains of thine heart be opened unto Christ: If God have shed his love abroad in thine heart, shed now thy love abroad into God's heart: We were as a wilderness, we could scarce pour out words before God before, let us now, Psalm 62.8. pour out our hearts before God, let all our affections, desire, fear, love, joy, etc. stream forth towards God: Thus David poured out his soul within him, Psalm. 42.4.  

3. Of thy life  3 Let the fountains of thy life stream forth towards Christ, as the fountain both of Christ's life and death to boot did flow out unto thee, whether you eat or drink, or whatever you do, let all the streams of your lives run into the channel of his glory. According to this threefold counsel, you have mention of a threefold breaking out of waters in the spouse, Cant. 4.15. A fountain of gardens (there's one sort) a spring of living waters (there's another sort) and streams from Lebanon, there's a third sort, that is, if I mistake not, one in the head, another in the heart, a third in the conversation. The fountain of the head waters the garden of the affections, the spring of the heart enliveneth the fountains of the head, knowledge would otherwise be a dead water; and now from both together, to wit, head and heart, there are streams from Lebanon, that is, Knowledge and Grace flow forth as streams into the conversation: You may therefore observe comfortably, that as Christ had spoken high! before of the streams that flow from himself to the soul, so speaks he exceeding respectively of the streams flowing forth from the soul towards him: Hear what he saith of the fountains of the head, Thy lips, O my Spouse, drop as the honeycomb, honey and milk are under thy tongue, Cant. 4 11. milk and honey dropping, are the prayers and praises of his saints unto him: Hear what he saith of the fountains of the heart, Cant. 4.10. How much better is thy love then wine? and as for the streams of her life, herself, Cant. 8.2. I would cause thee to drink of spiced wine, of the juice of my pomegranates.  
Thirdly, If thy condition be solitary and companionless, 
3. Labour to get Christ's company.  like a wilderness, labour to find Christ a companion for thy soul, and thy soul in some sort fit company for Christ.  
First, If ever thy soul come from the wilderness, our Text saith, it must be by getting Christ to be thy companion: You have Christ offering his company to the poor soul in the wilderness, Cant. 4.8. Come with me from Lebanon, the lion's den, etc. and over again, as if this should entice her, with me from Lebanon, my Spouse with me from Lebanon: so she enticeth him, Cant. 7.11. let us go forth; and verse 12. let us get up early: He proffers her his own company, she him her company: Oh! who would not go along with Christ? You have again the soul labouring to get Christ's company, and when she hath got it, she will not part with him: You have her seeking him, and following him, Cant. 3.1, 2. and when she hath found him, verse 4. she holds him, and keeps his company, and will not let him go; she could not rest till she had got his company, and having gotten it, she can less rest when she hath lost it, Cant. 5.6. I opened, and my beloved had withdrawn himself and was gone, 
2. Labour to find the soul company for Christ's.  and my soul failed.  
Secondly, Labour to find thy soul as company for Christ and for God, that thou mayest be able to say as they, 1 John 1.3. Truly our fellowship is with the Father, and with his Son Jesus: shall I tell you, you cannot more desire Christ's company, than Christ doth yours, Cant. 2.10. Rise up my love, my fair one, and come away; and verse 13. rise up my fair one, and come way; yea, as if he longed for her company: O my dove, let me see thy countenance, let me hear thy voice, for thy countenance is comely, verse 14. O what a happy change is this? amongst lions before wand'ring in the wilderness, Cant. 3 6. with 4, 8. with Christ now lodging in the villages, 
4. Labour to find Christ as a spread table unto thy soul.  Cant. 7.11.  
Fourthly, Since thou hast been so long in a desolate and provisionless wilderness, so that thy soul hath been as a wasted carcase there: O labour now to find Christ a Gardenbar quet-house, a spread table unto thy soul! I know some poor unbelieving soul will be ready to judge its condition so desolate, as not to think it possible that God should supply; and to say as the Israelites, Psalm. 78.19. Can God furnish a table in the wilderness? but that Text tells you, that they speak against God in so saying. Alas! here's a strong mistake; the poor creature thinks it humility, and thinks he only speaks against himself, when he cries out, Oh! my soul is so poor and destitute, and so like to Pharaoh's lean kine, that I can never think that it can be furnished: Alas! thou art deceived, thou speak'st against God; 'tis God's work to furnish a table for thy soul in this wilderness, and I would have you to know, that all the provision that Christ gathers in to himself, and hath in himself, it is to bid you welcome, with Cant. 2.4. He brought me into his banqueting-house; and what doth he say then, I am come into my garden, I have gathered mine honeycomb with mine honey, 
2. Labour to find thy soul as a spread table unto Christ.  etc. eat O friends, drink, yea drink abundantly: O beloved! (all his banquet are for his friends, neither is he niggardly to his beloved) Can. 5.1.  
Secondly, Labour to find thy soul as a spread table unto Jesus Christ; Friends, 'tis not only as meat and drink unto Christ to do his Fathers will himself, as himself saith, but it is meat and drink to him to see you do it also, Cant. 6.2, 3. My beloved is gone down to feed in the gardens (that is) amidst the services or his people, and he feedeth amongst the lilies, that is, amongst the Saints; therefore saith the Spouse, Let my beloved come into his garden, and let him eat, Cant. 4.16. yea, so much is Christ delighted with such food, as that he will rather bid himself to the souls table, then fail to be a guest, Rev. 3.20. Behold, I stand at the door and knock, if any man hear my voice and open unto me, I will come in to him, and sup with him.  
Fifthly, 
5. Find Christ a way out of the wilderness.  If thou hast been in a wayless wilderness thus long, labour to find Christ a way for thy soul to walk in, John 14.6. I am the way, no man cometh to the Father but by me; but of this more afterward.  
Secondly, 
2. Thy soul a way for Christ to walk in.  Labour also to find thy soul a way for Jesus Christ to walk in; this was the Spouses great desire, Cant. 4.16. O, saith she, awake north wind, and blow south, and raise up my spices; and all to fit her for the incoming of her beloved into her garden: Oh! happy, happy is that soul, that having been a wilderness before, becomes a garden of walks unto Jesus Christ now.  
Sixthly, If thou hast been as a waste wilderness, 
6. Find Christ husbanded for thy soul.  and in a waste wilderness hitherto; O labour to find Christ Jesus husbanded for thy soul! saith Christ, John 15.1. I am the true vine, and my Father is the husbandman: It seems Jesus Christ is husbanded, and I'll tell you how; God suffered the plowers to blow long furrows upon his back, Psalm 129.3. yea, Christ was willing to be husbanded, insomuch as the Lord himself seems unto me to stand admiring at Christ, when he sees him so husbanded, and willing to be so dressed, Isa 63.1. Who is this that comes from Edom, with died garments from Bosrah? it was Christ, and how comes he to be red in his apparel? Why? he trod the wine-press alone, verse 3. this, if you respect his vengeance towards his enemies, mentioned verse 4. may be understood as it is expressed, actively; but if you will respect the coming of the year of his redeemed, mentioned also, verse 4. it must be understood passively, and so this expression is, but parallel to Isa. 53.4. he trod the wine-press, that is, he was bruised in the wine-press, bruised for our iniquities: This is clear, if Christ be a vine, and so husbanded in the yard; if this vine bring forth, and its fruit be husbanded in the press, both are for the poor souls advantage.  

2. Labour to be husbanded for Christ.  Secondly, Labour if thou hast been a waste wilderness unto Christ thus long, now to become unto him a well-husbanded garden all thy days.  
Remarkable is that passage unto me, Cant. 8.11. Solomon had a vineyard, and he let it out to keepers, and every one for the fruit thereof, was to bring a hundred pieces of silver: If the soul be husbanded, it is for Christ; Christ must have the rent, yea, and the soul will give it him too, Cant. 8.12. Thou, O Solomon, (that's Christ) shalt have a thousand, and the keepers of the fruit (that's Christ's faithful Ministers) shall have two hundred. O that I could now hear you cry out unto Christ, as the Spouse doth, verse 13. Thou that dwellest in the gardens, the companions harken unto thy voice, cause me to hear it: Friends, this is Christ's voice which is harkened unto by Christ's companions, even this which you hear this day; you dwell in the wilderness, but Christ dwells in the gardens, wherefore he calls you out of the wilderness to come unto him, yea, he call; you from the wilderness to become unto him as a garden; the Lord cause you to hear it.   

CHAP. VI Answereth this Query, How may the soul of a barren, etc. wilderness, become unto Christ a fruitful etc. garden? with many precious promises unto wilderness-like souls.  
ME thinks I now hear the soul sighing out this Query: 
Query, How to find Christ a gardener, and to become a garden. Answ. By coming to and leaning upon Christ.  I hear his voice indeed that dwells in the gardens; but how shall I be able to find him a gardener unto me, that I may be a garden unto h m?  
Poor soul! art thou in a wilderness? art thou a wilderness? I know no way to help thee out of this condition, unless, as in the Text, thou come out leaning upon Christ: It is touching Christ, taking of hold upon Christ, and Christ alone, that can help thy poor soul: O Sirs! did you now but see where you are, what flocking should we have after Christ this day? even as they in the days of his flesh, that they might but touch the hem of his garment, Matth. 14.36. for, saith the Text, as many as touched, were made perfectly whole; so say I, as many as touch him, shall be perfectly changed from wildernesses into gardens; so Mark 3.10. as many as had plagues pressed upon him for to touch him. Hast thou then the plague of a barren heart, a moistureless eye, a seared conscience, a waste, carkase-like, lean, starving soul: O press after Jesus Christ! They there were sensible of the plagues, because they were bodily plagued; and our Saviour was fain to have a ship to receive him, lest they should throng him, Mark 3.9. but alas, the plagues are spiritual, and you do not discern them; and therefore, though Christ be in the midst of you, yet who presseth amongst you to lean upon him? I shall briefly, according to the present occasion, tell what I mean by leaning upon Christ.  
Secondly, How you may take hold upon him in order to your finding him a Gardener to you, and your becoming to him a fruitful garden, stored with the plants of Paradise.  

Which leaning imports four things. 1. A sense of thy wilderness like barrenness, etc.  First, then leaning (briefly) imports four things:  
First, Art thou sensible of thy being a wilderness, and that thou art not able of thyself to stir towards a better state? else canst thou not, else wilt thou not lean upon Christ in order thereunto. A man that thinks his ground, his heart, is well husbanded, will not care for Christ's being a vine, or Gods being an husbandman; tell him of it, he'll say, Pray then take him for your own; my ground, I thank you, is well enough: Therefore 'tis the main observable in that parable, Luke 15. where you have an hundred sheep in the wilderness, there's one is a lost sheep, but all are bewildered, lost; what's that? why one that is sensible thereof and not able to help himself, a sinner, a repentance-needing sinner, vers. 7. the other are in the wilderness too, but they see it not; they are just in their own eyes, they need no repentance, their way is so good, they need not turn head (as many unconverted duty-mongers, and self-justifiers) the Lord Christ leaves all these, though 99 in the wilderness, and takes care of that poor lost sheep, and lays that upon his shoulder, and rejoices more in that then in all the rest, ver. 4, 5, 6, 7. O Friend! thou that art damned in thyself, undone in thyself, in the midst of the wilderness, bewildered in sin, in thy very duties, that canst see nothing in thyself but a wilderness, thou art the only fit man thus to improve Christ, and to be improved by Christ.  

2. The discovery of a sufficiency in Christ.  Secondly, Leaning requires the discovery of a sufficiency in another; if the soul be a wilderness, yet if it see not Christ to be an all-sufficient redeemer, it will stay as it is, and not not care for changing: A man will not lean, unless there be discovered a strength in that whereon he leans, suitable to the end for which he leans upon it; that is a choice Scripture, persuading and inviting poor wilderness-like souls to a change, Isa. 27.4. Fury is not in me (saith God) yet who would set briars and thorns against me in battle (if you will be still a wilderness, and if this briery and thorny wilderness will still stand out against me, and reject my gracious motions) I would go through them; I would (saith he) burn them together (if thou resolve to be a thorny wilderness, he also will resolve to be a flaming fire) But as if his earnest desire were, that it should be otherwise, see what he puts them upon in the immediately following words, vers. 5. Or let them take hold of my strength (that's Christ) who you know is God's strength to believers; without whom God will (I may say with reverence, as God stands covenanted) God can do nothing, that he may make peace with me, and he shall make peace with me; or let them (I am much taken with the manner of expression) If they will fight, if they will set up their briers and thorns against me, let them; then I will destroy them, or let them (Oh! God had rather make peace then conquer, though he be sure of victory) take hold of my strength; let them, that is (as we must needs take it by reason of this particle (or let them) the briers and thorns take hold of my strength: Why? what good shall they get by it? Why? they were as barren as briers and thorns before; my strength (that's Christ, if they take hold on him) shall cause them to take root, to blossom, to bud, to fill the face of the world with fruits, ver. 6. What canst thou, that seest thy soul a wilderness, desire more? Now I beseech you mark, if you would effectually take hold upon Christ for such a change, from a thorny wilderness into a blossoming, budding, fruitful garden, you must see Christ to be God's strength, no● only to make peace for your souls, but to work fruitfulness in your souls  
We have also another full Scripture, Isa. 51. God promiseth to turn the wilderness into Eden, and the desert into his own garden: now how shall this be effected? verse 4. you have Christ represented as a light to the people, verse 5. you have his plain names righteousness and salvation; but now how shall the people share in such salvation as shall make them of a wilderness to become a garden of the Lord? Why on mine arm (that's Christ) shall the isles trust: You must then discover Christ to be that strength, yea, that arm of God, by which the Lord turns the desert into Eden, or else, though you be a desert, you will not care for leaning upon Christ. 
3. Laying our burdens of barrenness, &c: upon Christ.   
Thirdly, Leaning imports the casting of our burdens of barrenness and fearedness, etc. upon that strength whereon we lean: If you would then so lean upon Christ, as to come up from your wilderness-like state, than you must lay the burdens of your barrenness, your dryness, your desolateness, your leanness, your wastness upon Christ; and verily to encourage you, you should know that Christ was for this very business sent into the wilderness of this world, that he might bear all the burdens of poor bewildered  sinners, Leu. 16.21. Aaron shall confess all the iniquities of the children of Israel, and all their transgressions (that's their bewilderings, their go aside) in their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness; and the goat shall bear upon him their iniquities, unto a land not inhabited, and he shall let go the goat into the wilderness: How and if we should expound it thus? Christ in his resurrection was this scape-goat, or his Divinity, in which he could not see death, and by which he was rai●ed after death, though as man he was the sin-offering goat, mentioned verse 15. Israel's bewilderings (what else mean you by transgressions?) are charged upon his score; from Israel he is sent by a fit man (that's the Gospel-minister, who should be apt (that's fit) to teach this Gospel) into a land not inhabited (so ordinarily are the Gentiles (in respect of the then ordinances of God) represented) and there even in this wilderness is he let go; this salvation is free to us a poor wilderness in respect of the Jews, as well as to them: If I mistake in the place, I am sure I mistake not in the thing; you sinners, saith my Text, are in the wilderness; and Christ the scape-goat (saith that Text) is there also, if you meet him, lay your burdens upon him (I speak to such as are lost) his business, his errand in coming thither, is to bea● your transgressions, Isa. 53.4. Surely he hath born our griefs, and carried our sorrows, yea, upon him they are, ver. 5. yea upon him the Lord hath laid them, ver. 6. Art thou unable to carry thine own grievances, and to bear thine own barrenness? fear not, 
4. Receiving strength from Christ 〈◊〉 a change.  only believe, lay them in the humility of thy soul upon thy Saviour; he will, he can bear them for thee.  
Lastly, Leaning imports a deriving of strength and power from that upon which we lean, in order to that upon which we lean; Would you then so lean upon Christ as to come out of your wilderness? Take hold upon God's strength so long, till your briars and thorns be rooted up, and the word have taken a new root, brought forth new buds, new blossoms, new fruit, Isa. 27.5, 6. yea, till thy whole conversation be filled therewith.  
Oh! but (saith the soul) how shall that be? Query. that's it I would have; Oh! how should I so lean upon Jesus Christ. I cannot see him, I cannot find him, I would come out of the wilderness leaning upon him? yea I sought him, but I found him not; Oh! saw you my beloved? whither is he gone? whither is he turned aside?  
Poor soul! thy beloved is gone down into the gardens, Answ. to the beds of the spices, to the covenant, to the promises; the covenant is the garden, the promises are the beds of spices: Oh! thither is Christ gone, there seek him, and thou shalt find him. Christ is engaged unto thee, if the promises be improved by thee, to make thee of a wilderness to become a ga●den: In general, you have many glorious promises of this importance, Isa. 51.3. The Lord shall comfort Zion; how is that? Oh! there is comfort indeed, the Lord will make her wilderness like Eden; this word be spoken unto you, O ye wilderness-like souls; and what can comfort you, if this word do not? Before you had God's strength mentioned, here you have it engaged, lean therefore and take hold upon it, Isa. 35.1. The wilderness shall be glad, it shall rejoice even with joy and singing; the glory of Lebanon shall be given to it, the excellency of Carmel and Sharon; how is that? they shall see the glory of the Lord: and what then? strengthen then the week hands and feeble knees, etc. Who sees not that this is spoken to poor souls, to wilderness-like souls? so the Psalmist, speaking of Gods turning the wilderness into a standing water, and dry ground into water springs, Psalms 107. cries out, vers. 36. and there he makes the hungry to dwell, etc. souls that are not only lean, but hungry; not only such as are in misery and lost, but that see their misery; there he makes them to dwell in happpiness and plenty, verse 37.38.  

1. Promises to the barren wilderness.  But more particularly thou complainest thou art a barren wilderness, and thy souls desire is to be made a fruitful garden; urge those promises, Isa. 35. the desert shall blossom as a rose (there's the quality, it shall blossom sweetly) ver. 1. and as for quantity, it shall blossom abundantly, ver. 2. and in the habitation of dragon, where each lay, shall be grass, ver. 7. Isa. 27. whosoever take hold of his strength, he shall cause them to take root, to blossom, to bud, to fill the face of the world with fruit, vers. 6. Psalm 107. there (that's in the wilderness) he makes the hungry to dwell, ver. 36. and sow fields, and plant vineyards, which may yield their increase.  

2. Promises to the dry wilderness.  Thou complainest thou art a dry and seared wilderness; others can weep for their sins, thou canst not; others can mourn for the afflictions of Joseph, thou canst not; rivers of tears run down the eyes of others, because men keep not God's law, yet run none down thine, though thou thyself keep it not; thou groanest under a hard heart, a dry eye, a feared conscience, and fain thou wouldst it were otherwise with thee, poor soul; lean thou also upon Christ in the urging of those promises, Isa. 35.6. The tongue of the dumb shall sing, for in the wilderness shall waters break out, and streams in the desert, waters of sorrow for sin, streams of affection towards God: if (as I said in the other) thy soul be hungry, it shall be made fruitful; if now thy soul be thirsty, it shall be made springs of water, and the parched ground shall become a pool: see the Lords promise, Isa. 44.3. I will pour water upon him that is thirsty, and floods upon dry ground, that is, saith he, My spirit which shall make him spring; you, whose soul God hath turned, can witness hereunto by your own experience.  

3. Promises to the solitary wilderness.  Thou complain'st thou art a solitary wilderness, that thou hast none of Christ's company, no communion with the Spirit, no acquaintance with God, urge those words of grace, Isa. 35.1. The wilderness, etc. the solitary place shall be glad: though thou have been solitary, Christ will, if thou act faith upon these promises, come to thee, and be with thee, and thou shalt be glad; so that the voice of joy, gladness, thanksgiving and melody, shall be found in thy soul, though thou hadst been a wilderness, Isa. 51.3. Rev. 3.20. I will come in to him; yea, Isa. 42.16, These things will I do unto them, and not forsake them.  
Thou complain'st thou art a wilderness, 
4. Promises to the provisionless wilderness.  destitute and provisionless, and art ready to say, Can God spread a table in this wilderness for thy soul? Is it possible that even thou shouldst be made fat and flourishing in the ways and things of God, that art so lean? Yes, God can do it, yea he hath said he will do it. Those that are thus removed out of the wilderness, and transplanted in the house of the Lord, shall flourish in the courts of our God: they shall still bring forth fruit, they shall be fat and flourishing, Psalm 92. 13, 14. 
Isa. 49 9, 10. Mic. 7.14. He shall feed the flock which dwells solitary in the wilder- (as the Gene.)  Rev. 3.20. He shall sup with me: Look what provision Christ hath, the same shall be set before such a soul: It is remarkable, Psalm 105. The people asked, and he satisfied them with the bread of heaven: He opened the rock, etc. and the reasons rendered, for he remembered his holy promise, verse. 40, 41 42. poor soul, art thou hungerbitten? be God's remembrancer of his promises, and thou shalt have bread from heaven.  
Thou complain'st thy soul is bewildered, 
5. Promise to the wayless wilderness  thy condition is wayless, and thou knowest not on which hand to turn, thou art in the wilderness, where there is no way.  
Hast thou not heard, poor soul, hast thou not understood the voice of one crying in the wilderness? Prepare ye the way of the Lord, make straight in the desert an high way for our God: John Baptist was his prepater, Christ was this way, Isa. 40.3. with Matth. 3.3. and this in pursuance of that promise made to poor souls in the wilderness, Isa. 35.8. and an high way shall be there, etc.  
Thou complain'st that thy soul lieth waste and not husbanded, like a desert land, 
6. Promises to the waste wilderness.  and thou art afraid that the Lord hath deserted thee, and thy God forsaken thee: know that the Lord hath said, The desert shall rejoice and blossom, Isa. 35.1. I will make her desert like the garden of the Lord, the Lord will comfort all her waste places, Isa. 51.3. Here's comfort indeed; her judgement, her will, her affections, her conversation, all were waste; there came up nothing but briers and thorns, and nettles, etc. and thereefore justly was she desert and forsaken; but now all her waste places are comforted (how's that?) Why? her very desert is made as the garden of the Lord: now is she the Lords vineyard, and the Lord will husband her, he will keep it, and water it every moment, Isa. 27.3. And thus is Christ given for a covenant to the people, to cause to inherit the desolate heritage's; therefore they shall feed in the ways, and their pastures shall be in all high places: They shall not hunger, not thirst, because he that hath mercy on them shall lead them, and by the springs of water shall he guide them: and he will make all his mountains a way, and his highways shall be exalted, Isa. 49.8, 9, 10, 11. Can you wish that God should speak more encouragingly to you? Behold you have a strength to lean upon, that can, that will, that stands engaged to make you of a desolate heritage, such as you desire to be before the Lord.   

CHAP. VII. Containeth the Explication of the destructiveness of the progress in wilderness-sin, because of famine, thorns, serpents, wild beasts, etc.  

2. Progress in the wilderness destructive.  YOu have heard now of the dismalness of the wilderness, and so of sin; We come now to speak of the destructiveness of both. Therefore,  
Secondly, The way of the wilderness is destructive; so is the way of sin.  
The wilderness through which Israel journyed toward Canaan, is not a more lively representation of sin in any thing then in this: Multitudes of people came into the wilderness, multitudes came out of Egypt, yet exceeding few of them came out of the wilderness, but were destroyed there: multitudes of poor creatures come into the world, into sin, yea multitudes come out of Egypt (that's gross darkness) that hea● of Canaan; and come, as many Israelites, almost in sight of it, almost in sight of heaven, that yet perish through the destructiveness of sin: The Israelites complained much of the destructiveness of the wilderness then and I presume they complain more of the destructiveness of sin now, Numb. 20.4. they cry to Mose●, Why have ye brought the congregatin of the Lord into this wilderness, to die there? Oh! Why have you brought us out of Egypt to die in the wilderness? Numb. 21.5. More sadly wilt thou complain of thy parents, thy sinful companions, etc. Oh! why did you lead me, why did you bring me into sin to die in sin? you have much people perishing there together, Numb. 21.6. you have them dying by Fourteen thousands, and Seven hundreds at once, Numb. 16.49. what more? you have them complaining and saying, Behold we die, we perish, we all perish, Numb. 17.12. were sinners consciences awakened by multitude●, you would have them much more crying out by multitudes, we die, we perish, we all perish; they would all agree in this language, if we could hear them all crying out in hell.  
The ways of the wilderness are destructive; and are the bewildring ways of sin not so? Rom. 3. They are all under sin. verse 7. gone out of the way, verse 12. destruction and misery are in their ways, verse 16. 'tis as much as if he should say, sin first bewildreth and then destroyeth; verily there were multitudes that died in that wilderness; and that which killed them was this wilderness: God threatneth it, Numb. 14, I have heard their murmur, ver. 27. your carcases shall fall in this wilderness, even all that were numbered of you, vers. 29. which were Six hundred thousand, and Three thousand, and five hundred and fifty, able to go out to war (besides the numerous tribe of Levi, which were not numbered (and yet perished) with the rest, Numb. 1.46, 47) God brings it to pass, Numb, 64.65. Amongst all these, there was not a man that escaped, but Caleb and Joshua; for the Lord had said of them, they shall surely die in the wilderness: you have both it and the reason yet more express, Josh. 5.6. Israel walked in the wilderness, till all the people that were fit for war were consumed, because they obeyed not the voice of the Lord: You see what reason I have to say, 'twas this wilderness made that destructive: Zelophehads daughters confession is very remarkable, Numb. 27.3. Our father died in the wilderness (in the beginning of the verse) he died in his own sin (in the latter end of the verse) you have the same conjunction, Heb. 3.17. He was grieved with them that had sinned, whose carcases fell in the wilderness, 1 Cor. 10.5. with many of them God was not pleased, for they were overthrown in the wilderness: It would seem uncharitable and rigid doctrine, if we should now say, that as many as came out of Egypt, yet died in the wilderness, so many are born in the world, yea in some sort come out of Egypt, get some knowledge, some light, and yet perish and die in sin; yet certainly there is a proportion of truth in it, that is, heaps upon heaps, multitudes, and thousands upon thousands that are called Israelites, that are named Christians, do yet perish in this wilderness; and there are but a few, one of a family, and two of a tribe; some Joshuas, and some Calebs', that fulfil to walk uprightly, and that come savingly to enjoy a Canaan, so destructive is the wilderness of sin: More particularly it appears to be so in these four respects.  
The Famine of the wilderness is wasting and consuming.  
The Thorns of the wilderness are rending and tearing.  
The Serpents of the wilderness are biting and envenoming.  
The wild Beasts of the wilderness are ranging and devouring.  

1. The famine of the wilderness is dismul and destructive.  First then, You have heard before that the famine of the wilderness is dismal, 'tis destructive also; therefore have you mention, not only of wasting, but of dying in the wilderness, they and their , Numb. 20.4. for want of bread and for want of water, Numb. 21.5. you have mention also of a burning hunger, and bitter destruction, Deut. 32.24. the same thing is represented by the parable of the lost son, Luke 15. you have his confession, verse 17. I perish with hunger: 'tis a burning hunger that poor souls undergo, that have not a God, a Christ, a Covenant to feed upon; they that are lost, must needs perish through this hunger. If David oppose an interest in God to all natural good to support life, corn and wine, etc. Psalm 4.6, 7. If only they that fear and seek the Lord are provided for, whilst Lions (the chief beasts of the wilderness) yea, young Lions (the chief state of those chief beasts) do lack and suffer hunger, Psal. 34.9, 10. and that hunger be, as you hear, a burning hunger, an hunger that eats up the soul (as fire doth fuel) whilst the soul hath nothing, no interest in God, no comfort from God to feed upon; surely such lost souls, such bewildered sinners, had need to make much haste home: 'tis not a hunger unto drying, but unto burning not to leanness only, but unto death; you perish with hunger, what ever food you have to feed upon besides Christ; it will not be able, as we say, to keep life and soul together: 'tis chaff which prodigals may have, yet cannot fill themselves with all; and though they feed upon it, they must yet perish with hunger.  
Secondly, The thorns of the wilderness are rending thorns, 
2. The thor●● of the wilderness are destructive.  piercing, wounding, kill thorns, as you may read, Josh. 8.7. and 16. you may meddle you think with sin now, and not be pricked; but if ever God tend your conscience, either in wrath or mercy, by these thorns; it will be, that God will teach you, as Joshua did the men of Succoth, in judgement, and as God taught Saul afterwards in mercy: how hard it is to kick against the pricks, Act 9.5. 'tis said, 1 Tim. 6.10. They erred from the faith, & pierced themselves through with many sorrows: Oh! what piercing, what thorow-piercing thorns are here? they are called choaking-thorns unto the word, Matth. 13.22. and therefore needs must they be choaking-thorns unto the soul; sin seems blunt and smooth now, you will find it sharper another day: This I speak of the guilt of sin.  

3. The Serpents of the wilderness are pdisoning, and so destructive serpent's  The Serpents of the wilderness are mortally poisoning Serpents, those especially in the old wilderness do best suit with the serpent Sin: In the wilderness were fiery serpents and scorpions, Deut. 8.15. yea, Numb. 21.6. The Lord sent fiery serpents amongst the people, and they bitten the people, and much people of Israel died: Sin doth not only rend the soul, but envenom it too, and so makes the wound uncurable: You have the wicked going astray (that is) in this wilderness, Psal. 58.3. You have mention of their poison, like the poison of the serpent, verse 4. Their wine is the poison of dragons, and the cruel venum of asps, Psalms 104 3. they have sharpened their tongues like serpents; adders poison is under their lips; so that, as Job saith of the arrows of the Almighty, Job 6.4. That the poison thereof drinketh up his spirit: so must sin, which sharpened and envenomed those arrows, much more be a soul-destroying poison; yea verily, what ever poison there is in death itself, it is from sin, 1 Cor. 15.56. the sting of death is sin; let not us therefore tempt Christ, as some of them tempted and were destroyed of serpents, 1 Corinthians 10.9.  

4. The beasts of the wilderness are devouring beasts.  Lastly, The Beasts the soul meets with in this wilderness, are as in the other, devouring wild beasts: The sound of these beasts makes the way of the wilderness (as you heard before) dismal, meeting with these beasts, makes it destructive: I'll bring lions upon him that escapes of Moa●, Isa. 15.10. the beasts of the field come to devour, yea, all the beasts of the forest, Isa. 56.9. see a full Scripture, Jer. 5.6. A lion of the forest shall slay them, a wolf of the evening shall devour them; a leopard shall watch over their cities; every one that goeth thence shall be tom in pieces, because their transgressions are many, and their back-slidings are increased, Jer. 5.6, As long as we are, and continue in the wilderness of sin, we can meet none but such as like wild beasts will devour us, whether men or devils; they all will be found as destroyers unto our souls. 
1. Men devouring beasts.   
Amongst men, I shall primely instance in two ranks, that of all others are most so, though all sinful men, & wilderness companions in their kind and degree are so (such were the beasts of Ephesus.)  
First, Sinful magistrates, sinful great ones, 
1. Evil Magistrates.  they are wilnerss beasts, and greatly destructive to poor souls; they lead men by precept, by practice into the lion's den, and leopards mountains, they lead men to hell by authority, Prov. 28.15. As a ranging lion and a roaring bear, so is a wicked ruler over the poor people.  
Secondly, Sinful and godless ministers, 
2. Evil Ministers.  such are ravening wolves, though clothed with the fleece in sheep's clothing: I remember the Popish painter's humour, who limning a Friar in a coul, with a wolves head, preaching unto a flock of sheep, choosing that Text of the Apostles with a little variation; God is my witness, how I long for you all in my bowels: Verily it is not far from the Lords own language, Ezek. 22.25. There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey, they have devoured souls. Friends, let us Ministers look to it, there can be but two kinds of us; either shepherds, or devouring beasts, ruining the souls committed to us.  
Secondly, 
2. Devils, devouring beasts.  Devils (whatever delusions they carry the poor soul away with) will be found in the end, to be as Peter calls them, 1 Pet. 5.8. Roaring lions, going about seeking whom they may devour: therefore take heed of Satan, come he as an angel of light, yet is his business to carry you into the pit of darkness, the Lion's den, whence there is no more return.  
Lastly, Christ will be found unto such, 
3. God himself.  the Lion of the tribe of Judah; and surely miserably will that soul be rend, which God tears: terrible are those expressions; I'll be unto Ephraim as a lion, and as a young lion unto the house of Judah: I, even I will tear and go away, Hos. 5.14 so Hos. 13. I did know thee in the wilderness, vers. 5. they have forgotten me, ver. 6. therefore will I be unto them as a lion, as a leopard by the way will I observe them. I will meet them as a Bear bereft of her whelps, and I will rend the cawl of their heart, and there will I devour them like a lion; the wild beasts shall tear them, verse 7, 8. you see, Men rend, Devils tear, God destroys; what can be more sadly thought upon? yea the famine consumes, the thorns pierce, the serpent's poison, the beasts devour, Is not this a destructive wilderness?   

CHAP. VIII. Containeth the Application of the former Chapter.  
LEt me improve this unto your Conviction and Exhortation:  
Use 1 
Conviction, how fearful is it to die in sin.  First, For conviction; Understand from hence, what it is to perish in the spiritual wilderness of sin: of all places on earth, the wilderness in scripture is called most terrible; and surely of all deaths, dying in the wilderness is most terrible: The children of Israel had such a natural horror of that natural wilderness, that it seems they had rather have died any where then there: Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Exod. 14.11. And it had been better for us to serve the Egyptians, then to die in this wilderness, ver. 12. rather do any thing, rather suffer any thing, rather die any where; would we had died when our brethren died before the Lord: and why have you brought up the congregation of the Lord into this wilderness, that we should die there? Num. 20.3, 4. O friends, did you but consider what it it is to die in this wilderness of sin, you would rather choose bondage, prison, death, any thing than sin, for fear lest you should die in sin: There's that in dying in the wilderness, which to my thoughts, doth better represent dying in sin, than any other kind of death doth. To say nothing more of the sad variety of wilderness-deaths, he that escapes the famine, is pierced through with thorns; he that escapes the thorns, is stung and bitten with serpents; he that escapes the serpents, is devoured of wild beasts; he that escapes the Bear, the Lion finds him; he that escapes the Lion, is torn of Leopards; he that escapes the Leopard, some other Beast of the forest devours him; one plague or another, one curse or another will be sure to ruin the sinning soul: There are these three things observable; It is the most remediless death, it doth represent a double death, it doth figure an eternal death.  
First, Dying in the wilderness, 
Wilderness death is remediless.  is of all deaths the most remediless; you may easily fancy it in these three particulars:  
First, 
1. None to deliver.  if a man be in danger of death by robbers upon the road, he may hope for the coming on of passengers for his rescue; but if a man be in danger of death in the wilderness, there is no man, yea none to be hoped for to redeem him; thus it is with the soul that dies in sin: Now consider this, you that forget God, lest I come and tear you in pieces, while there is none to deliver, Psal. 50.22.  
Secondly, If there were any to intercede for, 
2. None can rescue.  or rescue a poor wretch ready to die in the wilderness, yet could they not be able: when a young Lion roareth upon his prey, though a multitude of shepherds be called out against him, he will not be afraid of their voice, neither will he abase himself because of them, Isa. 30.4. when wife, children, friends, do all of them lift up their voice for the dying sinner, if once the Lion take him in his paw, none can, none shall deliver him, Mic. 5.8. If a young Lion amongst the flocks go through, he both treadeth down and teareth in pieces, and none can deliver: so will it be with God, Hos 5.14. As a lion will I be to Ephraim, as a young lion unto Judah, I will tear and go away; I will take away, and none shall rescue.  
Lastly, If a man be taken by his enemies, 
3 Thy own cries will be in-effectual.  he may plead for mercy, and plead so, haply, as to prevent death; but if a man become a Lion's prey, a prey in the wilderness, he may cry aloud, but the Lion roars louder, the Lion understands not, the Lion knows not what you say: The foolish virgins cry aloud, Lord, Lord open, Matt. 25 11. but God roars louder, I know you not, ver. 12. And now friends, what think you of dying in sin? I may say to you, and to myself, what the prophet speaketh, Amos 3.8. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy?  

2. Wilderness death a double death.  Secondly, Dying in the wilderness, doth best represent the double death of sin: If a man dieth on his bed, yea amongst his enemies, yet doth he die but once, his body is buried, and returns unto the dust in peace from whence it came; but if a man perish in the wilderness, where body and soul are parted a sunder, his carcase also is rend in pieces, and being rend is devoured of wild beasts, and so finds, as it were, a living grave: and do you not know that such a grave is hell? The Lord threatneth it as a sad judgement upon the people, that after death their carcases should be devoured of wild beasts, Jer. 7.33. Their carcases shall be meat for the fowls of heaven, and beasts of the earth, and none shall fray them away: Therefore doth the Lord compare that, which by john is called the second death, unto some beast of the forest opening his mouth, and widening, as it were, his throat to swallow down the prey, Isa. 5.14. therefore hell hath enlarged herself, and opened her mouth without measure: I tell you, hell hath a wide mouth, and open throat to receive the carcases, the souls I mean of those that perish in the spiritual wilderness of sin.  

3. Wilderness death an eternal death.  Lastly, Israel's dying in that wilderness was a type of eternal death; surely dying in this wilderness will be seconded with that, Heb. 4.17, 18. They that fell in that wilderness, could not enter into his rest: That rest was (as it is there expounded) a type of heaven, so that falling short is expounded also a figure of eternal ruin: Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short, Heb. 5.1.  

Exhortation to lean upon Christ.  Secondly, Be exhorted to lean upon the Lord Jesus, that you may come forth of the destructive wilderness of sin: If the famine, the thorns, the serpents, the wild beasts of the wilderness be so killing: Oh! what need have we of a Christ? Christ is Jesus, and can be life unto us, notwithstanding all exigencies.  
First, In this wilderness-famine, 
Who is, 1. Bread in this famine.  the Lord Jesus is Manna, bread from heaven, angel's food, bread of God; what can a poor famishing creature desire more? 1 Cor. 10.3, 4. They did all eat of the same spiritual meat, and drink the same spiritual drink; and that was Christ.  
Secondly, 
2. Healer of these rents and piercings.  If thy soul be pierced through or torn with the thorns of this wilderness, the guilt of sin: The Lord can bind up that which was broken, Ezek. 34.16. as well as seek that which was lost in the wilderness; therefore let us take their counsel in Hosea 6.1. Come and let us return unto the Lord, for he hath torn us, and he will bind us up.  
Thirdly, 
3. Curer of these serpent's bitings.  If thy soul be bitten by the serpents of this wilderness, you have heard of Israel's cure, Numb. 21.8. 'tis also ours, the brazen Serpent, the Lord Christ: And as Moses lifted up the serpent in the wilderness, even so was the Son of man lifted up, that whosoever belived on him should not perish, but have eternal life, John 3.14.15.  
Lastly, If thy soul once get an interest in the Lord Jesus, 
4. Rescue from these beasts devourings.  thou needest not fear what all the beasts of the wilderness can do against thee: This is that spiritual David, that slays both the Lion and the Bear, 1 Samuel 17.36. and he verily that reads not Christ there, misseth of the best part of the story.  
First, Then Christ is able to secure thee, 
1. Being a lion.  for he is the Lion of the tribe of Judah, Rev. 5.5. therefore despair not, only believe.  
Secondly, 
2. Able to bring honey and ●ood.  He is that Samson that brings honey out of the Lion's carcase, Judges 14 8. tha● can make even Satan's temptations thine advantage, food for thy faith, and matter of thy Christian experience, for thy future support, Psal. 74.14. Thou brakest the heads of Levi than, and gavest him to be food for a people inhabiting the wilnerness.  
Thirdly, He shall as a Lion arise for thy salvation, 
3. Able to make thee as a lion.  Psal. 31 4, 5. Like as a lion, and a young lion roaring upon his prey, that will not be afraid of a multitude of shepherd's; so will the Lord of hosts come down for mount Zion, and for Jerusalem; as birds flying, so will the Lord defend it; defending also, he will deliver it; and passing over, he will preserve it.  
Thus will the Lord Christ will make thee, through his strength, prevail against all thy spiritual enemies, be they never so many; yea, thou shalt be more than Conqueror, through Christ that loves thee, Mic. 5.8. The remnant of Jacob, in the midst of many people, shall be as a lion amongst the beasts of the forest, as a young lion amongst the flocks of the sheep; who if he go through, treadeth down, and tears to pieces, and none can deliver.   

CHAP. IX. Containeth the third Branch or Evidence of the first Doctrine, showing that the coming out of the wilderness of sin is difficult, and (as to our own power) desperate.  

Third evidence. The coming out of the wilderness difficult and desperate.  YOu have seen sin like the wilderness, both in its first view and entry, and in its further discoveries and progress: We come now to the third; Sin is a wilderness to the last, as well as from the first. Therefore,  
Thirdly, The coming out of the wilderness is difficult and desperate, so is the coming out of sin.  
I may say 
— Facilis descensus eremi;  
Sed revocare gradus—  
Hic labour, hoc opus est.   
'Tis easy (Friends) to find the way into the wilderness, and into sin, The Israelites were soon gotten into the wilderness Exod. 13.20. I believe they were not forty hours in getting into it, but they were forty years in getting out of it: Adam & his posterity were in a few hours got into sin, Adam and his posterity are not to this day got out of it: There were not many hours from the Creation before we were all bewildered in sin, Gen. 3.6. There are thousands of years since the Creation, and yet are not we got out of sin: The way of life is soon lost, and missed of, but it it is not so quickly found again. There are these things considerable in the wilderness, which make the coming out of it difficult and desperate, and the same too truly hold in sin: The wilderness is great, this great wilderness is full of divers ways, these various ways are perplexed, these perplexed ways are uneven, these uneven ways are dark, these dark ways are thorny, and these thorny ways enclosed; and so exactly is it with the ways of sin.  
First, 
Because First, The wilderness is great.  The coming out of the wilderness is difficult and desperate, because of the greatness and immensity of the wilderness; were the wilderness never so thick and thorny, if it were but small and little in space, one might the better make his way out of it, as in our woods and groves; but that which renders the wilderness so terrible, is because it is so great: This is that taken notice of, Deut. 1.19. We went through all that great and terrible wilderness, and Deut. 8.15. Who led thee through that great and terrible wilderness: The wilderness is great in length, and great in breadth, and therefore when one is in the wilderness, he may go forward, and yet be in the wilderness, to the right hand, and yet be in the wilderness, to the left hand, and yet be in the wilderness; to the east, west, north, south, backwards and forwards, whither soever he turn, all is wilderness; and thus it is with sin: Sin is wider, greater, and more terrible by far than the wilderness; Wide and broad is the way that leads to destruction, Matth. 7.13. therefore saith our Saviour, so few find the way out of it: Would you know the extent of this wilderness? 'tis in a word, as wide as the world, the whole world is a wilderness of sin, East, West, Europe, Asia, etc. Ireland, England, City, Country; if a man could leave sin behind him in any place, and not find a new part of the wilderness whither ever he goes, he might have some hope of getting out of it; but Caelum non animum mutant, they carry this wilderness with them wherever they go, yea they find it wherever they come, and how should they then get out of it? 1 John 5.19. The whole world lies in wickedness: Is not this a great wilderness? yea, but sin is yet a greater wilderness, 'tis as large as the heart of man, which is much larger than the world, Gen. 5.6. All the imaginations of the heart of man are only evil continually; he thinks of this, and sins; of that, and sins; and wherever his heart turns, it turns but like a man in the wilderness, from one part of it to another; he goes forward and yet sins, Isa. 30.1. They add sin to sin, as those that add drunkenness to thirst: They go backward and yet sin, tracing over their former wander, and are as a dog returning to his vomit, and a fool to his folly, Prov. 26.11. They go to the left hand, and grow covetous, and to sin; they were profane, they grow hypocritical, and so both on the right hand and left, turn off from the way of God, Isa. 30.21. so that as one in the wilderness having gone far (and some they say, having gone forty days journey in the Hercynian Forest, have yet come unto no end) hath yet room enough to wander still, and to go on yet again; so men having been sinners, and in this wilderness forty, yea threescore years, have yet new parts of the wilderness to wander in, new discoveries of sin to make still, and say of every morning as he, Prov. 23.35. When I awake, I will seek it yet again.  

1. The wilderness full of various ways  Secondly, The wilderness is so full of divers paths, that its hard to find the way out of it: There's the way to the Lion's den, and the way to the Leopard's mountains, Cant. 4.8. there's the way to the habitation of Dragons, Isa. 55.7. and there be many other deadly tracts in the wilderness (though not a living way amongst them all) thus is it with sin also; There's the way of the fool, Prov. 12.15. and the way of transgressors, Prov. 13.15. and the way of the wicked, Prov. 12.26. and the way of the slothful, Prov. 15.19. and the way of a man with a maid, Prov. 30.19. and the way of an adulterous woman, Prov. 30.20. and the way of Balaam, who loved the wages of unrighteousness, 2. Pet. 2.15. and many more such ways; and if all these ways, with the rest of the paths of sin, be not enough to make a wilderness, judge ye: This is that then that makes the coming out of sin so exceeding difficult, the exceeding diversity of ways that are in sin: A man, you say, may change his path, and yet keep the way; a man may much more change his way, and yet keep the wilderness: Thus many are converted, not from sin to God, but from one sin to another; and many think they have left their sins, when they have only changed their sins. 'Tis the diversity of lusts that deceives souls, Tit. 3.3. 'Tis the diversity of lusts that leads away silly souls, 2 Tim. 3.6. In these our days, what are many (that thinks themselves Converts and Saints now, and count that themselves were sinners before) but turned from the lusts of the flesh to the lusts of the mind? (for there is such variety spoken of Eph. 2.3.) that turn from licentious practices to licentious principles: thus doth Satan turn men from carnal conversation to carnal profession; and this is the policy of the harlot sin, lest thou shouldst ponder the path of life, (that path is but one) her ways are movable, that thou canst not know them. Prov. 5.6. The sinner when he is weary of one path, hath another way to recreate himself in; from the Alehouse to the Game-house, and from the Game-house to the Whore-house; from gross ignorance, to gross superstition; from gross profaneness, to gross formality; and from gross formality, to gross presumption: thus hath he many ways to satisfy his heart's lust with, that he may enjoy his fill of sin; yea, and if he love to wander in this wilderness, he shall have his fill of the wilderness before he get out of it: The backslider in heart, shall be filled with his own ways, Prov. 14.14.  
Thirdly, Though there be so many ways, 
3. The wilderness ways are entangled and perplexed.  yet this is not all, but these ways are all of them perplexed: Many ways meet together, and cross one another, and you by them are put into such a confusion, as that you know not indeed which is which, Exodus 14.3. Pharaoh will say, they are entangled in the wilderness: It seems the wilderness is an intanglement to our ways, and is it not so with sin? These are called (as we hinted at first) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bewilderings; it signifies the intricate wind and turn of Satan: we read it, the wiles of Satan, not impertinently, Eph. 6.11. as a wily man that moves backwards and forwards, to and again, hither and thither, and you say you know not what to make of him: Thus doth sin hurry the soul sometimes forward, sometimes backward; sometimes it turns the soul round, and yet brings it where it was at first, so that the soul is quite bewildered, thinks it should know that way again, yet cannot tell; thinks it hath changed its condition, yet cannot tell, till by and by Satan brings it round into the same sin, and then it finds that it is in the same wilderness; therefore Prov. 5.6. Her ways are movable; ways, there's the number; movable, there's the nature; viae versatiles, wily ways: Sometimes they seem right unto a man, as Prov. 14.12: at the beginning of the verse; sometime they seem the ways of death, as at the end of the verse: In these is the soul entangled, and hence it proves so difficult to get out of the wilderness of sin: I could spend much time in instancing in the wilyness of this wilderness; one word for many, Satan makes some believe they shall surely be damned, and therefore they think they may sin as they list; Satan makes some believe they shall surely be saved, and therefore they think they may sin as they list: here are different paths, yet both leading into the same way; here is the wiliness of temptations, these are the entanglings of this wilderness: It's no less than a miracle that any soul should ever get out of it because of them.   

CHAP. X. Adds four other Reasons, and concludes the first Doctrine with Application; as also a word of Caution, what use ought not to be made of this doctrine, That sin is a wilderness.  
FOurthly, the ways of the wilderness are rough, 
The wilderness ways are uneven.  crooked and uneven, and these obstruct the coming out: therefore the ways of the wilderness must needs be stumbling ways; upon this account the prophet heightens the Lord's mercy toward bewildered Israel, Isa. 63.13. He led them as an horse in the wilderness, that they might not stumble: It seems if an horseman travel in the wilderness, he had need lead his horse, and not his horse carry him; so crooked, rough and uncouth are the ways of the wilderness: You have mention of desert ways, Isa. 40.3. they are called crooked and rough places, ver. 4. this makes them stumbling ways: And is sin short of a wilderness in this, rather than before? Compare scriptures, Prov. 2.13. Whose ways are crooked; and pray what means the word Iniquity, but unevenness? these are those ways that are laid with stumbling-blocks. Rev. 2.14. and therefore as he that travels in the wilderness, and thinks perhaps now certainly to get out, but in the mean time stumbleth he knows not how, and by that stumbling loseth that view which he had out of the thicket into the open field, and so falls into some pit of darkness; so saith the Holy Ghost of the way of sin expressly, Prov. 4.19. The way of the wicked is as darkness, they know not at what they stumble: O Sir! I would fain leave my swearing, but an oath drops out I know not when: O Wife, I would fain leave my drunkenness and gaming, etc. but when I am in company, I am drawn in, and overcome, and I know not how: I would fain (sayest thou) leave my vain thoughts, but I am in the midst of them before I know it; this is the way of the wilderness, and you fall in it, and yet know not at what you stumble. But of this more afterwards.  

5. Wilderness ways dark ways.  Fifthly, These stumbling ways are also dark ways: The wilderness is full of thickets; wickedness shall kindle like fire in the thickets of the Forest, Isa. 9.18. and these thickets must needs be dark and shady, when the trees thereof grow so thick together, and so interwoven with underwoods, with briars, and brambles, that the very light of the sun is hid away; and when the very brightness of heaven doth not break thorough, must it not be difficult for the bewildered passenger to break through? must it not be difficult for the be wildred passenger to break through, when he is not able to see any way before him, neither doth any light come to him? well may he be quite lost: You have mention of the thick boughs, and shadowing shroud of Lebanon, Ezek. 31.3. And are there not such thick boughs, such shadowing shrouds in the wilderness of sin? are not they, that being bewildered, want Christ's guidance, such as sit in darkness, and in the shadow of death? then read Luke. 1.71. Is not the way of the wicked darkness? then read Prov. 4.19. Yea, are not thickets of this wilderness (I mean) Satan's temptations, and natural corruptions so great, that the Sun shines upon the wilderness, yet cannot enter in? the light darts upon your souls, yet are your souls still dark within, and the light of the glorious Gospel of God shines not unto you? then read 2 Cor. 4.4. Can you wonder now that the coming out of this spiritual wilderness is so difficult, when the coming in of the spiritual light is so obstructed? This is thy misery poor wilderness-soul! the light shines at top, and the air is full of it; thy head perhaps is full of knowledge, and yet thine heart that lies at bottom is shrouded over by the thick boughs; it's no wonder thy works are darkness, for thy ways are such.  

These wilderness ways are thorny ways.  Sixthly, These dark ways are full of thorns, and as you heard before that these make the wilderness way destructive, so they make the coming out of it exceeding difficult; for as one moves to the right hand, a thorn takes hold upon him; as he breaks from that, a left hand bramble catcheth him; you know what flow stirring there is in a thicket: and such verily are the ways of sin, thorny, as you heard before, and therefore such as will catch hold upon you, on this hand to hinder you, on that hand to interrupt you, and all to stop your motion, and to make your coming out of sin desperate; and therefore as you would phrase your hindrance by brambles, or thorns, or briars, Oh! say you, they caught hold upon me, and as soon as I got off from one, I was presently hung upon another on the other hand, and seldom could I get off from any without a rent; so the holy Ghost phraseth temptations: So she caught him, Prov. 7.13. and she caught him by his garment, and he left his garment in her hand, Gen. 39.12. I appeal friends to your experiences, if temptations are not just like briars unto your souls; even herein also, to retard your stir towards God, yea to rend you, if so be you yet get from them: Doth thy wife never catch hold upon thee, O good husband, do not strike the child; good husband, be not so strict and rigorous in your office, you'll lose your customers, and get nothing but hatred from your neighbours; are carnal friends never hindering thee in the ways of God, nor rending thee, if thou get off from the ways of sin? these are the thorns of the wilderness, take heed of being laid hold on by them.  
Lastly, 
7 The wilderness is encompassing.  Therefore is the coming out of the wilderness difficult, yea indeed desperate, because the wilderness doth environ: This Pharaoh knew well enough, when he said, as Exod. 14.3. The wilderness hath shut them in: And this last adds as much as all the rest (as giving strength unto the rest) unto the exceeding greatness of the difficulty of coming out of the wilderness; were the wilderness Ten thousand miles in length, and withal but very narrow, yea were it, when thou comest to any part of it, open to the east, though it were wilderness Ten thousand miles towards west, and north, and south, thy recovery then were not so desperate; but this is the utmost, and it is enough: the wilderness it doth surround, yea the wilderness hath shut thee in, and how shouldst thou then get out again? And if it be not so with sin, see Heb. 12.1. Let us lay aside the sin that so easily besets us, and run, etc. There is no running, I'll tell you friends, till sins surroundings be removed: It seems Sin useth to beset us, and Satan when he seethe us ready to find a gap (through mercy) out of the wilderness, makes it his immediate business to stop that gap, and to environ us still with Sin: as for instance, such a Minister is like to do thy soul good; and Satan seethe thou beginst to have a glimmering of light, and a little to see the open field through the thickets; now will Satan, if he can, remove thee from his ministry, or raise some discontent, that his ministry may be unto thee ineffectual; and a thousand such ways hath he to hedge thee into the wilderness yet again, as fast as God plucks up the brambles that hinder thee, Satan will endeavour to plant and set more; and surely, if God were not quicker at plucking up temptations and obstructions, than Satan is in planting them, never could any soul get out of the wilderness of Sin. Thus deceitful are thy first appearances, thus dismal and destructive are thy ways, thus difficult and desperate are thy come out, O thou wilderness of Sin!  

Application. To those that come up from the wilderness.  First Then to thee friend, whosoever art come up from this wilderness, I have a great message from this truth. Surely if if any truth in the world can heighten the thoughts of Saving grace unto thy soul. this very doctrine may do it in the highest kind: What shall I say! I am come to call for the expression of that mercy which is beyond expression, thoughts of grace beyond thoughts: Oh the height, and the length, and the depth, and the breadth of that love which brought thee up from a wilderness so long, so broad, so great, so terrible! I may say as Paul elsewhere, what shall we say then to these things? Thou wert a wilderness, a barren, parched, solitary, destitute, wayless, waste wilderness; thou art made the garden of the Lord. Thou wert amidst the famine, thorns, Serpents, savage beasts of this wilderness, ready to be devoured, doubly, irrecoverably, everlastingly: And yet are thou now come forth out of this wilderness, and thy life is given thee for a prey. Thou wert in the great, variously-pathed, perplexed, stumbling, dark, thorny, surrounding ways of this wilderness, and yet art thou now in the one, good, living way, the way of peace. Oh! mayst thou say, when I was entangled in the wilderness, I did never think, or hope of getting hither? but the Lord hath found me, when I was lost, the Lord hath led me when I was bewildered. Admire then, for ever wonder at the finding mercy, and the leading grace of God. 
1. Admire that God should choose thee thence.   
First, Ever retain high thoughts of the electing mercy of the Lord: what, consideration can raise it higher? when I was as a wilderness, and in a wildernses, when I was barren, and when I was lost, that is, when I was neither fit for service, nor worthy of favour, the Lord was pleased to pitch his electing grace upon me: Surely, if we will but grant election, let schools expound it what way they will, this cannot choose but lift it up beyond even admiration, that God should choose us, when he foresaw us under these Spiritual and soul bewilderings. This is that which in Israel's case is noted (if I mistake not, as I think, I do not) the whole Israel of God's election, which are God's portion, and the lot of his inheritance, (as you shall find Deut. 32.9.) now this I say, is that whereby he heightneth the thoughts of that mercy, in which he singles out Jacob for his portion ver. 10. He found him in a desert land, and in the waste howling wilderness. Surely, this is Spiritually to be laid to heart, though it hath its allusion to Jacob's history in the letter; for neither was all that Jacob, Spiritually the Lords people, portion or lot of inheritance: Neither were all they that were the Lords among them, found in that visible wilderness, being all the old ones of them brought out of Egypt into the wilderness. 'Tis as if the Lord should say: Israel was a wilderness, and Jacob in a desert; I found him in a desert land, that is, he was forsaken, I found him in a wilderness which was waste, that is useful unto none! I found him in a howling wilderness, that is, amongst Lions, and Leopards, Bears, Dragons: and yet have I allotted him to be my portion and inheritance: so that this Scripture is in substance (in my thoughts) the same with that memorial of the Lords dealing with his people in their natural condition, 
2. Admire that ever God should bring thee thence.  and in sin, Ezek. 16.3. etc. cast out into the open field, etc.  
Secondly, For ever wonder at the calling mercies of the Lord. Thou wert in a wilderness, that ever God should send a Christ to call thee thence; wert a lost sheep in that wilderness, that ever Christ should bestow the pains to look thee out, and to take thee up, to lay thee upon his shoulder, and to bring thee home again: O what exceeding great mercy is here! God might have given thee for gone, and though he had found thee in the wilderness, yet might he have left thee alone, and left thee as he did so many of the Israel of old, to die in the wilderness; or (which is all one) so many of Israel afterward to die in their sins, John 8.24. but having found his Jacob in the wilderness, and having chosen him thence for his own portion, he crowns his finding-mercy, with a leading-mercy; his directing, with a protecting mercy: He seconds his protection with provisions, he supports and supplies: He found him in the howling wilderness, he led him about, he instructed him, kept him as the apple of his eye; as an eagle stireth up her nest, fluttereth over her young, spreads abroad her wings, taketh them, and beareth them on her wings, Deut. 32.9, 10, 11. Thus hath God dealt with thy poor bewildered soul; he hath taught thee the way, he hath led thee in the way, he hath protected thee from danger, and as in verse 12. he hath made provision for thee: This is the Song of Moses, and truly I am the bolder to make improvement of it to all converts, because it is also the Song of the Lamb, Rev. 15.3. Now Friends, look to it, if after God hath found you thus like Jacob, and hath dealt so with you, and you instead of a thankful, humble, holy, and continual remembrance thereof, with Jesurun wax fat and kick (that's rebel against him and grow carnal) and forsake the Lord, and lightly esteem this rook of your salvation; as ver. 15. know, that it will provoke the Lord to jealousy, as verse 16. as zeal is the height of love, so is jealousy of indignation: jealousy you know, follows upon miscarriage after greatest engagements: A man is fearful of his foe, but jealous of his friend; of his bosom friend, of one that he hath done most for, is he most jealous, if he begin lightly to be esteemed. Take heed friends: The Lord tells you, Prov. 6.34, 35. Jealousy is the rage of a man (and if so, surely it is the sury of the Lord) and therefore he will not spare in the day of vengeance, he will not regard any ransom, neither will he rest content, though thou offer many gifts: It may be, yea (if God have set his love upon thee) it shall be that thou shalt be saved, but thou shalt yet pay dearly for thy sin; thou shalt offer gifts, and yet not be accepted; yea, many gifts, and yet not find thy services regarded; thou wilt never find the Ten thousandth part of that sweetness in sin: Therefore if ever God have brought thee out of the wilderness, take heed of venturing in again: If ever God bring thee out, it shall be through the thorns and briars.  
Thus much for use of the point: I have but one thing more upon my thoughts, and that is the taking off the use; I would rather call it the abuse, of such a truth as this is, which sinners make unto themselves.  
Is sin a wilderness, may a profane heart say, 
What use ought not to be made of sins being a wilderness.  are there thickets, dark and shady places there? That's it, saith he, that I would have; for my part, let who will love it, I hate the light, and care not for coming to it; then what care I though it come not to me? my works are works of darkness, my time is tempus tenebrionum, the times of Lions rising for their prey, the twilight, the evening, the black and dark night: Is't a wilderness? I am glad you tell me of it, 'tis so fit for my purpose: I love to go from sin to sin, and I was afraid I should never have found ways of sin enough; never enough cheating varieties, never enough diversities of uncleanness: I am almost weary of tracing backward and forward the same paths: I am glad I can hear of fresh paths, there I can walk with new delight: I am glad to hear of such thickets: Oh! there I can please my mind with security, and sin with shelter: I am glad you tell me of these wiles and entanglements: I hope now you Ministers shall never be able to find me out; I was afraid of nothing, but lest these thickets should have been cut down, and lest the Sun should then look in upon me; lest a gap should have been made into the wilderness, and all your Pulpit-terrors have made an inroad upon me, and either frighted me from my prey, as they have been sometimes ready to do; or at leastwise, to have made me eat my prey in fear, and so to have sinned with less delight.  
Poor wretch! Is this it that so satisfies this profane fancy? That thou hast now got shelter from the storms, and light of God, and that thou shalt not now be found out? Thou mightst think that, though none could come in to thee to disturb thee, yet are there enough within thy wilderness to devour thee: The Lions are but yet asleep, not yet roused from their den, there's time enough for conscience to awaken yet, and then what shall become of thee? but to let this pass, Know that;  
Though sin be a wilderness unto thee, that thou canst not find a way to God, yet is it not a wilderness unto God, but that God can easily find a way to thee: There are two things remarkable concerning God, with respect unto the wilderness wherein thou art.  

1. The Lord can and will discover it, and what wilt thou now do?  
2. The Lord can and will shake it, and what wilt thou now do?   
First, Though thou hid thyself in the thickets of Carmel, yet will God search and take thee out thence, Amos 9.3. God knows, and well observes all the secrecies, passages, wind and turn of this wilderness of sin: This is that which the Psalmist speaks, Psal. 29.9. The voice of the Lord discovereth the forests, and in his temple we must speak this unto his glory: It seems the wilderness may for a time cover thee, but what wilt thou do when the Lord discovers that? The heart-searcher is, you see, a searcher of Carmel, and the heart-discoverer, is a discoverer of the wilderness. This is his glory, which (if you perceive it not in his Temple now) you shall rest assured of it, whether you will or no, another day.  
Secondly, Though thou lie secure at the bottom of these thickets, and think that no danger shall reach thee, yet even there (as his language is in Amos 9.4.) He shall commaud the serpent, and he shall by't thee: Thou goest into the wilderness for shelter, thinking to bear off storms of wrath and conscience, by farther sinning; but Psal. 29.8. The voice of the Lord shaketh the wilderness, the Lord shaketh the wilderness of Kadesh: What wilt thou now do? A man goes into a forest, or thicket, etc. to keep off the rain that falls in smaller drops, and it doth so for a season; but by and by there riseth a great wind, a shaking wind: Who hath the best on't now, he that's in the wilderness amongst the thickets, or he that is in the open field? Now that that would have fallen before but in small drops, and this wind would have dried again, falls upon him, nay rather is poured down upon him as it were full viols, and this wind drives it thorough him: These are the direct issues of these shake of the wilderness: Death is a shaking wind to all, but yet it is a drying wind to those that are got out of the wilderness, that have an interest in Christ; but a drenching wind to thy soul, whoever art in sin: Consider this before the Lord arise, as he is determined, Isa. 2.24. tearibly to shake the earth: I, but say you, we shall hold together, and cheer one another for all this; therefore saith God, Isa. 9.18. Wickedness burneth as the fire, it shall devour, and shall kindle in the thickets of the forest; yea, Nahum 1.10. Whilst they be folden together as thorns, they shall be devoured as shubble fully dry: You see, the very thickets where the thorns are folden most together, shall be devoured: This is that which the holy Ghost otherwise expresseth; Though hand join in hand, yet shall not the wicked go unpunished, Prov. 16.5.    

The second part of this Treatise, discovereth the bewildered or lost estate of every unconverted SOUL.  

CHAP. I. Contains the general proof of the point, and gins the Induction of Particulars. First Particular, We are conceived and born in the wilderness of Sin, proved and applied.  
HAving proved sin a wilderness, Come we now to inquire, who they are that are bewildered: Our Text tells you, All that have not yet come unto, nor yet leaned upon (that is, savingly believed in) the Lord Jesus Christ: And therefore our second Doctrine tells you;  
That whoever thou art, for person or quality in the world, Doct. 2 
Every unregenerate state is a bewildered estate.  that art yet in an unconverted and unbelieving state: Thou art yet in a bewildered estate and condition, and sin is a wilderness unto thy soul.  
I say whosoever thou art, young, old, high, low, rich, poor, living or dying, thou art in a wilderness.  
This I shall first prove, and then open; I shall prove it first in General, then by Induction of Particulars: I shall open it by declaring what advantages satan hath, what pains he takes, what means he makes (and are made) use of unto the bewildring of poor souls. Of these in order.  

Proof. General.  First, Then for proof of the point in General; viz. That all unconverted ones, are spiritually bewildered ones, even lost in the wilderness of sin: Hear what the Psalmist saith, and the Apostle from him: When God looked down from heaven, to take a view of men on earth, to see if any, if any I say, sought after God: Hear Gods own language, Psalm. 14.2, 3. They are all gone aside: And what is that but to be bewildered? And hence the Apostle concludes all, Jew and Gentile, one and another, to be under sin (which you have heard proved a wilderness) Rom. 3.9. None better, no not one, ver. 12. How emphatically doth he express it? now see how amply he proves it.  
He proves first, That they are a wilderness, and that in all manner of latitude: They are altogether become unprofitable, ver. 12. and what fit character for a wilderness?  
He proves next, That they are in a wilderness, and that in as great a latitude.  
And that first, By showing that they are gone out of the right way; They are all gone out of the way, ver. 17.  
Secondly, by declaring, That being out of it, they have neither wisdom nor knowledge to find it any more; for, The way of peace they have not known, ver. 17.  
Thirdly, By giving an account of the ways they are gone into, which is the very character that I have, from Scripture, given you of the ways of the wilderness of sin; Destruction and misery are in their ways, ver. 16. And I pray, What are ways of destruction and of misery, if the ways of the wilderness be not? Now then as the Apostle speaking puts us altogether, let us put all that he hath spoken together: They are, saith he, whether Jew or Gentile (ver. 9) gone out of the way (ver. 12, and know no more the way in to peace (ver. 17.) but instead of that way, are in the ways of misery and destruction, (ver. 16.) and now, my Friends, Believe you that this is Scripture? I know that you believe: This you have God frequently complaining of Ezek. 2.3. They and their fathers have transgressed; of which word, this is the plain English: They have both father and child, one and another, gone aside out of my ways; then he pursues his complaint against the same persons, and calls them briars and thorns, and scorpions, which are all of the wilderness (as you have already heard) Though briars and thorns be with thee, and thou dwellest among scorpions, yet be not afraid, ver. 6. but speak my words unto them, ver. 7. as who should say, I have sent thee as a voice to cry in the wilderness, but be thou not afraid. My friends, I desire to speak it with grief of heart, as the truth of God; there is not one soul of you that is out of Christ but it is in the wilderness, that destructive and miserable wilderness of sin: There is not a soul amongst you that lives out of Christ, but it lives in that wilderness; that dies out of Christ, but it dies in that wilderness; and for this, Oh! that my head were fountains! that this should be heard of and spoken of, and so much concern every man, and yet no man lay it to heart!  
Secondly, 
2. Proof by induction of particulars.  I shall conclude all unregenerate souls under these spiritual bewilderings, by induction of particulars.  
You have heard that murmuring and unbelieving Israel came short of Canaan: 'Tis the Apostles phrase concerning all unbelieving ones, That they all are come short of the glory of God, Rom. 3.23. and this you shall find sadly true, begin or end where you will, from the child in the womb and cradle, to the aged in the litter and on the beer; if not in Christ, then in the wilderness; if short of Christ, then short of Canaan: The familiar expression of that Prophet, who was so much in parables, is a wilderness, or forest to express the world, Ezek. 17.24. You have mention of high trees, and low trees, of dry trees, and green trees there; and so it is: In the wilderness, are all sorts of trees; in sin, are all sorts of persons: You have masculine and feminine among the trees, you have young and old, sound and rotten, cedars and shrubs, flourishing and verdant, and ●ea● and withered, and yet all wilderness-trees still: O how is sin a wilderness! Here are some but sprigs, new come out from the earth, some but small and of a little growth, of an hand, of a span, of yard high; some taller, some full grown, some overgrown, some sixty, some an hundred years old, yet all in the wilderness: Some are men, some women; some are rich and sappy, some poor and without substance; some flourishing under forms of godliness, some as withered trees, not so much as a leaf of profession upon them, but all in the wilderness of sin still.  
I shall begin with the child in and from the womb, and observe him till he comes to the grave.  

1. We are conceived and born in the wilderness of sin.  First, The child is conceived in the desert, and brought forth in the wilderness, by the carnal conception and natural birth: If you look unto conception, 'twas in the wilderness, or else you must deny this point, That sin is a wilderness, or that which I am not afraid to reckon among fundamentals, Psalms 51.5. Behold I was shapen in iniquity, and in sin did my mother conceive me.  
If you look unto your birth, 'tis in the desert; read but from our Text to the end of the verse, There thy mother brought thee forth, whoever she was that bore thee. Friends, where doth the wild Ass bring forth her colt? Is it not in the wilderness? where that is brought forth, is man born, Job 11.11. Man is born like a wild ass' colt: compare Ezek. 16.4, 5. with Deut. 32.9. where God speaks of the same Israel at the same time; In the day that thou wast born (in Ezek.) thou wast cast forth in the open field, and there I spied thee; and (saith he in Deut.) I found thee in the waste howling wilderness: so then to be born in sin, is to be born in a wilderness.  

A sign hereof in the sufferings and death those rendings of little babes  If you require a sign, and will not otherwise believe: O look upon your sick and sorrowful little Babes! Are they not sometimes torn a sunder in the birth? are they not pricked to the heart with pains, sometimes as soon as born? are they not rend with convulsion fits? Did not David's firstborn by Bathshebah, die when newly born, as well as Absolom full grown? If you see a man's face and hands all scratched, nay if you find him bloody and torn to pieces, limb from limb, and perhaps half, or almost all devoured; will you not say that he might thank the thorns and the savage beasts of the wilderness? Oh! that I could never look upon my sick child, but with mine heart full of grief for mine original wilderness-transgression! surely these rendings are from those thorns.  
First, Then from hence take a view of thy birth-condition; 
Use hereof, 1. As to ourselves.  I would present it to you to the same end, that God did to them, Ezek. 16. That you might look upon your persons as they were in the day of your birth, and loathe them; and upon the bowels of the Lords compassion towards you in that day, and admire them: surely you cannot sufficiently do the one or the other, and for my part, I think that he was never savingly humbled, that hath not been humbled to purpose for original-bewildrings: I cannot but deny their conversion, that dare deny original transgression.  
Secondly, From hence take a view of thy poor children: 
2. As to our little babes.  you use to look upon your children as soon as born, Oh! look upon them as born in the wilderness! where the wild Ass hath brought forth her colt, there hast thou brought forth thy child; and canst thou find in thine heart to leave it there? O pity, pity the fruit of thy loins, and of thy womb! You'll count it an argument of a whorish woman, that shall be so unnatural as to go into a desert to bring forth, and shall then leave her child there: You have chosen to bring forth your children in the wilderness, whereas you might have brought forth in Paradise, had not Eve your mother been in the transgression, and led Adam also into that wilderness: O tremble to think of leaving them where you bear them!  
You'll say, What can we do for our little babes? what are they capable of? Why, as soon as they are born, you can wash, and cloth, and feed their bodies, that are not bewildered; and can you do nothing for their bewildered lost souls? you cannot counsel, or instruct, or correct them, they are not capable, but yet you may pray them out of the wilderness. Learn of Hannah, she had a way to bring her son to Zion, to the Temple, to the Lord, 1 Sam. 1.11. (by supplication) from the womb, and (by dedication, or giving up to God) from the breasts, ver. 28. Take thy child from the wilderness, 'tis better carrying it to the temple.   

CHAP. II. Contains the second, third, and fourth Particulars; that from the womb in the wilderness; boys and girls; young men and maidens in the wilderness of sin: proved and applied.  

2 From the womb in the wilderness.  SEcondly, As in the womb and day of birth, so from the womb and birthday, the unregenerate are spiritually bewildered.  
Take your account from the very womb, the Scripture will begin as soon as you, which saith, Psalm 58.3. The wicked are estranged from the womb, as soon as they be born they go astray. You use to say of little children, they have no hurt in them; verily as soon as they have any thing in them, they have hurt in them; as soon as they go, they go astray, and what's that but to be bewildered? Isa. 48.8. Thou wast called a transgressor (that is) one turned out of the way from the womb: The very first steps that the child can take, when it gins to go alone, are steps in the wilderness, quam primum ingreditur, transgreditur: Have you not observed rebellion, and the old Adam in the first gestures, and looks, and broken words that your children learn? won't, won't, saith the child, when't can say no more; and wrangles, and fights, against its best friends: Surely 'tis not for nothing that the Holy Ghost so often joins the character of our natural state to the word children, thus; children of wrath, children of disobedience, rebellious children, children that are corrupters, back-sliding children, etc. I believe that though he speaks unto men and women, yet by the phrase he imports (as the former Scriptures asserted) that they began those ways when they were but children: Friends, you delight in your children when they begin to go, O pity them herein, that now they begin to go astray.  
Thirdly, as little children newly speaking are speaking lies, 
3. Boys and girls in the wilderness.  and newly going, are going astray; so boys and girls (I mean of bigger growth (playing in the streets of your town, you may find them sporting in the paths of the wilderness: In this sense is that's too true, that God hath promised to fulfil in a better, Isa. 6.7, 8. The sucking, the weaned, the little child playeth with the lion, and leopard, and lay their hands upon the hole of the asp, and cockatrice den.  
And verily the elder they grow in years, the farther they go into the wilderness: The Devil counts it not lost labour to play with your children in the streets, to teach them sinful words, apish gestures, and to tread out such paths in the wilderness for them, as their little feet may take pleasure to trample in: But harken little children, and I will (tell you a story that may) teach you the fear of the Lord: If little children, even little children, you of five, six, or seven years of age, will be meddling with the sinful ways of the wilderness, the wild beasts of the wilderness will not be far off: Turn your children often to that sad story, 2 Kings 2.23. There came forth little children, and mocked the prophet, and said, Go up thou bald head, go up thou bald head; (a business perhaps that some of you would rather smile at, then smite at in your children, and say, more years will teach them more wit, etc.) but these, though children, were under a curse from the Lord, even a wilderness-curse, as it was a wilderness sin; and the Prophet turned back and looked on them, and cursed them in the name of the Lord, and two she-Bears out of the forest came, and devoured forty and two children; and perhaps (though I would gladly be charitable) that the Bears no sooner rend a sunder their little carcases, than the roaring Lion seized upon their souls: Children, take heed of cursing, and lying, and miscalling, and mocking, and stealing, and playing at prayers, etc. If you would keep out of the way of the Bear, keep away from the side of the forest, meddle not with sin.  
Let this affect the hearts of parents; say not of your children, as Paul of himself, 1 Cor. 13.11. When I was as a child, I spoke, and understood, and did as a child; but when I became a man, I put away childish things from me:  
What do you talk, say you, 'tis but a child, and afterward it will itself, as Paul did, lay aside and forget these childish sins: Truly Friends, 'tis well when it is so, but 'tis not well for you to trust to this that it will be so.  
Use. 
To parents to teach the way.  You'll ask me then, What should you do?  
Why first, Are thou not bound to do as much for a child, or an Apprentice of thine own, as thou art for an ox, or an ass of thy neighbours? Art thou not bound to do as much for a child of thy friends, committed to thee, or thine own child, as for an ox or an ass of thine enemies? Exod. 23.4. If thou meet thine enemy's ox, or his ass going astray, thou shalt surely (a straight in junction) bring it back again: and wilt thou let thy child go astray, and not set that into the way, but leave it lost and bewildered still? O the vanity of that fancy of late growth, that children must not be taught the ways of God, because not able to understand them! and tell me what old one is able without teaching? Was not Nicodemus, a Doctor, as simple as a child? etc. Did he not propound as childish questions, as to the mysteries of the Gospel? John 3.4. nay doth not God make old ones babes, and to become as little children, before he reveal to them the mysteries of the kingdom? Matth. 11.25. We despise not the broken language of our little ones, nor doth Christ the Hosannas that were sung by the little children: But if we could say nothing, God hath commanded, and who dares pretend to a counter-wisdom, Prov. 22.6. Train up a child in the way wherein he shall go, or should go; mark the words: In the way that imports, if it be not there, 'twil be in the wilderness, in the way wherein he should go, or shall go when he is old, though he be not so prompt at it whilst he is a child.  
Yea, but sayest thou, I teach, but he will not learn; I point him the way, but he will not learn in it: In such a case what dost thou do with the ox or the ass that thou findest astray, and when thou bring●● it into the way, will ever and a non be running out again?  
Therefore secondly, Hast thou not a rod in thine hand? 
2. If they will go out or not keep in, to whip them into the way.  if it will not come out of the wilderness by calls or persuasions, whip it out; if it will not keep in the way which thou leadest it into, whip it in: You think it is better to whip your beast, and so to bring it home, then that it should miss those blows, but be lost still: And will you suffer the soul of a child to be lost for not gathering, or for not using a rod? Prov. 23.13, 14. Thou shalt not withhold correction, but beat him with the rod, and deliver his soul from death and hell: Though folly be bound in its heart (and it be by that folly in the wilderness) shall not the rod of correction fetch it out? Prov. 22.15.  
Fourthly, Pass we on to young men and maidens, 
4. Young men & maidens in the wilderness.  they also if unregenerate, are bewildered: I desire to speak affectionately to you, wishing you well in the Lord, as being young myself, and exposed unto your temptations; know, my friends, that (as the shoemaker hath another last in his shop of another size, so) Satan hath another part in the wilderness for your growing foot: There's a road in the wilderness, and a broad one too, called by the name of the young man's way, Eccl. 11.9. Rejoice, O young man, and walk in the ways of thine heart; ways there are fitted to the youthful heart, when childish ways are turned aside from; flee (saith the Apostle) youthful lusts, 2 Tim. 2.22. lusts fitted unto youthful feet, long hair, and fine locks, and naked bosoms, and fair-meetings, and drinking and dancing, and wantonness, and chambrings, such are ways of the young men and maiden's wilderness; and you shall see them beaten to purpose on a Town-fair-day; yea, there are ways on purpose in fashion for some foolish ones, such as ranting for Sophistets, and clubbing for journeymen shoemakers, etc. and they are not good Artists, unless they can lose themselves in these fashionable paths: Therefore what pains takes the wise man to keep young ones right in the way? Prov. 5.7. Harken, O children! remove thy way far from her, ver. 8. and he presseth it hard home from two Arguments.  
The first, If thou go on (saith he) but a little further, thou wilt get into the midst of the wilderness; for, saith he, I myself following the ways of my youth; was almost in all evil, in the midst of the congregation and assembly, ver. 14. this is sad; in the midst of a congregation, and yet in the midst of the wilderness still; in view of men, yea perhaps in the midst of a Sermon, and yet thine heart will be in the midst of the wilderness of sin; so sadly will sins of youth bewilder you.  
Then secondly (saith he) If you keep not your way, you'll meet with the Leopard and Lion, etc. ere it be long; therefore (saith he) Keep thy ways far from her, lest thou give thy years to the cruel, ver. 9 If you have a mind to have your years cut off, then get you into the wilderness; there are beasts enough, and sufficiently cruel to devour you: Say not you are young, and have strength, and shall out-wear; for Prov. 7.24. Harken, O ye children! ver. 25. go not astray; many have been cast down wounded, and many strong men have been slain there, ver. 26. It may be you'll say you feel no harm; and it may be so to: Many are shot that feel it not till their blood be cold; and Prov. 7.23. A dart strikes through the young man's liver, and yet he knows not it was for his life: Youth is the heat of blood, and though you feel not the wound in this heat of blood, yet at length sin shall sting like an adder, and by't like a serpent (of the wilderness) Prov. 23.32.  
Use. 
To young ones Now to come up from the the wilderness.  Harken then, you young ones, unto me, and I will show you an excellent way. Youth (I know) is of all ages and states most desirous, and indeed most free for travel; but it pities me to think that so much gallant youth, and the strength thereof should be spent in wand'ring up and down in the worthless wilderness of sin; 
Encouragement. 1. The fitness of youthful time for that travel.  rather if you will be travelling, remember Canaan.  
Oh! what a time is the strength of your youth, to make out your way from the wilderness of sin? Thou hast some strength to rush through the thickets, more than an old man hath; and if thou lose a little of thy flesh in breaking through the thorns, thou art young, and thy flesh will come again; if thou lose by repentance (as to carnal respects) there's time enough before thee to have amends made thee. I observe, as the young ones were those of the Israelites that got through the wilderness unto Canaan, Numb. 26.64. so at this day, those that are converted are converted young, ten to one of those that live to be old, and yet come to be new born. If old men will have their old ways still, and scorn to learn a new lesson being old; yea if their joints be stiff, and their knees feeble that they cannot travel, yet let us young men get up, and be going, and the Lord be with us. This day the Lord calls you young ones from the Lion's de●, and Leopards mountains; if you refuse this call to day, you will mourn at the last, when your strength is consumed, and say, How have I hated instruction, and mine heart despised reproof? Prov. 7.11, 12. Take a tree from the wilderness when its young, set it in your Garden, keep it and water it; etc. and little fear of its death: but take an old tree from the wilderness, and transplant it in your Orchard, and do what you will, there is little hope of the life of it, if there be, 'twill cost much ado, (much weeping) to water it, etc. hear David crying, Psalm 25, 6, 7. Remember thy tender mercies, remember not the sins of my youth, nor my transgressions. If thou have only thy youth transgressions, or bewilderings to reckon for, it will be work enough for thee, though thou have thy youth strength to do the work in.  
Secondly, As this is the fittest time for thee, 
2. The acceptableness of youth herein unto God.  so is it the most welcome time to God; young ones, if you did but know how kindly the Lord would take it to see you come up from the wilderness, such youthful Spouses leaning upon the Beloved, it would ravish your hearts within you. I'll give you a taste, for God hath bidden me go, and cry in your ears, saying, Thus saith the Lord, I remember the kindness of thy youth, the love of thine Espousals, when thou goest after me in the wilderness in a Land that was not sown, Jer. 2.2. Oh, Christ (the Shepherd) is come into the Wilderness to seek, and to save that which is lost! Oh if thou wilt in thy youth be so kind as to follow him (till thou shall come to Canaan) God will never forget this love of thine espousals, say not that thou art too young to marry Christ, the younger thou art the better Christ will like thee.   

CHAP. III. A fifth particular, to wit, that man's estate is a bewildered estate, the world is a wilderness, proved generally, proved particularly; the first particular, poverty a wilderness, opened and applied.  

Fifthly. Man's estate a bewild red estate.  FIfthly, Men and women as soon as they enter upon the world (as we say) that is upon the heart of the world, they enter upon the heart of the Wilderness. The world is a Wilderness to the unregenerate; for here grow those Thorns that choke the word of God, 
The world is a wilderness here are the thorns.  Mat. 13.22. He that hath the word choked by the Cares of this world, is said to receive it among thorns. When the Word meets with a worldly heart, it is like good seed sown in a thorny wilderness. Worldlings (you that hear me this day) I appeal to your consciences, if it be not so. In comes a note, or an observation, an advice, or a conviction, and up start the thorny worldly thoughts, that are within thee, even whilst thou art within the reach of the word, and choke that good seed, 
Here are the the entangling ways.  that it brings not forth. Again, The world is a wilderness to the unregenerate, for here are those crooked and foul ways, that are the entanglements of the poor soul the Apostle 2 Pet. 2.20. (mentioning the pollutions of the world) saith, They are entangled therein, and overcome. The world is a thorny thicket and entangling wilderness to the unconverted.  
My friends, were it only your Babes, and children, 
They that enter upon the world enter the very midst of the wilderness.  and youth that were bewildered, it were less to be feared: you might hope that when they came to have experience of, and to understand the ways of the world, they might come to understand their own ways; or at least, if you were not yourselves lost, you might set them into the way. But let me tell you what ever you think, or speak of, 
Men of the world know not what way they wall in.  or unto any man (Oh say you I know well enough what I do, and about what I go, and what way I am in) there is not an unregenerate heart amongst you, but is so far bewildered as not to know the way, that thy soul is in, Prov. 20.4. Man's go are of the Lord: how then can a man understand his own way? He that is a stranger from God's ways, is altogether ignorant of his own ways: nay how can he understand them? Man's go are known of the Lord; The interpretation of this Scripture may be according to Prov. 5.21. Man's ways are before the Lords eyes, and he pondereth all his ways. 'tis God's prerogative to understand not only his own ways, but thy ways, as it is the Saints prerogative (that know God) not only to understand their ways, but God's ways: but it is thy misery, neither to know God's ways, nor thine own, Prov. 12.26. The way of the wicked seduceth him. Seduceth, that is, his very way leads him out of his Way. It seems a right way unto him, but the end thereof are ways of death, Prov. 14.12. The end of his way, he thinks, is thriving and riches, and a comfortable life, this thinks he will be the end of his grinding the faces of the poor, and cheating the rich, and this, he thinks, is a right way; he may lawfully buy as cheap, and sell as dear as he can, But the end (saith God) of those ways are death, Prov. 16.25. Thus far are the men of the world themselves (though never so wise in their generation) from understanding the ways that themselves are in: Therefore thy plottings to grow great or rich, or honourable in the world, are but all of them as so many plottings to entangle thyself in the wilderness; Psa. 9.16. The wicked is snared in the works of his own hands; Higgajon, Selah. Mark it well: What dost thou when thou plottest? thou makest a snare: for whom? for thine own feet. So true is that Prov. 5.22, 23. His own iniquities shall take the wicked himself, etc. and in the greatness of his folly he shall go astray. Were there no temptations from Satan, His own are great enough to make a wilderness: and therein therefore he shall go astray. Thy little one speaks it knows not what, but one fancy and thought coming in after another, makes it at a lose in its language, and thou canst not understand what it at first intended: and as thy child hath word upon word, till it lose itself, and bewilder its wits in speaking; so hast thou vain thought upon thought, until thou bewilder and lose thy soul in thinking, and worse in working. Thy child is a little fool, and thou art a great one. Thy child is a little astray, and thou art much more. In the greatness of their folly they go astray.  
I shall first speak more generally to the bewilderings of man's estate, then more particularly to those two eminent dividers of this estate; I mean poverty & riches, and unto their bewilderings.  

Proof. 1. General.  First then more generally, the world is a wilderness unto all, whether rich or poor, one and other. All that I shall farther speak hereunto, shall be some notes from Mat. 21.13, compared with Mark. 4 9 and with Luk. 8.14. In these three places you have Christ speaking to one and the same thing, and that is, the comparing of the word sown upon the world, unto seed sown upon the wilderness, where thorns come up and choke it. Now what are these thorns of the wilderness? Saith Matthew, The cares of the world, and those you know entangle all, relating to all, whether rich or poor. Saith Mark, The cares of the world, and the lusts of other things, and that relates more properly to the needy: what they want, they bewilder themselves in lusting after. Saith Luke, The cares of the world, and the pleasures of this life; and that relates more properly to the wealthy: what they have, that they bewilder themselves in taking pleasure in. They that want, lose themselves in the thoughts of what others have, and how to reach unto their estate, a garment, a gown of such a fashion, a kitchen so adorned, a room so furnished, an orchard, a garden so fair and beautiful, Oh! that they had it! Here are bewildering lusts of other things. They that have enough and abundance, lose themselves in the thoughts of what they have, how to dispose of it. They can keep Hounds, and Hawks, and race-horses, and what not? Bawds, and Parasites to flatter them, and Whores to satiate them, and all to bewilder them. Or if they be not wholly so vainly disposed as the former, or so wickedly as the latter; yet still there are wilderness ways enough. This corner of the house must be pulled down, and built again in another mode, and this takes up a twelve month perhaps, that they cannot tend their souls: but they poor fools go astray, they know not, they mind not whether: As they are in bed at night, they fall a fancying their building till they fall asleep, and as soon as awake or up in the morning, they must look upon their workmen before they look upon their hearts: and when this end is done, the other, end must be made suitable; when one bewildering way is passed through, they c●me into another. From their workmen to dinner, from dinner to bowls, etc. from bowls to supper, from supper to bed. These are the bewildring pleasures of this life. You may enlarge according to your own experiences, and whilst you consult with them, you will have reason to admire that such foolish vanities as do, should so bewilder your noble and immortal souls. And as to the third, The cares of the world bewilder all. Apprentices may think (when God at a Sermon toucheth their hearts) Oh that I were as free as my master is! I would hear Sermons oftener than he doth; and perhaps as soon as thy time is our, the world, the same wilderness, gets thee in; thou hast a wife, and a stock, and a great deal to do, and now wilt thou get out thyself as little, or let out thy servants as little as ever thy master, thy cruel carnal master, would let out thee. Improve these experiences you, in whose bosoms I have been this day: and let me entreat you to lay them to heart. Have not your hearts been a woolgathering sometimes (as our proverb is) I speak unto you that trade into the Wool country, whilst your bodies are here in the Congregation? if so, then lay it to heart.  

Proof partic.  But Secondly, More particularly, There are two sorts of men I will speak unto.  

Poverty is a wilderness.  1. The poor of the world. To these their poverty is a wilderness. They think were they rich, they could, and would give God more time, etc. than they do. This is their weakness, but yet verily their poverty is their snare into the wilderness. I'll turn you to the poor man's wilderness, as you shall find it described from a poor man's mouth, even holy Asaph, Isa. 73. and how doth he express it? vers. 2. As for me, my steps well nigh were slipped, my feet almost were gone. Mark that. Poverty is almost enough to take a Saints feet from under him, or to turn them aside, and so to cause him to go astray.  
There are two sorts of transgressions, or bewilderings that poverty quickly entangleth the soul in. First, those of the heart: Secondly, those of the life.  
Those transgressions are go astray of the heart, or thought-bewildrings, poverty readily leads unto; such as these I will instance, as I said in Asaph.  

To the thoughts.  1. Swelling thoughts against God's dispensations towards others; wherein there is great transgression, Psal. 73.3. I was envious when I saw the prosperity of the foolish and wicked. Why saith the heart, what is there in such a one, but God might as well have given me hundreds a year as him? Why should such a one thrive, and I want? grow rich, and I grow poor? this is a great, and (I fear) an usual transgression.  
2. Over-high thoughts of the estate of the rich because of their wealth, and this also is a great transgression, vers. 4. There are no bands in his death. What a strange fancy is this, as who should say, death cannot hold a rich man. Oh! thinks a poor man, I shall die of this sickness; but if I were as such a rich man is, I could have such a cordial, and such a Physician, and such attendance, that doubtless I should quickly get up again.  
3. Overhard thoughts of God's dispensations towards himself, vers. 10. Waters of a full cup are wrung out unto them. Nothing but wrath, and the dregs of the wrath, the very wring out of wrath are (he thinks) reserved for him. And vers. 13. All the day long have I been plagued. What all the day long? take heed of saying so; nothing but plagues? no mercy? no refreshment? no breathing-time? no intermission? I do not believe it. You think to hardly of the Lord. This is a great transgression to think that there is nothing but plagues in poverty.  
4. Wretched, yet ordinary, thoughts of losing the bands of poverty, for slacking the cords of conscience, thoughts of getting more liberty in the world, by taking more liberty in the wilderness, I mean in sin, vers. 13. Verily I have washed mine hands in innocency, and cleansed mine heart in vain. I had better turn flatterer, and so get favour with the rich; or cheater, and so grow rich, than be as I am, having a name of innocency, but consumed and undone with poverty; this is a great and grievous heart-transgression, though it never come so far (as it did not in Asaph, and will seldom do in the Saints) as unto the act.  
2. The transgressions of the life and conversation, 
2. To their lives and practices.  Prov. 30.9. Lest I be poor and steal, and take the name of my God in vain. You cannot steal without taking God's name in vain: and you cannot be poor (unless you be rich in grace) but you'll be ready to steal.  
1. From men by dishonesty in your callings and deal with them, and this is to make God's commandment (which is his name) to be in vain.  
2. Or at least from God, by taking that time to thy worldly cares and labours which thou oughtest to reserve for God's service, and herein thou contractest such guilt, as that God will not hold thee guiltless: for the Lords Ordinances are his name.  
3. From thyself, by hindering thy soul of those precious advantages, which the gain of ten thousand worlds cannot recompense. Perhaps thou art earning two pence, or a penny at thy loom, whilst thy soul might have been converted, and for ever enriched at a Lecture. And judge you when the word is preached, and thou neglectest it, because of thy poverty; when thou mightest rise well perhaps one day in the week an hour sooner, or go to bed an hour later, dost thou not herein steal (from thy poor soul) and take the name of the Lord in vain?  
Use. 
To poor ones bewildered by poverty. Advice as to their thoughts of heart.  1. Then a word as to the wilderness of thy thoughts, then of thy ways.  
1. If thy poverty-thoughts bewilder thee, take Christ's council: take thou little or none of them; better for a poor man to be quite without thoughts, then to be bewildered by his thoughts, Mat. 6.25. Take no thought for your life, vers. 31. Take no thought what you shall eat, or drink, or be clothed with, vers. 34. Take no thought for the morrow, that is, no distracting, disturbing, bewildring thought: better no thought at all then such thoughts. Or if you will be thining,  
1. Think of your God often. Daniel had nothing but pulse to live on, Dan. 1.12. yet Daniel could think of God, and make solemn supplication three times a day, Dan. 6.12. Seek then the Kingdom of God first, and those things shall be added, Mal. 6.33. Therefore,  
2. Think of your voyage out of the wilderness often; if you be never so poor, God will bear your charges unto Canaan. God will enable thine old  to keep thee warm still, if thou canst not get new, Deut. 29.5. I have led you forty years in the wilderness, and your  are not waxed old, nor your shoe upon your foot. And God will make thee as fat with pulse as the children fed at the King's Table, Dan. 1.15.  

2. As to the ways of their lives.  2. As to your life, maintain holiness in your ways; when the beasts of the wilderness, even the strongest and most ravening of those beasts, the young Lions shall suffer hunger; that is, those that can range in the ways of the wilderness, in the paths of sin, to get an estate or a liveliehood any how; then they that fear the Lord are sure to want nothing, Psal. 34 10. God will withhold no good thing from them that walk uprightly, that's in the right and straight ways, Psal. 84.11.   

CHAP. IV. Riches a wilderness to the unregenerate, opened and applied.  
SEcondly, 
2. Riches a wilderness to unregenerate ones.  Riches themselves are but a wilderness to carnal ones, 1 Tim. 6.10. The love of money is the root of all evil. What then grows up from that root? truly thickets enough to make a wilderness: remarkable are the two things that follow in the same verse. First, they that have coveted it, have erred from the faith (there are the paths.) Secondly, they have pierced themselves through with many sorrows (there are the thorns of the wilderness.) Hence 2 Pet. 2.15. They have forsaken the right way, and have gone astray, following the way of Balaam: What's the reason? Who loved wages of unrighteousness. Express is that language in all three Evangelists, Mat. 13.22. Mark. 4.19. Luk. 8.14. We read it the deceitfulness of riches, but the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that signifies a way) and the privative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in plain English, riches, whose property it is to lead out of the way. Or (which translation of the word cannot be quarrelled with) the bewilderings of riches. More particularly riches of the world are subject to bewilder by the multitudes of their occasions, temptations, and excuses.  
1. Riches set men round with a wilderness of occasions, 
1. Their occasions.  so that they know not which way to turn toward Canaan, Pro. 30.9. Give me not riches, saith Agur, vers. 7. lest I be full and deny thee, vers. 9 When the house is full of Mammon, seldom it is that there's room for God. I am bold to understand fullness of business created by riches, as one sort of fullness here meant. He hath so great trading, and so many to speak with, so many ways at once to go, that he hath not time to speak with God, as he goes by, or to walk in the ways towards Canaan, or to trade for heaven. I have very rarely observed that any man hath had more time for heaven then another, by having more of earth than hath another. If the rich man can find time enough from his occasions to have a lesson set him, or to hear it read, Good master what shall I do to be saved? he can by no means stay to take it forth; He went quickly away; for he had great possessions, Mat. 19.16, 22. The rich have barns to pull down, and greater to build, and a thousand more occasions. Ask them, and say, Come let us go up to Zion; they must needs deny you, their hands are already full of their own occasions. I have seen what time some had to take money in, but I have wondered what time they have had to pray in. Or if you turn unto duty, which yet is as sad, do not the occasions of the world go along with your hearts. Ezek. 33.31. They come, and sit and hear, but their heart goes after their covetousness.  

2. Their temptations.  2. The temptations of riches are a wilderness to the soul: This the poor man thinks not of, when he would so fain change estates with the rich. 2 Tim. 6.8, 9 Having food and raiment let us be content. But they that will be rich fall into temptations, and into a snare, and into many an hurtful lust. Such as these.  
1. Temptations to forget their dependence upon God; they that are fed from hand to mouth, are not so subject. But the rich man (if carnal) Psal. 10.3, 4. boasteth of his hearts desire, and God is not in all his thoughts.  
2. Temptations to sensuality and carnal lusts. These men have fuel to cast upon the flame, more than others have. The rich man can go always in purple and fine linen, and far deliciously every day, Luk. 16.19. Poor men (though they would) cannot: And verily what is all that they have in the world more than others, but the lusts of the flesh, the lusts of the eyes, and the pride of life?  
3. Temptations to desire always to be here: to undervalue heaven, to build upon earth, to neglect, yea, to forget their latter end. If the fool hath much good, he presently dreams of many years, Luk. 12.19. and saith, he shall never be moved, Psal. 10.6. such and a thousand more such like temptations are enough to bewilder a poor soul.  
2. A wilderness of excuses. The more riches, 
3. Their excuses.  the more occasions: and the more occasions, the more excuses (and excuses, as one said, are as hilts upon the hands, and make it much more difficult to make men lay down their weapons.) Such a friend must be seen, I, and that this day; to morrow will not do so well; let this excuse mine absence from this days Lecture. Such a customer must be waited on, who just now is to go out of town; let this excuse another time, Luk. 14.18, 19, 20. What with rich bargains, and rich leases, and rich wives, or one thing or other, all with one consent began to make excuses. There were different excuses, but all with one consent. If he had not had money enough to have bought those Oxen, to have hired that farm, to have joyntured that wife, he might, for aught I know, have been a guest at the wedding supper. Mark further the language of excuses, I have bought a piece of ground, and I must needs go and see it, I pray thee have me excused. I have pointed the man to meet me there, and he will be frustrated, except I go; pray tell your master, if it were not a case of necessity I would have come unto him, but now I must needs go another way. There is a wilderness of excuses.  
Give me leave than you that are rich in this world, Use. 
Advice unto rich men.  and perhaps I might say in this wilderness, to present a few things to your considerations.  
1. May not this be a worm unto all your enjoyments, 
4. Considerations for rich men.  to think, as perhaps you have reason to do, if unregenerate you ought to do, that what ever you have gotten, you have gotten it in the wilderness. 'tis the Lords own notion, not mine. Read Job. 24.5, 6. Behold, as wild Asses in the desert, go they forth to their work, rising betimes for a prey; the wilderness yields food for them, and for their children, etc. Thou hast got (thou canst say) an estate for thyself, an inheritance for thy son, portions for thy daughters; but if thy neighbours or thy conscience can say, thou hast got it in the wilderness, that sin hath yielded food for thee, and for thy children, dost thou nor think this thought will spoil all, in the day that thy wilderness shall become an howling wilderness? Surely it shall. Therefore, Go to now, rich men, lament and howl for the miseries that shall come up on you, James 5.1.  
2. Consider, 'tis not more hard for any to get out of the wilderness, then for the rich; as straight as the gate is that enters into life, so straight is the gap that leads out of the wilderness. And surely it is not for those that are fat like Jesuron, clothed (as the Prophet speaks) with thick clay, to crowd or creep out at so narrow an hole. The passage is no bigger than a needle's eye; therefore one way or another, by losses, or self-denial, or contempt of the world, thou must be brought to a single thread to go through the needle's eye. The young man might else have got out of the wilderness, but he was too thick to go through, for he had great possessions, Mat. 19.22.  
3. Consider what a foolish and vain purchase it is to grow rich in a wilderness; for whilst an estate is gotten, thyself is lost. And upon this account, what would it profit thee to gain the world, whilst thou losest thine own soul? Mark. 8.36. This was the folly of that fool, Luk. 12.19. He boasted what an estate was his, when that very night it appeared that his soul was none of his then; Whose are the things that he had provided? vers. 20.  
4. Consider, Whatever thou gettest in the wilderness, thou shalt undoubtedly leave there. The thorns and the briers of those thickets will never suffer thee to go away with thy fleece that grew there. Thus he that gathereth riches, and not by right, shall leave them in the midst of his days, and in the end shall be a fool, Jer. 17.11.  
Therefore let rich men learn to choose the way of truth, as David, Psal. 119.30. Yea, to turn their heart thereto, and not to covetousness, as vers. 36. Yea, To rejoice in the way (mark the phrase, the way) of God's testimonies as much as in all riches. My friends, Gods testimonies are a way; all riches without them are but a wilderness.   

CHAP. V Old Age a wilderness to the unregenerate, opened and applied.  
SIxthly, The unregenerate aged ones are yet bewildered: 
6. Old ones unregenerate act as old trees, rotting in the wilderness.  and even old age a wilderness unto their souls. These are the trees of the wilderness of 60. 90. 100 years old. Verily I was much affected when I spoke of your babes as born in the wilderness; but oh! how shall I speak unto thee who art already rotten, and every day falling to dust in the wilderness of sin? you have a phrase for an old man, that he hath one foot in the grave; oh! how sad a case is he in when both feet are in the wilderness? 1. If you call him a tree in the wilderness, oh! how unfit is he now to be transplanted? 2. If you call him a traveller in the wilderness, oh! how unfit is he to go through those uneven and stumbling ways, that scarce can creep in a plain way? Mine heart aches to think of your hoary heads, and unregenerate hearts. Your heads as white as a Dove, your hearts as black as a Raven. You'll say of a grave and snowy-bea●ded ancient one, there goes a fine old man: 'tis so indeed, and only so, when his heart is as holy as his head is white, Prov. 16.31. The hoary head is a crown of glory, if it be found in the way of righteousness. 'tis that that makes it so. A crown is a very glorious thing indeed, but there are but few of them. An old man walking in the ways of righteousness, is a glorious fight; oh! that I could see more of them. But mark, If it be found in the way. It seems old men are not ordinarily in the way, and they that are out of the way are in the wilderness. Now 2. if he be found in the way with a hoary head, what then? why? then he is a Crown. But how and if he be found in the wilderness, and his grey hairs be found in sin? why, then he is a curse, Psal. 65.20. A sinner of an hundred years old shall be accursed. A wilderness tree of an hundred years old, is a cursed tree. 3. If it be found in the way; who should find whether he be or no? hath he been lurking so long in the wilderness, and must he now be found out? yes, God will find what ways you walk in; and be you as crafty as an old Fox, yet God will find your haunts in the wilderness. Suitable is that Job 14.16. Thou numbrest my steps, thou watchest over my sin. Thou hast forgot, but God can reckon how many steps thou hast taken in the wilderness. Oh! that we could always so walk, as always remembering that we shall be found in what ways we are walking. Happy are you young ones that are found so doing, and you hoary heads, if you be found in the way of righteousness.  
And doubly bewildered must the aged sinner needs be, partly in the remembrance of younger years, 
In two respects.  partly in the infirmities of his old age.  

1 His younger years bewilder him. 1. Youth-vanities.  1. His younger years must needs be now a wilderness unto him, as to their vanity, their guilt, their abiding iniquity.  
1. How can he choose but be lost in his own spirit, when he looks back, and thinks of the emptiness, vanity, and dissatisfaction of all his youthful courses? sure when he sees all the works which he hath done under the Sun, he must say as Solomon, Eccles. 2.14. All is vanity, and vexation of spirit. Yea, will he or nill he, this shall be; for the evil days shall come wherein he shall say, I have no pleasure in them, Eccl. 12.1.  
2. How can he choose but be lost in his own conscience, when he looks back upon his youth-sins and strength-sins? 
2. Youth-guilt.  The pleasures of sin bewildered him then; the horrors of sin amaze and bewilder him now, Job. 13.26, 27. Thou writest bitter things against me (saith holy Job) thou makest me to possess the sins of my youth, thou lookest narrowly to all my paths. God (that looks so to thy paths all thy life) will by his writings, upon thy conscience, put thee in full possession of the sins of thy youth (as you make writings, when you would put one in possession) thou shalt have them, and hold them: for God writes bitter things against thee, and thou shalt possess thy youth sins. Oh! what a burden, what a wilness is the guilt of twenty or thirty year's sins to one then converted? And if so, at what a lose may the sinner of an hundred years old be?  
3. 
3. Remainders of youth-sins.  The speculative, re-actings of his youth and strength-sins, in his aged and crazy years, do much bewilder him; seldom is it (though his body be spent, and consumed in sin) but his mind is as full for it, and as much taken up with it as ever. Desire fails (as to his body) but his heart is as lustful as ever; To see and to hear of the actings of his old sins by younger ones, pleaseth him. Methinks 'tis a sad expression, Job 20.11. His bones are full of the sins of his youth. It seems sin will hold as long as any thing holds; when his fl sh is consumed, his bones hold still: when sin leaves his flesh, it enters into his bones, that is, his abiding part; if his body be disabled for sin, yet his mind is full of it, yea, and it shall lie down with him in the grave. Thus do youth-sins bewilder him when he is old.  
2. 
2 Infirmity of old age.  The infirmities of his age cannot but be as a wilderness to his soul, and render his condition much more lost and remediless. To instance but in two amongst many. The dimness of his sight, and the lameness and feeblness of his legs and feet.  
1. His dim and dead-sightedness is such as he cannot see the way; for those that look out at the windows are now darkened, Eccl. 12.3. His judgement and apprehension is gone, as to naturals, and how unfit then for the view of spiritual things? he is dull of hearing and slow of remembering, and all his mentals are impaired, and which is worst of all, the Lord in righteousness smiteth such aged ones that have had long, and slighted long, the opportunities of knowing the way of peace, with judicial blindness and blockish sottishness, that as they will not, so they cannot, yea that they might not see with their eyes, lest they should be converted, and he should heal them, Isa. 6.18.  
2. Such lameness is in his legs, and feeblness in his feet, that if he could see, yet could he not walk in the ways of God; and what can you now think but that he must perish in the wilderness? Eccl. 12.3. The strong men bow themselves, His affections were strong, his soul was vigorously carried out by them, for they are the feet of the soul, but they now bow under him: And how can his desire think you be vigorous for God? for the very native edge is taken off of it; for vers. 5. His desire shall fail. His affections are now gone, that were strong: if he go to God, he must go without legs; but alas! little of that; old men both in naturals, and as to spirituals, love to lay their old bones at rest. (Alas! how should he put up strong supplications, that is himself so weak? or be frequent in prayers, when he hales for breath? such as will, and must be in the pangs of conversion.) In a word, how should he get out of the wilderness, that is not able to stir from the place where he lies?  
But yet my heart breaks to think of leaving thee there. Old ones, 
Use. 1. Encouragement to Old ones desirous to come out of the wilderness.  hath God touched any of your hearts this day? have you any unfeigned desires to travel out of your old wilderness in your old age? If you have, speak: and then I'll speak. Truly if you have but yet an ear to hear in good earnest, know that though it be impossible with man to transplant such an old tree, and to make it take root in a new soil, or to take such a withered branch, and to graft it into a living stock; yet with the Lord nothing is impossible: for the grace of the Gospel nothing at all is too hard. That God that is able to make the hypocrite, though a green tree, to be dried up, is able, yea, and according to his promise, willing to cause thee though a dead and a dry tree to flourish; read Ezek. 17.24 Yea, but wilt thou say (as well thou mayst) my strength (as you said) I find is gone; I would travel after Christ, but my strength is spent in wand'ring in the wilderness. I fear never was any converted whose case was so desperate: yea, but it was so with the lost sheep, Luk. 15. It had spent its strength in the wilderness, and could not go; but Christ could carry it (and so he can thee) he took it, and laid it upon his shoulder, v. 5. If then thou canst not come out of the wilderness but by leaning upon his arm, 'tis no unmannerliness: Beg of Christ with importunities to take thee, and to lay thee upon his shoulder. Object not thy lameness to come to Christ.  
But for you aged ones, 
2 Terror ●o those that resolve to stay there.  that have lain under the droppings of this word of grace this day, but yet despise the day of your visitation, so near night, and will not hear his voice to day, but harden your hearts as in the former days of your provocation in the wilderness, know that it shall far with you as with the dry trees there; those drops of rain (that cause other trees to sprout forth) falling on them, cause them to rot the sooner. This word shall soak into thine heart, Oh! thou dead tree, and rot thee within more and more, until thou by thy rottenness be perfectly fitted for God's furnace. Job 22.15, 16. Hast thou marked the old way which wicked men have trodden? who have been cut down out of time, whose foundation was overflown with a flood. Thou hast trodden the same paths, even paths of wickedness, and of the wilderness; Thou shalt be rooted up, and the flood of God's wrath shall overflow thy foundations: Thou shalt be cut down out of time, and committed to eternity, and the everlasting flames of wrath shall take hold upon thee. Think of this your aged ones that are in the twelfth hour of your day. If you have not found the way out of the wilderness, whilst your day shall last, know that when the night comes you shall never find any way, save to bed only, I mean, to the grave, to hell.   

CHAP. VI The dying hour a bewildring hour to lost souls, and Hell a wilderness to departing sinners, opened, and applied.  
BUt sevethly, 
7. The dying hour a bewildring hour unto poor lost souls.  The dying heart is a bewildring hour unto poor souls. And every one that dies in the state of sin, dies in the wilderness. The Lords threatening to the old Israel for their old unbelief was this, Your carcasses shall fall in the wilderness, Numb. 14.27. And the same sin being renewed by the same people, this threatening is renewed in a plainer dress, John 8.21. You shall seek me, but you shall die in your sins, whither I go, you cannot come. I go to Canaan, saith Christ, but thither you shall never come, for you shall die in the wilderness of your sins. joshua walked uprightly, but Israel did not. Yea, saith Christ, You shall seek me, but you shall die in your sins. That is, you that have wandered in the wilderness thus long, but would not be turned; when you see the Lion, fain would ye flee to the shepherd then; when night comes, fain you would get out of the wilderness: but than you shall seek me as a guide, but shall not find me; You shall seek me as a way, but shall not light upon me; for as you have lived, so shall ye die: You have lived in your sins, you shall die in your sins: and friends, you have heard that to live in sin, is to live in the wilderness: You now hear that to die in sin, is to die there. Therefore Zelophehads daughters join both together, Numb. 27.3. Our father died in the wilderness, he died in his own sin.  
Three things make the sinner's death a wilderness to his soul. 
Three things make death a wilderness to him. 1. Horror of what is past.   
1. The horror of what he hath been. Do you think friends that when all the sins that ever he hath committed, shall stand round in order about him, the thoughts and horror of them is not enough to bewilder him? Now he sins, and takes not any notice perhaps, or at least but a little. He was drunk and forgets it. He committed uncleanness such and such a time, and hath forgotten; but God that remembers, will also make him remember: God will methodise his sins, and they shall come in their order, and stand before him, when God reproves him; and that of all times most eminently at the hour of death. Psal. 50.21. And surely if single sins could wilder us, much more can they all, when they are set in order before us. Oh! such a day in the forenoon I met with such a company; and in in that company fell into such sins: and that afternoon I met with such company, and then I wandered in such si●ns, and that night when I came home, I acted with such and such fresh si●s: and sirs, I would have you believe, that if you would study, you cannot half so orderly remember the sins of yesterday, as God will make you able the to remember the sins of your whole lives: And if your will not yet think this a Wilderness, Listen Sirs, listen! whose voice is tha● in the next verse, viz. verse 22. Consider this, you that forget God, lest I come and tear you in pieces, whilst there is none to deliver: If that be not the voice and roaring of a Lion, then let not your methodised guilt, and horror of your sins be called a Wilderness. Here you have sins set in order, and would you know what order it is? Why this is the order, his sins are set round about him, yea, so near him, that they take hold upon him; yea, so many of them, that they are more than the hairs of his head, yea, they reach so far, that they are innumerable: so that he is not only unable to get out, but even unable to look out of this Wilderness. This is the souls condition till mercy break in upon it. Psalm 40.12. 
Encompassing horrors.  For (saith David) innumerable evils have compassed me abeut, mine iniquities have taken hold upon me, so that I am not able to look up, they are more than the hairs of mine head, therefore mine heart fails me. These are the very words, and if this do not make a very Wilderness, I know not what can. Now, when is the time that God sets the sinners sins in such order as this is? He tells you in Job 36.8, 9 They be holden in the coards of affliction, and bound in fetters, than he shows them their transgression, wherein they have exceeded, that is, (to English the word Transgressions) their bewilderings, wherein they have gone astray.  
2. As the horror of what hath been, 
2. Sorrowful thoughts of what is.  so the distracting thoughts of that which is, are enough to bewilder him. Balshazzar in his dying day, though he were in the midst of his Nobles, his Concubines, his wise men and Astrologers, his wine, his women, his dainties, his delights; yet in the midst of them all was he in the midst of this Wilderness, and as you know, at an utter loss, for saith the Text, His thoughts troubled him. Dan. 5.6. What, thought he, must I now die, and leave all this? Leave all this, and be taken away? Be taken away, and know not whether? And must I leave this Crown, this company, this glory, these delights, to lie down in the dust, and in the noisome grave? O! such and thousands more such were his thoughts; and if these were not enough to make him at such a loss as he was, 
Encompassing sorrows.  and so to bewilder him. See Psalm 116.3. The sorrows of Death compassed me. Observe the Phrase, the sorrows of Death are surrounding, and therefore they are bewildring sorrows. As sorrowful friends stand round about the dying man's bed; so do these bewildring sorrowful thoughts stand round his dying heart. Pray Sit, What do ye now think you will then think of? Certainly you cannot tell.  

3. Fears of what shall be.  Thirdly, as the horror of what hath been, sorrow for what is, so fears of what is like to be, (nay, what is sure to be) cannot but bewilder the dying sinner. You have heard that the horror of sin is an enclosing horror; you have heard the sorrows of the grave are enclosing sorrows, 
Encompassing fears.  and so are these fears enclosing, and therefore bewildring fears, Jer. 46.5. Fear was round about, on the right hand and on the left hand, above, beneath, forward, backward. Look which way the sinner will, or the sinner can, there are these fears. Look backward, sin makes him afraid: on the right hand, and the wrath of the Lamb scares him; on the left hand, and the roaring Lion frightens him: upward, and God, and Heaven, and Judgement make him afraid: and downward, and Hell fills him as full of fears, as it is of such sinners as himself is. So that here is fear round about; and therefore a Wilderness. If these horrors, and sorrows, and fears, were only on the right and on the left, one might get out before or behind, but seeing they encompass, you cannot but think that they bewilder.  

O●her● a Wilderness to dying sinners.  I might add, that as the dying sinner is a Wilderness to himself, so usually others are a Wilderness unto him. He makes choice of wicked, and vain, and carnal companions for his friends, whilst he lives and in his health; and God (in judgement) hems him in with them, when he comes to die. Is there nor many a dying sinner in whose conscience Hell-flames break forth in his sick bed, and then, O! for such a Minister, such a Christian. He vomits up his sins, and cannot be quiet, casts up mire and dirt, and yet he cannot rest; he must speak with them: and carnal friends are about him, that would not perhaps have any thing break out, because they have had fellowship with him in his sins, and they smother all again. The Minister's not at home. We sent to such a man, and he will not come at you; when perhaps there's no such matter. Yea, the carnal Physician must counsel, O! let not him be sent for, if he come, the sick man will spend his spirits, and it will be enough to undo him, to spend himself with speaking, Or thus, You shall not need so to trouble yourself or them. You shall not die, but live, saith the Physician: No fear of dying this bout: and yet presently drops the poor bewildered sinner into the dust, whilst these carnal friends stand (just like the greener and fresher Trees of the Wilderness) round about him. And (as you have heard) whilst they be thus folden together as Thorns, they shall be devoured as Stubble fully dry. Nahum 1.10. And this leads me unto thoughts of Hell itself. As Death so Hell is a Wilderness to the wicked, for Hell followed with him. Rev. 6.8.  
The souls that depart in the Wilderness of sin must hence to the howling Wilderness of Hell; 
8. Hell a Wilderness to departing sinners.  there shall be weeping and wailing, yelling and howling, and gnashing of teeth. I would have you to reckon no more difference betwixt Sin and Hell, than just betwixt the Wilderness unkindled, 
Hell a Wilderness but set on fire.  and the Wilderness set on fire. For Wickedness burneth as a Fire, it shall devour the Briars and Thorns, it shall kindle the thickets of the Wilderness, and they shall mount up like the lifting up of smoke. Through the wrath of the Lord of Hosts is this Land darkened, and the People (Mark, the People are the Trees of the Wilderness:) shall be as fuel of the fire, no man shall spare his brother. Isai 9 18 19 Sinful mates in that day shall betray, and accuse, and do what they can to make one another brands in the burning, that have been here as brethren in iniquity. Therefore howl ye for this day of the Lord, it shall come, as destruction, from the Almighty. Isai 13.6. And where shall this fall, but upon the howling Wilderness? For when the boughs thereof are withered, (that is fit for burning) they shall be broken off, the women shall come and set them on fire, and he that made them will not have mercy on them. Isai 27.11. For this he hath resolved, that he will go through them, and burn them up together. v. 4. So true is that (which God speaks figuratively) in that sense which is most spiritual, Sin shall have great pain. Ezek. 30.16. God speaks it of that material Wilderness, that is, of the People that dwelled round about that desolate place; You will find it as fully and sadly true of the spiritual Wilderness of sin, if ever you come to Hell. When Sin comes to have great pain, when this Wilderness is set on fire, that's Hell. Read Ezek. 20.47.  
And thus you see from first to last, the unregenerate are spiritually bewildered; young and old, living and dying, they are in a Wilderness of sin. From hence,  
Use. 
Vindication of God's justice in punishing sin.  Let me first plead the righteousness of God in damning sinners. When God comes to punish men's crooked ways, their crooked hearts are blasphemously ready to reckon God's ways crooked. If therefore you now reflect how wretchedly crooked your own ways have been in trespassing, you cannot think Gods ways crooked in arresting. The Lord himself thus vindicates his own righteousness, Ezek. 18.24. In his trespass which he hath trespassed, and in the sin which he hath sinned, shall he die. Blame not justice for arresting you when you die. Ye have been Trespassers, that is, you have gone out of the way, all your lives. Therefore God challengeth them for challenging him. Yet ye say, my way is not equal. v. 25. Hear O Israel, are not my ways equal? Are not your ways unequal? 29. Therefore I will judge you, O house of Israel, according to your ways: Repent and turn from all your transgressions, (that is, from all your go astray) and so iniquity shall not be your ruin. v. 30. And what can the Lord say other? If (saith God) you will not cease trespassing, you shall die in your trespass; but if you would turn, (and O that you would) saith God, from your transgression, it should not be your ruin. Therefore cast away all your transgressions, v. 31. For I have no pleasure in the death of him that dieth, saith the Lord, wherefore turn yourselves and live, v. 32. And if (for all this) you shall so love rather to wander, and to trespass, than to walk in the highway of God, the way of peace, Be it unto you according to your hearts desire, The Lord shall judge you according to your own ways. Therefore,  
Secondly, 
2. Caution what ways you walk in.  Let me entreat you to be exceedingly observant what ways you walk in. There is but one way of life. All the other ways are Wilderness. The ways of infancy, ways of childhood, ways of youth, ways of manhood, of old age, are all a wilderness, if the condition of the soul be Christ-less: therefore mark the way thou walkest in. Many times experienced travellers miss the way which they well know, by having their thoughts otherwise employed, and (as to their way) inconsiderate. David's question of young men holds true in all, Wherewith shall a young man cleanse his way? Why? by taking heed thereto according to thy word. Psal. 119.9. So Job 22.15. Hast thou marked the old way which wicked men have trodden? Mark the bad way, take heed unto the good, and so shalt thou keep in the way of salvation, and out of the wilderness of sin.  
Thirdly, 
3. Terror to those that are & will continue in the wilderness.  But what shall I say to those that (notwithstanding all that hath been spoken) are yet, and yet resolve to be, in the wilderness of sin? That have been young, and now are old, yet still in sin? Sirs, do you not hear God inviting you into his way? Do you not hear the Lion roaring in your own way? Do you not hear that a wilderness-death follows a wilderness-life, and that Hell follows with it? You are sometimes scared from thought of the ways of holiness, and mortification, self-denial, etc. upon hear-say and thought, that there's a Lion in that way. Prov. 26.13. when there's no such matter; and though God himself tells you, that himself in these your ways will be as a Lion to you, and that your transgression will be our ruin, and asks you, Why will ye die? all that he can ge● from you is this, We will die in the wilderness we have lived, in the wilderness we will die. What can God say, but, Be it as you have spoken, and Die eternally?  
Question. But I hear some poor souls crying, We have found sin as you have said, we have found childhood, youth, age, the world, and all that is in the world a wilderness, and fain would we exchange for a better state: O! what would you have us to do? Answer. why, God himself answers you, Repent and turn from all your transgressions. Ezek. 18.30. and cast away from you all your transgressions. v. 31. that is, turn unfeignedly, turn universally. Turn you, and the Lord shall come, 
Encouragement to come out of the wilderness. Christ will meet them.  and meet you in your way. For the Redeemer shall come to them that turn from transgression in Jacob, saith the Lord. Isai 49.20. O! but what shall I do with my sins, my wander, my wilderness-provocations? I durst come, were it not for them. Why? Sirs, I pray deal plainly with me, and with yourselves; Are you willing to come in good earnest? Speak, and I'll speak. If you be, (I dare say of you) young or old, rich or poor, as of any of the Saints of God already converted; All we like Sheep have gone astray. (Mark that, we, and all we) And the Lord hath laid upon him all the iniquity of us all: and we have turned every one to his own way, 
And bear their burden for them.  (and yet the Lord hath laid on him the iniquity of us all) Isai 53.6. O! that (as all of us have thus gone out of the way) we might all of us come up out of the wilderness, leaning upon our Beloved.   

CHAP. VII. Containing the discovery of the Point in three Queries. Qu. 1. What advantages Satan hath to bewilder Souls. 1. From ourselves, our hearts are a Wilderness, proved and applied.  
THus much for the doctrinal proof of the Point. 
Discovery of the Point in three Queries. 1. What advantages Satan hath to bewilder poor souls.  We come now to further discovery of what you have heard so fully, so sadly proved. I pitch upon these three Heads.  
First, what advantages Satan hath.  
Secondly, what pains he takes.  
Thirdly, what means he makes to bewilder poor souls.  
And what first are Satan's advantages? The Apostle 2 Cor. 2.11. puts us on this. Lest Satan (saith he) get an advantage of you, for we are not ignorant of his devices. It seems Satan is very careful to take, and to improve, all advantage of poor souls. And unto what? Why unto his own devices, called by the same Apostle Ephes. 6.11. Wiles or Methods, or (as we englished) bewilderings. You must think the same thing to be intended in both places, so then call them devices or bewilderings, or bewildring devices, which you will; there is advantage that Satan hath, and that Satan takes in order unto them:  
There are two sorts of advantages that Satan hath, 
2. Sorts of advantages. 1. Sort from ourselves. 2. Sorts of them.  as to the bewildring of poor souls. From ourselves some, others from himself.  
First, from us. There are two great advantages.  
First, our hearts naturally are a wilderness.  
Secondly, subject to tempt, and lead us into the wilderness. Therefore you may observe this difference of expression. Sometimes God complains that they walk in the counsels of their own hearts. So jer. 7.24. they harkened not, &c, but walked in the counsels, and in the imagination of their evil heart. So chap. 11.8. So chap. 13.10. Mark their walk, or their way, is that he speaks of. And where is it? Why, in their evil hearts: here their hearts are made the wilderness. And othertimes God complains, that they walk after the counsels, etc. of their own hearts. So jer. 9.14. But they walked after the imagination of their own hearts. So chap. 18.12. We will walk after our own devices, and we will every one do after the imagination of our own heart. So chap. 23.17. They say to every one that walketh after the imagination of his own heart, etc. Here their hearts are become guides to lead them into the wilderness. Wonder not then that we are so easily bewildered spiritually, since our hearts are not only a wilderness unto us, but tempters also, that lie at catch to seduce and bewilder us.  

1. Our hearts by nature are a wilderness.  First, than this is Satan's great advantage that herein he hath from us, our souls by nature are a wilderness unto us. Perhaps some carnal one might say, What do you talk so much of a wilderness? I see none, Where is't? What is't? How can these things be? Why look within, and thou canst not look off of the wilderness. Men walk (saith God) in their own evil hearts. Why there's the wilderness. I said (saith God) jer. 7.23. Walk ye in all the ways that I have commanded you; but they harkened not. Sure you'll grant now that they are in the wilderness, when they are out of all God's ways: and what's that wilderness? Where did they walk then? Why, In the counsels of their evil heart, and what follows? They went backward and not forward, v. 24. Whilst men and women go aside from God's counsels and ways, they go backward, and if you'll ask me where? 'Tis in the imaginations of their own hearts. So in jer. 11.7. You have God rising up early, and protesting his ways from day to day unto them. And now that God is in such a serious posture, a protesting God, (whose bare word is truth infallible) What hinders them now from God's way? Why? (saith God) 'tis this (their heart is a wilderness) they walk every one in the imagination of their own evil heart, v. 8. Memorable is that Scripture Psalm 95.8. You have mention of Israel that he was in the wilderness provoking God there. But what was it that grieved God, yea grieved him forty years? Was it, that Israel was in that material Wilderness? Oh that was not the worst of it, but ver. 12. 'Tis a people that do err in their hearts, and they have not known my ways. Sirs, what say you now to this heart-wil-dernesse●? 'Twas erring in heart ('twas heart-bewildring) that kept them out of God's ways. Hence that sad, but pregnant expression. Ps. 64.6. They search out iniquities: That is, in their Counsels, and imaginations, in their hearts. Search them out, That is, as one that hath lost a sheep in Wilderness, he looks into this corner, and that quarter, and another quarter, and a fourth Corner, until he hath searched it out. So when they design such an Evil, they search this affection, and that affection; and this fancy, and that fancy, this thought, and that thought: until they have searched out their iniquity, and this is the Wilderness of the heart: but how sad a Wilderness it is, who can declare? For Ps. 19.12. Who can understand his Errors, that is bewilderings, which he speaks of the Wilderness of his heart. For saith he) cleanse thou me from secret sins.  
For further Evidence hereof, 
Evidence hereof.  I shall look to Children, to Fools, to your own Experience.  
First, Children (they say) speak their hearts, 
1. In Children.  and if so, I'm sure, as soon as ever they begin to speak, they speak them to be a Wilderness. children's words are as vain and foolish, and as inconstant and inconsistent as men's thoughts are. For Children speak as Children. 1 Cor. 13.11. Men and women have as confused thoughts, as Children have words: trace a Child's sentences, and in two or three of them the Child will have quite lost itself, and doth not this speak what a Wilderness the heart of the Child is out of the abundance whereof the mouth speaks, yea, what a Wilderness thine (or mine) heart is by nature? Though thou canst cover thine heart-bewildrings in more wisdom, than the Child can do; yet God complains of men and women (as much as thou canst note from children's most childish words) Jer, 4.14. How long shall vain thoughts lodge within thee. Children speak of one thing, and of another, and a third thing almost with one breath: and thou thinkest of as many, almost with one glance of thine heart. Children talk, as thou thinkest, of impossibilities. Children put themselves out of what they began with, by heaping up more new and vain words, and thou dost the like, by multiplying new and vain thoughts. Is it not too true, when thou settest thyself apart for meditation of thy souls estate before the Lord of thy former condition, of repentance from dead works? etc. Oh! how do a thousand thoughts come in, of one thing and another, and one upon the neck of another: so that thou art presently at a loss, as to thy chief business, and so thine own heart becomes thy Wilderness.  
Secondly, Fools. These you say as well as Children speak truth; 
2. In fools and madmen.  and if you will believe it undoubtedly, you must conclude their hearts to be no other than so many Wildernesses of confusion. Have you not observed how madly mad men and women will express themselves? Why? they do but write upon their own foreheads, what thou writest upon thine own heart, such madness is in the heart, (if it be not in the mouth) of the Sons of men. Eccles. 9.3.  

3. In your own Experience.  But thirdly, I will rather choose to convince the intelligent Christian hereof from his own Expetience. Thou sayest, thou wouldst keep holy days after an holy manner, and pray frequently, and perform all duties strictly: and why dost thou not? Oh! sayest thou, because of the bewildring multitude of my vain thoughts they come in, and lead me from one thing to another, from that to a third, from that to more, and by all from the business in hand: and thus doth thine own heart prove a wilderness unto thee; sometimes bad thoughts, sometimes good, but bad for thee; sometimes good in themselves, and good for thee too, (such as thou mightest be glad of at another time) but bad for thee at this time, as carrying thee off from thy present duty. The Psalmist complains, Psa. 94.19. 
An account or reasons hereof.  of a multitude of thoughts within him. It seems, there are enough to bewilder, there are a multitude: but alas shall I need to tell you so? I'm sure you find it so. I shall therefore rather pass on to declare how it comes to be so. Take with you this threefold account. The exceeding bigness, and vast latitude and Dimensions of the heart. The extreme numerousness of the ways that are therein. The wind and turn that are in those ways.  
First consider the vast Dimension of the heart of man. 
1. The vastness of the heart.  The World (as you have heard) is big enough for a Wilderness, but the heart is much bigger. The world is not large enough to hold thine heart, but thine heart is big enough to hold a great many worlds. Alexander's heart was too big for the world, for when he had conquered it he sat down (some say) and wept, because there were no more worlds for him to conquer. Eccles. 3.11. He hath set the world in their heart. The World is nothing so big as the heart. I remember I once saw the pictures of our several faculties, as Will, Memory, etc. one was the fancy of fancy, or the figure of the fantasy; and O it was a painter painted, painting an heart, & in that heart the world in one Corner (an harlot) the Emblem of the flesh in another: and the Devil in the third: and I judge it lively expressed. The heart is so much bigger than the World, as to be able to hold the flesh, that is, corrupt Nature, and the Devil too. Now put together our own Corruptions, all Satan's temptations, and the World allurements, and if that heart that is big enough to comprehend all these be not large enough by these to become our Wildeernesse, judge you.   

CHAP. VIII. Contains further proof and discovery.  

2. Many ways that are in the heart.  SEcondly, Consider the great many ways of this great heart, I'll warrant, enough to bewilder you. Pro. 19.21, There are many devices in the heart of man, and Pro. 16.9. A man's heart deviseth his way. Put both together. There are many Devices of man's heart, and all these are the ways of man's heart; therefore many are the waiee of the heart of man. Like so great a City, that hath so many streets, that one supposed to be bred and born in it, is not able to reckon, or to know them all, such a City or Wilderness rather is man's heart. To understand this, I would have you know, that all the ways of a man's life (that are properly man's ways) are first in man's heart. A man's heart deviseth his way. 'Tis said, Psal. 84.5. Blessed is the man in whose heart are the ways of them, etc. that is, of God's people. God's peoples ways are in their hearts: So sinners ways are first of all of them in sinners hearts: Hence I prove that their hearts are Wildernesses unto them. As if a man be to ride to London to morrow, the nature of the heart is to ride the journey beforehand to night; when it goes to sleep, or in the morning when he wakes. So his heart sins over his sin beforehand. And how can these ways but be an heart-wilderness to the unregenerate? Therefore saith God, Isai. 47.13. Thou art wearied in the multitude of thy Counsels, and verse 15. The Merchants which thou hast laboured with from thy youth, shall wander every of them to his Quarter, none of them shall save thee. 
Evidences of the multitude of ways in the heart.  The ways and counsels of their own hearts were that which undid them, I shall farther offer two or three things under this head to your Consideration, which may abundantly prove the multitude of the ways of our heart, and readiness of those ways to bewilder us.  
First, There never was any way of sin in any heart, but thine heart and mine are expose thereunto, 1 Cor. 10.13. There hath no tentation taken you, but that which is common to man, etc. but God will make a way to escape. Mark, Every temptation is a bewildring tentation, unless God make a way, thou canst not scape, and every such temptation is common to man, even every one upon the Earth. The same temptation that undid Cain, and Cham, and Jeroboam, and Judas, are common to thee; and thy soul might be bewildered in the same ways, if God made not a way to escape. Now think, what multitudes of ways are there for sinners that live now to walk in, even all the ways that ever sinners walked in hitherto; therefore 'tis registered of some afterward, that they went in the way of Cain (before them) Jud. 11. and followed the way of Balaam, 2 Pet. 2.15. Their ways, and the ways of all other sinners that ever were, are before the eyes of their unregenerate heart.  
Secondly, There was never way of sin in any heart, but thine heart and mine are naturally disposed to it, Prov. 27.19. As face in water answers face, so the heart of man answers to man. Thy face, in the water (which was then, I suppose, their only lookingglass) is not more like thy very face, than thine heart and another's are by nature alike: the same dispositions to cruelty, as in Cain; to covetousness, as in Balaam; to betray Christ, as in Judas, or what ever else was commited by whomsoever else you have heard of, or read of, or known, are naturally in thine own heart. Thou art not only subject and exposed, but inclined and disposed unto them. And truly, I think it becoming us, when we hear of another's sin in the Act and Fruit, to look upon it as our own in the Root, and so to be humbled for it, and rapt up in admiration of his Grace, who hath made the difference.  
Thirdly, There was never any sin in thine own life, but it was the way of thine heart first, Psal. 14.1. The fool hath said in his heart, etc. They are all gone aside, verse 3. so Prov. 7.25. Let not thine heart decline to her ways; go not astray in her paths. The heart goes always before the rest goes. Now than if all the ways of sin that ever thou wert in, or that ever any other were in, are and have been either actually, or as we say, in actu primo, in their original, root and spawn, in thine heart, thou canst not but rest convicted, that there are in thine heart ways enough to make a wilderness.  

3ly, The many wind of those ways.  Thirdly, As the heart of man is very great and full of ways so are those ways full of wind and turn to and again; and therefore the heart cannot but be a Wilderness. The heart of man is compared to the belly of a man, Prov. 20.27. because of any creature a man's bowels (as Anatomists note) are fullest of wind: so full of wind are the ways of the heart, so full I say, that himself that walks in them, can't know where he is, Jer. 17.9. The heart is deceitful above all things, and who can know it? In the fifth verse, you have mention of an heart, departing from the Lord, and therefore becoming an Heath in the Desert, a salt Land, and a Wilderness, verse 6. And this is the heart that is so desperately full of wind and turn, verse 9 When Peter thought that he was in the steadiest way of profession, his heart was winding into the way of apostasy. Well might Christ say unto his Disciples, What spirits you are of, you know not, Luk. 9.55. 
Discoveries of of the hearts wind. 

1. Sort.  
1. Head.    They thought they were in the way of Elias his zeal, but they were in the way of their own carnal passion. This I shall farther say of the wind of our hearts.  
First, You shall find them ready to wind into any other way; yea, though it be the way of another's duty, rather than to keep in their own way; that they cannot endure, yea, to away of their own duty at another time, rather than to keep in the way that is now their way. Oh! thinks the poor man, if If I were but rich, what would not I do? If I were as the chief Governor, as the supreme Power, say some hearts, oh! what would not I do? Yea, but thou art what thou art: and tell me, dost thou do what is thy duty now to do? 'Tis certain (if otherwise) that those are but the wildernesse-winding of thy crooked heart: thus Absalon, 2 Sam 15.4. Oh! that I were made judge in the Land, I would do every man right. If Absalon were but King, he would be a Saint, but in the mean time never was there a more Devilish subject. So as our hearts wind off from our duty to another's, 
2d. Head.  so from one duty to another, our duty but at another time. As perhaps sometimes when thou art hearing, and thine heart is ready to melt, and thine eyes to run over. Oh! thinkest thou now, (if I were in secret) how sweetly and brokenly could I pour out my soul, and perhaps in such thoughts losest thyself, and some part of the Sermon: perhaps by that time thou art come at home and in a corner, thy heart is wound off again from that frame; and now, oh! that thou wert a hearing again to warm thee: to this purpose see farther, how mistaken duty is a means to bewilder us, whereunto somewhat is to be spoken more largely in the following discourse, whither at present I refer you. There are many such wind to be found in your particular experiences, as many as you find observe and shun them.  

2d. Sort.  Secondly, You shall find your hearts from whatsoever they take their rise (though they be different, yea contrary principles) yet to wind unto the same sinful Conclusions. You say, There are many ways to the wood; many ways, but they meet in the wood. Many ways in your hearts, but they all of them wind to the Wilderness, and meet in sin; and that although they seem not only to be contrary one to another, and yet both meet in the same part of the Wilderness, but also though the beginning of the way be quite contrary unto itself in the end of it.  

1. Head.  First, Although the principles be quite different one from another, yet doth the heart wind both to the same sin: For instance, take one case that I touched upon before, viz. Presumption and Despair; more different principles there cannot be; yet the heart can wind into the selfsame sin beginning at either of these; I'll prove it from Scripture, saith one man, Whatsoever I do now, I shall do well enough in the end; this is presumption. Now what doth he conclude? why, therefore saith he, I will sin still; saith another man, I see there's no hope for me, however I repent, or pray, or do any thing: this is despair. Now what doth he conclude? therefore I will sin still. Compare Deut. 29.19. with Jer. 18.12. In Deuter. God calls upon Israel to keep in his way. If any man shall bless himself in his own heart, saying, I shall have peace, though I walk in the imagination of mine own heart, to add drunkenness to thirst, etc. Here's presumption. And how stands the Argument? thus, Whatever I do, I shall have peace, whatever way of my heart I walk in: therefore, saith he, I will go on still, and add sin to sin still, even drunkenness to thirst, there's the Conclusion. In like manner in Jer. God calls upon the same people to walk in his ways, Return every way one from his evil way, and make his ways good, verse 11. And they said, there is no hope: but we will make every one after his own devices, and the imaginations of his own evil heart, verse 12. Here's despair. Now how stands this Argument? thus. Whatever I do, there is no hope for me, and therefore I will walk in the ways of mine own evil heart still. No fear in the former, therefore he will sin. No hope in the latter, therefore he will sin. Thus Presumption and Despair (though one came from the East, and th'other from the West; or one from the North, th'other from South; from the right hand, th'one, th'other from the left; yet this heart (that we speak of) leads by both to the Wood, and leaves men in the wilderness of sin. How frequently and sadly doth experience confirm this Observation amongst the children of men? such are the wind of the ways of a natural heart.  
Secondly, 
2. Head.  As it can wind from beginning in various ways into the same Wilderness at last, so it can cursedly wind the end of the way to a contrariety, to the beginning of the selfsame way. I shall mind you but of one instance for proof of the truth, whereof I shall appeal to the experience of those that know what it is to keep watch over their own hearts: (and if it be so with the people of God, how much more with the unregenerate?) And 'tis this; the gracious spirit being put (through tentation, or natural corruption) upon some piece of pride; It goes solicitously to the Throne of grace, that God would break its pride of spirit, and give it a lowly, broken, tender, humble heart. And in it's exceedingly earnest supplications and Agonies of soul, God comes in exceedingly: the heart is hereby much broken, the Spirit exceedingly humbled and abased, and laid very low. Now watch for these wind of heart that I speak of: and perhaps you may too soon spy them out. The poor heart gins to look upon itself under these enlargements, and to like itself, to reflect upon its broken-heartedness and humility, and to be pleased in them, and with them; yea, verily, in plain english, to grow proud of its very humility: and this, as I said, is to wind quite round: Now as soon as ever it becomes thus wound aside, you may know its in a Wilderness by the thorns it shall meet with, 2 Cor. 12.7. Thorns in the flesh, there must and will be, when the heart winds about to this pride in the spirit.  
Now than if the heart be so capacious, and so full of ways, and those ways so full of wind, you cannot but conclude, how easily the heart, nay, how necessarily it becomes a Wilderness. Thine heart is exposed, yea, and disposed too to all the ways and wind of spirit that ever entangled any soul in the world, Use. and surely they are enough to bewilder thee.  
Oh let this consideration to purpose humble thee! wherever thou goest, thou carriest thy wilderness about thee.  
Come we now to a second sort of Satan's Advantages, that he hath from us to bewilder us, which is   

CHAP. IX: ●pntaines the second advantage from ourselves, our hearts are tempters into the wilderness, opened and applied.  

2d. Advant. Our hearts are tempted into the wilderness  SEcondly, Our hearts are not only a Wilderness unto us, but tempters and seducers into the Wilderness. Naturally they are a sinful Wilderness, and as naturally do they inveigle us into the Wilderness of sin. And alas! how easy is it for Satan's devices to bewilder us, since he hath such advantage of us. Our hearts advise, counsel, and persuade us, having been first persuaded by Satan. Hence are the expressions of that other sort, Jer. 9.14. and 18.12. and 23.17. They walk after the devices, and counsels, 
Note.  and imaginations of their own hearts. Their hearts are their guides, and they go after their hearts. Now when man follows his heart's guidance, if his heart lose itself in sin, he must needs be lost in the same Wilderness, Mat. 5.28. Whosoever looks on a woman to lust after her, hath already committed adultery with her in his heart. In this case the heart is the Bawd: the heart is lost first, the whole man goes after it, and is lost with it. 'Tis said of the young Man, and the Whore, Prov. 7. She was the first, she caught him, and kissed him, and with an impudent face tempted him, verse 13. And he goes after her, verse 22. Our hearts being forwardest, as Harlots, tempt us, and we as fools straightway go after them.  
And this our hearts take up of themselves: 
Naturally so.  'tis natural to them, to lead us to the wilderness. Their bent is that way: Look what way the bend of any thing in the world is, that way will it go. Compare two Scriptures, Hos. 11.7. They are bend to backsliding from me, (to slide back from my counsels, and calls, and ways, to slide back into their own ways, wilderness, etc.) And then, Prov. 14.14. The backslyder in heart shall be filled with his own ways. Mark, Backsliding, that is before the people's bent, is here called the hearts own way.  
You shall therefore find, that the Lord challengeth the heart, as first in the transgression or going astray, Act. 7.39. In their hearts they turned back to Egypt.  

Our hearts subject to be tempted into the wilderness from these two reasons.  Now than a word or two to give you an account; first, that our hearts are bend to walk after the ways of the wilderness, and then that we are bend to walk after the ways of our own hearts.  
First then, The bent of our hearts is by nature to the wilderness.  
There are but these two things that engage the bend ones heart to one place rather than another.  

1. Innate affection.  First, An innate affection. I like this place the best of any place that ever I saw, saith one; How much is that place my darling, saith another? Beloved, the Wilderness of sin is our heart's darling: we fancy no place naturally so much as this wilderness; no ways please us so well, as the ways of sin. There is something in every particular place, that suits some man's particular fancy, that makes him abide there. There is something in every particular sin, that suits some sinners particular fancy, and that makes him dwell there still. Our heart naturally suits with these ways of sin, therefore it is that men walk in them still.  

2ly, Cuflomatinesse.  Secondly, A Customary abode. I have lived saith one, all my days in the City, and I do not know how now to dwell in the Country. I have lived saith another, all my days in the Country, and I cannot tell how to away with the City Aire, the City-noises, the City-Company, etc. Our hearts by nature are, and ever, have been accustomed to the wilderness, therefore the bent of our hearts is to the Wildernesse-ward still. We cannot brook dwelling in Gods holy City, the heavenly Jerusalem. We have not been accustomed to such manner of living, such company, such converse. You have both these pregnantly expressed in one scripture, Jer. 14.10. Thus saith God to this people, Thus have they loved to wander, they have not refrained their feet. They have loved to wander: there's their innate affection to this spiritual Wilderness. They have not refrained their feet, there is their Customary bewildring. Wand'ring they love, and wand'ring they are used to. It suits with their fancy, and it is that which they have spent their days in: and upon these two accounts it is that the bend of their hearts is towards the Wilderness. And now  
Secondly, 
Our hearts prevalent in tempting us upon two grounds.  If the bent of our hearts be Wildernesse-ward, it's easy to conceive how they bend us towards the Wilderness. Hos. 4.8. they set their heart on thoir iniquity, and I will punish them for their ways. Verse 9 Their ways are according to the bent of their hearts. So 2 Tim. 3.6. Led away with divers lusts. Lusts those are the stir and motions of the heart, and these are the tempters to lead us away. Remarkable is that Ezek. 12 21. But as for them whose heart walketh after their abominations, I'll recompense their ways upon their own heads. Such therefore as their hearts are, such will their ways be. And that upon these two grounds.  
First, our hearts are the men of our Counsel. 
1. They are our Bosome-Counsellors.  They lie in our bosoms, and therefore, as to the choice of all our ways, with them it is that we consult. Our bosom-friends and darling relations are our hearts. If man be refractory, as to any way; It's policy to persuade the wife of his bosom; prevail with her, and 'tis likely she will prevail with him. Satan when he would seduce us into any of his ways, he first makes it his business to overcome our hearts in our bosoms, and us by them. Pray thee husband go saith the wife, and then he goes. Pray go saith the heart, and away he goes. 1 Tim. 2.13. Adam was not deceived (that is, not first) but the woman being deceived was in the transgression. Two things there are here remarkable.  
First, the woman that lay in Adam's bosom was bewildered (for so the word signifies) before the man.  
Secondly, the heart of the woman was bewildered, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) before she herself (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) was led to go astray. The woman in Adam's bosom bewildered him; the heart in Eves bosom bewildered her. The influence of the wife of thy bosom to persuade thee, is grounded upon propriety. She being thine own so nearly, so dearly, thou thinkest she will not persuade thee, but to thine own good: and the influence that thine heart hath upon thee to guide thy bent after its own bent, and thy ways after its own ways, is the propriety that thou hast in it, and it in thee, thus Jam 1.14. Every man (saith the Apostle) is tempted, when he is lead away of his own lust. That which tempts him, leads him, and that which leads him, leads him away, and that which thus tempts him and leads him away is lust, and the reason why lust hath such prevalency upon him is, because it is his own lust. So then 'tis his own heart that leads him to the Wilderness of his own ruin.  

2d. Betwixt God's ways & Satan's, the heart hath the Casting-voice.  Secondly, Our hearts have the casting voice: betwixt the Counter-voices of God and Satan. If three men be travailing and come to a parting way, and debate ariseth which of the two ways shall be taken; Saith the one this way: Saith the other, that way: now observe what way the third saith, carries both, for he hath the casting voice: so here; Come with me from the Lion's Den, from the Mountains of the Leopards, saith God. Stay still in my Den, and I will use you well, saith Satan. Now what saith thine heart? what way it votes, that way thou goest. Come now; is Gods voice: Not yet, saith Satan: Not yet, saith the heart, why truly then thou stayest in the Wilderness still. You have often mention of God's voice to Israel, yet little good was wrought by it: Why what hindered? oh! their heart's voice was the third voice, and that was a Counter-vote to Gods. So Jer. 7.23. I said, Obey my voice, and walk in my ways. God's voice is, walk in God's ways: But they harkened not. ver. 24. But walked in the Counsel of their Evil heart, and walked backward, and not forward God cries forward, and into my ways: Satan cries, backward and keep your own ways: Their heart cries, backward and let us walk in our own ways still: and thus as the heart voiceth, so they walk. So then observe in all the motions and calls of God, which way stands thine heart affected? which side votes that on? Verily till God in the wonderful work of Conversion come, and make the heart say as he saith, and vote as he votes: the soul cannot choose but (as those in Act. 7.) thrust him away, and despise his voice, because the heart's voice is to turn backward again to Egypt. And this makes our heart so prevailing a tempter into the Wilderness. If our heart have the casting voice, it will certainly persuade us to go where it useth, and loves, itself, to be.  
To improve this unto all that hear me this day.  
First, Use 
To those that are come out of the Wilderness. To keep their hearts from going back.  to those that through mercy are come out of this wilderness. Oh! sirs, if thy heart in thy bosom thus love, and hath thus been accustomed to wander, and is so ready to tempt, so dangerous in tempting, so like to prevail, let me still beg of you, that above all keep you would keep your hearts from rambling again: for if they get into the Wilderness again, they will quickly get you thither. Me thinks Satan should never be able to bewilder us, unless he had this advantage of us, he ploughs with our heifer, he makes use of the wise of our bosoms, I mean our hearts, and then are we suddenly led away. Some think 'tis enough, if they can but guide their feet in the way; I mean their outward Conversation, but the wise and holy man thought not so, whose counsel is this, Pro. 23.19. Hear thou my Son, and be wise, and keep thine heart in the way. When David's heart cast those wanton darts from the house top to Bathshebah, little thought he that he was entering such filthy, such bloody paths of the Wilderness. Therefore as Pro. 7.25. Let not thine heart decline to her ways, if thou wouldst not go astray in her paths.  

2. To the bewildered to labour to get out their hearts forward.  Secondly, To those that are yet in the Wilderness; desirous, but ignorant, how to get forth. If thy heart be thy tempter, thy bewildring Guide and seducer; if thine heart were the first in the Wilderness, labour the first thing thou dost to get this heart of thine out of the Wilderness. This is the Lords express Counsel. Jer. 31.21. Set thine heart toward the high way, Even the way that thou goest: turn again, O Virgin of Israel, turn again to these thy Cities. I have observed, you can never get out some Table or Couch, or the like out of a very narrow door, through the which it came in, till you turn it the self same end forward that came in forward. Thou mayst strike at this sin, and that corruption, and strive to mend this, and that, but thou wilt never get out of sin, till that end go out foremost, that came in foremost: You came into the Wilderness with your heart forward, and you must out again with your heart forward, or not at all: as it is with the body crowding through a narrow hole, get your head through, and then all will through: so here, get your hearts thorough; and then all will through.  

Motives hereunto.  This double advice I shall desire to set home upon your hearts upon this double consideration.  
First, There is not any thing in the Word that God accounteth worse, and that grieves him more than these heart-bewildrings, Jer. 13.10. This Evil people which refuse words, and walk in the imaginations of their heart. This is that which God calls Evil. Yea, in this God chargeth them as doing worse than their Idolatrous and rebellious Fathers. Jer. 7.24, 25, 26. This is the Generation that grieveth God, even they that err in heart. Heb. 3.10. Yea, he complaineth, he is broken with their whorish heart. Ezek. 6.9.  
Secondly, There is not any thing that God wili deal worse with thee for, then for this, and grieve thee, when time serves, more than for this. There is not a place that I quoted that mentions these heart-bewildrings, but with them their destruction. Therefore he will bring Evil on them, such as they shall not escape, Jer. 11.11. therefore he will feed them with wormwood, and give them water of Gall to drink. Jer. 9.15. therefore their Carcases shall be meat for the fowls of Heaven, ●●d beasts of the Earth, and none shall fray them away Jer. 7.33. Therefore God will recompense their way upon their own heads. Ezek. 11.21. and what shall this recompense be? Why? a grievous whirlwind of God's fury, which shall fall suddenly upon their heads, and at length they shall know it, and that perfestly. Jer. 23.17, 18, 19, 20. So Ezek. 6.10. Because they loved to wander, and refrained not their feet, therefore the Lord will not accept them, but will now remember their iniquity, and visit their sin. Jer. 14.10. Yea, because he is so grieved with those that erred in heart, therefore he swore in his wrath (that they should die in the Wilderness) that they should not enter into his rest. Heb. 3.10, 11. I shall conclude in the 12th. Verse. Take heed brethren lest there be in any of you an evil heart (for the reason is employed, that will make you) to departed from the living God. And thus you have heard what advantage Satan hath from ourselves to bewilder us, by nature Our hearts are a Wilderness, by nature they are tempters into the Wilderness of sin.   

CHAP. X. The second sort of Advantages Satan hath from himself, largely opened.  

2d. Sort of Advantages, Satan hath from himself.  COme we now to the second sort of Satan's Advantages, which he hath of himself, in order to the bewildring of the poor soul: His numbers, Their Unity: His Nature, his Relations, his Experience.  
First, Satan hath a great advantage, as to the bewildring of souls in respect of the numberless numbers of satanical spirits. 
As 1. Head. His numbers.  The Dragon and his Angels; who can number them? if they do but stand round about a poor unregenerate Creature, who can but be bewildered by them? When Christ asked the possessed person, what his name was, Mark. 5. He answered, saying, 
Isid. 9.3.  My name is Legion, for we are many, verse 9 Many? how many is that? A legion is six thousand. Satan's numbers are so great, that he can even spare 6000 Devils to bewilder one poor soul. Now think with yourselves: if there be six thousand Counsellors about a man, one saith, go this way, another saith, go that way; a third, another way, a tenth, a tenth way, an hundreth, an hundreth way, etc. The proud Devil cries, go my way: the drunken Devil, go my way: the unclean Devil, go my way: the blaspheming Devil, go my way: the profane Devil, go my way; the superstitious Devil, go my way: the transformed Devil, or the Devil turned into an Angel of light, go my way: The mad-merry frolic Devil, go my way: and the melancholic despairing Devil, go my way: how can it be but that a poor soul must needs be bewildered amongst all these, and five hundred times as many more? for I have reckoned but twice six unto you. When six thousand tempters and temptations shall at once environ one single spirit, as Legion did here this poor man; can you wonder if as you read of this man, Luk. 8.29. That he was driven into the Wilderness; so you find it true of your own souls, that they are so often bewildered. I observe that in some cases, Satan doth as the great Turk, that bears down all merely with the numerousness of his Armies. When poor souls shall think with themselves to be serious with God, and to go indeed about the business of Conversion: oh! what swarms of Devils, what multitudes of temptations be there, even to the tiring out of such thoughts and resolutions! Oh! how do these Legions bewilder us both in prayer and meditations, and indeed in every spiritual Undertaking. It were easy for Satan at even hand to conquer us, no wonder then if he lead us captive even whither soever he will, being six thousand to one, that's great odds.  
Secondly, 
2d. Head. His agreement unity, and concord.  Great is Satan's advantage as to the bewildring of your souls, because of the accord and unity that is amongst them all. So the soul be but bewildered, they care not which of them doth it; and indeed whoever of them prevails to seduce, meets all the rest of them in the Wilderness. As now there are millions of ways in England, a way likely in every pasture, and that footpath leads to some lane, that lane to some Market-town Road, and that Road in time to London-Road, till at length all will meet at London: so amongst the millions of temptations and legions of tempters, the smaller temptations lead into greater ways, and those into greater, till at length all run together into the broad way of the wilderness of sin, for all of them conspire to meet one another there. There is a marvellous strange concord amongst whole legions of Devils (Oh! that there were no breaches to be seen amongst the thousands of God's Saints. You may observe, that though this man were possessed with many, even with a Legion; yet Christ calls them all but an unclean spirit, Luk. 8.29. ver. 27. He had Devils, verse 30. a Legion, even many Devils were entered into him, yet verse 29. Jesus commanded the unclean spirit: so Mark 5.8. He said, Come out of the man, thou unclean spirit. And all the Devils besought him, ver. 12. and forthwith the unclean spirits went out, verse 14. I observe that the Devils be they never so many, agree all of them as one. Hence it is, that you hear but of Satan and the Devil in the singular, when we mean all those numberless numbers of unclean hellish, tempting, damned spirits. And what is it now, that they are thus agreed upon, or accord better in, then in tempting of souls into this wilderness? He was tempted of a whole Legion: 'tis said of him, Luk. 8.29. He was driven of the Devil into the Wilderness. It seems they all agreed in this, as one Devil to lead him thither. Now who can imagine, but it is rather Satan's business to lead a spiritually possessed soul into this spiritual wilderness, then to take so much pains about such a poor Gadaren, to drive him into dry and desert places? Whatsoever may be the literal import of this scripture, sure I am, that the Devils in our day's design, and accord an hundred fold more in the bewildring of poor souls, by their legion of temptations, then to lead them into desolate and visibly desert places.  

3d. Head. His nature.  Thirdly, As Satan's numbers and accord, so his nature gives him advantage unto your spiritual bewildring. He is a Spirit, He is an Angel, He is a Devil.  

1. He is a Spirit, and there●●●●  First, Satan (by his nature) is a Spirit: and this is an eminent advantage spiritually to bewilder us, Eph. 6.11. Put on the whole Armour of God, that you may be able to stand against the methodizing or bewildring▪ of Satan, for saith the Apostle, verse 12. We wrestle not with flesh and blood, but against Principalities, and against spiritual wickednesses in high places. Oh! if those Principalities were not spiritual wickednesses, our souls should less need to fear their devices: it were easier to stand against the wiles of the Devil. But now because Satan is a Spirit, therefore he is the better able to eneer into the soul: the nearer related he is to the soul, the more able is he to argue out the business with the soul.  
First, Satan being a spirit, 
1. He is able to enter into the soul.  is easily able to enter the soul. When a General besieges a City, though he cast a trench about it, yet every one within it doth move in his own motion, and go his own ways for all him, or any of his commands, while he is without: but now if once he enter the City, than they must go whither soever he drives them, some to Prison, some into the Water, others to the Gallows, others into the Wilderness: so though there be legions of Devils without us, yet till they enter us, our hearts may keep their own motions; yea, though they be round about us: but you'll say, They must needs go whom the Devil drives; though it be into Water, as the herd of swine; into the halter, as Judas; in the Wilderness, as Legion: and the Devil may easily drive when he enters, and indeed may easily enter, because he is a Spirit. Sirs, What can possibly keep out a Spirit? shut down your Windows, lock your doors, yea though your Gates were Iron, and your Bars of Brass, yet will a Spirit enter, and that without penetration, because it's not a body. 'Tis said, Luk. 22.3. That Satan then entered into Judas. From henceforward trace him; and where ever he goes, you may plainly see the Devil drives him. It follows immediately, verse 4. And he went his way. He goes Christ's ways no longer, but his own, and his own are but Satan's; for first he goes and betrays his Master, and then he goes and hangs himself. He must needs go, the Devil drives him. Drunkards, you little think who drives you to the Alehouse, he that drives you, is got within you, and therefore though you cannot see him, yet you go with him whithersoever he would have you to go: so it is with all sinners. Satan's a Spirit, and therefore he can enter: he enters, and therefore he can drive: he can drive, and you must therefore needs go, and hence you are driven of the Devil into the Wilderness, as he was, Luk. 8.29.  

2ly, He (as a Spirit) is akin to the soul.  2ly, Satan is a Spirit, and therefore he is (as it were) akin to the soul: You know the proverb concerning Birds, and I may say in some sort, Satan is of a feather with our souls, and one wing one way. Hence it is that when our souls see Satan go before, we are so mad of fluttering aftrr. Beloved, Satan's suggestions are so alike our own hearts motions, that we sometimes shall find it very hard to know his footsteps from our own. Now mark, If a man be in a Wilderness, and there be never so many tracts of this, and that, and th'other wild beast, if the man light upon a print but of one man's foot, oh! that's the way that he will be sure to take; and Satan's footsteps are so like ours, that who can sometimes know the print asunder? You have Peter dissuading Christ from suffering, Mat. 16.22. And 'tis said, Peter began to rebuke him; and I verily think, that Peter thought it it was his own way, and an expression of his own hearts love to Jesus Christ: and I believe the other Disciples thought it was a print of Peter's feet, of Peter's tender affections to his Lord and Master: But it seems it was not so, or primarily so: 'twas Satan's footstep rather than Peter, for Jesus turned him, and said unto him, Get thee behind me Satan, verse 23. We are often going Satan's way, when we think we are going but our own way. Therefore with ease may Satan lead you into the wilderness, when we may so easily persuade you that is your own way.  
Thirdly, Satan is a spirit, 
3. He (as a spirit) is able to converse & reason with the soul.  and therefore able to Converse with the soul, as to look our spirits (as I may say) in the face in their own likeness, so also to speak to them in their own language. As Hannah spoke with her heart, when she spoke not with her lips, so can Satan speak to our hearts, and they to him without any opening of the lips, for both are spirits. As are we, so Satan is a discursive rational spirit; and as at first he disputed out the business with Eve, and prevailed, so ever since in the serpent's voice, though not in the serpent skin, he maintains a like argument in our souls; and this he can do because a spirit. You shall therefore find that the same that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 6.11. the bewilderings of Satan, is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.11. the devices of Satan; so we read it, but the word is that which signifies the reasonings and arguings of our hearts. So then Satan seduceth us into the Wilderness, by pressing upon us our own arguments, he persuades us by our own logic, in the natural language of our own hearts. A Lion may roar long enough, before a man that is without the Forest, and hears him, would come in to him: But if instead of a Lion, a man were there calling, and so the other should hear one crying in his own voice and language, that might perhaps persuade him. It were vain for Satan to roar men into sin, though he be a roaring Lion: but he must flatter them into it by secret whisper, in their own language, to their souls. If the Devil should appear and speak to the drunkard in the morning, in a dog or a toad, as he doth to some witches, sure the Drunkard would be affrighted for that day. But he speaks in the man's own heart's language: Go to such a place, there's such company, and such ber, etc. Therefore that Scripture is sadly to be thought up. Ezek. 11.21. Their heart goes after the heart of their dete stable things, and of their abominations. Here's one heart going after another: the heart of the tempted after the heart of the temptation. Our hearts in sinning, going after Satan's heart in tempting. He projects and we prosecute; his heart designs, and our heart pursues the design. The temptations of Satan are detestable, yet they are after his heart, and our heart goes after the heart of the detestable things, that is, after Satan's heart; you see the same word that signifies our Cogitations, the Holy Ghost useth for Satan's devices: and this is because he is a Spirit.  
Secondly, As he is a Spirit, so he is an Angel, and this gives him yet far greater advantage: 
2dly, He is an Angel, and therefore can present all his temptations specious and angelical.  God tells them. Exod. 23.20. that he would send his Angel before them, and that encourages them to venture upon that Wilderness. So Satan sends his Angel before poor souls, and so gets them into this spiritual Wilderness. He is an Angel, and therefore all his temptations shall be guilded temptations; beautified with Angel's feathers. Though he be a Devil, yet his Apparitions to the soul, shall be as an Angel, even as an Angel of light. 2 Cor. 11.14. 'Tis said of some that they draw iniquity with Cords of Vanity, and sin as it were with Cart-ropes. Isa. 5.18. and what are these drawing Cords? ver. 20. they call evil good, and put light for darkness, and sweet for bitter; and whence is this? but because the Devil can appear as an Angel; the first view of temptation is as Paradise, the last view or end thereof as Hell. The young man is enticed. Pro. 7. with a decked bed, Cover of Tapestry, carved works, fine linen of Egypt, perfumes of Myrrh Aloes and Cinnamon: fill of love, solaces with loves. ver. 16, 17, 18. Fair words and shows, but flattering. ver. 19 and he goes after these, but 'tis like an Ox to the slaughter, or a fool to the Correction of the stocks. This then is Satan's leading-influence, his temptations though as Hell, as Devils, seem as fair as Angels. Therefore I may say of Satan, though he speak thee fair, believe him not: for there are seven abomination in his heart. as Pro. 26.25.  
Thirdly, As he is a Spirit, and an Angel, 
3dly, He is a Devil, and so cares not what means he useth.  so is he a Devil, and therefore hath yet the more advantage. A Devil; therefore he cares not what means he useth to bewilder souls. A Minister must not lie for God, he must not vent a lie to save a soul; But Satan will tell a thousand to undo a soul. Yea, he had as live damn them with speaking false as true, he is a Devil, and therefore cares not what way he goes. One of you shall betray me (saith Christ) One of us, Lord? might they say, who could find in his heart to do so? who could dare to do so? why? saith Christ, One of you is a Devil. He can do any thing, he is a Devil. A Devil cares not what he saith, nor what he swears, in order to the ruin of a poor sool. An highway man cares not, though he swear you, or lie you, into a wrong way; telling you its right, that there he may have opportunity to rob you. joh. 8.44. When he (that is the Devil) speaketh a lie, he speaketh it of his own, for he is a liar, and a Father of it: and that because he is a Devil.   

CHAP. XI. Contains its further opening and improvement.  
FOurthly, The Relations that Satan stands in, 
4. Head. His relations.  to the men of the World do greatly advantage him as to their bewildring? what was't (think you) that persuaded the little Ones amongst the Israelites to adventure into that Wilderness? sure it was, because their Relations went; Their parents went, and what made their Parents go? why? because Moses their Prince and leader went; and what was't that made Moses go? because God had told him that he would be with him, and go before him, as you may clearly observe in that story. And verily one great advantage that Satan hath to bewilder souls, is the relations that he stands in to unregenerate souls.  

1. He is a father to the World: therefore followed readily.  First, Satan is in relation of a Father to them. Suppose you should choose to live in a desert, do you think your Children would not be willing to bear you Company? to do as you do, and be where you are? surely most Children would. You would follow a Father even into a Forest, though it were a place of danger; you would be loath your Father should go alone. Natural relation teaches in such a Case, to say as Ruth to Naomi, Ruth 1.16. Wither thou goest, I will go, and where thou lodgest I will lodge. And such indeed is the language of our hearts to Satan, who as we are unregenerate, stands related as a father, to us. The very reason why men do his works, and walk in his ways, Our Saviour gives, Jo. 8.44. You are of your Father the Devil, and his works you will do. They do them, and they will do them, and what's the reason? they are of their Father. The young man's Father in the Gospel bids him go into his Vineyard, and he cries I go sir. Satan your Father bids you drink and rail, and curse, and revenge, etc. and the Lord knows, you go, sirs, at his Command.  

2. He is a Prince to the world.  2ly, Satan stands related to them as their Prince, therefore they'll follow him into the Wilderness. What hath been the common voice of these times? What shall not I go after my King? shall not I follow my Prince? yea, that they would, though into a Wilderness. You have mention of thousands of murderers in the Wilderness. Acts 21.38. and whence was it? oh? oh! their leader that Egyptian went before them thither. So in spirituals. Eph. 2.1, 2, 3, You were dead in trespasses (that is, in your go out of the way) Wherein in times past ye walked according to the course of this world (and what follows?) according to the Prince of the power of the air, the spirit that now rules in the Children of disobedience: among whom we also had our Conversation in times past. etc. By nature we all walk in this Course (that is, race or way) as long as we stand in relation to, and are under the power of this Prince.  
Thirdly, 
3. He is the God of the World.  Satan stands related as a God unto them. What gracious heart would not willingly follow God, though he should lead them into a Wilderness of affliction, and surely Satan being their God, they are soon persuaded to follow him into this Wilderness of sin; you have mention made of some that are lost spiritually. 2 Cor. 4.3. If our Gospel be hid, it's hid to them that are lost. If the light be hid, or the guidance be in vain, it is to those that are lost, yea, but how came they to be lost? ver. 4. In whom the God of this world hath blinded their Eyes, etc. He is their God, hence it is that they are lost.  
Fifthly, Consider Satan's Experience: 
5. Head. His experience. He hath bewildered all merely men, therefore he may easily bewilder thee.  it gives him great advantage to bewilder thee: Oh Satan is so old a serpent, that he knows all the turn of the Wilderness; and he can soon tell when he doth but see thee, which of them all will best suit with thee. It is not strange Satan should bewilder thee, that hath bewildered so many thousands before thee.  
There never was a mere man, but Satan both led him into the Wilderness, and lost him there. Avoid her ways (saith Solomon of the tempting harlot) Pro. 7.25. go not astray in her paths, for she hath cast down many wounded, yea, many strong men have been slain by her, ver. 26. Take heed of coming near this Lion's Den, for he hath drawn as many, as ever passed by, into it. And dost thou think amongst all the souls that Satan hath bewildered in former ages, there hath not been some one just of thy complexion and constitution? if there have been, then as a last made for another's, yet if it be of the same size with thy foot, it will fit thy foot: So the same temptation, the same way will serve to wilder thee. David was a ruddy man of complexion, and the Devil knew by a look of him, what path of the Wilderness would entangle him. The Devil hath bewildered passionate folks before, and proud folks before, and lustful ones before, and covetous ones before, etc. and it cannot be but (what ever the length of thy foot is) that Satan by this time should have a way in the Wilderness fitted for thee. (As an old cheat that will have more tricks than one, that if one fail, another may take, and that the young fool might not know all. So Satan, Pro. 5.6. lest thou shouldst ponder the path of life, his ways are movable, so that thou canst not know them.) And this is his great advantage; It may be thou art a young Christian, a young Saint, but thou hast to do with an Old Serpent.  
Use 
If Satan have so great advantage to bewiider you.  And thus you have heard, what advantages on all hands, Satan hath to bewilder the soul. I shall desire the improvement of it in a word or two. You have heard that our own hearts are Wildenesses of sin, and tempters too into the Wilderness: that Satan by Legions, and their ageement being a spirit himself, and and ●n Angel, and a Devil, as also being a Father, a Prince, a God, to the natural man, and lastly being an old Serpent, experienced in all the wind and turn of the Wilderness, is easily able to bewilder souls, and if you be convinced: then  

1. Caution in the choice of your way.  First, Be very careful in the choice of your way. Would you cleanse your way, then take heed thereto. Ps. 119 9 My friends, as you would tremble at the thoughts of following Satan as your King, and God, and Father, in his way, be very careful in the choice of your own ways. I have observed that carelessness of our ways is the adding of advantage to Satan, to all his advantages, and 'tis as if you should say, Satan hath not enough already, I'll give him more. How many are there that go on and on, and never consider in what way or to what end? He that goes and considers not whither, is like to be lost he knows not where. Jer. 3.12. God calls Israel a back-sliding people. It follows, ver. 13. acknowledge thine iniquity, that thou hast transgressed (or gone out of the way) and and hast scattered thy ways to strangers. Mark that Those that are inconsiderate and heedless of what things they have, are they that scatter them. Here's a scattering of ways to this strange temptation, and that strange lust, etc. now what is the way to keep from scattering, but by narrow looking to that which otherwise we should scatter? As David saith, I said I will take heed unto my ways! Psal. 39.1. Those than that are heedless of their ways, are scatterers of their ways: and know it, sirs, whatever ways you scatter, Satan will be sure to gather. Scatter a Sermon out of your memories, and these fowls of the air will pick it up, and carry it away. Scatter but a thought or any affection on a carnal or sinful object, the Devil will snatch it up and carry it away. This then is the desperate folly of our hearts, that by heedlessness we should scatter our ways to strangers. Therefore saith the same Prophet to the same People, Jer. 6.16. thus saith the Lord, stand ye in the ways, and see and ask. etc. Surely many a man's bewlldred, because when time was, he did not stand and ask. Oh that I could bring but sinners to a stand this day! whither away so fast, thou galloping drunkard, & ranting roister? What, wilt not once stop before thou lightest at Hell-Tavern? Wilt thou take all the ways thou hittest upon, without once enquiring whether thou art in the right way? Oh! Pause a little, and ask and see: Perhaps there may be ne'er another house betwixt thee and the Wilderness to inquire at: Perhaps thou mayst never hear a Sermon more, or be at a public meeting more, and therefore whilst thou passest by the door of this day's discourse, stand a while, and ask and see. What madness is it to run preposterously into any way, when a sober inquiry might find a right? I am confident this is the undoing of many a soul, they are never brought to a stand, till Hell stops them. But let us take God's counsel to day in God's fear, to stand and ask, and see and choose. Two Expressions of David laid together, may engage Christians hereunto, Psal. 119.30. I have chosen the way of truth, I have stuck unto thy testimonies, verse 31. And I will run the way of thy Commandments. Oh! sirs, Choosing Christians will be sticking Christians. If you will walk in God's ways deliberately, and of choice, you'll find in your heart to stick to those ways; yea, though you mend your pace, yet to keep your way; though you run, yet to stick still: and then though thou see the God, and King, and Father of the world, going another way, and all the world in course following after him; yea, though thy natural heart had been accustomed too, and had loved the other way; yet having made such a stand, and in thy stand such a choice of this way, here thou wilt stick notwithstanding all the other ways.  

2ly, Be careful of your Way-markes.  2ly, Since Satan hath such advantage to bewilder you, be very observant of your Way-markes: you heard before of taking heed unto your ways, and this must be according to God's Word, Psal, 119.9. If a Father send his Son such a dangerous journey, where there are many upon the Way, whose business it is to turn the traveller aside, that they might in a Corner make a spoil of him; the young man knows not the way, only the Father gives him a Paper of directions concerning it. At such a place you must turn on the left hand of such a steeple, and when you go farther, you must turn on the right hand of such a Windmill, etc. Now when he comes to such a place, and sees such a steeeple, he perceiveth the marks to be true marks: a Robber enters discourse with him, inquires his way, tells him his way lies right with his, they come near the steeple or windmill, etc. The Robber tells him, he must turn one way, he looks on his Note, and that saith he must turn another; upon this he seasonably and securely parts, and avoids the danger by due observance of his Way-marks. Therefore saith God to Ephraim his Son and dear Child, to repenting Ephraim, Jer. 31.21. Set thine heart towards the high way, set thee up Way-marks. My Brethren, lest the lying Devil should bewilder us, God hath given the Holy Scriptures for Way-marks unto us. Keep your Marks, or lose your way. God hath (blessed be his name!) set down in a Paper, which way we should go, and what way we should turn from, both upon the right hand, and upon the left. And this use of the Scriptures is presidented to us by Christ himself the only begotten Son of God. Satan leads him to the Wilderness, with design (could it have been) to bewilder him there: He would turn him as you heard before, into many ways, presumption, self-murder, etc. but Christ, though he knew of himself the evil from the good, yet (to direct us too, and to credit the use of the scriptures herein) He looks upon his writing, and turns off all upon that account. No saith Christ, spare thy Counsels, and get thee behind me Satan, thy ways, and my Way-marks do not agree, Mat. 4.3. Go this way saith Satan, no saith Jesus, verse 4: It is written, etc. Then go that way saith Satan; verse 6. And because he tempts again, Jesus said unto him, it is written again, etc. verse 7. But than saith Satan, if thou wilt go neither of the other, yet go this way, and thou shalt get by it: All these will I will give thee, if thou wilt worship me, verse 9 No, saith Jesus, Get thee hence Satan, my writing saith I must go another way: For it is written, Thou shalt worship the Lord thy God, and him only, verse 10.  

Note.  You may sadly observe in these times, how soon they that have flown off from the Scriptures, have also flown off from all the ways of God: These are the Way-marks whereunto you do well if you take heed, 2 Pet. 1.19.  

3ly, Take great heed unto your guide.  3ly, If your enemy Satan hath such advantage to bewilder, then take you great heed of your friend and guide, keep close to Jesus Christ. 1. To his footsteps. 2. To his voice.  

1. His footsteps.  First, Keep close to the footsteps of your Guide; His ways are all just and true, who is the King and leader of the Saints, Rev. 15, 3. Therefore thou canst not go amiss in keeping close to his foot. In all the History of Jesus Christ, what ways you read that he walked in, those ways walk you in. I find him much in the ways of strict Obedience to all God's Commandments, of full belief in all God's promises, of self-denial, Righteousness, and sobriety, as to the things of men, and his own things, and of exact carefulness in all God's Ordinances, and Worship public and private, in those ways do you walk. We may take up a lamentation for ever, when we think how prompt and ready we have been, to follow the course of him that is God of the world, and how backward and unwilling to follow Jesus Christ, who is the King of Saints. 'Tis said of Abraham (and it must be so of you, sirs) Isai. 41.2. That God called him to his foot. Oh labour thou to keep thee there.  

2. His voice.  2ly, Keep close to your Guides voice. If you be sometimes as those in Isaiah, Walking in darkness, and having no light; if you cannot see his footsteps, yet you may hear his voice, and if you walk exactly after that, you may keep your way at midnight, Isai. 30.21. Thine ears shall hear a word behind thee, saying, this is the way, walk in it, when you turn to the right hand, or to the left. Though there be legions to bewilder thee on one hand, and the corrupt inclinations of thine heart within on the other: yet hath God promised a voice behind thee, he pursues thee with suggestions, and motions of his own spirit. Only grieve not that holy Spirit, by stopping thine ears against his wise charm. Wh●re there is such a word to say, this is the way, 'tis fit there should be Ears to hear. He that hath Eyes to see the Guides footsteps, and Ears to hear his voice, and writes down in his heart those Way-marks, will doubtless hold on in his way as the righteous, job 17.9. Yea, and as the Innocent, grow stronger and stronger.   

CHAP. XII. Quest. What pains Satan takes to bewilder souls, opened and applied.  
WE come in the second place to consider, 
Discovery of the point in the 2. Query, viz. What pains Satan takes to bewilder souls.   
The pains that Satan takes to bewilder, or to turn poor souls out of the way, that he may devour them in the wilderness. You know the pains a Spirit takes, is incessant pains. When you sleep, your soul waketh; and when you sleep, Satan (who is a Spirit) waketh. Now all that incessant pains that Satan takes, is only in order hereunto, 1 Pet. 5.8. Your adversary the Devil walks as a roaring Lion, seeking whom he may devour: whom resist steadfast in the faith, verse 9 
All his pains are to this purpose.  Three things I hence note unto you to our present purpose: That all the pains that Satan takes, he takes it as a wild beast of the Wilderness, as a Lion of the Forest. Again, That all that pains is out of enmity to, and in order to the ruin of poor souls. Lastly, That there is no way for your security, but the holding of your ground, and standing stiffly in the way where God hath set you; lose your ground, and you lose your souls; therefore resist him steadfast in the faith: The same counsel is prescribed in the same case, Jam. 4.7. Submit to God, but resist the Devil. If God meet you in your way (as he did Moses, Exod. 4.24.) Submit unto him: but when Satan meets you in your way and would hinder your passage, take heed, take heed of turning aside, keep your standing sirs. Resist, that's stand against him, as the phrase is, Ephe. 6.11. That you may be able to stand against the wiles of the Devil. That is, neither turn to the right hand, nor to the left, for flattery, nor for fear of Satan; but stand where you are, and keep your way, and so you shall keep out of the Wilderness. Methinks, though you should be faint-hearted, & afraid to fight with Satan for the way; yet when God thus comes after you, and by a voice behind you, calls to you to keep the Way; then methinks you should be encouraged to turn the Devil back, or aside out of your way. Now this is the call of God's voice, 1 Cor. 16.13. Stand fast in the faith, and quit yourselves like men: so Eccles. 5.1. Keep thy foot, saith God, keep thy footing. Oh! this is God's frequent counsel, and therefore let us (in opposition to Satan, and obedience to God) as David, Psal. 101.3. Hate the work of them that turn aside. Hate thou those works, and the rather, for as much as the Devil loves to be employed in the turning of souls aside. For discovery whereof,  

Discovery hereof in three heads.  Observe, when ever Satan changeth either Postures, Persons, or Practices, all is done in order to turn poor souls out of the way.  
1. 
1. Head. All his postures, 1. When Serpent and couchant.  You shall find Satan in different postures throughout Scripture, and all to this one purpose. The first posture that ever we find the Devil in, was [Serpent] or a creeping posture, Gen. 3.1. He comes meekly and lowly, as it were upon his belly, creeping and oringing to Eve; and what's the end of all, but to turn their Eden into a Desert, and their Paradise to a Wilderness? You may see this to be his posture in his instruments: 'Tis said of the wicked, Psal. 10.10. He croucheth and humbleth himself, that the poor may fall by his strong ones.  
2ly, You shall sometimes find him standing up, 
2. When erect.  when that posture shall be more available to his purpose, 1 Chro. 21.1. Satan stood up against Israel, and provoked David to number the people. Now what's Satan's drift in this? Joab will give you an account of it, in his demanding of the King, verse 3. Ask the King, why would he be a cause of trespass to Israel? Trespass? when doth a man do that? why, you know when he turns out of the way that he should go in, and goes in the ground wherein he should not go, than he is a trespasser, Satan's end therefore in standing up, is to be a cause of trespass unto Israel.  
3ly, 
3. When passant.  You shall sometimes find this Lion [passant] Satan, in a moving-posture, Job 1.7. I come, saith Satan, from going to and fro in the earth, and from walking up and down in it. And why (dost think?) doth Satan keep such a walking up and down in the earth, but to keep thee walking up and down in the Wilderness? to turn as many as he meets out of the way, and into the transgression as he did Eve, and would have done Job here.  
4ly, 
4. When rampant.  You shall sometimes find this Lion [rampant] Satan in a running and ranging posture, as you heard: as a roaring Lion, and going about etc. and then saith the Apostle, Be sure you keep your way, it seems his business will be to turn you out of it.  

So that whatever posture thou art in, Satan can keep pace with thee, If either thou lie in sin, or stand up to sin.  So than whatsoever posture thou art in, Satan can keep posture with thee. It may be thou art a Crouching sinner, that art not willing to sin above-board, as we say, sub dio. Why? Satan will crouch to keep thee company in thy dark and wilderness Den, and suit thine humour with such temptations. It may be thou art a Daring sinner, and art not afraid to stand to it, as Goliath, that stood and defied the Armies of Israel, and the God of Israel: or as the proud presuming Pharisee, that stood and prayed. Why, Satan will stand at thine elbow to strengthen thee in thy way: If thou get up from creeping in sin, to stand to it, Satan will get up as well as thou. It may be thou art a Rambling sinner, 
Or ramble about in sin:  thou must be first in this way, and next in that: thy vain fancy runs to and fro in the earth, and thy wicked heart seeks up and down for fresh delights and paths of sin. Why? Satan will be thine attendant still, his service shall be at thy command (whilst thine rather is at his) for he can go up and down, and to and fro as well as thou: Thou art as the Harlot, Prov. 7. Now she is without, now in the Corners of the streets, her feet abide not in the house. Why? Satan will keep thee company still. It may be thou art a Ranting sinner, 
Or rant & run on in sin.  that will go galloping to Hell, as those Rom. 3. Whose feet were swift to shed blood, and saith the Apostle, They think it strange that you run not with them into the same excess of riot. Why? Satan can yet keep pace with thee, and suit his temptations to thee; for he is a Rampant Lion, and thou and he art but in the wilderness of sin together all this while.  

Again, If thou be either a crouching Saint.  Again, It may be the Lord hath begun his Work upon thee, and the spirit of bondage m●kes thee crouch under fear of Death, and fear of Hell, and fear of Conscience, and fear of divine wrath; and now thou beginnest to creep out of the thickets of the wilderness. Now you shall find Satan will crouch as low as thou canst crouch, to meet thee with full breast, either to turn thee back again, or to turn thee to the right hand, or to the left, or at least to stop thy progress; or if he can't do one of these, then to crush thee to pieces with loads of black temptations, to blaspemous despair. You, whom God hath brought low, when he began to bring you out of the wilderness, cannot, I am sure, forget the assaults of that couchant Lyon. It may be, God hath set thee upon thy feet, 
Or a raised and standing Saint.  (as the Spouse raised up under the Apple tree) and thou hast got a little strength, comfort, and resolution for God, and now thou thinkest to feel thy feet, and without any doubt to be gone: Truly Satan will now get up upon his feet too, and stand as Rev. 12.4. before thee, if he cannot bear thee down again, yet to keep thee from stirring any farther. Oh! whence are those wretched stops unto our resolutions? whence is it that after we are upon our feet, we move so slowly forward? It may be God hath given thee a stirring, 
Or a stirring or a moving Saint.  as well as a standing principle, and thou must be up and down in the ways of God, sometimes in this duty, sometimes in that: Why? Satan can go up and down as well as thou, and will go whither thou goest, and all to bewilder thee in thy duties. It may be God hath so fare enlarged thine heart, 
Or an enlarged running Saint, Satan can still keep posture with thee.  as to run the ways of God's Commandments. Why? truly now Satan must run for it, if he will do any thing; he must ply hard, and fast with temptations, and so he will be sure to do, for he is a Lion rampant, seeking whom he may devour.  
2ly, Satan sometimes changes personages, 
2. Head. All his personating.  and all the pains that he industriously takes under different persons is, to turn poor souls out of the way. You have him sometimes as a Lawyer at the Bar, sometimes as a Minister in the Pulpit, sometimes as a Soldier in the field.  

1. As a Lawyer at Bar.  First, You shall find Satan sometimes acting the part of a Lawyer at the Bar. And what is the business of a corrupt Lawyer, is the business of Satan that set him on work. 'Tis said, Amos 2.7. They turn aside the way of the meek: that is in judgement. If a man be not of a contentious spirit, though he be in the way of right, yet his way is turned aside; so Amos 5.12. They take a bribe, they turn aside the poor from their right. This is Satan's very business, to turn poor souls as (a Lawyer) out of the way of their right. And have you never seen a corrupt Lawyer sweat at a bad Cause? such pains will Satan take, to turn aside the way of poor ones: so Zach. 3.1. He shown me Joshuah the high Priest, standing before the Angel of the Lord, and Satan stood at his right hand to resist him. It was the High Priests Office to stand and plead with God for the people. It was it seems, Satan's work to stand at his right hand, and to plead against both him and them. So when a poor soul goes to plead at the Throne of Grace, Satan will be sure as an adverse solicitor to be there, and to plead against them. And as some have observed it to be the work of corrupt Lawyers, to invalidate the suit of poor ones, on whose side the right hath been by defaming themselves, or their witnesses, by Obloquys, Opprobri●●, Calumnies, and reproaches, and all to turn their right out of the way, just so doth Satan. What? saith Satan, dost thou come to the Throne of Grace as interested in God? What? thou a Believer? thou a Child of God? Remember such a day what a lie thou toldst, remember what a vain heart thou hast had, what a worldly mind, how proud and how passionate thou hast been: and if thou canst now prove a believer, who may not? with such like wretched Calumnies, is this corrupt solicitor Satan, ready to turn our very prayers, and repentance, and faith, and all out of the way: I appeal herein to your own experiences.  
Secondly, 
2. As a souldie● in the field.  You have Satan sometime personating a soldier in the field, and still his business is to turn poor souls out of their ground and way. Paul saith, 2 Tim. 4.7. I have fought a good fight, I have kept the faith, I have finished my course. So if you would keep the way of believing, which is your way, and finish your Course therein; you must resolve to fight for it, there's no holding your ground otherwise, therefore saith Paul to you also, Put on the whole armour of God, that you may be able to stand against the bewilderings of the Devil. Eph. 6.1. Sure it requires the shield of faith, the Helmet of hope, the breast plate of righteousness, etc. (and all these require the management of a soldier) to stand your ground, to withstand your Adversary in the evil day, and then having done all to stand.  
Thirdly, 
3. As a Minister in the Pulpit.  you have Satan sometime personating a Minister in the Pulpit, what pains should a godly and Conscientious Minister take to lead into, and to keep poor souls in the way? such will Satan take to turn them aside from the way. 2 Cor. 11.14, 15. Satan himself is transformed into an Angel of light: therefore it is no great thing, if his Ministers also be transformed as the Ministers of righteousness. What sad experience have we of the preaching-Devill, and of the pulpit-Devill in these times, in those that are so sadly and strangely led away, 1 Tim. 4.1. You have mention made of these two together, seducing spirits and Doctrines of Devils. The spirits that preach the Devil's Doctrine, will be sure to be seducing spirits. This is a truth however that place be understood.  
Thirdly, 
3. Head. All his practices.  you shall find Satan engaged in different practices, and all in order unto soul-bewildrings. His waitings, his watch, his hunt, his wrestle, etc. are laborious employments; yet he is sedulous and diligent in them all unto this end. As  
First, you have Satan waiting upon God, 
1. His waiting.  or upon the soul. For Satan to wait upon God, I believe is the hardest service to him imaginable, certainly that damned and despairing spirit cannot but tremble even to the height of an hellish horror, when he looks God in the face; yet upon God, for all that, will he wait amongst the sons of God. job. 1.6. and you may find the end of this was to turn the upright man into crooked paths. Yea, beloved, Satan will stand as a suitor and wait as a Petltioner at God's door. Simon Simon, Satan hath desired to have thee? and what did he with Peter when he had him? he led him first into temptation, and into a transgression by the temptation.  

2. His watching.  Secondly, You have Satan watching, as 'tis said of the wicked. Ps. 10.8, 9 He lies in the lurking places of the Villages, in the secret places doth he murder the innocent: His eyes are privily set against the poor. He lieth in wait secretly as a Lion in his Den. Friends, know that Satan lies in the very secret places of your hearts to watch your hearts, and if he watch them, 'tis to this purpose, that the renting of a Lion, even that a Wildernesse-death may come upon them. No sooner were David's eyes upon Bathsheba, but Satan's eyes were as intently upon David.  

3. His hunting.  Thirdly, you have Satan hunting, and that's laborious Exercise. Jeremiah laments in Lam. 4.18, 19 They hunt our steps that we cannot go in our streets. Our persecutors are swifter than the Eagles of Heaven, they pursued us upon the Mountains, they laid wait for us in the Wilderness. If you view this scripture with a spiritual eye, and do but think of your spiritual persecutors, you may take up a sadder lamentation. Surely Satan is a mighty hunter (upon the account of that scripture) 2 Tim. 2.26. That they may recover themselves out of the snare of the Devil, that we (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the word signifies, taken alive (in hunting) by Satan at his will. Therefore saith the Apostle, in the verse before, if peradventure God would give them repentance to the acknowledging of the truth: You may easily see whither it is that Satan leads them, that he takes alive in hunting.  
Fourthly, You have Satan wrestling, 
4. His wrestling.  and that Exercise you know calls out all the strength, and requires choicest diligence. Now all the pains that he takes in wrestling too, is, to cast them, and so to throw them out of the way. That you may be able to stand against the methods of Satan. Eph. 6.11. For we wrestle not with flesh and blood, but with principalities and powers. ver. 12.  
First, Then if it be so, Use 
If Satan take such pains to bewilder souls. 1. Conviction to sinners that are so mad as to take pains to bewilder themselves.  that Satan takes so great pains to bewilder poor ones, let me speak to the mad wanderers, and bewildered wretches of the World, whom Satan cannot take pains fast to bewilder, but they will take pains enough themselves to bewilder their own souls; as if the Devil could not lay snares enough for the unclean person, or the like, he will lay them for himself. You have mention of some, Isa. 30.11. that say to the Prophets, Go you out of the way: turn aside out if the path, and cause the holy one to cease from us. That is, turn you aside that you may turn us aside. Oh! how sad is it where a man shall say to his Minister, or to his Conscience, that should be his Guide, go you out of the way, and turn aside. You need not take pains to tempt the tempter, he can tempt you fast enough without being tempted by you.  
Secondly, If Satan take such pains to bewilders us, 
2. Exhortation to become laborious unto God in the keeping of our way.  let those that hear me this day, become a laborious people to the Lord. I remember what the Poet saith 
Ut jugulent homines, surgunt de nocte latrones.  
Ut ●eipsum serves non expergisceris—   
Shall thiefs take pains to kill men, and not men to keep themselves? shall Satan take pains to get you into, or to keep you in the Wilderness, and not you to get or to keep your way? withstand, my brethren, 
Encouragemeet herunto.  in the evil day, and when you have done all, stand. Eph. 6.13. Alas! sayest thou, this I should do, but this I know not how to do. I am afraid to stand it out against Satan.  

We shall have God's armour and strength.  If I be but in the dark or alone. Oh! how shall I do to stand or keep my way? Why? to this the Apostle tells you. ver. 10. be strong in the Lord, and in the power of his might. ver. 11. Put on the whole armour of God, that you may be able to stand.  

The Lord Christ hath taken as much pains to secure thee in thy way as Satan can to turn thee aside.  If thou with a whip be afraid to adventure to turn an armed man out of the way; yet when a stronger than he shall come, and not only arm thee, but second thee, not only give thee whole armour, but his whole strength is laid out for thee; of whom shouldst thou now be a friend? Take faith for a shield, and hope for an helmet, and the word for a sword, and Christ for thy strength, and what can Satan do unto thee? Never were pains taken by Satan against thee, but the Lord Christ hath taken as great, yea greater, to secure thee. If Satan creep; Christ was humbled. If Satan rise up upon his feet; Christ also is risen. If Satan walk to and fro, up and down in the Earth. You know Christ hath done as much, and his eyes do as much continually. If Satan run and range to devour; surely Christ will make haste to deliver.  
Again, If Satan turn Lawyer at the Bar to turn thy faith, or prayer, or title, or right to Heaven, out of the way, and stand at josuahs' right hand to resist josuah; Christ the Angel will be sure to stand at the Devil's right hand, to resist him, and to say, the Lord rebuke thee Satan. Zech. 2.2. the Lord said, the Lord rebuke thee (that is, I am persuaded) the Lord Christ said so to the Lord God the Father. If Satan take the pains of a Minister in Pulpit to deceive thee; Christ who is anointed a Prophet and preacher of the Gospel of truth will take much more pains to undeceive thee. If Satan as a Soldier fight against thee; Christ did undertake as thy Protector, with his whole. strength and armoury (as you have heard) to secure thee  
Again, If Satan wait either on God or thee, that he might have thee to tempt thee; Christ doth wait with more carefulness upon both to pray for thee, that thy faith fail not. So saith himself. Luk. 22.32. and thus as Satan watcheth you, Christ watcheth Satan. If Satan hunt after you to take you in his snare; Christ will also pursue and hunt after Satan to take him in his own snare; And so Satan shall be reserved in chains for ever. Judas 6. If Satan wrestle with you, and you fear lest you should get the fall; know Christians, that Christ hath already wrestled with him, and prevailed, when Satan would have cast him down from the pinnacle of the temple, the Lord Christ threw him down into the bottomless pit; therefore what ever pains Satan takes, he is still but a Lion in his grate, or a chained bear to those that are strong in the strength of Jesus Christ, therefore resist him steadfast in the faith.   

CHAP. XIII: Contains the third Querie what are the means of Soul-bewildrings, unfolded in the general, particular false ways opened.  
WE come in the third and last place to consider. 

Discovery of the Point in the third.  
Querie.  
What the means of soul-bewildrings are.    
What are the means of the bewildring of souls? Surely all the means that can be used shall be improved by Satan hereunto: He that will take all pains, as you have heard of Satan in the last, will also use all means that may be conducible to his end. I remember Paul's ardent care for the Thessalonians. 1 Thes. 3.5. for this cause when I could no longer forbear, I sent to know your faith, lest by any means (as the original well bears) the tempter may have tempted you. Satan will make use of any means whatsoever unto the bewildring of poor souls. Friends you must therefore pardon us, if we exhort seriously, and advise solicitously, and reprove cuttingly and sharply, if we cannot forbear doing so, you must bear with us, for we are necessitated (as Paul here) hereunto, because by any means the tempter will be tempting you. Satan will make use of means, of any means, of all means: now all the means (observe) that he useth as a tempter, he useth to bewilder souls. Compare that scripture with the fore quoted. 1 Tim. 2.14. (You know Satan made use of any means, lying means, flattering means, deluding means to tempt Eve, and this text expresseth it (as you heard) thus, she being led out of the way, went out of the way. So that Satan's tempting means are all of them bewildring means.  

Four kinds.  Now there are four kinds of means of our Ordinary bewilderings (I shall for your Memory-sakes observe that Method.)  

1. Many false ways.  1. Saith one, such a time I was travelling, and I came to a turning where there were many ways, and s● I lost my right way.  

2. Man false guides.  2. Saith another, such a time I was travailing, and I met with such or such a man, and he told me such and such a way was my way, and seduced me.  

3. Darkness.  3. Saith a third, such a time I was travailing, and night came so fast on, and it grew so dark, that by reason of the darkness, I lost my way.  

4. False light ignes fa●ui.  4. And saith a fourth, I was travailing such a night, and kept my way, till at length a light flashed and danced about me, and by following the light I lost my way.  
So that multitude of ways; falsehood of Guides: 
You have Satan's temptation therefore called.  the coming on of darkness, and meeting with fires or false lights, are the usual means of our bewilderings. And surely something there is in it, that Satan's tempting-means, (or means of temptation) are set forth sometimes by the one, sometimes by the other. For instance.  
Satan's means of tempting are compared to a multitude of ways, where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 
Sometimes Methodiai, or multitudes of cross-ways.  the method of Satan.  
Sometimes called darkness, 
Sometimes Darkness.  and so the manages of worldly temptations are called rules of the darkness of the world. Eph. 6.12.  
Sometimes called Deceit in that text; 
Sometimes deceit.  Whose coming is after the working of Satan with all deceivableness of unrighteousness. 2 Thes. 2.9, 10.  
Sometimes called false lights, as 2 Cor. 11.14. 
Sometimes false light.  Where Satan is transformed into an Angel of light, these must needs be means of bewildring unto poor souls.  
The first means of our spiritual bewilderings are the multitude of ways for our souls to walk in. 
1. Sort. Meanns, viz. false ways in which multitude.   
Before I come to particulars, I shall mind you of two things more generally.  
1. Satan in this multitude hath choice or change of paths.  
2. He hath trim or pleasant paths, and both these are great means to bewilder souls.  
1. 
1. Satan hath change of paths.  In the multitude of paths Satan hath change for thee. If thou be weary of drinking, he hath a whore for thee: if thou be weary of profaneness downright, he hath formality for thee. And so as thou movest thine inclination, Satan can move thy way. If thou changest thy mind, Satan can change thy path. Prov. 5.6. lest thou shouldst ponder the path of life, her ways are movable. And, why gaddest thou about to change thy way, saith God. Jer. 2. v. 36.  

2. He hath trim ways.  2ly, In the multitude of ways, Satan wants not trim ways, even such as you may be taken and enamoured with.  
It may be, before Satan, was carrying thee to Hell, in the way of drunkenness, now in the way of Civility or sobriety; this is a trimmer way than the other; yet this without grace is but a Wildernesse-way still. It may be before thou wast going cursing or swearing to Hell; but now (being legally convicted and wrought upon) it may be, thou art going fasting and praying with the Pharisee to Hell. Why? this is a trimmer way than the other, yet but a bewildring way still. We may say to Satan, as God saith to his instruments, which skill doubtless they derive from him their Master. Jer. 2.33. Why trimmest thou thy ways to seek love? therefore hast thou taught wicked ones thy paths. What's the reason Satan hath so many scholars to learn his paths? Oh! 'tis because he doth so trim some of his ways to seek love.  

Particularly.  But more particularly these are these various and trim ways, which Satan usually bewilders souls by.  

The way of carnal pleasure  1. The ways of Carnal and sinful pleasure. If these will but bewilder them, he will never go farther. I have decked, etc. I have perfumed my bed. Pro. 7.16, 17. Come let us take our fill of love till the morning. As long as the season of the pleasures of sin last, if those ways will bewilder them, Satan will give them their very fill. So Eph. 2.3. We had among them in times past, our Conversation, fulfilling the lusts of the flesh, fulfilling the desires of the flesh, and of the mind, etc. and in Eph. 4.22. he saith put off, concerning the former conversation, (or ways) the old man, which is corrupt according to deceitful lusts. The reason why so few walk in God's ways, and so many in Satan's Wilderness, is because Satan lets them, lets them walk in ways gratifying, to fulfil their own lusts.  
2ly, To quiet them in the ways of sinful delights, 
2ly, The way of carnal security.  he leads them into the paths of carnal confidence and security. The poor man thinks his way a right way: Every way of man is right in his own eyes, Prov. 21.2. Yea, though the end thereof be as the ways of death, Prov. 16.25. He walks those paths, where he treads on Serpents every day, yet feareth not, for he goeth after Satan straightway, as a Bird that hasteth to the snare, and knoweth not (mark that) that it is for its life, Prov. 7.23. Oh! if you drunkards and swearers, and proud persons, and hypocrites, did but know what Satan is leading, and you following him for, in the fairest and most verdant paths of the Wilderness; believe it, believe it, you would say now, as you will do when the evil days come, I have no pleasure in them; Eccles. 12.1.  
3ly, 
3ly, The way of Civility.  But when Convictions of Conscience come to unmask, and to unvizard carnal security, and to wipe off the paint and verdure of sinful delights. Now Satan must change and move his way, and so he doth. And now for Civility. Oh! the man leaves off swearing, and ranting, etc. and now thinks he, this is a good way indeed: truly this in itself is a better way than the other; but yet the ways of Civility, and morality, may be but bewildring ways to the soul, Mat. 19 Here's a civil lovely young man, as to Moralities he had kept all the Commadements from his youth, verse 20. Yet other temptations were to him a Wilderness, and he goeth sorrowful away from Jesus Christ, verse 22. And truly, as you may see in this young man, these civil paths of the Wilderness, are in some respect most dangerous, because most fair and ready to silence the grudge of natural Conscience. What will he say, have I thought myself a good man thus many year? and have all my neighbours thought me so too? and shall I now think that all is nothing worth, because you undervalue Civilities; or for want of a little preciseness and godliness? sure it is a very hard matter to persuade a mere civilised person to become a Christian.  

4ly, The way of Duties.  4ly, But when Convictions are deeper, and the view of the strait-Rule of God's command, makes him sadly see the crookedness of his Moralities, and their maimedness without Godliness. Now Satan himself can permit him to fast and pray, and that often too, and yet, in this way, bewilder him. Thus the Pharisee, Luk. 18.11, 12. He got often into the way of Duty, and religious Exercise, but never into the way of Justification, verse 14. I do believe, that many of you may as well (or as ill rather) be bewildered in this House, and these services (though I dare not forbid your coming hither) as others are in an Al●house, and in their cursed works of darkness.  

5ly, The way of humiliation  5ly. But Convictions may yet grow greater, and discover as much vileness in his Duties, and religious Exercises, as in his moralities before. It may be Satan will be content a Sermon should fetch a tear from him now, which if it do; Oh! sure saith Satan, thou art in a good way now: this is repentance, and thou needst look no farther. May Satan say, time was thou couldst not abide to hear a Sermon, especially any Sermon that might move thee, but thou wouldst say as Ahab, 1 King. 21.19. Hast thou found me, O mine Enemy. But now, saith he, thou canst be humbled at a Sermon, and mourn and weep: and truly, friends, so did Ahab afterward, ver. 27. Where he heard those words, he rend his Clothes, and put on sackcloth, and humbled himself, in so much, that God cries to the Prophet, see'st thou how Ahad humblet● himself before me, verse 29. And yet you know, tha● Ahab was a lost wretch for ever, for all his humbling.  
There are two desperate turn in the way of being humbled, 
But with this snare, either  that Satan useth to bewilder souls in.  
1. 
1. To make the soul restless.  Humbling either make the soul (through Satan's temptations) altogether restless; so that it is put beyond comfort, & must needs perish in the wilderness of black despair, so Judas was humbled, Mat. 27.3. He b●ings again the money, and vomits up his sin by sad confession, ver. 4. and reputes; but instead of casting himself now upon a Crucified Christ, (he crucifies himself) he goes and hangs himself upon a Tree. So Cain, as soon as, being thus humbled, he should have come to God by faith, he cries, My punishment is insupportable, and so goes out from God's presence, and becomes a Vagabond in the Earth, and never comes near God more, Gen. 4.13, 14, 16. Or  
2ly, 
Or 2. To make it rest there.  Humbling (through Satan's cunning) make the soul to rest there, and the soul may be lost in this, as in the other way, and thus it was with those in Isai. 58.2, 3. They (saith God) seek me daily and delight to know my ways. And say they, ver. 2. Wherefore have we fasted, and thou see'st not, and afflicted our souls, and thou takest no knowledge? Mark, They had afflicted their souls, and they think they are before hand with God now; they wonder God doth not give them more respect now: Oh! as good never to be at all humbled, as to be so proudly humbled; to rest in being humbled, to think that God is beholding to thee for being humbled; yet such is Satan's policy, and our Propensity, and this is as ready a way to be lost in as any. 
6ly, The way of making up a righteousness betwixt Christ's and our own,   
6ly, It may be Convictions grow so much higher, yet that God showeth thee, as he did them, how little worth is in thy very humblings: and then it may be thy way is to look out for a Saviour, for another's performances and worth to lean upon. Now this is Satan's last remove, if he can but make thee to mingle thy worth with Christ's, and thy works with Christ's works, and so to walk in a middle way (for such a way there is) betwixt Faith and Works, Satan will not so much disturb himself, for thou art in a lost condition still; for this is the Highway of Gospel-salvation, to set thy feet in the way, but not to rest thy soul upon the way of doing; but to set down thine Hope as thy staff, softly, and singly upon the way of believing, I will not deny, but that in performing (as David speaks) thou mayst expect reward; but if thou lookest for thy reward for thy performances, thou losest it, and thyself for ever. You read, Rev. 10.2. of an Angel that set his right foot upon the Sea, and his left foot upon the Earth. And so truly do many men, the best (and yet the worst in some some sort) of the unregenerate, they set one foot, and it may be the right foot (I do but allude to the place) upon the Red Sea of Christ's blood; but then they will have one foot, the left at least, upon the Earth of their own Righteousness, but these things ought not so to be. Thus the Papists do, Our Works, say they; merit, dipped in Christ's blood. And oh! what natural Doctrine is this to flesh and blood? How easily are we made Papists? Whence is it, to give you one hint, that a poor soul when enlarged in prayer, though (perhaps) it have acted little faith in such a prayer, can please and pride itself so much, when at another time it hath looked as much, and more at Christ, and less a great deal at self; and yet because it hath been straightened, hath it thought, it should not be so well accepted at the Throne of Grace. Do we not thank ourselves, as well as Christ, for our acceptance; as he that thanked his Tumbril, as much as God for his Harvest. Now this, though it be the last and trimmest way of all the rest, yet is it extremely dangerous: for there is no coming out of the Wilderness, but only by leaning, and by leaning only upon Jesus Christ, as our Text itself, and farther Discourse, may give you to know. 'Tis not the way of Carnal pleasures or security: 'tis not the way of Civilities or Duties either: 'tis not the way of being humbled, 'tis not a mixed way between working and believing; that is, betwixt thy Works and Christ's, (though thy workings must be) but the way of pure believing, that can lead thee out of sin's Wilderness. The other may be trim ways, but this is the only true way.   

CHAP. XIV. Second sort of bewildring means, false Guides. 3. False Guidances, Multitude, evil Magistrates, evil Ministers.  
THe second sort of means of our bewilderings, 
2d. Sort of means, viz. false guides.  are false Guidances. I shall Note but these particulars: The false Guidance of the transgressing multitude. Of bewildered great ones: of bewildring Ministers: of professing Hypocrites: of miscarrying and misguided Saints: of unseasonable Duties, and of mistaken Graces; and lastly, of wrested Scriptures: In such variety of seducing Guidances, it may well be easy for us to be led aside.  
1. 
1. The guidance of the transgressing Multitude.  The great guidance that Satan improves unto the bewilding of single and particular souls, is the erring Multitudes. Thus much that holy Caveat plainly imports, Exod. 23.2. Thou shalt not follow a multitude to do evil: neither shalt thou speak in a Cause to decline after many to wrest judgement. He seems to speak of the Corruption of Juries particelarly, if eleven be agreed, the twelfth accords; though many times perhaps against his judgement. Now this he calls declining; that is, at turning out of the right way. In this particular, he exemplifies that general counsel, Thou shalt shalt not follow a multitude to do evil. 'Tis very hard for a single soul to go on in a way of right, when a multitude goes wrong; or to see the right way, for the multitude of them that go wrong. Now 'tis the Multitudes unhappiness, that that ever walk in the ways of the Wilderness. The way that leads to destruction, is the way that MANY find, Mat. 7.13. And their guidance gives this threefold advantage to those ways, it renders them facile, fashionable, and secure.  

1. That makes the way facile.  1. That way the Multitude goes in, becomes thereby a facile, or easily attained way. The way that the multitude of men walks in, our Saviour calls it the broad way, Mat. 7.13.  
It is hard indeed to break through an hedge, or to go over a ditch that no body hath done, or gone over before. But when a multitude goes any way, they render the way beaten, broad and facile. It is easy to find the ways of sin, for they are all beaten before unto us, and for our turn. Broad is the way that leads to destruction, therefore many find it; many find it, therefore broad is the way.  

2ly, Fashionable.  2ly, The way of the Multitude is a fashionable way. And 'tis strange to think how much our hearts affect the fashions, though foolish ones: so Eph▪ 2.2. In times past you walked according to the fashion or course of this world, therefore (saith the Apostle, 1 Pet. 1.14.) Not fashioning yourselves according to former lusts. The ways of former lusts, were fashionable ways, because they were the Course of the World; that is, of the Multitude.  

3ly, Secure.  3ly, The way of the Multitude is therefore a secure way: A man will be a little  of breaking through a field or pasture, etc. that he hath no footing or beaten way before him in; but when others have adventured before him, specially when many have, he takes a great deal of boldness to follow, though still it be a trespass. 'Tis said, Isai. 41.7. That they helped every man his neighbour, and the Carpenter encouraged the Goldsmith, etc. That is, being many of them in the ways of sin, they confirmed one another, as you know its usual with Travellers in Wintertime, when many together commit a trespass. So the Alehousekeeper encourageth the drunkard, and the Maulster the Alehousekeeper, and so in the other ways of sin: and thus the guidance of the Multitude renders the ways of sin secure, thinks the sinner, I shall not be arrested for going in a way that so many have gone before; but yet though facile, fashionable, and secure, thou shalt not, saith God, follow a multitude to do evil.  
Second sort of Guidance that Satan makes use of to bewilder souls, 
2. The false guidance of erring great ones.  are the bewildered great ones of the World. Oh! what influence as to leading, hath a Landlord upon his Tenants, or a Lord in his Town: they would go a better way, but that such a great one goes so bad a way; they would have voted a better man to an Office, but that some man was Greater that was worse. Oh! what a guiding thing hath such a thing as a King's example been?  
Regis ad exemplum totus componitur orbis.  
Who would not go the way that he goes, without any more inquiry about it? 2 King. 4.18. The Lord pardon thy Servant, if when my Master leans upon my hand and worships, etc. and I bow down myself in the house of Rimmon, the Lord pardon me in this thing. Oh! sayest thou, I love a faithful Magistrate with mine heart; but why didst thou not choose one then? truly, In this thing you must pardon me, I had a Master to choose, etc. Men think it pardonable to follow wicked men's ways, if they be but Great men's ways. Therefore 'tis said, Isa. 3.12. they which lead thee, cause thee to err, and destroy the way of thy paths. Leaders than had need take heed what ways they set, and inferiors had need as much to take heed what leaders they follow. 'Tis said that Aholah played the harlot with the Assyrians, which were clothed with blue, Captains and Rulers, etc. Ezek. 23.5, 6. And that Aholibah was worse than she, because she doted on the Assyrians, Captains and Rulers etc. ver. 12. Now what's the note that God makes hereupon? ver. 13. Then I saw that they were defiled, and that they both took one way. Thus are men ready to dote upon great People, and doting upon them to take one way with them.  

3. The false Guidance of some ministers so called.  Third sort of Guidances that Satan makes use of to bewilder souls is Ministers so called. And herein I dare not be silent, surely if Ministers (that are precious guides indeed whilst they keep the way) once take the paths of the Wilderness among the many that follow after them, many will be bewildered by them. Sad is that saying, Jer. 23.13. I have seen folly in the Prophets of Samaria (and if they be fools that should be Guides, what will become of the people now? he tells you) they prophesied in Baal, and caused my people Israel to err. How's that? Caused them to Err? what? their Prophets? Yea, sad it was, yet so it was: and this is the best that comes of bad Ministers, and yet that word is sadder, Mich 3.5. The Prophets make my people to err. I may tremble to think on't. Oh! there's a kind of necessity of people's erring, when their Prophets therein become their Guides: as if God would say, or as if the people might have pleaded against them; We would not have erred, but that you made us err. We would not have been so superstitious, but that Ministers pressed superstition upon us: We would not have been so vain, and so jovial, but that our Minister used to be so himself, and to bear us company in doing so. etc.  
There are three sorts of soule-bewildring Ministers.  
1. A Minister that speak something that is good, 
And 1. Such a Minister as saith but doth not.  but walks himself exceeding ill: truly his exhorting them u●to good is as much as to bid them to do evil. I remember an Holy man amongst other expressions of them (that I might refer to this Notion) compares them to spittle-men, or posts set up in an highway pointing to a great Road in a place of turning; Those posts are to point out the way to living travellers, but themselves are dead trees, and though they guide others, yet they stand still themselves till they rot; and those spittle-men use by their tongue and finger to guide and point others to the way, which they themselves perhaps never went mile in: and these Ministers though they be not quite so dumb as the Posts, yet are they as lame as the spittle-men, and there they stand or sit, whilst they die and rot, for all they point others another way. Now what advantage is here for Satan's improvement. If two be going to London, and one being a stranger be beholding to the guidance of the other, it's vain for him by the pointing of his rod, etc. to persuade the ignorant person to go one way, as long as he sees the Guide to go himself another way. Saith he, if you be for London, as you pretend to be, and this be the way as you pretend it is; why doth yourself turn another? If you say sobriety and godliness, etc. are the way, why are you yourselves drunkards and profane; may wicked men say unto wicked Ministers. Full to my purpose is that, Ro. 2.19. ●rt thou confident that thou thyself art a guide of the blind? hat teachest another, and teachest not thyself, that sayst a man should not steal, and thou stealest, etc. thou art a sad Guide indeed! (saith God) though thou be never so confident, that thou art a Guide; and indeed we use to say, None so bold as blind-bayard. None will take it usually? more in snuff to be undervalved, as to their Ministry, than such lame, dead, standing, resting Ministers.  

2 A civility preaching Minry.  2. A Civility-preaching or practising Minister, that in neither life nor doctrine goes farther: whose business it is only to make their hearers good neighbours, and as they call it, good Townsmen, living lovingly, and dealing righteously: truly that's good, and it may be themselves will set them a Copy therein, by living peaceably and honestly amongst their Neighbours: And I would all that are called Ministers, would do so well. But yet let such know that they and their people for all such preaching and practising, are in the Wilderness, if they come no farther. There are some Ministers in the World of this stamp, whose people I believe, would go to Hell (and die in the Wilderness of sin) though they should do all that their Ministers bid them do. When the civil man came to Christ, & asked him, what he should do to inherit Eternal life. Christ to try him, Preacheth at first after their rate. Mat. 19.18, 19, thou shalt not commit Adultery, nor steal, etc. and honour thy Father and Mother, etc. Why thus far it seems his teachers had taught him, and thus far he had learned (from his youth ver. 20.) say you so? Oh! but saith Christ (Luk. 18.22.) One thing thou lackest, go and sell all, and follow me (which is the sum of the Gospel) that which he had learned was Morality, but one thing he lacked, and that was Divinity, that was Christianity; that was self-denial, self-abasing, gospell-humbling, gospell-repentance (sell all) and gospell-faith, and gospell-obedience (come and follow me) this Doctrine he was never taught before, and this he never learned, and therefore notwithstanding his proficiency in the other, and due observance of those Guides; yet was he left in the Wilderness still and lost ther●, as you may see in the close of the story.  

3. A general preaching Ministry.  3. A general preaching Minister; that either preacheth notions, or general things of Doctrine; or else practical truths, but in a general way. Truly the reason, I believe that people generally continue bewildered, is Ministers preaching so much in a general way to particular souls in their natural condition, that do not use to take home any more to themselves than we carry home into their bosoms, whether almost they will or no. Surely as it is not food in general that supports, or Physic in general that heals the body, so is it not the truth in general that cures the soul, but this or that food, or Physic applied to this or that body, or this or that truth applied to this or that soul. You know that Drunkards do usually sleep under invectives in general against Drunkenness, and be very safe too. Oh! I am not the Drunkard, I am but a good fellow, or the like; till the word come close, and plain and home. And truly the Guidance of a generall-preaching Minister is little more worth, than the Counsel of a Country-Ideot, that when a traveller should ask the way to London, he should answer London-Road: and the man should reply, yea, but which is London-Road, or which way shall I take to get into it? and he should answer nay, I cannot tell. So they preach that sin is the way to Hell, and Repentance and Faith are the way to Heaven; yea, but saith a poor soul which hears them preach thus generally, yea, but what is Faith, or Repentance? or how shall we do to know whether I repent, or believe, or no? What is it to mortify the deeds of the flesh, and what is it to walk after the spirit (which you say we must do?) and truly the Minister is come the next time to a new Text; and never unties the old knot. And so the poor soul is as much at a loss as ever it was; Only it knows now that sin will damn it, and that faith would save it, but how to get out of the Wilderness of sin, or how to get into the way of faith, never doth the Minister show; and this is the guidance of general Preaching. A sad instance of such Preaching, and an happy instance of the contrary we have at once in one Preacher, & upon one hearer. Nathan and David Nathan he forms a curious and elegant story, wherein he lively & wittily reproves David's sin to David's very face. 2 Sam. 12. the four first verses; Now mark as he Preaches in the general, so David assents in the general, and is convinced in the general. ver. 5. as the Lord lives saith David, the man shall die that did this. Why? David was the man. But yet for all the beating of the very bush that David was hid in, till David himself comes by particular and plain dealing to be smitten upon, the general conviction is not worth any thing to him, but himself lies secure in the Wilderness of sin still. But when Nathan comes to preach particularly, David gins to apply particularly, and when Nathan smites him, he smites upon his own breast. [Thou] art the man, saith Nathan, ver. 7. Thus saith the Lord, I did thus, and thus for [thee] verses 7, 8. and yet thou hast done thus, and thus against me [Thou] hast slain Uriah and [thou] haste taken his wife to be thy wife, and [thou] haste despised the Commandment of the Lord, and [thou] haste done evil, etc. ver. 9 And therefore saith the Lord, I will raise up evil against [thee] and the sword shall never departed from [thine] bouse. ver. 10, 11. Now David gins to be startled to purpose, and to be downright in acknowledgement, as Nathan was in conviction; And David said unto Nathan, I have sinned against the Lord. Verse 13.  
Whilst Nathan the cries man did soso and, David cries the man shall die: But when Nathan cries thou art the man; David criee I have sinned against the Lord; and if you read but the Penitential Psalms of David, you shall find what a sad cry it was. Particular Preaching makes penitent hearers; Whilst Peter cries out, Ye have Crucified, etc. Act. 2 36. They cry out, What shall we do? v. 37.  
We say Dolus latet in Universalibus, It is easy to deceive or to be deceived by generals: A sedulous inquiry in nulls into the particulars of truth, and a close application to particular Cases; are the choice means for us Ministers, to undeceive others, and to be undeceived as to the state of our own souls. Thus much of the third bewildring Guidance, viz. of some Ministers so called.  
Come we now to the next.   

CHAP. VI There are other bewildring Guidances. Professing Hypocrites, Erring Saints, mistaken duty.  
FOurthly, the next guidance that Satan useth, 
4. Guidance professing hypocrites turning aside.  to bewilder souls withal, is of professing Hypocrites. This I observe, that although Satan will never make use of the example of any sincere heart, thereby to persuade, or to keep any in the way, yet will he constantly improve (to lead out of the way) the miscarriage of any prefessor that shall turn aside. You read that the hands of the wicked are strengthened, 
Note  and by whom? but by those that would seem to be Prophets, but were not true Prophets? by their Doctrines, by their examples in a word, by their guidances were the wicked strengthened, even that they should not return from their wicked way. Ezek. 13.22. Let those that profess take heed unto their ways, for if they go into, or walk in the Wildernesse-ways of sin, they will never be alone. 
Instances.  You have Balaam making an huge profession. Numb. 22.18. If Balaam would give him an house full of Gold, he would not go beyond the word of the Lord more or less. Yet to Balak this great professor did go, and what use doth Satan make of his guidance, but to lead poor Israel into a spiritual Wilderness, that they might stumble? Rev. 2.14. It was through professing Balaams means, that Balak made Israel to stumble. So that 2 Pet 15. Many are said to forsake the right, and to follow the way of Balaam. Men are willing to follow Hypocrites profession, that they may have liberty to follow their sins too. Now how influential a professing Hypocrites deviation and turning aside is, I shall show but in another instance. viz. in Balaams' Brother Judas; for I may call Judas the Balaam of the New Testament, and Balaam the Judas of the Old. Compare two Scriptures in Mat. 26.8. You have all the Discipels in a passion of indignation at that good act of Mary's, that Christ hath made famous throughout all after-ages: 'Tis said, when the Disciples saw it, they had indignation, saying, to what purpose is this waist? 'Tis strange that they, all of them should grudge him a little Oil, that did not grudge them his heart blood! whence was this? (think you) if a rude man, an open Enemy to Christ had gone that way to work, that they would have followed? truly I believe they would not: but, now, joh. 12.4, 5. One of the Disciples Judas Iscariot, said, why was not this Ointment sold, etc. Satan had led Judas into the way of Balaam, that loved the bag; and by Judas, Satan had easily led the rest of the Disciples into the same stumbling paths of the Wilderness. Judas was a professing Hypocrite: and the sincere Disciples are so gulled thereby, that (I tremble to think on it) they take part with Judas against Jesus. Therefore saith the Apostle, take heed brethren, lest you depart from the living God. Heb. 3.12. and lest any of you be hardened: if some depart, others are hardened. ver. 13. And how sadly, how frequently, do we findt it?  
Let professors be warned (for others sakes) what ways they walk in; 
Caveat to professors, and to all.  and others (for their own sakes) what professors they walk after.  
5ly, The next of Satan's Guidances to bewilder souls is, 
5th guidance, erring Saints.  the erring and turning aside of the very Saints, known and approved Saints. Oh! how many are there that will follow David in his Adultery? Noah in his Drunkenness? Abraham in his Dissembling? Peter in his denying Christ, and cursing and swearing? that never mind to follow David in his Repentance, or Noah in his Righteousness, or Abraham in his Obedience, or Peter in his bitter sorrow? It grieves mine heart to think, there's scarce a sinner but will have some trespass of a Saint, under which he will endeavour to shroud his own transgression; but as for all their precedents of Repentance, Holiness, Humility, Zeal, Care, Fear, Revenge, Sorrow, Indignation; how few are there that will follow the Saints in these paths? This then is Satan's great policy, by Saints to bewilder sinners: yea, to make them instrumental unto the bewildring of one another. When Satan had in person tried to bewilder our Saviour, when he had often tried by the Scribes and Pharisees to entangle him, then as his last shift he gets into Peter, and by Peter designs to ensnare him; Christ said unto Peter, Get thee behind me, Satan, Mat, 16.23. Oh! if he had not been Christ, (the guide) an hundred to one he had now been bewildered.  
When Satan makes use of the erroneous Counsel of a Saint unto a Saint; believe it, 
If they give wrong counsel.  the case is very dangerous. If a Peter, a Father, a Friend, that is godly to boot, be used by Satan as his snare for thee, to draw thee into any sinful carnal way, let thy heart look to itself now. 
Or have false apprehensions.  We are ready to suspect counsel to be carnal, from those that are carnal; but if it be a Peter that persuades us to spare ourselves, we think not so then: so if godly persons have, or declare false conceptions about any thing, we are ready to take all to be as true that comes from them, as the grace that is in them.  
I have have had to do with some poor, I am persuaded, sincere hearts, that have had nothing to say against themselves, (I mean, as to their sincerity) but that such a Godly Party told them (in a passion) that they might be Hypocrites for all their progress so far; and truly I had much ado to fasten satisfaction upon them, but that it must needs therefore be, that the work of Grace was counterfeit in them. Godly Ministers had need take heed that they speak not more or less to distressed Consciences, than the Word will warrant, for such poor souls are prone to take all for Scripture (especially at such a time) that such an one shall say, of whom they are persuaded, that he is Godly, and so perhaps by an inconsiderate word, we may make the heart sad, that God would not have to be made sad, as the speech is, Ezek. 13.22. So if Godly persons undervalue, or misconstrue Providences, they shall hardly do it alone. How little due notice is taken of the operations of God's hands, when any eminent for godliness are either (with reason) distasted with the Means, or possibly (without reason) Jonah-like displeased with the Mercies. So if any eminent for Holiness, err either in judgement or life, how fearless do others follow? O such a one I know to be godly, 
Or decline to any evil way.  and I am confident he durst not speak it if it were not so, and would never embrace it, if it were not good. You have Peter under a temptation, Gal. 2.14. Paul charges him, that he walked not uprightly, nor according to the truth of the Gospel: and what comes of it? Why, other Jews dissembled also, and Barnabas (the Saint) was carried away with their dissimulation, v. 13.  
Querie. But you will say, How shall I do to know Satan's voice from Peter's, since (it seems) Satan can speak in Peter: or how shall I do to walk in the ways of Peter as a Saint, and to keep out of his paths, so far forth as sinful?  
I answer, by looking beyond all, 
Solution.  unto that guidance which is one, and which is above all. Thou mayst, and must set the cloud of witnesses before thee, and follow them, but thine eye must still be fixed upon the first guide, Heb. 12.1, 2. Seeing we are compassed about with a Cloud of witnesses, let us run with patience the race that is set before us, verse 1. Looking to Jesus the Author and finisher of our faith, verse 2. Thus Paul saith of those, 1 Thes. 1.6. Ye became followers of us, and of the Lord. It's good following of the Saints, when in them thou see'st that thou followest the King of Saints. Paul desires, godly persons, or Ministers may desire no more, but that you should follow them so far as they follow Christ.  
Oh that the Saints would exceedingly fear sinning upon this accoune. Perhaps the wicked sees thy sinning, that never sees thy sorrowing: and if God in mercy bring thee out of the Wilderness, yet mayst thou leave ●y thine ensample another there irrecoverably, who though he found thy way in, yet will never be able to find thy way out again, but there must perish to all eternity.  
6ly, The next means of Satan's improvement to bewilder is, 
6th Guidance, Mistaken duties to bewilder us in our duty.  by the prompting guidance of another duty to lead us out of our now-duty. Oh! 'tis very dangerous, when 'tis our duty (as we mistake it) that becomes a false guidance to us. Untimousnesse may unduty our duty, Psa. 137.4. The Lords songs are not at all times to be song: Now its Satan's policy, when he cannot break us from the duty, then to divert (and disturb us from the time: But Solomon tells us, That, God hath appointed a season for all things; to rejoice, 
Note.  and to mourn, etc. To every purpose there's a season, Eccles. 3.1. Now that may be thy duty to day, which would be thy sin another time; and it must needs be so, because the whole nature of some duties, lieth in reference to the season, so that when the Season ceaseth, the duty ceaseth to be then our duty; yea, that which was duty because of that season, becomes sin because of this; as for instance, many civil duties, at some season, and upon some occasions, It is meet that we should make merry, Luk. 15.32. And it is better to go to the house of mourning at another season, and upon another occasion, Eccel. 7.2. Yea, in Religious Duties too; on these I shall insist, because its Satan's great business herein, and hereby to bewilder us.  
I shall for instance pitch upon our two great and solemn occasional duties, Humiliation and thanksgiving (although some proportion of these are as blood and water that run through all our veins, and must run through all our spiritual exercises: 
Instance. ) you shall too often find  
1. That when God calls us to soul-humbling, our spirits are for rejoicing and refreshing: for this God challengeth Israel, Isa. 58.3. In the day of your fast you find pleasure.  
2ly, When God calls us to soul-rejoycing, our Spirits are then for soul-humbling. This God reproveth also in the same people at another time, Nehem. 8.9. This day is holy to the Lord, weep not, neither mourn, for all the people wept, and verse 10. Go your way, eat the fat; and drink the sweet, and send portions, etc. neither be ye sorry, for the joy of the Lord is your strength, verse 10.  
Now Satan hath great advantage hereunto through our ignorance: for surely the the people thought they did dwell in weeping: Why? 'twas for their sins when they heard the Law read: 'twas for offending God that they wept; could this at any time be unseasonable? Yes, that measure of it now was, and to be reproved, as Nehemiah and Ezrah did. And thus doth Satan by the guidance of some other mistaken duty, turn us aside from that frame of spirit, that we ought to have in the present duty. When God bids them mourn, they find pleasure; when he calls them to find pleasure, and to rejoice before him, 
Note.  they mourn bitterly. Thou mayst be affectionate in a sin, thinking it verily to be a duty.  
Querie. But now here lies the difficulty, Psal. 2.11. We are commanded to rejoice with trembling; how then can Satan be said to lead us out of the way by the one, from the other, when both together are our duty? and if so, how could Israel be reproved for their mourning, in the day of their rejoicing? since rejoicing is not as it should be without trembling; nor (by the same Rule, and Scripture) must trembling be without rejoicing: rejoice with your trembling.  
Ans. I answer, I apprehend it true, that there must be something of an Humiliation day in every thanksgiving, if rightly managed; and something of a thanksgiving in every soul-afflicting day, else may we mourn ourselves into despair, or joy ourselves into presumption. Surely there's no contrariety in Christian duty, therefore two different duties may be incumbent on the same subject, at the same time; and one frame of spirit made up of both, fit for either: but withal, the duty of the day must (as we say) carry the day, or else we sin. In a Thanksgiving day we must rejoice with trembling: in an Humiliation, we must tremble with rejoicing. Now Satan's business is, to transport us beyond due bounds, by poising our spirits most unto that whereof should be least, as was clear in those instances, and is too often in our expriences, and so to bewilder us in duty by duty. If you'll ask how much must there then be of trembling in our holy Feasts? or of rejoicing in our Fasts? I answer, just so much as makes us fit for the due management of the present duty. A little of spirival joy gives advantage, as your experiences can speak, unto the due guidance of godly sorrow. And a little trembling rightly attempters holy rejoicing, and whatsoever is more than thus cometh of evil. Now Satan's business is to make us lose our sorrows in rejoicing, or our joy in sorrows, and ourselves into both, and ever most of that whereof the present day and duty calls for least; and thus may not only a Felix want a convenient season, but you Saints may find it difficult to redeem a season for soul-searching from prayer, or for resolving upon Reformation afterward in a serious sort from soulsearching: You may enlarge it in other instances, as his bewildring our Meditations, by inclining us then to pray, or to break us off from prayer, by injecting useful Meditations (as formerly I have hinted) and the like to these.   

CHAP. XVI. Contains two last bewildring Guides 

seeming Grace,  
wrested Scripture.    


7th Guidance, Seeming grace to turn us aside from true grace.  
Instance.   SEventhly, The next means of this sort (that I shall name) is Satan's plotting to lead us out of the way of true and real grace, by the false guidance of seeming Grace. I shall give you one instance. There is not any Grace in the world, that doth better accord with, and more strengthen another, than Faith and Humility do mutually: Yet is there not any thing whereby Satan turns poor afflicted spirits more aside from the way of believing, than the false guidance of pretensive humility. As now when the soul lieth convicted under the sense of its being in itself poor and wretched, and miserable, and blind, and naked; the soul hath nothing to do next, but to buy of Christ Gold tried in the fire, and white Raiment, and Eyesalve, etc. that is, whatsoever a lost sinner needs in order to salvation, Rev. 3: 17. And Christ terms are without money, and without price, Isai. 55.1. So then such a soul is immediately enjoined upon its allegiance to God, whose Commandment it is, That we should believe, and upon righteous principles of Selfe-preservation, freely to take as the waters of life are freely tendered, and by acting faith upon a promise, and with a bare hand to take hold, and to lean upon Christ, and so to come up from the Wilderness. Wilt thou then, or wilt thou not? speak thou that needest a Christ, wilt thou have one? Oh! saith the soul, I would feign have a Christ, I need him, I see I am undone without him; but I am naked, ragged, and ashamed to come to him in this dress; I am leprous, and filthy, my hands are not clean, and I dare not with such hands take hold upon him: Humility forbids me; stay but till I have got better Clothes, (as some will say of their coming to Church) and have washed myself, and then i'll come, I am afraid and ashamed to come before. And wilt thou stay from Christ till thou canst fit thyself for him? even stay an eternity, i'll warrant thee thou'lt ne'er be fit. And is this humility? thou liest Satan, 'tis Pride, and the height of it too, even of Gospel-pride, to think that without Christ's Sumpter, thou shalt be ever able to give Christ fit entertainment. Souls call it humility, to get something for a present for the Lord Christ, as Jacob for his Lord Esau; but this in thee is Pride, as in him it was Policy: Thou call'st it Humility, but God calls it Pride, Rom. 10.3. They have not submitted to the righteousness of God; a sad word. It's mere pride, and stoutness, and high-spiritednesse, the wretched remainders of unbroken-heartednesse, (what ever Satan tells thee) that only is humility, that makes thee entirely close with the Righteousness of faith, with Christ's Righteousness, upon Christ's own terms.  

8th Guidance, mistaken or wrested Scripture.  The eighth and last that I shall speak to, is Satan's bewildring us by the false guidance of mistaken Scripture, and this is now much in fashion, and prevailing in the world. Time was, when ignorance was in fashion, and for men to walk in blind pursuance of another's supposed light: So in Popish times, many cared not for, nor at all enquired into the Scripture. Then for the Priest to do as the Prelate did, and the people as the Priest did, was enough. But our times have seen the Scriptures brought more into use, and almost every one, at (lest in profession) will say, as David (and as it's fit they should) Psal. 119.105. Thy word is a light unto my feet, and a lantern to my paths. Men will not now take things to be so, because the Minister said it; but they will, as the Bereans did, search the Scripture, and truly 'tis not only the use, but the fashion now. Now mark, when Satan seethe that we are so much for Scripture, and that the way to bewilder us is by pressing Scripture; truly (as formerly he laboured to suppress it) now he will press it, and oppress it too; 
Note  as a Tyrant by plain torture, to make the guiltless Scriptures to speak against themselves: say you so, saith Satan? are you for light? i'll fit your turn by dressing myself as an Angel of light, 
Satan will quote Scripture.  2 Cor. 11.13, 14. And thus by false glimmerings of the true, but misrepresented light, Satan turneth souls aside into the shady Thickets of the Wilderness, even into Works of darkness. When Satan had once observed that our Saviour kept so close to the guidance of scripture, Mat. 4.4. It is written, saith Christ, that man lives not by bread only. Truly now Satan himself in the very next temptation will quote scripture too, but curtelized and abused; cast thyself down, for it is written, he hath given his Angels charge to bear thee up, etc. abuse unsufferable ● for he leaves out that clause, that would have marred the logic of the temptation, viz. he shall keep thee in all thy ways; which casting himself down from the Pinnacle, could not be. You have mention of some that wrist the Scriptures to their own perdition. 2. Pet. 3.16. They turn the Scriptures out of the way, that they themselves may with more security and freedom turn aside: and this trade they take up, as you see, from their father the Devil.  
I shall give you amongst many, 
1. An instance in two sorts of persons.  but a double instance the one of persons, the other as to times. For the first,  
There are two sorts of persons, both of which are bewildered.  
First, Such as either endeavour not at all, or  
Secondly, Such as, if they do endeavour, trust to their endeavours. Now Satan do usually pervert Scripture unto the seducing of them both.  
First, For such as labour not at all; 
1. Such as endeavour not at all.  Usual i● is for such, though they will not stand to the guidance of other places of the Scripture, yet close to follow those which they mistake, and carelessly to run on in the ways of sin still. There are some that never frequent Ordinances, or take any pains either in public or private with their own souls, and ask them why they are so negligent in the weighty things of God and their own souls? Why? say they, do not the Scriptures themselves teach as (joh. 6.44.) that we cannot come to God, except he draw us: we do but stay for his drawing. If we should take never so much pains, all would do no good, Without him we can do nothing (as Joh. 15.5.) and would you not have us stay for his coming. If the spirit moveth us we shall pray, and if God turn us we shall be turned, and when God wills, we shall believe, and repent, and till God please, we by our endeavours can do nothing. This is the language of many hearts, and upon this, their practice is to sit still: and what is this other then to be quietly kept in the Lion's Den? 
2. Such as trust to their endeavours.   
Secondly, for such as endeavour, but trust to what they do; these are as far out as the other. Ask them, what will you make your prayers, your righteousness, your alms, your attendance upon the word, your duties, your Saviour? will you rest there? why? those as you have heard, are but part of the ways of the Wilderness still. Say you so? saith that soul, nay, but you shall never make me believe that: doth not the Scripture say: wash you, make you clean, Isa. 1.16. Cast away your transgressions, make you a new heart and a new spirit, why will you die, turn yourselves and live you. Ezek. 18.31, 32. Doth not the Scripture say, If you be willing and obedient, you shall eat the good of the Land. Isa. 1.19. Why? I have done thus, and I have been thus, and why should not I expect to live by what I have done, and to receive what God hath promised, as I have done what God hath commanded? And so when the forementioned soul shall come, and tell God that he is an austere Master, gathering where he did not sow, if he bid them do what the Scripture saith they cannot do; as that wicked servant. Luk. 19.21, The later will come, and boast, and glory in himself as that wicked Pharisee. Luk. 18.11. God, I thank thee, I have been, and I have done so, and so. Now both these are out of the way, and yet they think that Scripture is their guide; as that blasphemous Papist, who when he had vented his popish tenets, and as he pretended, and perhaps thought, managed them by Scripture, he breaks out in a wretched rapture, If I (saith he) be deceived, decepisti o Petre, decepisti o Paul: Peter and Paul had deceived him, Scripture had deceived him, etc. but amongst all the rest forgets that which was truest, that the Devil transformed into an Angel of light had deceived him.  
Querie, But in this case what shall we do? I confess they are to be sadly pitied, that err and think they have the Scriptures company, and countenance in their Erring (although I believe there are many that pretend the Scriptures, against their own light, as Satan to our Saviour.  
Answ. I answer, We are not in the least from hence to slight the true guidance of the Scriptures, no more than we should cease to drink, because some abuse the good creature unto drunkenness. But now that we may come at this true guidance, I shall entreat you to deal by Scripture, as the Apostle saith of the Prophets. 1 Cor. 14.29. Let the Prophets speak two or three, and let the other judge, and ver. 32. The spirits of the Prophets are subject to the Prophets. Let's hear what the Scriptures can say, that put the soul upon working, as if it had a self-ability: and let's hear what those speak also, that call the soul off from leaning upon its own endeavours, as being when it hath done all, an unprofitable servant; and let's hear what a third shall judge of them both, and surely if both kinds of Scriptures should seem to strive (as I may so say) a third would come in and say as he said (& vitulo tu dignus & ille est) both have won. Read but Phil. 2.12.13 Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and and to do of his own good pleasure. You must work it out, yet it is God that worketh in you. It is God that worketh in you of his own good pleasure; yet you must work it out: yea, and therefore; for it is God, etc.  
2dly, As to times: 
2. In two sorts of times.  there are two sorts of them as to God's account, six days he hath given us, the seventh he hath reserved for himself.  
Now than all the week the men of the World spend peaceably in seeking only after the World, 
1. Weekdays.  all the weekdays, I say, and they would not have you blame them for it; if they hear a Lecture now and then, they think that's more than they need to do, the Minister is beholding to them for their Company, and God for their attendance, and they'll have Scripture to follow too: Why? is it not written, Six days thou shalt labour. 'Tis true say I, but again is it not written, therein thou shalt do all that thou hast to do? and hast thou nothing to do for a poor soul? hast thou a Family to provide for, and many things, to do (as Martha) about them? and hast thou no provision to make for a poor soul? of a truth this is exceeding sad.  

2. Lordsday.  Again, when the Lords day comes, than some in the City or in the Town sleep it, & eat and drink it almost all away, rising that morning very late, (as having sat up very late the night before at work) and go that night to bed very early (that they may be up soon on monday morning to follow the World.) They take their pennyworths out of the sleep of their Apprentices all the week before, and they willingly suffer their Apprentices to take their pennyworths out of the Lords day, morning and evening: and they will tell you they have Scripture for it too, why doth not Scripcall it a day of rest?  
Again, as for those that live in the Country, and have other kind of affairs; they think if they wait but on the public Ordinances they do hugely well, for, as for all their other time they spend it in foddering, or milkng, or looking after their Oxen, and swine, and sheep and the like. And doth not Scripture tell them they may do so? they'll tell you that Christ allows it them. Mat. 12.11. But doth not Christ that allows thee to pull an Ox out of a ditch upon the Sabbath: much more require thee to pull thy poor soul out of the fire with fear and trembling? Thou thinkest it is fit to look after a dumb Creature that is gone astray upon the Lord's day, and may perish if thou look not after it, and the Sabbath thou'lt say, from Scripture, is a day of mercy. True, but doth the Scripture give thee leave in such a day, to be only cruel to thine own soul? that that may be lost and wander in the Wilderness, and never be looked after? Oh! take heed whilst you pretend to be led by Scripture-guidance, lest you become unrighteous Judges of the Scriptures in your own thoughts; though God hath said: That he will have mercy and not sacrifice; yet how canst thou think, that in such a day, God will have mercy shown to Beasts, and to Bodies, and not to Souls?  
And thus you see how Satan makes it his business by Scripture-guidance, to bewilder souls; I could multiply instances. 
Instance in distressed Consciences.   
Alas! how do poor distressed Conscience urge Scriptures against themselves, to hinder themselves from laying hold on Jesus Christ, and to the condemning of themselves, and their courses even to despair?  
And how do bold profane sinners urge Scripture for themselves, and for their sins, 
And bold presumers.  to hinder their souls from being humbled unto conversion, and to the justifying of themselves and their courses even unto that presumption? I tremble to think, and I dare not speak, what I have heard in this kind, lest I should put a sword into any mad man's hand, whereby he might kill himself, unless I had time enough (as to each particular) to take it out of his hand again. I have heard Tippling, Chambering, long Hair, painting of the face, etc. defended, and pitifully too, by abusing, and by wresting holy Scriptures: But surely they that sin by Scripture-shelter, will have a miserable Comforter of it in the latter end.  
Now because there's so much danger of being lost under a mistaken Scripture-guidance, I dare not leave the Saints without a word of serious Exhortation, that by frequent prayer they would effectually and frequently, put in suit that precious Scripture-promise concerning the holy Scripture-guide, Joh. 16.13. I will send the Comforter, ver. 7. and when he, who is the spirit of truth shall come, he shall guide you into all truth, for he shall not speak of himself, but whatsoever he shall hear, that shall he speak. And thus much of Satan's bewildring souls by false guidances. The   

CHAP. XVII. Contains the third sort of bewildring means, viz. Darkness, with four general Considerations concerning souls bewildered therein, applied.  

Third sort of bewildring means, viz. Darkness.  THird sort of means of spiritual bewilderings, are spiritual darknesses. And nothing is more frequent than this in both kinds: You'll say, Those that are bewildered, are usually bewildered in the night: I'm sure so it is with sinners. They that are drunk n, are drunken in the night, 1 Thes. 5.7. And so for other sins: for a drunken sinner, is a notable resemblance of every bewildered sinner, see Isai. 19.14. They have caused Egypt to err, as a drunken man staggereth. A drunken man cannot keep the way, no more can erring Egypt, a bewildered people, or person; they stagger out of the way, first on one hand, then on the other, and this is in the night; the dark gives advantage hereunto, so Ephe. 5.8. You were darkness sometimes, though now you are light in the Lord (therefore) walk (as who should say, it's good walking now.) If our light be darkness, sure our walk will be a Wilderness. Therefore if Paul turn sinners from the power of Satan unto God, it must be by turning them from darkness to light, Act. 26.18. And if his Gospel be hid in others, and they be lost, it will be by Satan's blinding their eyes, lost the light of the glorious Gospel should come unto them, 2 Cor. 4.3, 4. It's Satan's work then to casts mists, and fogs, and thick darkness before the eyes of poor Creatures, and so to blind their souls.  
Now what darkness is in Naturals, 
Or ignorance. Note.  that ignorance is in spirituals: And as Darkness bewilders Travelling persons outwardly, so Ignorance bewilders travelling souls, Rom. 3.12. They are all gone out of the way: Why? What's the reason? verse 11. There's none that understandeth, verse 17. The way of peace they have not known: so Heb. 3.10. They do alway err in their heart (and what's the reason still?) and they have not known my ways.  
Object. But will you say, if ignorance be the cause of soul-bewildrings, whence is it that so many that have much knowledge, and light enough to come out of the Wilderness, keep there still?  
Solu. I deny that. There is not any soul that's in the wilderness, that hath enough of true light to help it thence. Verily, all the notional knowledge, 
Note  and brain-light in the world, is little better than darkness, if not darkness according to that intimation of Christ's, Mat. 6.23. If the light that is in thee be darkness, how great will that darkness be? and I would have you know, that all the knowledge the head can hold, is not enough to disentangle the bewilderings of the heart.  
The Pharisees could say, we see, they had sooner got out of the Wilderness, if they had been blind, as Christ tells them, Joh. 9.41. You have a strange passage, Mar. 12. by the way, the Pharisees and Sadduces too were such knowing men, hat they had exquisite Observations upon the Scriptures, they could quote them, and gloss upon them, and start Queries about them, and notably discourse out of them, as here verse 19 Master, Moses wrought thus, etc. Yet Christ tells these very Sadduces, verse 24. You do err not knowing the Scriptures. And here's enough in this one place, to prove all that I have spoken upon this account, together. You [that is, you Sadduces, that can quote Scripture, and argue out of it] do err [that is, are out of the way] not knowing the Scriptures: Here ignorance, or spiritual darkness, is made the very cause of spiritual be wildring.  
On this Theme, as mainly necessary, I shall somewhat insist, and propound some particulars; and therefore I shall prepare my way with these more general Observations, 
Four general Considerations concerning souls bewildered in the da●k of ignorance.  in number four. Those that are bewildered in the dark, they are they know not where, they go they know not whither, they stumble they know not at what, they fall they know not when: and thus it is with bewildered and benighted Sinners.  

1. They are they know not where.  1. They are they know not where. If you should meet a bewildered Traveller on an Heath, or in a Forest, in a dark night, and should ask him where he is? he might say, I am here: here, yea but where is that? truly, must he say, I know not well where I am. Thus God demands, 1 Cor. 1.20. Where is the Wise? where is the Scribe? where is the Disputer of this world? Where? Why? the wise man is at the Council, you will say: the Disputer is in the School: the Scribe is at the Desk: Ah poor wretches, themselves know not where they are, else why doth God ask the Question: so likewise Isai. 19.12. saith God, Where are the wise men etc. I will warrant you, they thought they could give a very full answer, a very fair and prudent account hereof, where they were, what they were doing, and how to come off, they thought, no doubt, they knew well enough: but, God knows, they know not. Let me ask you therefore, as God did Adam, Gen. 3.9. Adam, where art thou? Why, it may be thou wilt say, Lo here I am. Yea, but friend, where is thy soul? haply thou mayst say, my Thoughts, they are after my work, my business: mine Affections, they are after the world; my Heart, that is in my Coffers, my Compting-house, my Warehouse, my Workhouse, on my Markets, in my Barn, on mine Harvest; my marrow and strength are yet in my bones, and my breath is in my nostrils, and so (I thank God) I am in a good thriving way, a way that I (and my friends) like well, and wherefore is it that you do so question me? Oh! but friend, Where is thy soul all this while?— my soul again?— Yea thy soul; tell me truly, dost thou know where thy soul is? thou tellest me thy condition in respect of the world, but what is thy soul's condition and estate towards God? I fear the most of you may be ready in heart to answer me, as Cain answered, being asked of God where his brother Abel was: I know not, saith Cain, am I my brother's keeper, Gen. 4.9. Where's my soul? I know not, am I my Souls keeper? I know I am the keeper of my Moneys, and Means, and I know where they are; but where my soul is, truly I know not, if there be such a thing, I never knew that I was the keeper of it.  
Secondly, Those that are bewildered in the dark, 
2ly, The go they know not whither.  they go they know not whither, Joh. 12.35. He that walketh in the dark, knows not whither he goes: so 1 Jo. 2.11. He walketh in darkness, and knoweth not whither be goes, because the darkness hath blinded his eyes: So he that walks in the Works of darkness, knows not whither he goes. The way may seem right unto him (as you have heard from Prov. 16.25.) but what the end is knows he not, for the end of those ways is death. The young man, Prov. 7. went he thought to a carved bed, etc. but indeed he knew not whither he went, for he went as a bird that hasteneth to the snare, and knoweth not that it is for his life, ver. 23. So Drunkards drink drunk, and Swearers blaspheme, and Cheaters cousin, and Hypocrites dally with, and profane ones trample upon the things of God, and little do they know that all this is for damnation: so Prov. 5.6. Her ways are movable, that thou canst not know them. What, doth not the Drunkard, and Oppressor, and Adulterer, know his own way? No, he doth not, neither can he know them. He knows perhaps what they begin at, but where they end he knows not, whither they go he knows not, because they are all of them in the dark. Alas! who knows the power of God's wrath? Psal. 90.11. Who knows the infinity of his justice? who knows how much sin deserves? or how much the sinner shall suffer? Sirs, then let me ask you this day, and let your Consciences answer, Whither away so fast? sirs, where are you going, you that make such haste after your pleasures, such haste to be rich? where are you going? to Hell or Heaven? to God or the Devil? Oh! where will you lie down at night? where will you lodge when you come to die? you that are so hasty in your journey, that you can't stay to bait at a Lecture, where do you think you shall lodge at night, that you make so much hast now? That's a sad demand, Isai. 10.3. What will you do in the day of Visitation, and where will you leave your glory? saith God. Sirs, every one's master sin is his glory; yea, though it be their shame: it is yet that which they glory in, as one in his Pride, another in his unrighteous Mammon, a third in his profuseness, etc. Every Traveller upon the Road of this World, hath a truss behind him of that which he counts his glory: but now let me ask you, yea rather God demands of you, and answer you him. Oh! where will you lay down your Truss at night? Oh! where will you leave your glory? You know where you took up your Honours, and upon what terms: you know where you took up your Estates, and upon what terms: whether with a good Conscience, yea, or no: But oh! where will you leave them? leave them you must, nothing more sure; but where? Why? with my Son thinks one in such an Inheritance, and with my Daughter thinks another in such a Portion: Thus in their inward thought, that their Houses shall continue for ever, Psal. 49.11. but verse 13. This their way is their folly: thou fool, thou neither know'st whither thyself, nor they are a going. In the dark thou hast taken them up, in the dark thou shalt lose them; in the dark it is that thou walkest, and whither thou goest thou dost not know. Oh! let this Querie be a stop to your speedy course, and posthaste in the darksome Wilderness. Often ask yourselves this question, when passion gins to get up, or any other Corruption, o animula, Quo vadis? O my poor soul! whither is it that thou art now a going?  
Thirdly, They that are bewildered in the dark, 
3ly, They stumble they know not at what,  stumble at they know not what, Joh. 11.9. If any man walk in the day, he stumbleth not, because he seethe the light of this world, verse 10. But if any man walk in the night he stumbleth, because there is no light in him.  
And this you shall find expressly of sin too, Prov. 4.19. The way of the wicked is as darkness, they know not at what they stumble. Tell a wicked man that he gets a fall, and a bruise by every sin, he knows it not, he's not sensible of it. I'll mind you in a word or two, of what you stumble at, and tell me whether you have been sensible thereof or no: I remember God saith, Ezek. 3.20. If such a one sin, and I lay a stumbling block before him. There's not a sinner of you, but God hath laid stumbling blocks before you, and without all peradventure, you have stumbled over them, and yet I believe you have not known at what you have so stumbled. I'll instance therefore in two things. 1. 
Instance.  God's Works. 2, His. Word. God in his Works: Christ in his Word.  
First, Dark souls, and bewildered sinners, 
1. In God's providence.  stumble at all God's providences, and it know it not. I tell you, you stumble over your very Tables which your bread stands upon, over your very Beds that your bodies lie upon, over your very Houses that you dwell in, etc. and this I fear you have not known, Isai. 5.12. They (he speaks of rich voluptuous ones) consider not Gods works, nor the operations of his hands, and what's the reason, verse 13. They are without knowledge (i. e. they are in the dark) and what of this? Why? they stumble and fall, and sadly too, so as to rise up no more; for verse 14. Therefore Hell hath enlarged herself, and opened her mouth without measure, and their glory, and their multitude, and he that rejoiceth, shall descend into it. Do you think that jovial sinners, think that God's providences are such a stone of stumbling? No, they have no knowledge thereof. There are some that fancy, that Sun, Moon, and Stars, preach Christ, I am fare from thinking, that Creation, or providence alone, are enough to be a jacob's Ladder, to lead us up to Heaven: but thus much I know, that they are too many as a stone to stumble at (who know not that the goodness of God (in them) should lead us to repentance, 
Mercies.  (as Rom. 2.4. Thou stumblest at the Globe of the Sun, or of the Moon, that dishonourest God by day, or by night, under the light of the one, or influences of the other.  
Yea, other sorts of providential Dispensations there are, as Corrections; and at these the darkened and bewildered souls stumble: 
Chastisements  if they be not as stairs to help them nearer unto God, they will be as stumbling stones over which they fall, and on which they shall be broken, see Isai. 1.5, 6. Why should they be stricken any more? they will revolt more and more: it follows, the whole head is sick, and heart is heavy; from the sole of the foot to the crown of the head, there is nothing but wounds, and bruises, and putrified sores. Oh! who sees not what stumbling here hath been? Sirs, the day is coming, when you shall know that upon every Affliction whereby you have not risen to more holiness, and faith, and obedience, etc. You have stumbled, to wit, the day wherein you shall be made sensible of the wounds and bruises that now are in your Consciences; but now you are in the heat of blood, the heat of sin, and like wounded Soldiers, go on still without feeling it.  
Secondly, Bewildred & benighted sinners, 
2ly, God's word, and at Christ therein  stumble at the Word of God, and at Jesus Christ in that word, yet know it not. In every Sermon, where Christ is revealed and tendered, they stumble at him; and you may say of these, as of those that Crucified him, himself said, That they know not what they do. Peter tells you, 1 Pet. 2.7. That to them that believe Christ is precious, but unto them that are disobedient, verse 8. he is a stone of stumbling, and a Rock of offence, even to them which stumble at the Word, as 1 Cor. 1.23. Christ crucified to the Jews, is a stumbling block. Only now take heed that it be not with you, as with one that gets a fall when he is drunk, and feels it not till he be sober: therefore give glory to God, before your feet stumble on the dark mountains, Jer. 13.16.  
Fourthly, Bewildred and bedarkned sinners, 
4ly, They fall they know not when.  fall they know not when; suddenly, or ever they are ware. It is not unusual in this wildernersse, for souls to stumble upon a Lion's Den, and to fall into it, not thinking of it: Jovial and merry at an Al●house to day, and dead and damned in Hell at night. I believe when the fool was that night cast into Hell, he could not but be in a more sad ecstasy than one that should of the sudden tumble into a Lions Den. Ah! Lord, what am I here? am I here Lord?— What in Hell? in Hell? I dreamt not of it. Alas my Brethren, now adays, as Solomon speaks, because sentence is not speedily executed against an evil work, therefore the hearts of the Sons of men are fully set in them to do evil, Eccles. 8.11. But fair and softly, perhaps more suddenly than thou art ware of, Jer 51.8. Babylon is suddenly fallen. Mark, her fall is sudden to her, she knows not of it, down she goes, and is not ware of it. We would have healed her, 
Note.  but she would not be healed, verse 9 God commonly snatches souls that are under healing Dispensations,, and refuse to be healed, suddenly away. So God threatneth to send a Destroyer (as a Lion of the Forest, that falls suddenly upon his prey) to fall suddenly upon them, Jer. 15.8. Because they had gone away from God, verse 6. Thus Isa. 47. They were perverted, verse 10. therefore, saith God, evil shall come upon thee, that thou shalt not know whence it riseth, and mischief that thou shalt not be able to put off, and desolation shall come upon thee suddenly that thou shalt not know. So likewise, Isa. 30.10. You have them turned out of the way, and verse 11. trusting in such perverseness; verse 12. and therefore iniquity (saith God) shall be to you, as a breach swelling in an high wall, ready to fall, whose breaking forth cometh suddenly at an instant. Oh! if it had not been so sudden, the people might have escaped out of the house. So if they had not gone to Hell in such a moment, such an unexpected moment, they may imagine they would have prevented it. But he that is bewildered in the dark, falls he knows not when. Oh! sirs, if you might die of Consumptions, (which you say are fine repenting times) if you might know of death some years before hand: Oh! you think you would be ready then: but this sudden, sudden falling that you shall not know of, whence or when it shall be, yet it certainly shall be, let this startle you.  
In one word or two then from what I have this day been speaking.  
Is it so, that souls are usually so blind, because of spiritual darkness, 
Uses of these general considerations.  that they know not where they are, whither they are a going, what it is they stumble at, and are also ready to fall they know not when? Oh then,  
First, Admire the exceeding merry of the Lord, that he should ever, (as at this day) send a guide with a light in his hand unto thee, so bewildered in the dark, Luk. 1.78, 79. Through the tender mercy of our God, the dayspring from on high hath visited us (that's Christ in the Gospel) to give light to them that sit in darkness, and in the shadow of death, and to guide our feet into the way of peace. Oh! that was tender mercy indeed, let it be tenderly accepted by you.  
Secondly, Let it be as carefully improved. Let not an hard heart lose the sweetness of such tender mercy. My Brethren, Christ is come in the dark unto you, into the Wilderness, he hath bruised himself, and pricked his own feet: yea, even pierced them through in coming to you, and that he might bring you a light, and lead you into the way that you have lost. Is it a small thing to you, that he should appoint this, and that man to show you the way of salvation? as they say, Act. 16.17. if it be, yet think it not a light matter, that the light himself is come to be your guide: Christ is come into the darksome wilderness of the wicked World, and now take heed of loving your darkness rather than light, for Jesus himself saith, Joh. 12.35, 36. Yet a little while the light is with you, walk whilst you have the light, lest darkness come upon you: for he that walketh in the dark, knows not whither he goes. While ye have light, believe in the light, that you may be Children of the light.  
Thus have you heard in some general Considerations, how bewildring spiritual darkness is: I shall conclude them with an Observation from the form of the expression, Jer. 2.31. Have I been a Wilderness to Israel? a land of darkness? When ever Satan leads you into a Land of Darkness, he leads you therein into a Wilderness. Thus in the general.   

CHAP. XVIII. Contains particular sorts of bewildring darkness. 1. Sort before conversion, in six particulars, Opened.  

In particular. Three sorts of bewildring darknesses.  BUt more particularly, There are three sorts of soul-bewildring darknesses: some before Conversion, some in it, some after it.  

1. Sort. Before Conversion.  1. There are bewildring darknesses before Conversion, that Satan improves to hinder the soul by from conversion; Such as these.  

1. Stupidity and sottishness.  First, The darkness of senseless stupidity, and sottish ignorance. It may well be called darkness, and you know 'tis a bewildring darkness, Isai. 1.3. The Ox knows, but Israel doth not know: The bruit Beast knows what's good for itself, but brutish Men and Women do not know. You complain of a sottish poor in your Town, that have no more sense of spiritual good, than the stones of the streets that they tread upon, and the blocks that they sit on. You know that stocks and stones, if they be in the wilderness, there they stay, there they lie, they have no sense to remove themselves; but Beasts, if they be in the Wilderness, if danger approaches, if the Lion roars, they have knowledge to run for it, to change their place, posture, and condition: but miserable Men and Women can hear the voice of the Lord in his providence, in his Word, as the roaring of a Lion, and yet stay where they were, and as they were, and in the same posture they were in, even in the Wilderness of sin still; and this is the reason they are blockishly ignorant and stupid, as to spiritual things. Now unto what shall I liken the people of this Generation? 'tis even like unto Egypt, Exod. 10.21, 23. There was a thick darkness, darkness that might be felt, so that no man risen from his place, for the time that that darkness continued: so there is thick darkness upon these Spirits; so that though they be in an Egypt, in a Wilderness, they stir not, because it is a Land of darkness: wretched hearts that mind only to day, what they shall eat, and what they shall drink, and wherewith they shall be clothed (and perhaps scarce that) but how to arise spiritually from the place they sit in, the condition that their souls are in, verily hereunto they have no knowledge: and thus they sit in darkness, and in the shadow of death, Luk. 1.79. They sit in darkness, and though the shadow of death be there, yet 'tis darkness, and therefore they continue in it, 1 Thes. 5.5, 6, 7. We are not of darkness, saith the Apostle, therefore let us not sleep, for they that sleep, sleep in the night. This is that night, and that darkness, you may know it by their sleepiness. When men are asleep, you may speak in the room and they hear not: the Gospel, the voice of God is in the midst of this sottish Generation; but they are in the night, in the dark, and asleep, and therefore it is that they receive it not. But unto such, if there be any here, let me tenderly speak as Paul, Rom. 13.12. v. 11. Know ye the time, that it is now high time to awake out of s●●p, for the night is far spent, and the day is at hand, therefore cast off the works of darkness. But if you will not, let me tell you, as the Father told those painted and spotted Ladies of his time, that God would not know or acknowledge them for his Creatures in the Great day, because he made them of another colour, and without those Spots. So may I, and dare I say, and you shall find it too true, that God will not own your sottish hearts as his, in the day of the Lord, because he made you intelligent and knowing souls; and now the restitution of knowledge to you is tendered in the Gospel, so that the day is come, and the night is spent, but you sit still in your places, as they in the Aegyption darkness. Neither do I tell you this, but God himself by the Prophet, Isai. 27.11. It is a people of no understanding, therefore he that made them, will not have mercy on them, and he that form them, will show them no favour.  
This is the first sort of Darkness, and millions of them that are called the Christian World, are bewildered by it.  
I proceed to the  

2ly, The darkness of inconsiderateness.  The second sort of Darkness, and that is Inconsiderateness. You have this with the other, Isai. 1.3. Israel doth not know, my people doth not consider. Many of them are so stupid that they know not, and those that know do not consider: this is also a bewildring Darkness; Read Job 34.24, 25, 27. He shall break in pieces mighty men without number. And when shall he do it? verse 25. He shall overturn them in the night, and why doth he do it? verse 27. Because they turned back from him, 
Note.  and would not consider any of his ways. I have observed that very few, either of the richest of all, or poorest of all, ever come to get out of the Wilderness; (but it is a middle sort of persons) what is the reason? Why, the very poor know not, and the very rich care not, they consider not, they think the things of God are below their Cognizance, although through Education, their parts are sublimated to some knowledge. Now this is here said of the Inconsiderate Great ones (as was proved before of the brutish poor ones) that they also perish in the Dark, in the night the are overturned, verse 25. If Inconsiderateness then be such a bewildring night of darkness, 'tis no wonder that the Lord doth so persuade us to consider our works, and ways, and that Satan doth so design to hinder us, as Prov. 5.6. Lest thou shouldst ponder the way of life, her ways are movable. Oh! Satan cannot ●ndure that thou shouldst consider the way of life. Hence also those Counsels, Prov. 4.26. Ponder the path of thy feet, etc. Eccles. 5.1. Keep thy feet, etc. and offer not the sacrifice of fools, for they consider not that they do evil. 'Tis want of consideration, that makes souls to lose their footing, their ground, their way; but ponder the path of thy feet, and thy ways shall be established, Prov. 4.26. So that inconsiderateness is as Darkness; yea, and it is a bewildring darkness. Let me persuade you therefore, that are intelligent to one step forwarder; I mean to be advised, to ponder and lay to heart, the things that you know belong unto your peace. How many souls continue lost under the means of knowledge, in the darksome wilderness of inadvertency and non-consideration? I have considered my ways, and turned my feet into thy Testimonies, Psal. 119.58. And as for such as will not consider, let them know,  
First, That though they consider not their own ways, yet they are considered, for God ponders them, Prov. 21.2. Every way of man is right in his own eyes, but the Lord ponders the hearts.  
Secondly, God will make the most inconsiderate heart amongst you, perfectly to consider another day, Jer. 23.18. Who hath stood in the counsel of the Lord, and hath perceived and heard his word? Who hath marked his word and heard it? there's his challenge of their inconsiderateness; but what follows, verse 20? In the latter days you shall consider it perfectly. You have heard of Inconsiderateness in what they know of the things of God. The  
Third is Unperswasibleness, 
3ly, The darkness of unperswasiblenesse.  as to that which they do in some sort consider: this is also a bewildring darkness.  
Now men in the state of lost nature, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unreasonable, or absurd men, 2 Thes. 3, 2. Men, whom no Arguments from any Logical Topics, are able to persuade. Now mark such kind of Spirits, as when they knew God, yet would not be persuaded to glorify him as God, as you have it charged upon them, Rom. 1.21. 'Tis said in the same verse, That their foolish heart was darkened: This was the darkness of unperswasion; and this darkness is now natural unto the Children of men, for the Apostle calls them, Eph. 2.2. Children of disobedience: so, our Translation, but the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Children of unperswasion, such as will not be persuaded, and so you have it sadly rendered, Luk. 16.31. Neither will they be persuaded, though one arose from the dead. Poor souls, they cannot be persuaded that God means, as he saith of Death, and Hell, and Judgement. Can not? nay, they will not be persuaded: As one that I once heard of, that in discourse was directed to a place of Scripture, that spoke point-blank against him, saith he, I can't find such a place: saith the other, Look, here it is; nay then, saith he, I will not see't. So say you, We can't find what need we have of God's Counsel, and of Christ, and of Grace: saith God, look here, and I will show you what need you have, and how undone otherwise you are, etc. Nay then, saith the Soul, I will not see. I remember a plain Observation of a Child, where I was once, was playing in the Yard, and his Father out of the Window called him in; the Boy was eager of his play, and though his Father called again and again, yet came he not in; at length his Father told him that he would be sure to whip him, if he would not come, yet he could not persuade him in; at length in he fetches him, and whips him, Sirrah, saith he, did not I tell you, that if you would not come in, I would lash you; yes Father, saith the Child, you said so, but truly Father I did not believe you. So God calls, and exhorts, and persuades sinners, and tells them, if they will not now, they shall consider afterward: if they will not come in now, they shall be fetched in, and damned to eternity, whether they will or no: And my Brethren, if God shall (as he surely will (ask them at the great Day, Did not I call you by such a Ministry, and such a Minister, by such and such a Sermon; and did not I tell you what would come on't. Hell, and Wrath, and eternal ruin, if you came not in? Oh! the poor soul trembling and astonished, will answer in that day, yes, Lord thou didst so, but truly Lord we did not believe thee; thus are sinners unperswasible ones, even the Children of unperswasion. God cries out, Turn ye at my reproof; but when he calls, they refuse, when he stretches out his hand, no man regardeth, Prov. 1.23, 24. And therefore though he calleth from Lebanon, from Amanah, from Shenir, and Hermon; yet they continue through their unperswasiblensse, in the Lion's Dens, and Mountains of the Leopards yet still.  
Fourthly, Presumption is also a bewildring darkness, 
4ly, The darkness of presumption.  and its business is to hinder the soul from Conversion. To what shall I liken a presuming sinner? 'Tis even that beast, which when he is in danger of being seized on by the Lion as his prey, runs his head presently into a bush, and because the head is in the dark, and sees no danger, therefore it thinks itself secure. Or as I have seen a Boy, that when his Father hath gone by at a distance, the lad hath hid his head behind another lad, so that he could not see his Father, and therefore hath been very confident, that his Father hath not seen him. Presumptuous sinners run their hearts into the thickets of the Wilderness, they walk themselves in the dark, not seeing God, and therefore they presume that the Lord takes no notice of them, and this verily is the very nature of presumption, Psa. 73.11. They say, how doth God know? and is there any knowledge in the most high? Psa. 64.5. They commune of laying snares privily, they say, Who shall see them? Wretches! that if they get but into a blind Alehouse, where the Magistrate can't see them, think themselves past all danger, when they are as much in it, as that Creature that while it turns away its face from beholding its devourer, exposeth its whole body to be his prey: In such a darksome bush shall a presumptuous sinner be caught, instead of being hid, and be destroyed instead of being secured; for Psa. 139.12. The darkness hideth not from God, but the night shines as the day, the darkness and the light are both alike unto him. As to God's eye and ear, thou hadst as good the Magistrate should hear every Oath thou swearest; thou hadst as good be staggering in the streets, and whore, as Zimri, in the openest view, as to go into a Corner, and say, Doth God see it, because thou turnest away thine eyes from beholding of God.  

5ly, The darkness of despair  Fifthly, Despair is also a bewildring darkness utterly obstructive to conversion. Presumptions product commonly is Despair, and well may they go together; like Egg, like Bird. When Sinners have spent the most of their time in presuming, they many times spend the rest of it in dark despairing. Oh! we have so long mocked God, that we can't think but if God should tender salvation now to us, it would be but to mock us. Oh! I have so long walked aside from God, that if I should now turn to him, he would undoubtedly turn quite away from me: this is the way of despair, that many poor ones that are willing, if they durst, to close with God, are bewildered in; and this is called (which is pat to our purpose) a walking in darkness, Isai. 50.10. Who is there among you that feareth the Lord, etc. that walketh in darkness, and hath no light, etc. That is clearly and eminently to be understood of the darkness of black despair. God would before, but they would not: they would now, but they are afraid that God will not, but let them stay upon the Lord; they may injure themselves, and dishonour God in this one farther work of Darkness, as much as in all the rest that were before it.  

6ly, A mixed darkness of all these.  Sixthly and lastly, A mixture of all that have been named, is a bewildring darkness to many a soul; some things they know not, and there they are in the dark; other things that they know, they do not consider, and so they are in the dark and bewildered still; that which they do consider, they will not be persuaded of, or unto; and so from such wilful unperswasion, pass on to Presumption, and from Presumption, straight forward (when time serves) unto Despair: and surely all these blended together, are enough to make a darkness more dark than that of Egypt. Therefore when the Apostle tells you what Methods Satan hath to bewilder souls, Eph. 6.11. He calls the Devils immediately, verse 12. The Rulers of the darkness. As a Commander would order such and such a Party for one place, such an one for another, a Forlorn-hope, a Left-wing, a Right-wing, a Reserve, etc. So doth Satan Martial and order various darknesses to undo poor souls, for he is the Ruler of them, that if Ignorance can't do it, Inconsiderateness may; if that will not, that wilful unperswasiblenesse may, if God sometimes almost persuade, as he did Agrippa, that Presumption may still hold; or if ever Presumption leaves them, that cursed despair may seize upon them, for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great Ruler, or General, or Commander of Darkness.   

CHAP. XIX. Contains the second sort of bewildring darkness, viz In conversion, whereof three kinds. 1. Such as relate to ourselves. Four particulars removed.  
THe second sort of bewildring Darknesses, 
2d. Sort of darkness. In Conversion.  are such as attend the soul in, or unto Conversion. And these are a wilderness of Gods own providing; not a wilderness of sin, but a wilderness wherein to afflict the soul for sin; as it is said of that Wilderness wherein the Lord led Israel forty years, that it was to humble and to prove them, Deut. 8.2. And to do them good in their latter end, ver. 16. So when God intends to convert a soul, he brings it usually, if not always, first into a Wilderness, but the design of God is to humble it, and to prove it, and at length to do it good. The first view that souls have of God, is as if his ways were a Wilderness, a Land of darkness, and it is the pleasure of God it should be so, Hos. 2.14. I will allure her, and bring her into the wilderness, (that's a dark dispensation indeed) Oh! but then, saith God, I will speak, comfortably to her. I will first bewilder her to humble her, and then at her latter end, I will do her good. Verily sirs, if you will walk (as we all naturally do) in the dark wilderness of Soul-transgression (though you be the dear Elect of God, yet) shall you walk in the darksome wilderness in Soul-affliction, and be as those, Isai. 50.10. Walking in darkness, and seeing no light at all. As God tells Israel, Ezek. 20.34. etc. so will he deal with the soul that he brings home to himself; I will bring you out of the people, and ver. 35. I will bring you into the wilderness of the people, and there will I plead with you face to face, and verse 37. I will cause you to pass under the Rod, and bring you into the bond of the Covenant, and verse 38. I will purge out the Rebels from among you. These are the pure designs and aims of God, in bringing souls into such a Darkness, into such a Wilderness, namely, to gather them out of other Countries (i. e. from the world, and their vain Conversation) to cause them to pass under the Rod, (that is, to humble them, and to bring them, as Israel in the Wilderness, into a new bond of Covenant) and to purge out the Rebels, etc. that is, by making sin (the heart's rebellion) a bitterness to their souls, to give Corruption a Deaths-wound in their souls.) As God of old by bringing Israel into the Wilderness, thereby first brought them out of Egypt, and then humbled them to purpose there, and ●ade them enter into Covenant, to be his people, and there he wasted the rebellious ones that were amongst them: so usefully (however irksome) it was for Israel to be brought into that Wilderness; and verily so needful is it, if not much more in all these respects, that God should first lead a soul into this darksome Wilderness, before he lead them into Canaan, or speak comfortably unto them. Neither may a sinner take this ill at the hands of God; for if he find a Convert perverting his way, he will make him know, that he wae again in the Wilderness, by bringing him back by an Hedge of thorns, and by setting darkness in his paths, and fencing up his way that he cannot pass; therefore wonder not at the Thorns, Hos. 2.6, 7. or the Wilderness, verse 14. Only as you know how busy Satan was to lead them (whilst they were in that Wilderness) into temptation; (so that it is called, The day of temptation in the wilderness, Heb. 3.8.) So verily will he be sure exceedingly to endeavour to make this time of thy being led into the Wilderness of Gods own providing, an hour of temptation unto thee, that so he may in sin bewilder thee; whilst God designs by such bewildring of thee, to lead thee out of the wilderness of sin.  
I shall rank the bewildring-darkness of such a day, 
Of these three kinds.  under this Threefold Head: such as respect ourselves, such as respect God, such as respect the way of Reconcliation betwixt us and God. All which God (at least) disposeth for our good, though in them Satan purposeth our ruin.  
First, In the time of Conversion, 
1. Kind, such as relate unto ourselves.  we are exceedingly subject to be bewildered with much darkness relating unto ourselves, as to have exceeding dark thoughts of ourselves, 
Of this kind are  to pass dark sentences upon ourselves, to take up dark resolves concerning and against ourselves, and make dark resolutions with ourselves.  
First, 
1. Dark thoughts concerning, and of ourselves.  Souls in such a time have dark thoughts of themselves, and in them they are bewildered: before they were be wildred in sin, now they are bewildered in the sense of sin, so that they cannot find any way out, no way but one, and that is Death, there they must die for it, they must fall in this Wilderness. Memorable is that passage, 
The sense of sin.  Rom. 7.9. Sin revived, and I died: that is the sense of sin; than it follows, verse 11. For sin taking occasion by the Commandment deceived me, and by it slew me. When the terrors of the Law, join with the serious sense of sin, and these surround the soul, this is the entangling kill wilderness, the dark valley of the shadow of death. It deceived me; how is that? truly thus much I can say to it, from the experience that I have had of poor souls in such a condition: 
Darkening us.  that their sense of their sin hath been more than true, even greater in some respect then their sin. Consult with Paul, who tells you here, that he was deceived, but doth not tell you wherein, 1 Tim. 1.15. Christ came to save sinners (saith he) of whom I am chief. Why? how could that be? Paul was before Conversion, a sober, blameless man, as touching the Law, Phil. 3.6. Zealous according to his light: if you urge his persecuting of the Church, why? still there are as great, if not much greater sinners than he, for 1 Tim, 1.13. He did it ignorantly. Yet still when the Law stirs up the sense of sin, as encompassing poor Paul; this is that that kills him, that he is the chief of sinners. Thus is it with our poor hearts: Oh! when we see the brightness and glory of the Law of the Lord, how Holy, and just, and good it is, and how vile, and sinful, and abominable, ourselves are: Oh! never was there any sin like ours, never any guilt like ours: What sin against such means as I? against such light as I? against such mercies as I? against such calls of Grace as I? Oh! never any one sinned as I have done. Yes friend, think as bad of thyself as thou wilt, others as sinful as thou have gone before thee.  
Now this is one bewildring darknesse● in the fence of sin, which may more humble than hurt you, I would many were alured into this wilderness this day.  
But now comes Satan, as I said before, 
Darkening that splendour of God's mercy unto us.  and his business is to raise the darksome fogs of thy self-condemning, and soul-bewildring thoughts; yet higher, so as not only to bedarken all that is within thee, but to cloud the face of mercy, and to obscure the glory of Christ's undertake, by the black guilt of thy sins. Here is a worse deceiving by the sense of sin (through Satan's temptation) and this makes the form's Wilderness much more bewildring, and the poor lost Creature ten thousand times more at a loss than it was before; when the soul comes to see its sins greater, than any other sins of the Children of men, Satan striketh in, and taketh advantage to make it account its sins greater than any of God's pardons; and this is a deceiving indeed unto slaying; and such I believe was the dark bewildring sense that Cain and Judas had of their sins; take heed, take heed of this deceit in your sensibleness of your sins; and yet even in this dark wilderness, are many dear unto God for a season left, and as it were, lost till God come and speak comfortably unto them.  
I can give you two eminent instances both of mine own knowledge: 
Instance.  The one was when I was a little one; A rich man was walking, and there comes a poor Creature to him with death in his face, and begs of him some relief: the man was an hard man, and denied; the poor wretch importunes, and through importunity prevails thus fare; saith the rich man, come to my house to morrow, and I will give you something: Oh! sir, saith the poor one, I shall die before morning, if I have not something to secure me this night; yet could not the Rich man be then prevailed with: that very night the beggar died, & was sound dead the next morning: the Rich man lays this to hear (as I confess well he might) & was so terrified, that for much time not the least comfort could be fastened on him, but never was any guilt or sin like his; by night he was feign to have constant company, and Candles burning with him, and it would frequently cry out, That now the Devil was ready to seize on him: He was through providence brought unto a godly Minister where I was, and to whom I was related; I being little was left in the room, when the Minister and he were together, Oh! it would have broken any heart that had the least of tenderness, to see the poor man, what pains he took to load himself with misery, and to obstruct the way of mercy; and this was the upshot of all, never was there such a Murderer as he, that obtained mercy. I remember (for the afflicted man's carriage made the discourse take more impression on me) the Minister instanced in David's Murder, and aggravated it, what a man David was, of what profession, under what mercies, etc. and what a man Uriah was, a godly man, a faithful subject, a public spirited man, etc. and what a murder it was: known, wilful, devised, plotted, longed for, and pleasing to David when accomplished; and yet I remember, would not that poor man be persuaded, but that his sin was fare greater than David's, and so such as God would not pardon, although at length it pleased God by that Minister, to fasten some comfort on him.  

Instance.  The other was mine own experience, also not long since. Indeed the good woman desired me for Caution unto others (concealing her) to take some occasion to speak of the thing. Her great sin, for which she thought there was no mercy, no pardon was a lie; and on this manner she was private at duty in a room that was said to be haunted (as the phrase is) in the night, and there came by the Chamber door, a man of the house that hearing some stirring there, asked her (it being very dark) whether she was there or no, calling her by her name, she being unwilling that he should know that she used to be there, of the sudden answered, that it was not she; he urged her again and again, she denied: At length the man half affrighted, prayed her, as ever she looked for mercy from God, that she would tell him if it were she, and she being much moved, and yet unwilling (through the strength of the present temptation) to unsay what she had spoken, denied it yet again. I thus fare agreed with her, that it was indeed a very great sin, and deeply to be sorrowed for; but her language was, that it was the greatest sin that ever was committed, and that there could be no mercy for her, because she had denied the mercies of the Lord. I instanced in Peter's denial of Christ once, twice, thrice, till it came to cursing and swearing, and perfect disowning of his Saviour, I know not the man; I aggravated it from Peter's solemn profession of Christ, his engagement not to deny him, etc. and yet notwithstanding he obtained mercy. But for all I could say, I could not for the present persuade the woman, but that her denial was a fare greater sin than Peter's; and though she believed that there was mercy for him, and salvation for him, that declaredly denied his Saviour; yet could I not persuade her, that there was any mercy for her, who as she thought, had more perfectly denied mercy: Yet I believe the woman to be a good woman, something of refreshment she had  she went away. This is the of sin, a bewildring darkness to such a soul: aggravate your sins as much as you will, only by their aggravation take heed of diminishing the freeness or fullness of God's grace.  
Secondly, Souls in such a case, 
2. Pass dark sentences on ourselves.  lose themselves in the dark sentences that they pass upon themselves. Paul tells you, that sin by the Law slew him; that is, passed a sentence of death upon him, according to that phrase, 2 Cor. 1.9. Who received the sentence of death in ourselves. Poor souls will save God (as I may so say) a labour in the condemning of them, for they will condemn themselves, and their sentence shall be very dark, even as dark as death itself. Oh! never did any deserve Hell more than myself, thither I am a going, and there I must receive a just recompense of reward. Let me go to Hell, said one, for that is the fittest place for me.  
Thirdly, They often in such a season, take up dark Resolves concerning themselves; 
3ly, Take up dark, resolves concerning themselves.  they themselves passed Sentence, and now they proceed to Execution. They say, they have deserved Hell, and it must be so, they must go to Hell, there's no help for't; say what you can to comfort me, my sin will slay me; do what you can for me, my sin will slay me. I have heard such language, and now the soul's at an utter loss: Oh! I shall verily die in my sins, Jer. 15.18. My pain is perpetual, and my wound incurable. Oh! if the terrors of the Lord were but for a day, or a year, I might better bear them, saith such a soul; but they are perpetual, eternal death is the wages of my sin, what shall I do? Oh! if my wound were curable, though it be great and terrible! but I am without any expectation of recovery, past all hope. Thus poor ones in this darksome wilderness, do resolve concerning themselves.  

4ly, Dark resolutions with themselves.  4ly, From dark Resolves concerning themselves, they sometimes pass to darker resolutions with themselves. Their heart's language is not only I may be damned, and I must be damned, there's no other way; but even almost, I will be damned. There's no comfort for me, and I will take no comfort to me, Jer. 15.18. My pain is perpetual, and my wound incurable, which refuseth to be healed. Not only incurable (that is, that cannot be healed) but that refuseth to be cured, (that is, that will not be healed) and verily, as for souls that have a long time said, 
Note.  that there is no mercy or comfort that belongs unto them, there is a kind of spiritual pride in the lowest ebb of very despair, they have so long said that they shall perish, that when they begin through mercy to be better persuaded, they are very loath to think that it shall be otherwise, and so refuse to be healed: so Asaph, Psal. 77.2. My sore ran in the night, and ceased not, my soul refused to be comforted. Oh! take heed of thrusting Gods precious Consolations so often, or so long from you, as to get an habit of refusing him; habits are hardly left, though there be never so great reason to dissuade us from them. Sometimes poor souls in this darksome wilderness, are ready to be of his mind and vote, who desired that he might be in Hell, that he might know the worst of his torment: yet God that allures into the wilderness, fastens comfort ofttimes upon such a soul.  
These are bewildring-darknesses as to ourselves.   

CHAP. XX. Contains the second kind of bewildring darkness in conversion. viz. relating to God in four particulars removed.  
BUt secondly, 
2d. Kind, such as relate unto God.  There are attending upon conversion bewildring darknesses, as relating to God, Dark thoughts concerning the Purposes, the Thoughts, the Providences, the Justice and mercy of God towards us.  
1. 
1. Darkness as to God's purposes.  Such a day many times bewildes poor souls in dark thoughts concerning Gods purposes about themselves. Oh! saith many a soul, I should be glad to pray, to repent, to believe, to do any thing for God; but I am a Reprobate, I know God hath from all eternity cast me away, and therefore it is in vain for me to do any thing, but (as my deserved portion is) everlastingly to despair.  
Here is the blackness of darkness indeed; but who told thee that thou are a Reprobate? Why? I am sure I am a Reprobate. But why dost thou think that Gods eternal purpose was to pass thee by? Why? I am sure I am a Reprobate.  
My Brethren, I know it is the great duty of every Saint, to give all diligence to make their calling and election sure, and so saith the Apostle, 2 Pet. 1.16. We ought to make sure, (that is, be assured of) our election, so that we might conclude it, and comfortably assert from our Calling; that is, because we find that we are converted, to rest assured that we were elected, because called, therefore that we were chosen of God. But there's no Scripture, that either bids or warrants us, to make our Reprobation sure; that is, to stand assured that we are reprobated, no not because we are unconverted. You'll say, the Apostle bids us to examine ourselves upon such terms, 2 Cor. 13.5. Know ye not yourselves, how that Jesus Christ is in you, except you be Reprobates? the word i● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Why? Jesus Christ is not in me, therefore I am a Reprobate. Is this thine argument? truly than thou must also say, that there was a time when Paul was a Reprobate (that spoke it) for there was a time when Christ was not in Paul: Yea, that the Saints that are in heaven were once Reprobates; for certain it is, that they were once Christless: and if this be so, then to be Reprobate is no more than to unconverted; and if this be thy meaning, why shouldst thou despair upon the thoughts that thou art a Reprobate? for though thou be Christless, and by such reasoning a Reprobate to day, as Paul before Conversion, yet mayst thou be saved as well as he, and so reprobation shall no more hinder thy salvation, than unconversion. But it is evident from the dark despair, that rests upon their spirits unto whom I speak, that conclude they cannot be saved, because (as they think) they are Reprobates, that they are not so critical as to distinguish betwixt Reprobate as opposed to Elect, and opposite to God's present approbation, which an Elect (but unconverted) person may not have: but take Reprobate in the saddest sense, in which I cannot apprehend how any with reason, can make unconversion an assuring token of it: only glad they are (poor souls) to take up any staff wherewith to beat themselves. I shall therefore in a word, tell you what I think from these two Scriptures that I have mentioned.  
1. That souls that have Christ and are converted, may from thence be sure that they are elected: but yet that it doth not hence follow, that souls that are yet Christless, and unconverted as yet, are reprobated. But yet  
Again, (so much I presume the second Scripture speaks) that no soul can come to say, I am not reprobate, I know I am not, but by being able to say, Christ is in me: although another soul may not say, because Christ is not in me, therefore I am a Reprobate: Christ is in me, therefore I am no Reprobate, that Scripture concludes undoubtedly true Christ is not in me, therefore I am a Reprobate, that Scripture concludes not, neither can it so conclude, for it is a lie: sinners in hell may say, we are all Reprobates, therefore Christ is not in us: sinners upon Earth may not say, Christ is not in us, therefore we are all Reprobates; for though Christ be not in you to day, who can, or dare say, but that God may convert you to morrow?  
I shall illustrate the whole of this, 
2. Simile.  by a similitude obvious to you. You have in your Town an hundred shifts by a Benefactors will, to be dealt forth to an hundred poor men and women, whom the trusties shall choose out of all the poor. They are chosen before the Dole, which is to be at twice, and in two several places, some to be distributed in the forenoon, at one place of concourse; some in the afternoon at another: the man or woman that receives in the forenoon, may rest assured, that he or she was elected or chosen, because they have received; but he that stands by and receives not, cannot rest assured, or be sure, that he is not elected, because although he receives not then, yet he may in the afternoon. Sinners that are timously converted, may be sure they were elected, because they have received the gift of God: But sinners that are yet unconverted, I grant, they have abundant reason to question, whether they be elected or no, and a great deal of reaon to fear, lest God should call them Reprobate silver, but they cannot be sure, they may not conclude that they are Reprobate, because God may at the eleventh hour send them into the Vineyard. Though he that receives not in the forenoon, may fear he is not chosen; yet he may not conclude, so as to neglect to wait in the afternoon, it may be he may then receive. Unconverted ones have reason to fear, that they are unelected ones: and let this to purpose humble them, but let them not so wretchedly conclude as to despair, and so as to neglect the afternoon's dole: yea, surely they should be the more humbly solicitous, because there is but one part of the day to deal in, and if that be over, and Christ the gift of God not received, they may then conclude they were reprobated; but whilst they are yet on this side Hell, let them return to God, for who knows, but God may return to them, and leave a blessing behind him, Jon. 3.9: So than my conclusion is, that whatever thy Conversation hath been, it is not for thee to conclude (if now thine heart be in any measure inclined towards God) that thou art a Reprobate, only let profane and impenitent ones know, that I speak to poor distracted Consciences this day. Your arguments are such as these.  
Object. 1 1. The greatness of your sins in themselves. Oh sayst thou, Never were such great sins committed by any elect, therefore I am a Reprobate  
Ans. I do seriously believe, that if David's murder with Adultery, and Peter's denial had been committed by thee, thou wouldst have thought (as I believe they did) that they were the greatest sins in the world; yea, greater than those very sins that thou arguest thy reprobation from. But this is no argument, for they were the elect of God.  
Object. 2 2. Oh! but my sin hath been against light of Conscience, against profession of God, against vows, and Covenants etc. my sins admit of all manner of aggravations, therefore I am a reprobate.  
Ans. Read the entire stories of David, and Peter, and if thou mayst not unfeignedly judge, that if thou hadst been the aggravator of their sins, as thou art of thine own, thou wouldst have spoken as bitter things of their sins, as thou now dost of thine own, and found as sad circumstances whereby to heighten them, supposing them thine: then (I had almost said) be disconsolate still.  
Thirdly, Oh but mine whole Conversation hath been a very Object. 3 trade of sinning, I have done evils over and over, again and again, even as I could, with both hands greedily, even unto this end of my days; and now I am just agoing out of the world, and therefore I am a Reprobate.  
Ans. I confess this is very sad indeed, but yet I must say, Here is not enough in the premises whence to infer the conclusion. For the Thief, Luk. 23. was a Thief to his dying day, whose whole trade was to sin, he lived upon it, and no question used both hands in it, delighted in it, and which is sad; 'tis said, that both the Thiefs (at first) reviled Christ, and cast the blasphemous reproaches of the wicked multitude into Christ's teeth, Mat. 27.44. And this was the very day that the Thief (that was saved) went to be hanged, so Mark 15.32. And yet this Thief presently falls a reproving the other, condemning himself, justifying Christ, praying unto Christ, believing in Christ, and saith Christ unto him, Verily this day thou shalt be with me in Paradise, Luk. 23.39, 40, 41, 42, 43. Therefore he was Elected, and therefore thou canst not hence conclude, that thou art a Reprobate, as opposite to Elect; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes to be taken for one that is as yet unsound, though he may be elect.  
But to close this: I pray you, who are the reprobates that I am now speaking to? even such as I could wish the most of you that hear me this day were, if they be not already such, even such as Job was, Chap. 27.2. The almighty hath taken away my judgement, saith he, that is, God hath rejected me, he will have nothing at all to do with me, and yet ver. 3.4, 5. he saith again, All the while my breath is in me, my tongue shall not utter deceit, nor my lips speak wickedly: I will hold mine integrity until I die. My brethren, they are such among you, that fear the Lord, and obey the voice of his servants, that walk in this darkness and see no light, Isa. 50.10. I remember once I was in discourse with a poor woman, whose whole complaint against herself was in conclusion this; that she was a Reprobate: I perceived much good in the woman's spirit, yet this was at the end of all: I asked her why she concluded so hardly against God, and herself, that whatever God had done as to others (whose mercy to others she was wrapped up in the admiration of) God had cast her away? I asked her if she were resolved to harbour sin, and to hold her iniquity till she should die, that she did so determine, that she was a Reprobate? The poor heart broke out into a passion of tears, and said, Oh! no, I had rather be damned with holiness, then carry sin to heaven with me; for, God knows, I hate it with a perfect hatred: These are the souls I speak unto, that are under this bewildring temptation, because of their darkness in respect of the purposes of God, of whom I am bold to conclude, that though they be their own Reprobates, yet are they none of Gods.  

2ly, Darkness as to God's thoughts.  2ly, They are bewildered in exceeding much darkness, as to the thoughts of God's heart toward them. You know in general, we are very apt to measure every one's thoughts by our own. The proud Spirit wonders that every one doth not think him worthy of that respect, that he thinks himself worthy of: and again the lowly Spirit that thinks meanly of himself, wonders that any one should think better of him, than he doth of himself; that any Godly Minister or Christian should think well, or speak well of him, when he cannot bestow a good thought upon himself; and indeed whatever it be that we have taken up a strong persuasion of, we admire that every one thinks not as we think. Now when once poor souls come to harbour those sad thoughts, that I have spoken of against themselves, they are much in the dark concerning Gods thoughts, being wholly disposed to measure God's thoughts by their own. When a Minister brings them a comfortable word, they cannot be persuaded that God is of that mind, because they are not of that mind. When David brings lame cripple Mephibosheth to eat bread at his own table, 2 Sam. 9.7. He can't be persuaded that he means as he saith, that he should eat bread always there, ver. 8. What is thy servant, that thou shouldest look on such a dead Dog as I am. What? would you make me believe, that God hath any thoughts of saving such a dead soul as I am? such a sinner? how can it be? I know mine own thoughts, that I would never find in mine heart to do such a thing for such an Enemy of mine, and of my good, as I have been unto God, and unto his glory: therefore I can never think it. I think if I were as judge, I should undoubtedly damn such an one as myself is, and therefore let me alone: God can have no thoughts of good concerning me.  
Now hold a little, whilst we read Isai. 55.7. 8●. Let the wicked forsake his ways. Why? what shall he get by that, is there any hope of good for a wicked man? Yes, God will have mercy upon him. Yea, but saith thy soul, not upon such a grievous sinner as I am: yes, God will abundantly pardon. Do you say so? O but I can never think that. Yea, but friend, that's an unrighteous thought, and you must forsake it: Let the unrighteous forsake his thoughts. Forsake it, why? ver. 8. For (saith God) My thoughts are not your thoughts, nor are your ways my ways: but as the heavens are higher than the earth, so are my ways then your ways, and my thoughts higher than your thoughts, ver. 9 So that it is a bewildring darkness for thy poor heart to conclude, that God thinks no thoughts of peace towards thee, because thou canst not think thy soul worthy of that peace, etc. For saith God, I know the thoughts that I think towards you, thoughts of peace, Jer. 29.11.  
3ly, Poor souls in such a day, 
3ly, Darkness as to God's providence.  are much in the dark as to God's providential dispensations. Oh! saith the soul, if God intended to pardon me in the end, he would never thus long keep me upon the rack: if God intended to save me in the Conclusion, he would never suffer Satan thus to buffet me, unbelief to have so much power over me, temptations to blasphemous thoughts, and despairing words thus far to prevail against me, etc. Therefore doth Eliphaz sinfully and uncharitably, conclude concerning good Job, Jo. 22.5. etc. That his wickedness was great, and his iniquities infinite, etc. because ver. 20.11. That snares were round about him, and darkness that he could not see, etc. And thus think poor souls of themselves, that because they are under darker dispensations (as they think) then any others, that therefore their sins are greater, and their conditions more desperate than any others. Now this is darkness: for this is to judge according to the appearance, and not with righteous judgement. Thus though God had brought comforts to Zion, and tells her, that he will have mercy upon his afflicted, Isa. 49.13. Yet (because she was afflicted) verse 14. Zion said, the Lord hath forsaken me, and my Lord hath forgotten me. He would never have stayed so long, saith the soul but that he hath quite forgotten me, he would ●ever have served me so and so, but that he hath quite forsaken me. Now how much darkness there is in this kind of arguing, you may easily see in the next verses: though a Mother forget her Child (and can that be?) yet I will not forget thee, saith the Lord) for thou art graven upon the palms of mine hands, verses 15.16.  

4ly, Darkness as to God's justice and mercy.  4ly, They have exceeding darkness upon their thoughts, as to the justice and mercy of God, and hereby they are also bewildered. They (poor Creatures) can not think but that God is more inclined to justice, then to mercy towards them; and here still they judge according to flesh & blood. Indeed flesh and blood saith, it is the glory of a man to revenge himself upon them that have wronged him; but the Spirit saith, It is the glory of a man to pass by an infirmity. Now this they cannot but judge, that God will have more glory in damning them, then in saving them; therefore they conclude that they shall be damned: justice must pass upon them.  
Now such thoughts are very darkness, for verily neither is God's delight so much in, nor his glory so much advanced, by taking of revenge upon his Enemies (though vengeance be his, and he will repay) as in showing mercy unto poor souls.  

1. God delights most in mercy.  1. Scripture seems to hold forth, that there is nothing so much of God's heart in punishing, as in pardoning, as is clear in those two known Scriptures, Isa. 28.21. Where judgement is called his work, but his strange work: his act, but his strange act, as if he did not know how to go about it. How shall I give thee up Ephraim? etc. but Mich. 7.18. God pardoneth iniquity, and passeth by transgression, because he delighteth in mercy: he delighteth in mercy, in the work of pardoning sin, in the act of passing by transgression, as if he knew not how to go about any other work: how dark then are thy thoughts that persuade thee, that it will please God better to damn thee, then to save thee.  
2ly, The exerting of pardoning grace, 
2ly, God's glory is most in mercy.  sets the brightest crown of glory upon the head of the Almighty, Exo. 33.18. Moses begs of God, I beseech thee show me thy glory: and how doth God answer his prayer herein? why ver. 19 I will make all my goodness pass before thee, and I will proclaim 〈◊〉 name of the Lord before thee, and will be gracious to whom I will be gracious, and will show mercy to whom I will show mercy; this is God's name, and his glory. If this than be the darkness wherein thou hast walked, that God will have most glory in damning thee, take hold upon this name of the Lord, and stay thyself upon him as thy God.   

CHAP. XXI. Contains the third kind of bewildring darkness, viz. relating to the way of reconciliation betwixt us and God in three particulars, under the last whereof this question is resolved, what humiliation is sufficient to reconciliation.  
THe third & last sort of bewildring darknesses attending conversion itself, 
3d. Kind. Such as respect the way of reconciliation betwixt us and God.  are such as relate unto the way of Reconciliation between us & God. And verily, though we have a desire now to make peace with God, yet how shall we come at him, if we be in the dark, as to the way of peace? The way of peace they have not known, may be truly said for some season of some souls that would have peace. I remember, when God had hammered them by so many judgements, Amos 4.12. At length he comes to a nameless judgement so sad, that it seems, it could not be expressed, Therefore thus will I do unto thee. Thus? how's that? truly I can't tell how: and what of that? Oh! therefore prepare to meet thy God O Israel! to meet him; therefore you must go only in that way towards him, wherein he is a coming towards you; if you go in any other way, you I will miss of him, not meet him: and if you be in the dark, though you desire to meet him, yet may you miss of the way, and so be bewildered, when you would be reconciled: therefore Mat. 5.25. Agree with thine Adversary quickly, whilst thou art in the way with him. If thou wouldst agree with God, thou must be in the same way with God: if thou wouldst meet him, thou must meet him in his own way. Now there is but only one way of Reconciliation, wherein God will draw near unto a lo●t soul, being justified by faith through Jesus Christ we shall have peace with God, Rom. 5.1. And therefore the same is our only way of Pacification with God, so Heb. 10.20. This is the new and living way. Now all other are but dead ways, wherein a lost soul seeks life. Now what heart hath light enough at the first to see, and to hit upon this new and living way? I can challenge your darkness in this respect, upon this threefold account.  
1. You think, that undubtedly you must give something to God, 
1 Darkness we think we must give something to God.  towards your reconciliation with God. Now this is very darkness, for it is Gods giving of Christ unto you, not your giving of any thing unto God, that is the bottom of your pacification. But very ready are we to think, and Satan to persuade us, that there is no coming unto God, but by bringing something of our own unto God. Hence that enquiry, Mic. 6.6. Wherewithal shall I come before the Lord, and bow myself before him? shall I come before him with sacrifices, etc. Oh! that's the dark counsel of our vain hearts: Bribe Justice, and then you shall have its favour.  
I speak not to straighten your hearts or hands from lending to the Lord, but to direct your souls where to bottom your peace. Doth your goodness extend unto him? or will he take a reward to clear him that is guilty? God forbidden that any heart should think so: and yet if many an heart were asked, Wherefore are all these alms that thou givest? Conscience must answer, as Jacob in his course Compliment to Esau, Gen. 33.8. Esau said, What meanest thou by this drove? and Jacob said, These are to find grace in the sight of my Lord; he had need call him my Lord, when he intimates him to be of so base and ignoble a a spirit, that a Bribe should purchase pardon for a Brother. Just so deal souls with God, the alms they give, their bounty to Saints, to Ministers, etc. are to find favour in the sight of God. But if Esau can refuse his present telling him he hath enough, surely God may much more despise thy gifts, be they what they will be, because all things are his, Psa. 50.9, 10. I will take no Bullock out of thine house, nor Hee-goat out of thy fold, for the beasts of all the Forest, etc. are mine. Set a side the Lord Jesus Christ, and peace in believing, and I dare say it would beggar all the Saints and Angels in Heaven and Earth, to make one Peace-offering to the Lord for any lost soul.  
2ly, You think, 
2d. Darkness. We think we must do something for God▪  that undoubtedly you must at least d●● something as a bottom and ground to your reconciliation with God. Now this is also a soul-bewildring darkness; for if it be only what Christ hath given, than it is only what Christ hath done, that can be a propitiation to God for us. What, will God ever be friends with me, that give him nothing, nor do any thing for him? how shall I think that? Verily flesh and blood will hardly think it, therefore as the former question was, Wherewithal shall I come before God? what shall I give? and the answer from God comes, without money, and without price: so the next question that dark nature prompts, is this; Good Master, what good thing shall I do, that I may inherit eternal life? Mat. 9 16. What good thing shall I do? Oh! we think it must be some good thing of our own doing, that must be at the bottom of our salvation. What good thing? saith Christ, keep the Law, and fulfil the Gospel, & that perfectly, for that's the sum of Christ's answer to him. Now friend, if thy goodness extend so far, then go on to meet the Lord in thine own way. But now thou that livest upon such terms, if ever God take thee, (as Solomon took Shimei, when he had gone beyond his limits from Jerusalem to Gath, after his runaway servants, 1 Kin. 2.39, 40.) The Lord will deal with thee, if ever he find thine heart running after the world, or after sin, as he dealt with Shimei, ver. 44. God will call thee to a severe account upon every old score, and return all thy wickedness upon thine own head, judging thee by thine own mouth. Think of the Pharisee, who comes and tells God what he hath done for God, etc. Lu. 18.12. And yet went away unstified, v. 14. Think of those lost souls, that shall come to Christ in the last day, telling what they have done for him, how they have preached in his Name, and cast out Devils for him. etc. And yet Christ tells them, he doth not know them. Think of Noah's Workmen, that holp to build the Ark, yet were not saved by the Ark. But you will then say, What shall we do with our do? truly I must say as to the business of justification, and making your peace with God, say when you have done all (as Lu. 17.10.) That you are but unprofitable servants.  
3ly, But when the soul comes to be yet farther enlightened and directed; 
3d. Darkness. We must be humbled to such a degree.  so as to think indeed that what it can give, or what it can do, are nothing indeed, neither are they that which (as to peacemaking) God requires; yet is there bewildring darkness upon the Spirit, when the soul comes to be of David's mind, and to speak his language, Psal. 51.16. Thou desirest not sacrifice, else would I give it, thou delightest not in burnt-Offerings: then in comes the 17, v. The sacrifices of God are a broken heart: and here the poor creature is at a loss, and in the dark still, crying out, Oh! what shall I do for such a Sacrifice? Now goeth he to hammer his own spirit, and to see if he can break his own heart, and yet it doth not please him. Poor ones place this brokenness of heart, in such a measure of being humbled: yea, David might well say indeed, that he he had a Broken heart, & so a sacrifice which God would not despise: for he watered his Couch with his tears; if I could do so, saith the soul, I durst then think that I had a Sacrifice. Yea, but profane Esau had multitude of brinish tears, and yet he had no Sacrifice, Heb. 12.17. Thou thinkest the Sacrifice of broken-heartedness, consists in such degrees of being humbled, and till thou come to such a measure as such an one had, thou darest not believe in Jesus Christ, and so thou still walkest in darkness. Observe what the Psalmist says, The sacrifices of God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not the Sacrifice, but the Sacrifices of God are a broken heart. And here it seems, that a Broken heart, if it go alone, and carry not along with it another Sacrifice, (viz. Christ,) can never be acceptable unto God. For it is not only expressly manifest, that David looks beyond the Sacrifices of the Law, by what he saith in the precedent verse, but it is to me evident (not only from the clearness and Evangelicalness of this Psalms whole style, but) particularly from that particular Petition, v. 7. Purge me with Hyssop, and I shall be clean; which Hyssop was of a twofold use in the Ceremonial Law. 1. For the sprinkling of the blood of the clean Bird (a type of Christ) by which sprinkling the Leper was to be cleansed, Leu. 14.6, 7. And 2ly; For the sprinkling of the water of Separation, or purification, Numb. 19.9, 18. called therefore Holy water, Chap. 5.17. because the unclcan were therewith purified: It is, I say, to me evident, that by faith, David had respect to that Blood and Water, that at once issued out of the side of Jesus Christ, Jo. 19.34. At that time when he offered up his body once for all, Heb. 10.9. That one Sacrifice offered for sins for ever, v. 12. Which Blood and Water is expressly called Zach. 13.1. (and I think not impertinently to this matter) a fountain opened for sin (viz. that of blood) and for uncleanness (viz. that of water) to the house of David, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin, and for separation; that is to say, separation for uncleanness, expressly respecting that Water of separation, which was a type of sanctification, as the fountain for sin, that blood, for Justification, & both are for the house of David. Oh happy return of the foresaid holy prayer! But now where is the bleeding Bird, and the running Water, and the Hyssop wherewith this sprinkling is to be made read but the preceding verses, ch. 12. ●0. I will pour upon the house of David (again) the spirit of grace and supplications (that is the same thing that David in the foresaid Psalm, calls the broken spirit, the Sacrifices of God; but how comes it to be so?) They shall look on me whom they have pierced, and mourn &c. (there are the Sacrifices) a bleeding Spirit, looking to a bleeding Christ; a pierced soul, taking hold by faith upon a pierced Christ; a broken heart acting faith (for the same thing that in our Text is called Leaning, is in that Text called Looking) upon a broken Christ. Oh these are Gods Sacrifices, such as he will not, such as he cannot despise: such a soul hath the blood of pierced Christ, for the doing away of the Leprosy and plague of sin, and the water of a pierced Christ, for the purging of pollutions of sin away from it; and it want, not the Hyssop of bitterness (if you look to the end of the verse) that bitter but purgative grace (of godly sorrow to repentance, never to be repent of) whereby that Blood & Water are sprinkled upon it unto Righteousness & Holiness, whilst it by faith continueth looking on him that was pierced, or (in the language of our Text) leaning upon the Beloved. But and if we shall think, that the Psalmists expression is only an Hebraism, the Sacrifices; that is to say, the best or chief Sacrifice of God, is a broken heart; we must yet understand it, of an heart Evangelically broken, and so the matter of necessity returns to the same thing.  
Know ye therefore this day, 
Note.  That all the business and use of a broken heart, as to Pacification & the Atonement of the sinner unto God (though as to us there may be other uses of it, such as to make us to walk humbly with good Hezekiah all our days, Isa. 38.15) I say, all the use of the broken heart as to pacification with God, is merely to make the penitent sinner willing to take hold on a broken Christ; and when these two go together there are the Sacrifices of God. Thou art in the dark, if thou think that thy broken-heartedness makes peace with God for thee (any more than any Gift or Work of thine) by or of itself; but broken-heartedness makes thee see what need thou hast of, & makes thee desirous accordingly to take hold upon God's strength, that He may make peace with God for thee. Thine humblings (be they as great as Esau's) are no better Sacrifices to God, than his tears, unless thy broken heart hold up a broken Christ for a sin-offering, for a propitiation unto God. Query. If you say then, how shall I know whether my heart be sufficiently broken? 
Solu.  I answer, If thine heart (whether it be harrowed or shattered to pieces more or less, according to the different fram of it, or of thy conversation, through Education or Restraining grace, etc.) I say if thou be so far broken, as to be truly necessitous and poor in spirit undone sensibly, and undone utterly without a Christ, & so willing to close with a broken Christ absolutely upon his own terms; let them be what they will, yet thou must have him: & art willing to come up to any terms, rather than to go without him: whether thy sorrowings have been years or months, or weeks, or days, or hours: whether thy tears have been many or few; whether thine humblings have been more or less, thine heart is enough broken to take hold upon, and by Christ to become the sacrifices of God, even such as he will not despise.  

Illustration.  And sirs, let me deal familiarly with you; what is that you account the breaking of a Child's spirit? You have a Child some of you froward and cross, & it will not eat but in what dish and with what spoon it pleaseth: well saith the Parent, i'll break your spirit. You know that a word will do as much to one, as a blow to a child of another disposition. Now the business is not how often it be whipped, once or twice, or thrice, or whether it be whipped at all or no, if so be that the child be now made thoroughly willing to lay down its own humour and will, and to eat in what dish, or with what spoon, or after what sort the Parent will, etc. If that be done, you account that you have broken the child's spirit. So what ever the manner of God's dispensation in humbling of the soul be, whatever measure of the terror of the Lord is known by it, or unto whatever degree of affliction the soul be reduced; if the soul thereby be but made unfeignedly willing to come up unto the terms of God, wholly laying aside its own wisdom which is folly, it's own righteousness which are rags, it's own riches which are very beggary, that is the broken and contrite spirit which God will not despise. This is the sum of our Saviour's own doctrine, Mat. 16.24. If any man will come after me, let him deny himself, and take up his Cross and follow me: That is, let him disown his own terms, his will, his ways, etc. let him lay all them aside, and let him take up his Cross and follow me; that is, though my ways and will be cross, and conttary to his own, and as a cross to flesh and blood, yet let him follow mine, and not his own; this is to have a spirit Evangelically broken, and such a sacrifice God will not despise.   

CHAP. XXII. Contains the third sort of Bewildring darkness, v●z. after conversion in three particulars, the first whereof in this Chapter: viz. Declaring our first Love.  
THere is a third kind of bewildring darkenesses, 

The third kind of bewildring darkness, viz. after conversion.  
As to our comforts.  
3. particulars.   which I refer to our after-Conversion-State, which either bewilder us, and make us at a loss, as to our comforts, or as to the exercise of our graces.  
1. There are darknesses bewildring us after our conversion, as to our comforts; And those are principally upon one of these three accounts, either from the withdrawing the first light of God's countenance, or our first Love; or 2. God's darksome dispensations outwardly towards us: or 3. our own dark backslidings from him.  
First, 
The declining of our first height of zeal for God, and Gods ravishing smiles upon us.  the declining of our first height and heat of Love, and also of the ravishing sense of Gods pardoning grace and love towards us (which we sometimes have in a very high measure in our first conversion, but abates oft times afterwards) is as it were the setting of the Sun upon us, and leaves us many times so much in the dark, as to make us at a loss, as to all our Spiritual comfort, and brings us indeed into a second wilderness.  
Give me leave to illustrate this by a parable. 

A parable. The first Apostasy of our hearts.  
The state of unconversion.   Suppose a woman in a cross humour leaving her husband, and forsaking his house, makes (as she intends) for some friend's house that may receive her, and where she may better indulge her own mind, and cocker her own will and spirit: But missing of the way, lights into a wilderness and loseth herself, and anon the night overtakes her, now she weeps and wails, 
The state of Conviction.  but there is none to comfort her, she listens and harkneth if she might happily hear the voice of any guide, but in stead of the voice of a man to comfort her, there are the roar of all the devouring beasts to affright her, she is afraid to call out for help, lest by such intelligence, the ravenous beasts find her and seize upon her, and she spends the miserable night, but yet is kept alive, till at length the day star ariseth, 

First glimmerings of hope or tidings of mercy.  
Dawnings of some comfortable hopes. Conversion.   and that is some refreshing to her, the day breaks, and that is more; the sun ariseth, and the Lions lay themselves down in their dens, their roaring ceaseth: oh! now she gets up and listens, and whose voice should she hear, but the voice of her affectionate, careful, faithful husband, who had followed her with love to find her when she was lost; and how do you think will that voice revive her? yea, but when he comes to her, embraceth her, pities her, pardons her, leads her out of the wilderness, he gives her wine, 
Justification, etc.  he pours oil into the rents which the thorns of the wilderness had made: the briers of the wilderness having torn away her  from her, he takes his own garment and casts it over her, 

Ravishing joys.  
Enlargements of heart towards God.   he adorns, he perfumes her. Oh! what ravishing joys are there now think you in the heart of this woman? Oh! now she will return home, she will go, and dwell with him, and she will never forsake him any more. Yes, home she must; and she hath such a mind to it, that sometimes she outgoes (as it were) her husband, he doth not go fast enough for her: But at length as willing as she is, 
Drowsiness after conversion.  her legs grow weary of that fast pace, and her spirits are so tired, that she drags behind and falls asleep, and there she lies: her husband looks, and calls her, but she is fast asleep: he comes to her, joggs her, and awaketh her, but she is immediately asleep again, being heavy with sleep: 
Darkness through Gods withdrawing. Bewildring after conver.  At length the night comes on again, and her husband withdraws himself, she wakens, but is near the borders of the wilderness still; she hears yet again the roar almost as lightly perhaps as when she was in the midst of the wilderness: she looks, she calls, she feels for her husband, but he is gone, yet she goeth in the dark, and after him she goes, but in stead of finding him, loseth herself: Now perhaps she may fear, yea think, yea be persuaded, that the joys of yesterday were but a dream, and that she was never at all brought out of the Wilderness: Thus she takes on, perhaps, more than at the beginning; until the day again breaks, and her Husband (that all this while observed her) speaks unto her, and reveals himself afresh, and comforts her. And now this is that she will do, she takes hold of him, she follows after him, and yet keeps close unto him; she makes him her strength; if she cannot go, he must lead her, he must carry her; for home with him she must; she is resolved to go.  
Pardon the Allegory; for I speak of Christ and his Church. The Soul departing from the Lord (as all of us did in Adam) is called a woman departing from her first Husband, Hos. 2. It thinks to please itself in sin, but instead of finding a way to true pleasure, hits upon this spiritual Wilderness. The Night is the darksome clouding of a convicted, wounded spirit. The Lions roaring, etc. is the terrors of the Law, temptations of Satan, horrors of Conscience. In this condition (as I said) the soul is afraid of crying out for a Guide, for a God, for fear of the Devil: Many a such soul is more afraid of praying now, than it was of cursing, or swearing before. This Sunset of carnal comforts, this Midnight of black terrors may, and often doth continue long, and always long enough to make the poor heart weary of the Wilderness: But God is faithful, who suffers not the soul (that he loves) to be tempted above what it is able, but will with the temptation also make a way to escape: Through the tender mercy of this God the Daystar at length visits the soul thus sitting in darkness. And here's some glimmering of comfort to the heart: Yea, but anon, the Sun of Righteousness ariseth with healing under his wings. And now are the beasts of the prey laying themselves down in their dens: Satan is chained up from assaulting: the Law is prohibited from condemning, and Conscience gins a little to be cheered, and now the soul gets up upon her feet to hear what God will say; and the sound that she hears, is the voice of her Beloved, where art thou poor Soul? come unto me, and I will give thee rest: And this abundantly revives her; yea, but by and by Christ comes and manifests himself unto her, and receives her, making her able by Faith to embrace him: He puts (his Robes) his Righteousness upon her nakedness; his Oil (his Comforts) into her wounds; his Wine (his Joys) revive her; his Grace (his Ointments) do perfume her: and now the heart that was rend, and the bones which were broken do rejoice with joy unspeakable, and full of glory. And now the soul makes too much haste home, even greater than Christ seethe convenient for it, crying out, Oh that I were dissolved, that I might be at home with the Lord! Lord, now lettest thou thy servant departed in peace. Oh! that I had but power according to my mind, what would not I do for God? This is much haste, but doth this hold always? No verily, the Spirit indeed is willing, but the Flesh is weak; it's not able to bear such hard travail, it grows drowsy and dull, and heavy with sleep, I mean security, or sloth, or the like; yea, and asleep it falls under the edge of the Wilderness; though it be out of the state of sin, yet it is near unto the terrors and actings of sin still: And as soon as this soul falls asleep, Christ seems to withdraw: Anon the soul is again awakened, but night is come upon it. It is not yet so free from the Wilderness but it can again hear the roaring Lions, that is, 'tis again afflicted, perplexed, troubled: Satan's as loud, Conscience is as loud as ever: And now saith the soul, alas! all was but a dream, but a delusion, and I was never at all brought out of the Wilderness, never savingly wrought upon. Now she gets up, and loseth herself in looking a Christ, now she is in as much darkness as ever, as to her apprehension; and this is the first bewildring darkness after Conversion, v●z. upon the souls falling asleep in spiritual sloth and security, even upon such withdrawing of its first zeal, and Gods withdrawing his first smiles. But when Christ hath to purpose tried, he will graciously return unto such, and restore the joy of his salvation: yet, perhaps, never again in such a ravishing transporting measure here, though he will restore a convenient measure to support for the present; yet (its like) so sparingly, as to keep the soul in more humble and close dependence for the future.  
I have been the longer, 
Made out in the Spouse.  because I have been telling the main of the story of this Spouse in the Canticles unto that verse which is my Text.  
You may observe mention of two eminent times of darkness, or benighting times to the poor Spouse; 
Twice in the dark.  the first was Cant. 3.1. By night I sought him, etc. Being in the dark she was afraid to be any more without him. The second was, Cant. 5.2. when she fell asleep, and Christ waited to awaken her, till his locks were bedewed with the night, saith the Text. Now in both these darknesses she was at a loss for her beloved, Cant. 3.1. I sought him, but I found him not. so ver. 2: so also Cant. 5.6. I sought him, but he had withdrawn himself. Here it seems she had once found him, but now she hath lost him.  
Now suitable to this double loss, 
Twice coming out of the Wilderness.  and benighted condition, you have mention made twice of her coming out of the Wilderness. Cant. 3. she is bewildered and benighted, and at a loss for Christ, but ver. 4. at length she gets at him; and it follows ver. 6. Who is this that comes out of the Wilderness perfumed with all the precious powders of the Merchant? Where you have to observe, 1. How sadly she was bewildered till she came at Jesus Christ. 2. In how glorious and transcendent beauty she was, when she, by taking hold upon Christ (as is said ver. 4.) came out of the Wilderness. Oh 'tis such a bright day now, that she doth not think of another night, so much peace of conscience & joy in believing, so much ravishment, such smoking perfumes, etc. Now she comes out of the wilderness, and she is a perfumed Spouse.  
But then again, as you read of her second Night, and second Bewildring in the fifth Chapter, so of her coming out of the wilderness the second time in our Text. Only observe the difference, and you shall find it what I said true: Who is this that comes up from the wilderness, leaning upon her beloved, Cant. 8.5. Oh! it was a long time this last bout, ere she could find that which she had lost in a night's steep of sloth and security. At first, you see her at a loss, chap. 3.1. and coming out of the wilderness, ver. 6. But now you must read from Chap. 5. to Chap. 8. before you hear of her coming up from the wilderness: At first she comes up in full sense of her glory; she is a perfumed Spouse. Next bout she comes up in full sense of her infirmity; she is now a leaning Spouse. There was more sparkling, flaming, smoking, perfumes of joy before; but more serious, sober, settled humility and dependence now. Before she was more proud of her Beloved, and less ashamed of herself: But now how glad in her Saviour, and yet how sad in herself. Yea, herein her heart (although she lean, and come up from the wilderness) is ready still to fail; because after she had tasted of his love, she fell asleep: And although she were out of the first Wilderness (viz. that of the state of Condemnation) yet fell into the second Wilderness, even that drowsiness of spirit after Conversion. Therefore let not any poor heart among you (for whose sake I have spoken all this) say, that it was never truly brought out of sin, because it is now, or hath been upon the wrack of new terrors, because of its after-conversion, drowsiness, or security: Only if ever thou be (as no doubt thou wilt be) brought out of the Wilderness the second time, covet rather to come out a leaning Spouse, than a perfumed Spouse. I mean, rather desire to be kept low, and in dependence by Grace, than to be raised over-high by comfort. Thus much of the first bewildring darkness after Conversion, as to the enjoyment of our comforts. I would not let him go, chap. 3.4. (That's her language at her coming first out of the Wilderness, and 'tis pretty high and confident) but chap. 8.1, 2. O that thou wert as my Brother, I would lead thee, and bring thee, etc. (this is her Dialect at her second coming up from the second Wilderness) here's more humility and dependence.   

CHAP. XXIII. Two farther particulars, dark providences on God's part, and backslidings on our parts, darkening our comforts; as also two particulars darkening our graces.  
THe second sort of after-conversion darknesses, is, 
2. Dark providences as to our outward man.  Dark Providences, as to our outward man, and hence we are many times bewildered, and at a loss, as to our inward. As they (that I spoke of) were found despairing before conversion, so these repining after conversion, if God lead us into a Land of seeming darkness, it will be to us a wilderness, jer. 2.32. Surely saith the soul, I have been but deluded in spirituals, to think that God would save my soul, for in naturals I am at a great strait, and God doth not provide for my body. If he loved me, he would never keep me so low, he would never so afflict me. Now this is Darkness, for saith Divinity, If he should not afflict thee, surely he doth not love thee. Such a dark cloud of providence in Jobs outward Estate, makes him at a loss for his inward hope. Hear his language, job. 19.8. He hath fenced up my way that I cannot pass, he hath set darkness in my paths: that's the darkness that I now speak of, for vers. 9 He hath Stripped me of my glory; and what of that? why vers. 10. Mine hope hath he removed: when his outward glory, his attyring glory, (for saith he) He hath stripped me) is lost, his inward hope is lost too, because his enjoyment of earth is gone for the present, he is at a loss for the hope of heaven, etc. And this is our very usual and bewildering darkness, to measure and account Gods inward love or hatred, from what providential dealing outwardly is before us, but no man knows it thereby, Eccle. 9.4.  
God's chastisements then to Gods own children, 
God's chastisements on his Saints, a cloud, a dark cloud.  are Clouds so full of darkness, that they are often bewildered as to God's Inward favour, and the light of his countenance, (which they have sometimes accounted better than life) that sun sets in this cloud. A cloud it is, and a dark one too, under which (without great wisdom from above) we may sadly lose ourselves, as to our comforts. But God's chastisements to his people in their own nature are, (and so doth God intent them) only as Israel's Cloudy pillar in their Wilderness. 'Twas very dark, but very useful. 1. For Protection. 2. For Guidance. But  

1. A protecting Cloud.  1. This is a dark, but a protecting Cloud. God makes those providences serve to keep his Saints, wherein they think they shall be lost; what dark thoughts have many of the Saints of God had, of that authority and power (as if all should be undoubtedly lost under it) which God hath made our protection hitherto? cross providences frequently keep us out of danger. As when your child is crossed in bringing of it in from under the horses heels, or like danger in the streets. It's good for me, saith David, That I have been afflicted. That is, It would have been worse, if it had not been so bad. It's better to be poor and godly, then to be rich and proud, by the dark cloud of poverty, God protects them from the danger of pride and vanity, etc.  

2. A directing Cloud.  2. God's chastisements are a dark, but a guiding Cloud, and such was that to Israel. And my Brethren, no matter how dark it be, if God by it point thee to thy way; this is the very use of God's darkest dispensations to his dear ones, Psa. 119.67. Before I was afflicted, I went astray, but now I have learned thy precepts. No matter how black the Rod be, by which thy guide points out thy way.  

3. Dark backslydings.  3ly. The Third sort of bewildring darknesses after conversion, are from our partial apostasy, and wretched backslydings. In this dark we lose our comforts. No sooner doth Satan turn us aside, but he bewilders us; he turns us aside from holiness, and bewilders us as to comforts. For my part, I judge it impossible for any, even for any Saint to maintain spiritual comfort, in turning aside to a carnal conversation. If you will adventure into the dark of sin, you shall be lost sadly (though not finally) in the dark of sorrow, Mich. 7.8, 9 When I fall, I shall arise, when I sit in darkness, the Lord shall be a light unto me: I will bear the indignation of God, because I have sinned against him. From hence you may observe thus much.  
1. That the backslydings, or fall of Saints, shall not be unto death, as the sins of the wicked, I mean to death eternal.  
2. But yet if they will dare to sin, they shall find darkness wherein they may fall.  
3. Yea, and if they fall into sin, they shall sit, (that is) continue some sad season in the dark, and bear (not only feel) the indignation of the Lord.  
4. But at length, God shall plead the cause of such a soul, and he shall bring it forth unto the light, and it shall behold his righteousness yet again, so saith the 9th vers. so then from all put together, you may conclude how little there is in a Saints backslydings, either for the enemy, or for themselves to rejoice in; because if they fall, they shall arise; but not until they have sat in darkness, or born God's indignation: and believe it, this is a wildring work for them that have tasted of his goodness; their pardons, and all other their comforts, may continue where they were still; but the darkness is like to be such, as that for the present, they can neither read the one, nor find the other. As you say of an Eclipse some years ago, is was so dark that you could not see to read, nor find readily what you looked for, although it were at full day. It's easy for the Eclipse of our graces, to bring a bewildring darkness upon our comforts. And as for you that have found this, sinne no more, lest a worse thing come unto you.  
Secondly, 
2. As to the exercise of our graces.  There are after conversion darknesses bewildring us, as to the exercise of our graces. And verily my Brethren, this is sad to purpose; a man that hath been kept in a dark dungeon, and hath never seen the light, 'tis not so much for him to be continually kept in those chains of darkness; but for a man that comes out of a light Room, to walk in dark ways, oh! this is sad, and sadly dangerous. He may the sooner stumble, because he came from the light. Now this darkness the Children of light meet withal, whilst they have too much to do with the world, and secondly with this world.  

1. The dark things of the world.  1. The world will be as it hath ever been, an hindrance to the people of another world. Conversion indeed calls us out of the world; yet after conversion, how ready are we to be tempted back into the world? and truly as soon as we be in the world again, so soon shall we be in the wilderness again: I mean, so soon as we begin to walk in the custom, & after the fashion of this world: Oh Conversion for the present bears us up to heaven, and saith the soul, let the world go which way it will: but afterward our old acquaintance & we begin to meet again, and to parley again, and hence are our bewilderings after conversion: Satan to get us to them, makes huge use of darknesses of the world, Eph. 6.12. We wrestle against the Ruler of the darkness of this world. Oh! that's a bewildring darkness. He had said vers. 11. Take the whole Armour of God, to stand against Satan's bewilderings. Now how sad, yet how frequent is it, to see the children of the light of another world, 
Worldly cares.  bewildered in the dark things of this world? My Brethren, how doth providing for the family; yea, sometimes for the flesh, for pride, profuseness, vanity, lust, etc. darkly bewilder many that pass for Saints, as to their due providing for another world?  

Worldly delights.  How do the da●k beauties of the things of this world, bewilder our affections, and make them at a loss, as to the beauties of holiness.  

Confidences.  How do our dark confidences in worldly supports, bring the actings of our faith to a loss, when they are purely called forth, and summoned to follow aftr God alone?  

Hopes.  How do our dark hopes in worldly vanities, render us lost Creatures almost, when we have nothing but the anchor of spiritual hope to take hold upon?  
How are we bewildered in the dark joys of this world? 
Joys.  so that we little know what it is to have the joy of the Lord for our strength.  
Thus worldly fears, and worldly love, 
Fears, Love, etc.  are dark principles, and the more you find of them, the more you feel we are at a loss for the contrary spiritual graces. Now the old Serpent is the Ruler of all this darkness; therefore he will order it the most politicly that possibly he can, that thereby he may the more effectually bewilder poor converted ones. I have heard of a Commander, 
Simile.  who being in the field, and in danger of being surprised by the powers and numbers of the prevailing Enemy in the same field, caused a good quantity of Powder to be cast on the ground, betwixt him and his approaching enemy, and on the sudden fired, that by the advantage of the dark smoke, he might securely draw off his own men, as well as the prisoners, that he had before taken from his enemy. Thus did he, and so doth Satan, (the Ruler of the darkness of this world:) sometimes he hath some of God's Soldiers prisoners, and when God encounters Satan by his word, (for the weapons of our Warfare are not carnal, but spiritual) and is ready to rescue his Saints, as well as to surprise some of Satan's followers; this Ruler causes some of these worldly delights, etc. to flash betwixt them and God, the flash is but short, (the pleasure of sin soon gone) but the smoke continues, it darkneth the air, and gives Satan advantage not only to carry his own men, but too too often some of Gods own people off the field; that they are not at that time rescued out of Satan's power, by reason of the flashing, smoking, dark things of this world. Oh! what need have converted one's to walk as children of the light? Oh! what need have they, as they are Gods Soldiers, to put on the whole Armour of light?  
Secondly, 
The darksome temptations of this age.  There is a bewildring darkness in this world, I mean, this Age, that sadly casts a black veil over the face of the firmament of Profession, which I think other Ages have scarce ever seen so black as we have done. 
A dark cloud of Levity in the things of God.  Men there are that speak of conversion, as if they were feelingly acquainted with what they say, those that hear, take them unquestionably to be Saints, but saith the Proverb, Loquere ut videam; mark their conversation, and what ever their hearts be, (perhaps jacob's Saints sometimes from their profession, dare not question) or their voices (which are plainly jacob's;) yet their hands look strangely on't, (like Esau's.) This is a strange kind of time, you can neither well call them Saints, nor yet confidently wicked persons. These are like that time spoken of Zach. 14.6.7. It shall come to pass in that day, that it shall not be light, nor darkness, night nor day. Hear them speak, and you would verily think they are Children of light; and observe their walking, and what can you call their deeds, but darkness? They make little conscience what way it is that they get by, whether by right or wrong, true or false; little conscience make they of a promise, little conscience of paying their debts, though they be able etc. What shall we say to these things?  
This is a lamentation, and shall be for a lamentation. Your plain proverb saith, That an handful of old courtesy, is worth an armeful of new Compliments; and indeed I think it too true in Civils: sure I am, that a good handful of old Puritanisme, is worth many Cart-loads of new Profession. It's little to me that thou canst speak of faith, or for freegrace; what care I what thou holdest: this is a great word, I hold this, or I hold that, as to matter of opinion; I hold that Infants are not to be baptised, and I hold that they are; I hold for the Presbyterians, and I hold for the Independents, etc. Yea, but friend, there is something else that thou holdest, thou dost not speak of, thou holdest thy pride, and thy covetousness, and thine uncleanness, and thy lusts still! and what care I what else thou holdest; hold what thou wilt, as long as sin holds thee it mattereth not much. Yea, This is a lamentation, and shall be for a lamentation, that some that were judged once to be converted, have in the dark smoke of prating, arguing, disputing, wrangling, levity seemed to lose the substance of Christianity. Oh sirs, If we be chaff instead of Corn, What shall we say to Jesus Christ, whose Fan is in his hand, and he will thoroughly purge his floor, but burn the Chaff with unquenchable fire, Mat 3.12? What shall we say to our God, even our God, (though we think we can so call him) for he is a consuming fire? Heb. 12.29. What shall we say to our time of Pilgrimage here on earth, which is this Taskers casting time, wherein he casts his Corn and his Chaff together? Now you Husbandmen know, that the Corn when you cast, it flieth home, and the Chaff as soon as out of the showel, it falls short. So saith the Apostle of those professing Israelites, that had nothing but Chaff instead of Corn, they fell in the Wilderness, Heb. 3.17. And therefore let us fear, lest a promise being left us of entering into his rest, any of us should seem to come short. Mark that expression; If there be any falling short, surely it will be of the Chaff. Take heed, take heed, empty Christians, lest your souls fall in this darksome Wilderness, Heb. 4.1. And thus have I done with the Third means of our spiritual bewilderings, viz. DARKNESS. There remains the   

CHAP. XXIV. Contains the fourth means of bewildring. viz. False Lights (or ignes fatui) explained.  
FOurth means of our spiritual bewilderings, 
4. Means of our spiritual bewildering. viz. False lights, Ignes fatui, Kind's of them.  viz. FALSE LIGHTS. There is in nature a Meteor, that vain and ignorant persons have conceited to be a walking spirit. This sometimes appears by Sea, and sometimes in single flames, which were the ominous forerunners of great tempests, therefore they called it Helen, alluding to that pernicious firebrand of Greece: sometimes it appeared in double flames, and then they called it Castor and Pollux, superstitiously thinking (for Heathens they were) that then it was a sign of a prosperous voyage, whereas there is reason in nature, why it should appear single before a storm, when its matter is so thick that it cannot be dissipated, and in distinct flames when its substance is more tenuious, and more easily parted asunder, which imports a clearer air, and more free from that which is the matter of tempests. Of this Meteor, under this name of Castor and Pollux, you have mention made as the sign of the Ship that Paul went aboard, Act. 28.11. Otherwise this light appears by land, sometimes dancing on the one hand, sometimes on the other hand of the Traveller in the night, until by its deceitful guidance, it hath brought the Traveller to an uncertainty, and loss of his true way, and then he becomes prone to follow it, supposing it to be a blazing light in some house or hand, and so hoping to come at some body that may lead him into his way, or some house where he may inquire it, at length according to its nature, it is spent and extinct, tending to pits or bogs, to places of ruin, or precipices of destruction, from whence the Latins called it ignem fatuum & erraticum, and we frequently call it, going-fire, fools-fire, or the like. This many have been bewildered by, and can bear testimony unto; and there is as clear natural reason assigned of it, as of any other known Meteor. And this spiritually understood, is that which I complain of, as the last occasion of our spiritual bewilderings. This the Apostle complained of as a Prophet, this may we sadly lament, 
Seducing spirits.  as seeing the prophecy fulfilled, 1 Tim. 4.1. The spirit speaks expressly, that in the latter times (which on all hands are confessedly ours) there shall be departing from the faith (and what's that, but going out of the way?) and what's the occasion? giving heed to seducing spirits, and doctrines of Devils. Whence these Notes. 1. Satan if he cannot bewilder otherwise, will do it by Doctrines. 2. He will have erring spirits to carry these seducing Doctrines up and down. 3. That poor Travellers are very prone to give heed unto them. 4. They that give heed unto them, will presently be seduced by them, to departed from the way of truth, to err from the faith. This is an express prophecy of our times, and he that runs (through England) may read it fulfilled. And what can I call these temptations so aptly, as going-fires, or seducing lights? By these Satan keeps in play, or in fashion now (methinks) more than ever. Oh! these are lights, the other that I speak, are bewildring Darknesses; but these are bewildering lights: and oh! how much is light in fashion, be it of what kind it will? yea, may I sadly say, How much is that Angel in the fashion, that is now transformed into it! O! my brethrens, in these days seducing spirits had need be lightsome: Lights they are, but which is very suitable, the Apostle that calls them lights, calls them going-lights, yea, erring lights; lightsome whilst they are above ground, but, as was said of the going fire, lighting, and at last going down into a darksome pit, so saith Judas vers. 12. Wandering stars, 
Wand'ring stars.  for whom is reserved the blackness of darkness for ever. I would not, friends, be understood as condemning the Generation of the just, whose portion I know it, 
Caution:  hath always been, to be branded with the soul names of Blasphemy and Heresy, etc. Jesus Christ himself not excepted. Of this speaketh Paul, Act. 24.14. I confess, that after the way which they call Heresy, so worship I the God of my father's, believing all that is written in the Law and the Prophets. Oh! that I could have cause once to call them Heretics in this sense, whom the scripture calls wandering lights, I mean the way of believing all is written in the Law and the Prophets. Neither would I be understood, as speaking out of passion, or ill-will (whereof I know not any reason) but of love, and tenderness, and commiseration unto their souls, to whom I am speaking, with meekness instructing those that oppose themselves, if God peradventure would give them repentance to the acknowledging of the truth, according to my express duty, 2 Tim. 2.25. And yet on the other hand with such love unto the truth, as to contend earnestly for for the faith, which was once delivered to the Saints, which is a duty as express, Jud. vers. 3. I would be farther understood as speaking without any respect of persons, accouning those, and all those, to be going fires, and bewildring lights, whom the Scriptures bring under the following Characters. And further I shall not desire, or dare to affis x any other brand upon such, than what this Bible in mine hand shall prepare unto my hand: wherein I dare not be so unfaithful, or inaffectionate to their souls, as to conceal from them their danger; for we have Christ himself the true light, telling us before of these false ones, and you know we are commanded to hear for afterward. My brethren, there's danger in following every light, for saith our Saviour, Mat. 24.23. If any man shall say, lo, here is Christ, or lo, there is Christ, believe him not: That is, follow you not every light; what not when they speak of Christ? No, vers. 24. For there shall arise false Christ's, and false Prophets etc. and vers. 25. Behold, I have told you before. vers. 26. Wherefore if they shall say unto you, behold, he is in the desert, go not forth; if in the secret Chamber, believe it not. Lights than they are, but but false lights; Prophets, but false ones, false Christ's. Wherefore you must not go out after them, if you do, you may find a desert, but not find a Christ. To come then to the parallel.  

Description of a going fire  A going, or fools fire, is a more gross and fatty Exhalation, kindled either by its own motion, or by contrary cold, etc. carried unconstantly up and down in the lower Region of the Air, and frequently leading Travellers into places of danger, into pits and precipices, being exhaled out of some rank and fat soil, such as burying-places, or fields where great slaughters of Armies have been made, or bogs and putrid parts of the Earth, 

So these false lights  
1. Arise from Corrupion.   etc.  
1. Then these spiritually wandering and bewildering lights, arise (as that Meteor from putrid places) from men's corrupt minds. It hath been accounted of late by some, a solecism to call Men Corrupt from their opinions: oh! he is a very honest man (let his principles be as corrupt as may be) but it was not so in the days of the Apostles, 2 Tim. 3.8. Men of corrupt minds, reprobate concerning the faith, the Apostle calls him Corrupt; that is, Corrupt as to the faith, as well as him that is corrupt as to obedience. Opinions that are wicked, render men corrupt as well as wicked practices. Now then let us take heed what Principles we suck in, as well as what Practices we run into. Oh! there is a corrupt mind, as well as a sound one, & from the former do arise these seduing fires, 1 Tim. 6.5. Perverse dispute of men of corrupt minds. Yea, but such as these will charge you of corruption in judgement, and who shall judge?  
I answer, 
Two kinds of Corruption.  There are two undoubted signs of corruption in the flesh, and those may well serve here, since the Apostle chargeth corruption upon some spirits, 1. Swelling. 2. Running. Under either of these, who can clear the body from corruption?  
So then, those Principles that in their own nature, 
Swelling signs.  tend either to the swelling of the spirit, or the running; I mean to spiritual pride, or pollution, cannot but pass for corruptions of mind, and out of these are generated these going and bewildring lights.  
1. Swelling Principles. The Apostle is full to this purpose, 1 Tim. 6. v. 3. He consents not to wholesome words, etc. vers. 4 He is proud, v. 5. Perverse dispute of men of corrupt minds (and what follows?) destitute of the truth. So 2 Tim. 3.2. Boasters, proud, etc. & v. 8. Men of corrupt minds. And upon this account, I am altogether dissatisfied with the Armine●●cei urine of freewill, because its necessary and direct tend●● the ●s they expound it) is to gratify pride in its highest kind, even spiritual pride; that vain man might be able to say of his own salvation, Is not this Babel which I have built by the strength of my might? etc.  

2. Putrefaction.  2. Putrifying Principles, whose immediate tendency is to filthiness of spirit; for what ever they think that would have none censured for their minds, yet is there filthiness of spirit as well as of flesh, from which, even from all of which Gods heirs of promise must cleanse themselves, 2 Cor. 7.1. Now Principles there are tending to this rottenness, such are theirs, who turn the grace of God into wantonness, Judas 4. Yea more express, 2 Pet. 2.18. They speak great swelling words of vanity (there's the former) They allure through the lusts of the flesh, through much wantonness (there's the latter) Those that were clean escaped from them that live in Errors. Mark the phrase: Now, how did they allure them? Why? that which is forbidden to Saints, (Gal. 5.13. viz. Not to use Christian liberty as an occasion to the flesh:) is intimated to be their practice, vers. 19 Whilst they promise them liberty, they themselves are the servants of Corruption. Mark that: you may be sure that Principles tending to looseness, lust, wantonness, are corrupt Principles, and out of those bogs arise these lights.  
Secondly, That Meteor is a fatty viscous Exhalation: so these going and seducing lights, 
2. They are carnal.  are sensual principles, carnal principles, fl●shly principles, and such are the men themselves, Judas 19 These be they that separate themselves, sensual, having not the spirit. There is an holy separation that Scripture calls for; but amongsts us there is a vain carnal separation without the spirit, but not without sensuality: these separate from men, but not from sin; they are forsooth better than others, but they do worse than others; they are begodded above men, but they live beastially and below men. One drinketh drunk, and speaks not at all of Christ, as the rude profane drunkard: pices her drinks drunk too as the other, but professed such I speaks of Christ, and saith he is a Saint, and others in darkness; and why? may not this be counted the more profane of the two? These are they that say they cannot sin, that delight in nothing else but sin.  
Thirdly, That Meteor is light, uncertain, 
3. Uncertain.  carried about with every air; so these are carried to and fro with every wind of doctrine, Eph. 4.14. One while you must seek Christ here, and another while, lo, Christ is there: one while he is to be found in the Wilderness, another while in the Chamber, Mat. 24.23. etc. One while in the Ordinances, another while above the Ordinances; therefore some now, and all another time, and none of them another. Now the noise that these going fires make, cannot possibly be a saving sound, because they are an uncertain sound; and if the Trumpet give an uncertain sound, who shall prepare himself to the battle? Truth is not so, it cannot be at uncertainties; from the beginning of the Bible to the end thereof, in all the Types, Histories, Prophecies, Gospel, etc. there is only one thing, and that at all certainty preached, viz. Jesus Christ. Hence is that testimony born unto ●he Scripture, 2 Pet: 1.19. You have a sure (or certain) word of prophecy, whereunto you do well that you take heed, as unto a light shining in a dark place, until the Daystar arise in your hearts, which is only to be understood of the day of glory, according to that (and other) Scriptures, till I come, give attendance to reading, etc. And lo, I am with you to the end of the world, till glory come, the word is a sure guide. Now it is not possible that a true light to day, should be a false light to morrow; or a light to day, and none to morrow: wherefore it is called a sure word.  
4. The Meteor hath not its light from the Sun, 
4. Kindled not by the Sun, but by the cold or selfe motion.  but it is kindled either by the Antiperistasis (as they call it) of the coldness of the night, or its own motion, etc. Of the first of these our Saviour saith, Mat. 24.12. The love of many shall wax cold, and vers. 11. Many false Prophets shall arise, and deceive many. We give advantange unto false Opinions, by the coldness of our hearts, and want of zeal in the true. These Meteors have not their light from the Sun, I read no Philosopher saying so. Selfe-kindled they are, and so are these false lights. They have not their light from the Word, but from self, 2 Tim. 3.2. Men shall be lovers of themselves. It is the first of those many Characters, that he gives of those false guiding lights. Whence are Errors? Why? Men are in love with themselves, with every Notion of their own brain, and thought of their own heart. Yea, 'tis zeal for self, and zeal from self, that kindleth their light. The Character that the spirit affixeth upon that fools-fire Theudas is this, Act. 5.36. He boasted himself to be somebody. Self is at the bottom, and self is the concernment. Oh! that doctrine is very dangerous, and very likely to kindle many fatty, carnal, sensual hearts, that gratifieth sinful self, 2 Tim. 3.4. They themselves are lovers of pleasures, more than lovers of God; and their Proselytes or Disciples, vers. 6. Are still led away with (that is under the power of) divers lusts. Selfish doctrine is carnal doctrine, and so must needs be a false light; for true doctrine is, Deny yourselves, and welcome to a profane heart, shall be that light that will lead to heaven, and not burn up sinful self.  

5. They lead to pits of ruin and precipices of destruction.  Fifthly, (Which is extremely sad) These lights lead to places of ruin, to pits and precipices of destruction. Take heed, take heed, of destructive Principles in whatsoever dress they be. There be damning Principles, as well as Practices: one may be damned for his drunkenness, and thou for thy Heresy, else the Apostle knew not what he said, 2 Pet. 2.1. As there were false Prophets among the people, so there shall be false Teachers among you, who privily shall bring in damnable Heresies, and shall bring upon themselves swift destruction. But God that cannot lie calls them so, therefore they are so: so then there is damning danger in going after them.   

CHAP. XXV. Contains the Application of the foregoing Chapter.  
TO improve now what hath been spoken. Use. 
To pity those that follow false lights.  If there be a possibility of being Bewildred, by following of the Light, what shall we then do? Why? truly, my brethren, Pity such as follow them, and do not only take heed of darkness, but of light also. You know our usual word to a stranger whom we lodge, I pray, Sir, follow the Light; but truly if a transformed Devil can set up Lights, let us take heed what Light we follow. A King being about to Invade a Country, whereunto he must come by Sea, and plotting to take his advantage in the Night, the Governor of that Country, having intelligence, appoints burning Lights to be set upon some Rocks not far from shore, and which run some way into the Sea, having some of their heads above water. The Invader made no question, but that they were Lights upon the shore, and so runs destructively upon the Rocks without fear. Satan doth, verily, set many a Light a burning, but they are all deceitful ones, they are all set upon the Rocks; and those Souls that come near them (as Paul's phrase is) concerning the Faith make Shipwreck. O pity therefore, pity the poor Souls that rush upon the Rocks, while they follow the Light, and think it to be the true Light. I believe amongst our bewildered ones, many such poor ones there are: Oh! pray, pray hard for such, considering thyself, lest thou also be tempted.  
And secondly: As for yourselves, 
Take heed what light you follow.  take heed what you Use. 2 receive for Light: I say not, believe what I say; but you have a Card to sail by, a sure word to go by: Try all by the Scriptures; even try the Lights, whether they be of God or no. For thus much I dare assert, even concerning these Times, That though there be many false Christ's, and false Lights, and that many follow their pernicious ways, as is said 2 Pet. 2.2. yet may we say with John, 1 Epist. 2.8. that the true light now shineth. Though there are many false Lights, yet there is a Sun in the firmament, and a true Christ in the word preached. If you demand  


Quest. How the true light is to be known?  
Answ. By humble address to the Throne of Grace.   But how shall I do to know whether that Light, which I follow, be the true light or no?  
I answer: Address thyself in all humility to the Throne of Grace (in the sense of thy weak and wand'ring judgement, how unable thou art to discern of things that differ, how unable to choose that which is good, how subject to be carried about with every wind of doctrine) 'Twas (I think) the Devils undoing sin to be proud, but Psal. 25.10. The meek will God teach his judgements, the meek will he teach in his way; the humble will God teach, and they shall know his way. Go thus to God, and he will tell thee which is the true Light, and which the false. But I know, you would be glad in such a case to carry a promise with you to the Throne of Grace, to put it in suit by prayer there; 
A promise that we shall know the true light.  take that, and I think it worth the bearing along with you, Isa. 52.6. Therefore my people shall know my name; therefore they shall know in that day, that I am he that doth speak, behold it is I. Act Faith upon this promise, and God shall make thee to discern the true Light, though thou be not able to dispute for it; yet shalt thou be fully satisfied in it by the guidance of the Spirit.  
Object. Yea, but will these Seducers say, we have the Spirit as well as you, and we are as sure as you, and why may not we be right as well as you?  
Answ. They and we cannot be both sure, and both right, because we are Contradictory. But that you may know which is true, for both cannot be true, take this a more general and precious Rule. 
A general rule to know false light.  There is no true Light differing in the whole kind, or contradictory to another true Light. There may be a true Light, yet lesser than another; as in this respect, there is one glory of the Sun, another of the Moon, another of the Stars, yet are they all true Lights; but then they are not contrary, but subordinate the one unto the other. Thus the light of a Candle and the light of the Noon-sun b●th are true lights; for though the Sun's do swallow up the Candle's light (as it were) yet you see the Candle hath its light still. But now take a Glow-worm, or a Scale of a Fish, or a piece of rotten wood, these shine in the dark also, but they are false Lights; for bring them to the Candle, or to the Sun, and there is nothing like light in them, they differ from it in the whole kind. Thus the light of the Law, and the light of the Gospel, and the light of Grace, and the light of Glory, are different Lights, or distinct, one subordinate to the other, but not in the least contrary. But bring an Error to the Light of the Word, and it is (like a piece of rotten wood brought unto a Candle) very darkness, ceasing altogether to be a Light. So then what ever Doctrine it is, that is contrary to any known true Light, resolve upon it, that that is a false Light.  
More particularly, take this threefold Rule; 
Three particular Rules.  for there is a threefold known Light. So then whatever Doctrine runs counter, either first to the light of Nature, or secondly to the light of the Spirit, or thirdly to the truth as it is in Jesus, cannot be a true Light.  
1. Then, 
1. The light of Nature, that is, so far as men go along with the Bible without a Bible.  there is an undoubted impress of Eternal Verity upon our natures, some sparks whereof yet remain after our ruins of Nature in the fall, which nothing in all the Scripture is, or can be contrary unto, because it is a true Light as far as it goeth, and for the quality of it. This you read of in the Heathens, Rom. 1.19, 20, 21. I say not, that by improvement of that, they might have demerited a saving measure of true light, but so much they had, that by the using of it, they might have avoided that gross Idolatrous darkness, that he there speaks of; for this is flatly contradictory to the light of natural reason, that that which was made by me (suppose an Idol) should be my Maker. I remember once in Ireland, one went about to dissuade the soldiers from opposing the Rebels; for, said he, If one smite thee on the one cheek, turn to him the other; and this he called a Scripture-self Resignation, mistaking that scripture, and opposing it against the Law of Self-preservation written indelebly in all hearts. I have also read in the History of Munster in Germany, of two men that solicited two young Virgins (made their Proselytes) to Fornication; the Maids refused the motion with disdain, telling them, that their natural modesty and shame abhorred it; they replied impudently, and importunately, and it seems too prevailingly, that that was self, and to be denied, else no salvation. Now that could not be a true light, because natural conscience itself did abominate it. In such cases we may say as Paul, 1 Cor. 11.14. Doth not even Nature itself teach you?  

2. The light of the Spirit that is in the Scriptures.  Secondly, That which is contrary to the light of the Spirit of God, must needs be false Light. But they pretend to the Spirit as well as we, and there are no immediate decisions of our Disputations: how then shall we know what judgement God's Spirit is of in any Debate?  

How we may know the judgement the holy Spirit.  Answ. As by the Writings of Judge Cook we know his judgement in things of Law, and by the Writings of any other Author that is personally withdrawn, we see his mind, so though the Holy Spirit hath withdrawn himself, as to any more vocal decisions of our Controversies, yet hath he not left himself without witness, in that the Scriptures are express, and expressly his, 2 Pet. 1.21. The Prophecy came not by the will of man, but holy men of God spoke, as they were moved by the Holy Ghost.  
Object. Yea, but say they, we maintain our opinion by Scripture, and that's your exposition, and this is mine, that's your sense, this is mine, and why not mine be true as well as yours?  
Answ. There is not any intelligent Author, but it is easy to gather the tendency and scope of the whole discourse. Now we may very usually meet with a passage, which being viewed alone, and at sudden appearance, may seem to contradict the genius of the whole discourse: Now if that sentence be competently capable of another sense, (than that which singly and suddenly it seems to bear) and that other sense be fairly coincident with the plain bent of the whole discourse, in this case no man ever doubts to say, that this sense, (so made out, and orderly according with the whole) is the Author's very judgement.  
So here, the Scriptures (as before) are the undoubted writings of the holy Spirit. 
Sum of the Scriptures.  The plain tendency of these is clearer than the Sun. viz. That salvation is from God only through Christ, and according to the Election of grace unto mankind once happy, now lost, by that lively faith which carrieth perseverant obedience in its bosom, to the praise of the glory of his grace, that God may be all in all. This, who so runs through the scriptures may read, and such a scope you have called the Analogy of Faith. Now then if there be any single sentence that seems to divide from the whole, either you must deny the scriptures to be the Holy Spirits, (which is blasphemous, & who so comes that, first let him seek satisfaction of whom he will, I study not to satisfy him) or if you yield them to be of divine inspiration, you must suppose (that though you be ignorant, or your reason in the dark, which may well be) that yet there is a sense of it that you discover not, that bears a sweet harmony with the whole; and some worthy men have sweetly studied out much exquisite Music in these seeming discords, which they have gathered by collations of scripture with scripture: and if a sense be discovered (though latent as to the letter, or first view, etc.) that may competently fall in with the present intended discourse, and accord with the whole frame of the scriptures, we cannot be at such a blind confusion, as was supposed in the Objection; that you may say, this is your sense, that is mine; and why may not I be as right as you? Thou hast one sense of a scripture, and another hath another: thou thinkest that thine interpretation unties all the knots of that scripture, and his thou thinkest doth not: but now friend, if thy sense be contrary to the undoubted principles of truth in general, and the tendency of the scriptures, though thou be not sure that the other man's sense (supposed to accord with the rule of faith) is the very sense of this very place, because he cannot by it resolve all thy difficulties; yet may he be sure that thy sense is false, as to this scripture in particular, because it will not stand with the sense of scriptures in the general; for every spark is Homogeneous, and of the same kind with the whole flame.  
The Apostle writeth expressly to this purpose, Rom. 12.6. 
Make use of the Analogy of faith.  Let us prophesy (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) according to the rule, or square, or scope, or proportion of the faith. When we preach upon a particular verse, let us not only suit our Doctrine to the particular notions that we have raised from thence, but be we sure that the scope, tendency, and proportion of the truth will bear it, lse how sparkling or shining soever our Notion may be, they will prove but ignes fatui, bewildring false lights. And verily (I think) it were easy upon this score, to attaint many of those ranging Errors of the times. Who can reconcile the Popish Doctrine of merits to that undoubted Rule, there is no name whereby we must be saved, but the name Jesus Christ? Who can make the licentious notion of fruitless believing, to stand before that Capital truth, that faith without works, is dead faith? Who can bring the Arminian, or Pelagian Doctrine of freewill, to a subserviency to the praise of the glory of freegrace? Thus much for scripture-light.  

3. The truth as it is in Jesus, the rule of the new Creature.  But thirdly, That light which is contrary to the truth as it is in Jesus, can not but be a false light. This is elsewhere called the rule of the new Creature, and as many that walk according to it, peace be on them, and on the whole Israel of God, this is described, Eph. 4.21. If you have been taught by him, as the truth is in jesus, verses 22.23, etc. Put off concerning the former conversation, the old man, that is corrupt according to deceitful lusts, and be renewed, etc. Put on righteousness and holiness, vers. 24. Putting away lying, speak truth, vers. 25. Putting away wrath, vers. 26. Not stealing, but labouring, vers. 28. Not corrupt in communication, but edifying, vers. 29. Not grieving the holy Spirit, etc. vers. 30. If any thing, called light, be contrary to these Rules of the new Creature, as most of our wanton licentious going fires are, 'tis unquestionably false light. So then to conclude in the Prophet's language, Isai. 8.20. To the Law, and to the Testimony, 
Conclusion.  if any speak not according to this word, it is because there is no light, (that is, no true light) in them: But let us say with David, Psa. 119.105. Thy Word is a lamp unto my path, and a light unto my feet.   

CHAP. XXVI. Contains the Collateral doctrine, that every unregenerate soul, is a lost soul, expounded and improved.  
ANd thus have you heard what advantages Satan hath, what pains he takes, what means are made use of unto the bewildring of poor souls. And thus much for the discovery of the point. Instead of Application (because I have all along applied things in particular) I shall subjoin a Collateral doctrine, 
A Collateral Doctrine.  and that is this; If every unregenerate heart be in a bewildered condition, then that  
Every soul that is in an unregenerate state, 
An unregenerate soul, is a lost soul.  is in a lost estate, Psal. 119.176. I have gone astray like a lost sheep. Souls that are astray, that is, spiritually bewildered, are spiritually lost. Christ binds down this truth with a threefold Cord, three Parables, Luk. 15. The lost sheep, vers. 4. The lost piece of silver, vers. 8. The lost Prodigal, vers. 24. and all these to import the unregenerate condition. An unconverted soul, is a lost soul.  
Lost?— I know not what word goes higher to express an undone estate. Many say, I had a good wife, but I have lost her; a dear child, but I have lost him; a precious friend, a fair estate, but I have lost them. I believe if you should be questioned for the cause of most of your complain, 'twould be found that (lost) lies at the bottom of them: Losses are burdensome, we know not how to bear them. Rachel had lost her Children, and she refused to be comforted: Let me look then among you Mourners and Complainers: one mourns for the loss of a debt, a Ship taken by Pirates, an house burnt; another for the loss of a friend, a relation, etc. A third hath lost his strength, his limbs, his hearing, his sight; and amongst you all are there none whose lamentation is, Oh! but I have lost a precious soul. 'Tis strange that that there is so much moan for other losses, & so little for this; for let me till every unconverted heart amongst you, that thou art not possibly liable to such another loss as this, for this is a comprehensive, an irreparable, an eternal loss.  

1 This loss is comprehensive.  1. This is a comprehensive loss, even of all other losses, for that man that loses his soul, loseth himself, and all things else, and what can be more?  

1 Lose thy soul, and lose thyself.  1. The soul is such a thing, as in the enjoyment whereof a man enjoys himself, and therefore losing it, loseth himself. You say of some mad distracted man, he hath a fair estate, a good wife, pretty children, but he hath not himself; and what poorest man amongst you, would exchange Estates with such an one? so the unregenerate of the world have honours, pleasures, profits, what not? but they have not themselves, they have lost themselves, because they have lost their souls, Mat. 16.26. It runs, What will it advantage, if a man gain the world, and lose his own soul? But Luk. 9.25. If he gain the world and lose himself. He that loseth his soul, loseth himself: You say, Anima hominis & homo, the soul is the man, sure here it must pass for current undoubtedly, if thou have lost thy soul, thou hast lost thyself. The Prodigal was a jolly man whilst he was a lost Son, but in the Lord's eye, and his own, when he came to be enlightened, he was not an enjoyer of himself, Luk. 15. v. 17. When he came (that's by repentance) to himself, he said.  
2. In the enjoyment of our soul, 
2. Lose all other things too.  we enjoy all things else. If thou canst not say, that thy soul is thine, thou canst not say any thing else is thine, therefore in losing thy soul, thou hast lost all things else: as  
1. God is none of thine. 
1. Losest God.  Thus the Apostle expressing the unregenerate estate of the Ephesians, Chap. 2.12. saith, they were without God in the world. Hence our ordinary phrase, unregenerate ones are ungodly ones; graceless ones are godless ones. What, my Brethren, lost God? Heaven and Earth tremble at this loss! lost God? there's one word for all, for God is all in all. A Saint may say as Jacob said, I have all, Gen. 33.11. for so the Hebrew Text bears, Qui habet habentem omnia, habet omnia, he hath all, that hath him that hath all. A Saint may say, this is my wine, and my wool, and my flax, and mine oil, for the Lord is my God, and therefore  
Secondly, Mammon is, and shall be none of thine. 
2 Mammon.  Vain men care not for losing their souls, if that be the worst of it, that they must lose God by it, for they say unto God, depart from us: Vain men care not for losing their souls, so as that they may either get, or save their Mammon. But friend, if thou lose thy soul, that's the way to lose thy Mammon also. If thou canst not say thy soul is thine, whose shall those things be when that is gone? If thy soul be required this night of thee, than whose shall these things be that thou hast provided? Luk. 12.20. The lost Son was feign to rob the Swine, to fill his belly with their husks. Thou art a robber when thou takest either fleece or flesh from the poor sheep to feed thy belly, or to  thy back; and, save that the sheep is dumb before the shearer and slaughterer, it would cry out Robbery and Murder, for it is more innocent than thou, neither is it any of thine, save only by God's permission and thine usurpation. Therefore God saith, (as if thou usurpest his right) I will recover my Wool, and my Flax, and take away my Corn and Wine, Hos. 2.9. if thy soul be not thine.  

2. Irreparable.  2. The loss of the soul is an irreparable loss, Mat. 16.26. To lose his soul, Luk. 9.25. Or lose himself, is to be cast away. Oh! that's a sad word: such an one is cast away, that is, he is drowned, and sunk, and buried in the bottom of the Sea, and can never be recovered any more. A poor wretch that loseth his soul, is cast away, that is; drowned, and sunk, and buried in the bottom of Hell for evermore. If you have lost your Gold by hiding it in the Earth, you may dig for it, and find it: but if you have lost your Gold in the bottom of the Sea, 'tis irrecoverably lost. If thou losest a Wife, or a Child, or an Estate, etc. these losses are recoverable; or if God take away these, he can for Counters give us Gold: But if thou lose thy soul, nothing can repair that loss, Mat. 16.26. What shall a man give in exchange for his soul? that is, there is nothing so much worth as it, nothing able to repair the loss of it. Set apart the inestimable righteousness of the Lord Jesus, and it would utterly beggar heaven and earth to repair the loss of any one poor soul. When we exchange our souls with any thing that this world can afford, we are as a rich fool, (and much more foolish than he) that gives away an exceeding great Estate for a painted Apple, or guilded Nut. An hundred thousand times more than what he gets, would not countervail the one thing that he loseth.  

3. Eternal.  3. It is an eternal loss, because it is the loss of that which is immortal. 'Tis in the soul that the worm lives that never dyeth: 'Tis upon such a soul that the fire feedeth, that never goeth out, Isai. 66.24. The grief, the sense, the sorrow of other losses dyeth with thee; but this loss, and the unconceivable sadness of it, gins most to live when thou diest; the loss of temporal things is but temporal, but the loss of the immortal soul is eternal: What friend! lost for ever? for ever?— Oh! let that word break thy heart.  
From hence, let me first speak to those that are lost, Use 1 and not yet found: This is, and shall be for a lamentation. 
To those that are lost and not yet found, lament.  What my Brethren, have you lost your souls, and not found them? Why, every one is solicitous for losses, 1 Sam. 9.3. The Asses of Kish were lost, and he said unto Saul, arise, take servants with thee, and go and seek the Asses. Up and call in help, and take all pains, and all to seek the lost Asses. And thus they pass through the Land of Shalishah, but they found them not, through the Land of Shalim, but there they were not; through a third Land, and yet found them not, 
Seek your souls.  and yet on they went to seek them still, verses 4.5. Oh! how shall this story rise up to condemn poor souls? Hast thou ever taken such pains to find thy lost soul? to go from Ordinance to Ordinance, from duty to duy, from one endeavour to another, restlessly laborious in seeking that which thou hast lost? You have a saying, that I love you as I love my soul. Why? upon the account of this history, I had rather be some man's Ass, than thy soul; yea, most men's Dog, rather than thy soul; if they lose their Dog, they'll whistle for him: If a Gentleman lose a setting Dog, etc. all the Country shall be searched for it; but how few Gentles or others, take pains inseeking their lost souls? Alas! this is in a sort, an infinite loss, wherein thou losest an infinite God? How sad is it then, that herein thou shouldest be, or not at all, or so sparingly affected? My friends, I see you are yet alive; and thus much according to the same truth, I would say to qualify what was before spoken of this loss (for the sake of broken hearts, not of obdured sinners) that the soul is not so (as I said) lost until your lives be lost: for until you have lost your lives 'tis good seeking, and great hopes of finding your lost souls? 
Possibility of being found.  The lost Sheep, lost piece of Silver, lost Prodigal, were all three of them found, Luk. 15.6. Rejoice with me, for I have found my Sheep which was lost, vers. 9 Rejoice with me, for I have found the Piece which I had lost, vers. 24. This my Son was lost, and is found. Therefore though thy soul be lost, yet seek it, for there is comfortable hope that it may be found.  
Querie. But mayst thou say, How shall I do to seek my lost bewildered soul?  
Answ. I answer, The way to seek your souls, is to seek God, find him, and you find them, for he is the God of your souls. I would at once, have you to charge your souls to seek God, and to beg of God to seek your souls. Take you pains as they did in seeking the Asses; and as they, when they had done all, went to the man of God for them, 1 Sam. 9.6. So when you have taken, or shall take all pains, and use all endeavours to find your lost souls, go out of yourselves, and beyond your own labours, go to God that he may find you; thus David goes to God, and saith, Psal. 119.176. I have gone astray like a lost sheep, seek thy servant. Art thou gone astray? is thy soul lost? Oh! seek to God to seek you, God's way to seek thee, is by making thee to seek him. In this God works by making thee to work with him. It is safer thus to join the Notions, then to make too nice distinctions in Theory, 'tis (I think) undoing to make distinctions in practice. If thou say, thou wilt stay till God seek thee, thou mayst never be sought: and if on the other hand, thou trust to thy own seeking, thou mayst ne'er be found; therefore as it were, quicken, and stir up God to quicken thee; 

Be exhorted hereto.  
1. For your own sakes.  
Yours the loss.   say unto God, Lord, seek my poor lost soul. Let me beg this of you.  
1. For your own sakes. Oh! friends 'tis you, 'tis only you that can properly be said to have the loss: if thy soul be lost, surely it is thy loss: If thou lose thy own soul, mark those appropriating terms, Mat. 16.26. Alas! thy damnation will not hinder either Gods being glorified, or thy faithful Ministers being saved; but thine own salvation, thine own glory, this is lost, lost eternally.  
Secondly, For God's sake, for Heaven's sake. 

2. For God and heaven's sake.  
Heaven loseth.   Although not properly, yet in some sort 'tis loss to Heaven, when a soul is lost; for 'tis joy in heaven over any soul that is found. The Angels rejoice; yea, God saith, Let us be merry, for this my Son was lost, and is found, Luk. 15.32.  
3. For the Gospel sake, for your Minister's sake. 
3. For the Gospel's sake. That loseth.  You pretend to love the Gospel, and to love your Ministers; Oh! then look after your lost souls. Friends, if your souls be lost, 'twil be in a sort the Gospel's loss, 2. Cor. 4.3. If our Gospel be hid, 'tis hid in those that are lost; thy loss is an Eclipse, a kind of hiding to the Gospel. Yea, if you be lost, 'twil be in a sort our loss also, 1 Cor. 3.9. (Though I rather take this Text to be meant of the building up of Doctrines, then of Hearers; yet give me leave to allude unto it. You have Ministers called labourers with God, the labour is building, Christ is the foundation, v. 10. The materials are Gold, Silver, precious Stones, (these you know will abide the burning) Hay, Wood, Stubble, (these are combustible) v. 12. (Some are Saints and precious Souls, some Hypocrites, some wretched Creatures.) Now every man's work shall be tried by fire, of what sort it is, v. 13. Whether you be rot●●n or sound, that day will manifest: Now if any man's work abide, he shall receive a reward; (if your souls be saved, your Preacher shall be a gainer) v. 14. But if any man's work be burnt, he shall suffer loss, yet himself shall be saved, yet so as by fire, v. 15. When God comes to look over a Gospel Minister, and finds him faithful, (though souls have perished under his Ministry) himself shall be saved; yet though he be saved, if they perish, he shall suffer loss; for those that convert many to righteousness, shall shine as the Stars of Heaven, Dan. 12.3. Think of this you Formalists, in whose profession there is no more substance, than hay, or stubble, no more durableness, then in wood before the devouring flame.  


Encouragement hereunto.  
Christ's office is to find lost souls.   Now for the encouragement, as to a search after your lost souls, I shall say no more, but only tell you where you may hear of them. If you lose a Book, or any thing else in the Congregation, you go to the Clerk to inquire for it, because it is his office and business to take up that which you have lost, and to save it for you. Oh! go to Jesus Christ, 'tis his very office, Luk. 19.10. To seek, and to save that which is lost. If you would hear of your long-lost souls, go to Christ, he can tell you tidings of them. Indeed it cost Christ dear, before he could take them up, but you may have them again at an happy rate. He that understands the value of his soul, or believes what I have said this day, will not think it an ill bargain to redeem his soul upon any terms. Come to Christ and welcome, you have lost yourselves in selling yourselves for naught, as it is said, Isai. 52.3. But you may be redeemed without money, and without price.  
Use. 2 Secondly, From hence a word to those that were lost, but are found: 
To those that were lost, but are found.  Art thou found? Why, welcome friend, I am glad to see thee, only labour henceforward to follow close after that God that hath found thee. The spouse was once bewildered, but now she is found; therefore she will lean upon her beloved. That you may so do,  


Rules.  
1. Be  of the ways of sin.   1. Be exceeding  of th● ways of sin, and of your own heart's. Oh! how cautelous is that Caution, Prov. 4.14, 15. Enter not into the path of the wicked, and go not in the way of evil men. Do not go, do not so much as enter. And then in the next verse, Avoid it, pass not by it, turn from it, and pass away. He cautioneth, as if he could never enough caution us, surely there is great danger in having the least to do with those ways.  

2. Be very observant of the true light.  Be very observant of the true light, Psal. 119.104. Through thy Precepts I get understanding, therefore I hate every false way.  

3. Be watchful over thine Affections, the feet of thy soul.  Thirdly, Be very watchful over thine Affections, the feet of thy soul, Psal. 119.101. I have refrained my feet, from every evil way, that I may keep thy word. Keep the Word, and it shall keep thee, If so be that the Lord have graciously found thee. Keep thy feet, and thou shalt keep the word.    

The third Part of this Treatise, 
3. Part.  discovers the great concernment of lost Souls. viz. to come up from the Wilderness of sin.  

CHAP. I. Contains two precious Doctrines. 1. That there is a way from the Wilderness of sin. 2. That it is an uphill way. The latter is largely opened and applied.  
ANd thus much of the second main point in our Text; That every Christlesse, or unregenerate soul is a bewildered, and so a lost soul. We pass on to the  
Third main Doctrine; That It is the great concernment of poor bewildered souls to come, 
3d. Main Doctrine, under which two previous Doctrines.  even to come up from the wilderness of SIN. And so you have the third thing propounded in the draught of this MAP, viz. Moses on Pisgah, turning his back on the wilderness, and pointing towards Canaan.  
Before I come to handle this point, I must mind you of two previous and employed truths in these words, Cometh up from the wilderness.  
First, That there is a way from the wilderness of sin. Doct. 1 The Spouse in the Text found that WAY, and so left, 
That there is a way from the wilderness.  and came out of that WILDERNESS.  
But this point I shall but mention here, because I shall have occasion to explain it afterward, showing Who is this way, viz. Christ, how he is, and came to be this way? what manner of way he is? and what improvement we ought hereof to make?  
Doct. 2 The second is this, and I shall a little speak to it; that The way out of the wilderness of SIN, 
The way from the wilderness of sin, is an up hill way.  is an uphil WAY. Who is this that comes up from the Wilderness?  
My Brethren, my business is to chalk out unto you, the best and truest, not the easiest way. You would have small cause to thank any man, that should lead you into the way of the valleys, when your way is the way of the hills, and life and death depends on the dispatch of your journey. I had as live Christ should have no followers, as such as will not follow the Lamb whithersoever he goes; so Rev. 14.4. Now the usual posture of the Lord Jesus is, Leaping over the Mountains, skipping upon the Hills, Cant. 2.8. When God calls a soul by conversion, 'tis like his Call to Lot in Sodom, Gen. 19.14. Up, get you out of this place, for the Lord will destroy this City. Up, g●t you out of the state of sin, for the Lord will set fire on the thickets of this Wilderness. Up, get you out, so saith Christ to the Spouse, Cant. 2.10. Rise up my love, my fair one, and come away. Himself was upon the Hills and Mountains, v. 8. and therefore he calls her to come up thither, that (as his phrase in John is) Where he is, she may be also. Therefore I said, Christ had as good have no followers, as such that will only follow in the way of the plains.  

Proof of it.  Now that the way from the Wilderness of sin, is an up-hill way, I shall labour to prove by induction of Particulars considerable in that motion, the terms of the motion, and remarkable circumstances, as to the motion of the soul in the way that leads from the Wilderness of sin.  

1. By induction of particulars.  1. By induction of particulars, I shall mention these four. 1. Repentance. 2. Faith. 3. Obedience. 4. Gospel-converse. And verily for proof of each these, I think I shall need little more than your own ordinary expressions of your own ordinary experience. Oh! what ado have I (sayest thou) to get up mine heart unto true Gospel-sorrow for my sins? Oh! what an hard work is it (saith another) To bring my heart up to a belief of the promises? to trust God in difficulties, etc. Oh! how difficult to get up the hill of Gospel-obedience? what pains must I take to get to Communion with God in the spirit? etc.  
1. The way of Repentance is an uphil way. 
1. The way of repentance is an up hill way.  This is the language of the repentant Prodigal, Lu. 15.18. I will arise, and go to my father: without getting up, nothing can be done as to repentance. Sin is asleep, it is a death at the bottom of the hill, and there is no repentance without an awaking, an arising, a getting up to the top of the Hil. Think with yourselves, and remember you that have been acquainted with repentance, whether mortification for sin, mortification of sin, dying under it by the Law, and dying unto it by the Gospel, were an hard or an easy matter, an up-hill or an downhill way.  
Secondly, Faith is an uphil way. Have you not heard of the faith of Abraham? 
2. The way of faith.  (as the scripture saith of the patience of Job?) Now where was it, that Abraham was canonised for the father of the faithful? why you have the story of it, Gen. 22.14. 'twas in the place named Jehovah-Jireh, In the Mount of the Lord it will be seen. Faith must get up to the top of the Mount, the Mount of the Lord,  ever it can see what it would, what it should see; as we go to the top of an hill for a prospect, when we desire to see a great way round about us; and the higher the hill is, the more pains is it to get up, but when we are up, the farther we see. Prov. 18.10. The name of the Lord (which is that you know, that faith leans upon); is a strong Tower, the righteous running into it is safe. A Tower? why, that's usually situate on an Hil, as there is Tower-hil in our great City; and if so, than he that will into the Tower, must up the hill, and he that will into the name of the Lord for security, must up the Mount of the Lord by believing.  

3. Of obedience.  Thirdly, Gospel-obedience is an uphil way. It's hard to get a great weight up an hill; therefore when the Apostle presseth Gospel-obedience, he bids us lay aside the weight, that we may run with patience, Heb. 12.1. The old Adam is a clog to our obedience, and weights easily pull us down, and if down, to rise again, it is uphil work; such is obedience. Gods call for our obedience, is like his command to Moses, Gen. 32.49, 50. Go up to Mount Nebo, and die there. So, go up into thy Closet, and kill thy Corruptions, let thy dearest lusts die there, pluck out thy right eye there, and cut off thy right hand there. I had as live die, (saith a stubborn spirit) as do such a thing, and such verily is our natural stubbornness against God. When God bids us up & do this, or that, flesh and blood had as live die as do it. When the Gospel bids thee look about all things, Father, Mother, Wife, Children, Lands, Houses, Life; and Leave, Forsake, Hate them all, and then thou shalt be a Disciple unto Gospel-obedience: Is not this every whit as much, as go up to Mount Nebo, and die there? surely he never yet found this way, that hath not found it to be an uphil way.  

4. Of Gospel converse in spiritual duties.  Fourthly, The way of Gospel-Communion or Converse with God, with Christ, with Saints, in the Spirit, in an Ordinance: My Brethren, is not this an uphil way? Is it not this that makes your hearts sweat again, to get up, or keep up your Spirits duly in this way? Our Saviour went up into a Mountain to pray, and unless thou canst come up into the Mountain, thou wilt very hardly come to pray. The Spouse looked for Christ in the highways; that is, (as I said before) the Ordinances; but she had not looked yet high enough for to find him, Cant. 7.5. The King is held in the Galleries. If thou be as the Spouse, Cant. 2.14. In the secret places of the stayrs: I am come to meet thee this day, to tell thee that the King is above in the Galleries; his voice then to thee is this, Come up hither: for I, saith Christ, do not use to come down lower, the King is held in the Galleries; that is, If you be in the Spirit whilst you are in the Ordinances, you shall find Christ, and not unless you be under spiritual Communion, Christ will not show himself lower, the Hebrew word bears thus much, the King is bound in the Galleries. Christ hath bound himself by promise, to be found in spirituality of duty; and hath as it were, bound himself that he will not be found lower, not in formality. I judge it may refer hither, that we read of the Mountains of Prayer, the Mountain of Holiness, the Mountain of Praise, typing that the way of Gospel-Communion is an Uphil way.  
Secondly, If you consider the terms of the motion, 
2. By consideration of the terms of the motion.  of the soul that comes from the wilderness of sin to grace; the term from which, the term to which.  
First, The term from which is the Wilderness, 
1. The term from which is so low.  and it it is so low a situation, that you cannot possibly come out of it, but you must come up out of it. Paradise was a lofty state, and as it were a lower Heaven, but in the day that Adam was cast out of it, he went to inhabit so low a soil, sin I mean, that it is said of it, Prov. 5.5. Its steps take hold of Hell If the sinner were but one step lower, he would be in Hell. Nay, what if I should say, that the wilderness of sin, is in a sort as low as Hell: nay, in a sort, an Hell, Psal. 86.13. Thou hast delivered my soul from the lowest Hell. Sin is an hell, but I can't say it is the lowest Hell; the lowest hell is the second death. If thou be in the state of sin, thou art in Hell already; understand it soberly. He that believes not, is condemned already, Joh. 3.18. Damned already: only the Grave-stone is not yet rolled unto the mouth of this Grave, the gulf is not yet fixed, the way is yet open, and poor souls may come out by believing.  
Secondly; The term unto which souls move, 
2. The term unto which it is so high.  when they come from the Wilderness of sin, speaks it to be an uphil way. You have heard of an higher and lower hell, and you may hear of an higher and lower Heaven. As sin is the upper Hell, so grace is the lower Heaven, Phil. 3.20. Our conversation is in heaven. Paul's, and the converted Philippians conversations were in heaven, that was in the lower Heaven. Memorable is that passage, Heb. 10.22, 23. Ye (that is living Saints) are come unto Mount Zion, and unto the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels, to the general assembly, and Church of the first born which are written in heaven, and to God the judge of all, and the spirits of just men made perfect, and to Jesus, etc. If this way that shall lead hitherto be not up the hill, judge ye.  


3. By consideration of this eminent circumstance in the motion. viz.  
If your foot slip, you do not get nearer to grace by it, but more back again into the wilderness:   Thirdly, If you consider but the remarkable Circumstances of the motion, as this now: Would you know whether or no the way out of the Wilderness, be an Uphil way, observe when thy foot slips, whether thou gettest nearer grace, or nearer sin by that slip. If thou get nearer sin, as thou dost undoubtedly, than sin undoubtedly is the down-hil way, for we slip not up the hill, but down; we fall not upward, but downward: Now this Circumstance is clear in scripture, in experience, and where not? and it is convictive hereof, viz. That the way from the Wilderness of sin, is uphil; for upon any slip our souls slip to sin, so that the Lord instantly cries out, Return o backsliding Children, etc. Jer. 3.22. etc. All the ways of sin are backsliding ways, therefore they are down-hil ways; and therefore the way from the Wilderness, is to come up. Thus much for proof, and surely of this mind was Solomon, when he said, that The way of life is above to the wise, that he may departed from hell beneath, Prov. 15.24. Whether you respect the hell of sin, or of suffering for sin, which are both beneath: but the way of life, whether of holiness or happiness, is above to the wise, that is an Uphil way.  


Use. 1. Challenge.  
1. That takes no pains, yet thinks to come out of the wilderness.   From hence a word of Challenge, a word of Caution, and a word of Exhortation.  
1. Hence let me challenge souls. Sirs, how is it that you dare hope of coming at length out of the Wilderness, when you take no pains to walk in the uphil way? surely to let repentance, and faith, and obedience, and the duties of holiness alone, is to resolve to dwell in the Wilderness yet still, for that is the valley of the shadow of death, and these are the Uphil ways. Come up, come up, from the wilderness you idle hearts, that love to walk only in the way of the plains. Oh! but say you, I have tried to come out, but I have made no progress, I can easily go in farther and farther; but why can I not as easily go out? no wonder at all, going in to it is down-hil, coming out of it is uphil; therefore never think of coming out of it, unless thou take as much, nay more pains to get out of sin, than ever thou didst in sin.  
And by the way, 
2. That take pains to go farther into it.  let me further challenge poor wretches of very madness, that in stead of taking pains to come up from the Wilderness, take (as some do) much pains to go farther down into it: Alas, poor souls, 'tis down-hil way, thou art likely to be at the bottom soon enough (even in the lowest hell) without running down: and if any take pains this way, how shall this condemn those that take no pains the other way?  
2. Use. Caution. Is the way from the wilderness up the hill? Take heed of fainting, take heed of falling, 
2d. Cautino.  either of these will endanger your tumbling down the hill again.  
1. Caution. Take heed of fainting. My Brethren, 
1. Take heed of fainting.  how conscious are we to ourselves; how ready are the strongest of us to faint in those forementioned uphil ways? Now it is not the pleasure of the Lord Jesus, that any should faint in the ways of attendance upon him, Mat. 15.32. I will not send them away fasting, lest they faint in the way. Let us also be careful, lest our hearts faint in any of the ways of Jesus Christ, although they be never such uphil ways, For which cause we faint not, 2 Cor. 4.16. And as we have received mercy, we faint not, v. 1. We shall reap, if we faint not, Gal. 6.9. And this is the praise of Ephesus, Rev. 2.3. Thou hast laboured, and not fainted. In laborious uphil services, they walked without fainting. 
Rules to prevent fainting. 1. Look not downward.  Now to help you herein, take these two Rules.  
1. Look not much downward. 2. Look much upward. You have both these together, 2 Cor. 4.16. For this cause we faint not, v. 18. Whilst we look not at the things that are seen, but at the things that are not seen; for the things that are seen are temporal, but the things (that he looked at) that are not seen, are eternal. If a man you know, would go up a Spire-steeple, or Beacon of great height, it is very dangerous, and dazzling to look downward; his way must be to look upward all the while.  
1. Look not downward, look down and faint, and so fall down. Observe the Apostles opposition, he sets minding of earthly things (that is the looking downward that I speak of) against having our conversation in heaven, Phil. 3.19, 20. Carnal hearts that mind earthly things, will faint in the first steps of that way that leads out of the Wilderness, for it is an uphil way. Therefore saith the Wise man of riches, and things earthly. Wilt thou set thine eyes upon that which is not, Prov. 23.5. That is, Do not so much as set thine eyes upon it. 2dly,  

2. Look much upward.  Look much upward. I will look unto the hills, saith the Psalmist, Psal. 121.1. I will lift up mine eyes. The Apostle comparing our lives to a race or journey, bids us, Heb. 12.1, 2, 3. To look unto Jesus, etc. lest we be weary, or faint in our mind. It would extremely help us, to have our conversation in heaven, to be often, yea, always looking thither, whence we look for a Saviour, Phi. 3.20. This would keep us from fainting in this uphil way. If you be risen with Christ, (to the top of this hill, and would keep there, why then) set your affections upon things above, Col. 3.1, 2. For thus saith the Lord, Isai. 40.30.31. The Youths shall utterly faint, & the young men shall fall, but they that wait upon the Lord shall renew their strength, (yea though it be an uphil way) they shall mount up with wings as Eagles; they shall run, and not be weary; they shall walk, and not faint.  
2dly. Caution. Take heed of falling. 
2. Take heed of falling.  Is it an uphil way? believe it, it is very ill getting a slip, 1 Cor. 10. He minds us of the falls of the poor Israelites in the way towards Canaan: he gives variety of instances from the 5. v. he brings all close down for our admonition, vers. 11. Wherefore let him that thinks he standeth, take heed lest he fall, v. 12. How charily do men go up an hill in a frosty day, when the ways are slippery? Oh! this is the danger, 'tis an uphil way. Let us therefore labour to enter into that rest, lest any man fall after the ensample of their unbelief, Heb. 4.11.  
Thirdly, Exhortation in two words. 
3ly. Exhortation. 1. To come up.   
First, Is it an uphil way? then pray let us up and be going; let us up and repent, up and believe, up and obey, up and pray, and read, and hear, and meditate, etc. and that leads me to the Third main Doctrine yet before us, whitherto I shall refer it.  
Secondly, Is it an uphil way? wherein is such likelihood of faintings? such fear of falling? Oh! 
2ly. To come up leaning.  Then labour to lean upon the beloved, whilst you come up from the Wilderness, to repent and lean, to believe and lean, to obey and lean, to pray etc. and lean: and this would lead to the fourth main Doctrine, therefore we shall dismiss it for the present. We pass on to   

CHAP. II. Contains the third main Doctrine, That it greatly concerns lost souls to come up from the wilderness of sin, discovered and applied with choice directions thereunto.  
THe third main Point, 
3d. Main Doctrine.  viz. That it is the great concernment of lost souls, to come up from the Wilderness of sin.  
The Spouse in the Text had been in the Wilderness, but now up she got, 
That is the lost souls great business, to come up from the wilderness.  and away she came; and this is thy great business. The voice of the Lord unto such a soul, is like the voice of Christ to his chosen one's in Babylon, Rev. 18.4. Come out of her my people, lest you partake of her plagues. Come out of the Wilderness, my poor Creatures, lest you die wlldernesse-deaths: and now must the answer of thy soul be, I come Lord. The Lords bewildered spouse, Hos. 2. takes up this main resolution, as her main work and business. I will return to my first husband, Hos. 2. v. 7. I will go and return: so the Prodigal, I will arise, and go to my Father: The bewildered Spouse, the lost Son: this is it that they make their great work & business, and 'tis not strange that it should be so, if you consider that the coming up of lost souls, is the very great work and business of God himself, 
For this is the great business. 1. Of God the Father.  even God the Father, Son, and holy Spirit.  
1. It is the great design of God the Father, that poor souls should come up from this spiritual wilderness, Deut. 32.9, 10. Jacob is his portion, he found him in the Wilderness, and led him about, and instructed him; you have this explained, or (if you will) seconded; Thus saith the Lord God, Ezek. 34.11. I, even I will both search my sheep, and seek them out. They have been scattered in the cloudy and dark day, v. 12. (Of this we have spoken) I will feed them in a good pasture, on the high Mountains, there shall their fold be, etc. verses 13.14. (Of this we spoke in the last discourse) I will seek that which was lost, and will bring again that which was driven away. I, even I, saith God. My friends, shall the Lord God make it his own great business to seek thy lost soul, and shall it not be thine? the Lord forbidden. I would have thee know, if thy soul be lost, and God seek it, and thou do not thyself seek it; 
And thy neglect a despite to him.  if thou do not cooperate, thou offerest despite unto the Lord God. When God looks for lost souls, and they would not be found, but the language of thine heart is as Ahabs to the Prophet, 1 King. 21.20. Hast thou found me O mine enemy? Poor souls count God their enemy, when his Word or Spirit comes so near them, as to find them: why this is to offer despite unto God, yea, then when he is offering the greatest mercy conceivable, yea more than can be conceived unto thee. Thou art scattered, God would gather thee; thou art lost, but God would find thee; this is his challenge against Jerusalem, under which it should quite be ruined, Lu. 13.34. He would, but they would not. If a child should lose itself, and the father finding it, should offer to bring it home again, and the child should wrangle, and refuse his offer; what would you call this? or what would you account the child worthy of? God's goodness is a leading goodness, and if thou refuse to be led by it, thou shalt be accounted a despiser of it, so saith the Holy Spirit, Rom. 2.4.  
Secondly, It is the great business of God the Son. We have had occasion to show that, 
2. This the great business of God the Son.  though Christ were never bewildered, yet was he led into the Wilderness, that he might learn to look after lost souls. This he professeth to be his business, Lu. 19.10. I came to seek, and to save that which is lost. This was the errand (as you have heard) that the Father sent the Son into the world about, and this he pursues, as a light to them that sit in darkness, and a guide into the way of peace, Lu. 1.79. And now shall it be the business of the Lord Jesus, 
And thy neglect a despite to him also.  to seek thy lost soul, and shall it not be thine own? Why? Thou offerest despite to Jesus Christ. When Christ tenders himself as a new and living way, and souls notwithstanding resolve to be lost still, this the Apostle aggravates by them that despised Moses, Heb. 10.28. and calls it a treading under foot of the Son of God, v. 29.  
Thirdly, It is the business of the Holy Ghost, 
3. It is the great business of God the holy Spirit. 1. By our Ministry.  to bring poor souls out of the wilderness of sin.  
First, By our Ministry: the Holy Ghost is at the charge of sending forth guides furnished with Gifts for the seeking of the lost, and all that expense is hereunto: this therefore the Lord sorely challengeth, and severely reprehends them for, that were called Shepherds, that they sought not that which was lost, Ezek. 34.4. And his sheep were scattered; yet none did search, or seek after them, vers. 6. 
Despite done to Messengers herein, is done to him that sent them.  And truly in pursuance of this message, whatever despite you offer unto any messenger, you offer it (as Christ saith) unto him that sent him; that is, the Spirit. He that despiseth you, despiseth me, Luk. 10.16. And shall the Spirit of Grace employ so many Ministers to call thee from the Lion's Den, etc. to look after thy lost soul? and dost thou not make it thine own work? Oh! what despite is this unto him that sent them?  

2. By his own.  Secondly, By his own Ministry, by the ministration of himself, his light, his grace, his guidance, Io. 16.13. The spirit of truth shall guide you. The great business of God the Holy Ghost, is to be a guide to poor souls; and shall it be his work, and wilt thou have no care of thine own lost soul? this is to do despite flatly to the Spirit of grace. So saith himself, 
And to neglect this, is to do despite unto the spirit of grace.  Heb. 10.29. Consider, consider; it cost God the Father the loss as it were (for a time) of his own Son out of his own bosom, to help lost souls. It cost God the Son, the loss of his own precious blood out of his own heart, and veins, to redeem lost souls. It cost the holy Spirit, the shedding abroad of his gifts and graces, the sending forth of multitudes of messengers to seek poor lost souls; and wilt not thou make it thy great business also? Wilt not thou be at any cost or charges to accomplish it? if thou wilt not, at once, thou dost despite (not only unto me, or any others, as poor messengers, but also) unto all the three, that are one God. Woe, woe, woe, unto such a soul!  

Querie. What means coming from the wilderness. 1. It requires.  But now the Querie will be, what this coming up from the Wilderness means?  
I shall briefly answer. 1. By showing what it requires.  
2. Wherein it is dispatched or attained.  
1. Then what doth this coming up &c. require?  
I answer.  
First. A life suitable to such a motion. The soul can never come out of this Wilderness, 
A new principle of life. viz. raising up.  as long as it continues dead in sin. You may call long enough to a dead Corpse to come up from the Grave, except you put a new principle of life into it; and as long upon a dead heart, to come up from sin, unless God put a new life into it. The call of Christ to Lazarus, put life into Lazarus, and therefore he came up from the Grave, Joh. 11.44. The call of conversion to a sinner, puts life into the sinner, and therefore he comes up from the Wilderness as the two witnesses, Rev. 11.11, 12. The Spirit of life entered into them, and then they heard a voice saying, Come up hither. Hast thou heard the voice of the Son unto life? if thou hast not, thou hast not yet stirred from the ways of the wilderness, which are ways of death: thou must have a new life to walk in these uphil paths, for this is a new and a living way, Hect. 10.20. Never think to be rid of a bewildered heart, until thou get rid of a dead heart. Our Text is pregnant: Who is this that comes up from the wilderness? How came that? I raised thee up under the Apple tree. God must raise thee up, or else thou canst not come up,: or rather God by raising thee up, makes thee to come up.  
Secondly, A motion answering such a life. 
2. New motions. viz. coming up.  As the soul can never come up, unless it be raised, so say I, there was never any soul raised up, but was willing to come up; for that is raising up, when God raiseth up us, and our wills at once. My soul hates their profane Notion, that teach souls to lie still as the beast in the ditch that cannot stir, daubing with such untempered Mortar as this, if God will, and when God will, thou mayst and shalt repent, and believe, and thou canst do no more than God will, and therefore trouble not thyself to take any pains, or to go any farther: my Text saith not, Who is this that was taken out of the wilderness, but who is this that comes out, etc. though God raise up, yet she must come up. God's motions herein may help, but must not hinder thine own motions.  

2. It consists.  But Secondly, Wherein is this coming up from the Wilderness dispatched?  
I answer.  

1. In the getting up of our eyes.  First, In the getting of our eyes up. Oh! labour we to look from the top of the Wilderness, from the Lion's Dens, and from the Mountains of the Leopards. Art thou going up the hill? Why? Prov. 4.25. Let thine eyes look right on. Oh! how do Christians hinder their progress towards Canaan, for want of due observance unto this rule? We must be looking this way, and that way, (to this vanity to day, to another to morrow) like fools and children, and so trifle away our time, wherein we should dispatch our business, Psal. 119.5. Oh! saith David, That my ways were directed, that I might keep thy statutes. And what will he do to this end? v. 15. I will meditate in thy precepts, and have respect unto thy ways. There he gets up the eyes of his soul. When I have respect to all thy Commadements, v. 6. More expressly, 37. Turn away mine eyes from beholding vanity, and quicken me in thy way. wouldst thou be quick in the ways of God? Why? Turn away thine eyes from vanity: please not thyself with it, meditate not upon it: I persuade myself, that the reason why so few come up to the ways of holiness, is, because they never yet lifted up their eyes unto the beauties of holiness, and have therefore thought that the only pleasing ways are in the Wilderness, 1 Cor. 1.21. The World by wisdom knew not God. My Brethren, we must get up from our wisdoms, (to look higher than that) or else we can not get up from the Wilderness: that is, We must come verily to apprehend, judge, and account the ways of God to be the best ways; and what carnal wisdom can do so? Thus must you get up your eyes.  

2. In the getting of our hearts.  Secondly, In the getting up of your feet. i e. your Will and Affections, Prov. 4.26. Ponder the path of thy feet, Psa. 119.101. I have refrained my feet from every false way, that I may keep thy Word. Get up the feet of your souls, and you get up all; when you once truly set your affections upon things above, then are you risen with Christ, Col. 3.1. Then are you come up from the Wilderness leaning upon the beloved. Drunkards, get up your affections from drunkenness: you Worldlings, get up your affections from the world; if your affections were once truly up, 'twere easy, 'twere nothing to get your conversations up; Set your affection on heaven, ver. 2. And 'twere the ready way to mortify your members which are upon earth; v. 5.  
This Doctrine hath been Practical, instead of Use, this Querie offers itself.  
But how shall I do to get up my feet from the Wilderness?  
I answer. Take these four Rules. 

Rules to help us herein.  
1. Occasion our hearts the uphil-way.    
First, Let your occasions lie this way. If a man's occasions lie an uphil way, it matters not much how high the hill be: he must go that way, his occasions lie there, jer. 2.24. In her occasion, who can turn her? When your occasions are for London, though it be up to London, yet you will go, and who can turn you? My Brethren, some men's occasions lie in the Alehouse, as (Maulsters &c.) Oh! this is sad! who can persuade or turn them upward, when their occasions lie down the hill, down to helward? yet I condemn not that Calling, but caution the men: labour thou to have occasions lying at the Throne of Grace, in the house of Prayer, etc. and then God shall have more of thy company.  
Secondly, Accustom thy heart this way. It's little to him to go up to London every week, 
2ly. Accustom we our hearts that way.  that is accustomed to go up: 'Twil be tedious to pray, if thou do not accustom thyself to pray. He that is accustomed to a way, can say as Paul, I forget what is behind, and press forward to the price of the high Calling of God, Phi. 3.13.14. Though we be called to high duty, as well as high privileges; yet on can the Saint go, that is accustomed to go. You read of some accustomed to do evil, Jer. 13.23. Get you the custom, as well as the conscience of doing well.  

3ly. Keep we uphil company.  Thirdly, Keep uphil Company. I am a companion of them that fear thee, and that keep thy word, Psa. 119.63. Oh! Company is a great solace in a wearisome way: if two walk together in one way, and the one fall, the other shall lift him up. Unchristian people know not the benefit of Christian communion; therefore it is that they do not prise it, and so missing of the company, they often miss of the way.  
Fourthly, Above all, get a nature that may move that way. 
4ly. Get we a nature moving up-wards.  The stone naturally moves downward, but the sparks as naturally fly upward. If there be any spark of grace in thee, it will be soaring upward, 2 Pet. 1.4. That you might be partakers of the divine nature; That is, the nature I speak of: Oh! that will always he mounting upward: if you press down a flame, it will up again: if temptation crowd down grace, as soon as ever it can get from under, will up again, towards God again; what ever means else you use, nothing will be effectual, unless you get a new nature, than (though it be up the hill) you will be able to go in the new way.    

The fourth Part of this Treatise, discocovers the only way of salvation to lost souls, viz. Leaning upon the Lord Jesus.  

CHAP. I. Contains the proof by way of Removal of nine false leaning Stocks.  
ANd thus much be spoken concerning so much of the Text, viz. Who is this that comes up from the wilderness. It follows that we now speak to the words that follow, viz. Leaning upon her beloved.  
In these words you have that Action that gave life and vigour to her motion; she [comes up etc.] [leaning upon etc.] leaning upon her beloved. [leaning] there's her Act; [upon] directs you to the Object: [her] shows her interest, the ground and spring of the Act; [her beloved] speaks her relation to him whom she leans upon, from whence we may conclude the nature of the Action; she comes up leaning upon one [to whom solely she commits, to whom wholly she submits herself;] upon one [with whom she dares fully trust, to whom she freely can yield herself:] she leans with all complacential satisfaction, with all conjugal subjection: 'Tis her beloved she leans upon. Now the End of this Action, is the foresaid Motion, she leans on him to come up by him. This is a Mystery, but it is spoken of Christ and Converts, of Christ and his Church. A Mystery say I, and so saith the Text; a matter worthy the enquiring after, and admiring at; Who is she that comes up from the Wilderness? Who is she that comes leaning upon her beloved? ye daughters of Jerusalem, look out at your windows, and ask who comes yonder? 'Tis your sister, 'tis your sister, & the daughter of your Mother! she was dead, but she is alive again, born dead by her that once bore her, but raised up under the Apple tree by him that now bears her; she was lost, but she is found; she was cast out into the wilderness, in the day that she was born, to the loathing of her person, but now she comes up from the wilderness, leaning on her Lord in the day of her espousals! Call her no more Mara, but Naomi, for the Lord hath dealt very graciously with her! see how she leans, and look how he perfumes, behold how she looks like pillars of smoke, with all powders of the Merchant! So let the Lord Jesus be glorified in his Saints, so let him be admired in all them that believe. Who is this that cometh from Edom, with died Garments from Bosrah? There's a wondering at the Bridegroom: Who is this that comes up from the Wilderness? Here's a wondering at the Bride. He that speaks in righteousness, mighty to save is the Bridegroom, (Isai. 63.1.) She that needs a Righteousness, and a mighty salvation, is the Bride. 'Tis a joy in heaven, and a wonder on earth, to see them together, and never, never like to be put asunder! she leans on her beloved; that is, her Lord Jesus Christ, [her Lord] that commands her to come from Lebanon, Cant. 4.8. [Her Jesus] that enableth her to come home from the wilderness, Lu. 15.4, 5, 6. [Her Christ] that perfumes her with Myrrh and Frankincense, with all Powders, (knowledge, righteousness, and true holiness, as Prophet, Priest, and King) while she comes up from the wilderness, Cant. 3.6. And (as you have Prophet, 
The fourth main Doctrine, There is no salvation for lost souls, but only by leaning on the Lord Jesus Christ.  Priest, and King, in one Christ, so) she leans on the Lord Jesus Christ in one beloved.  
Come we therefore to  
The fourth and last main Observation, viz.  
There is no coming up from the Wilderness of sin, but only by leaning upon the Lord Jesus Christ; that is,  
Gospel-reliance on Jesus Christ, is the only way of salvation to lost sinners.  
Lost souls had need be leaning souls, for there is no recovery of the sinner, but by recumbency on the Saviour.  
Eve was the first that was in the transgression, she comes out of the wilderness, though an exile from Paradise, looking at Christ in her promised seed, whom she therefore names SETH, (Gen. 5.25.) A foundation to be leaned upon. Abraham of old, hath respect unto his day, and bottoms his joy thereupon, Joh. 8.56. David, though his Father, yet calls him Lord, (Lu. 20.43.) And in the day of Calamity, this Lord (saith David) was my stay, Psa. 18.18. The word (is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* In sustentaculum.  of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niph. Jnnixus est and) properly signifies, the Lord is my leaning stock. And Marry, though his Mother, while the Child was yet unborn, leans for salvation upon the Babe in her womb, Lu. 1.47.  
He is the anointed, the accomplished Saviour, 
Proof of the point.  sent on purpose to seek and to save that which was lost, Luk. 19.10. Neither is there salvation in any other; for there is no other name under heaven given among men whereby we must be saved, Act. 4.12. Christ is that living stone to whom we must come, that Corner stone (upon which all the building doth lean) and he that believeth on him shall not be confounded: and unto them that believe, he is precious, (beloved indeed of the leaning soul,) 1 Pet. 2.6, 7. And even in this sense may I say, Other foundation can no man lay than which is laid, which is Jesus Christ.  
Thou shalt love the Lord thy God with all thine heart, and with all thy soul, etc. This is the great Commandment in the Law.  
Thou shalt lean on the Lord thy Redeemer with all thine heart, and with all thy soul, etc. This is the great Commandment of the Gospel. Look unto me, and be ye saved all the ends of the Earth: surely shall one say, In the Lord have I righteousness and strength; in the Lord shall all the seed of Israel be justified, and shall glory, Isai. 45.22, 24, 25.  
I shall therefore endeavour the proof of the point. 1. By taking from under you, your other supports. 2. By rolling your souls, with mine own, upon Jesus Christ.  
And 1. For Negative proof of the point, by way of removal of other leaning stocks. 
1. Negative. By removal of other leaning stocks.  I may say in the general of all other supports, what is said of the Hypocrites, His hope shall be cut off, and his trust shall be a spiders wed; He shall lean his upon house, but it shall not stand; he shall hold it fast, but it shall not endure, Job. 8.14, 15. A poor house, you will say, that falls if the Owner of it do but lean unto it; such are all Christless supports to the lost soul. 'Tis recorded of Absalon, That having no Children (for his Name and Memorial to rest upon) he built him a Pillar, 2 Sam. 18.18. that was before that he had, (or else when he had buried) the Sons spoken of, Chron. 14.27. Let those souls that never have heard of a Christ to rest upon, make Pillars for themselves of other things: But as one living Son would be better than a thousand dead Pillars, so is one living Saviour of (infinitely) more value than 10000 dead supports for thy poor soul to lean upon.  
I shall speak particularly to these nine, the only likely leaning stocks, 
Particularly these nine.  none of which shall without a Christ, stand thee in stead when thou leanest upon them.  
First, If thy leaning stock be thine old acquaintance, with God as Creator, 
1. Leaning upon God as Creator.  'tis as nothing (if it go alone) in order to salvation; many poor creatures have this, and no more to lean to. What do you think God that made me, will damn me? yes truly, I do think so, if thou have no more to say for thyself; for if this were enough to salvation, none, no not Devils, should be damned. It is not old acquaintance, as a Creature; but new acquaintance, as a new Creature, that is spoken of Job 22.21. and that is, (as saith the Apostle, by being in Christ.) As for any others, The Lord that made them, will not have mercy on them; and he that form them, will show them no favour, Isai. 27.11. It would be sad believing, if poor souls have no better promises then this to lean unto.  
Secondly, 
2ly. Leaning upon the providence of God.  If thy leaning stock be only some latter acquaintance with God in his outward providence. And believe it, with very many this goes very far. What, do you think that God that hath given me such prosperity, will in the end damn me? I have a fair portion of outward things, shall all this love end in eternal hatred? Nay, when I was in great straits, God gave me great deliverances; when I was at death's door in such a sickness, etc. and do you think he will now cast me into hell? Verily for aught I know he may, and if thou have no more to lean unto, I know he will. You have an eminent passage, a providence to a miracle, yea to heaps of miracles, Psal. 78.23. He opened the door of heaven, gave them Corn of heaven, vers. 24. Angel's food, meat to the full, vers. 25. He reigned flesh as dust, and feathered foul, as the sand upon the Sea shore, vers. 27. He gave them their own desire, vers. 29. Yet while the meat was in their mouths, the wrath of God came upon them, and slew the fattest of them, verses 30.31. Mark, First, Whilst it was in their mouths. Secondly, The fattest of them. Ah! friends, many times, fair pasture is a foul sign; You, yourselves, litter and fodder those  best, that you intent for the slaughter soon. Go to therefore rich men, lament and howl, and let your joy be turned into weeping, if you have nothing but this world's good to lean unto, as a token of God's love for the present, or your own salvation for the future.  
Thirdly, If Civility be thy leaning stock. 
3ly. Leaning upon Civility.  Of this I spoke before (as a way) and therefore shall only set a brand of it here, that you may know it again to be a rotten Pillar, an house with a sandy foundation, if you lean unto it, will not stand. All these have I done from my youth, Mat. 19.20. saith the civil young man, yet went a way with a sad heart, for all he had his Crurch of civility, (and riches to boot) to lean upon.  
Fourthly, 
4ly. Leaning upon religious duty.  If thy leaning be upon thy religious exercises (of this also, as some men's way before.) This (sirs) stood by the Pharisee, and he thought he might stand by it, Lu. 18.11. He stood and prayed; Let such a soul read Isai. 1. For all their duties, and the multitudes thereof, the Lord bitterly rejects them, as the men of Sodom, and people of Gomorrah, vers. 10. And tells them, he is weary of their services, verses 11.14. Calls them vain Oblattions, vers. 13. And sure if it be vanity to bring them, than how much more vanity to lean upon them?  

5ly. Leaning upon adventures for God. or successes therein.  Fifthly, If thou lean upon thine Adventures for God; yea, though thou hast had prosperous successes therein. Many, many, lean here, and with a great deal of confidence too. Come, see my zeal for the Lord, saith Jehu. Many that fight the Canaanites, etc. the Lords enemies; many that fight the Lords battles, shall never come to possess the Lords Canaan: and truly we would think it great pity, that any should make such fair adventures, and do God such eminent service, and that the Devil should pay them their eternal wages; yet so too often it is, in those that think themselves, and indeed are eminent instruments in the Lord's hand, as Cyrus, as Jehu, as the Earth helping the woman against the Dragon, Rev. 12. Nay, perhaps eminent dispensers of the Gospel to others, yet come themselves to be cast away. My beloved, I tremble to think what singular adventures they were engaged in, what signal success they had, how confidently they leaned hereunto, how miserably their Pillar shrunk from under them, when they leaned upon it, and easily gave way to their going down into hell, Mat. 7.22. Many shall say to me in that day, (mark, 'tis not a rare instance, this is a common leaning stock) Lord, Lord, (there is confidence) Have we not prophesied in thy name? (there is the adventure) and in thy name have cast out Devils? (there is success) and in thy name done many wonderful works, (there is the quantity of the adventures, and quality of the successes.) And what follows, vers. 23. And then will I profess unto them, I never knew you, depart from me you that work iniquity. Ah! friends, this may make the best hear● in our bosoms ache, if we have no more to lean to then this, to be able to say, I have been in these many battles for God and Religion; I have preached so many Sermons, and done so much service in the Gospel; when all the work is done, the Lord will not know us; that is, acknowledge us, so as to pay us any other wages, than the wages of iniquity.  
Sixthly, If thou lean unto thy Church-priviledges. 
6ly. Leaning upon Church-priviledges.  If thou presume that thou art alive, because thou hast a name to live; and that surely God accepts thee, because men think well of thee; thou art judged worthy of Gospel-seales, and to be admitted into Gospel-fellowship, etc. And is this that which thou leanest unto? Verily this is but a rotten pillar. Sardis had a name to live, but was dead, Rev. 3.1. And God saith expressly, Jer. 7.4. Trust ye not in lying words, saying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these: That is, Lean not to this, if you do, you will find it a lie, it will deceive you, & vers. 8. Behold ye trust in lying words that cannot profit. Nay read that Tremendous passage, Amos 6.1. Woe be unto them that are at ease in Zion, that trust in the Mountain of Samaria, that are named the chief of the Nations, unto whom the house of Israel came, etc. Sirs, It is privilege unspeakable, and blessed are they that dwell in the house of the Lord; but if there be any of you, that shall grow lazy, and at ease, because they are in Zion, in a Churchway, and therefore think they are well enough, leaning unto the Mountain of Samaria; woe, woe, unto such a soul.  
Seventhly, Repentances and Reformations, 
7ly. Leaning upon repentance & some Reformations.  are but rotten supports if leaned unto. They in Isai. 58. Leaned so much to their humblings, that they wondered God did not accept them, vers. 3. Wherefore have we afflicted our souls, and thou takest no knowledge? And in very deed they leaned so much, that God wonders that they should once think that he would accept them, ver. 5. Wilt thou call this a fast? an acceptable day to the Lord? Oh! how might this qualm our heart from leaning upon such humblings, if we consider how different an estimate and value the Lord and we set upon them. Nay, my friends, there may be something done in good earnest by way of Reformation, that is not yet to be leaned unto: Some reformado Drunkard may say perhaps, As long as I haunted Alehouses, I could have no peace of conscience, but now I have left those courses, & grown civil, I can walk very quietly & calmly: this is well that thou hast left off the practice of sins, that did once ensnare thee; but if thou stay here, or lean hereon, all is nothing, Mat. 12, 44. The house was empty, and swept, and garnished, (that is, it was voided of sin, reform, and now had some garnish of civility, formality, or the like;) but because it was emptied of the former unclean spirit, and not filled with Christ's spirit; the first, in time returns. v. 45. and takes with him seven spirits worse than himself, and they enter, and dwell there, and the last estate is worse than the beginning: verily, this may well be called a repentance to be repent of. The poor man thinks, if his bad tenant such a corruption were out, it's no matter for getting Christ in; But godly sorrow worketh repentance, never to be repent of, 2 Cor. 7.10. There are, it should seem, repentances to be repent of; and undoubtedly of this sort, is every repentance that you rest in, or lean upon.  

8ly. Leaning upon the promises without Christ.  Eighthly, If you lean upon the promises of God themselves, and not upon Jesus Christ in them; this will also come to nothing: Whence is it that you shall have so many souls bringing a promise to the throne of grace, and carrying so little away from it? I fear it is frequently from hence, because they lean unto promises, without leaning to Christ in the promise. Thus you shall find the Jews in scripture, to lean much upon the promises of the Messiah, who when Christ came that was the Messiah, him they rejected altogether. Thus many would willingly own the promises, that will not lean upon Jesus Christ. But what saith the Spirit? 2 Cor. 1.20. All the promises of God in Christ are yea, and in him, Amen: That is, the assurance, stability, certainty of them all standeth in leaning upon Jesus Christ; He is the Yea, and Amen of them. Now what a vanity would it be for a man to put a Paper in suit, which hath neither yea nor amen to it, neither hand nor seal to it? Sir, might he say to any man, These are your Articles, you know you wrote them: wrote them, saith the other: but who subscribed them? who sealed them? the Hand and Seal are the confirmation of the Bond, which without them, let it relate never so much, is worth nothing in Law, no wise man will lean to it, so vain a thing is it to put any one promise into suit at the throne of Grace (because all the promises in Christ are Yea, and in him only Amen) without leaning upon Christ in them: for indeed they say nothing, what ever they say, there is neither Yea, nor Amen in them; there's nothing affirmed to thee in them, nothing confirmed; neither hand nor seal to these Bonds, if thou have not Christ; therefore, thou hast no part nor portion in this matter.  
Ninthly, Yea, 
9ly. Leaning upon God himself out of Christ.  though you should lean upon the God of promise, without leaning upon Christ in whom he hath promised, the Lord would reprove thee for making choice of himself, as an absolute God for thy Leaning-stock. You have some severely threatened by the Lord, that are yet said willingly to lean upon the Lord, Mich. 3.11. God was in Christ reconciling sinners to himself, and seeking lost souls, 2 Cor. 5.19. Woe to them that come to him, not bringing this his Benjamin along with them. Lean not immediately, I mean without the Son, but by the Son upon the Father: for (as the Lord hath limited himself by his own purpose and word of truth, wherein it is impossible for God to lie.) God can do nothing for a poor lost soul, without Jesus Christ; therefore (to speak with all reverence and holy sobriety) to come to God without Christ for spiritual help or support, is to come to one that cannot help you, because he hath resolved, and said he will not; and it is uncomfortable leaning where we are forbidden to expect relief. My Brethren, it may be in great concernments, as needful for us to have interests in a great persons Secretary or Officer of his Seal, or his Lord privy Signet, or Master of Requests as to have favour from the Prince himself, because his Law and way, whereunto he in foreign freedom, hath bound himself, is to dispatch such things by such officers, and by his Seal which is in his Officers keeping, and not to dispatch them otherwise; so that if one be supposed to come to such a King, and sue for the accomplishment of such a business, and do not bring the Officer with him, by which the King will only transact it, the King would put him off, and say, My Lord Keeper etc. is not in the way, and nothing can be done without him. Now Jesus Christ is the Lord Commissioner, and sole Commissioner of the broad seal of Heaven, the only Master of Requests unto the great King of Glory; come then with as much confidence of God's favour, (as those in Micah) even as it is possible for any Christlesse soul to have, the Lord will utterly reject thy suit, and turn thee bacl, until thou look out the Lord Jesus Christ to come with thee unto the Father; and thus much Christ himself hath told thee, No man comes to the Father but by me, Joh. 14.6. But why speak I thus mildly herein? Sirs, should you bring your Christlesse souls, and cast them upon the Throne of an absolute God for a resting place, having not made the King's Chamberlain first your friend, (as they did in the Acts 12.20.) without making the Angel of his presence, the Lord Christ your friend: behold, Divine justice would immediately spy you out, and as soon cry out, Behold a REBEL in the Court, and so apprehend you, and immediately deliver you to the Tormenter for ever; thus it was with them, Mich. 3.11. They will (by all means) lean upon the Lord; and yet this God, vers. 12. expressly declares, that he will plough them up, and make them to become heaps. Now friends, if God himself will not be leaned upon out of Christ, what then shall poor Christlesse Creatures dare to lean unto? And thus much for removal of other leaning stocks.  
Secondly, 
2ly. Positive proof, by propounding Christ as the only leaning stock.  I come now to assert and propose Jesus Christ as the only stay and stable support for lost souls to lean upon. And that upon this clear and familiar evidence. If you lean to any man in the world, what is it that persuades you to lean to him for any thing? to lean at all, or to him, rather than to any other? Why? these are the two, and only two grounds. 1. His word of promise. 2. His power of performance. It were vain to trust to a poor man that is not worth a groat, who it may be oweth thee a thousand pounds, & hath often promised it to thee, when he was able, but the man is now beggared and thou knowest his beggary, to trust, I say, upon this money, and lean to to his payment, because there wants power of performance, though there want not promise. And it were a greater vanity for thee, to go to a rich man that is worth 40000 l. and lean upon him for a thousand pounds that never promised thee, or said that he would give thee so much as a farthing of it, because though he be able to perform what thou desirest, there lacks promise. But now when a man hath said, and engaged that he will give thee so much, and he is able to give it thee, and thou knowest him to be an honest man, this thou mayst lean to, thou reckonest this as good as money in thy Purse, thou buildest upon it, and trustest to it.  
Now upon this account, I undertake to prove that Jesus Christ is immediately to be taken hold upon, and leaned unto by lost souls, because he is alone. 1. The word of God. 2. The arm of God. He is the promise. He is the power of performance. He is God's truth, and God's strength Now whatever soul shall lean elsewhere, (yea though it be on God himself, out of Jesus Christ) leans where there is no promise. 2. Where there is no power of performance (as I hinted before) but as for them that lean upon Christ, they have  

1. Because Christ is God's word and Covenant.  1. The Lord's Word Oath, Promise, & Covenant to lean upon. You have all these words in scripture applied unto Christ; you have this bundle of Myrrh broken up, when God bringeth Christ into the world, Lu. 1. He hath raised up an horn of salvation in the house of David, ver. 69. As he spoke by the mouth of his holy Prophets, which have been since the world began, ver. 70. To remember his mercy promised, and to remember his holy Covenant, ver. 72. The Oath which he swore, ver. 73. Christ is the Word, Promise, Covenant, and Oath of God: and now tell me, how canst thou lean upon God for salvation, upon any other account then this, his Word, Promise, Covenant, and Oath? Yea, so fundamental and express is this truth, that God's Covenant is, that Christ alone shall be his Covenant; and God's promise is, That Jesus Christ shall be his promise, Isai. 42.6. I will give thee for a Covenant to the people, so that if thou lean upon God in his Christ, thou leanest upon him in his Covenant, and thou hast nothing to do with his Covenant, unless thou lean upon him in his Christ.  

2ly. Christ is God's arm and power.  Secondly, They that lean upon Christ, have the Lords power, as well as promise to ●ean unto. As the case stands, God's power is in Christ's hands. All power is given unto me, saith Christ: And hence you have Christ called the strength of God, and therefore to be taken hold upon, or leaned to. Let them take hold upon my strength, saith God, that he may make peace with me, and he shall make peace, Isai. 27.5. Stand off saith God, do not lean upon me immediately, but upon my strength, that he may make peace with me; he hath power to reconcile you and me together: I will not, I can not do any thing for you, unless he make peace with me, for he is my strength, therefore take hold; that is, lean upon him immediately, and upon me reconciled and pacified in him.  
Upon this account also you have Christ called, the Arm of the Lord, Isai. 53.1. To whom is the Arm of the Lord revealed; that is, To whom is Christ revealed? for in the next words he speaks clearly of Christ, and linketh that to vers. 1. For he shall grow up, etc. You had an He-strength in the former, you have an Hee-arme in this latter scripture, so Isai. 51.5. The Isles shall wait on me, on mine Arm shall they trust; that is, My Christ, for he speaks clearly of him there, and saith God, because he is mine Arm, therefore shall they trust on him, that is, lean unto him.   

CHAP. II. Gins five Queries. 1. Who are fit to lean. Answ. The weak and weary. How weakness fits for leaning on Christ, opened and applied.  
THus much for proof of this point. 
The opinion of the point in five Questions.  The opening of it I shall endeavour by discussing these several Queries.  
1. Who they are that (amongst bewildered sinners) are only fit (according to the Gospel) to lean upon the Lord Jesus?  
2. What it is that they are to lean for, or in Order to?  
3. What this leaning upon Christ (in reference to those ends,) is?  
4. What are the hindrances of our leaning thus upon Christ?  
5. What are the advantages by such leaning upon Christ?  
First, 
1. Question. Who they are that are fit and truly able to lean upon Christ.  viz. Who they are that alone are fit and apt to lean upon Jesus Christ? Who is this (saith the Text,) That comes out of the Wilderness, leaning upon her beloved? So say I, Who are they amongst lost souls, (for all are bewildered) that can come leaning upon Christ out of the Wilderness? There are an hundred lost in the Wilderness, Luk. 15. And there is but one that comes home leaning. Though all be lost, yet few be leaning souls.  
Now who are those few?  
Answer. I durst adventure to answer this Question by ask another. Amongst you, (let me ask you) Who are they that need, that care for a stay, a leaning stock, a crutch, a litter, a couch, a bed, or any thing proper to be leaned upon? 
The weak and the weary.  you'll say, the weak are for leaning, and the weary are for rest. The strong and the fresh, what care they for a leaning stock? But to the weak and weary, it is precious; and indeed the more weak and weary they are, the more precious it is unto them. I observe the principal scope of that excellent experimental and incomparable Book of the Preacher, Is the conviction and demonstration of the weakness and wearyingnesse of all that is here below, Eccle. 1.14. I have seen all the works that are under the Sun, and behold, all is vanity and vexation of spirit. Vanity, there's their weakness and impotency to help us: and vexation of spirit, there's their wearysomnesse unto us, for that which is vexing to the Spirit, is tiring and tedious to the Spirit. Now this is the preaching of Solomon, and unless you be under the power of it in this point, it will be vain to press you to lean upon the Lord Jesus, although a greater than Solomon be here; but who so believeth that Text in Ecclesiastes, will readily close with this Text in the Canticles: But as for Pharisees, that can feed without fear on the feast of their own cooking; and Worldlings that can battle themselves in their sins, is it not strange that they are too strong and too lusty, too fresh and too lively, to lean on the Lord Jesus Christ: so then, 'tis only weak and weary ones, that either will, or can savingly lean upon the Lord Christ. I crave leave to be full both in proving and pressing this practical truth.  
1. Lost souls that will be leaning souls, 
1. Weak souls may be leaning souls, and only they. A fourfold account.  must be weak souls; and they that are weak souls, had need be leaning souls: this truth looks both ways, and will manifest itself on this  account.  
1. That God would never have engaged the strength of Christ hereunto, if any strength of ours, or any others on this side Christ would have served the turn.  
2. As long as a soul hath strength on this side Christ, it will not care for leaning for strength upon Christ.  
3. The strength of Jesus Christ, is at first laid out for this very end, to weaken our strength.  
4. Jesus Christ will never give in of his strength, until he hath weakened ours.  
First, This Proposition I shall lay down, 
1. jesus Christ had not laid out his strength upon lost souls, if any other strength would have served the turn.  That if our strength might have served to the saving of our lost souls, the Lord would never have laid the strength of Jesus Christ out unto such an end. Friends, you may not think, that that God who is so loath that your blood should be lost, would be prodigal of the blood of his own dear Son, surely he would never have suffered Jesus Christ to have died in vain: Now therefore it was that Christ loved not his life unto the death, that as by his wounding we might be healed, as by his poverty we might be made rich, so by his weakening through the flesh, we might be strengthened with all might by his Spirit in the inner man: which if all things else had not been too weak to have accomplished, Jesus Christ would not at so dear a rate have effected it. If any thing might have been supportant to our bewildered souls besides Jesus, it must have been Moses; I mean performances, services, righteousness of the Law. Our strength in the Old Covenant was by doing, in the New Covenant 'tis by believing; Now if that first Covenant could have stood lost souls in stead unto salvation, Jesus Christ had not been engaged, but in this the Apostle is express, Rom. 8.3. For what the Law could not do, in that it was weak through the flesh, God sent his own Son in the likeness of sinful flesh, etc. If any thing could be our strength on this side Christ, it must be the Law. But the Law cannot, being weak through the flesh, that is, our carnal hearts and conversations: therefore God sent his own Son. Now if Christ were sent in default of other strength, into the world for lost souls, I hence conclude; that any soul that expects salvation by leaning upon Christ, must lie under weakness, as to any and every other strength.  

2ly. There are none but weak souls that will be leaning souls.  Secondly, There are none but weak souls that will be leaning souls, because there is no soul that hath strength of its own, that will care for the strength of Jesus Christ. This you have eminently observable in the story of the woman with the bloody issue; as long as she had either money in her Purse, or Physician to go to, she never comes to Jesus Christ: that is, As long as there were any other course to be taken, if security will do it, or formality, or any other means may be used, our hearts naturally abhor coming to Jesus Christ. But when all was gone, money out of her Purse, and hope out of her heart, etc. then she comes to Christ to take hold on the hem of his Garment, and (as small a measure of leaning as that was) it restored her strength unto her, Luk. 8.43, 44. You sometime say, That you are not weak enough to lie by it, though you be scarce well enough to sit up: So, though fowls halfe-convicted, are scarce well enough to live without Christ, yet are there but few of them weak enough to lie by it; that is, to lean upon Jesus Christ.  
Thirdly, It is the business of Jesus Christ, to weaken, as well as to strengthen souls. 
3ly. Christ will take away thy strength before he will bestow his own.  To weaken the strong, as well as to strengthen the weak: and therefore no soul can be a leaning soul, till it be a weak soul; for Christ will weaken it, as to its own strength, before he strengthen it with his own. What David complains of in another case, Psal. 102.23. That God had weakened his strength in the way, the same must thou say in thy soul's experience, for Christ weakens whomsoever he strengtheneth. Thus Rev. 3.17. He takes a course to make them out of love with their own riches, etc. and then counsels them to buy of him. And truly (my friends) Christ hath as hard work of the one, almost as of the other; and our business in his Gospel, is to weaken your strength, as well as to strengthen your weakness. Hast thou any selfe-strength? if Christ love thee he will never leave thee, till he hath weakened thee, 2 Cor. 10.4. The weapons of our warfare are spiritual, mighty through God, to the pulling down of strong holds. God will pull down what is strong in thee, before ever he build up what is weak in thee, 1 Cor. 1.27. God hath chosen the weak things of this World, to confound what is mighty, weak preaching to confound mighty corruptions and strong lusts. If you build a Babel, strong holds of your own of one sort or another, the Lord Christ will bring them to naught, he will confound them: Whether thou be strong in thine own corruptions, or mighty in thine own righteousness, he will weaken thy strength in the way: therefore unless thou be weak, there's no leaning upon him.  
Fourthly, It is the way and method, 
4ly. In thy weakness only will he glorify his own strength:  and only method of the Lord Jesus, to give in strength unto those that are made thus weak. Hear Christ's voice, 2 Cor. 12.9. My strength is made perfect in weakness, saith he to Paul. And hear the answer of Paul's experience, ver. 10. For when I am weak, saith he, then am I strong. Yea, this is the constant experience of all that receive strength in the way of Faith; that is, leaning upon Christ. When the Apostle had spoken of so many believers, and thought of more, that the time would fail to reckon them up, and what they did by faith, this he inserts in the close of all Heb. 11.34. 
A double instance. 1. Wouldst thou have thine understanding strengthened, thou must become a fool.  That out of weakness they were made strong.  
I shall illustrate this in a double instance.  
1. Wouldst thou have strength into thine understanding by leaning unto Christ for strength, truly thou must go in all manner of sense of the weakness of thine understanding, to the Throne of Grace, and complain of thy blind heart in that language, I am of yesterday, and know nothing; or in Asaphs, Psal. 73. I am brutish and ignorant, and as a beast before thee. If thou go knowing to the Lord Jesus, thou shalt come away ignorant; if thou go blind, thou shalt come away seeing; if thou be a fool when thou goest to him, thou shalt come savingly wise from him; if thou goest in the thoughts of selfe-wisdome, thou shalt be a fool at thy coming away, 1 Cor. 3.18. Let no man deceive himself, if any man amongst you thinketh himself to be wise, let him become a fool that he may be wise.  

2ly. Wouldst have thy whole soul strong? thou must be sensible of thy weakness, in will, affections, etc.  2. If thou wouldst by leaning upon Christ, derive any strength into thy will or affections, thou must go in the sense of thine infirmity, viz. That thou art not sufficient of thyself so much as to think any thing that is good; that thou hast from thyself, neither to will, nor to do; thou must come complaining as Paul, Rom. 7. When I would do good, evil is present with me. 21. Nay, that thy will to good is but weak, and thy will to corruption strong, so that the law of thy members doth not only war, but take thee captive to the Law of sin, as he complains, ver. 23. and cries out upon it, Oh wretched man that I am! ver. 24. Then comes he out of this Wilderness, leaning on the beloved, I thank God through Jesus Christ, ver. 25.  

A twofold word of improvement.  Before I go farther, I shall desire to fasten this more upon your hearts, by a word of improvement to you that hear me this day. And  

1. To those that are truly weak, comfort.  1. To those of you that are truly weak. Is it so that none can lean upon Christ, unless they be as thou art? here than is abundant matter of rejoicing and reviving to thee, where thou thoughtest there was nothing but sadness, even sorrowing unto death. There have sundry souls come sad unto me upon this account, and this was the great burden of their complaint. Oh! I am so weak in prayer, of such a weak judgement, that I cannot discern, or so weak a memory, that I cannot retain the things of God; and surely it can never be well with me, and truly mine heart hath often leapt within me, for joy to behold this their sweet sorrow: these poor ones do not find others complaining so much of weakness, and therefore they think that every one is indeed stronger than they. Now to such let me speak, even to those amongst you, whose strong holds the weapons of our warfare have been pulling down, and whose strength the Lord hath weakened, that if there be any cause of rejoicing unto any soul on this side Jesus Christ, it is barely, and only our being made weak by Christ, or our thorough sense and feeling of our weakness out of him: and herein verily we may boast, so fare as our weakness gives an objective advantage unto the glorifying of the strength of the Lord: so saith the Apostle, 2 Cor. 12.9, 10. I will glory in mine infirmities, that the power of Christ may rest upon me; yea, I take pleasure in my weaknesses, for when I am weak, then am I strong. Methinks, I am sent this day with that message unto such souls that I meet with, Isai. 35.3. Strengthen you the weak hands, and confirm the feeble knees: Say unto them be strong, ver. 4. What ever infirmity you can complain of, I think the Lord hath there on purpose answered you. The blind shall see, the deaf shall hear, the lame shall run, the dumb shall sing, verses 5.6. Yea, the wayfaring men, though fools, shall not err in that highway, that way of holiness; and which is there to be remarked, all these promises are made to wilderness-soules, ver. 1.2, 6, etc. As if so be the Lord should on purpose say, whatever weakness you can complain of, it shall not be able to hinder your everlasting joy spoken of v. 10.  
Secondly, Let me speak to those of you that are strong, 
2ly. To those that are selfe-strong, confusion of face.  but not by leaning on Jesus Christ. Let me tell you, that had you no more to answer for, or to reckon with God for, than your very strength, there is enough for the Lord to confound you; yea, and he will confound you. That God that is resolved to slain the pride, is resolved to pull down the strength of all flesh! Woe be to thee, whose strength is in thine hearing, or praying, or Alms, as Samsons was in his hair. The Lord will be sure to cut off thy proud locks, and then where shall thy strength be found? These are the souls that compass themselves with sparks of their own kindling, that warm their hearts at their own fire, and say, aha! aha! such as these shall have no hold on the name of the Lord, no stay upon the beloved, but instead thereof, this shall they have of the hand of the Lord, they shall lie down in sorrow, Isa. 50.10, 11.   

CHAP. III. Discovers how soule-weariness fits for Christ; Opened and applied.  

2. Weary souls as well as weak.  BUt you will say, are there not some weak ones that rest in their ever complain of their weakness, as well as some strong ones that rest in their strength? truly I believe there are, of whom we may say as Paul of those women, that were ever learning, and never able to come to the knowledge of the truth, 2 Tim. 3.7. So there are some, that are ever complaining of their weaknesses, as to the things of God, which are never able (because not truly willing) to grow stronger, or to come up to any strength of grace. They fear that Christ will not break the bruised reed, they think that he surely will pity the weak, and such are they; and here they rest, taking neither due care, nor pains to grow any stronger: these some have entitled The whining Hypocrites. Now therefore  

The weak and weary of their weakness, are fit to be leaning souls.  In the second place, It is not only weakness, but weariness, that disposeth the soul for leaning effectually upon the Lord Jesus. The soul that is weak, and weary of its weakness: for indeed, as the strength that we spoke of, was the Pharisees weakness; so the weakness we spoke of, the Hypocrite makes it his strength. But now that soul that is throughly solicitous to be rid of its weakness, which can only be by weariness, is fit to sit down upon this well of living waters: for Jesus himself also being weary (according to the flesh) sat down upon the well, Joh. 4.6. Till Hagar was wearied, as well as weakened in the wilderness of Beershebah, the Angel of the Lord never opened her eyes, nor discovered unto her the Well of waters, Gen. 21. from the 14. to the 19 So until souls be weary of the wilderness of sin, as well as weakened in it, & by it, the Lord will never reveal unto them those refreshments that are from the presence of the Lord, in the hand and dispensation of the Angel of his presence, 
First proved, after opened. Proof. 1. In that God the fountain is only open to the weary.  the Lord Jesus.  
This I shall first prove, and then open. I prove it thus,  
1. The Lord is the fountain of all spiritual refreshments, so saith the Scripture, Act. 3.19. The times of refreshing come from the presence of the Lord. Now this fountain which experience shows us to be a fountain sealed to the rest of the world, is a fountain opened unto weary souls that they may drink, and drink abundantly, Jer. 31.25. I have saciated the weary soul; that is, given them refreshment unto satiety, viz. as much as they need.  
2. 
2. In that the Lord Christ the dispenser of refreshments  The Lord Christ is the Conduit pipe of this refreshment from God unto the soul: or rather thus, Christ keeps the lock and key of this fountain, to him is committed the dispensation of these refreshments: and upon this account there are these three things that the scriptures mind me of.  
First, 
1. Hath his instructions peculiarly to respect the weary.  That the Lord Christ hath particular instructions from the Father, that gave him his commission to dispense refreshments peculiarly to such weary souls. Read, and be ravished with that expression (which is plainly the Lord Christ's) Isai. 50.4. I cloth the heavens with blackness, (saith he) ver. 3. Therefore it must be understood of Christ, not the Prophet. Now he goes on, ver. 4. The Lord hath given me the tongue of the learned, that I should know how to speak a word in season (to weary souls) to him that is weary, he wakeneth morning by morning, he wakeneth mine Ear to hear as the learned: As who should say, the Lord doth renew my instructions every morning, lest the weary should want seasonable refreshment any time of the day. It follows, that he gave his back to the smiters, etc. which makes it clear, that it is Christ that speaks of himself principally, though subordinately it was the Prophet's commission, as it is ours in the Gospel, to speak in season a word to weary souls.  

2ly. Makes invitation to the weary.  Secondly, In pursuance of these instructions, Christ directs his precious invitations to the weary; I mean his effectual invitations, though many be bidden to the supper that never sit down at it, and many are called, but few are chosen; yet they that are truly called shall come, and be welcome when Christ invites them, Mat. 11.28. Come unto me all ye that labour (as our late translation,) all ye that are weary, (as other translations) all ye that labour unto weariness, (as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports, for the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, Joh. 4.6. and translated as you saw even now, Jesus being weary) and I will give you rest. This is Christ's own invitation. Let weary souls make haste and come away, they need not bring their stools with them that are thus bidden.  

3ly. Applyeth these refreshments only to the weary.  Thirdly, In pursuance of this invitation, Jesus Christ makes Application of his refreshments to the weary, Isai. 32.2. And a man (when he had spoken before of the Kingdom of Christ in the first verse) shall reign in righteousness etc.) shall be as the shadow of a great Rock in a weary Land. Look how weary those Eastlanders (to whom he then speaks) ever were under the scorching heat, of the Sun in their torrid zone at noonday: look how weary Jonah was even of his life, when his Gourd that shadowed him was gone, so weary must souls be of their burning lusts, and the scorching flames of their awakened Consciences, before they will care for Jesus Christ: but when they are once thus weary, his refreshments shall not be far off from them: Christ is a shadow of a great Rock, but his shadow doth ever stretch forth itself upon the weary Land.  
The point thus proved, 
The opening in two Queries.  I shall endeavour to open by showing what we must be weary of, and how we may know whether we be thus weary or no.  
1. What must we be thus weary of?  
I answer, Of all that we have formerly leaned unto, 

1. What we must be wearied of?  
1. Of Satan and his counsels.   before we can can lean unto Jesus Christ. More particularly,  
1. Of Satan, and of all his counsels and persuasions. This is the voice of the daughter of Zion in her spiritual travail, those wearying pangs of the second birth, Jer. 4.31. I have heard a voice, as of a woman in travail, that bringeth forth her first child; the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now, for my soul is wearied because of murderers. 'Twas a long time that she conversed with them, but now her soul is wearied with them. Murderers they are now, when the soul is in the throws of birth, it finds them so; before the pleasure Devil, and the profit-Devil w●re the best friends, the best companions: but now the soul is wearied with them all as so many murderers. How weary of the company of Cutthroats would a man be, that should be surprised on the Highway, and in danger of his life, because of those that are with him, every step he goes? surely so weary of Satan and his company, must the soul be that comes to Christ? Or, how weary (if thou shouldst be taken by a Lion of the Forest, and kept for some space alive) wouldst thou be of the presence of the Lion? and upon this, how glad wouldst thou be that some mighty man, some David should come and rescue thee? so weary of Satan must thou be, if ever thou wouldst come up from the wilderness leaning upon the Beloved.  
2ly. Of the World, and her projects and courses: 
2ly. The world and her courses.  these also we use to lean unto, and therefore must be weary of. We must say of ourselves, as God saith of Israel, Isai. 47.13. Thou art wearied in the multitude of thy Counsels: thou hast laboured with them, even thy Merchants from thy youth, they shall wander every one to his quarter, none shall save thee, ver. 15. When you have been trading up and down in the world with the customs, or creature-vanities of the world, whatever thy merchant from thine youth hath been, bid them farewel, let them go to their quarters, expect not to be saved by any of them, come to be weary of them all, or else there is no true leaning upon the Lord Jesus Christ.  

3ly. Self and all its perfections.  Thirdly, Of Self, and its glories and perfections. Some that have been converted, have been so proud of a foretop, a lock, and garb, an attire formerly, that they have thought they should never be weary of them, or of pleasing themselves in them: but now when they have come to draw near to Christ, they have been soon weary of these, and most readily fling them from them. So Paul even of his self-righteousness, calling it dross and dung, away with it, Phil. 3. Thus Hab. 2.14. The people shall labour in the fire, and weary themselves for very vanity. When God casts all our perfections into the furnace, and we come to see that there comes forth nothing but dross, we shall (as Paul) be weary of ourselves, as well as weary ourselves, because there is nothing in us but very vanity. And that Hab. 3.16. is very eminent; When I heard (saith he) my belly trembled, my lips quivered at the voice, (when God speaks conviction and terror to the soul) rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble. Mark you, the only way to have a sure support in a troublesome day, is to be as much weary and willing to go out of ourselves, as a man would be that lodgeth in a very rotten house, when that winds and storms are at the highest. Unless thou have trembling and weariness in thyself, thou wilt never have strength and rest in Jesus Christ.  
Secondly, But how may we know, 
2ly. How we may discern our weariness.  whether we be thus weary, yea, or no?  
I answer, By our willing desisting from former labour, by our appetite after refreshments, by our glad acceptance of a convenient resting place.  
First, By desisting from former labour, 
1. By desisting from our wearying labour.  viz. the work that wearied us. You perceive that a man man grows weary, when he becomes solicitous to take up his Inn; and indeed, though all ceasing from labour at all times, be not an argument of tyredness in the work, yet when ever thou art tired in any work, thy vote will be for surceasing from the labour; so though every leaning of sin be not an argument of through-weariness, (because there may be as many occasions of a man's suspending the sin, as of the formers suspending the work that he delights in, though he be not weary of it) yet when the soul is thoroughly wearied of sin, it will desist from sin: and if there be a ready and free sitting down from sin, 'tis a good argument of the soul's weariness. I think what Isaiah observes, concerning them that had wearied themselves with so often going down to Egypt, Isai. 30.7. Therefore I have cried concerning this, their strength is to sit still: the s me may I say to poor sinners, that have wearied themselves in going down unto uncleanness, drunkenness, formality, etc. their strength is now to sit still; that is, to desist from their wearying trade of sinning. You know the language of a truly weary one is such as this, I will, I can go no farther; and this is the language of a soul in conversion, Job 34.32. If I have done iniquity, I will do so no more: or in Jobs own language, when at length God had made him weary of his standing upon his own righteousness, Job 40.5. Once have I spoken, but I will not answer; yea twice, but I will proceed no farther. There's the voice of true weariness. Oh! that I could hear some drunkards of you this day crying out, so often have I been drunk, or so long have I been a drunkard, but I will proceed no farther; and so for every other sin: Thus long have I leaned upon my own performances, but I will do so no more, etc.  

2ly. By our appetite after spiritual refreshments.  Secondly, The weary will have a thorough-appetite unto refreshments. Thus Siserah was thirsty, Judg. 4.19. Being weary, ver. 21. Yea, Jesus himself being weary, asks for water of the Well, Jo. 4.7. So spiritually weary souls, will be spiritually hungry and thirsty souls. I have saciated the weary soul, Jer. 31. Blessed are they that hunger and thirst after righteousness, they shall be satisfied, Mat. 5.6. If thou be very much a thirst for the waters of life. 'tis an argument thou art weary of the Wilderness ways of death. And if thou be thus thirsty, thou wilt have an heart to desire, and a tongue to beg, yea, continue begging till thou get relief.  

3ly. By our willing close with Christ our restingplace.  Thirdly, If thou be weary, thou wilt be glad to sit down, and to close with a convenient restingplace; thus Jesus when he was weary, sat down on the Well, and thy soul, if it be weary, will be glad to sit down on Jesus Christ.  
My Brethren, if you were indeed weary, your souls would leap within you to hear the words that you have heard this day, concerning the refreshments to be had in the Lord Jesus.  

Two suspicions that few are weary.  But on the other hand, there are two things that too too plainly speak the most of the Children of men to be little weary of the Wilderness.  

1. That they can pass by Christ, and forget their restingplace.  1. That they can come to the Inn where souls should lodge, and where there is as fair and convenient accommodations, as the whole heaven can afford for weary Spirits, and pass it by without turning in, that they may be refreshed. I'll never believe that man to be perfectly weary, who when he comes to a good Inn, and especially be solicited to alight, shall spur on, and say, no, let us ride an hour longer, or we will go three or four miles farther. If an Ague take you by the way, and tire you, oh! say you, When shall we get in sight of the Inn? Upon this account is the Lords challenge, Jer. 50.6. They have gone from Mountain to Hill, they have forgotten their resting place. Ah! it's a slender sign that a Traveller is thoroughly weary, that passeth by, and forgets to take up his lodging at his resting place. Souls, you do but dally with God, if you pretend to be weary of the ways of sin and vanity; and yet can come by Jesus Christ in so many Sermons, etc. and forget to sit down upon him, or to lodge with him.  
2ly. 
2. That though they pretend tiredness through sin one while, yet are they quickly fresh for sin again.  That they can pretend (as some do) to so much tyredness in the ways of sin to day, (whilst some strong convictions are upon them) that can be fresh again for sin to morrow. I'll never believe that he was perfectly weary of any toil, that can be so soon fresh for the same toil. You are a little weary perhaps, that use to ride to London weekly, when you lie down, but as fresh (you say) in the morning as at first setting out. Thus many an Hypocrite is a little weary of sin for the present, but saith as the drunkard, Prov. 23.35. When I awake, I will seek it yet again: and thus they return as the Dog to his vomit, or the Swine that is washed to the wallowing in the mire. You have heard, who they are that are fit to lean on Jesus Christ, the weak and the weary souls. Of both these I have spoken severally.   

CHAP. IU. Contains a farther joint discovery of this weakness and weariness: also improvement to the weakening of your Christless strength.  
THat which I shall further do, 
A farther inquiry into the state of this weakness and weariness. jointly.  shall be to inquire jointly, concerning the true state of these qualifications, and to endeavour to work your hearts farther hereunto. You have heard of weak and weary ones, and what manner of ones they are, for surely 'tis not every weakness nor weariness, that drives a soul to Jesus Christ: Pharaoh was weakened by some visitation, wearied by others, and there are many plagues that weaken and weary many, but drive few to Jesus Christ. Now than the Question yet worth our searching into, will be, What weakness and weariness that is, which we have been speaking of, and which we shall desire to work you to?  

A threefold Declaration of it. 1. As to their kind they must be spiritual.  I answer, They must be for the kind, spiritual, for extension, universal, for intensiveness, burdensome.  
First, That weakness and weariness must be spiritual. Many there be sensible enough, that their Estates are weak, thyir bodies weary, etc. but few that are disturbed with spirits-weaknesse, or souls-wearinesse. But these must be such.  

1. Spirit-weaknesse.  First, This weakness must be soul-weakness, Isai. 35.4. Say unto them that are of a fearful heart, be strong. Thy want must be heart-strength, or spirit-strength; for no man can soberly understand that of the carnal or corporal heart, you know the scripture-Dialect. When thine understanding wants strength to conceive, thy will and affections to receive, thy whole heart to practise the things of God, (as is further explained in the following verses, thou art spiritually deaf, and blind, and lame, etc.) that is the weakness there, and here spoken of.  

Question. How that shall be known. Answ. By spirit-complaining.  But perhaps wilt thou say, How shall I do to know then, whether my weaknesses be spiritual or no?  
I answer, Let me but hear thy complaint, and I will salve thy doubt. Oh! I have a poor weak Husband, saith one, and weeps bitterly: I have a poor weak Child, saith another, and wrings her hands: I have a poor weak stomach that can take nothing, saith a third: My strength is even done, I am at death's door, saith a fourth: Oh! How weak is mine Estate now come to be, saith a fifth? Where was the Child's weakness? 2 King. 4.19. Oh! you may quickly know, if you but hear him speak, he cries to his Father, My head, my head. Now speak Conscience, and tell me what thy complaint is, and i'll tell thee what thy weakness is. Oh! there are amongst the many other mourners over weakness (that I speak of) some precious ones, whose daily groans are, my soul, my soul; Woe is me, how weak my prayers are! how unfit and unable am I for any the least thing that is spiritual? Thus David cried; and what wast he cried for? He cried to be strengthened with strength in his soul, Psal. 138.3. In his soul, mark that. Sirs, If you have but a weak Estate in the world, and are yet more weak in spirituals, I would have you narrowly to watch, when as your hearts are most feelingly carried out in prayer; when you come to that Petition, Thy will be done on Earth as it is in Heaven; or that, Give us this day our daily bread. If to the former, 'tis a sign that thy weakness is truly a soule-weaknesse, and such as will spur thee unto Jesus Christ.  
Secondly, 
2ly. Spirit-wearinesse.  This Weariness must also be a spirit-weariness. Many are wearied with their suits of Law, that never come to be wearied with their sins against the Gospel: but saith Zion, My soul is wearied, Jer. 4.31. It is soul's weariness, and not barely so, but soul-wearinesse. This also you may discern by your Complain. What sayest thou herein? art thou weary of the world, because of poverty, or iniquity? art thou weary of thy life, because thou continuest shining? or because thou continuest suffering? Thou art sick, but sinful, which tires thee most; which complainest thou of most? which is most wearying to thee, to go without the Creature, or without the Creator? You know the complain of that holy Asaph, Psal. 77.1, 2, 3. He could not get God to hear his prayer, nor to cure his soul, and therefore he complained, and his spirit was overwhelmed, Selah: (that is, mark that,) it was spirit-complaining.  
Secondly, This weakness and weariness, 
2ly. As to their extent they must be universal. 1. Weakness.  must be for the extent of it whole and universal.  
First, The weakness must be universal weakness, as they that have Isai. 35. Neither eye to see, nor ear to hear, nor tongue to speak, nor feet to walk, verses 5.6. All this is summed up in the fourth verse, where the heart is said to be weak, for heart-weakness you know is whole-weakness, so saith the Apostle, I will glory in my infirmities, that the power of Christ may rest upon me, or that I may rest upon the power of Christ weaknesses, not weakness. Paul opposeth, and so must thou, Christ's single power to all thy weaknesses. I tell you, if you fail of unniversall weakness, when you come to Christ, you shall be sure to fail of universal strength, when you come away from Christ; for where ever thou hast any strength of thine own, the strength of Christ shall not advantage thee; and as the Lord saith to Israel concerning Egypt, Isai. 30.3. So say I to you, That strength of yours shall be your shame, and your trust under the shadow thereof, your confusion. You shall hear some say, I confess I have but a weak memory, and I am not able to discourse as many of them are, but I thank God I have as good an heart as any of them all. Fie, fie, if you have any thing good, all is naught. So  

2ly. Universal weariness.  Secondly, Thy weariness must be universal, (which necessarily follows from what I said in answer to the first Question whereof we must be weary;) and therefore if thy soul have any resting place on this side Christ, thy weariness of one sin or another, of one support or another, can no ways amount to true weariness.  

3ly. As to the intensiveness, it must be burdensome. 1. So thy weakness.  Thirdly, Thy weakness and weariness must be burdensome as to the intensiveness of it.  
First, Thy weakness must be burdensome. Many there are that are weak in duty, and weak in grace, (if so be they have enough to denominate them weak in it) and that see it too, and yet are not burdened with it. This is not the load that lies upon their spirits; but an Habakkuk trembles, his lips quiver, and his heart faints at it, Hab. 3.16. And the Lord God shall be his strength, ver. 18. A Paul will cry out of it, O wretched man! and who shall deliver me? and 'tis a body of death, q. d. It could not be a greater burden to me to have a dead body fixed to me to carry about me, then to carry about this dead heart, etc. And then he can thank God through Jesus Christ, Rom. 7.24.25.  
Secondly, 
2ly. So thy weariness.  Thy weariness must be burdensome weariness, never be thou well till thou be rid of it, Mat. 11.28. Come unto me all ye that are weary and heavy laiden. Many are weary, that are not greatly burdened with their weariness: but Asaph was so loaden, that he was even overwhelmed again, Psa. 77.3.  
Now if thy soul be thus burdened with thy spiritual either weakness or weariness, 
And if it be so,  thou mayst thus discover it.  
First, 
1. Thou wilt willingly part with that which so weakens and wearies.  Thou wilt be marvellously willing to part with thy burden, to part with that that weakeneth or wearieth thee, when Christ at any time offers to take it from off thy shoulders. Come to me and I will give you rest, ver. 28. Nay, there is not a Gospel Sermon you hear, but in some sort or other, such a tender is made unto you, and how few do then account their infirmities their burden?  
Secondly, Yea, you will be glad at heart, but to change burdens with one that hath a lighter and easier than yours: Why such is Christ's, (if you be truly weak and wearied) Mat. 11.29. Take my yoke upon you, and learn of me, for my yoke is easy, and my burden light. Thy soul will think it an happy exchange, to pass from Satan's plough, to the Lords plough; when once thou feelest the weight of Satan's Chain, thou wilt esteem the greatest of the Lords Commandments, or thy duties, as a chain of gold to hang about thy neck. Every neck would be willing to be so burdened.  
From all that hath been spoken, 
A Conclusion from the precedent truth, that no soul comes home to God in the strength of its own legs.  to me it is easily to be concluded, that there is no lost soul that ever yet was, or ever shall be brought home unto God by the strength of its own legs: I shall therefore conclude the state of these qualifications, according to the express doctrine of Lu. 15.5: The shepherd lays the lost sheep on his shoulders rejoicing; that is, he takes the lost sheep off its own legs, and we read of its carrying, before its curing, (as of the Prodigals coming, before his clothing) that relates to another particle (as I may so say) of conversion. First; God acts when we act not, I mean in the first moment (I do not mean of the time, but) of the work: next, that acting of God makes us act together, as to time. Christ carrieth (in the first parable) and we come (in the next) Arminians deny the one, Antinomians the other: I assert both. In that primely-prime act (as I may call it) Jesus Christ doth not cut off our legs, but yet he doth not use them, for he layeth us upon his shoulders. And who can conceive, if there be any portion of the conversion-act, wherein that may be truly said, that in such an act the sheep useth its own legs, when it is carried upon the shepherd's shoulders?  
And this doth genuinely fall in with what I have spoken of the spiritual and universal weakness and weariness, that must burden us, before we have advantage from the strength of Jesus Christ. This sheep had neither leg to stand on, or to go with, (though it had all its legs still) for if it had, it would undoubtedly have had legs to run away with; and suppose that Christ should cure us, whilst we lie weak and weary upon the ground, and so set us upon our own legs, (which blessed be God shall never be) and not bind us to his own shoulders, (or bring us as the Spouse to lean upon him) by an union indissoluble; I need no argument, but sad experience to convince mine own base heart, that I should quickly use (or abuse rather) my cured legs, and the rene●ings of strength, and of refreshment unto the turning aside into the crooked paths of the wilderness still, or to the running away from him that healed me. But now by virtue of this union, our legs gather strength, as the woman that touched him, drew virtue from him, and now they can walk and run; they are the old legs still (the same affections, will, and understanding, etc.) But it is not their old strength that they move by, but Christ's put into them, Christ gives them his Wine to refresh them, and make glad their hearts, his Oil to heal, and make strong their bones, his life to act, and to inform their Organs: And thus, they that were weak in the Wilderness, and not able (as Israel, Ezek. 16) They that had wearied themselves with wandering, and were too weary to go (as the lost sheep, Lu. 15. do now come inseparably to wait upon the Lord (Christ, and by leaning on him) to renew their strength that they may run and not be weary, that they may walk and not faint, Isai. 40.31. And what is this precious Scripture but the sum, or the Epilogue of all that I have been speaking? viz. That it is only the weak and weary that can profitably lean, and by leaning, comfortably draw strength and refreshment from the Lord Christ.  
And upon these accounts it may (by the way) appear how strangely (some that call themselves Ministers of the Gospel of Christ) go to work about poor souls. 
Ministers strengthening those whom God would yet have to be made weak.  One comes to them, that can say, Sir, I thank God I have had an honest heart from my Cradle, I never wronged any man in my life, no man can say that black is mine eye, I have ever had a good mind towards heaven, I use prayer often, and give much Alms to the poor, and yourself can bear me witness, sir, that I always pay you Tithes of all that I possess, and am constantly at Church with you every sunday. But now I grow aged, (or I am sick, etc.) and I would be sure what estate I am in, I pray sir, what think you of my condition? Why? ●ruly it is the business of many men's preaching, to send away such a self-justifying, and so self-undoing Pharisee to hell, (as some think that the Prophet sent away Naaman into the house of Rimmon) with a Go in peace, and tells them, You are an happy man, I would we had more such as you are, I would not have you to question farther, you will do very ill to trouble yourself with any doubting thoughts; and indeed what should they answer more, or other; for the line is like the Co●py they set, and the man hath done what they have called for. This is to strengthen the strong whom God would not have strengthened; for had this man come to one that takes up the Gospel from Christ's own mouth, he must have said, Oh! but sir, one thing you lack. You must go and strip yourself of all this strength, your righteousness will not here avail you; You must part with all, and become a beggar, or you can never become Christ's Disciple: and although you have been one of the best, the strickest, the choicest of Pharisees, you must see yourself to be the chiefest of sinners. Go, and sell all that thou hast, is a Doctrine seldom preached by such Ministers, or regarded by such hearers.  

Ministers weakening those hearts that God would have made strong.  Again, Let others come to them with hearts full of sorrow, and eyes full of tears; Oh sir, I know not what to do, I would pray, but I have no strength to it; I would believe, but I cannot! and why say I that I would? alas! alas! I have no strength to will any thing that is good. I find every corruption very strong, and nothing strong but corruption; and truly I am even weary of my life, because of mine infirmities. Good sir, What must I do? how shall I get a better heart? etc. Why? saith some Minister, You complain much, but perhaps mend as little? you must go and turn from your evil ways, and amend your do, repent, and pray, and read, and keep your Church; I cannot give you a jo● of comfort, or speak any peace unto you, till you grow better.  
And canst thou not? this truly is to weaken the weak, whom God would have made strong, this is to speak a word altogether out of season (like rain in Harvest, or snow in summer) unto him that is weary; 'tis as if a Physician should say to a fainting man ready to swoon away, you must stay till you be through well, before I can give you a cordial. But it is Christ's work (and should be ours) to give Cordials unto such, to make them well: and for my part, I hope I shall account it my work, wherever I see a lost soul strong, to weaken it, that Christ may give it strength; or if another be throughly weak, and weary, to help it up (as much as my poor endeavours may any way thereto conduce) unto the shoulders of the Lord Jesus Christ.  
And therefore my now-design, in stead of Application, 
Improvement.  shall be an endeavour first to Weaken, and then to weary the lost souls that are amongst you, if so be that thereby they may be made ready for the shoulders of Jesus Christ. And  
First, For the weakening of your Christlesse strength. 
1. To the weakening of your Christless strength.  Surely the weapons of our (ministerial) warfare, are peculiarly meant, 2 Cor. 10.4, 5. where they are said to be mighty through God, to the pulling down of strong holds; this is (as I said) Gods work, and it is to be mine this day, and indeed there is a strong man, and an armed, that is in every Christless soul, that must be cast out before ever the grace of the Lord dwell in that heart, Mar. 3.27. And 'tis in vain to say to the everlasting doors, stand open, unless you have cast every carnal unregenerate strength out of doors, for every such strength will lay hold on the bolt, and manage the bars; so that Christ himself saith, No man can enter into the house. It is our ministerial charge to pull down, as well as to edify, to weaken strength, and to strengthen weakness, to root out, and to plant, to throw down, as well as to build, Jer. 1, 10. I shall therefore take the Axe of truth, and lay it to the root of your strength this day. Two or thee blows (if God strike with me) shall be sufficient to cut it down, and down with it my Brethren even to the ground, why cumbreth it your souls?  
First, 
1. Consid. your choicest strength is with very weakness.  Consider the utter weakness of thy choicest strength, to stand before the immense, the inconceivable and infinite justice and wrath of God, with which thy strength must wrestle and encounter. Wert thou to contend with man, or to enter into judgement with the Sons of men, perhaps thy slender, broken, finite strength, might help thee to prevail, but it is God with whom we have do, whose very weakness is stronger than men, 1 Cor. 1.25. And than what is his strength? Thy strength O Pharisee, we know, and thy power we know; but who knows the power of God's wrath? even according to his fear, so is his anger, Psal. 90.11. Did thy soul fear him more, then wouldst thou understand the power of his wrath better; though when all is known that can be understood, it passeth knowledge; Who knows it? Holy Job was most graciously under this conviction, Job 9.19, 20, 21, 22. If I speak of strength, lo he is strong; and of judgement, who shall set me a time to plead? If I justify myself, mine own mouth shall condemn me; If I say I am perfect, it shall also prove me perverse: Though I were perfect, yet would I not know my soul, I would despise my life. That is, mine own strength were enough to ruin me, therefore had I more of it then I have, I durst take no notice of it, because I have to do with the most strong. Let this serve for the first blow.  

2d. Consid. All your Christ less strength is idolatrous.  Secondly, Consider that what ever strength thou hast on this side the strength of God in Jesus Christ, it is idolatrous. And wilt thou look to be saved by an Idol? I observe in Scripture, that amongst the many expressions that it hath for an Idol, the strong is one of them, Isai. 1.31. The strong shall be as tow, (that is, the Idol shall be as tow) and the maker of it as a spark, and they shall both burn together, and none shall quench them. What ever thou makest thy strength on this side Christ, thou makest it thine Idol. If thou makest prayer, or hearing, or alms, thy work, etc. thou dost well: but if thou makest them thy strength, thou makest them thine Idol, and so thou, and thy prayers, and alms, and just deal, shall down to hell together; they shall be as tow, that is, as fuel to the flame, that shall be in thy Conscience, and none shall be able to quench them from burning together to all eternity. Therefore may I yet say unto you, now your Altars, and images, and Ceremonies are gone, as John to those in his time, (when the Gospel (I believe) had dispelled those grosser Egyptian darknesses) 1 Joh. 5.21. Little Children, keep yourselves from Idols. Amen.  

3d. Consid.  Thirdly, Consider what ever strength thou hast on this side the strength of Jesus Christ, it is an Artichristian, as well as an Idolatrous strength. 
Your Christlesse strength is Antichristian.  And wilt thou hope to be saved by an Antichrist? Rom. 10.3.4. The Jews going about to establish their own righteousness, (that is plainly to make their righteousness their strength.) They have not submitted themselves to the righteousness of God, for Christ is the end of the Law, for righteousness to them that believe. Who sees not what I say? they have not submitted: If thou make thy strength thy righteousness, this is very rebellion against the Lord, and antichristianity, even the setting of thyself in battle array against the righteousness of faith, and the strength that is to be had in the Lord Jesus Christ. Precious is that language of david's, Psal. 21.13. Be thou exalted O Lord in thine own strength, so will we sing and praise thy power. Mark that, if we pretend to exalt the Lord, but we will do it in our own strength, (as Arminians in their own freewill, etc. When we come to the matter of praise, we shall quickly confer it (as I observe them to do) upon our own power, and not the Lords. O the noble Principles, cry they, of the understandings, and reasons, and minds of men! which the scriptures, whilst unregenerate, call darkness, and foolishness, and enmity against God; and say they, O that noble principle of freewill! which the scriptures call an heart of stone, and declare it to be to every good word and work (of itself) Reprobate. Let us arise in the might of our own principles, say they, etc. But, Let God arise, and then his Enemies shall be scattered, say we. Yet will we also say, When the Ark ariseth, it is not a time for Israel to sit still. It is not their working, but their working in their own strength that I plead against.  
Let me leave then this word with tender Consciences which I am not afraid of, declaring as the sense of my soul unto the world, although it be a sad apprehension. Let a poor creature go a begging to two doors, the Master of the one house takes a knife, and cuts a piece of victuals, and gives it as an Alms to the beggar, and thinks when he hath done, that for this he is more in the books of God, (I mean as to the merit of favour and acceptance) and goes away priding and pleasing his own heart in what he hath done, and concluding from the bare act, that he offered to God a sacrifice, such as thereby to make him his Debtor. And the Beggar comes to an others house, where another man (in a passion) takes a knife, and cuts the poor wretch's throat, and by that act his own Conscience is wounded, and his heart struck dead, that he now comes trembling and astonished before the Lord, whilst the other boasting, cries out, God I thank thee, I cut him bread, but this man cut his throat; But the murderer cries out, The Lord be merciful, etc. Deliver me from bloodguiltiness O God, etc. I believe this Murderer way be nearer Heaven, than that Alms-giver: The former hath murdered the Beggar, the other hath murdered the Lord Jesus Christ. Our Saviour resents it thus, and thus expresseth it to the face of the Pharisees, Mat. 21.31. Verily I say unto you, that the Publicans, and the Harlots, go into the Kingdom of God before you. For they believed, vers. 32. Those that were unclean Harlots, are saved, when often-washing Hypocrites are damned. Those that were oppressing Publicans, are justified, when Believing Pharisees are condemned. And thus much be spoken in order to the weakening of your strength.   

CHAP. V Contains farther improvement by a design to weary you, notwithstanding your Christless refreshments.  

2ly. To weary you notwithstanding all your Christlesse refreshments.  SEcondly, I shall labour to weary your Christless souls, even under any of your Christless refreshments: know therefore from the Lord, that these are truths, and such as you shall find to be so sooner or later.  
First, That whatsoever the matter be, that thou be not weary, yet notwithstanding there is enough in all your wilderness ways, and refreshments too, to make you weary.  
Secondly, That this being so, it is the saddest symptom in the world, and of the most dangerous importance, not thus to be weary.  
First, Whatsoever the reason is, 
1. There is enough in all your wilderness-wayes to weary you, however it comes to pass you are not wearied.  that you are not weary, there is enough in the ways and pleasures of sin too, to weary your poor souls: Surely as Noah's dove that could find no rest, till it came to the Ark from whence it came, so can no soul find any rest after all its weariness, but by returning to the Lord from whom it at first departed; and if the Lord be as Noah, Jesus Christ is as the Ark, there's no returning to the Lord, but by returning to Jesus Christ. I shall evince what I am a saying, 
Evinced.  from Scripture testimony, reason, and experience.  
First, For Scripture testimony. 
1. From scripture testimony.  The Holy Ghost tells you, Isai. 40.30. The youths shall be weary, and the young men shall utterly faint; but only those that wait upon the Lord shall renew their strengeth: The young men that are the likeliest to continue fresh, or to find refreshment in the ways of sin, even all that can be found, they shall faint and utterly grow weary. Thus saith God concerning Israel, Thou art wearied, Isai. 47.13. And so Jer. 9.5. They weary themselves to commit iniquity, so Ezek. 24.12. She hath wearied herself with lies, that is, (saith God) they sin till thy tire themselves, and commit iniquity unto weariness; only here is the sad difference. As there are many humbled that are not humble, so many are wearied that are not weary: they are humbled indeed against their will by punishment, but yet they are never the more humble: so are they wearied by continued acts of sin, and 'tis against their will it should be so, but yet they are never the more weary of it.  
Secondly, For Scripture Reason. It must needs be, 
2ly. Scripture. reason.  that there should be all manner of weariness in the ways of the Wilderness, if you consider either what you walk upon, or what you sit down upon.  

1. Wearying ways to travel in.  First, All the ways or works that are on this side Christ, are very wearying. The ways of the wilderness are thorny ways, (as you have heard) and 'tis tyresome travelling upon thorns; either wonder then at thine own lethargy, or dead palsy, or else expressly deny that Scripture, job 15.20. The wicked man traveleth with pain all his days; for if thou assent to this truth; thou must needs infer that it is a tiring travail.  

2ly. Only beds of thorns to rest upon.  Secondly, As wearying as the ways are, so when ever thou comest to lie down at night, you have but tiring entertainment in the ways of sin, and nature. He travails with pain all the day, and this, saith God, You shal● have of mine hand, you shall lie down in sorrow, Isai. 50.11. Oh! how wearying must it needs be to travail in sin, and then when we have done, to lie down in sorrow? 'Tis want of sense in thee, not of truth in these Scriptures, that thou dost not thus feel it for the present, but there is time enough before thee, for thee to know it in.  

3ly. From experience.  Thirdly, For Experience. I shall appeal to Heaven, to Earth, to Hell, to all things Created, or uncreated, God, Men, and all other Creatures for their Vote herein.  

1. God's own experiedce: Your wilderness ways have wearied him.  First, I shall appeal to the experience of God himself; what ever the matter is, that thou art not weary of thy Christlesse ways, there's enough in them all, in the best of them all, to weary God himself. Hear him speak.  
First, There is enough in thy worst ways, Isai. 43.24. Thou hast wearied me with thine iniquities. It may be so; saith some selfe-righteous One, with the wicked God may be angry, and with their iniquities be wearied; but surely not with my services, with my devotions. Yes  

Yea even the best of them.  2. With thy best services, Isai. 1.13, 14. Your Oblations, New Moons, Sabbaths, solemn services, (Though these were Gods own appointments) they are, saith God, a trouble to me, I am weary to bear them.  
Secondly, I appeal to the experience of all men, 
2ly. Experience of all men.  as soon as they come but to understand things as they are; whether Noah's Dove, or his Raven; I mean, the best, or the worst of men.  
First, For the Saints, they can say, I dare say for them, 
1. Saint's experience.  that the Lord made them weary of other things, as a man would be of carrying a load of dross, or a burden of dung, when Gold or Silver is offered unto them in their stead, Phil. 3.8. or as a child that would quickly be weary of its lapful of stones, when one comes and offers it an apron-full of plums.  
2dly. For the worst of men. Those that are in Hell, 
2y, Experience of the worst of men.  have already found; they that are yet on this side Hell, shall quickly find what weariness there is in the ways of sin and vanity, Isai. 2.20. In that day, (that is the day of Conviction) shall a man cast his Idols of Gold, and his Idols of Silver, which they have made each one for himself, (Mark that, every man's particular Corruptions and beloved lusts) to the Moles, and to the Bats; (that is, they shall be utterly weary of them) let who will take up their trade after them, they'll follow it no longer.  
Thirdly, I appeal to all other Creatures, 
3ly. Experience of the whole Creation, all wearied under the burden of sin.  even this whole Creation. I tell you, that the Sun is tired in its Orb, with beholding the abominations of the Children of men by day, and the Moon and the Stars in their courses, by seeing their works of darkness in the night. I tell you, the Earth would sink under you, as it did under Corah, Dathan, and Abyram, as weary to bear the burdens of your sins, if the Lord would but give it a discharge. Yea, how do the very houses of Clay, that sinners dwell in, spew them up, and cast them forth in a few years, as if weary of being so long possessed by them? Yea, how doth the very Gluttons, and Drunkard's stomach tell him to his face, that it is weary of bearing his surfeiting, and drunkenness, and therefore disburtheneth itself upon the ground. This is no Notion or Hyperbole of mine, but a very express truth of God, and so to be by you laid to heart, Rom. 8 20. The Creature was made subject to vanity. And we know, ver. 22. that the whole Creation groaneth and traveleth in pain together until now. The very Heavens are weary of covering, and the Earth of bearing wretched sinners, and their continual groan in their kind unto God is, Oh! when shall there be an end of sinning? Oh! when shall we be delivered, verses 19.21.  

2ly. Aggravated. Your not being weary when you are wearied, a symptom of spiritual death.  Secondly, Is it so that there is so much in sin to weary thee, and yet thou art not weary? truly, this is the most dangerous, and mortal symptom that can be imagined.  
As it is the saddest sign of a red-sea ruin, to be humbled so often with Pharaoh; and yet not to come once to be humble: so it is for thee to be so often wearied by sin, and never to become once weary of it. Sinners, I dare appeal (as the last appeal) unto you Consciences, even such as they are, whether you have not often wearied yourselves with drinking, drabbing, & c? although you were never yet weary of the sin for the kind, yet wearied by the sin in the act. Thus those wretched Sodomites (who were now near a double Hell, even first an Hell from Heaven, and then an Hell in Hell) Gen. 19.11. They wearied themselves to find the door: wearied, yet not weary. And wilt thou not be weary? Yes friend, thou must, and thou shalt be weary, only thy weariness shall be, when times of refreshing shall not be, but when thy case is beyond Cure; thus was Moab: and oh! let every one of us all take up that lamentation from the mouth of the Prophet, Isai. 16.11. My bowels shall sound like an Harp for Moab, and mine inward parts for Kirharesh. Why? what's the matter? ver. 12. It shall come to pass when it is seen, that Moab is weary on his high place, that he shall come to his sanctuary to pray, but he shall not prevail. Oh! now father Abraham, one drop of refreshing water to cool my tongue, but it shall not be granted. 'Tis said of the Grave, that there the weary be at rest, but the quite contrary shall be said of Hell. Oh! sirs, you are not weary enough to drink in the waters of refreshments to day; I had almost said, here is much water, and little or no thirst; there shall be thirst enough (such as it will be) but no water. When a sick man hath been a long time tossing his wearied body on this side of the bed first, and then on that, and after all these weariednesses, come to lie still, and stupid, and senseless of any weariness; what do we, I pray you, reckon this, but the sleep of death? When wretched sinners come to be wearied with every sin, so that the Lord can say, they weary themselves, and yet their cursed hearts can say, We are not weary, eternal death is in this man's countenance. We that are Physicians, have some sad reason to give him over, Jer. 51.64. Thou shalt say, Thus Babylon shall sink, and shall not rise from the evil that I will bring upon her, and they shall be weary. She had wearied the people of God with her cruelties, and God himself with her abominations, but she herself was not weary, well saith God, thou art now a sinking O Babylon, and thou shalt be weary. So say I, thou art quickly a sinking into the Grave O sinner, and into Hell, and verily thou shalt be weary.  
What say I? thou art sinking into Hell: what, 
Such are the veriest pictures of Hell aboveground.  and if I should say, thou art an Hell above ground? Verily there can not be such another picture of Hell drawn as thou art, who art wearied every day with sinning, and yet art fresh for sin still, The Heathens themselves represent the infinity of the torments of Hell by one Sisyphus, who (say they) is damned by the Gods to roll a great stone up a very high hill, and ever when he hath gotten it up near the top, it is to tumble down again upon him perpertually time after time: and truly is is a pretty strange kind of piece of heathenish Divinity: if they believed what they said, though it were but fabulous; yet had their hearts some nearer guesses at the truth, than the daring sinners that are amongst us. Their figure was something like, but thine is exact: for as Dives in hell suffers unconceivably to day, yet is perfectly fresh for the sufferings of to morrow, and so unto eternity: so thou sinnest to day, and travelest in pain, and weariest thyself to commit iniquity; yet art thou perfectly fresh for sin to morrow. We wonder to think how damned spirits contract fresh strength for their new torments, and so they shall to all eternity: but we need the less wonder, if we observe wearied sinners getting fresh strength for new sins: for as face in water answereth face, so doth the heart of sinners upon earth, answer the heart of sinners that are in hell; for these would also be fresh for sin, (if God should suffer it) unto all eternity.  
So then as its a sign of a Saintlike, & heavenly mind to be spiritually, & universally weary of the ways of nature, so fare as they hinder from leaning upon the Lord, even so weary of them as he is of his guest, Prov. 25.17. Remove thy foot from thy neighbour's house, lest he be weary of thee, and so hate thee, to be so weary of them, as to hate them, Father, Mother, Wife, Children, Lands etc. which must be, Luk. 14.26. Yea, so as to be weary of their life, because of temptations unto sin, Gen. 17.46. As Rebekah was of the daughters of Heth, lest they should draw her Jacob from the Lord: (if Jacob take a wife of the daughters of the Land, what good shall my life do me? so say they) as long as temptations prevail against them, they are even weary of their very lives, because of their lusts: so it is a very sign of a very reprobate mind, and hellish heart to be able to go in the ways of the wilderness of fin, and there to run without weariness, and to walk without being faint.  

A word to those that are weary of no ways but Christ's ways.  But still there is one thing that I cannot pass over, but must lay it upon your hearts, as a lamentation. viz. since none can lay hold upon Jesus Christ, but those that are weary of all other ways; What shall we say to those that are weary of none, but his ways? I find it an easier matter by many degrees, to make some of you by close preaching, weary of the word, to go, to ride, to house yourselves from the wearying word; then to make you weary of the world, to leave, to hate, or to forsake the toiling vanities and wearying ways of fin. It is to be observed concerning the people of the Jews, when now the Lord was weary of them, and the precious Ordinances were taking wing, as weary of their despised abode among them; and the word of truth was a flying from Malachi to Matthew, (and from the Jews unto the Gentiles, to whom it might be new news and welcome) His great controversy (upon which he parts) with them is this, Mal. 1.13. Ye also have said (that is, of my service, of mine institutions, as you may see in verse before) Behold, what a weariness is it? and ye have snuffed at it, saith the Lord of Hosts. What a tedious man (say some) is this, he never knoweth when to have done; and then they look at the hourglass, and snuff, and nothing tires them so much as these holy things. Ah this is plaindealing when thou sayest so, God also deals as plainly with thee, Mal. 2.17. You have wearied the Lord with your words. Well met, you weary of God, and God of you: but ah poor Creatures, who shall have the worst of it? Now all that I have said this day, I have spoken to this end, that if any amongst you are hereby wearied, and made truly weary, you might know where to have a resting place.  
My God hath said unto me concerning the Lord Jesus Christ, as to Isaiah, as to Israel, Isai. 28.12. This is the rest wherewith you may cause the weary to rest, and this is the refreshment: (but oh! my brethren, let it not be said of any of you, as of Israel, in the words of the verse that run on) but you would not. And so I pass on to the   

CHAP. VI Contains Querie second, for what are lost souls to lean upon Christ. Answer 1. For all their strength.  

2d. Question. In order unto what lost souls are to be leaning souls. Answer.  SEcond Question. For what it is that lost souls are to lean upon, the Beloved?  
The answer of this Question will be obvious from the answer ●f the former; for if the weak and weary be the only true leaners, then 'tis strength and rest that they are to lean upon Christ for.  

1. For all their strength.  First, Lean upon Jesus Christ for all your strength. You have heard this hinted, that they that would stand against the bewilderings of Satan, must be strong in the Lord, and in the power of his might, Eph. 6.10. Art thou weak? Why? 'tis strength, yea the strength of the Lord, and the power of his might, that thou art to lean for upon Christ: nothing else will serve thy turn, and that thou mayst have by leaning. I shall speak to three comprehensive particulars, lean on Christ as the alone strength of what thou hast, of what thou dost, and of what thou art.  

viz. 1. Of what they have.  1. Lean upon Christ as thy alone strength, in respect of all that thou hast, or wouldst have. Wouldst thou have grace or comfort? believe, and thou shalt receive strength to re-receive these, Heb. 11.11. By faith Sarah herself also received strength to conceive seed. Thou hast been so long barren, that thou art afraid thou shalt never be able to conceive the incorruptible seed of the word of God, either as to the bringing forth of Grace, or Comfort in thy soul: by faith thou mayst have strength to receive b●th.  

1. Their Graces.  1. Faith will afford strength to receive Grace, whether as to Mortification or Vivificattion.  

i. Mortifying Grace.  1. Mortifying or subduing grace. Wouldst thou have the strong man out of doors? thy pride, thy passion, the vanity of thy thoughts thy lusts of uncleanness, thy worldly lusts &c. removed? thou hast no way but to make Christ thy strength, who is stronger than these, and so to call in the Auxiliaries of heaven: had David gone out in saul's Armour, undoubtedly Goliath had made him a prey; but David went out in the name of the Lord: Thus lean thou on the Lord Christ, and then what though it be an uncircumcised corruption, 
Note.  a Giantlike lust that thou contendest with? The grand cause that some do sincerely, yet insuccesfully war with those worldly lusts that war against their souls, may be ignorance hereof, or neglect herein, Luk. 11.21. The strong man will keep his house till a stronger comes. Corruption, that is strong, will keep thine heart, till a Christ, that is stronger, comes. It follows, He that is not with me; is against me, and he that gathers not with me, scatters, verse. 23. As I said of your Christlesse strength, 'tis Antichristian: so here to War without Christ, is in some sort to War against Christ; and to think to gain ground of thy sins in thine own strength, is the way to be a loser; a ●●sterer; though this verse, I know, hath another intendment, yet is this certain, if Christ be with you, (as he will be, whilst you be with him, 2 Chron. 15.2. You shall carry the day, and divide the spoil, he that spoileth Principalities for you, can vanquish sin in you. Where this Josuah is General, the field cannot be lost; he that brought up the Israelites, conquers the Canaanites; neither can you be conquerors, but through Christ, Rom. 8.37.  
2ly. Lean on Christ for Vivifying and renewing grace. This is that Law of the spirit of life which in Christ makes free (as you heard in the last) from the law of sin and death, Rom. 8.2. as who should say, 
Vivifying or quickening Grace.  let there be what there can, or what there will be in any soul, unless there be the law of that spirit of life in Christ Jesus, there can not be any 〈◊〉 of grace there. Christ is the strength of your quickening grace, and that  
1. As to the root, and life, and habit of it, 
1. Of the root of it.  (I mean grace in the soul) Rom. 8.10. If Christ be in you, the Spirit is life because of righteousness. No life, or principle, or habit of righteousness, (which is here to be expounded by Sanctification) can possibly be in you, if Christ be not the strength of it in you.  

2. The fruits of it.  2ly, As to the fruit, act, and exercise of this root, life, and habit of Grace, Io. 15.4. Abide in me, saith Christ, and I in you, for as the branch cannot bring forth fruit, of itself, except it abide in the Vine; no more can you, except you abide in me. The strength of the branch is not able to bring forth fruit, but it is the strength of the Vine: the branch is not able, (saith Christ) but the Vine is able: so the strength of thine habit of grace is not able to exercise, or bring forth fruit unto holiness, but it is the strength of Christ: for that grace which is said to be in thee, and unto thee as a root, is in, and unto Christ but as a branch, & Christ is the Vine still, the branch (as that which immediately feeds it) may in some sort be called the root of the fruit; but in proper speech 'tis only the root of the Vine, that is the root both of branch and fruit: and the strength of the Vine, is the strength both of the branch and fruit and if their in being, or dependence on the Vine were but a little interrupted, you should quckly see it: truly so it is with Christ, both as to the habit, and exercise, the branch and fruit of thy graces: for saith Christ in the 5. verse, Without me you can do nothing: Mark, do nothing. Suppose a branch; yet could there be no fruit: suppose a life; yet could there be no action: but now oppose this phrase, or compose it rather unto that of Paul's, Phil. 3.13. (where from occasion of the exercise of the grace of Contentation, he digresseth to a general boasting, but in the Lord, as to all the fruits of holiness) I can do all things through Christ which strengtheneth me; so that all the out-going of our graces are, and must be only in the strength of Jesus Christ.  

2ly. Of all your comforts.  2ly. Lean upon Christ as the only strength of all your comforts: You have mention in Scripture of strong consolation (as well as of strong grace) Heb. 6.18. That we might have strong consolation. We? Who? why we; who have fled for a refuge to the anchor that is before us, and have taken hold. That anchor is hope, that whereupon that anchor catcheth hold, is Jesus the forerunner, ver. 20. No strength of comfort elsewhere. 
1. Your foundation-comfort. viz. justification.   
1. Christ, as the strength of your foundation-comfort, I mean Justification, is to be leaned upon. If you be justified, it must be by faith, by leaning; and if you have peace with God, and there be any strength in that peace, it must be through Jesus Christ, Rom. 5.1. The Hebrew Idiom, puts often one substantive with another, when in sense it is an adjective. So in that passage, Isai. 45.24. One shall say, surely in the Lord I have righteousness, and strength, that is, strong righteousness: Others may have a righteousness as the Pharisees etc. that have not Christ; but there is no more strength in it to comfort, than there is in a few sparks to warm or to enlighten, Isai. 50.11. But they that lean on Christ for a righteousness, have strength of righteousness.  
2ly. 
2ly All yo● upper comfort  Lean on Christ as the bottom strength of all your upper comforts, such as come in upon the account of your justification. If Christ will to purpose strengthen the hearts of his Disciples as to comfort, he must tell them as he doth Jo. 14.18. I will not leave you comfortless, I will come to you. What ever else he either leaves them, or sends them, they will still be comfortless, unless he comes to them. Miserable Comforters are Creatures to us, when Christ keeps at a distance from us. Comforts they may be, and weak ones too, as Christless righteousness hath no more substance in't to hold out the light of comfort, than a few sparks; so Christless Comforts have no more strength, than the cracklings of thorns under a pot, Eccle. 7.6. Upon the matter the same is the expression in the one and the other.  
2ly. 
2ly. As the strength of all that thou dost.  Lean upon Christ as the alone strength of all that thou dost, or wouldst do, as well as of all that thou hast, or wouldst have. Make Christ the strength of thy duties. Surely as Jesus Christ was the strength of the Jewish Sacrifices, so must he be of Christian duties. Alas what was there in the blood of a Bull, or of a Goat, to take away sin, or reconcile to God? The Apostle shows this, Heb. 10.1, 4. They were never able (saith he) to make the comers perfect, never able to take away sins. They were poor, weak, impotent, unable things; therefore he brings in Christ as their strength and fullness, ver. 7. Then said I, I come to do thy will O God. And truly what is there in our tears? what poor things are our prayers? how weak, how weak are all our services, unless Christ become their strength? what strength? alas! what strength is there in my preaching an hour? or your hearing, in order to the conversion of any soul? But now when Christ fell a preaching, there was might in his preaching, he spoke with authority: yea, at his word there goes forth strength. The blind see, the deaf hear, the dumb speak, the sick are healed, the dead are raised: believe it, there is power in such speaking. So when Christ fell a weeping, and praying, you read they were strong crying and tears, Heb. 5.7. Christ's crying was strong crying. Now than if thou wouldst get much of strength into thy duties, labour to get much of Christ into thy duties. I strive (saith Paul of his Ministry) to present every man perfect, 
Of thy preaching.  according to his working which worketh in me mightily, and Col. 1.29. The more there is of Christ in thy Ministry, the more might is in thy Ministry. Yea, When all men forsook me (saith Paul) 2 Tim. 4.16. The Lord stood with me, and strengthened me, that the preaching might he fully known. So wouldst thou get strength unto any other performance, I say unto thee as Paul to Timothy; 2 Tim. 2.1. Thou therefore my Son, be strong in the grace that is in Christ: Mark, the grace that is in Christ. Think not, if thou wouldst be strong in prayer, to be strong in the grace that is in thyself, 
Of thy praying.  but in the grace that is in Christ. As when himself was in prayer as Man, Luk. 22.43, 44. And there appeared an Angel from heaven strengthening him, than he was in an Agony, and prayed (saith the Text) the more earnestly. So if thou be in prayer, and canst by believing get help from heaven to strengthen thee; Oh! thou wilt easily perceive more strength in thy sight, more agony in thy groans, more earnestness in thy prayers. And as that Angel, Rev. 8.3. Puts Incense on the prayers of all Saints (so must this Angel put strength) whereby they might ascend up before the throne of God. 
Of thine hearing.  So when thou hearest a Sermon, or receivest the Word, thou receivest no strength by it, unless thou receive Christ by it. When the word of God is received as the word of man barely, it hath no more strength in it, than the bare word of man, Gal. 4.14, 15. When the Galathians received Paul in his Ministry, as an Angel of God, yea even as Christ Jesus; it was so mighty in them, that he bears them record, that they even would have pulled out their eyes etc. Oh! when souls come to receive Christ in the Word, they have strength to do any thing, (for that's the meaning of it) to cut off right hands, pull out eyes etc. any thing for Christ, he is so dear unto them; but as for those that receive the Word, but not Christ in it, you may sadly and easily perceive how little strength they have from it, for it is little or nothing that they will do for it: What? part with an hand, or an eye for Christ? No, scarce with an handful of that pelf that they should not set their eyes upon, Prov. 23.5.  
Thirdly, 
3ly. As the strength of all that thou art, thine whole soul.  Lean upon Christ as the only strength of that thou art, I mean of thine whole soul, Eph. 3.16, 17. I pray, saith Paul, That ye might be strengthened with might in the inner man, that Christ might dwell in your hearts by faith: No strengthening at all for the inner man, but by Christ indwelling, and no indwelling but by faith, by believing therefore say, I lean on Christ, that according to David's phrase, Psal. 138.3. Thou mayst be strengthened with strength in thy soul; that is, in thine Understanding, Memory, Will, and Affections.  

1. As the strength of thine understanding.  First, Lean upon Christ as the only strength of thine Understanding, 1 Cor. 1.30, 31. He is made unto us of God, wisdom, that as it is written, He that glorieth, let him glory in the Lord. There's no man in the world of judgement and wisdom strong enough, to reach the things of God, but he that fetching his wisdom from the Lord. Christ pays his tribute of glory not to himself, but to the Lord Christ, Isai. 29.24. They that erred shall come to understanding, and they that murmured shall learn Doctrine, when they shall sanctify the name of God, and magnify his holy One. They that erred, that is, that were of a weak understanding: And they that murmured, that is, That were more depraved in judgement; and this is a more wilful weakness; yet such (through Christ) is the gracious promise of the Lord; but herein they must sanctify his name, and magnify his holy One: that is, His holy Child Jesus. You have multitudes of promises also, of sight to the blind, knowledge to the ignorant, understanding to the simple, of guidance by God's counsel enough to lead them to his glory, but all through his Christ.  

2ly. Of thy Memory.  2ly. Lean upon Christ as the strength of your Memory, hast thou a weak one to complain of? Why, do but believe, and thou shalt have a strange memory, if thou have not a strong one, thou shalt have a memory to carry away more of a Sermon, than he that carries away all; his memory is in his head, but thy memory shall be in thine heart: he may write it by his memory, when he comes home down in a book, but thou writest it in thine heart and life, and there it is known, and read of all men: I mean, whilst another carrieth away the words, thou remember'st the power; he hath the expressions of the minister, but thou hast the impressions of the truth. Such a mrmory as this, at least wise, thou shalt be sure to have by leaning on Jesus Christ, and this i'm sure is the best memory, and truly a convenient portion for thee of the other too, is plainly held forth to them that trust on Christ's name, Jo. 14.26. The Holy Ghost, whom the Father shall send (saith Christ) in my name, shall teach you all things, and shall bring all things to your remembrance, even, whatsoever I have said unto you. If young Preachers that know what believing means, could but lean more upon Christ in this promise, they need not lean so much (as themselves complain) to their Notes. Hath not Christ said, that his Spirit shall bring to our remembrance what soever he hath said? And what have we to say more? If we have, for aught I know, our memory may be indeed most faithful to us, wherein it may seem most to fail us, whilst we forget against our wills, what we should have omitted with our wills: And how can it harm us, or spoil our Sermons, if we be content to forego our fancies that we may act our faith? The former may please and advance ourselves; the latter shall advance Christ, and please the Lord.  
3ly. Lean upon Christ as the strength of your Wills. I'll grant to the Arminians, that our wills are strong enough for Rebellion, and too strong too, even as an iron sinew: but alas, alas, as to the strings of God (even a Ephraim) 〈◊〉 heartless Dove. Wouldst thou now be strengthened there also? Read Psal. 110. Which is evidently spoken of Christ, to whom it is affixed, Heb. 1.13. ver. 2. Send forth the Rod of thy strength out of Zion, and then mark vers. 3. Thy people shall be a willing people in the day of thy power. If ever thy Will get any sanctified strength, it is only in the day of Christ's power, and by the sending forth his strength.  
Fourthly, Lean, 
4ly. Of thine affections.  one Christ as the strength of your Affections. Sirs, God will never be contented with your affections, unless he may have the strength of your affections. Thou 〈◊〉 love the Lord thy God with all thy soul, and with all thy strength, Luk. 10.27. Now unless thou have Christ in thine Affections, as their strength they will be too weak for God, or the things of God. Now if you could lean more, you would love more, and fear, and desire, and hope, and joy, and put forth every other affection in more strength. You have the Spouse leaning upon Christ in my Text, which is verse 5. And as soon as she lean●, see how she strengthens affections, you would wonder there should be such sudden virtue in leaning, for ve●● 6. she breaks out, Love is strong as death, the Coals there as the Coals of fire, with a most vehement flame, many waters cannot quench it, neither can the floods drown it: if man would give all the substance of his house for love, 〈◊〉 would utterly be contemned. If Satan (saith she) should u● never so much means, if the Serpent should cast his golden Apple before me, it would not allure me; if the Dragon should send all the floods of his mouth after me, it would not affright me, but that I should still zealously, ardently, vehemently, and unto death affect the dearly beloved of my soul: such was the strength of her affections, and this she got by leaning on Jesus Christ.   

CHAP. VII. Contains Answer 2d. Lost souls are to lean on Christ for all their rest.  

2ly. You must lean on Christ for all your Rest.  SEcondly, Lean upon Jesus Christ for all your Rest. Sirs, There are times of refreshing from the presence of the Lord, for repenting and converted souls, Act. 3.19. but those are only by the sending of Jesus Christ, verse 20. Till God send Christ to thy soul, never look he should send refresh to thy soul. Observe that of the Apostle, Heb. 4.3. We which have believed, do enter into rest, and then verse 8. If Jesus (that is josuah) had gi●●● them rest etc. From which it appears, that there 〈◊〉 true and spiritual rest, but of Christ's own giving josuah brought them to Canaan, but it is only Christ Jesus that could give them rest: And again, that there is no way for poor bewildered souls (for of such is the Apostles discouse there) to come at this rest, but by leaning; that is, by believing. But more particularly lean on Christ as the resting place of your Understandings, Consciences, Affections, whole souls when wearied with the ways of the wilderness of sin. 
1. As the rest of your understands.   
Fi●st, Lean upon Christ as the resting place of your Understandings, he is the great Prophet of his people.  
Secondly, 
Consciences.  Lean upon him as the resting place of your weary Consciences, He is the great high Priest of his people.  
Thirdly, 
Affections.  Lean upon Christ as the resting place of your tired affections, he is the Lord and Husband of his people.  
Fourthly, Lean on Christ as the resting place of your whole souls, 
Souls.  he is the God and Saviour of his people.  
For the first, viz. Our Understandings.  
I shall lay down these two Propositions.  
First, 

1. Of your understandings.  
Two Propositions.  
1. Proposition,  
That there is no resting place for our understandings, in the knowledge of any other thing.   That there is no rest for them in the knowledge of any other object, but the Lord Jesus Christ. I shall prove it by the most eminent instance that any age in the world could give of it, and it is Solomon, who gave his heart to know wisdom, and to search out all things by understanding, (as himself saith Eccle. 1.13. He had moreover all Opportunities, and helps which other working heads have wanted, I am come, saith he, to a great estate, and great experience of wisdom, and knowledge, (verse 16.) And what shall the man do that cometh after the King, (2.12.) such a King, so great, so wise, so studious? This wisdom of his reacheth so fare, as to excel all the Children of the East, and people of Egypt (the wisest quarters of the world) yea, he had knowledge of all the Trees and Plants from the Cedar of Lebanon, to the Hyssop of the wall: yea, also of all Beasts, and Fowls, and Fishes: He had exceeding much understanding, and largeness of heart, and wisdom, as the sand on the Sea shore, 1 King. 4.29, 30, 33. And yet this Solomon saith of much study (though undoubtedly as easy to him as to any man) 'Tis a weariness to the flesh Eccle. 12.12. And in much wisdom is much grief, and he that increaseth knowledge, increaseth sorrow, Eccle. 1.18. So that both weariness to the flesh, and toil to the spirit, is the only rest to be expected in the confining of our understandings unto any other speculation, save only the knowledge of Jesus Christ.  

2d. Propos. That there is sufficient and ultimate refreshing to our understandings in knowing Christ.  But secondly, Jesus Christ, and the knowledge of him, is the resting place of a tired understanding, Psal. 94.12. Blessed is the man whom thou correctest, and teachest him out of thy Law: Though God take the Rod into his hand to teach him his lesson by, yet blessed is he, and wherein is he thus blessed, that comes to learn in Christ's School? why? verse 13. That thou mayst give him rest from the time of trouble: this will make thee a goodmends for the soarest whipping; if thou learn the lesson of Christianity to day, thou shalt have rest to morrow. Thus God expressly speaking concerning this knowledge, Isai. 28.9, 10, 11. saith of it, verse 12. This is the rest wherewith you may cause the weary to rest, and this is the refreshing. And it must needs be that the knowledge of the Lord Christ must be a refreshing knowledge to the soul, upon three accounts.  

For 1. It is a spiritual.  First, It is a spiritual, therefore a refreshing knowledge to the Spirit; 'tis a knowledge of spiritual things, and after a spiritual manner. The understanding of things carnal, or spiritual things in a carnal sort, cannot indeed satisfactorily refresh the Spirit. The soul that knows Christ, knows him not after the flesh, but spiritually, and whosoever to knows him, knows the things that God hath prepared for them that love him; and what are the things prepared, but Mansions adequate and eternal rest? which things being revealed by the Spirit, and spiritually discerned, by the soul, are ravishing and refreshing to the soul, (your hearts bear testimony hereunto) compare, 1 Cor. 2.9, 10, 14. with Jo. 14.2.  
2ly. It is an experimental, 
2ly. An experimental.  and therefore a refreshing knowledge. They that know Christ, feel Christ, and the feeling of him must needs be refreshing to them, 1 Jo. 1.1. Our hands have handled the word of life: this experimental knowledge the Apostle communicates, as being abundantly himself refreshed, that their joy also might be full, ver. 4.  
Thirdly, To know Christ, 
3ly. A soul Centring knowledge.  must needs afford rest to our understandings, because Christ is the very Centre of all knowledge, knowing him, you need go no farther; knowing him, you may well sit down, and rest, and refresh your yourselves, for you know enough, you know all, 1 Cor. 2.2. I determined to know nothing among you, but Jesus Christ, and him crucified, so Phil. 3.10. That I might know him, and the power of his Resurrection, and fellowship of his sufferings, If Paul (as learned as he otherwise was) could but reach unto this knowledge, he doth not once entertain a thought, that his wearied understanding should travel any farther.  
2ly, 
2ly. Of your wearied Consciences.  Come and lean your weary Consciences upon Jesus Christ. Oh! how do some complain of tired Consciences? and how fallen would they sit down, but know not where to rest themselves? This was David's sad outcry, Psal. 38.3. There is no rest in my bones, because of my sin. Now what shall such a soul do in such a case? I'll tell you in Isaiahs' words, Thus saith the Lord God, the holy one of Israel, Isai. 30.15. In returning and rest you shall be saved, in quietness and confidence shall be your strength: that is, return to Christ, and lean upon him, and you shall have rest, and strength from him, unto the quieting of your wearied and distracted souls.  
But how shall weary Consciences do to refresh themselves by leaning on Jesus Christ? 
Question. How that shall be? Answer.   
I answer, Bring all your Conscience fraught and laiden, and unburthen it upon Jesus Christ. Christ doth not bid weary and loaden Consciences to lay down their burdens, 
1. Lay down thy burdens upon Christ  and then to come unto him; but come unto me all ye that are weary and heavy laden, (which undoubtedly and peculiarly refers to Conscience-loadings) and I will give you rest, Mat. 11.28. That is, b●ing your burdens to me, and i'll take them down.  

1. Unlade the acknowledgements of your sins into Christ's bosom.  First, Let weary Consciences unlade all their acknowledgements, and disgorging of sin into Christ's own bosom immediately. Thus David in the fore quoted Psalm 38.18. He resolves upon acknowledgement of his sin, and this he empties into the Lords own bosom, verse 9  

1. Your sinne-sorrowes.  Secondly, As you bring your sin-acknowledgements, so bring your sin-sorrowes to Christ, let your faith put the Lord Christ to the same work, whereunto he is called by the Father, to carry our griefs and sorrows. So Isai. 53.4. Thus David, Psal. 38.6. When he was troubled, and bowed down greatly, going mourning all the day long: he had immediate recourse to the Lord Christ.  

3ly. Your wearying sighs and groan.  Thirdly, Let us also disburden all wearying sighs, and tiring groans of our troubled minds, into the bosom of Jesus Christ. Thus David, Psal. 38.9. Lord, all my desire is before thee, and my groaning is not hid from thee. Wouldst thou pray down the guilt, or groan down the power of any Corruption, that clogs thy poor Conscience, even to the making of thee weary of thy very life,? then lean on Jesus Christ and thou shalt find rest. Yea, this I would Note unto you, before I leave you, that Christ doth not bid weary souls to go to the Father, 
Note.  but to come to him with their heavy loadings: believe it, 'twill be ill leaning of a tired Conscience upon God the Father, with Christ the Advocate. If any man sin, we have an Advocate with the Father, 1 Joh. 2.1. Come not to the Father first, but to the Advocate, and by the Advocate to the Father. If a man have a Creditor to speak with, he will speak with his Surety first, and if he can but engage him, he can with boldness look his Creditor in the face. But woe, woe to that Conscience that comes sinful and Christlesse unto the great and righteous, holy and sin-abhorring Majesty of the Lord God.  
2ly. 
2ly. Take up Cordials from Christ.  Let thy weary Conscience take from Christ's hand his Cordials, as well as lay down thy burden on his shoulders. 'Tis true, I am the chief of sinners, (so let repentance speak in thy soul) yea, But this is a faithful saying, and worthy of all acceptation, (so let thy faith speak) viz. That Christ came into the world to save such. I shall o●e day fall by such a strong Corruption, if Conscience-trouble say so, let faith say nay: but Christ came into world, that he might destroy the works of the Devil, etc. And thus in any other case of Conscience, the way to have an heart sprinkled from an evil Conscience, is to draw near in the full assurance of faith unto Jesus Christ, having him as an High Priest over the household of God, Heb. 10.21, 22.  
3ly. 
3ly. Your wearied affections.  Lean your tired affections upon the Lord Christ, and in him let them rest themselves. As to know Christ, is the only true stay to the understanding: so to love him, etc. is the only true stay to the affections. Set your affections on things above, where Christ sits, Col. 3.1. As who should say, else will they flutter about as the wand'ring dove, without any rest at all; but in Christ they shall have a set Mansion. The Spouse bears pregnant testimony hereunto, Cant. 5.18. Where she saith, He is altogether lovely, that is, an Adequate, entire, and full object for the affections to sit down upon; and having this, they have Rest. Other things are not stays for our affections, because not altogether to be affected. The world is not, nor the things of the world: Meat is to be somewhat affected for the nourishment of the body's sake, and  for the warmth, and Money for the service of the outward man in the world, and Wife and Children, and Friends, as Helps and Comforts in the world: but our affections may not, (nay they cannot, though they would) rest in these things, but are still travelling farther, and the reason is, because there is not one of them that is altogether lovely. Such is Christ, and therefore a Centre him for your affections, as well as a Rest for your minds and consciences.  
Lastly, Lean upon Christ as the rest of your poor souls, 
4ly. Your wearied souls.  I mean as to their whole state and well being, when they shall be rend asunder from the Carcases wherein they dwell. Woe be to that soul, of whom the world is weary, and whom the house of its habitation (I mean its body) as weary of it, throws out of doors; if it have not then a Christ to cast itself upon, and be not able to say as David, Psal. 116.7. Return to thy rest O my soul, Go up to Mount Nebo, and die there. Believe it, believe it, that's an high Hill, and that's hard work; you had need of a Staff, and an Arm to lean upon; you had need of an eye of faith to look upwards. Stephen when he died, did so, Act. 7.55. Leaning on Christ, and leaving of the world, had need go together: By faith, Jacob when he was a dying, (as typifying this) worshipped, leaning upon his Staff, Heb. 11.21. And blessed are they that thus die in the Lord, (for as much as my present discourse saith, and so saith the Spirit) They shall have rest from all their labours, Rev. 14.13.  
And thus much of the second Question.   

CHAP. VIII. Contains Querie third, what the saving leaning upon Christ is. 1. As to the Object. How Christ was prepared to be the strength of the weak, and stay of the weary: 1. By his estate of Humiliation.  
COme we now to the third Question, 
3d. Quest. What this leaning upon Christ is? Answer in four Considerations 1. Of its Object. viz. the Beloved. And how Christ came to be the strength of the weak, and the stay of the weary.  viz. What the leaning of a weak and weary soul upon Christ for strength and refreshment is? In answer whereunto, these four Things fall under our inspection. The Object, the Original, or spring of the act; the Notion, the Nature of the Act.  
First, For the Object. The Texts tells you, it is [the Beloved, that is, Christ] But how? or in what respect is Christ? or how comes Christ to be the strength of the weak, and the stay of the weary bewildered soul? surely it is not Christ, any how considered, that is thus the souls support, and therefore Christ is not confusedly to be leaned upon: but Christ so, and so considered and understood, and therefore there are distinct Notions under, or in the which he is to be leaned unto. Now the enquiry after these, falls necessary, and I hope usefully under this head. For as it is not flesh that strengtheneth the body simgly considered, but flesh thus, and thus wholesomely dressed, and prepared, whence that in the 23. Psal. 5. Thou preparest a Table for me: The Lord as it were, condescends to dress his meat for him; especially you know, that flesh must be well cooked; that is to strengthen the weak, that is prepared for the sick: And as it is not a Bed that will give refreshment to a sick and weary one, but a Bed thus, and thus prepared, well made; whence that Psal. 41.3. The Lord will make all his bed in his sickness: Mean work, you'll say, for the great God to dress our meat, and make our beds, yet such as he pleaseth himself in, because he delighteth in mercy: So I say, It is not barely the Lord Christ, but Christ (as I may say with reverence) thus, and thus dressed, that is the strength of the weak; and Christ thus, and thus prepared, that is therest & refreshment of the weary. Take Christ's own account of this matter, Io. 3.14. As Moses lifted up the Serpent in the wilderness, so must the Son of man be lifted up; Mark, [must be]. It was not enough that he was incarnate, and made flesh, that he was the Son of man; but being made flesh, there is a necessity of his being dressed, and made ready for the food of souls. The Brass did not cure them, unless it were thus and thus prepared; it must be made in figure of a Serpent. Neither did this Serpent cure them, but it must be lifted up, so Christ must be lifted up: And this one word speaks Gods whole mind, as to the preparation of the Lord Christ, 
How Christ was prepared hereunto.  to be the strength and the stay of lost souls; for this one word hath a double aspect, as Christ had a double lifting up. 1. He was lifted up to his Cross, so prepared for the souls support in his state of Humiliation. 2. He was lifted up to his Crown, and so prepared by his state of Exaltation: and upon such account it is that Christ's salvation for lost souls, is called a prepared salvation, Luk. 2.30, 31. Mine eyes have seen thy salvation which thou hast prepared. Unto each of these I must therefore speak a few words.  
And 1. As to the estate of our Lord Christ's Humiliation, observe with me four Things.  

1. In his estate of humiliation. The explication of it in four particulars.  1. That Jesus Christ in the days of his flesh, was subjected to all the weaknesses and wearinesses of poor souls, (sin only excepted.)  
2. That it was for our behoof, rather than his own, and for our sakes, not his own, that he was thus subjected.  
3. That hereby he became an apt and suitable support for the weak and the weary to lean upon. And therefore  
4. They may herein have strong consolation, and encouragement to lean upon him.  
For the first, 

1. Christ was therein subjected to all our weaknesses and wearinesses (sin only excepted.)  
1. Properly to our natural infirmities.   The Lord (in the days of his Humiliation) was subjected unto all our weaknesses, and wearinesses, sin excepted; Yea, and to the sins of the Elect too, but in a different kind.  
1. Then Christ did properly, and in the plainest and fullest sense, bear all the weaknesses and wearinesses appertaining unto, and following upon our natures, I mean our decayed natures, (sin only excepted) for set sin aside, Christ was a true man, not like unto Adam before the fall, and in the state of immortality: Christ took upon him our Nature, not our Nature as it was at first, but our crazy Nature, our decayed Nature; but do not mistake me, I say not our corrupt Nature; he took not any thing up of our Natures, wherein was sin, though he took up many things wherein were the fruits of sin: such are our weakness s, and wearinesses, as abstracted from sin, so that all that is natural unto us as men, yea, as fallen men, (setting aside our fall still, as it contained sin in it, and left sinful corruption behind it) is natural to Christ. I hope you can distinguish between infirmity, natural, and sinful; at least wise it is easy to distinguish them in themselves, though not so easy to distinguish them in us, where Sin and Nature are so enterwoven. Now as I dare not assert, that there was any weakness in Christ that was sin; so dare I not deny, that the weaknesses that came upon us for sin, (such as temptations, sorrows, sufferings, and death) were properly born by the Lord Christ, in that nature which was the subject of his Humiliation; I mean, his humane nature. This is plain to me, and I desire to make it plain to the plainest of you, That Christ took not Adam's nature, as it was at first, (though he was as innocent as Adam was at first) he took fallen man's craziness, not corruption; infirmities, not sins; the whole mortality of the body, but not (in the least) the body of death; this I say is to me plain, from Heb. 2.16. He took not the nature of Angels upon him, but the seed of Abraham. Mark, of Abraham, not of Adam: of Abraham, that is Man in a state of imbecility, and infirmity; not of Adam before the fall, nor of the holy Angels (who were both as free from all infirmity as sin) but of decayed man, as the next words do undeniably expound it: It became him in all things to be made like unto his Brethren, vers. 17. Mark, In all things. How shall we then soberly bound our thoughts herein? Why, the same Apostle makes the only Exception (that is to be made) Heb. 4.15. He was in all points like us, yet without sin; And this will be proved more fully, as I shall prove it more particularly.  

1. In our bodies.  First, The Lord Christ in the state of his Humiliation, was weak as we are. It is on all hands granted, (as fare as I ever yet heard) that Christ began to be Crucified, as soon as he began to be Incarnate. Now the Spirit saith expressly, 2 Cor. 13.4. That Christ was crucified through weakness. If this had not been true, that Christ had taken up the weaknesses of fallen man, he could never have been crucified for the sins of fallen man. And if the other be true, that Christ was crucified from the womb to the Grave, than the Apostles words will prove, that Christ considered merely as man, was as weak from the Cardle to the Grave as another mere man, only the Divinity protected him from all actual frailties that were not fore-ordained for him. Else I believe as small a matter would have crushed him in the womb, or the swathing bands as another Infant, because as small a time put his life to a period, (when the fullness of his time was come) as ended the days of others: yea, it is said, that Christ was dead before them that were crucified with him. This truth is no more prejudiced by this, that we do not read of his being at any time sick, etc. then if a man should say, I have not the nature of decayed, crazy, fallen Adam in me, because I am thus old, and never yet had a sickness; or as if he should say, I am not mortal, because I never yet died. However whatsoever may be said, or denied, as to the extent of this truth; this may not be denied, but that crucified Christ was subjected to weaknesses, for so saith the Scripture.  
And again to me it appeareth, 
2. In our souls.  that the whole humane nature (and not only the flesh) of Christ was subject to weaknesses, yet without sin, I mean his soul as well as body: if there be any soul-weaknesses separate from sin, as surely (methinks) there are (though I confess I am very little acquainted with the nature of Spirits) for Christ took not on him our flesh only, but our nature, as is clear in the Scripture before cited; and if there be any weaknesses incident to our souls, that may be possibly severed from sin, (and who can think but that they in this kind suffer with our bodies) it seems to me that Christ took them also on him; as now if there be any natural fainting of our hearts in prayer, etc. which is not sinful, but the infirmity of the soul, and the fruit of our sin in Adam, rather than a sin in us, being (originally) perhaps from some defect in the flesh (as Christ saith flesh is weak) that there was some such thing in Christ (yet without sin) to me seems (I speak my thoughts with modest submission) from Luk 22.43, 44. There appeared an Angel from heaven strengthening him. Observe, it is not said only, discoursing with him, or ministering to him (as at other seasons) but strengthening him, and what follows? truly a passage very suitable to our experiences, of divine assistance in humane frailty: then being in an Agony, he prayed the more earnestly. This is therefore the sum of my thoughts herein, that all the infirmity, but not the least of the iniquity of our Natures, was taken up by the Lord Christ properly, and assumed personally in the state of his humiliation, in the days of his flesh.  
Secondly, 
2ly. Our natural wearinesses. 1. Of Body.  As Christ took properly upon him the weaknesses, so the wearinesses of our natures.  
First, Bodily weariness upon occasion of bodily labour, Christ was as soon tired therewith as another man (of his constitution, (etc.) would have been, Jo. 4.6. Jesus therefore being wearied of his journey, sat thus on the well. Now though it is manifest, that Adam in his primitive state, had labour imposed on him by the Lord, I had rather say employment, (for labour as importing a burden or trouble, doubtless it could not be) I never yet met with any one, that thought that Adam was subjected unto weariness, for that is sensibly a grievance, and the curse of sin, as is evident, Gen. 3.19. Which Curse Christ bare and undoubtedly the weariness of Christ here mentioned, was to be reckoned as one of our griefs, or grievances, which are said to be born by Christ, Isai. 53.4. Surely he hath born our griefs, etc. whence I conclude, that it was our decayed nature that he took upon him; yea, the curse of our natures, (such as weakness and weariness, etc.) though not the corruption of our natures; for it is said, Gal. 3.13. That he was made a curse for us: although I dare not go on step beyond this Scripture expression herein.  

2ly. Soul weariness.  2ly. Christ was undoubtedly subjected to soul-weariness, as that of the body, and to both as well as we. Tell me Christians, you that know by experience, what is the hour of your spiritual weariness? is it not the hour of your spiritual travail? Read what is said of Zion, Jer. 4.31. I have heard the voice of a woman in travel, the anguish, etc. the voice of the daughter of Zion, woe is me now, my soul is wearied: And mind what the Lord saith of Christ, Isai. 53.11. He shall see of the travel of his soul. Here you have Christ in soul-travell; and if any shall make doubt of his soul weariness at that time, let them compare the language of travelling Zion, with the voice of her travelling King, Mat. 26.38. He saith unto his Disciples, My soul is exceeding sorrowful, even unto death: sorrowful unto death? What is that, but weariness of his life? Hitherto refers all that former tiring travel of his pilgrimage on earth, where you read of his groaning in spirit, and trouble in spirit, Joh. 11.33. and Joh. 13.21. Sirs, what do you think of the travel of his soul, when he cries out, My God, my God, whey hast thou forsaken me? Think you that this was not a tiring travel? for my part, I believe that never was there any one soul, that knew most of the terrors of the Lord, those wearying woes, and tiring terrors, that ever came near unto the sufferings of Christ in degree: for he drank the very dregs of the Cup of God's wrath, his Cup of Vinegar and Gall, that he drank with his bodily mouth, I reckon but a shadow and type of the tedious bitterness of his soul, and well therefore might that Pathetical Poet make it the burden of his sad song (when he personates the passion of lamenting Jesus, in the language of lamenting Jeremy) Was ever grief like mine? And you may say to your Saviour, Was ever weariness like thine? Surely, if eye hath not seen, nor ear heard, nor heart understood the glory of that REST, which Christ hath purchased by that travel; neither have they perceived the weariness that Christ underwent in that travel, we shall never fully know the one, till we know both, nor be able to conceive of that weariness, till we be able to receive that rest. Only thus we may argue in our straightened understandings, That if the terrors of one sin, and the guilt of one soul be so wearying to us, that nothing but infinite mercy can refresh us; what tiredness must there needs be upon the soul of the Lord Jesus Christ. 
2ly. He did imputatively bear the tiring guilt & curse etc. of our sins.  For as the next particular tells us— The Lord Christ did (though not properly, and so as either to be involved in the guilt, or depraved by the stain) imputatively bear, and takes upon himself the sins of many souls, even of all the Elect, to bear the weight of the sin, and the Lords wrath for the sin, in behalf of their souls, who is therefore said 2 Cor. 5.21. To be made sin for us, not for all, but for us; or if for all, yet but for all us, Isai. 53.6. The Lord hath laid on him the iniquity of us all. These are the many (considered in themselves, though they be but few comparatively) whose sins he is said to bear, vers. 12. when he poured out his soul unto the death. And this leads me to  

2d Part, It was to our weaknesses & wearinesses, and for our sakes, not his own.  The second Proposition, That it was our weakness and weariness, rather than his own, that Christ took on him, and for our sakes rather than his own. This I pass over, as being the full and plain importance of Isai. 53. throughout the Chapter, and as necessarily deducible from what I have here already proved, and therefore I shall proceed to  

3d. Part. That Christ thereby became a suitable support for us.  The third Proposition, That the Lord Christ by being subjected unto our weaknesses, and wearinesses is hereby become an apt support, and leaning stock unto us. I have before shown, that the 110 Psalms, is by the Apostle expounded of Christ, which closeth with this brief prophecy of the sufferings of Christ, and the issue of them, verse 7. He shall drink of the brook in the way, therefore shall he lift up the head. It 'tis not said, then shall he lift up his head, or therefore shall he lift up his own head, (though that were true) but indefinitely the head; that is, (as his own, so) the head of those that are bowed down, because his own head was bowed down to drink of the brook of the waters of Marah; that is, therefore he is become a suitable Saviour to lift up the head; that is, to stay, to strengthen, to support the hearts of poor disconsolate ones, because himself had his own head in the brook before us; for two things are here imported, which are both expressed by the Apostle to the Hebrews.  

For 1. Thereby he got skill as knowing our weaknesses and wearinesses experimentally.  First, That, because Christ himself was once subject to weaknesses and wearinesses, like as we are; therefore he hath skill to secure us, as knowing our grievances: indeed known unto the Lord God are all our sufferings, sorrows, sicknesses, etc. but it is Cognition intuitûs, with a viewing knowledge: Known they are to the Lord Christ, Cognition sensûs, with a feeling knowledge. Thus Heb. 2.18. For in that himself suffered being tempted, he is able to secure them that are tempted. So in that himself was weary, and had need of refreshing in his journeyings on earth, and had need of strengthening in his Agony, therefore he is an accomplished high Priest, able to support the weak, and to secure the weary.  
2ly. Therefore also he hath will to secure, 
2ly. Therefore he hath as good will also because of sympathy.  as well as ability. Thou knowest the heart of a stranger, saith God to Israel, because thou wast a stranger in Egypt. So Christ knows the heart of an afflicted, groaning, troubled, weakened, wearied soul: because it was once thus with himself. This Antecedent, and Consequence, the Apostle hath both together, Heb. 2.17. Wherefore it behoved him, to be made like unto his Brethren in all things, that he might be a merciful and faithful high Priest. Hence is that sympathy of Christ in Heaven, with sorrowing Saints on Earth, whose language is as Paul's, 2 Cor. 11.29. Who is weak, and I am not weak? take two Scriptures for it, the one Isai. 63.9. In all their afflictions he was afflicted, and Act. 9.4. Why persecutest thou me? so saith Christ to Satan, when he assaults a weak Christian, Why temptest thou me? He was in Himself persecuted before, now in his Saints; tempted before in his own soul, now in his members, weak and weary before is his natural body, now in his mystical body, therefore doth his fellew-feeling engage him to faithfulness, and his communion in sufferings, to commiseration on the sufferers. Therefore  
Fourthly, and lastly, 
4. Partic. That because Christ was made weak & weary even as we, we have boldness to lean our weaknesses and wearinesses on him.  In that Christ was subjected to our weariness and weaknesses, and for our sakes, and in our natures, and it is on him (thus prepared, and made a suitable support) that we are called to lean: we may undoubtedly have great encouragement, and strong consolation: so argueth the Apostle, Heb. 4.15, 16. We have not an high Priest, that cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, sin only excepted: therefore let us come boldly to the Throne of grace. We may come to Christ and say, Lord, strengthen us in our duty, as thou wast in thine Agony, refresh us out of the Well of living waters, for once thou wast weary, and didst sit down upon the Well; Lord, lift up my head out of the waters of bitterness, for once thine own head was bowed down to the brook in the way. Comfort you the comfortless amongst you with these words.   

CHAP. IX. How Christ was prepared to be the strength and stay of weak and weary souls, by his estate of exaltation.  

2ly. In his estate of Exaltation, he was also prepared hereunto.  BUt alas! what encouragement were this to weak and weary souls to lean upon Christ, if he were only made weak and weary? you'll say the less help is there for us, if he were so too: and indeed had Christ laid down only his strength, and forsaken for us his Father's bosom, his resting place and had not repossessed and taken them up again, I should not be so strongly persuaded to plead with you to lean upon him. But this I know, that Christ is dead; yea, rather that he is risen again: his strength was laid down, but 'tis taken up again, his resting place was a while as it were quitted by him, but is now restored unto him, and in him, unto them that lean upon him; for because he lives, they shall live also: because he is strong, they shall be strengthened: because he is at rest, they shall be refreshed: for he hath therefore prayed the Father, that where, and in what state he is, they may be also. Therefore  
2ly, Christ was prepared to become a suitable support unto the weak and weary, by being lifted up unto his Crown, and by the state of his exaltation. I shall lay down these three Propositions.  

Three Propositions explaining this.  1. That exalted Christ took up all strength and refreshment, as well as when Crucified, he stooped down to weaknesses and wearinesses.  
2. That that strength and rest was taken up in our behalf, for our sakes and interest, as well as his own.  
3. That therefore, herein we may take exceeding encouragement to lean upon him both as to the one, and the other.  
First, 
1. That Christ glorified hath received sufficient strength.  There is strength and rest enough with Christ glorified, and triumphant for all believers militant.  
First, For strength, read Ephe. 1.19, 20, 21. and tell me poor heart, what thou wouldst have more than is there expressed? It's said, the mighty power of God wrought (and in whom?) in Christ Jesus, (and when?) when he raised him from the dead (and to what end?) that he might set him at his own right hand in the heavenly places: (this was the exaltation of him who was crucified through weakness) and what follows?) Where are those places, of what rank are they? Why? far above all principalities, and power, and might, and dominion, and every name that is named, etc. and hath put all things under his feet, (except himself, who put them under, as the Apostle else where argues) so that, Christian, name what name thou canst, here's a name, one name that may revive thee more than all they need discourage thee. Think of what power thou canst, or what might thou wilt, here's strength above all strength, might beyond all might, as himself saith, Look, and be saved: so say I, lean and be strengthened. How sayest thou now? doth the name of Devil disturb thee? doth the Principality Satan scare thee? doth the power of legion affright thee? thou darest not begin to wrestle with these, or if thou hast begun, thou darest not hold on; why? whilst a fearful heart names these, or any of these, let a faithful heart name Christ in stead of all, and it will more than answer all; for him hath God exalted; yea, highly exalted, Phil. 2.9. and given him a name above every name: yea, far above every name, whether it be principality, or might, or power, present or future (that is to day, or can possibly be to morrow) yea, in this world, or in that which is to come.  

2ly. Rest for all that lean upon him.  2ly, For Rest. You heard in the last, that God set him at his own right hand, so Heb. 1.3. He sat down on the right hand of the Majesty on high. Now sitting, you know, imports Rest, especially sitting in Majesty, and then [on high] there's power and rest together. This glorious rest of Jesus Christ, after all his labours, travels, and soules-wearinesse, is that which we properly and particularly commemorate, in that which the Holy Ghost calls the Lord's day, that Christian Sabbath wherein Christ hath rested from all his labours (that is wearying labours) wherefore he blessed the Lords day, and sanctified it.  
'Tis true, perhaps will your souls say, we know indeed, that there are enough refreshments, and strength to spare in the Lord, and with his Son Jesus Christ: but alas, what is that to us? we see in the world that others are rich, but that is little to us, when we are poor: others strong, and healthful, but that is little to us, when we are sick: Oh! what is his strength and rest to us?  
Poor soul, much every way. I had almost said, as much as to himself. Have you heard what Christ said in the days of his infirmity? For your sakes sanctify I myself; could you but hear him speak from the seat of his Majesty on high, his voice would be, For your sakes have I thus glorified myself: yea, such hath his voice already, and often been, and I have believed it, therefore have I spoken. This therefore which is the  


2d. Proposi.  
That the strength and rest he hath received, he hath received for us. Proved.  
1. From express Scripture testimony:   Second Proposition, will abundantly appear. 1. If you consider express testimony of Scripture. 2. The Scripture Character of Christ's receiving this strength, and rest. 3. Of ours received from, and through Christ. 4. Of Christ's, until we have received ours.  
1. For express testimony of Scripture. A threefold Cord shall I make use of, to bind up your faith close unto this truth: Predictions that went before him, the very words that came from, and together with him; the report that after him, 
1. The Scriptures before Christ.  is born of him.  
1. The Scriptures that told the Believers of old of a Messiah, or Christ to come, and of the returning of this King to sit down on the Majesty on high, assured them also of their interest, and concernment herein. Thus the Psalm which Paul interprets of Christ, Psal. 68.18. Thou hast ascended up on high, thou hast led captivity captive, (there's Christ's glorious exaltation, and what follows?) thou hast received gifts, (that is strength, and abilities, and spiritual refreshments, and for whom were these received?) for men, yea, for the rebellious, that God might dwell among them. And sure where God dwells, there dwells strength; surely there are resting places in his dwelling House. The Lord Christ, you see, is forespoken of as exalted for our adunatage, and receiving his Throne for our sakes, as well as for his own glory. You hear what the Prophet's witness of Christ's receiving in trust for souls.  
Observe Secondly, Christ's own confessions, both of what, 
2ly. Scriptures taken from his own mouth.  and for whom he hath received. Mind his words, in the days of his flesh, Jo. 14.2. In my Father's house are many Mansions, (that's Resting-places.) I go to prepare a place (saith he, for himself? no, but) for you: there's for rest, and then for power, see vers. 12. of the same Chapter, Verily he that believeth (that is, he that leaneth) on me, the works that I do, those shall he do, and greater works than these, because I go to the Father: that is, upon my ascension, and glorification, the strength that I had in the days of my flesh, shall you have; yea, the power that I shall farther receive, shall you receive also: this precious promise cannot (without injury) be confined to the Apostles, with respect to their works of miracles, which Christ himself hath set as an open door to every believer.  
Thirdly, 
3ly, Scriptures recorded after Christ, by his Apostles.  Behold what testimony his Apostles bore here unto in their own experiences. 1. As to his power, as Ephe. 2.19, 20. What is the exceeding greatness of his power to us-ward, who believe (that is, to leaning souls) according to the working of his mighty power which he wrought in Christ when he raised him, etc. and set him on high above all powers. I must not amplify, for more fully I cannot speak: The power that worketh in the Believer, is the same exceeding great and mighty power of Jesus Christ, etc.  
2ly. For Rest. He is said expressly, Heb. 9.24. To appear in the presence of God for us, that is say, in our behalves. Now you have assuredly heard, that all refresh are from that presence. 
2ly. From the notions under which Scriptures represent Christ receiving them.   
2ly, Remark under what Notions the Scriptures represent Christ as receiving this strength, and Rest. Such as these, a Captain, a forerunner, an Ausband, an Head, etc.  

1. As his poor people's Captain.  1. If Christ glorified hath received strength, and refreshment, 'tis as General of the Horsemen, and Chariots of Israel. Now if a General be said to be strengthened as such, or to receive recruits, it is not as he is a private person, but when his Armies are strengthened, when his whole body of Soldiers are refreshed. Now what saith the Spirit? Heb. 2.9, 10. Christ suffered death, and was Crowned with glory, that he might through grace taste death for every man, (how is that? every man? (that is every man that shall taste of everlasting glory, for he limits his language) vers. 10. It pleased God in bringing many souls to glory, to make the Captain of their salvation perfect, etc. Put both verses together, and you have thus much to be plainly taken up, 
Note.  that, When Jesus Christ was perfected, that is, exalted unto glory, for whom he tasted death, for them he received a Crown of glory, as their Captain, he hath received it; and as he hath received it, so shall he give even a Crown of glory, not only to Paul, but to all those also who love his appearing, 2 Tim. 4.8.  

2d. Representative.  2ly, Christ is said to have received them as our Representative, or forerunner. Now a surrendered City, or Garrison, 
Note.  is then said to be taken with all the strength of it, when the persons appointed by the prevailing Army, or employed as their Representatives have taken possession of it; though the whole Army (besides their Representatives so commissioned) are as yet out of it. Thus Heb. 6.20. Wither the forerunner is for us entered, viz. Jesus, etc. Christ is entered, but it is as forerunner, and therefore it is for us that he is entered.  
3ly, 
3d. Husband.  Christ is held forth receiving them as our Husband, and therefore for our advantage. If the Husband have received a Kingdom, who ever made question, 
Note.  but that in that very hour, the Wife (though not yet actually invested, and crowned) is made a Queen, so Psal. 45.6. Thy Throne O God is for ever and ever, (there is Christ's resting place) the Sceptre of thy Kingdom, is a right Sceptre, (there is his strength, and power) now vers. 9 At thy right hand did stand the Queen in gold of Ophir. The leaning soul makes Christ her Husband, and beloved, and Christ makes her his Queen, to share with him in his exaltation, and such honour have all God's Saints. See also Cant. 3. you have mention of Solomon's bed (that's Christ's glorious Rest) Threescore valiant men are about it holding Swords, etc. vers. 7. (there is Christ's exceeding great strength) And for whom is the glorious Rest, and mighty strength prepared? why? verse 10. 'Tis for the Daughters of Jerusalem.  
4ly, 
4. Head, yea &  Christ is said to be exalted to the glory of all the foresaid power, and rest, as he is the head of poor believers, Eph. 1.22. And (that is, when he had spoken at large of Christ's glory before) hath put all things under his feet, and gave him to be head over all things to his Church. Is Christ glorified over all things? 'Tis for, 
Note.  and to his Church. Now how can the Head be strong, and perfect, and be at Rest, as long as any of the Members be weak, or as long as the Body is full of weariness?  
I might add, Christ was exalted not only as head, 
As their life also.  but as the heart also, and very life of believers: now how can our lives be strong, and fresh, 
Note.  if we be weak and weary? Col. 3.4. When Christ who is our life shall appear, ye shall appear with him in glory. Is Christ glorified? 'tis as he is our life: therefore because he lives in strength, and at rest, (for this is the sum of all his glory) shall we live also, where none shall say, I am weak, nor complain, I am weary.  

3ly. From the style wherein Scriptures express the rest & strength that we receive, arguing that it is the strength.  3ly, Observe how Scriptures express our spiritual strength, and refreshments received by us from Christ: and you must acknowledge that they are the very things received by Christ from the Father.  
1. As for the believers strength, Col. 1.11. Who are strengthened with all might, according to his glorious power. Almighty strength is derived from Christ to believers, therefore the very strength unto which he is exalted, so Phil. 4.13. I can do all things (here's a kind of Omnipotency in a Creature, but how?) through Christ strengthening me. 
Note.  Let me tell the weak hearts that are among you for their comfort, that leaning can do as much as Christ, on whom thou leanest, is able to do; and Christ can do as much as God can do, for, he can do all things, so (with reverence I speak it) can faith in him that was once crucified through weakness, but is now raised in power, and unto power; that once being weary, sat down on the well, but now being at rest, sits down on the right hand of the Majesty on high.  

2ly. Rest of Christ's own receiving.  2ly, As for the rest, quiet, peace, and establishment that the soul hath that leans on the Lord Jesus, Scripture so phraseth it, that if it were not the very rest, and peace of Christ in glory, (I still mean relatively considered, viz. as the head of believers) in its measure, it would not be able to bear such Hyperboles. 'Tis not called only peace with God, and rest with Christ: but the very quiet, and peace of God, even that peace that passeth all understanding, shall keep your hearts through Christ, Phi. 4.7. An infinite peace shall keep house in a finite Creature, a peace that passeth all understanding, shall keep our minds. Now add this infinite peace to almighty power, and how can you speak higher of Christ, the Prince of peace, on whose shoulders the Government of all things in heaven and earth is laid?  
Lastly, 
4. From the notion in which scriptures represent Christ's own state as Mediator, until we have full possession of that strength and  See how the scriptures represent Christ's estate, as he is Mediator (though personally and absolutely considered, he is infinitely and absolutely God, blessed for ever, yet) I say, as Mediator, and relatively looked upon; and it will yet more fully appear, how that the strength and rest that Christ glorified hath received, he hath received in trust for us, for till such time as we all, that ever have leaned, or do lean, or shall come truly to lean on him, come to be fully strong in him, and at rest with him, himself is not complete in his glory. This is the judgement of reverend men, and to me it seems sufficiently to he grounded on that phrase, Ephe. 1.22, 23. God gave Christ to be head over all things, to his Church, which is his body, 
Note.  the fullness of him that filleth all in all. Christ as personally considered, is God filling all in all: Christ relatively considered, as head of his Church, is not full till they be full; full of strength in all grace and goodness, full of rest from all evil: so that in that day, that every believer shall come fully to be saved, in that day shall Christ be fully glorified, and not till that blessed, looked for, longed for day, which though it be for an appointed time, yet in the end it will come, therefore wait for it, for in the end it will come, and will not tarry. Therefore  
Thirdly, Herein may leaners on this Beloved, 
3d. Propos. Therefore may weak & weary souls have strong consolation and encouragement to lean on Christ for strength & rest  have strong consolation, a sure foundation, whereon the highest faith may securely build. Is this a truth, that that Christ that was once both weak and weary, and both for thee, hath now all power, and rest, and all for thee? Why? here lean O friends, yea, lean inseparably, O Beloved! O let thy faith be as the Holy Ghost calls it, Col. 2.12. The faith of the operation of God, which he wrought in Christ when he raised him from the dead, wherein also you are risen with him. Let persecutions, watch, wearinesses; 
Note.  let Principalities, powers, and Dominions; let what hath, or doth, or can come upon you, rise up against you; only rise you up against them, and you shall rise up above them, through the faith of the operation of God, whereby he raised up Christ for his own glory, and as you have seen, for your advantage. Wherefore we having such strong consolation, who have fled for a refuge to the hope that is set before us, Let us hold this hope as an anchor of the soul both sure and steadfast (when Rain descends, and Winds rise, and Waves beat) because our forerunner is for us entered, even Jesus, etc. Heb. 6.18, 19, 20. Let Isaiahs' prophecy be found true of thee, and me, Isai. 45.24. Surely shall one say, in the Lord I have strength, and righteousness. For this is his Righteousness, and hereunto shall that strength be laid forth, that, To you who are troubled there may be rest with us, when the Lord Jesus shall be revealed from heaven with his mighty Angels, etc. 2 Thes. 1.7. When he shall render vengeance to all that trouble you: to him be glory for evermore.   

CHAP. X. Contains the reason why so few receive strength and refreshment from Christ, that yet seem to lean upon Christ.  
ANd thus have I explained the Object of this Act of leaning, viz. Christ as humbled first to weakness and weariness; and then exalted to strength and rest, that he might be the support of the weak, and the stay of the weary.  
Object. But now if this be so, Whence is it that there are so many found leaning on Christ, that yet continue in their weaknesses and wearinesses still? Oh! saith a poor soul, methinks my experience confutes your Doctrine; for I have been an hanger upon Christ for some years, and yet my grace & spiritual refreshments are as small as ever: how is it then that Christ is prepared to be so suitable a support to leaning souls?  
Ans. I answer thou mayst, its likely, think thou hast been so, viz. a leaning soul! but hast got no strength, neither any refreshing? truly I sadly fear thou hast but pleased thyself with fancy, and never yet madest application of the Lord Christ unto thy soul by faith. Never, never, lay the blame on the preparing of Christ, for he is tightly accomplished, and most fully furnished to supply weak and weary souls: surely if he have not supplied, it is because thou hast not applied. 
Note. God hath prepared Christ for you. And now he must be improved by you.  The best made Bed must be laid down upon, if you would have Rest; the best dressed food must be eaten of, if you would have strength. The Brass made into a Serpent, and lifted up too, must also be looked upon, Jo. 3.14. There's Application as well as Preparation, and Jesus Christ lifted up both to Cross and Crown, and so prepared must be looked upon, (believed on, acted upon &c.) and so improved, and then no doubt but weakness shall be made strong, and weariness refreshed. Therefore the misery lieth not at all in the want of Preparation, but Application and improvement. 
Note.  If a Feast were made ready enough to refresh forty thousand, and but forty eat of it, there can but forty be strengthened by it. If there be Quarters in a City large enough for an whole Army, and but one small Company will enter, and abide in those Mansions; there can no more be recruited by those Mansions. I do believe that the spiritual Canaan is big enough to be a Rest unto All of all Nations; and that there's strength enough prepared with Christ, for universal Salvation, when as yet I know that they are but some of all Nations, one of a Family, or two of a Tribe, that shall be taken, and brought to Zion, or that shall enter into his rest, when the most of men shall fall short, and perish in the Wilderness. Canaan was in itself, as accessible to the one as to another; Wherefore then was it that they could not enter in? Why? the Apostle asks it, and answers it, Heb. 3.19. Because they believed not: that is, there wanted Application. What's the reason that one man thrives at a Table, and another doth not? because one eats and another doth not: for as many as believed, 
Note.  they entered into rest, Heb. 4.3. Therefore I judge, that though our Application of Christ thus prepared, be only the instrumental, and not at all the meritorious cause of our receiving spiritual strength, and of our entering into rest; Yet I am bold to affirm, that the non-improving of this prepared salvation, is not only the instrumental, burr also meritorious cause of out going without strength, & our tyredness under the terrors of the Lord: and though I never thought that Christ was in the Father's counsel prepared for all, yet judge I that there is enough for all prepared in Christ, 
No absudity in inviting ALL, though all cannot, or will not come, because there is enough prepared to serve all, if all could improve what is prepared.  could it be but improved by all; therefore I am wholly a stranger from that supposed absurdity in inviting all, though all will not, or cannot come (I think both are ever true together) because there is enough made ready for all, if they could or would but come; and what know we the servants that are sent to invite, who (amongst the invited ones) will prove the guests? Nor yet have I ever heard it accounted an absurdity amongst men seriously to invite those who we are seriously persuaded) will not, or cannot come: Saith the wife, 
Instance.  I will warrant such an one will not, or cannot come: yet saith the Husband, we will invite him howsoever. Who counts this to be nonsense? And, yet so sharpwitted are some, as that they cannot discern with what colour of sense, God can invite those that he knows certainly cannot, or will not come; or how God can be serious in it. Why? sirs, had they come, they should have been welcome; yea, but our Doctrine supposes they cannot come: 'tis true, and so doth Scripture, yet if they could have come, there had (say we) been Christ enough, grace enough, glory enough for them, and all ready and prepared. You know 'tis no absurdity to bid more guests than can come; but this is the absurdity, to have too little food for the guests that do come: Now this cannot be charged upon the preparations of the Lord; for God sends out his invitations unto all sorts of men, and saith, Mat. 22.4. Behold I have prepared my supper, and all things are ready; the Cloth is laid, Meat on board, Stools and Chairs set, all conducements to repast and refreshments are ready; yea, but the guests were not ready, they made light of it, and went their ways, one to his Farm, etc. ver. 5. Now shall we dare to blame God for keeping open house, (that is, inviting all, because the Lord knows all will not come upon his invitation, or that all cannot? Why? yet he knows that they that cannot will not; and who can (yet) have them excused? they may compliment it with an I cannot come, and it is true too, but God knows their meaning is, they will not come. Sometimes your Great Men keep open House, invite all comers, and all that do come are welcome, but all cannot come; because of this, what fool will think that their magnificence is counterfeit and not serious? Yet dare blasphemers say, that either you must grant that all have power and freewill to come, or else God is not serious in inviting all: doth not Scripture say, He would have all men to be saved? Why, think a little, suppose such a Noble Man should say to his Steward, I am willing that all the poor of the Town should be relieved, and all strangers entertained, and therefore discourage none from coming, but bid as many as come welcome: and his Steward should answer, My Lord, You know such and such cannot come, othersome think themselves as well at home, others do not love your Lordship, and will not come; but, and if you were really minded that they should All come, you would make them come, you have power enough, etc. Never talk of inviting All, your Lordship is not serious in what you say, and your Hospitality is but a piece of absurdity: Affront insufferable, offer now such [language] to thy Governor, and will he be pleased with thee. Mal. 1.8. Pray, how comes that Lord to be bound, to make them to accept that which he was never bound so much as to offer. Especially, how comes God to be so fare in man's debt, as to be bound to make all come, else he must be charged (as not serious) in inviting All; since the real tenders of grace unto All, are of MERE MERCY, but the making of any to accept those tenders (who once had freewill and full power to choose the good, but have wilfully lost it, and are now unwilling thereunto, till they be made willing) is (not a debt unto any, but) a MERE MIRACLE of MERCY to those few that are vessels of mercy prepared unto that which is prepared for them. So then, you may gather from what I have spoken, that Christ prepared, is not enough to the actual stay and support of the weak and weary, but he must be improved and applied by the leaning soul. And this leads me to   

CHAP. XI. Discovers the spring of this leaning Act, viz. Interest in him whom we lean upon. 1. Question, What this interest imports? Answer, An Assent and Consent. The Assent described.  

The 2d. Cons. The Original or spring of this leaning act. Her beloved.  THe second Particular in order to the Explanation of this Leaning Act of the soul, viz. the Original or Spring of this applying, improving, appropriating, leaning act of the Spouse (in the Text).  
And verily to deal rightly with my Text, there is not any of these particulars, that may be pretermitted, for as the Text mentions the Act, viz. Leaning, and the Object, viz: the Beloved; so also the original of such an act, which is an interest in the person leaned upon, and that is expressed also, viz. [her beloved.] You speak Sirs, of leaning upon Christ; yea, but tell me what interest you have in Christ? or how you came by it? else may I say with a bitter scorn, Who art thou that leanest upon another's Beloved? My Text bids me thus to challenge you, for thus it runs, leaning upon her beloved. And who can suppose Christ to be thy leaning-stock, if he be not thy Christ? yea, how darest thou lay thine head in his bosom, unto whom thou never yet gavest the heart in thy bosom? Dar'st thou live as a wife with him, whom thou canst not love? Darest thou exact that benevolence which belongs to a wife, when thou wilt not perform the least conjugal duty that is due to an Husband? How sayest thou, that thou hast believed, when yet Christ is none of thy Beloved? thou hast leaned, but thou hast not loved: surely it requires a brow of Brass, and an Whore's forehead, to attest such things.  
'Tis Interest, and only Interest in Christ, 
Viz. Interest in Christ whom we lean upon.  that gives a right to this act of leaning upon Christ.  
This word I take up from my Text, with respect unto the wanton Christians of the present Age. Oh! they make nothing of believing, and of rolling all their sins (were they more than they are, which can scarce be) upon Jesus Christ, as I heard for certain of a woman of a vile conversation, who was got into mounting Clouds of the Ranting Creed, when a Neighbour told her vainly, sure Mistress, 
A word to wanton Confidents or leaners upon Christ.  such a one Christ will have a very heavy load of your sins, she answered wickedly, Even let him take them, let him take them all, i'll never trouble myself with them: that was as to the guilt of them, for as for the Commission of them, it appeared by her daily conversation, that that was too light a thing to trouble her.  
My Brethren, I would feign know, what such wanton Confidents (for believers I know not how to call them) can say to what God hath expressly said to them? Why? will they say, Christ hath said, Whosoever believeth shall not perish, and whosoever comes, will he by no means cast forth, and therefore you shall never dissuade us from believing, or keep us from incomming. Do you ask us how we dare take such hold of Christ,? why, have not yourself said, that he invites sinners to take hold of his strength, Isai. 27.5. that they may have peace? 'Tis true friend, but still upon his own terms, you must lay down your Briers and Thorns; that is, your warring wicked conversation, you must forsake the one, if you will hold to the other: But and if you resolve as yet to hold your sins, at least wise if you do not resolve to lay them down, (for, 
God knocks off their fingers from leaning on Christ.  Who will set them up, but he shall be burnt up together with them?) know, that the Lord is so far from calling you to take hold, that he will even knock off your fingers from holding upon his Covenant, Psal. 50.10. But unto the wicked, God saith, what hast thou to do, to take my Covenant into thy mouth? Unto what wicked saith God so? unto all that have been wicked? no, for he explains it of those that are resolved to be wicked still, vers. 17. Even that hate to be reform. Wherefore if thou sayest, thou leanest, show me thine Interest, whence such an act of intimacy, as leaning is, should flow. 'Tis certain Christ profiteth nothing, unless he be thus applied; and how should he be applicable, but by being made thine? Thy soul undoubtedly must be able to say to Christ, as Christ to God, Isai. 49.5. My God shall be my strength. That's right indeed, if he be thy Christ, he shall be thy strength. So David, Psal. 18.2. The Lord is my God, my strength in whom I will trust. If Christ be thine, lean, and welcome; the more thou leanest, the dearer shalt thou be unto him, as it is said, He loved his Disciple best, that leaned upon his bosom most, Jo. 21.20. Is he thine Husband? then lean thy head in his bosom, and it shall pass for love: but if he be not, make him thy Beloved, or else thy leaning shall be counted impudence and presumption. Darest thou go a Whoring with Satan, and willingly a wantoning with the world all the day long, and then come in prayer, and lean upon Christ at night? Why? Who art thou that leanest upon him, whom thou hast not made, 
Two Questions answered.  neither desirest to make thy beloved?  
I shall therefore first, briefly explain this Interest: And then a little help you in the improvement of such interest, as the ground in order unto such an act of leaning. And for the  
1. This Interest doth necessarily import, 
1. What this interest imports.  and include these two things: An Assent, and a Consent, by which mutually Christ becomes our Husband, and Beloved, and we his Spouse, even the Lamb's wife.  
1. A free and full assent of the Understanding, 
1. An Assent described.  apprehending (in some satisfactory measure at the least) that Jesus Christ is altogether lovely, and a meet head, or husband for us.  
I say, a free assent, in opposition to acknowledgements, 
A free assent.  that may be forced out of the worst of men, yea, even of Devils concerning Jesus Christ, and his loveliness.  
I say, a full assent, 
A full assent.  with respect to those dividers of Christ, who think it meet indeed to have Christ for their Priest and Saviour: but do not assent to the needfulness and loveliness of Christ as Prophet, Prince, or Sanctifier: Therefore say I, the understanding in this assent, apprehends him to be altogether lovely.  
Lastly, I say it is an Assent, 
A self, reflecting assent.  that he is a meet match for us. And this carrieth it beyond any assent that can be given by Devils, or despairing Reprobates, who though they do, and may apprehend, and believe that there is salvation with Christ for lost sinners, yet whilst they believe they tremble, as not being able to apprehend that there is any for themselves: and therefore though they confessedly assent to this, that Jesus is the Son of the most high God, (and consequently able to save, and meet to be received by sinners) yet they themselves, as for themselves, cry out in the mean while, What have we to do with thee? as you may see, Luk. 8.28. But what saith Paul, and I take it to be the language of this Assent, This is a faithful saying, etc. That Christ came to save sinners of whom I am chief, 1 Tim. 1.15. Jesus Christ, I persuade myself, in every respect will make a good Husband, even a good Husband for me; and that he perfectly is worthy and meet to be beloved, even my Beloved.  
Methinks, I am fully convinced that I absolutely need such an Husband as Christ is, to pay my debts which are great: and as much need I have of such an head to live with me, (as a man of knowledge) to reprove, to convince, to instruct me; and even as great need also of such an head as I see Christ will be, to govern mine unruly Family, my heart, my thoughts, mine affections, etc. Methinks, I see not in Christ any thing at all that I can spare, neither can I find any thing missing in Christ, that my soul can stand in need of: this is the voice of that Assent which I am speaking of. And this you have at large explained, Isai. 45.21, 22, 23, 24. Where by way of promise, and prophesy, he speaks of this very Assent, I have sworn saith the Lord, That unto me every tongue shall swear, (23. verse) And what shall they swear? That there is no God else beside God, a just God, and a Saviour, and that unto him they look even for salvation by him only, verses 21. and 22. Yea, and surely shall one say, in the Lord have I strength and righteousness, v. 24. That is, they shall be assuredly persuaded, that in, and only by Jesus Christ, there is strength and righteousness for those that look unto him; that is, for Believers; yea, for themselves in particular.  
Therefore let me ask your souls this question.  
Were they ever fully, and satisfactorily persuaded, that Jesus Christ were only, and fully such an one, as you could unfeignedly make your Beloved? If you answer, no, Why, then take heed of leaning on him whilst you are of this mind. If you answer, yea, you are so convinced, that Christ is wholly, and only worthy of your affections. Oh! why is it that you sit so much, so wantonly I may say, so whorishly in the laps of other Lovers.   

CHAP. XII. The consent described. Direction how to improve this interest; As also the third Consideration opening this leaning, as to the Notion of the word.  
SEcondly, As an assent of the Understanding, 
2. A Consent.  so a consent of the Will, is necessarily supposed unto such an interest.  
This Consent I shall thus describe. 
1. Described.   
It is a free and full act of the Will, rejecting all other lovers, and receiving whole Christ in his own way, or upon his own terms.  
So that as the form of the Assent is in conceiving aright of Christ in the understanding, so the form of this Consent is the right receiving of Christ by the Will.  
I say, it is a free act of the Will: for Christ woos, 
A free act of the will.  and wins the affections, he ravisheth them not. Indeed at first, they are not only coy, but crooked: He comes to his own, (in this sense) even his own intended, and elect Lady and Spouse) but she receives him not. What gracious heart is there, but with bitterness remembers, how many unmannerly and unworthy ways, it gave unto Jesus Christ before he brought it unto a Yea, and a Amen? But Christ of unwilling, makes them willing, and this is expressed, Psa. 110.2, 3. The Lord by sending forth the rod of his strength, maketh them a willing people, in the day of his power. This power of Christ, by an holy force upon them, (in the first working of grace) frees them, Christ's love constrains them: He draws them (and it is with the Cords of a man) and then their affections freely go, yea, They run after him, so Cant, 1.4.  
I say also, a full act of the Will, 
A full Act.  because I thus judge that a divided heart never yet married Jesus Christ; thou must not be almost, but altother persuaded to be a Christian; surely that Christ that will not allow one man to serve two Masters, will never allow one woman to have two Husbands; especially if himself must be one of them. Surely herein, though our affections are not perfect, as to the degree; yet must they be sincere, as to their kind, and united among themselves: for therefore I call it the full act of the Will, that is, of the united affections. A woman doth not only marry her love, but her fear, her desire, her delight, even all her affections, in their degree to her Husband: In a word, she engageth her will to her Husband. If David had need to cry out, unite my heart to fear thy name, as Psal. 86.11. What need have we to pray, Unite our hearts to bear the name, by marrying thine only begotten Son, by matching ourselves unto Jesus Christ. We must have but one heart for one Husband, for one is our Husband, even Christ, 2 Cor. 11.2.  

Rejecting all others.  I say moreover, rejecting all other lovers; that is, we must break our league with Hell, and our Covenant with death. Indeed had our hearts been chaste and faithful before, we should not need to break, but only to tie a knot, 
Note.  but because of our former wanton dalliance with, and engagements unto other lovers, (as you may with shame and sorrow see Hoseah 2.7. Therefore will the Lord Christ have us solemnly renounce and disclaim them, though they will not give us a Bill of divorcement. Heaken O Daughter, and consider, forget also thine own people, and so shall the King greatly delight in thy beauty, Psal 45.10, 11. Farewell flesh, get thee behind me Satan, depart from me you workers of iniquity, wantoness, worldlings, my former lovers, my former lusts, for now am I married unto the Lord Jesus Christ.  

And receiving Christ.  I say withal, a receiving of Christ, because descent from other suitors, must be seconded with Consent unto him, as it is expressed Hos. 2.7. Having left other lovers, she must return to her first Husband. It is not enough to think, or say, I am none of Satan's, I am not for the world, I will not be for sin, but I am Christ's; I am, and through grace will continue Christ's, and none but Christ's. Is not this that which the Spouse so frequently professeth, I am my beloved's, and he is mine, Cant. 6.3. I am my beloved's, and his desire is towards me, Cant. 7.10. My beloved is mine, and I am his, Cant. 2.16. Observe the variety and inversion: I am his, He is mine: He is mine, and I am his. What is this but the marriage-match, and in the truest sense, the True-lovers-knot.  
I say likewise, a receiving of whole Christ. Verily, sirs, 
Even whole Christ.  Christ is not divided. The soul that will marry her Saviour, must marry her Sanctifier; and in marrying her Priest, she must marry her Prophet: if she match to one that will pay her debts, she must match to one that will manage her affairs: yea, and her desire shall be towards him, and he shall rule over her, so Psa. 45.11. He is thy Lord, and worship thou him. You must not think only of standing at his right hand, and of receiving honour by him; but also of doing homage, and giving of worship to him. If you must come up to Sarahs' example in calling and and counting him your Lord. Thus David that Kingly Prophet, takes him for his King, and his Prophet, whom he takes for his Saviour, Psal. 25.5. Led me in thy truth, (there's the first) and teach me, (there's the second) for thou art the God of my salvation, (there's the third.) So then, since true faith doth ever take hold upon an whole Christ, who is King, Priest, and Prophet, whether it be granted, that this Faith doth justify, as it receives Christ under the precise Nosion of Ruler and Teacher, as well as of Priest, (which some affirm) or only of Priest and Surety, (as others do judge) that is solely as presenting his righteousness to God for us, and as putting that his righteousness upon us, and not as working that righteousness in us, that is most usually called Holiness, which seems chief (as to respect the Princely and Prophetical office of Christ, so) to relate to that purifying or sanctifying act of faith, spoken of, Act. 15.9. rather than that justifying act of faith spoken of Rom. 5.1. Yet must I assert, that no faith doth justify, but that which takes Christ for King, and Lawgiver as well as Saviour, Isai. 33.22. Faith justifies, si non quâ totum, saltem quae totum & recipit & respicit Christum. Take heed, souls! of distinguishing here between LORD and JESUS, as Judge Cook used to do (by laying off of his Gown) between Judge and Cook: If Christ's Coat be seamless, surely Christ himself is divisionless. And it is fare safer for me, and you, to be careful in uniting practically (what God hath certainly joined together) then to be overcurious in distinguing notionally, where if we divide practically, we are undone everlastingly. Yea, are there not some Pilat's (that ask what is truth?) that even question Justification itself, because some raise so various, so dubious Questions about it; and whilst these contend so much about the Cement, they call into question the very Foundation, and say, the Builders shall agree before we build with them.  

Yea, and a receiving of him upon his own terms.  Lastly, I say, a receiving of Christ upon his own terms. Perhaps some guests would come to the Marriage, when their Oxen are proved, and their Farms managed, etc. and if they might first go and bury their Father, Mat. 8.21. And thus would we be indenting with, and thrusting our own terms upon the Lord christ, but if we marry him, we must marry on his own terms with him, and what those are, we shall have occasion to speak in the Hindrances, and therefore thither we refer thee for the present.  
Now therefore, that soul that thus Assents and Consents unto Jesus Christ, both in Understanding and Will; both in the knowledge and love of the truth: the soul that thus Conceives and Receives, of such a soul may we say in the language of Rev. 19.7. The marriage of the Lamb is come, and his wife hath made herself ready.  
This is the soul that may and aught to lean, the soul that may and must apply: 
How to improve this interest.  this soul hath an interest. And now let me call for the improvement.  
This is the soul that should be much in meditating, 
2. By often meditating of this strength & rest with Christ,  what strength and rest her Head and Husband hath received or her, Psa. 45.1. My heart is enditing a good matter; what was that? Why? Things appertaining to the King; and what are those? a Throne, and a Sceptre, vers. 6. that is, Rest and Strength: and for whom? Why? For the Queen at his right hand, vers. 9 Now sirs, do we believe this, that our souls are married to the King of glory? Oh then! O then! why is it that we have such base and sordid familiarity and fellowship with this World? surely the reason why there is so much Earth in our lives, nay, may I say, so much Hell in our lives, is, because there is so little heaven in our thoughts, Phil. 3.20. whereas our Conversation should be in Heaven, whence we look for a Saviour.  
2ly. 
2. By often speaking of it to others.  This is the soul that should be much in relating, what a gainer she hath been by making Christ her beloved. What Zeresh? what Wife amongst you could hold your peace, if your Husband should be promoted to be second man in the Land? Let thy soul make her boast in the Lord, 
To Christ himself.  and speak thou the things that thou hast meditated concerning the King, Psal. 45.1. Yea, speak much of it unto Jesus Christ, and say, I am thy Spouse, O Lord, I am thy Spouse, and thou hast received gifts for me, therefore give strength, give refresh to me: the language of Psal. 68.18. (speaking to Christ in the second person) will warrant such pleas at the Throne of grace.  
3ly. 
3ly. By enlarging affections towards Christ hereupon.  This is the soul that should improve her interest in Christ, by enlarging her affections towards Christ. Hast thou an interest in Christ for thy stay and strength? say as David, Psal. 18.1. I will love thee, O Lord, O my strength. And indeed the stronger the love is, the stronger the leaning will be.  
last; 
4ly. By living the life of faith.  This is the soul that whose life should be made up of faith, and of obedience.  
Of Faith. For saith David, My heart is fixed, O God, my heart is fixed, and upon what is is fixed? Why? trusting in the Lord, Psal. 112.7.  

And obedience in the sense hereof.  Of Obedience. Be the work never so cross to flesh and blood, never so great and difficult, though fight with Beasts, though wrestling with Devils, because she is strong in her Lord, and in the power of his might, Ephes. 6.10, 12.  
Never so tedious and tyresome, though reaping in his Harvest, even all the heat and under the burden of the day, because say the Apostles, such a soul shall have rest with us; yea, even with Christ: for when his Spouse hath wrought with him all the day of her life, she shall lie down with him in the night of her death, and rest from all her labours, because she is interested in the Lord, for so saith the Spirit. Reu. 14.13. Thus the Church of Philadelphia, when she had but a little strength, improves it unto faith and obedience, she kept Christ's word, (there's obedience) she denied not his name (there's faith) therefore Christ will keep her from the hour of temptation, and give her Victory over Satan, and his Synagogue, Rev. 3.8, 9, 10.  
And thus have I done with the Object, viz. Christ prepared, and the spring of the Act, viz. An Interest, or Christ appropriated. I come to  

3d. Consid. What this leaning act in the notion of it doth import More remotely.  The third thing propounded in order to the opening of this act of leaning and that in this Querie, What leaning in the notion of it doth import?  
I shall answer it in four particulars.  
Two things it imports more remotely, yet necessarily; and two things more intrinsically, and immediately.  

1. A coming unto Christ.  First, It imports (more remotely) a coming unto Christ; for no man can be said to bait at his Inn, or to rest himself at his lodging, tell he come at his Inn, or at his lodging. There are some pretenders, I fear, to lean upon Christ, that never yet knew what it is to come at Christ: for there is nothing but a clear sense of insufficiency in ourselves, and of All-sufficiency in Christ, that can (as we have hinted and may have farther occasion to show) bring the soul to the Lord Jesus. Sirs, you must get at Christ, before you can get hold upon Christ. As long as the Spouse was at a distance from him, we never hear of her leaning on him. Every soul that is at never so little a distance from Christ, hath Courtiers enough, legions from the black Prince's Court, offering their service to lead it by the arm; but the soul must return to the first Husband, before it can have any of his ravishing embraces: this is that is said by our Saviour, Mat. 11.28. Come unto me, and I will give you rest. Therefore if you would remove all that hinders you from leaning on Christ, remove all that hinders you from coming to Christ.  
It imports also (more remotely) a continuing, 
2. A continuing with Chris●  and abiding with Christ. There are some souls that may come at Christ, and yet cannot be called leaners upon Christ, because they are quickly come, and quickly gone, as Christ's throng that stayed with him all dinner while, whilst the loaves lasted, Joh. 6.26. but slunk away in the Sermon time, ver. 66. Or that stay to hear him as long as his doctrine pleaseth them, but when the hard say come, than they run away, ver. 60. such as are spoken of in that sad Scripture, Heb. 6.4, 5, 6. And such are compared to Corn upon the house top: you know how soon that's come, and how soon gone, for saith Christ, it had no root, Mar. 4.6. So are there some that have a fair and fresh blade, but they have no depth of earth, ver. 9 no hold, no root, etc. you may say, such and such are forward comers to Christ; but you cannot say, they are leaners upon Christ. Alas they are thrown upon Christ by some violence of present conviction, of prevalency of custom, or expectation of advantage, but they have no hold upon him. That word, Act. 11.23. That our Translation renders, Cleaving to the Lord, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, permanently continuing with the Lord. Will you say, that man that is thrown from the top of a mountain, and in the way dasheth his arm or his elbow upon a Rock, and so passeth away, that he leaned upon that Rock? alas! this is all that Apostates and Back-slyders get by coming at Christ at all; instead of leaning upon him, they rush against him, and instead of building upon him as the chief Cornerstone, they dash upon him as a stumbling stone, so saith the Apostle, 1 Pet 2.8. He is a stone of stumbling, and Rock of offence to the disobedient; but on the other hand, it is not strange that the Spouse should be called a leaning Spouse; for when she came at her beloved, she held him, and would not let him go, Cant. 3.4. Therefore friends, you that are come to Christ, the elect and precious stone laid in Zion, either by believing build upon him, so that you may continue with him, or else know that in falling from him, you shall be dashed in pieces by him, for this is the sum of that discourse, 1 Pet. 2.7, 8, 9, etc.  

More in trinsecally. 3ly. A devolving of all our weaknesses, etc. upon Christ.  Thirdly, It imports (more intrinsically) a devolving of all our infirmities upon Christ. Jacob was then said to lean upon his staff, when he stays his feeble arms upon his staff, when he rests his languishing, fainting, dying strength upon the top of his staff, Heb. 11.21. Therefore our leaning upon Christ, imports our employing Christ by faith, in that work whereunto God hath appointed him by his gracious counsel, viz. (as I said before) to bear our infirmities, and to carry our griefs, and to bear the sin of many, and the iniquity of us all, Isai. 53.4, 6, 12. When faith acts on Christ, as the Priest upon the escape Goat, Leu. 16.21. (which I have before shown to be a type of Christ) Confessing our sins upon Christ's head, and laying our iniquities upon his shoulders; not as if Christ were the sinner, or a friend unto sin, but as knowing him to be the satisfier for sins, and a friend unto penitent sinners. And indeed though it be facile to get profane Ranters, and presumers hereunto; yet I find it a difficult business to get penitent sinners hereunto: what the others presume, these dare not believe. Such souls come to Christ with their bloody consciences, as that poor woman with her bloody issue. 'Tis some time before they dare touch at all: and when they do touch, they dare not take hold: if they do take hold, it must but be upon the skirts of Christ in a promise, upon the hem of his Garment; and then as if they had stolen their cure, they are ready to run away again, as being afraid and ashamed that Christ should see them: you may see the story Luk. 8.43, 44. But soft, sirs, Christ will not lose his glory so; Christ will have you to come out into view, and to acknowledge your cure; and though you were afraid to take hold upon Christ by the hem, he will not be ashamed to take you by the hand, and to say unto your souls, as he did unto her, vers. 48. Be of good comfort, your faith, (your leaning) hath made you whole, go in peace. Therefore, my Brethren, bring your souls forth under all their sicknesses, evils, and infirmities: your blind eyes, deaf ears, dumb tongues, palsy hands, lame feet, feverish affections, distempered spirits, dead hearts, bring them forth, I say unto Christ, as 'tis recorded by the Evangelist, that they brought their possesed, their sick, etc. Mat. 8.16. That it may be fulfilled which was spoken by Isaiah the Prophet, that himself took our infirmities etc. v. 17.  
Fourthly, 
4ly. A deriving of strength, &c from Christ.  It imports a deriving of and a carrying away strength and virtue from Christ, as well as a coming to him, a continuing with him, & a devolving of our infirmities upon him. When any true faith leans on Christ, it draws strange helping, healing, curing, comforting virtue out of Christ, as himself saith, Luk. 8.46. Some body hath touched me, for virtue is gone out of me. A man sits down to eat bread faint, but riseth up fresh: he lies down at night in his bed weary, but riseth up in the morning in the renewing of strength. Sirs, if you be come at Christ, stir not from him faint, or feeble, for strength and refresh are with him, touch him, and take them. And so we come to   

CHAP. XIII. Discovers the nature of this leaning-act in four Particulars. Fourth Querie propounded, what are the hindrances of this leaning? Two negative hindrances. 1. Few need him. 2. Few feel him:  

4th. Consid. What the nature of this leaning Act is.  THe fourth and last Querie, viz. What is the nature of this leaning act, or what are its constituting qualification.  
I shall answer this Querie in these four Things. The soul must lean not doubtingly, or waveringly; but fiducially, and resolvedly: not inconsiderately, or unadvisedly; but of counsel, and deliberately: nor yet forcedly, or of necessity; but freely, and out of choice and complacency: no nor yet loosely and brokenly, but closely and intyrely: these Ingredients must compound this leaning, if so be it be rightly qualified.  

1 It must be a fiducial.  1. It must be a stable, not wavering, a fixed, fiducial, and resolved leaning. I say,  
A fiducial leaning. The soul must come to Christ, and cast itself upon Christ, believing that he is, and that it is not in vain to seek him in any exigency. The language of this leaning is not, it may be, etc. and who can tell but, etc. which yet is found in Scripture, the highest language of faith in the Saints, when they are at their lowest ebb of believing: but of a truth, God is good to Israel: I know whom I have believed: though I fall, I shall arise, and the Lord shall be a light unto me: It may be, saith the poor doubting Christian, that there is righteousness with the Lord Christ for me: Who can tell, but that I may find strength in Christ for my poor soul? but saith the Lord of the leaning Spouse, Surely shall one say, In the Lord I have strength and righteousness. As sure as I am weak, there is strength in the Lord, and strength for me, Isa. 45.24. so Dan. 3.17. Our God whom we serve will deliver us, and therefore we are not careful in this matter: they lean so, as that they dare adventure their life upon their leaning. When thou leanest so, that thou darest venture thy soul upon thy Christ: when faith takes the word out of the promises mouth, and can confidently promise itself whatever God hath promised: I will, saith God; God will, saith faith: surely I will, saith God; Verily thou shalt be fed: surely God will, saith faith, Verily I shall be fed: And so for any other promise. This is fiducially to lean upon the Beloved.  
Again, Here the soul must lean, 
And resolved Act.  and lean resolvedly. I have now got hold of thee, and I will not let thee go, except thou bless me, as Gen. 32.26. I am come to Christ, and here I will stay, and if I perish, I perish, (as Ester said in another case) Est. 4.16. I am at Shusan, at the King's Palace, at the Throne of grace, upon the account of Christ, and if I perish, yet will I not stir from the horns of this Altar; yea, though he kill me, yet will I trust in him. This is called a cleaving with purpose of heart to the Lord, Act. 11.23. With the heart, and with the resolution, of heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith such a soul. I believe what the Lord hath said of his Christ, that he is able to save to the uttermost, Heb. 7.25. And therefore I will trust him to the uttermost. If Christ cannot justify, let God condemn me: if Christ cannot save me, let me be unsaved. For verily Believers, Christ is as those Pillars of Hercules; if you come to take hold of these Pillars, Ne plus ultra: if you come to take hold upon Christ, stir no farther: if you go beyond Christ, you will speed as ill as if you were still short of him.  
Secondly, It must not be preposterously, precipitantly, 
2ly. A mature and deliberate Act.  or of inadvertency; but upon mature deliberation, that the soul must lean upon the beloved: Sirs, put Christ amongst ten thousand, and if he be not now the standard-bearer, the chiefest of them all (as the Spouse found him to be, Cant. 5.10.) then do not trust your souls to him; if you will not, Christ's Banner shall not want Soldiers, as long as himself is the bearer of it. Sirs, you had need to be advised, when you choose your Guardian: a State will be deliberate, before they make an alliance with another State: they propound what shall they be advanced by it, or what they may lose; or will the gain compensat the Detriment, in respect of other States, whose confederacy they must lose by it, etc. And Christ himself improves such similes to this very end, Luk. 14. the unadvised Builder, ver. 28. The precipitant Warrior, ver. 31. Condemning the foolishness of both. A wise woman will not choose an Husband without deliberation: she must needs then pass for unwise, that will choose an Husband hand over head: for my part, my prayer and desire shall be, (as a poor instrument) to make sound Christians, though not hasty Christians: Alas, soon ripe, soon rotten: What Age hath ever confirmed it, by so sad experience in the most serious things? Do you wonder that so many fall away from Christ so soon? truly if you had but known or observed them, you might as well have wondered, how they came at Christ so soon. You wonder they can so soon depart from the faith, and lay down duty: and I, in my small experience, have admired, how they got the faith (they pretended to) so easily, whilst it cost others so dear: that they took up duties so suddenly, whilst others have had many an hard pull at their hard hearts, to get them up to duty: how they have come to the joy without knowledge of such a thing, as the hour of travel: how the Child hath been borne without any pain; how they came to be so confidently united and married to Christ, before ever almost they thought of Christ. Therefore sirs, I shall deal ingenuously with you, in the counsel that I shall give you. Take you a strike survey of all the Lovers that the world affords, compare Creature Crutches, the best of them all with Christ; view his countenance, and the face of other things; observe his power, and the worlds; compare his faithfulness, and sins promises, and if so be when they come to the upshot, there be any that do so well deserve your love, that can so ably support your infirmities, that will so faithfully discharge your trust, as the Lord Jesus, marry them for finding them. If Baal be God, then worship him! But oh! what heart amongst you, dares (though perhaps it desires) in this comparing, to Vote for any thing against the Lord Jesus Christ? If any dare, let them please themselves, they shall never choose for me: But I hope better things of you my Brethren: O let us cry out in the language of the Spouse, Cant. 2.3. As the Appletree amongst the Trees of the wood, so is my beloved amongst the Sons.  
3ly. It must not be forced & of necessity, 
3ly. A free and complacential Act.  but of complacency, and of choice; a leaning for love, (as we say) and not for money. Christ never intended in any civil Marriage, that the golden wheel should be the first mover, or that the silver Cord should draw the hearts together; much less that we should love him primely for his loaves, or marry him (as some time amongst men we see it) merely to be maintained by him. I have sadly in my thoughts compared a soul taking hold upon Christ in a deathbed, (when there hath been no other way left) or under some strong fears of death, and keep under bondage thereby, to a naked hand catching hold of a naked sword in a shipwreck: not, that it desires so to do, but for the present it must hold or sink: Now let the man but come abroad, or ashore, and you shall quickly see him let his hold go, and glad too. Poor souls, when there's no other way but to die, and be damned, O! then for a Christ. What? would you have a Christ? yes, I would fain: yea, I must have a Christ: but Christ will mortify your members, and subdue your sins: do you desire that? yes, will they say. Oh! you cannot beat them off from leaning upon a Christ now, though you cut their Fingers; but let them but come to shore, to health and strength again, and you shall not need once to bid them to forego their hold upon Jesus Christ. But the Spouse as you heard, would not let her beloved go: sure enough it was, because she loved to lean, as well as leaned where she loved. Observe Gods prophesy of the Root of Jesse (which is Christ) and the believing Gentiles, Isai. 11.10. Unto it, (that is, unto Christ the Son of Jesse) shall the Gentiles seek, and his rest shall be glorious. Mark, They shall take it to be their glory, their joy, and their Crown to come, and sit down, to stay, and to rest themselves upon the Lord Jesus Christ; thus rejoicingly must thou lean upon the beloved.  

4ly. A close & entire Act.  4ly, and lastly, It must not be a broken and lose, but a close and entire leaning upon Jesus Christ. This is called a being joined to the Lord, 1 Cor. 6.17. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, agglutinated, as the Joiner fits piece to piece, and then glues each piece to his fellow, in order hereunto. Thus much I have already proved, that the entire, or whole soul, must lean upon the entire, or whole Christ; at least wise it is easily deducible from the description of that interest that must bottom this Act. That which I have more to say, is only this, that as the Agent, and Object, so must the Act itself be entire, the whole soul must wholly lean upon the whole Christ, Cant. 5.16. He (saith the Spouse) is altogether lovely: and if so, then altogether to be leaned upon: for there must be some proportion between the Act and the Object. Oh! many there be, that will seem to lean upon Christ; but how may this word [altogether] startle us? We lean not so much upon Christ for provision in the world, as, over him, upon the shoulders of our own wit, and care, and industry; or the shoulders of such and such friends: If we leaned altogether upon Christ, we should keep our faith, as Habakkuk, ch. 3. ult. Though all means should fail.  
We lean not so much upon Christ in a sickness, as over Christ, upon the Physician's shoulders: else should we think more of, or send oftener to, or consult oftener with Christ than we do, whilst we, so much (Asa-like) think of, send to, and consult with the Physicians, 2 Chr. 16.16.12.  
We lean not so much upon Christ in a duty, as, over him, upon the shoulders as it were of the duty: hence is it, that we measure our acceptance by our enlargements, when happily the heart hath been more humble, and so better (as I have noted) when it hath been more straightened; so that all these are more stay to us, than Christ. But oh! when? when shall we get close unto Christ Jesus? lean adequately upon him? to stretch ourselves upon him, as Elisha did upon the Child; that our eyes may be upon his eyes, and our mouth upon his mouth, and our face upon his face, 2 King. 4.34. Friends, 'tis only such near immediate and adequate application of Christ to our souls, or (which is all one) of our souls to Christ, that can bring life into our dead hearts, as into that dead Child. The Spouse would have none betwixt her and Jesus Christ, no not so much as the dearest enjoyment in the world: but his left hand should be under her head, and his right hand should embrace her, Cant. 8.3. Which embraces encourage her to re-imbrace her beloved, and so to come out of the Wilderness leaning upon him, vers. 5. And thus much in answer to the third Question, viz. What it is to lean upon the Beloved. Come we now to  
The Fourth main Querie, viz. 

4th Querie. What are the Hindrances of this leaning upon Christ.  
Two sorts. 1. Negative.   Whar are the hindrances that keep lost souls from becommirg leaning souls.  
I shall reduce them, or at least wise the most principal of them, unto these two Heads. 1. Neagative. 2. Positive Hindrances.  
1. As for Negative hindrances, take these three: 
1. Few need Christ, therefore few lean upon him.  Few need Christ, fewer feel him, fewest of all affect him.  
1. Hindrance is this, That (though all lost souls do need Christ, yet) there are very, very few, that apprehend their lost estate, and so perceive their need of Christ comparatively: but one lost soul, one sheep of an hundred, where there are ninty nine just persons that need no repentance, Luk. 15.7. Oh! would it not make an heart bleed to think, that when our poor souls are cast forth naked into the open field, that there is none eye to pity them, (no not so much as their own eye!) Ezek. 16.5. Souls are so lost, that they have lost their pity towards themselves; they do not, they cannot lament their own ruins. Poor they are and wretched, and miserable, and blind, and naked, and yet ask these very persons how they do? and they will tell you, they are in need of nothing, Rev. 3.17. No, not in need of Christ: And therefore they care not for leaning upon him. Come to some Widow, and mind her of such a man that would make a very good Husband for her; why? saith she, I am well enough as I am, and I live quietly and comfortably, and need nothing. Now that word quite stops your wooing for a friend: and how doth it obstruct our wooing of souls for Jesus Christ, when the most of souls live well enough on the world, and (as they think) comfortably on their duties, and have no need of Jesus Christ? If you you see a man go about to sell Crutches, and come to one man, and he answers, I have legs of mine own: and to another, and he saith, you see I can go without a Staff, and what need of a Crutch? I will warrant you shall see that man makes but a poor living on't. So friends, from hence, from hence it is that Christ drives no greater trade in the world, although he doth not set to sale new Crutches, but new Legs, new Strength, yea better than you had in the beginning, at such rate also, as none can except against, viz. without money and without price: (and I read not in the whole Gospel, that ever he took a farthing for any cure) yet oh the thinness, the thinness of Christ's Market amongst poor souls notwithstanding all this! because there are so few that need him. Give some upon the Lord's Day, or a Lecture Day, but an Esans mess, Bread and Pottage, and they'll near complain of the need of a Christ; and this is the reason that the doors of your houses are so thick of poor, and the Allies of this house so thin. And verily, sirs, It is an hard matter to come truly to need Christ, fully to need Christ: some see their need of Christ, that do not see it fully, and even these come short of leaning upon Christ, Oh! saith Satan, saith the World, saith their own desperately deceitful heart, what need you go so fare? there are shops nearer that will supply your need, as well as Christ's! and so comes one man to drink away his need of Christ, and another, to pray away his need of Christ. Another parts with his convictions of his need of Christ in an Alms that he gives to the poor: I mean when either sinful delights, or religious duties, become our suports instead of Christ. The Wordling needs him not, he hath Mammon to lean upon: the Duty-monger needs him not, for he hath happened upon a righteousness before ever he came at Jesus Chest: he prays, hears, reads, fasts, and saith he, Frustra fit per plura, what need we to put Christ's righteousness upon all this? But memorable is that scripture, Luk 9.11. He spoke unto the people of the Kingdom of God, and healed those that had need of healing. O sirs, the hearing of the voice of Christ, may be unto all people that need him, or need him not; but the healing virtue of Christ doth never go forth unto any, but the souls that need, him.  
Second Hindrance. 
2. Hindrance. Fewer yet feel him.  Of those that come to need Christ many there are that cannot feel him, know not how to come at him. Souls there are that need a Saviour, but have not yet any experimental perception, that Christ is that Saviour; and therefore they come (as the High Priest Mark 14.61.) with an Art thou the Christ, the Son the blessed? or (as John by his Disciples sent to Christ, Luk. 7.19.) with an Art thou he that should come? or do we look for another? But saith Samson to the lad that led him, Judg. 16.26. Let me feel the Pillars, that I may leen upon them. The reason why so few lean upon Christ, it because so few feel Christ; that is, there are few thoroughly convinced and persuaded, that with Christ is salvation, and with none other. You have already heard of the Disciple that leaned upon Christ's bosom, and how expresseth he his experiences of Christ? 1 Jo. 1.1. saith he, Our hands have handled the word of life. Oh! when the soul comes to feel Christ in a promise, (as Samson felt the Pillars) then will the soul cordially lean upon Jesus Christ, and not tell then. Therefore it is no such wonder, that there are so few that lean upon Christ, because you know they are a few indeed that come up to such sweet and soul-satisfying experiences of Christ.  
As for all men naturally, they want an hand to feel Christ; for a carnal hand cannot take hold of a spiritual object. Sirs, we are all born not Mephibosheths, not Agrippa's only; that is, lame of our feet, but lame of our hands also, so that whilst we are only natural, we cannot take hold of eternal life, 1 Cor. 2.14. The natural man cannot receive the things of God, because they are spiritually discerned: He cannot receive spiritual things, because he wants a spiritual hand, (for the force of the whole verse lies clearly in that) and that he wants a spiritual hand, because he is no more than a natural man. If Christ would be touched with the feeling of our infirmities, he must be connaturallized with us. Compare Heb. 2.16, 17. with Chap. 4.15. And if we would be able to feel spiritual things, we must (as 1 Cor. 2.12. Be spiritualised together with Christ; as he partook of our natures, to feel the things of our natures, so must we partake of the divine nature, to feel the things of Jesus Christ.  
And as for many men, their hands and hearts are judicially seared (as their Consciences are cauterised) so that if ever they had any thing like feeling, by any common conviction of the Word, or stirring of the spirit in them, or rather striving of the spirit with them: verily they are passed it now, and so no likelihood of their leaning upon the Lord Jesus, 1 Tim. 4.2. Having their conscience seared with an hot iron, and Ephe. 4.19. Who being past feeling. Now these are the reasons why so few feel, and this is the reason why so few lean.  
So that the Lord hath sent me with this word in my mouth unto you, that (as it is written Act. 17.27.) You should seek the Lord, if happily you might feel after him, though he be not far from every one of us. If we may say so (as the Apostle there) upon the account of our natural relation to God; how may we much more say, that God is not far, but the Kingdom of God near unto every one of us, upon the account of our Gospel-relations unto God; therefore let us seek him, for to them that have no might (of their own) he reneweth strength, that they may wait upon him, and they that waitingly seek, shall feelingly find: and when thou shalt thus come to feel Christ, there will be most likelihood of thy coming out of the Wilderness leaning upon thy beloved. The   

CHAP. XIV. Contains three Negative Hindrances, few like Christ's Port, Person, Discourse, Carriages: and why?  
THird, Negative Hindrance. 
3d. Hindrance. Fewest of all do like him.  Of those that feel Christ, some do not like him. I mean of those that come to have some kind of sense of Christ: many there are that do not like him, 
It's Christ crucified (not Christ glorified) that goes a wooing in the world.  that do not find in their hearts to marry him, or to make him their souls Beloved. You may perhaps think it strange if Christ do go a wooing, that all the world should not be won. But the Prophet Isaiah beforehand tells us, Isai. 53.2, 3. There is no form nor comeliness in him: when we shall see him, there is no beauty that we should desire him. Again, That he is despised and rejected of men, and that we hide as it were our faces from him. As when he goes a wooing, whom some coy Gentlewoman undervalews, she forsooth will not see him, but chambers up, and concealeth herself from him. Thus Christ came to his own, and his own received him not, Jo. 1. So when Christ comes a wooing to our carnal, or natural hearts, and we see him out of the window (as it were) truly we hid our faces from him, we do not desire to be married to him. And the reason he supposeth all along that Chapter, because it is Christ Crucified that goes a wooing in the world. I find that is in the day of his Espousals (and not when he goes a wooing) that Jesus Christ puts on his Crown, Cant. 3.11. It is Christ Crowned that marries; but it is Christ Crucified that woes, 1. Cor. 2.2. I determined to know nothing among you, (being an Apostle, a Paranymph, a Spokesman amongst you for Christ) but Jesus Christ, and him crucified. Sirs, If you can not find in your hearts to love a crucified Christ, I dare not go a wooing for Christ under any other Notion: We preach Christ crucified, 1 Cor. 1.23. and therefore to one a stumbling block, to another foolishness: and this being supposed that it is a Crucified Christ that goes a wooing in the world: truly never was any suitor more universally undervalved by the proudest Dame, than Jesus is by carnal hearts; for they neither like his Port, nor Person, nor Discourse, nor Carriage, nor Estate.  

1. Few like Christ's wooing Port.  1. Carnal hearts are prejudiced at the Port of Jesus Christ, when he goes a wooing in the world.  
When a Nobleman comes a wooing to some great personage in the World, notice is taken of the Port that he comes in, what Chariots come with him, what Geldings, what Servants, what retainers. If a man should come a wooing to a great Lady upon the back of an Ass, or with a beggarly retinue, were not this one thing enough to hinder all hopes of a match?  
Now such is the pleasure of the Lord Jesus Christ, that such shall his wooing Port, such shall his retainers be.  
Instead of Coach, or Sedan, or led Horses, or Chariots, 
Christ rides a wooing on the Foal of an Ass, the foolishness of preaching  see Zach. 9.9. Rejoice O Daughter of Zion, shout O daughter of Jerusalem, behold thy King cometh unto thee, lowly, and riding upon an Ass; and upon a Colt, the Foal of an Ass. And if you will have the mystery unfolded, 'tis this, It pleaseth Christ, (whilst he passeth by the enticing words of man's wisdom, and the pompous port of humane Oratory) by the foolishness (that is the plainness) of preaching to woo, and to win souls unto himself, 1 Cor. 1.12. and this is the preaching of Christ Crucified, (in a Crucified style) to the jews a stumbling block, and to the Greeks foolishness, vers. 23. Hence it is that the wise, the Scribes, the Doctors, the Disputers of this world dash, and stumble upon Christ, instead of leaning upon him: because Christ is preached as Crucified, and so evidently (by plain preaching) set forth as Crucified amongst us, Gal. 3.1. 
Note.  I have observed but two dumb beasts whose mouths were opened, in the Scriptures, One by Satan, the other by the Lord; Satan he makes use of the mouth of the Serpent, the subtlest, Gen. 3.1. God, he makes use of the mouth of the Ass, the simplest, Numb. 22.38. The Lord opened the mouth of Balaams' Ass. If you would choose a Speaker, you usually pitch upon the most eloquent, but God often speaks by the Stammerer, and out of the mouths of Babes and weaklings ordaineth his praise, and by such spokesmen woos home most souls many time, to Jesus Christ.  
Again, Instead of Prince's, and Rulers, 
Christ brings his poor kindred and despised spokesmen with him.  and chief Captains, and Counsellors of the world for his Companions: He chooseth (to bear him company, even in the view of the world, and when he goes a wooing) not many wise, not many Nobles, 1 Cor. 1.26. But he hath chosen the poor of this world, that they may be rich in faith, (and so bear him company, though ragged in ) jam. 2.5: Fishermen, magdalen's, Lazars; and these when they keep his say, must be accounted his Mother, and kinsfolk, and Brethren, Mark 3.35. Now even we ourselves account her unworthy of a rich Husband, who cannot find in her heart to acknowledge his poor kindred. I have heard a Gentlewoman should say, (and I fear too many say so in their hearts) that if it were not for Christ's followers, she could be content to follow Christ. Ah! if it were not for Christ's great Charge of Children, and poor kindred, many perhaps would look towards him more than do. But if you be ashamed of them, know that Christ will be ashamed of you: I was naked saith Christ, (in my little ones) and you clothed me not, hungry, and you fed me not, depart from me, Mat. 25.41, 42, 43.  

2ly. Few like his person.  2ly, Carnal hearts are prejudiced at Christ's person, when he goes a wooing in the world.  
Sirs, I am sent to woe you to Christ, but it is unto him crucified, and consequently for  
His Raiment, either he is naked; they rend his Coat asunder, and cast lots upon his Garments, as Mat. 27.35. or clad with Garments died in the Winepress, and red in his Apparel, Isai. 63.1, 2, 3. viz. Vestures dipped in his own blood, Rev. 19.1.3. which one would think were enough to frighten from Christ, in stead of wooing to him. And as for  
His Countenance: 'tis marred more than any man's, and his form, more than the Sons of men, Isai. 52.14.  
His Face, instead of being washed with sweet waters, (as wooers wont to do) is spit upon: and instead of shaving, is given to those that pulled off the hair, Isai. 50, 6. As for  
His Head, 'tis Crowned indeed; but it is with rending Thorns, Mat. 27.29. As for  
His Back; 'tis new-come as it were from the whipping-post, and whealed with scornful stripes of merciless men: For he gave his back to the smiters, Isai. 50.6. As for  
His sides, They are lanced with Spears, Jo. 19.34. And behold a mingled stream of water and blood. As for  
His hands and feet, they also are pierced, as he himself recordeth, Psal. 22.16. Now friends, can you find in your hearts, (as Joseph of Arimathea did, Mat. 27.57.) to make much of Christ in such a posture, thus used, thus abused? if you cannot, it is in vain to persuade you to marry the Lord Jesus Christ, therefore stand you by also.  
3ly, 
3ly, Few like his wooing discourse in general. viz. Conviction.  Carnal hearts are as much prejudiced at Christ's wooing discourse. Christ follows not the vain custom of other lovers. Their discourse is Compliment, vain flattering (many times) lying Compliments: Christ's wooing discourse, is heart-discovering, downright Conviction. They that, heard joseph's rough speech to his Brethren, at their first coming, (whereof they complain to their Father, Gen. 42.30. The man that is Ruler of the Land, spoke roughly to us) would little have expected that ever joseph would have proved such a tender Brother to them afterwards: And they that hear how coursely (as flesh and blood think) Christ's woo are worded at the first, know not how to believe that Christ will make such a tender Husband afterward. His first Compliments are no other than such as these: Soul thou art, and hast been as an arrant whore all the days of thy life hitherto; there's not a place, nor a time that thou canst thinks of, wherein thou hast not gone a whoring from me; therefore now return unto me, and I will marry thee. You have a large story of Christ's wooing-language, jer. 3. And how gins he? verse 1. Thou hast played the Harlot with many lovers. And verse 2. Lift up thine eyes, and see where thou hast not been lain with: Course Complementing, you'll say; but is this wooing language? Why? read but the Chapter, and see yourselves, this is the upshot, verse. 14. Turn O backsliding Children, for I am married unto you. 
Nor the particular terms of it such as these  Thus of his language in general, and as to any particular terms of Christ's wooing discourse, they are altogether irksome and ungrateful unto flesh and blood; for they are such as these.  

1. You must forsake all your old friends.  First, Saith Christ, If you will marry me, you must forsake and forgo all your old friends, kindred, and acquaintance, you must come at home no more. Oh! saith flesh and blood, who would marry an Husband to be thus tied in? yet is this Christ's express term, Psal. 45.10. Harken O daughter and consider, incline thine are, and forget thine own people, and thine own father's house: why? where didst thou learn this wanton word, or that garb, or that superstition, or this vanity? saith Christ to the soul: Why? in my Father's house, I had it from the Cradle, what hurt is in it? I am sure my Father before me used them, and all my Father's house; yet you must forsake it (saith Christ) or forsake me: Nay, if I must be so strict, and tied up, even farewell Christ, will most of the world say; and yet Christ himself persists, and tells you, that she that (in this case) hates not Father, and Mother, and Brother, and Sister, &c. cannot be his Disciple, Luk. 14.26.  

2ly. You must expect many a sad day.  2ly, saith Christ, If you will marry me, you must reckon to have many a sad and sorrowful day. I must be often from home, and out of sight, and then must the Children of the bride Chamber mourn. Therefore when the world shall rejoice, Verily then shall you mourn, and lament, and be sorrowful: yea, as the travail of a woman when her hour is come; Verily, verily, saith Christ, it shall be so, Jo. 16.20, 21. Yea soul, though thou be as David, yet must thou water thy Couch with thy tears; though thou be as Peter, yet shalt thou have seasons of bitter weeping: yea, though thou be as the Spouse, even as a seal on Christ's arm, his love, his dove, his undefiled one, yet must thou be as a Dove in the clefts of the Rock (mourning) and in the secret places of the stairs, Cant. 3.14.  

3ly. You must never look for an idle day, but be always carrying his yoke and burden.  3ly, If you will marry me, saith Christ, never think to have an idle time of it, never look to have a loitering life on't. Assure yourself, I marry you to work, and not to play. You must take my yoke, and my burther, Mat 11.28. And you must bid farewell to all your play-days, in your Marriage-day, and never look for one idle day more, Luk. 9.23. If any will come after me, let him take up his Cross daily (Mark, daily) and come and follow me. Nay, then saith the world, let who will have Christ, if he tell us so before he be sure to us, what will he say afterward?  
4ly, If you will marry me, saith Christ, 
4ly, You must disowne your own will.  you must resolve to lay down your own will: You must rule yourselves no longer, for I will be your Lord, and worship you me, Psal. 45.11. And that not only in what pleaseth you, but also in what crosseth your humour, and thwarteth your Will. Not a lock not a look, not a lust, nothing more than what I will give way to, Luk. 9.23. If any come after me, he must deny himself. Nay, then saith the pride and stubbornness of carnal hearts, Marry Christ, who will? we will not have this man to rule over us.  
5ly. If you will marry me, saith Christ, 
5ly, You must part with any thing, your very limbs at his command:  You must be so much mine, and so little your own, that if I call for an hand, or an eye, or a foot, you must part with it; yea, though it be a right hand, or a right eye, Mat. 5.29, 30. A custom, a course, a fashion, a fancy, a lust, a sin, seem it never so sweet, pleasing, profitable, useful; yet away it must be thrown, though it sit never so close, and near, if I and it cannot keep house together. And thus he that forsaketh not all that he hath, cannot be my Disciple: Yea, and if he do not hate his own life also, Luk. 14.26, 33. Nay, now flesh and blood will stop their ears. This is indeed (saith Nature) an hard saying, and who can hear it? yet must you both hear and hearken to it, or else there's no talk of a match with Jesus Christ.  
4ly, 
4ly, Few like Christ's wooing carryages.  Carnal hearts are yet more prejudiced at the wooing carriages of Jesus Christ. You never heard of another that useth so to woe: Christ doth not only speak hard words, but withal strikes as hard blows; and indeed you shall find him but a word and a blow, when that he takes the first acquaintance of any heart by way of wooing. He takes one soul out of one wilderness, viz. The wilderness of sin, and allures it into another, viz. The wilderness of affliction in spirit, and there he seems both to leave it, and lose it, before ever he speak comfortably to it, Hos. 2.14.  
Another soul he takes, and binds fast under the spirit of bondage, Rom. 8.15. as Joseph bond Simeon before the eyes of his Brethren, Gen. 43.24.  
Another he takes, and beats it blind, and throws it down to the Earth, and keeps it both without meat and drink, etc. and that many days together, as he did Saul, Act. 9.4, etc.  
Others he takes and wounds them, as the Keepers of the wall did the Spouse, Cant, 5.7. and pierceth them, and pricks them even to the heart, as he did those Converts, Act. 2.37. Strange wooing you will say, yet is this always the manner of Christ's wooing more or less.   

CHAP. XV. Few like Christ's Estate, and why: Considerations opposed to the foresaid hindrances, viz. How souls may come to the needing and feeling of Christ.  


5ly, Few like his estate or the terms relating unto it: such as these.  
1. He must have your portion out of your own hand at his dispose.   FIfthly, Neither doth any carnal heart like the Estate business better than the former: for such as these, and only such as these are Christ's Terms, as to matter of Estate.  
First, Saith Christ, If you will marry me, I must have all your portion ready down. Go and sell all thou hast, and come and follow me, Mat. 19.21. You shall not have a penny, saith Christ, but I will have the command of it. Leave your Onions, your Egypt, your Fleshpots, if you expect I should jointure you in a Canaan. And know, that whosoever loves Houses, and Lands, in comparison of me, is not worthy of me.  
2ly, Saith Christ, If you marry me, 
2ly, You must take your jointure upon trust.  You must take my word for your security, as to your jointure from me: You must live by faith, not by sense: The name of the Land I shall jointure you in, is Promise-land; I may perhaps, if you please me, give you some distant view of Canaan, from the top of some Pisgah, some Mount of transfiguration: but as for the frame of your life, it must be by faith, Hab. 2.3. For the vision (or sight of it) is yet for an appointed season, but in the end it shall speak, if you will but tarry for it. Not I, saith the Worlding, let who will tarry for it, or trust to it; here are terms indeed, part with all, and all upon trust: for my part, I think it not safe venturing a portion upon this Christ, if promise, etc. be the best assurance he can give. Well then, if thou be so minded, stand thou also by. But  
3ly, I have yet more saith Christ to indent, 
3ly, You must go into another Country for possession.  if you will marry me, You must go beyond Sea into another Counry, another World, and then it is that I will make you Queen, for Jo. 18.36. My Kingdom is not of this world. My Lands lie on the other side of the stood: My Canaan on the other side of Jordan. And sirs, this is most certain, that if you will be the Lamb's wife, you must follow the Lamb whithersoever he goeth. Yea, but saith a carnal heart, I know not how to stay for an Estate till I come at Heaven, therefore adieu to Christ, I hope to marry one that will jointure me nearer home. Yea but  
Lastly, Here is more yet, saith Christ; 
4ly, You must die by the way.  If you will marry me, You must follow me into my Native Country out of your own Land, (as Abraham of old) and you must suffer shipwreck by the way, and be cast away as to your flesh and blood, for they cannot enter into the Kingdom of God (which is my Father's Country) 1 Cor. 15.50. Of a truth you must die, before you can be possessed of my jointure, and live as my Queen: I will give you the title to it now, but your own life shall keep you out of possession; My Country is Canaan, and the Red-sea of death you must passed thorough, before you can enter into my rest: and these things I tell you, that you may know upon what terms I take you, and that you may not be offended in me, Joh. 16.1.  
Now then as for those, that when they see Christ, neither like his Port, his Person, nor Discourse, nor Carriage, nor Estate, what hopes are there left, of wooing & winning these souls unto Jesus Christ? and herein have I desired to deal faithfully this day, that I might, (if it be possible) bring one sober, and beat off wanton lovers, (and so leaners) from Jesus Christ.  
I have heard of some women, that have been in good earnest engaged in affection to some, whom some of their Acquaintance, and Relations, have solicitously dissuaded them from, that have silenced all with such an answer, I will marry him, though I never have good day with him: And truly Christians, it is somewhat sad, if your love to the Lord Jesus, do not exceed the love of women. Jobs language is somewhat like this, job 13.15. Though he slay me, yet will I trust in him: though he kill me, yet will I not be beaten from him. Though he speak hardly to me, yet will I speak humbly to him: though he smite me, I will love him: and though he slay me, yet will I lean upon him.  
Which that you may the better be encouraged to, give me leave to subjoin (as I promised) unto these Negative Hindrances, 

Considrations opposed unto those Hindrances.  
1. As to the first hindrance, viz. Few need Christ.  
1. Help. Labour to see your need of Christ.   some Considerations for Helps. And  
1. As to the first Hindrance, viz. That few need Christ, though Christ be that one thing (when there is but one thing) needful (as himself saith, Luk. 10.42.) yet doth the world see their need of every thing, but of this one thing. Every one needs Food, and Raiment, Houseroom, and Firing, Money and Friends, etc. but who needs Jesus Christ?  
Now if this be the reason, that few lean upon him, because but few need him: then those Considerations that may help us to become needing souls, may help us to become leaning souls.  
Question, How then shall a lost soul come to need Christ for a leaning-stock.  
Answ. I answer, Let poor souls come into a sick, shaken, sinking condition; i'll undertake for a soul in such a state, that it shall verily stand in need to lean upon Jesus Christ.  
First, Labour thou that art a lost soul, 
1. by becoming a sick soul.  to become a sick soul, that is the way to become a leaning soul, Mat. 9.12. The whole need not the Physician, but the sick: so the whole need not a Keeper, but the sick: There are many things the same man wants, when he is sick that he needs not when he is well. A man leans upon his own skill as for his diet, and all other accommodations, when he is well; but he leans upon his Physician and his skill, for direction for diet, etc. when he is sick: and the reason he leans on him now, and not before, is because he needs him now, and not before. Sickness makes him need him, and therefore lean upon him; so there are many things that the same soul never needed (that is, saw no need of) before, that when it comes to be spiritually sick, it comes to need in good earnest, before it could trust to its own wisdom, and lean to its own understanding, and order its affairs according to its own will; but now it needs a Christ as Physician, as its Keeper, and now it will lean to Christ's counsel, and to his advice, and to his prescriptions, because it is sick of its own. There is a Twofold spiritual sickness, that will bring a soul to need Christ as a leaning stock.  
First, A sickness of hatred unto sin: 
1. Sick of hatred to sin.  for it is not every sickness that will make you need this Physician. Many are sick for sin (I mean as the punishment of sin) for this cause we may say (as Paul, 1 Cor. 11.30.) say indeed, that many are sick, but there are but few sick of sin. But wherever there is a Sin-sicknesse, there cannot but be a provocation to vomiting; David cannot hold, till he brings up all: Sin lies upon a sick Conscience, as undigested Meat upon a sick stomach. You know also, that where ever there is a propension to vomit, there is a great desire of somewhat to lean upon. Oh! what would a sinsick soul, that cannot possibly be well, until it hath (by broken hearted confessions) vomited up its iniquities, give, that it had freedom to lean its head in Christ's bosom; so Psal. 32.3. While I kept silence, my bones waxed old, etc. therefore ver. 5. I said I will confess my transgressions to the Lord, and thou forgavest, etc. and vers. 6. For this cause shall every one that is godly prey unto thee: As who would say, when I was so sinsick that I knew not what to do: I did but lean my head in the Lord's bosom, and bring it up again, and I had so much ease to my soul, that I would advise every troubled heart to lean where I leaned, and to do what I did.  

2ly. Sick of love to Christ.  Secondly, A love-sickness unto Jesus Christ. Many are also Lovesick, (but as Amnon for his sister) for a lust, or for a corruption: but few are sick for Christ. The language of love-sickness, is such as this, I must have him, or else I die. Give me Christ, or none will content me. Thus those passionate break forth of the Spouse. Love is stronger than death: Mine heart failed when he spoke: I charge you O ye daughters of Jerusalem, if you find my beloved, that you tell him, that I am sick of love, Cant. 5.8. Now this Lovesick Spouse, will be sure to be a leaning Spouse: she sinks, she swoons, she dies away, if Christ do not come unto her, Cant. 2.5, 6. Stay me, comfort me, for I am sick of love: His left hand is under my head, his right hand doth embrace me. O! how doth a poor stomach sick Creature desire to hold, and to be held, when it is ready to swoon away.  

2ly, By becoming a shaken soul.  So then, 'tis a sad sign, that you are neither sick of hatred unto sin, nor of love unto Christ, when you see little need of leaning upon him.  
Secondly; Labour th●● that are a lost soul, to get into a shaken posture, that is the way to get into a leanin posture. What's the reason there's so little catching hold upon Christ by worldly men in their time of health? Oh! it is because there is little shaking of worldly things in that time; but now Isai. 2.20, 21. They shall one day cast away their Idols of Gold, and Silver, which they have made each one for himself, that they may run into the clefts of the Rock, when God ariseth to shake terribly the Earth. Oh! you see by frequent experience in poor dying Worldlings, when God shakes their Earth, how solicitous they are then to take hold (if they durst) on the God of Heaven. When they see by these shake, what slender supports their golden Gods, and silver shrines are to lean upon: oh! then what would they give for Jesus Christ, for to be their souls leaning stock? You read Act. 4.31. That the place was shaken where they met, before God sent out upon them the Holy Ghost, to speak the word of God with boldness: So this is the manner of his working, to shake souls before he pour out upon them the Spirit of believing, to apply the promise of God with boldness. Thus did the Lord take job by the neck, (when he was at ease) and shook him to pieces, so saith himself, job. 16.12. Now when God hath shaken our comforts, and enjoyments in the world, and scattered our duties, that they appear broken poor crazy things, when he hath shaken to pieces our righteousness, and all our selfe-supports: then sirs, then if ever will Christ appear desirable unto us; oh! then shall we long to lean upon him.  
Memorable is that passage, Hab. 3.17. When I heard my belly trembled, my lips quivered at the voice, rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble. Here's strange shaking, and as strange establishment, I trembled that I might rest. The more shaking at first, the stronger leaning afterwards: for verily, 
Note.  though God doth not shake all souls alike, before he make them lean upon himself; yet have I observed, that the less the heart hath been shaken in the first stir of grace, the more feeble have the leaning been perhaps many years afterward, and the more easily interrupted and disturbed. Nay, though the Lord hath opened some hearts (as Lydias) without much manifest shaking at the first; yet have I known many (even sincere souls) of them kept almost in an every day Ague, almost all their lives after their Conversion; I mean in continual spiritual shake. Therefore if God hath shaken thee, be not angry, but as soon as thou canst, catch hold upon Christ, and lean hard, for else i'll tell you, when we are greatly shaken, we may continue in great danger of falling, if we have not an Anchor of hope to take hold on, a Pillar of Christ's Chariot to lean upon.  

3ly, By becoming a sinking soul.  Thirdly, Labour thou that art a lost soul, to get into a sinking posture, that is the way to get into a leaning posture. This perhaps you will say is strange, but this I know to be true, Mat. 14.30. Peter beginning to sink cried, Lord save me. Oh! sinking souls, will be sure to catch hold, if it be possible, and nothing shall discourage them, though Christ should cut their fingers; yet will they hold, rather than drown: such a soul will take hold of Christ upon the most cutting terms of the Gospel. A Boat! a Boat▪ a Boat! all that I am worth in the world for a Boat, saith a sinking person, and will never leave looking, and crying, and catching, as long as it can either keep hand or head above water. Thus David, Psal. 69.1, 2. Save me O God, I am come into the deep, I sink in deep water, where no standing is. And he is at it again, verse 14. Deliver me lest I sink. Sirs, none can imagine, but those that have felt, how welcome a Leaning stock Christ is unto a soul in such a sinking condition, but you who have sounded the deeps of a distressed, 
As to the 2d. Hindrance. Help the second.  distracted Conscience, can bear witness.  
Secondly, As to the second Hindeoance, viz. Few feel Christ, and therefore few will lean upon him. I shall leave a word or two with you, to help your souls in this also.  
First, If you be desirous to feel Christ, 
Labour to feel Christ by feeling sin.  labour to feel sin: I believe never did any come savingly to feel Christ, that have not come seriously to feel sin. You never knew a soul earnestly complain for a Christ, that could not earnestly complain of sin. When Christ's own spirit is sent forth into our dead benumbed Consciences and senseless hearts, how doth it make us feel righteousness, but by making us feel sin, and judgement, the sense of all must go together, where God's Spirit is indeed at work, Jo. 16.8. Sirs, how can we be sensible of the good of light, of peace, of health, of plenty, better than by feeling the evil of darkness, war, sickness, poverty? or the light, peace, or saving health that is by Jesus Christ more effectually, then by the darkness, horror, and damning misery of sin? I mean, when we see one by the other, Isai. 54.5, 6. 'Tis a woman forsaken and grieved in spirit (in the remembrance and sense of sin, the shame and the reproach of sin, as is intimated vers. 4.) I say, a woman thus grieved in spirit, that God will call a wife of youth unto himself, and her maker will become her Husband; that is, Christ will take that soul into the nearest intimacy with himself, to lie (as a wife of youth) in his bosom, to feel his stripes, to put its hand into the wounds of his sides, to feel the stir of his heart towards sinners, that have had the nearest and closest sense of sin, that have lain, and can most feeling groan under the heavy load and burden of sin. Many there are that speak of the evil of sin, but not feelingly; and as for these, if they speak of the good of Christ, you may easily discern 'tis not feelingly. When Paul feels sin kill him, Rom. 7.9. And as a stinking, troublesome, tiring dead Carcase, cleaving to him, ver. 24. 
2ly. By conversing much where Christ is to be found, viz. in the Ordinances, & with the promises.  Then presently comes he to feel the law of the Spirit of life in Christ, making him free from the law of sin and death, Rom. 8.2.  
Secondly, Would you feel Christ? make then after his hand, and after his heart. Get you thither where these are to be found, and keep you there.  
Now Christ's hand is in his Ordinances. And Christ's heart is in his promises. There, if any where; there, and no other where feel for them, and you shall find them.  
How often do you read in Scripture, that Christ's hands are stretched forth in his Ordinances? if you have not done so, 
You may feel Christ's hands in his Ordinances.  turn to Isai. 65.1, 2. I said, behold me, behold me, I have spread out my hands all the day; (and how is that but in the Ordinances?) unto a rebellious people which walked in a way that was not good. This is otherwise expressed by his desire to gather them under his wings, Luk. 13: 34. Sirs, would you feel for Christ's Hand to lean upon, or his wing to be sheltered under? Be much in the Ordinances.  

And Christ's heart in his promises.  Again, Christ's heart is in his promises. Can you but get into the heart of a promise, it would be like Thomas his putting of his hands into Christ's sides; you might feel Christ's heart, and how it works towards poor souls. What living heart can survey the Promises, without a lively sense of Christ's hearts tenderness? Sirs, do you not feel how his bowels are turned, and his repentings kindled within him, when he saith, not only, how shall I give thee up Ephraim? (as Hos. 11.8.) but also, I will not execute the fierceness of mine anger, I will not return to destroy Ephraim (as he saith verse 9) And I will heal their backslydings, and I will love them freely, (chap. 14.4.) And I might transcribe a great part of the whole Bible, to lead you to a sense of all those promises that plainly lead the Generation of them that seek the face of Jacob, to a sense of Christ's heart, though now himself be at rest, towards poor Israel in the Wilderness.   

CHAP. XVI. Convincing Christ's loveliness by removing the foregoing prejudices.  
THirdly, As to the third Hindrance, viz. 

As to the 3d. Hindrance. Helpful considerations convincing Christ's loveliness, notwithstanding any prejudices.  
1. Against his Port.  
1. It is not of necessity, but choice, that his Port is so mean   That few like Christ so as to make him their beloved, being prejudiced against his Port, Person, Discourse, Carriage, Estate. Consider  
1. As to Christ's wooing Port, these three things: For my now design is to remove the prejudices, and if it be possible to make up the match; and though I woe, yet will I not lie for God, nor for his Son Christ.  
Though Christ come a wooing in Port despised by the World, on the Colt of an Ass, the foolishness of preaching; yet is it not of constraint, but of condescension, and with a rich compensation.  
First, It is, (let the world know) not of constraint, or necessity, that Christ comes in so mean a Port. He could if he would, come so as to convince you hereof; but it is of choice that he comes so meanly. I have read of one of the Roman Emperors, that having been long molested by the King of an eastern Country, having at length an Embassy sent him by some contemptible Messengers, (yet the noblest that that Country afforded) the Roman Emperor thinking it were in slight, asked them if their Master had none more Heroical than they? they answering they were his Chieftains, he broke out in such an immoderate laughter, that he died in it. The Great, and Wise, and Nobles of the World, thus deride the Messengers of Jesus Christ, and him that sent them, because of the meanness of the Messengers: But let them know, that as he laughed himself to death, in laughing them to scorn, so may these laugh themselves to damnation before they are ware: and as for us, Call they us, and count they us as they please, Priest, and croaking Calvinists, and what they will; yet may not we answer that our Master hath none more noble to send, or that he cannot come in greater Port: for Psal. 18.9, 10. He bowed the Heavens, and came down. and darkness was under his feet: And he road upon a Cherub, and did fly; yea, he did fly upon the wings of the wind, so Isai. 19.1. Behold, the Lord rideth upon a swift Cloud. And this might be his Port.  
So might Angels also be his Messengers, 1.7. Who maketh his Angel's Spirits, and his Ministers flaming fire. Christ could go a wooing in a whirlwind, as the Lord came to answer Job, job. 38.1. And all his Attendants should be flaming fire. If he give but a word among the Angels, great verily shall be the number, and company of those that publish it, Psal. 68.11. So that you see, it is choice, and not constraint, the free pleasure of the Lord to make use of such as we are, as Ambassadors for Christ.  

2ly, 'Tis of abundant condescension.  Secondly, It is out of an abundance of Condescentsion to all our infirmities and frailties, to mean men's weak Capacities, and to all our strong unbelief.  

1. To the infirmity of all our Natures.  First, 'Tis riches of Condescension to the weakness of all our Natures, that Christ comes a wooing in so mean a Port, and by such despised Messengers. Friends, God could have sent an Angel from Heaven this day in my poor room, to have wooed you for Christ; and I dare say, Glad would the chief among the Angels have been of such an employment: and now behold a poor handful of despicable dust in your Pulpit, a vile sinner, a man of unclean lips, and dwelling among a people of unclean lips; and he must espouse you to one Husband, he must woo you for Jesus Christ. Yea, but if an Angel had come to preach, where would you have sat to hear? Alas! alas! if God had come to preach Gospel to you from Mount Zion to day, as he once did preach Law to Israel from Mount Sinai, when there were thunders, and lightnings, and Clouds upon the Mount, and the exceeding loud voice, as Exod. 19.16. Oh! we should have the stoutest heart of you coming before next Sermon, as they in the next Chapter, Ezod. 20.18, 19 And all the people, when they saw the lightning, and thunders, and Mountain smoking, etc. they saw it, and removed, and stood afar off, and said to Moses, speak thou to us, and we will hear, but let not God speak lest we die.  
2ly, 'Tis rich Condescension to the plainest amongst us. 
2. Particularly to the mean & plain ones amongst us.  May some say, If Christ would not woo by Angels, or Thunders, yet might he employ great Doctors and Scholars of the world, to preach to us in elegant stile, and accurate expressions, and then we think we should be won. Ah! but still it is not enticing words of man's wisdom, but foolishness (that is plainness which they count foolishness) of preaching, that Christ ordinarily both commissions, and crowns with success in this wooing work, and doubtless in riches of condescension to the poor. I have often thought, that the most learned may understand the plainest Preacher, but the plain Hearer cannot understand the highflown Preacher: Men may, and some do preach English, and yet to the ignorant and poor (which yet Christ hath ordained to receive the Gospel) as it were in an unknown language: and how shall they receive what they are not able to conceive? Oh! that some Doctors in our Israel would often ask their Consciences that Question, 1 Cor. 14.16. What shall the person that occupieth the place of the unlearned, or plain man do? I am not worthy to advise this, yet this will I pray for, because I have had some comfort in plain preaching from those that sit at the footstool, or stand in the Alley: and this I know, that God would not have the least of these little Ones to perish; Therefore comes Christ a wooing not only by plain men, but also by plain language.  
3ly, 
3ly, To the weakness of our faith.  'Tis riches of Condescension to the weakness of our faith. If a Great man should come to some poor widow of you in Gold, or Crimson, or Scarlet, etc. Can you believe he intended to marry you in good earnest? we find it work hard enough to persuade convicted sinners, that Christ, thus mean as his Port is, will indeed marry such as they are: and I cannot think, but that if his Pomp, his wooing pomp were greater, by so much would their unbelief be greater. What, such a Prince marry me? sure he never said so, or if he hath so said, I cannot imagine that ever he will so do. But now if a mighty Prince should come a wooing disguised (as I may say with reverence to Christ) in as mean habit and Port as thine own, thou wilt not be so afraid or ashamed to keep his Company, or so unwilling to believe his reality. This Moses foresaw, and forespoke of concerning Christ, Deut. 18.15. The Lord will raise thee up a Prophet of thy Brethren, out of the midst of thee like unto me, unto him shall you hearken. Oh! it gives great advantage to our otherwise unperswasible hearts, that Christ comes a wooing to us as one of our Brethren, and as like us in all things (sin excepted.) Upon this account we can entertain some little belief, that when Christ woos us, he doth not mock us, Heb. 12. We are not come to mount Sinai, but mount Zion, etc. vers. 18. And in the close of the Catalogue of your company there, to Jesus the Mediator, and the blood of sprinkling, that speaks better things than the blood of Abel; 'tis crucified Christ unto whom! woo you, let this speak encouragement to you, that Christ will have you. And methinks you might believe, that that Christ that hath chosen such a wretch as I know myself to be, for his spokesman to thee, will not disdain to choose thee (though a wretch in own eyes) for a spouse to himself.  

3ly, 'Tis with a rich compensetion.  3ly, Though he come a wooing in poor Port, as to the eye of sense, yet with a rich compensation as to the eye of faith. Therefore rejoice O daughter of Zion, for though thy King is meek and lovely, riding upon an Ass, yet he comes having salvation. Zach. 9.9. You call such preaching foolishness, but it pleaseth God thereby to save them that believe, 1 Cor. 1.21.  
Christ comes in mean Port, but with a rich Present: behold, (whatever his Port be) his reward is with him, and 'tis no less than Salvation. When Satan comes a wooing, 'tis in the Hackney-Coach of this world, laden with lies, and gilded with deceit. Now than if you will despise this day, the poor spokesman of the Lord Christ; yet neglect not Christ, though his pomp be small, lest you neglect so great a salvation.  
2ly, As to this wooing person. 
2ly, As to Christ's wooing person.  Against that also carnal hearts are prejudiced. To remove which,  
Consider these four things.  
1. As despicable as Christ's person is to the carnal, 
1. If it be to be despised, yet not by us, whose persons are to be loathed.  and unregenerate eye; yet what can be objected by the carnal and unregenerat heart? Though there be any thing of uncomeliness to be objected unto him, yet unworthily by thee. Is he naked, and in his blood? Canst thou say, that there is no form in him, or comeliness desirable? Read Ezek. 16. And tell me, when thou hast laid it to heart, if he be not a suitor (make the worst of it) good enough for thee, who art naked, and in thy blood, and thy person to be loathed, as well as thou art, as to thy state, an outcast and forlorn.  
2ly, 
2ly, Christ is beautiful, if not to thy sense, yet to thy conscience.  As uncomely as Christ's outward appearance is to thy outward sense, yet how beautiful is the inside of him to thine inward Conscience? As she saith of herself, who is his Spouse: I am black, but comely, or as the spirit of God of her, The King's daughter is all glorious within: glorious, and all glorious, at least wise all glorious within: so may we, so must we; yea, so shalt thou say of Jesus Christ. The Angels call him an holy thing, yea the Devils saw him look so like his Father, that they acknowledged him to be the Son of God. Yea doubtless, whatever thy flesh and thy heart now say, yet shall Christ be glorious in the Consciences of the worst of men: yea of Devils unto all eternity. He that comes riding upon the Colt of an Ass is just, as well as having salvation, (therefore lovely both in Port and Person, though despised by the world in both) Zach. 9.9.  

3ly, Even Christ's crucified outside is glorious in the eyes of the God of glory.  3ly, Yea; and the very outside of Jesus Christ, contemned by the vainglorious world, is exceeding glorious even to admiration in the eyes of the God of glory, that surely knows better what beauty, glory, comeliness, etc. are, than such a vain worm as thou art, see Isai. 63.1. God speaks there unto Christ, and of Christ, Who is this that cometh from Edom with died Garments, from Bosrah? this that is glorious in his Apparel? I that speak in righteousness, mighty to save (saith Christ by way of answer) God asks the Question, as if he wondered at the glory, & as if Christ were glorified [quâ] crucified; as if his Cross were his Throne, his Crown of Thorns were his crown of Glory; and his blood-scarlet were his richest Robe. Yea, view Rev. 19 where you have Christ in Majesty upon his white horse, verse 11. And on his head many Crowns, and verse 12. He was clothed in a vesture dipped in blood, and his name was called the Word of God. As if Christ Crowned and possessed of glory, did borrow a Robe of Christ crucified, to make up his glory.  

4ly. If his visage be marred, yet to be more loved by thee, because it was marred for thee.  4ly, Objectest thou, that the Visage of Christ is marred more than any man's. Answer thyself, and take away this prejudice by believing. Sirs, whom was it for, that he was bruised, battered, buffeted, smitten, spit upon, scorned, scourged, rend, torn, and wounded? Was it not the chastisement of thy peace? are not his wounds and stripes for thy healing? and were they not for thine iniquities? and not for his own? Read Isai. 53. And tell me, if thou darest now despise his person, and not (as Joseph) make much of his Crucified Corpse, I mean spiritually. Darest thou stumble at that Cross whereon he hung for thee? Wilt thou love him the worse for scars, which he got by standing between thee and the stroke of divine vengeance, for venturing his own life to secure thine? My friends! what shall we make of such a soul? If this be not to return hatred in the highest kind, for love in the highest: if this be not to kick against tenderest bowels, to give a Scorpion for an Egg, to return a Stone for a Fish; yea, for his best work to stone him, let Conscience judge. Greater love hath no man then that: greater hatred can no man have then this: 'Tis as if this should render a suitor contemptible to some woman of yours, because he hazarded his life to save thine. The Emperor could affectionately kiss the Martyr's deformity, where he had in the foregoing persecution lost an Eye, accounting his blind side most beautiful, because he had lost an eye for Christ. Now Christ lost not eye, or a tooth, or a limb, but his life for thee; and being now come to life again, he comes a wooing to thee: Oh! will't not thou wash with thy very tears, those pierced feet? wilt thou not kiss those pierced hands? wilt thou not anoint those precious Temples of his head, so torn with the thorns of thy wilderness? or wilt thou make a scorn of him, seeing thou wert in the same condemnation with him? yea, and it was for thy default, & not his; when he already was derided, despised, rejected, pierced for thee; shall he again be derided, despised, rejected and pierced by thee? I hope better things of you my believing Brethren, and fellow Christians.   

CHAP. XVII. A removal of remaining prejudices.  
THirdly, As to Christ's wooing-discourse. 
3ly, As to Christ's wooing discourse in general.  He speaks Conviction instead of Compliment in the general, and his particular Terms in his Discourse, are altogether cross to flesh and blood. I shall endeavour to remove these prejudices, and to make you acknowledge the loveliness of this kind of Christ's Discourse, and these terms in special. And  

Christ's Convictions.  First, As to Christ's Convictions, these three Ingredients sufficiently sweeten that bitter Cup. They are Wise, Affectionate, and Consolatory.  

1. They are wise, therefore lovely.  First, The sharpest of Christ's wooing-convictions are altogether lovely, because altogether w●se. Hear what the wise man saith, of wise Convictions, Prov. 25.12. As an Ear-ring of Gold, and an Ornament of fine Gold, so is a wise reproof. Now if I can but prove, what I hope you dare not deny, viz. That Christ's Convictions are wise Convictions; what can be more suitable for a suitor, to bestow on her that he intends to espouse, then Earring of Gold, and Ornaments of fine gold? Well then may these pass for Christ's dear love Tokens in his first wooing. Wise reproofs are from riches of grace, and are themselves a rich present, too rich for any to despise: in this Case, that soul that you may call Coy, God will call no less than Scerner, Prov. 15.12. A scorner loveth not him that reproveth him. If Christ's Convictions be not lovely to thee, it is not because they are poor Tokens, but because thou art a proud person, and a scorner. And whatsoever heart dare scorn the riches of Christ's wooing Convictions, that heart would scorn even his Marriage-Consolations. Yea, God will account thee a fool, as well as a scorner, Prov. 9.8. Reprove a wise man and he will love thee. He that is wise enough rightly to estimate these Convictions in his judgement, will highly esteem them in his affections. He that knows them, will undoubtedly love them; I mean, that knows the value of them. The wise will say, Let Christ reprove me, and it shall be an excellent oil that shall not break mine Head, Psal. 141.5.  
Now to convince you of the wisdom of Christ's Convictions. Consider the seasonableness and suitableness of them.  

For 1. They are seasonable.  First, A wise Conviction is that which is in season, which Solomon calls, Golden Apples in silver Pictures, Prov. 25.11. concluding seasonable reproof, to be wise reproof, verse 12. This was Abigaels' renowned wisdom, when David was just a ruining her whole Family, had not she by gracious reproof stopped his fury, taking that season, when by her present his passion was allayed, and how lovely was it to David? 1 Sam. 25.32, 33. David was wise, and therefore this word was an Ear-ring of gold unto him. The same woman, with the same wisdom, defers her Conviction as to her Husband till the fittest season, ver. 37. Till the wine was gone out of him; but he was a Nabal, a fool, and his heart was dead as a stone. Now such seasonable Convictions, are Christ's Convictions: when souls are near ruining themselves and others, in striketh the Spirit, and reproves of sin, of righteousness and judgement, at the best season: When Saul was near Damascus, the intended bloody stage of his persecuting madness, then, just then in comes a wooing word of Conviction, Saul, Saul, why persecutest thou me? Act. 9.3, 4. Who of you can speak of Christ's Convictions, but must remember that Christ took the best season; to say unto you, Soul, Soul, why refusest, resistest, rejectest thou me? Thou mayst wonder that Christ should send such a word, to stop thee at such a time, in such a season.  
2ly, 
2ly. Suitable.  As the wisdom of Conviction lies in choosing a fit Season, so a fit frame of Spirit, fit words, fit matter; I say, fit to persuade, not to provoke; to soften, not to incense, and so to harden. As, sirs, if you be never so good, and the parties you reprove never so bad, your Reproofs cannot be acceptable, if they approve not of you, that are reproved by you. Now this I can say, to prove these Reproofs of Christ lovely, That Christ rather manageth his wooing Convictions in a pleading, than upbraiding way: Christ upbraids not but when unbelief rejects him; and puts him away: and for this indeed he will upbraid his very Disciples, even after Marriage, Mar. 16.14. Although he be slow enough hereunto, as is to be marked from Mat. 11.20. He began to upbraid them, because they believed not; but in other cases, He upbraideth no man, Jam. 5.1. But like as he pleaded with the Fathers of old, so will he plead with souls, Ezek. 20 36. A Chapter full of such pleading you have, Ezek. 18. And see how it closeth, verse 31.32. Why will you die? I would not have it so, saith God, wherefore return, and live ye. Verily such language from the mouth of a gracious God to wretched sinners, might melt an heart of hardest stone. Christ might upbraid us into Hell, and yet when his words are sharpest, as Jer. 3. afore quoted, they are but to plead us into his own bosom. Christ delights not to taunt us for our sin, but to humble us under, and to rid us of our sin.  

2ly, They are loving, and therefore lovely.  2ly, As they are wise, so winning, they are loving, and therefore lovely Convictions. They are plead managed by wisdom, full freight of affection: no question joseph's Convictions sat sad upon his brethren's spirits, when they were struck speechless, and could not answer him a word, Gen. 45.3. I am Joseph whom ye sold, verse 4. There's the Conviction. I am Jesus whom ye have sold for sin, for lust, for vanity, for the world. Yea, but Joseph vents his own affections, and breaks out into weeping upon them, verse 15. and that gives vent unto their utterance, for after that (saith the Text) his Brethren talked with him, that is, When they saw how affectionate his Convictions were. Now this is our joseph's, our Jesus his manner; O sweet Convictions, when most bitter, because sweetened by his most bitter tears. If Jesus convince Jerusalem, his eyes shall speak it, as well as his lips, Luk. 19.41. He beheld the City, and wept over it, saying, if thou hadst known, etc. 'Tis that makes these Reproofs so rich a present, because Christ's tears are such precious Pearls.  

3ly, They are consolatory, therefore lovely.  3ly, Christ's Convictions are lovely, because consolatory. As soon as ever Christ hath made you weep, he will smile that you may rejoice. That passage is to be remarked, joh, 16.7. I will send the Comforter; and how is that amplified? ver. 8. He shall convince. You use to wrap up your bitter Pills in sweet outsides, Sugar, Syrups, etc. But Christ doth otherwise, he puts the most bitter outmost. You have some Nuts, that have hard shells, that must be broken, and then you come at a bitter peeling, and under that lies the sweet Kernel. Our hearts are those hard shells, Christ breaks these, and then we come at Convictions, these are bitter peeles, but under these lie Consolations: Oh! those are sweet Kernels. I am Joseph whom you sold; 'twas a cutting word, Gen. 45.4. Now therefore be not grieved, for God did send me before you to preserve your life: there's a curing word for't, ver. 5. We cannot think that Joseph did forbid them, to grieve for their sin: but to grieve inordiately, or distractedly. I am Jesus whom you abused: Oh! there's a kill Conviction: but be not grieved to despair, for I was sold to death, that I might preserve your life, and sent to Heaven through persecution, that I might prepare a place for you: Oh! that word will revive you. If Christ allure into the wilderness of Conviction, making you as joseph's Brethren, at a loss in yourselves, that you shall not know what to ananswer: know, that he can furnish a delicious Table in this Wilderness, and there speak comfortably unto you, Hos. 2.14. Now than if you be so scornful, or unwise, as to hate to be reproved, though Christ convince so cordially, so comfortingly, and have Adders ears unto these Charm, charm he never so wisely; take your Course, please yourselves: the world will paint, when Christ will be as Fuller's soap to wash your lying beauty from you: the world will flatter, and dare deceive; 
Note.  Christ your suitor will not, his spokesman dare not. But know wherever you make your choice, you must have bitter as well as sweet: Christ's is a bitter-sweet, the world is a sweet-bitter: Christ's wormwood is first tasted, the best wine is kept for the last, The Worlds, Satan's, Sins discourse are lies, folly, flattery, etc. though these be sweet in thy mouth, and thou hid them under thy tongue, yet shall thy meat in thy bowels be turned, and prove the gall of Asps within thee, Job 20.12, 14. Thus much to persuade you into love with Christ's wooing Convictions. But now more particularly. 

In particular, The terms of Christ's discourse are also lovely terms. The first, viz. Your leaving Father's house.  
1. It's reasonable.    
Secondly, I shall endeavour to represent the loveliness of those wooing terms of Christ's discourse whereof I spoke.  
The first whereof is this, You must forget your own people, and forsake your Father's house, if you marry me, saith Christ; unto which prejudice I answer, 'tis no more than reasonable, nay, 'tis no more than is profitable.  
First. 'Tis no more than reasonable. Except you mistake Christ's meaning, for Christ doth not require you to forsake natural Relations, any farther than they forsake and persuade you to forsake Christ: This is clear, for saith the Text in the next words, Psal. 45.11. He is thy Lord, and worship thou him. If they hinder thee herein, herein thou must hate them, be they Father, Mother, Sister, Brother, Wife, Child, who they will, else thou canst not marry Christ. Now this is no more than what Reason, and the very Law of Nature obligeth you in, to your carnal and civil Husbands, Gen. 2.24. Therefore shall a man leave Father and Mother, and cleave to his wife, and so on the other hand. What, leave loving them? Yes, leave loving them better than his Wife, or her Husband. Leave them, rather than by them be persuaded to leave one another. And surely if any Husband in the world may righteously say, Harken O daughter, and leave thy Father's house; Christ may say so, who is the most transcendent deserver of our whole affection negative, and positive, our leaving love, and cleaving love, with all the consequences and expressions of the most intimate and entire affections.  

2ly, It's profitable.  Secondly, It is no more than is profitable. You may object: Alas! I would marry Christ if I durst, but my Father is carnal, and an enemy to the match, and now if I should take your counsel, and own Christ, my Father would take away my portion, and disown me: and as for that Son of man, yourself have said, that he hath not an hole on Earth where to lay his head, and where will he then find a pillow to lay mine upon. I answer, You cannot lose by leaving for Christ. If thou have a Father, and a Father's house which thou forsakest for Christ, Christ hath a Father, and a Father's house, where there are breads enough, for so runs the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the expression is redundant, to show that the provisions are abundant, Luk. 15.17. And Beds enough, so saith the Text, Io. 14.2. And if it had not been so, Christ would have told you before he had taken you out of the warm bosom of your Father or Mother; but because it is so, He is gone to prepare a place for you, and will come again and receive you to himself, that where he is made welcome, you may be also, verse 3. The fewer friends you have for Christ, the more you have in Christ.  
A second is this, If you will marry Christ, 
The 2d. viz. You must look for sorrows.  you must look for many a sad and mourning day. This is an hard saying to flesh and blood, but Grace can gladly hear it. We must be sorrowful, nay (as he said of dying) blessed be God that we shall be sorrowful. 'Tis but for a time; yea, it is a good time, and in order to a better time, as being itself a seeds-time.  
1. You shall be sorrowful, but not for eternity, 
But 1. 'Tis but for a time.  (which must be their portion that go without the Bridegroom to eternity) but for a time called an hour, compared to the pangs of a woman, and then (as hers) your sorrow shall be turned to joy: Christ will see you again, and your heart shall rejoice, Joh. 16.20, 21, 22. Sorrows during you, and your enduring sorrow may be for a night, or so, and then over again, for in his favour is life, Psal. 30.5.  
2ly, Yea, and even this time is a good time, 
2ly, Yea, and this is a good time.  better than the vain man's best time: yea, and such as perhaps thou wilt learn to account one of thine own best times. Experience hath taught the Worldling to say, Rainy weather is good, because it is growing weather; and hath it not taught you to say, blessed are they that mourn? He that had experience of joys and sorrows, as much as any man, and as much wisdom to give verdict, hath told us, Eccle. 7.3. Sorrow is better than laughter, for by the sorrow of the Countenance, the heart is made better.  

3ly, It's a good time in order to a better, viz a seeds time.  3ly, Yea, and it is a good time in order to a better time, for it is a Seeds time. Sow now, and reap afterwards: Sow tears for a small moment, and gather everlasting mercies: Travel for an hour, and rejoice with joy, that none can take from you. A little Seed brings a rich Crop: light afflictions for a moment, a fare more exceeding and eternal weight of glory. Moment any sorrows, eternal joys, light afflictions, an exceeding weighty glory. You Husbandmen set your hand to God's plough, learn to sow this seed; turn to Psal. 126.5, 6. They that sow in tears, shall reap in joy: He that goes forth weeping, bearing precious seed, shall doubtless come again rejoicing, bringing his Sheaves with him. Who can desire greater assurance, or surer advantage?  


The 3d. You must draw in Christ's yoke, and carry his burden: But  
1. 'Tis light and easy.   A third is, If you will marry Christ, you must draw in his yoke, and bear his burden daily. Oh! but it is  
1. But an easy Yoke, and light burden, Mat. 11.29. 'Tis upon the matter, but as if one should say to his sweet heart, If you will have me, you must bear a burden, and carry a Chain continually for my sake; the Chain is this Neck-chain of Pearl, the burden, this Ear-ring of gold. What one experienced and true Christian is there of you, that would willingly be lightened of any one, even of the heaviest links in all Christ's Chain? surely to carry Christ's burden, is to share in Christ's glory. The burden that Christ's Spouse carries, is glory all within, and Gold of Ophir without: and now how much is she hurt? see Psal. 45.9, 13.  
But secondly, And if there be any tiring weight in it, 
2ly, The heavy parts of them will Christ bear for thee.  he engageth himself to bear it for thee. I cannot apprehend, that it is the advantage that Christ looks to take by our work, so much as the delight he takes in our Company. For, upon the matter, we do but as it were hold the Candle, whilst he doth the work: we set our hand to the plough, but it's he that drives it. The wife of youth must be where the Husband is, because he delights in her Company, though many times her help may rather hinder, and make more work, than put forward that that is: Though Christ knows we know not how to do any thing (for alas we know not how to speak as we should, Rom. 8.26. much less to work as we should) yet will he have us set our hands to every thing: but now read Isai. 26.12. Thou hast wrought our works in us, there's a word of experience. Read Phil. 2.13. It is God that worketh in you both to will and to do, there's a word of Doctrine, as a ground to such experience. Read Heb. 13.20. The God of peace make you perfect in every good work, working in you, etc. Here's a prayer bottomed upon such a word of Doctrine, and seconded ever, if put up in faith, by such Experience. So than what of the Yoke and Burden, is bountiful and glorious shalt thou bear; and what of it is difficult, and too hard and heavy for thee will Christ bear: Therefore it is said of the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bez. reads sublevat, i. e. Not only doth the spirit helps us, but (as it were) bears with us over against us, and so lighteneth our burden, (for so the Metaphor taken from men that lift together at a weight signifies) as well as strengthens our weakness.   

CHAP. XVIII. A farther removal of remaining prejudices.  

The 4th. You must forgo your own will? Which 1. Is a righteous term.  A Fourth Term is this, If you will marry Christ, you must not have your own will. But this is also lovely and righteous.  
1. It is a righteous Term, that when thou marriest, thy wife should subject her desire unto thine, and that thou shouldest rule over her, Gen. 3.16. And how much more if Christ marry thee, that thou shouldest be subject unto his will, and disown thine?  

Christ requires no will to be laid down, but what would undo thee.  2ly, Christ never desires to have any will from thee, besides that which would undo thee. Such a will as the Lord speaks of, Ezek. 18.31. Why will you die? We have a will to undo ourselves, to ruin our souls, to forsake our own mercies, etc. and this is the best of our wills unregenerate, and unsanctified; now that will Christ will have from us, or he will not have us.  

3ly. Christ wills thy good more than thou canst thine own.  3ly, Christ wills thy good as much, yea more, than thou canst possibly thine own; and therefore wherein thou willest for thy good, thy will is coincident, and falls in with Christ's will, and therefore therein there can be no falling out. Wouldst thou be Rich or Honourable in the Woe l? It may be thou must herein submit thy will to Christ's; it may be it is not good for thee: but wouldst thou be Holy or Sanctified? why? without peradventure that would be good for thee: see 1 Thes. 4.3. This is the will of God, even your Sanctification: Or wouldst thou be happy, or glorified? Why? sure this will be good for thee, Psal. 84.11. The Lord will give grace and glory; and it is his good pleasure (that is, his will in the fullest freedom) to give you the Kingdom.  


The 5th. You must part with your limbs for Christ's sake.  
But 1. Christ will never cut off any, but what's a Gangrening the whole body.   The fifth and last Term is, If you will marry Christ, you must part with hand, or foot, or eye, etc. for Christ, whereunto I shall speak two words.  
First, Christ never desired, or will desire to have any Member from thee, but that which is rotten, and rotting: not unless thy right eye, or hand, etc. offend thee; that is, are ready to Gangrene the whole body. Immedicabile vulnus, Ense recidendum est, etc.  
Yea, If Christ call for the whole body, 'tis but that body of death spoken of Rom. 7.24. Mortify your Member. Col. 3.4. What Members? Fornication, Uncleanness, Covetousness, etc. Or if for thy body in Martyrdom, 'tis but for thy vile body, and that in exchange for a glorious body, see Phil. 3.21. And this leads me to the next. Therefore  
2ly, If Christ have a limb, or a joint, 
2ly, Christ will give a new and living member in the room of it.  or an eye from thee; 'tis not that thou mayst become lame, or a Cripple, a blind, or a maimed Spouse; but that he may give thee better for them: the seeing Eye, the hearing Ear, the walking Feet, and the working hand, for the blind Eye, and deaf Ear, and lame Leg, and dead Hand, even the New man, for the Old, Col. 3.9, 10. Put off the old man, put on the new, the living for the dead, Rom. 6.13. If Christ cut off your lust after the world, in the room of it, you shall have love to God: If your covetousness after earthly things, 'tis that you may more earnestly covet the best things: if your wilful ignorant and Saul-like zeal, 'tis that he may give you in the room of it, a Paul-like zeal, and according unto knowledge. Love was in Magdalen a rotten limb, and to be cut off by Conversion, Love was in Magdalen a living affection after conversion, and that which must remain lovely in the eyes, and for the imitation of all unto whom that Gospel shall be preached. And now friends, go home resolved to take Christ upon his own terms. 
4. As to Christ's wooing carriage. He smites not because he hates.  It could never have entered into your heart, to have indented so well for yourselves, as Christ hath drawn your terms for you to your hands.  
4ly, As to your dissatisfaction in Christ's wooing Carriages. Christ smites before he smiles; he will pierce, wound, strike, bruise, yea, break the heart, that he comes to woo, before he marry it. And yet for all this, must I say as the Psalmist, Psal. 141.5. Let Christ smite me, and it shall be a kindness. It was not through any unkindness of the Father unto his only Son, That it pleased the Father to bruise him, as 'tis said, Isai. 53.10. For he was ever well pleased in him. No more mayst thou impute it to unkindness, that it pleaseth the Son to bruise thee, for he intends everlastingly to take pleasure in thee. I shall mind you but of three Things considerable, 
Three satisfying Considerations.  and then refer it to your own Consciences, to judge whether these be not kind, righteous, and desirable smitings; though smitings ('tis confessed) they are, viz. Who smites, for what, and what shall be done after that thou art smitten.  

1. Who it is that smites.  First, Consider, Who it is that smites; 'Tis that Christ which was smitten for thee, by thee, and is smitten with thee.  

1. He that was smitten for thee.  First, He smites thee that was smitten for thee; therefore bear his smitings patiently, Isai. 53.8. For the transgression of my people was he stricken: Therefore what can the people object, if he strike them for their own transgressions? they say, Mother's use to be most tender of those Children, for which they have most suffered; and Lovers of those Spouses, whom they have attained through greatest difficulties: surely then Christ will not needlessly smite thee, since he was thus smitten for thee; therefore take gently his gentle smitings.  

2ly, He that hath been often smitten by thee  2ly, It's he smites thee, that hath been so often smitten by thee. Art thou pierced by Christ? he was pierced by thee first: therefore hast thou little reason to complain that he hath pierced thee, Zach. 12.10. They shall look on me whom they have pierced. Doth his Word or Spirit wound thee? how often have thy vain and vile words, and impenitent and unbelieving spirit wounded him? Doth his wooong Carriage now prick thee to thine heart? how often have thy wandering Carriages struck Jesus Christ to the heart? It's fit that thou shouldest feel what it is to be smitten, since thou hast so often tried what it is to smite. And well mayst thou take it quietly, to be under wounds of spirit many hours, yea many weeks, that hast in thy sinful Conversation been wounding Christ, it may be twenty, forty, or threescore years.  
3ly, It's he smites thee, 
3ly, He that is smitten with thee.  that in the mean while is smitten with thee, and therefore surely will not smite to hurt thee. There's no great fear, that that Father will wrong his Child, that as we say, smites himself, while he strikes his Child. Surely in all thine Afflictions, (most of all [spiritual] which are greatest) is Christ afflicted, Isai. 63.9. If either Satan, Sin, or the Law persecuteth thee, Christ will say, Why persecute you me? I have born, suffered, done, and died for that soul: therefore I will not see that soul perish, but though I smite it with mine own rod, yet will I not suffer you to ruin it. Surely as Paul saith, 2 Cor. 11.29. Who is weak, and I am not weak? who is in the scorching furnace of an afflicted Conscience, and I burn not? so will Christ say.  
2ly, Consider, Why is it that Christ smites thee? 
2. Consider. Why he smites.  look backward or forward, and there is little reason to murmur on either hand.  
1. Look backward upon what thou wert, 
1. Look backward upon what thou hast been and do not complain.  and art thou smitten? wonder that thou art not struck down to Hell: never think strange that thou art sore bruised as in the place of Dragons, but rather that thou art not damned, and so turned down into the place of Devils, Lam. 3.30. He gives his Cheek to him that smiteth him, saith Jeremy of the afflicted Spirit; and wherefore (saith he, verse 39) Doth a living man complain, a man for the punishment of his sin? Art thou a sinning soul, and yet a living soul? oh! though thou be a bruised soul, thou hast small reason to complain.  
2ly, Look forward upon what thou art to be, 
2ly, Look forward upon what thou art to be, and complain no more.  and do not count it hard that Christ hath smitten thee. Friend, Christ intends thee (though thy heart have been crooked and knotty hitherto) for a piece of Timber in his living house, for a living stone, (though thy heart hath been a dead and rough stone) 1 Pet. 2.5. Ye are built up as lively stones, a spiritual house. I hope this will satisfyingly answer what is said, Hos. 6.5. I have hewed them by the Prophets. If you will be part in Christ's building, you must be content with Christ's hewing.  
Again, We are called to be Vessels of mercy; and these must be prepared unto glory, Rom. 9.23. And whoever prepared Vessels of gold, but by the Furnace? let this answer, Isai. 1.25. I wiil turn mine hand upon thee, Oh! that, think you, is a scaring word; but why will God do it?) I will purely purge away your dross, and take away all your Tin.  
Again, You are called to be the Lords jewels, and these Jewels must be made up, Mal. 3.17. The word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will finish his jewels. And what Jeweller is there, (though never so sparing) but will have some instrument in his hand, to cut away the part or parts that are redundant, and so to fit the Jewel before he finish and make it up in the ring of Gold. This answers that gracious promise (though to a carnal heart a bloody threatening) Deut. 30.6. The Lord will circumcise thine heart, to love him with all thy soul, etc. That is, the Lord will pair it round, he will take away the fleshly and carnal, and redundant parts of it; this will cost sharp work to thy fleshly heart: Thus will Christ deal with thee, to make thee to love him, when he woos thee to love him; only be not thou as Zipporah, crying out to Christ, as she to Moses, Exod. 4.16. A bloody Husband art thou unto me, because of the Circumcision. So that all the expressions that import thy future glory, do abundantly engage thee to receive with meekness, 

3ly, Consider. What these smitings shall conclude in.  
Thine Enemy's ruin.   and thanksgiving thy present sufferings and buffet.  
3ly, Consider what these smitings shall conclude in, and be satisfied, viz. In the ruin of thine Enemies, and in the healing of thee.  
First, When God casts souls, (as those three, Shadrach, Meshach, and Abednego) into the furnace, and the Son of God comes to take acquaintance with them, and to bear them company in that Furnace, as Dan. 3.25. What shall that fire do more than burn their Enemies, as verse 22. Verily upon them shall it have no power, nor shall the hair of their head be singed, verse 27. Thy Corruptions, thy sins, thy dross, thy dirt, shall consume, and be burnt up; but it shall not be able to hurt thy soul. But  
2ly, As for thy soul, if that be bruised, 
2ly, Thy souls healing.  it shall be anointed by that balm that is in Gilead, and the Physician that is there, una eademque manus, vulnus opemque feret. Christ doth use to wound us as Enemies do, and then to let us lie, and perish for want of looking too: near fear so great unkindness from so kind a suitor: no, no, but if sense say as Hos. 6.1. The Lord hath torn, and he hath smitten; let thy faith say also as theirs there, and he will heal, and he will bind us up, after two days, (that is some short season) he will revive us, and the third day (at farthest) he will cause us to live, verse 2. Harken my friends, what Hezekiah can say after all his chatterings like a Crane, and shatterings to pieces, both which you have together, Isai. 38.13, 14, verse 16. O Lord by these things men live, and in all these things, (Mark, all these things, as if he could not be without, 
Note.  or miss one blow of them, and do well) is the life of my spirit, so wilt thou recover me and make me to live [so wilt thou] as if God had (as it were) limited himself to that way of working, unto the reviving of a dead heart: So then either Christ must marry thee whilst a Carcase, and lay thee a dead piece of flesh in his bosom, or thou must be contented to be smitten; but and if thou be smitten, he will verily revive thee, and cause thee to live: so that upon the matter, the worst that you can object unto these wooing blows is this, that Jesus Christ will quicken you, to marry you. Compare two Scriptures, Return O backsliding Children, and I will heal you, Hos. 14.1.4. Return O backsliding Children, for I am married to you, Jer. 3.14. So then to desire that Christ should marry you, before he smite you, is to desire that Christ should marry you, before he revive you, and without controversy, great is the mystery of godliness. Blows from others strike you dead, but blows from Christ strike you alive. If Christ in his wooing work give strange strokes, he will make such strange work of it before he have done, that all that were incensed at him, shall be ashamed, as Isai. 45.24.   

CHAP. XIX. A yet farther removal of remaining prejudices.  

5ly, As to Christ's estate.  THe fifth and last prejudice against Christ, is as to matter of Estate in four Particulars, viz. That he must have your portion out of hand. That you must take his word for your jointure. That you must go into another Country, 

To the first term, viz. You must trust him with your portion first.  
1. Consider 'tis but what thou hadst from him at first.   and die by the way, before you can be possessed of it, I come now to remove this prejudice.  
To the first of these particulars, I have four things to say for thy satisfaction.  
First, Though Christ require your portion ready down to be put into his hand, and to be at his disposal; yet is it herein the more reasonable in that you had it all from him, and from his Father at the first. It is not an ordinary match, when Christ the only Son, of the only Creator, goes a wooing to poor Creatures. 'Tis as if when the Father hath got an Estate under the Stewardship of some Noble Lord, or Prince, and that Prince's Heir should come a wooing to his Steward's Daughter: If he require all her portion at his dispose, 'tis but what came from his Father, see Hos. 2.9. I will take away my Corn, and my Wine, and recover my Wool, and my Flax, given to cover thy nakedness. Mark that, Given to cover thy nakedness, yet my wool, etc. still. So Money is given to fill thy Cofer, yet is it the Lords still: Meat is given to cover thy Table, yet is it the Lords still: So that if Christ will have thy Wine, or Corn, or Wool, to dispose of to a poor Member of his now, and then, 'tis no more than his own, even what thou hadst received of him first.  
2ly, If Christ take any thing from thee, that is called tine, it is not with intention that thou shouldst want it, 
2ly, He intends not that thou shouldest want it, whilst he useth it.  or be a loser by it; Christ will not ask thy Coat, that thy nakedness may be seen, nor thy Meat from thee, to starve thee. But if thou lend unto the Lord Christ, that which thou lendest, shall he pay thee again, as he did the Widows meal and oil in her Cruse. You have the Spouse inviting Christ unto her Garden, Cant. 4.16. Awake O North wind, and come thou South, and blow upon my Garden, that the spices thereof may flow forth: Let my Beloved come into his Garden, & eat his pleasant fruits. And you have him requiting her love, and returning her kindness with advantage, Cant. 5.1. I am come into my Garden, my Sister, my Spouse, I have gathered my Myrrh with my spice, my Honey Comb with mine honey, my Milk with my Wine: Eat O friends, and drink abundantly, O beloved. This she had (even this rich entertainment and abundant welcome) because she had been so free to Jesus Christ. So Rev. 3.20. I will sup with him (saith God, and what of that?) and he shall sup with me. Sirs, Let me tell you (whatever the wisdom of this world, 
Note.  which is foolishness with God, shall say against it) you cannot trust your Estate in any certain hands, except you put it into Christ hand; whatever confidence you can have of their repaying you, yet can you have no certainty. The uncertainty of what they have, and what they are, forbids you to be certain of it, but trust Christ with it, and read Psal. 37.3. Trust in the Lord, any do good, and verily thou shalt be fed. Lend to others, and conclude it may be, I shall be repaid again: Lend to Christ, and write down verily: though Christ can find but few Creditors, yet blessed are they, for they have trusted the very Paymaster.  

3ly, He takes it to give thee better for it  3ly, If Christ take from thee any thing of thine, 'tis to give thee a better in the room of it. 'Tis as if an Husband should say, Wife, Prithee give the poor woman at the door thy old and plain Garment, and i'll give thee a new, a lasting, a richer Garment in the room of it. Friends, what can we part with for Christ, but these momentany vain things, that perish in the usage? and what we shall receive from Christ, are durable riches and substance, Mat. 19.21. Go and sell all that thou hast, and give to the poor. Yea, but would flesh and blood say, that is the way to want myself. Nay, saith Christ, thou shalt have treasure (what kind of Treasure) heavenly treasure.  

4ly, To husband it for thee, not to spend it for thee.  4ly, and lastly, Christ asks it not of thee to spend it from thee, but to husband it for thee. The men of the world, as wise as they are, have not wisdom enough to husband their unrighteous Mammon, that little time which they do enjoy it: therefore beg of Christ, to husband thine Estate for thee. Your Usury brings you but five or six (or the like) in the hundred; there is an Usury that you know not of, that would gain you an hundred, and more in five. Sirs, if you be of Peter's mind, and must needs know before hand, what you shall get by parting with all for Christ, and to Christ, read that passage Mat. 19.27. Peter said unto Christ, we have forsaken all, and have followed thee, what shall we have therefore? Christ answers, v. 29. They that have forsaken Houses, or Lands, etc. for my sake, shall receve an hundred fold, and shall inherit life eternal: An hundred fold in this time, as the other Evangelists, and after that eternal life. It follows verse 30. But many that are first shall be last, and the last shall be first. Many that are the wisest, and richest, and best husbands, and the first in the account of the world, shall appear the most foolish, and improvident, and beggarly, and poor in that day, when Saints shall know what they have trusted Christ for, and hidebound worldlings shall see to what little purpose they have heaped up treasure together against the last days.  
To the second, viz. 

To the 2d. viz. You must take his estate upon trust.  
1. Consider whom thou art to trust.   That you must take Christ Estate upon trust. Consider  
1. Whom you have trusted. I have wondered sometimes, at Bonds that have been drawn, wherein the Husband hath stood engaged to his Wife as to money matters, that she should trust him to be her Husband, whom she dares not trust to be her Steward; or that she dare adventure her person into his hand, into which she dare not venture her Estate. Surely if Christ be faithful and worthy to cammand thee, well may he command thine Estate; and if thou darest trust him for thy soul, well mayst thou trust him for thy jointure, 'Tis Christ's promise (though but a Land of promise) Christ's I say, that cannot lie. Did you ever hear, that he dealt faithlesly with any, that you dare not trust him? Oh the hellish, the cursed nature of this unbelief! thou darest not trust him, that never proved untrusty. Consult with Paul, 2 Tim. 1.12. I know whom I have believed, and that he is able to keep what I have committed to him against that day.  
Secondly, 
2ly, Upon what grounds.  Upon what grounds you are to trust him for your jointure. The Father's Oath, The Son's hand-writing the Spirits seal.  
First, God hath sworn, as well as promised, 
1. The Father's Oath.  that by two immutable things, in which it was impossible for God to lie, we might have strong consolation. If thy spirit strive in unbelief, let God's oath end this strife; for, God willing to show more abundantly to the heirs of promise, the immutability of his counsel, confirmed it by an Oath, Heb. 6.16, 17, 18.  
Secondly, Christ hath written, as well as spoken, 
2ly, The Son's hand-writing.  and will himself by his own hand-writing (which he never can, nor will deny) become thy Witness in this Matter. Search the Scriptures, saith Christ himself, when you have to do with the things of eternal life, and they are they that testify of me, Jo. 5.39. I will give you but one Scripture instead of many, urge it upon Christ, and try if he can deny it to be his own words, and hand-writing, Joh. 17.20, 21, 22, 23. Neither pray I for these alone, but for all that shall believe through their word, that they all may be one, as thou father art in me, and I in thee, that they also may be one (with us, or) in us, that the world may believe that thou hast sent me: and the glory that thou hast given me, have I given them, etc. (Mark that deed of GIFT under Christ's own hand) that the world may know that thou hast loved them: and verse 24. Father, I will that those whom thou hast given me, be with me, that they may behold my glory. etc.  

3ly, The Spirits seal.  Thirdly, The Spirit hath sealed what the Father hath sworn, and the Son written in his own blood, Eph. 1 13, 14. In whom after that ye believed, you were sealed with that holy spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession shall come to the praise of his glory. And now Christians, upon such assurance do but act your faith: and as I have seen some London-merchans', that have purchased Lands in the Plantations beyond sea, which they never saw, but are taken up for them by their Factors, 
Note.  they have Cards and Maps of them here: so will thy faith (in this Christ) be the Evidence of thy things not seen, and of the things that are hoped for, as Heb. 11.1. And so the Jointure promised to thee, shall come aforehand to be possessed by thee. 
To the 3d. viz. You must go into another world for it. Consider, 1. It lies more suitably there. 1. Where thine Head is, viz. Christ.   
To the third, viz. That this Canaan is beyond Jordan, this Land of promise, in another World. I answer, Thine Estate lies where it's most suitable, and most sure for thee.  
1. 'Tis more suitable for thee, then if it lay in the world, and on this side heaven: for  
1. It lies where thine Head is, Phil. 3.20. Our Conversation is in heaven from whence we also look for a Saviour, which is Jesus Christ the Lord.  
Secondly, It lies where thine heart should be, Mat. 6. 
2ly, Where thine heart should be.  20, 21. Lay up treasure in heaven, etc. for where your treasure is, there will your hearts be also.  
Secondly, 'Tis more sure for thee lying there, 
2ly, It l●es more safely there.  then if it were situate otherwhere. There was never any thing that Saints enjoyed, that was of this World, or in common with the World, but some Saints or other, at some time or other, have been plundered of it by the World; yea, so are all Saints at their going out of the world. Were thy happiness on this side Heaven, thou must forgo it, when thou goest under ground. But Mat. 6.20. Lay up for yourselves treasure in heaven, where Moths corrupt not not, neither can Thiefs break through and steal away. The Theives of the world can steal thine, the moth of death can corrupt thee: but what Christ hath for thee in heaven, 'tis an inheritance incorruptible, and that fadeth not away, reserved in the Heaven for you, 1 Pet. 1.4.  
To the fourth, viz. That you must die by the way, 

To the fourth, viz. That you must die by the way.  
1. 'Tis all men's necessity.   as you journey towards your jointure. I answer.  
1. 'Tis all men's and women's necessity once to die, whether married to Christ, or to the Devil; whether joyntured in Heaven, or in Hell, Heb. 9.27. It is appointed to men once to die. Sirs, some must die to be dammed, therefore well may you be contented to die to be saved: some must die to be actually and fully possessed of Hell, therefore let it not grieve you to die, to be actually and fully possessed of glory.  
Secondly, 
2ly, 'Tis thine advantage.  'Tis all good Men and women's advantage (though necessity) to die before they are possessed of Heaven. Christ will subdue your Enemies ye Christians, and bruise Satan, and the last Enemy shall be destroyed, and that is Death. And when that is done, when there is none to take your joy from you, then shall it be fully given to you. Yea, when all your Enemies, and those that hated you, shall be chained up from ever harming you any more; then shall you in their sight be possessed of all real and glorious enjoyments in the world to come. Therefore to that soul to whom to live is Christ, surely to die shall be advantage, Phil. 1.21.  

A closing word.  And now for a closing word unto all that I have been sent to speak, to woo you, or as Paul saith, 2 Cor. 11.2. To espouse you to one Husband, that I might present you a chaste Virgin unto Christ. To make you LOVERS, that you may be LEANERS upon Christ, which was my great business in this Discourse. Let me tell you, that as Moses said to Israel, Deut. 11 27. I have set before you in this Discourse, a Blessing, and a Curse; for the Lord hath set my feet upon both Mountains spoken of verse 29. Ebal, and Gerizim, the Mountains of Curses, and of blessings and that upon the Authority of two Scriptures.  

To those that are yet out of love with Christ a Curse.  The first speaks from the top of Ebal, the Mount of CURSING, and it is, 1 Cor. 16, 22. If any man love not the Lord Jesus, let him be Anathema, Maranatha: that is, Let him be accursed in all things, in all places, at all times, with all Curses truly. Nothing but the perfect experience of the damned in Hell, can tell you what that word Anathena, Maranatha means. And who must be so accursed? even whosoever loves not the Lord Jesus. Art thou out of love with Christ still, notwithstanding all that hath been spoken for him? And art thou resolved to continue so? then let thy Estate, thy Body, Soul, here, and hereafter; yea, and for ever be accursed. Dost thou despise his Port, hate his Person, abhor his Discourse, contemn his Carriage, disdain his Estate, after all this; and resolvest thou so to do? Let all the Scriptures of God curse thee, let all the Saints and Angels of God curse thee, let all the Creatures of God curse thee, let the blessed mouth of God curse thee, let the blaspheming mouth of thine own Conscience curse thee; yea, let the mouths of all that are in the same curse and condemnation with thee, curse thee: let every mouth that blesseth God, and Christ, curse thee: yea, as long as any mouth blesseth the Lord Jesus, let it curse thee, for not loving the Lord Jesus. This is the sad language of that sad Scripture.  
But I had rather pass from these to those that love him, and so from Ebal to mount Gerizim, 
To those that are brought into love with this crucified Christ blessing.  the mount of BLESSING, see Rev. 19.6, 7, 9 Allelujah, let us rejoice and be glad, and honour him, for the Marriage of the Lamb is come, and his wife hath made herself ready. And he saith unto me, writ blessed are they that are called to the Marriage supper of the Lamb: and he saith unto me, These are the true say of God. Sins, Christ is ready now, if you be ready, truly blessed are you, for you are called to the Marriage, and to the Supper. If any soul among you, that have heard all that hath been spoken, shall love Christ's Spokesmen mean as they are, in the name of Prophets, blessed of God be that soul. If any soul entertain the Message, plain as it is, out of love to Christ that sent that message, blessed of God be that soul. If any soul be in love with a crucified, despised, naked, wounded, bleeding Christ, blessed of God be that soul. If any soul shall account Christ's Convictions, precious Ointment, and his Terms, Righteousness, if it shall forsake Father and Mother, and all carnal Counsels, and Relations out of love unto Christ: If it shall go forth weeping, bearing precious seed: if it shall take Christ's yoke upon it, and his burden, and his Cross daily, accounting them light because of love to Christ, and easy, as Jacob did his hard service out of love to Rachel: If it shall cut off its right hand, and pull out its right eye, and forgo its own will, and so leave all, and cleave to Christ, and hate all, and love Christ, or unfeignedly desire so to do, for ever blessed be that soul. If it shall not despise the Corrections of the Lord Jesus, nor faint when it is chastised by him, patiently bearing, because it hath sinned, and willingly suffering, that it may be polished, and fitted for Christ's service, or truly desire so to do, for ever blessed be that soul. If it shall trust Christ with what it hath, and for what it is to receive, following him unto the Regeneration, until it shall come unto his Kingdom, continuing steadfast till death, and willing to be dissolved, that it may be with Christ. In a word, if it take, or be truly willing to take Christ, as thus tendered upon his own terms, blessed, blessed, blessed, be that soul. God hath blessed it, who can reverse it? These are the true say of God.   

CHAP. XX. Discovers positive Hindrances. The two first, viz. leaning to 

Sinne.  
Satan,    

Second sort of Hindrances, viz. Positive.  THe second sort of Hindrances are positive, viz. The leaning-stocks that we take unto ourselves on this side Christ, do absolutely hinder us from leaning upon this beloved.  

Two Farther Observations from the Text.  Which that I may with more advantage inquire into, I shall take up from my text, two farther previous Observations, which I think are evidently lodged in the bosom of this expression, Leaning on her Beloved.  
The first is, That as that soul that will have Christ for its beloved, 
1. The soul that leans on Christ must have none other leaning-stock.  must have but one beloved, even Christ: so that soul that will have Christ to lean upon, must have nothing else to lean upon beside Christ's: For as the Text mentions but one Spouse, viz. The Church of Christ, so but one Beloved, viz. Christ, and but one also to lean upon. To this the Apostle speaks clearly, I have espoused you to one Husband, even Christ, 2 Cor. 11.2. So unto us there is but one Lord, and one God, even Christ, 1 Cor. 8.6. But one to set our love as our Husband; but one also to lean on, as our God; but one to be beloved as our Husband, but one also to believed on as our Lord and God. But now to Christlesse souls, there are many lovers and beloved's, Jer. 3.1. Thou hast played the harlot with many lovers, Hos. 2.7. She shall not find her lovers. A great number of lovers, an indefinite number of lovers, until she return unto her first Husband; and therefore to others also there are Gods many, and Lords many, 1 Cor. 8.5.  
A second Observation is, 
2ly, The souls beloved will be the soul's leaning-stock.  That whatever is the souls beloved, that ever will be found the souls leaning-stock: what ever the soul loves best, on that it will be sure to lean most: this is a clear intimation from the Text leaning on her beloved. So that if there be any thing that the soul loves more, and better than Christ, upon that it will lean, and not upon Christ. Now upon this twofold Account, it is easy to discern in the general, how lost souls are hindered from leaning upon Christ, because they have many Gods to lean on, and therefore cannot lean upon the only true God manifested in the flesh: yea, and they have many lovers and beloved's instead of Christ, which as they lie in their bosoms, where Christ only should lie, so stand they under their arms to support them, where Christ should be to bear them up. When a soul is converted, we must with admiration sing and say, Who is this that comes out of the wilderness leaning upon her beloved? but of others we may take up a lamentation, a Jeremy's sad song, and say, Who are all these that go farther and farther into the wilderness leaning upon their beloved's? And as for those that go down into Egypt, they have multitudes of Reeds to lean upon, many Gods, and Lords many, even as many as lusts: Onions, Fleshpots, Melons, Cucumbers, Idols, any thing: but when God calls his Sons out of Egypt, then thus, saith the Lord that brought thee out of the Land of Egypt, etc. thou shalt have none other Gods beside me. Many hands we may have to help us forward (or backward rather) into the ways of sin: But there's not one arm for a soul to lean unto while it comes from sin, but the alone arm of the Lord Jesus Christ. Now as we say, the more of those Gods, the farther from God; so the more of these leaning-stocks, the farther from leaning upon the Lord Jesus.  

The four usual leaning-stocks of lost souls.  There are particularly four things which lost souls do generally more love and lean upon, than Jesus Christ, Sin, Satan, the World, and self. And it is to be marked, that scriptures charge our usual carriage towards, and in respect of these, with Idolatry, which is the setting of any thing up in God's room, to love or lean upon as God, which is not God.  

1. Sinne.  First, As for sin. It is hence evident that sinner's place that recumbency on it, which they should on Christ, because the Apostle enumerating the more notorious sins of their unregeneracy, sums up all in this one word, abominable Idolatries: what were those? why? Lasciviousness, lusts, excess of Wine, revel, drunkenness, and abominable Idolatries, Wines are the Drunkard's Idols: Women the Wantoness Idols: Profaneness the Revelers Idol: Yea, every new lust, a new Lord; yea, a new God: as he takes up new sin, he hath new dependences upon sin, 1 Pet. 4.3. Hence John writing to those, that 'tis to be thought were fare enough from gross Idolatry, concludes, Little Children keep yourselves from Idols. Amen. 1 Joh. 5.21.  
Now you can never keep yourselves from Idols, except you keep yourselves from sin. Sin ever deals as Solomon's strange wives, tempting first from the trusting in the true God, and next, to trusting in the false.  

2. Satan.  Secondly, As for Satan. You have heard him called the God of this world, 2 Cor. 4.4. Therefore this world leans upon Satan, and trusts in him as their God.  

3. The world.  Thirdly, As for the World. 'Tis plainly that which the worldling leans upon instead of God. Hence those known passages? Ephe. 5.5. The covetous man who is an Idolater, and Col. 3.5. Covetousness which is Idolatry, etc. That is; he loves and leans upon Mammon more than God.  
Fourthly, As for Self. The selfe-pleaser, 
4. Self.  that indulgeth his own lustful genius, his belly is his God, Phil. 3.19. The selfconceited, self-confident, and presumptuous sinner. He sets his heart as the heart of God, Ezek. 28.6. Strange expressions you will say, yet are they Scripture-expressions: you see they be; and though many things be imported by them, yet must this be a chief one, that while Saints lean on Christ, as their one, and only Lord; these lean upon Sin, Satan, Mamnon, and themselves. Of these in their order.  
First Hindrance that doth in a positive way keep off sinners from leaning upon Christ, 
1. Souls lean upon sin, and thereby are hindered from leaning upon Christ. Proof of it.  is their leaning upon sin: for proof.  
See Psal. 52.7. This is the man that made not God his trust, but strengthened himself in his wickedness. What could be more express for both? sinners make their wickedness their stay, and therefore it is that they make not God their stay, so Isai. 30.12. You trust in oppression, and perverseness, and stay thereon: It follows, verse 15. Thus saith the Lord in returning, and rest you shall be saved, but ye would not: and in quietness and confidence (that is, in the peace of believing) shall be your strength, and ye would not. No, no, they could have both a stay and a strength in sinning, and therefore they would none of Christ's rest in the way of repenting, or of his quietness and peace in the way of believing. 'Tis no wonder, if sinners can have Crutches in a sin, that they neglect to seek legs in a Saviour.  
Now that sinners make sin their leaning-stock, 
Convictions of it. 1. The careful hold that sinners keep of sin.  I shall give you a twofold Conviction.  
1. The chary, and careful, and cordial, hold that they keep of sin. Just as a lame man holds his Crutch, so doth a sinner his sin. The head of it is bolstered, and how near is it to his heart? There art that spiritually sow pillows under their own and others armholes for wretched limping sinners to lean upon, Ezek. 13.18. The lame man holds his Crutch fast in his right hand, and will not by any means let it go, as you may see the Lord was David's leaning-stay, for saith David, I have set the Lord at my right hand, therefore I shall not be moved, Psal. 16.8. and that Christ was the Spouses leaning-stay, for she held and would not let him go, Cant. 3.4. And the Apostle requires the Saints to hold that fast by which they may hold Christ fast, viz. Holy confidence, and the rejoicing of hope, Heb. 3.6. By which is evinced, that Christ and nothing else, is the Saint's leaning-stock. So sinners have their lies in their right hand Isai. 44.20. And they hold fast deceit, and refuse to return, Jer. 8.5. And this is a full Conviction, (your Consciences bear witness unto it) that sin is the sinner's leaning-stock, or that in the Prophet's language, The wicked trust in their wickedness, Isai. 47.10. It is strange that a man should dare to sin, and then to trust in sin; but oh! that it were not more true.  

2ly, In that they think that if their sin fall, they fall also.  2ly, In this it is too too manifest, that sin is the sinner's leaning-stock: in that the sinner thinks, that if his sin fall, he shall fall too. The reason which makes lame persons so loath to let their Crutches fall, is because they know that then they shall fall too. Did they not lean upon them whilst they stand, they would not be afraid of falling with them when they fall. Verily sirs, If your Consciences bear you this witness, that the reason why you do not let your sinful Alehouse-maintaining, or Alehouse-keeping, or Cheating fall, is because you think that then you shall fall also; 'tis a plain Conviction, that your sin is your leaning-stock. That of Diana's silversmiths, is a pregnant instance: 'twas a wicked craft that they had, and an hellish gain that they made, viz. by making instruments of abominable Idolatry, to that cursed vanity of the Ephesians: Now they make insurrections against the Apostles, and this lies at the bottom of all, Act. 19.25. that by this craft we have our living. They thought it could not be that they should live if they should part with their Idolatry. So say Sinners, how shall we live, if we leave sinning. We live by selling Malt, and then helping the Alehouses that have it from us to such Company as may again have it from them. How shall we live if we leave our lying, dissembling, cheating, flattering, sinful compliance with sinful men? How shall we live in office, except we be partial, sparing the great, and pinching the small: sparing our Relations, and pressing others? How shall we bear up our Interest except we give some Countenance to every sort of men? Do you wonder the silversmiths were angry with Paul? why? his Doctrine went about to take away their livelihood? Do you wonder a lame man should send a curse after you, if you come and snatch away his Crutch from under him? Why? he cannot stand, if you take away his prop from him; do you take Michahs' Gods from him, (as Judg. 18.24.) and then do you ask him what he ails? Do you go to take a sinner's sin from him which is his prop, his pillar, & support? and than do you wonder that he rails on you, and reviles you? Why? he thinks you go the way to undo him, he can neither stand, nor go without his sin; let that sink, and he sinks with it: And this is the reason that powerful preaching hath many Enemies, few fast friends; and how plain a conviction is this also, that sin is indeed the sinner's leaning-stock.  
The second Positive Hindrance that keeps lost souls from leaning to Christ, is their leaning to Satan. This is, 
2. Pos. hind. Sinners lean to Satan. Proof of it.  I think, the fullest importance of that passage. Isa. 28.15. With Hell are we at agreement (that is by a Metonymy) with the Devils of hell) when the overflowing scourge passeth thorough, it shall not come unto us: (why? what shall secure them?) for we have made lies (that is Satan the Father of lies) our refuge, and under falsehood (that is, under his temptations, though deceitful ones) have we hid ourselves. Had not Eve as this Scripture speaks, leaned more to the Serpent the Father of falsehood and of lies, then to the God of truth, it had not been with us, as it is this day.  
In two particular, I shall declare how sinners lean upon Satan for their work, and for their wages.  

1. For their work.  First, Sinners lean on Satan for their employment. This our Saviour speaks out. joh. 8: 44. You are of the Devil, and his lusts you will do: Satan wills and they work: Satan commands and they obey. As much as the Son leans to the Father for Counsel, and command in his Employments, so much do you, saith Christ, to Satan: for he is your Father, and his lusts ye will do; therefore he is called their Prince: on whom else doth the subject depend in all his services, for his Commissions? He is the Prince that rules in the Children of disobedience. Eph. 2.2. It would seem a strange Expression, Rules in the Unruly Children. But it is a true expression; for their being ruled by Satan makes them unruly as to the things of God, Children of disobedience unto God. What doth this mean? Even that as those that work constantly with some of you Tradesmen, and depend (as you call it) or lean on you, for their every day's work will not be taken off by any other, unless upon discovery of eminent advantage; so (unless God draw them in by a thorough discovery of the real gain of godliness) they will not obey Gods call, or set their hand unto his plough: though we call them, and pray them, and press hard upon them; yet sirs, to which of these Masters, God, or the Devil, they do lean for their work, and the management of their affairs, judge you.  

2. For their wages.  Secondly, Sinners lean on Satan for their pay, when according to his lusts they take pains, and for their wages when they have done his work. Therefore Isa. 28.15. We are at a Covenant with Hell. Now when a man hath made Covenants to do so much work for so much wages, unto whom doth he lean for payment but to him whom he covenanted to serve? You find Satan called the Housekeeper amongst sinners, when a strong man armed keeps his House or Palace, Mark. 3.27. and Luk. 11.21. Now to whom do all the Soldiers in a Palace of Defence, or servants in an House lean for their wages and pay; but to him that keeps the House, or the Palace? And assuredly, if any thing may be drawn from these scriptures, this may be one thing: That foolish sinners vainly think, that in doing the work as Satan would have them, Satan will give them such hire as they would have him; and because they are punctual in performing whatever his Precepts have been to them, that he will also be as punctual in whatever his promises have been to them. Oh! foolish people and unwise, lies are your leaning-stock, and the father of them your support.   

CHAP. XXI. Two other positive Hindrances leaning to 

World,  
Self.    
THird Positive hindrance that keeps lost souls from leaning on Christ, is leaning upon the world. 
3d. Pos. hind. Sinners lean upon the world.  worldly Friends, Conveniences, Comforts, and Estates, etc. That worldlings do so, I know not whether scriptures, or our own wretched experiences of our own wretched hearts, do most fully or frequently confirm, some trust in Chariots, some in Horses, Psal. 20.7. 
Proof.  That is in worldly and carnal accommodations. What do they do? use them? that they should do, or may do; but they trust in them, that they neither should do, nor may they do: what if they should? the sad inconvenience is hinted; But we will remember the name of the Lord: as who should say, [they cannot] you can never trust in the Lord of Hosts, while you trust to Horses, and unto Chariots for war-provisions; and as for peace-provisions, see Psal. 52.7. Lo, this is the man that made not God his strength, but trusted in the abundance of his riches. That was the reason he leaned not upon God, because he leaned upon the incomes of the world. So then as to war or peace, strength in the former, or wealth in the latter, let the abundance be never so great, there is no trusting or leaning to either, if you would lean upon this beloved. Hear Christ himself, Luk. 16.13. No servant can serve two Masters, for either he will hate the one, and love the other, or else he will hold to the one, (what's that but leaning?) and despise the other, (what means Christ by all this?) You cannot serve God and Mammon, so Isai. 31.1. Woe to them that stay on Horses, and trust in Chariots, because they are many, and horsemen, because they are strong, but look not unto the holy one of Israel, nor seek the Lord. What can be plainer? let your Riches in peace, or Forces in war, be never so augmented, the more you lean unto any of them, the less will you lean to Jesus Christ.  
I shall give you a twofold word of Conviction for this, viz. That worldlings lean upon the World, and therefore not on Christ.  

Evidence 1. Because they rise and fall as the world riseth and falls with them.  First, Because it appears that worldlings rise and fall, as the world riseth and falls: therefore it is evident, that the world is that they lean upon, Psal. 20.7. They lean on Chariots, they are down and fallen; but we remember thy name, and rise up. They that have nothing but Chariots, etc. but men, and moneys to trust unto, as their men fall, and moneys fail, etc. so they fall, and their Spirits fail also; but they that lean upon the Lord are not so; the remembrance of his name bearer them up, when their enemies seem to bear them down. If the world rise with sinners, than their hearts rise too, Eze. 28.5, 6. Thou hast by thy wisdom and traffic, increased thy riches, and thine heart is lifted up, because of thy riches, and thou hast set thine heart as the heart of God. Oh! they take themselves now to be pettie-Gods, as happy as happy may be, and as high as high may be, and all because that riseth which is under them: Who sees not in this case, but that they lean upon it?  
Again, though they said they were Gods, they shall die like men: and though their heart was set as the heart of God, when the world went with them; yet when the world goes against them, (as you call it) truly than their heart groweth like Nabals, dead within them, 1 Sam. 25.37. etc. If Worldlings did not lean upon the world, they would never thus rise and sink with the world, as you daily see they do.  
2ly, 'Tis hence evident, 
2d. Evidence. They can make better shift with the world without Christ (as they account) then with Christ without the world.  that most lean upon the world, and not Christ, because the most can make (as they count) a better shift with the world, and without Christ, then with Christ, and without the world. Many Worldlings are convinced that they have much need of Christ, but they thinks also that they have more need of Mammon. Now this is evident, that which we can lest spare is our greatest leaning-stock: the last things a Cripple foregoes, shall be his Crutches; the can ill spare many other things, but he can worst of all spare them. 'Tis clear in the Rich man, Mat. 19.22. He went away sorrowful, for he had great possessions. He was persuaded that Christ was to be leaned upon, and that he had need of support and secure from Jesus Christ, else why went he sorrowful away? Oh! but for all that, he could make better shift without Christ (of the two) then without the world, for he had great possessions: And now let the issue speak, which of these two, Christ or Mammon, was that which he finally leaned unto.  
The fourth and last positive Hindrance from leaning upon Christ, is leaning upon self. 
4th. Pos. Hind. Leaning upon self.  I am now to speak unto such, as I find my master Jesus Christ speaking to, before, He spoke (saith the text) unto certain that trusted in themselves. Luk. 18.9. I shall reduce to four heads what I shall say hereon. Leaning either to our own Wisdoms, or Wills, or Righteousnesses, or Lives will hinder us from leaning upon the Lord Jesus.  

1. Selfwisdom  1. It must needs be that leaning to our own Understandings, and to the carnal Counsels of our own unregenerate hearts must hinder us from leaning upon the Lord Christ. This I shall evince both from clear Scripture-Testimony, 
Scripture-testimony.  as also from clear Scripture-Reason.  
Express is that passage, Prov. 3.5. Trust in the Lord with all thine heart, and lean not to thine own Understanding. If you trust in the Lord Christ with all your hearts, you must not lean to your own Understandings: if you lean to your own Understandings, you cannot trust in the Lord with all your hearts. So far as you lean to your own Counsel, you will not lean unto the Lords: and if you will incline to the dictates of God's spirit: you must disown the dictates of your own spirits: Therefore saith Wisdom, Pro. 22.17.19. Bow down thine Ear, and hear the words of the wise (not the voice of thine own heart) and apply thine heart unto my knowledge (not thine own knowledge) that thy trust may be in the Lord; I have made known this day to thee, even to thee. Our own understandings, when most corrupted, can make known unto us to lean to carnal Confidences, and sensible supports: but it is only the wisdom of the Lord that can make known unto us to trust in the Lord.  

Scripture-reasons.  Secondly, As for Scripture-reasons, I shall assign these two: Our Understandings unsanctified are foolishness with God, and Enmity against God: Therefore leaning unto them must needs hinder us from leaning unto Christ.  

1. It is foolishness with God.  1. The Unregenerate mind is foolishness as to the apprehending of this Mystery of leaning upon the Lord Jesus. Amongst the Highest improvers of the Vnrenewed Intellectuals, we read of many enquiring after their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or felicity, and upon inquiry, one saith in one thing, another in another, the best of them say, that virtue is the way to that felicity; which yet they define not according to the Scripture-notion of it, or as identical with divine graces: but an Habit inherent in ourselves, the feeds whereof are from ourselves also, and the springing and fructifying and Maturity of the fruits from our own studious improvement of what is in us; And who amongst the wisest of them ever pointed at a Jesus, as did that Heaven-taught John Baptist. Io. 1.9. Behold the Lamb of God that taketh away the sins of the World. Nay, how was it possible they should so do? When Scripture saith expressly, that the Lord hath hid the mysteries of the Kingdom of Heaven from the wise, and prudent of the World, as Mat. 11.25. and as expressly, that this is one of the great Mysteries of Godliness, that Christ should be believed on in the world. 1 Tim. 3.16. that is, that any soul should lean for salvation to the righteousness of another. 1 Cor. 2.14. The natural man receives not the things of the spirit of God, for they are foolishness unto him. 1 Cor. 3.19. Even as the wisdom of this world is foolishness with God. As the Lord knows thy leaning to the Counsels of thine own heart to be very foolishness: So dost thou naturally think leaning to the Lords Counsel concerning Christ to be very foolishness. What's that to me? (saith thy reason) how good another is, what can I be the better? Or how is it possible that the dying of one man (above sixteen hundred years ago) shall save so many as expect salvation by it now? And thus do poor hearts often reason themselves from trusting in Christ. Ah! how witty was the woman of Samaria in cavilling against Christ. joh. 4.11.12.15. Her wit had almost fooled her for ever; and (as we speak of some that they will save their jest though they lose their friend) this over-wise woman had in making her jests almost unhappily lost her Saviour, but Christ would not so lose her.  
Secondly, 
2. Enmity against God.  Our Unregenerate or carnal mind it's not only foolishness, and so not able to receive the things of God, but also Enmity against God, Rom. 8.7. therefore saith Paul, is it not subject to the Law of God, neither can it be. Now what is the great Gospel-Law? why, This is his Commandment that we should believe on the Lord Jesus, 1 Joh. 3, 23. To this Commandment the Carnal mind neither is, nor can be subject: Lean upon the Lord Jesus. Tell me what say your Carnal minds unto this Commandment? It is obvious to every observant eye, that there is not any Commandment of the Law that is more repugnant to Carnal reason, than this Law of the Gospel, and Carnal reason unto it. Aristotle, and the other heathen Philosophers could hit upon an Ens entium, a being of beings, and that was somewhat like the first Commandment: and upon a Deus est colendus, and that is somewhat like the second Command: They also could account vows and oaths sacred, etc. and that was something like the third Commandment; they had some superstitious feasts in semblance of the fourth, and as for the second Table of Commandments, Honour Parents, kill not, whore not, steal not, lie not, they could all with open mouth declaim in that Language, and as for Covetousness much could they inveigh against it; although the more spiritual part of there was too sublime for them: But as for this Commandment they were so far from finding it out themselves, and the best of them despisingly called the Christians Credentes; as if their faith were their absurdity, whereas God calls all such unreasonable or absurd that have not Faith. 2 Thes. 3.2. And thus they made a mock at Jesus, and that was the very Object of their despiteful and Opprobrious Opposition, which we know to be the only way of our salvation, viz. Leaning upon the Beloved. Thus their Wisdom made them mockers, and their mocking made their Bonds of unbelief so strong (as God threatneth, Isa. 28.22.) that nothing was found a more very Enemy to primitive Christianity, than that self-taught Reason, and Heathenish Philosophy. So than it is not only the foolishness of our heats, but the wisdom of our hearts also that flies in the very face of gospel-truth, and cries out as Joh. 3.4. How can these things be? Therefore the spirit saith not, that the World through foolishness knew not God: But after that the World through wisdom knew not God, it pleased God that by the foolishness of preaching, to save them that believe. 1 Cor. 1.21. Whence it is evident, that as there is nothing that sets itself more directly against the Knowledge of Christ then the Carnal, Worldly, Natural man's wisdom: so neither doth that wisdom oppose any thing more than believing in Christ, and therefore it accounts the preaching of faith foolishness. What (saith Carnal Reason) will you take hold on the Lord with unwashed hands? stay, stay, till your hands be cleansed, and then 'tis more likely that Christ will suffer you to lean upon him. Yea, but what can purify the heart but faith. And I will lean upon Christ, not because I am holy and like him: but that I may be holy and pure as he is pure; and believe, and rest upon him, that I may be sanctified by him, such should the language of faith be.   

CHAP. XXII. Containeth next the danger of leaning to our own 

Wills.  
Righteousness.  
Long-lives.    

Self-Will.  SEcond leaning to our Carnal Wills must needs hinder us from leaning upon the Lord Jesus. See Isa. 30.15. The Lord the holy One of Israel said, In returning and Rest you shall be saved this is the voice of God's spirit to them: but what's the frame of their spirits towards him?) But ye would not, But ye said no, but we will do so and so, ver. 16. They cast aside the stay that the Lord tenders them, and this is the Reason, they lean to their own Wills. Thus did those Brethren in iniquity, Simeon and Levi; they had no advice from their Father, or Word from the Lord to lean unto in that Cruelty, but saith the text, Gen. 49.6. In their self-Will they digged down a Wall. Now it must needs be that leaning to our own wills must hinder from leaning upon Christ upon a twofold account.  

2. Evid. 1. Because the self-will leans unto the dictates of self-reason.  First, Suppose the truth of the former, viz. that leaning upon our selfwisdom is an hindrance, and you must conclude this also; Because the Will doth necessarily lean to what the Counsel of the understanding leads it to. So that whatever carnal reason represents to the Will as fit to be Confided in, be it Sin or Self, or Satan, or the World, that the Will cleaves unto: So that if the light that be in thee be darkness, if the very understanding be a blind guide, what shall keep up the blind Will from falling into the ditch? Lean not to thine own Understanding: Now how do we lean to the Understanding, but by the Will? When Eve perceived this, and that of the forbidden tree, than she desires it to make her wise. Gen. 3.6. her Reason leave upon the Serpent's Counsel, and her desire hangs upon the dictates of her reason: if the Intellect did not say to the Will, that stolen waters are the sweetest, the Robber would never have so much Will to steal, and so little to live by labour. If the Worldling did not think it better to gather treasure to himself, he would be richer towards God. In all cases where the Will closeth, the Understanding (I judge) approveth either, that it is good (though it be evil) or at least (as we say pro hic & nunc) good for thee at this time, thus Abraham thought a lie was a good shift (although he knew in itself it was evil) to save his life; ad the Lord saith, Isa. 5.20. That they call evil good, and good evil, and put bitter for sweet, and sweet for bitter: wherein I suppose he relates to the acts of the Will closing with this, and refusing that, accepting this as good and sweet, and rejecting that as Evil and bitter: and the reason is that in the middle of the Verse, viz. they put light for darkness, and darkness for light; which must be judged the act of the Understanding. When the dark and corrupt Reason mistakes an Evil, and calls it good (as nothing is more frequent with the unconverted) then the Will follows it, though it be Evil, and closeth with it, as if it were good. Therefore leaning to self-will cannot but be as very an Obstruction to this leaning upon the Lord, as leaning to thy own understanding before spoken of: because it is the self same hindrance only improved to a farther height, and strengthened by a farther Act of the soul exerted by self-Will in pursuance of selfwisdom. And  
Secondly, As the Will leans to the corrupt dictates of the Understanding, 
2. Because the whole man leans to the choice of the Will.  so the whole man leans to the choice of the Will; At first the Man would do so and so, because his judgement (such as it was) advised him to do so and so, but now he will do it, because he will. And here the man holds, and resolves to stay by it. Now who sees not how directly this opposeth our leaning upon the Lord? for when we should revolve our Wills, yea, our whole souls and affairs into the Lords will ultimately, and acquiesce there; we revolve all into our own, and thus whilst we will flee upon horses (as Isa. 30.16.) and ride upon the swift: and will die (as Ezek. 18.31.) and will not come to Christ, that we might have life (as joh. 5.) 40. and all because we will, and will not, we will swear, because we will swear: and will be drunk, because we will be drunk, and will pass away our precious time in wantonness, sport, and vanity; because we will do so: and will not take pains to hear the word, or sanctify the Lords day; or pray with fervency, or watch our own hearts with diligence, because we will not. We make our wills our Gods, and no wonder, (then that they are our leaning stocks) and therefore saith the Scripture, 1 Sam. 15.23. Stubbornness is Idolatry. What can the high and holy one say more than this? (nay, some have dared to question whether he can say so much I will have mercy because I will have mercy, and I will not have mercy on an Esau, because I will not; as God seems clearly to speak, Rom. 9.18. Take heed of stubbornness, you sinners, lest herein the Great God condemn you as as Idolaters.  

3. self-righteousness.  Thirdly, Leaning to self-righteousness cannot but hinder our leaning upon the Beloved. He that hath said, Be not overmuch wise, hath also said, Be not overmuch Righteous. 'Tis spoken of a wisdom and righteousness by which thou destroyest thyself, Eccl. 7.16. therefore 'tis selfwisdom and self-righteousness. That of Christ's is notable to this purpose, Luk. 18.8. When he cometh, shall he find faith on the earth? though this may be diversely rendered, yet sure if it bear respect to that which follows, the Explication of faith in this place is according to this present truth. Why? what is that which shall hinder faith? It follows ver. 9 He spoke immediately a parable unto certain, that trusted in themselves, that they were righteous; When he cometh; he shall find on the Earth so many trusting in themselves, that they are Righteous, that he shall find but few trusting in the Lord, that they may be Righteous: He shall find so much selfconfidence on the Earth, that he shall find little faith on the Earth. The more of the former, the less of the later. For this leaning to self-righteousness keeps the soul ignorant of at a distance from, yea, in open hostility against the righteousness of Christ.  
For the first, 
As being 1. Ignorant of Christ's righteousness.  self-righteousness keeps the soul ignorant of Christ's Righteousness. Rom. 10.3. They were ignorant of God's Righteousness, and did establish their own Righteousness, these are linked together, I have seen some Country youth (that never was in any Populous and Gentile City or Town) tricked up with a new suit of , and a few gay Ribbons; None in the Parish so gay as he, and he not using to go out of the Town, hath thought that one could not be more spruce than himself: His own spruceness hath kept him ignorant of the transcendent Riches and splendour of Raiment in other places, which when once he comes to see, he is easily convinced that he knew not what belonged to good  before. So the self-righteous; they are so fine in themselves, their duties, their gifts, and especially in their holyday-'parrell, their Temple-prayers, and Lordsday Duties and thanksgiving-day alms in the corners of the streets; and with the sound of the Trumpet, that they know not what belongs to a righteousness to make it up more complete. And reciprocally the more they are ignorant of God's Righteousness, the more they establish their own: and the more they, establish their own, the more ignorant they are of the Righteousness of God. Ah! but when they are once come to Jerusalem, the City of the living God, the place of Concourse, unto holy Saints and glorious Angels, never did they see the thousandth part of that disproportion between the glittering of a tinsel Ribbon, and the sparkling of a Diamond in a set of Gold, which they now behold betwixt self-righteousness and the righteousness of the Saints which is by Jesus Christ.  
Secondly, If self-righteousness be near meeting with Christ's, if it be possible it will shun it. Never was Copper more afraid to be compared with pure Gold, 
2. Shunning Christ's.  which when it was alone might go for Gold, than self-righteousness to be compared with Christ's. Oh! what a difficult work was it for John to get the Pharisees to the righteousness of Christ. 'Twas much more easy (which would seem strange) to get the unclean harlots, and unrighteous Publicans to come to Christ's righteousness, that had none of their own, than the Pharisees that had one already, Saith Christ to the Pharisees, Mat. 21.32. John came to you in the way of righteousness, and you believed him not, but the harlots and Publicans believed him.  
Thirdly, If self-righteousness must needs meet with Christ's, 
3. Warring against Christ's.  as long as it is able to stand, it will be sure to fight for it. Rom. 10.3. they establish their own righteousness, and have not submitted to the righteousness of God. I know not any Engine or weapon that moral, and civil, especially formal ones war more against Christ by, than this self-righteousness. When the strong man armed keeps his Palace, he is the stronger for this that his goods are in peace. Luk. 11.21. What peace so long as his spiritual whoredoms remain? Why? yes. A self-peace spun out of the bowels of self-righteousness: as true righteousness is the ground of real peace, so is counterfeit-righteousness of false peace: and this peace is that which arms Satan to keep garrison in the soul. Therefore the Lord yokes trusting in self-righteousness, with committing iniquity Ezek. 33.13.  

4. Leaning to our own lives.  Lastly, Leaning to the length of our own lives will be exceeding ready to hinder us from leaning upon the Beloved. You heard Jacob had a staff to lean upon in his dying hour: and souls that prepare for, or seriously, and frequently remember death will get a Christ to lean upon in that hour. But while you read in one scripture of some that put the evil day far from them (as Amos 6.3.) 'tis not wonder that you read in others, that some there are that say unto God, Depart from us (as Job 21.14.) or that Christ should come to his own (according to the flesh) and they not receive him, (as Joh. 1.11. You have a notable passage, Isa. 57.10. Thou hast found thy life of thine hand, therefore thou hast not grieved. Men find their lives in their own hands, therefore they have not repent; [therefore] Though all our Times are always in God's hand, yet vain men ordinarily think they are in their own hands; as in time of health and prosperity, etc. but now in sickness they foolishly think (yet is there something in it) that their lives are in the Physician's hand, if he (through inconsiderateness or haste) mistake a glass, or a Galley-pot they may die for it: Oh! now they are grieved, how glad would they now be, that they had but a firm hold upon the Lord Jesus? So I have seen at Sea, when the vainest of our company have been convicted by a storm, that ours lives were in God's hand, and not in our own: When our tackle have been loosed, and we could not well strengthen the Mast; oh! how fain would we all of us then have had an Interest in this Beloved, and hope in this Christ as the Anchor of our souls, when we could not cast anchor with our ships; to have a Master to lean upon, When our Mast reeled, and we staggered like drunken men, and were ready to sink in the deep Waters. Oh! What crying out with Peter; Master! save us we perish; Lord Jesus, We sink, we sink, we are at our wits ends, Lord save us. But as soon as we were safe on shore again, though our lives were new given us even for a prey; yet then fell we to our former course of sin, selfconfidence, and vain conversation, having small care of faith, or holiness; Christ is now little beloved, little believed: little thought upon, little leaned upon. Thus whilst we lean upon any thing of SELF, there is little leaning to this beloved. All this have I spoken to you for the self same end that those sad providences spoke to Paul and his companions. 2 Cor. 1.9. That you might not trust in yourselves, but in God. Trusting to self, and trusting to God, leaning upon self, and leaning upon the Beloved are as very Opposites as light and darkness, as Hell and Heaven: and the Apostles argument is very clear, that the Lord one way or other must quite remove us from the former, before we come to the later.  

Therefore lean not to Self.  By this time (I hope) I have spared myself a labour, as to any set opposition of such Considerations as might dissuade you from leaning on yourselves: having not been able to convince you that men do so, without conviction also of the Vanity and Foolishness of all that do so. Well might the wise man say, as Pro. 28.26. He that trusteth in his own heart (that is, he that leans to self-wit, self-will, etc.) is a fool. So say I, he that trusteth in his own Righteousness, or length of days, or anything of his own is a fool.  

Understandings.  Souls consider, how foolish and unwise a thing it is to lean to your own (natural, carnal, unrenewed) Understandings, which are both foolishness with, and Enmity against the Lord: What needs more weight of argument to dissuade you?  

Wills.  Consider, how desperate a thing it is to lean to your own unsanctified and unregenerate Wills, which you have seen by scripture-light to be both Rebellion against the Lord, and Idolatry in the account of the Lord; and require, when you have seriously weighed these, more forcing dissuasives, if you can.  

Righteousness.  Consider how dangerous a thing it is to lean to your own Righteousness; which is ever found a stranger to a Runaway from, and a Rebel against the only saving Righteousness of the Lord Jesus.  

Lives.  Consider how vain a thing it is, to lean to your lives, and so not unto the Lord, which are at all times (as you are forced to confess at some times) (not in your hands, but) in the hands of the Lord. In this the Bell in your steeple spares me a labour in turning over the Bible in mine hand. God proves this to your Ears, to your Eyes, to your hearts, in your Husbands, Wives, Children, dearest Relations, sometimes every other day to one of you or other; and God might have proved it upon you unto them, as he hath done upon them unto you; and who of us knows whom of us the Lord will make the next proof hereof unto the rest of us, or how soon? our life is our lease, our body our house: If you lean to this house, it shall not stand, Job 8.15. Therefore if any of us have been staved off from leaning upon this Beloved, by leaning upon ourselves, or any thing of our own: oh! do no more so wickedly.   

CHAP. XXIII. Contains dissuasives from leaning upon sin or Satan:  
I shall only speak three other words, to beat off your elbows from those three other leaning-stocks, viz Sin, Satan, and the World; and then I shall by the help of my Lord, as the close of the discourse, show you the excellent advantage of leaning upon Christ.  
First, Lean not to sin. This is the veriest vanity, 
Lean not to sin. For 1. This is the veriest vanity.  and it will be the veriest vexation of Spirit.  
First, This is the ureiest vanity. If you do but believe scripture, you may easily be induced to believe this. What better terms doth scripture bestow upon sin, than such as these, a vain show, or shadow, a deceit, a lie, or make the most of it, and it is but a Cobweb. Now if you will but take the Spirit of God to bear a true testimony under these terms unto your sins, then how vain a thing is it to lean unto them, even yourselves being Judges?  

Because 1. Sin a lie.  First, He that leans to a known sin (if the Bible be true) leans undoubtedly to a known lie. If the Crutch in his right hand be a sin, let Isaiah speak whether the Crutch in his right hand be not a lie, Isai. 44.20. They that follow after sin, follow after leasing; and they that hold fast sin, hold fast deceit, Jer. 8.5. And therefore 'tis not strange that they that do so, should be therefore branded to love vanity, Psal. 4.2. What fool so foolish, as to trust a known liar, especially in a known lie? And yet alas! what sinner is there more wise? Wilt thou lean upon that which is not, but only seems to be? Sin is not good, sin can bring no good. Sin is not really pleasurable, it is not truly profitable, when it seems to be such, it is not such, but doth lie: In this case thou must either put the lie upon the Scripture or upon Sin; I believe thou darest not do the former, and therefore why is it that thou wilt not do the latter. Or  

2ly, At most 'tis but a Spider's web.  Secondly, If sin have any being at all, make the best of it, it is but as a Spider's web. A poor thing, you'll say, for an House to lean upon, when all its support is in very deed, by leaning on the House: Take but down the House, and you need not take down the Cobweb. My Brethren, if Scripture be true, than the very best head that sinners can bring their work unto, is but the spinning of a Spider's web, a poor thing, you'll say, and a very vanity for the soul, which should be an house for God to dwell in, to lean upon, and yet read, Isai. 59.4, 5. They trust in vanity (there's my charge against sinners) they speak lies, conceiving mischief, and bring forth iniquity: they spin Spiders webs, there's the proof. Would not he be accounted a foolish one, that would not yield to the taking down of a Cobweb, for fear lest his House should fall? And what shall we account of foolish sinners, that think that if their souls be but swept, and their sins; their Spider's webs but taken down, that then they shall fall also, and that their Reformation would be their ruin? Miserable madness! why, Sin is not the House, and thy Soul the Cobweb; but thy Soul is the House, and sin the Spider's web. Thy soul hath not its dependence, being, and subsistence upon sin, but sin hath its dependence by hanging upon thy soul. It's sad that so many cleanly and houswisely for the world, that cannot endure Spider or Cobweb in their Houses, should to freely suffer both in their hearts, and think that they go about to undo them, that would sweep them down. Oh! down with Spider, and Web, and All; down with Satan and Sin too, and instead of danger, i'll warrant thee decency, and that thy soul shall become a Temple for the Holy Ghost to dwell in. But if thou wilt still conceit that thou canst not be, or subsist without thy sin, when in very deed it is thy sin that cannot be, or subsist without thee, know from the mouth of the Lord, Job 8.14. That thy hope shall be cut off, because thy trust is a Spider's web.  
Secondly, 
2ly, This will be the veriest vexation of Spirit. 1. If this Reed bear not up the hand, it will pierce the hand.  This will be the veriest vexation of spirit which will easily appear in these several particulars.  
1. Sin is not of an indifferent nature. If it cannot profit thee to lean upon it, it will be sure to prejudice thee. This is that very Egyptian Reed, 2 King, 18.21. That staff of Egypt, whereon if a man lean, it will not only break, and so shrink from under his hand, but it will go into his hand, and pierce it thorough. Oh! what is that which leaves the deepest marks behind it in wounded Consciences and distressed Spirits, but this, or the like? I have sinned, and trusted in my wickedness, and strengthened myself in my sin. When a man flees the judgements of the Lord, and leans to his sin, until the guilt and horror thereof meet him, he is compared to a man fleeing from a Lion, and going into the House, 
2ly, The harder you lean upon sin, the heavier it will lie upon you.  and leaning his hand on the wall, and a Serpent bites him, Amos 5.19.  
2ly, The harder you lean upon sin now, the heavier will sin lie upon you another day. What is observed of the Irish Nations Genius, that while they are Underlings, they are fair and flattering, but ever plotting for the Mastery, and the more they are trusted, or leaned unto, the more easily they attain it, but their little fingers are as others loins, when they have gotten the upper hand of those, that by leaning to them, were prevailed upon by them; this may be verily said of sin, the more you adventure to lean upon it, the harder it will be sure to lie upon you.  
1. In the Commanding power: sin will not long be a servant, when once you come to trust it: Sin promised to be your servant at the first, but you must be its slaves afterwards. Though sin will be daily offering its service (such as it is) to the Saints, as I remember the Irish used to do to the English, before their massacre in the late Rebellion; yet the way to keep it from Mastery, is to keep from trusting it. If once you be deceived (so fare as to trust it, for than I am said to be deceive, when I leaned or trusted to a man, and found him not according to my trust reposed in him) I say, if once you be thus deceived by sin, sin will be servant no longer, but you shall be presently found serving divers lusts and pleasures, Tit. 3.3.  
2ly, In the condemning power of it. Sirs, The more you put stress upon sin now, the more weight of horror, and guilt, and condemnation sin will be sure to lay upon you afterwards. You will find Scripture more express to this pupose, than you willingly would have it. I shall give you but one proof, and think that enough, Isai. 30.12.13. Thus saith the holy One of Israel, because you trust in perverseness, and stay thereupon, therefore this iniquity shall be as a breach ready to fall, swelling out in an high wall, whose breaking comes suddenly at an instant. Your sin will not always be your Underling; but if you make it your wall, and lean upon it, and stay thereupon, it will quickly get above your head, and grow higher than you; and the more you lean, the sooner it will swell; and the harder you lean, the heavier it will fall upon your heads; you shall not need to call to Mountains to fall upon you, this high wall of your own building, and whereunto you trusted, will be weight enough upon your Consciences, and vexation enough unto your spirits.  
3ly, Lean on sin, and look that God should leave you; 
3ly, Lean on sin, and God will leave you.  he that trusts in sin, hath a God on this side God, he makes sin his God, and then (as Hos. 10.3. What should a King do unto us? so) what should God do unto him? What will he do? why he tells you, Hos. 4.17. Ephraim is joined unto Idols, let him alone. When men are joined to sin, that is, hold sin as hard, as sin holds them, and stick unto sin as close as sin sticks unto them: God will say, (and they had as good he should say any thing) let such a soul alone.  
Lastly, Though God leave thee for the present, 
4ly, The harder you press upon sin, the harder will God press upon you.  yet will he lean the harder upon thee another day, the harder thou leanest upon sin now. What a dreadful passage is that, Job 27.20, 22. Terrors shall take hold upon him, for God shall cast upon him, and not spare, though he would fain fly out of his hand. You have this dreadful judgement annexed to this sad sin, Jer. 13.35. This is thy lot, the portion of thy measures from me, saith the Lord, because thou hast forgotten me, and trusted in falsehood: this is thy lot from me. Oh! that's a kill word: It's usually the lot of Saints to suffer from the World, and to have all the loads laid on them, that wicked men can lay; yea, sometimes 'tis their lot to lie under all the loads that they can possibly lay upon themselves, and their own Consciences can press them down withal, but all this is little to the other; for all this while there is a God to take off their loads from them. But now when God shall say, this is thy lot from me, and I will lay much weight upon thee, because thou didst trust in falsehood, and lay as much weight upon thy sin as possibly thou couldst; and I the Lord will press hard upon thee with mine own hand of wrath, and will not spare, because thou didst lean hard upon thy sin, and sparedst not; Heaven and Earth stand astonished, and tremble, O Hell! at the Easeless, Endless, and Remediless vexation that will surprise that Spirit.  

Lean not to Satan. 1. He is a known liar.  2ly, Lean not to Satan; for  
1. If Sin be the web, Satan is the Spider. If Sin be the lie, Satan's the liar; and which of these is to be leaned unto? As for Satan, he was a liar from the beginning, he hath continued a liar, ever since; he got his Kingdom by lying, he continues it by lying; he manageth his whole Oeconomy, and family-dispensations by lying, and therefore he is called the Father of it, Jo. 8.44. And is this thy Counsellor? thy friend, thy bosom-friend? Is this he that so many of the world lean unto? Alas! the foolishness of the children of men, or madness rather of the children of the Devil! alas, the frequent bewitchednesse of the children of God  

2ly. A sworn enemy.  Secondly, Satan is not only a known liar, but he is also thy sworn Enemy; therefore what madness is it, for thy soul to lean to him? Will a man consult with his Enemy (whose plot it is to take away his life, or his estate) how he may do to save them? Or will he (which is much more) lean to his Enemy's counsel, if he should entertain a discourse with him? What is said of the Unicorn, Job 39.11. Wilt thou trust him, because his strength is great? I may much more say so to thy soul concerning Satan. Are we ever the more confident in our Adversaries, because they are the more potent? Strength is the only thing in Satan, which might induce thee to lean unto those Principalities and Powers; yea, but that strength is in an Enemies keeping; and therefore there's less reason for trusting him. Or dost thou think that he will lay down his Enmity, because he takes up a flattery? Let the wise Man counsel thee, Prov. 26.24, 25. He that hateth dissembleth with his lips, and layeth up deceit within him: when he speaketh fair, believe him not, for there are seven abominations in his heart.  
Thirdly, You say of knavish Customers, 
3ly, The more you lean to him, the more he will press upon you.  the more you trust them, the more they trouble you; and the more they have of your Confidence, the more you have of their Company; the way to be rid of them, is to give them no Credit, neither to trust to their Promises, nor to their Payments: I am sure it is, and will be thus with Satan. Oh! how he loves to trade where he may be trusted! you complain, Satan's always troubling you, and who can help it? you are always trusting him: Trust him less, and he will trouble you less. In this sort resist him, and in that sort he will flee from you, Jam, 4.7.  
Lastly, Lean unto Satan, and farewell all confederacy and correspondence with the Lord. They say, 
4ly, Lean to him, and God will leave you.  if our State will lean to the Portugal, they must break with the Spaniard, for these are absolute Enemies. I am sure, if you lean to Satan, God will break with you; for there's no reconciling Christ and Belial. Thus resting on the Lord, and covenanting with Hell, are made terms of fullest opposition, Isai. 28.12, 15.   

CHAP. XXIV. dissuasives from leaning upon the World amplified.  

Lean not to the world.  THirdly, lean not to the World: Or as the Apostles rule is, where he speaks of the highest of fleshly things, Phil. 3.3. Have no confidence in the flesh.  

1. Not to the world's promises.  First, Lean not to the World's promises; be they never so specious, yet are they but like Satan's to Christ, when he shown him the glory of the World, altogether deceitful and treacherous; All these will I give thee; or to our Parents, you shall be as Gods. What more could be promised? but though the second Adam was wiser than to be deceived, yet is the first Adam, yea, and all his posterity a sad and sufficient proof of the slender performance. Much after the same sort doth the World pay what it promiseth. Therefore as Job 15.31. Let not him that is deceived trust in Vanity, for Vanity shall be his recompense. Have you not often found this to be true of the World, you very Men of the World? Is not an high degree in the world a lie, even as a low degree is vanity? Read Psal. 62.9. Yea, let great Ones read their own Experiences, in such, or such a place of worldly profit, or power, etc. (Who were fairly promised much in it, before they had it) and then tell me.  

Nor performances.  2ly, The World's performances are no more to be trusted then its promise. Lean no more unto what the World can do, then unto what the World can say.  

1. Not to what the men of the world can do.  First, Lean not to the Men of the World. Jer. 17.5. Cursed be the man that trusteth in man, or maketh flesh his Arm.  
2ly. Lean not to the Things of the World. 
2. Nor the things of the world.  Charge them that be rich in this world, that they trust not in riches. 1 Tim. 6.17.  
True may you say, men are not to be leaned to, in whom we have no interest, but such a man is my friend, my Brother. But trust not in a friend. Mic. 7.5. And again men will think small friends, small forces are not much to be confided in: Small means, they that have them may live to waste them, and too die beggars notwithstanding them. But think men if our friends, or our Armies were so great, or our Navies so strong, or our Estates so many Thousands, and that an Annuity, then might I trust and that with boldness unto these things. Therefore I will go over again.  
First, Lean not to the men of the World, 
Not the great men of the world.  no not to the Ablest, the Strongest, the Greatest that is in the World. Isa. 31.1. Woe be to them, That stay on horses, and trust in Chariots, because they are many, and in Horsemen, because they are very strong, Psal. 146.3. Put not your trust in Princes, nor in the Son of man, in whom there is no help. It is better to trust in the Lord then to put confidence in man. Psa. 118.8. That you'll quickly grant. Yea, but it follwes. ver. 9 It is better to trust in the Lord, then to put confidence in Princes.  
Secondly, Lean not to the things of the Word: 
Nor great things of the world.  No not to the greatest, to the fullest, to the certainest enjoyment of these things. Trust not in Riches, boast not of them; lean not to them, no, not to the multitude of your Riches. Psa. 49.6. If riches increase, set not your hearts upon them. Isa. 62.10. That is, lean not unto them, for though we ought not to set our loves upon them, and that may be there forbidden; yet I believe the special meaning is, that we should not repose the trust of our hearts in them, which I gather both from what goes before both in the eighth and ninth Verses, Trust in him at all times; why so? why? Men of high degree are a lie: therefore if riches increase, set not your hearts upon them: as also from what follows after ver. 11. This God hath spoken, twice have I heard it, That power belongs only to God. Therefore set not your hearts on riches; the Increase whereof hath no power to support you. And yet wherewithal shall I dissuade you, worldlings, from leaning to the World? Consider, there is but little in all the World for your support, should you lean upon it. And that little strength that these Reeds have, will upon your leaning be sure to break in pieces, and then what were thy Crutches before, shall then become thy firebrands. 
dissuasives. 1. There is but little in the things or men of the world to support for.   
First, There is but little in Worldly things to be leaned unto, which may easily appear under these Considerations. They are unsuitable, uncertain unsatisfactory, unserviceable supports to thy poor soul.  

1. They are unsuitable supports.  First, Unsuitable: The actings of the soul which I here call leaning, are the Outgoings of a spiritual substance, therefore how improper an Object are Carnal things? How unapt a leaning stock is a fleshly Arm for a spiritual hand? God saith, that he spoke like a fool, that said, Soul take thine ease, or rest O soul, for I have laid up much goods. Luk. 12.19, 20. If he had said, here's a table to refresh my body, here's a bed to refresh my bones, it had not been such height of folly; But soul, take thine ease! this was the foolishness, and perhaps is thine. David was wiser than so, Psa. 141.8. O God, the Lord, in thee do I trust, leave not my soul destitute. Whatever of these things thou trustest to, yea, whomsoever of these Persons; yet may thy soul be destitute for all them; the Lord is only my support, let thy soul sing; for Isa. 49.6, 7, 8. They that trust in their Wealth, and boast in the multitude of their Riches, none of them can by any means redeem his Brother, nor, give to God a Ransom for him; for the Redemption of the soul is precious, and ceaseth for ever. Meat may support the outward man, Money the outward Estate, Physic may repair the strength of the Body; but the soul is out of the reach of these things.  
Secondly, Uncertain. Such are the things of the world, 
2. Uncertain.  therefore not to be leaned unto. 1 Tim. 6.17. Trust not in uncertain riches. Such are the men of the World. Psa. 73.18. Surely thou didst set them in slippery places. Certainly they are in uncertain places: slippery places; their heads are a lost to day, their heels as high as their heads to morrow. They are great men, and thy great friends, and thou leanest confidently on them great things, and perhaps they intent thee so; but between the writing of the Will and the subscription, between the draught of the Commission, and setting of the Seal, he is snatch away, and thou remainest as thou wast. Psa. 136.3, 4. Put not your trust in Princes, nor in the Son of man, in whom is no help. How comes that? Why? his breath goeth forth, he returneth to his Earth, in that very day his thoughts perish. But as for the beloved, lean on him; for as he was, so he abides, and so shall he abide for ever. So Psa. 18.2. The Lord is my Rock, in whom I will trust, the Lord is my high Tower. A strong guard you will say both in Front and Rear, a Rock before, an high Tower behind, and his confidence comes marching in the middle. Among all things made by the Art of man, nothing is more durable, certain, stable, than a Tower of Defence. Among all things (visible) made by the hand of God himself, nothing more abiding, steadfast, and unmoveable than a Rock. God is as both; therefore will David lean upon him: here's an unmoveable support, a sit leaning-stock for an immortal soul.  
Thirdly, Unsatisfactory. 
3. Unsatisfactory.  They that labour for Carnal, or for wicked things lay out their labour for that which satisfieth not. Isa. 55.2. and therefore they that lean upon them, shall never have any satisfying support from them. Which of you are more satisfied with your thousands then you were, when you were worth but hundreds? who of you saith, I have enough to sit down upon, and to rest fully contented with? A Saint may say to another, as Jacob, Gen. 33.11. I have enough my Brother, yea, I have all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I have the beloved, who filleth all in al. Eph. 1.23. but who besides the Saint can say so? Those of you that have much goods wax unwearied in getting more, and they that have great Estates in getting greater, and they that have good friends (as to worldly account) in procuring better, yea, they tyre themselves on their beds of rest whereon they lean; and this their way is their folly, and yet their posterity approves their say.  

4. Unserviceable.  Fourthly, And lastly, Unserviceable. When is it that we say such a thing would do us a great deal of service, but when we have most need of it? And if so, Then are the men and the things of the World unserviceable supports to the poor soul. As for worldly men, Isa. 49.7. None of them can by any means redeem his Brother, etc. And as for worldly things, when we have most need, have they least help; for Riches profit not in the day of wrath, (but Righteousness delivers from death) Pro. 11.4. In days of health, & peace and prosperity, when thou art able to help thyself & friends, thou hast many that are willing to help thee: then Riches will proffer their service to thee; But when you shall be under the greatest want of help; Then comes that cutting Question to be stated against thee. Luk. 12.20. then whose shall those things be? That is, if they were thine before, they shall not now be thine, when thou most needest some support. But lean unto the Lord, who is a present help in the time of trouble, yea, a very present help, therefore let him be thy present refuge, and thy very strength, as Psa. 46.1. Remember thine own Experiences, and trust in him, yea, what thy Fathers have said unto thee. Psa. 22.4, 5. Our Fathers trusted in thee, they trusted, 
2. Leaning on them will break their shoulders, and so they will lose the little strength they would otherwise have.  and thou didst deliver them. They cried unto thee, and were delivered, they trusted in thee, and were not confounded.  
Secondly, That proportion of strength that the Lord hath given unto any Creature to serve thee, thou takest the most certain and ready course to despoil it off, if thou designest that it should support thee. The Lord intended that these should (in their degree) be thy comforts, but never that they should be thy Confidences. jer. 48.7. Because thou trustedst in thy works, and Treasures, thou shalt be taken, and the shall go into Captivity. You may use them, and still hold them, but if you trust in them, you sink them. Of all things nothing is more serviceable to man then Bread and Water; yet if you make bread the staff of your life, and do not make God the staff of your Bread, the Lord threatens, as Isa. 3.1. That he will take away the stay, and the staff, the whole stay of bread, and the whole stay of water. He doth not say, he will take away the bread and water, but the stay of them; which he may do, though he leave them with you. You may eat as Pharoahs' lean kine the fat, and yet be never the more nourished, until you come to know that Man lives not by bread alone, but by the word that proceeds out of the mouth of the Lord. Mat. 4.4. 
Note.  Sirs of all things that I know in the World, I know none so heavy and weighty as sin, and faith. Sin is such a weight that would sink the whole Creation to hell and ruin, did not God as well as Man undertake to bear the burden of it. Faith is such a weight, that if it be not objected upon the Creator, it can not but sink the most Potent Creature. What is it that hath sunk so many Popular men, and Eminent instruments in the Commonwealth, but that they have been the Common confidence? Lean upon Parliaments, Armies, or Navies; though the best accomplished, and most hopeful in the World, and you presently break their shoulders. There's not a readier way in the World to sink the Minister in his abilities, gifts, or success; yea, to sink his life also into the grave, then to lean upon him. Set thine heart upon thy wife, thy friend, thy child, if thou wouldst fain love them to death, and kill them with kindness. If thou hast a desire to break thine Estate to pieces, than set thine heart upon thy Riches. This I have found, and search thou it, and know it for thy good, That I have never been so near the grant, or continuance of any of these enjoments, as when the Lord hath brought mine heart to a kind (I say not of listlesse careless, but) of yielding indifferency: Lean thou not upon any of these things which are but Reeds, lest the harder thou hold, the sooner they break, and the heavier thy fall be. I have seen an heavy lad slide lightly over an Ice, when a less weight hath broken it by pressing hard upon it. Worldly places (as you heard) are slippery, or Icy places, and therefore take the Apostles Counsel. 1 Cor. 7.29, 30. Let those that have wives, be as if they had none, and those that buy as if they possessed not, and they that use the world as not abusing it; for the fashion of this world passeth away.  

3. If you make them your Crutches God will make these Crurches your firebrands.  Thirdly, If you make them your Crutches, God will make these Crutches your firebrands. Isa. 30.3. The strength of Pharaoh shall be your shame, and the trust in the shadow of Egypt your Confusion. Because you have had and have trusted (for it is not the bare having that shall be thus punished) unto your own good things here, therefore shall you be tormented, Luk. 16.25. and your Gold and Silver shall eat your flesh as fire, Ja. 5.3. And that which you have called strong, and made your strength shall be as tow, and you the makers of it as a spark, and you shall both burn together, and none shall quench you. Isa. 1.31.  

Conclusion.  I have been the longer speaking to this last particular, because I find not only that this is the great sin of our times, but even of Gods own people. They dare not make Covenants plainly with hell; yet dare they confederate with Earth, and they that dare not lean to sinful supports, yet are they not so  of carnal Confidences. Even gracious Josiah leans to Garchemish, though he die for it. 2 Chron. 35. and good Asah relies on the King of Syria. 2 Chron. 16.7. rather than on the Lord, and in his his disease seeks, and trusts unto Physicians, rather than the Lord. ver. 12. But yet so far forth as the soul is Married unto the Lord: 'Tis a widow to the world: and so fare as it is a Widow indeed, it will be desolate (that is, as in a Wilderness in itself) and therefore trusting in the Lord, 1 Tim. 5.5.   

CHAP. XXV. Contains the improvement of the whole by way of Exhortation and Direction, how to improve Christ as the only Guide.  
ANd thus have I done with the Obstructions, Privative, and Positive, having endeavoured to hinder them from hindering leaning upon Christ.  
There remains but one Question, the Resolution whereof let it serve as the Application of the whole.  
The fifth and last Question is, 
5th. Quest. What advantage is to be had for lost sinners by leaning on Jesus Christ.   
What advantage a lost or bewildered sinner may attain (as to its spiritual Estate) by leaning on this beloved?  
Even as much as heart can wish. The soul that takes hold on Christ, takes hold on the Way: the soul that leans upon Christ▪ leans upon the Guide, that goes to God, and leans to Canaan, and therefore that soul shall never perish in the Wilderness.  
Now therefore for APPLICATION. 
Application.   
Is it so that sin is a Wilderness? that a sinful Estate is a bewildered Estate? that it is the souls great business, and only needful concernment, to come up from this Wilderness? and that there is no coming up, but by leaning upon the Lord Jesus? Oh! 

Exhortation.  
If Christ be a guide, to lean upon him.  
If Christ be a way, to walk in him.   then  
Let me plead with you, let me earnestly exhort you as you love your souls, and would not die in your sins; if Christ be a GUIDE, to lean upon Him, if Christ be a WAY, to walk in him.  
What sayest thou poor lost soul, that art lost indeed, lost in thyself, bewildered in thyself, undone in thyself, what wouldst thou have? what seek'st thou for? sayest thou; Oh! I would have a Guide, I seek a Way: Friend, God hath provided; behold both in one beloved. Lo this I have searched and found it, and so it is, hear thou, and know thou it for thy good.  


1. Christ is a Guide.  
1. Israel's guidances were all Types of Christ, as our Guide.   First, Christ is the Guide, take hold on him.  
1. Know, That all the Guidances that Israel had of old to lead them out of that their Wilderness, were but Types of Christ's spiritual guidance of lost souls out of the spiritual wilderness of sin.  
The principal guidances of the old Israel, were the Pillar of Cloud, the Angel, Moses, Aaron, and Josuah.  

1. The Cloud.  The Pillar of Cloud, you have historified in such language, as plainly enough speaks this guidance, and Christ in it, Exod. 13.20. You find Israel in the wilderness, and then it follows, verse 21. And the Lord (Christ) went before them by day in a pillar of Cloud (there's the Type) to lead (or guide) them in the way; this Pillar was to guide them (as the Pillar of fire to enlighten them.) This Cloud is brought down to Christ, as a figure of Gospel-Baptism into him, 1 Cor. 10.1. etc. Here they are said to be under the Cloud, and verse 2. they were baptised in the Cloud, The Cloud an Old-testament-type, and Baptism a New-testament-Ordinance, go together in this Text, to show that Christ and the Cloud went together in the other Text, and by the rule of proportion; as the Rock in the fourth verse, is said to be a spiritual Rock that followed them, and that Rock was Christ; so may I say, that that Cloud that went before them, was a spiritual Cloud, and that Cloud was Christ.  

2ly, The Angel.  Their next Guidance that I shall speak of, is the Angel, you have this mentioned and Christ in it, Exo. 23.20. Behold I send an Angel before thee to keep thee in the way, and to bring (or guide) thee to the place which I have prepared for thee. The language of the next words, (verse 21.) speaks this Angel to be Christ, being not to be attributed unto any mere Creature. Beware of him, and obey his voice, and provoke him not, for he will not pardon thine iniquities, for my name is in him. Therefore also is this Angel said to be their Saviour, and he that saved them (which was Christ alone) is said to be the Angel of God's presence, Isai. 63.9. This is the Angel that was in the Church in the Wilderness, who spoke to Moses on Mount Sina, and with our fathers, Act 7.38.  
Farther, That Moses and Aaron were their great Guides, 
3ly, Moses and Aaron.  is expressly averred, Psal. 77.20. He led his people through the Wilderness by the hand (or guidance) of Moses and Aaron: And that they were manifest types, is the great subject of the discourse of the Author to the Hebrews, Chap. 3. ch. 5. ch. 8. ch. 9 etc.  
Lastly, That Josuah their last guide, 
4ly, Josuah. All these were guides to Israel, and types of Christ  who conducted them to Canaan, is an eminent Type of Christ's guidance, appears clearly, from his Name (the same with Jesus a Saviour) his succession to Moses (as Christ also came after the Law, Rom. 8.3.) His perfecting salvation for the people (as Christ also saves to the uttermost, Heb. 7.25.) his leading them to the Land of Rest (as Christ our Jesus is said do, Heb. 4.8, 9, 14, 16.) so that we may in our spiritual bewilderings, have strong consolation, could we lean upon Christ under the Types aforementioned, could we study him more, and understand him better, even under Old-testament-Representations.  
So then wouldst thou have a Cloud to guide thee, an Angel to go before thee, a Moses to lead thee, a Josuah to bring thee into Canaan, and dost not find all these in Christ, 'tis either thy gross ignorance, or great unbelief; wherefore beware of Christ, and obey his voice, follow his guidance, walk in his footsteps, and lean on his Arm, if ever thou intent to come up from the Wilderness.  

2ly, Christ's guidance was the sum of the Covenant.  2ly, If you look into the holy Covenant, the Oath which God swore unto Abraham, the mercy promised to our forefathers, Luk. 1.72, 73. And there find your souls (in the Wilderness that I have spoken of) in darkness, and in the shadow of death: you shall also find this to be the sum of the Covenant, that Christ should thence GUIDE our feet in the way of peace, v. 79.  

3ly, Christ was trained up in, and acquainted with the Wilderness.  3ly, As Guides are (as it were) trained up in, and made acquainted with the dangerous and difficult passages of perilous and desolate ways, so was our Saviour as to all the wind of the Wilderness of sin. Wherefore he that was given, as you have heard before, to be our Guide, was led of the Spirit into the Wilderness, (I take it to be a material Wilderness, but it was) that he might be tempted of the Devil, Mat. 4.1. And in that Wilderness he was forty days tempted of the Devil, Luk. 4.2. And in all that time was Christ learning out the various wind and entangling of the ways of temptation, and paths of sin. Satan shows him the greenness, and pleasant places of the Wilderness, and glory thereof to entangle him, Luk. 4. verses 5, 6, 7. Satan leads him from way to way, and from turning to turning, from pride and presumption, verse 3. to covetousness and voluptuousness, verse 6. from thence to self-murder and tempting of God, verse 9 from sinning against Scripture, to sin with authority from Scripture, verse 10. because Christ urged Scripture against him: And though the History be but short, yet were these views of the Wilderness so long, that it seems our Saviour had a full sight of all the Wilderness, but never was bewildered in any part of it; for had he been so, we had been lost to all eternity: Wherefore when the Apostle had been comparing our state to Israel's in the Wilderness, Heb. 3. and 4. he leads us to Christ as our guide, ch. 4.14. and assures us for our comfort, that he was, (viz. in the days of his temptation in the wilderness) in all points (mark that) tempted like as we are, yet without sin, and so you have both together in one Scripture. Heb. 4.15.  
Fourthly, For that very end was Christ thus trained up (as it were) in, 
4ly, To the end he might be able to lead us out of the Wilderness.  and acquainted (for some time) with this wilderness, that he might be a suitable and well-instructed guide to lead us out of the Wilderness of sin and temptations: For in that he himself hath suffered being tempted, he is able to secure them that are tempted. Heb. 2.18. which scripture, if put together with those before quoted, tells us plalnly, that Christ was led into every part of the Wilderness (not one corner excepted) yet not all bewildered: in all the points of temptation, yet without sin, and all this was that he might be able to secure those that are tempted.  
Lastly, 
5ly, Christ is in all respects an able Guide.  such a guide is Jesus Christ that whatsoever hath concluded thee under an impossibility of coming up from the Wilderness of thyself, may conclude thee under fair hopes, yea, full assurance of coming thence, if thou lean upon the Lord Jesus. As  
First, The Wilderness, thou complainest, 
1. A great Guide.  is great (and therefore terrible) this Guide is greater, and therefore (if thou lean on him) thy condition is hopeful: He that is given us for a Guide, Luk. 1.79. is said to be the great Prophet arisen amongst us. Luk. 17.16. where also what is said on the account of this guidance concerning John as Christ's forerunner. Luk. 1.68. is here applied to Christ, The Lord hath visited his people, and so the spring from on high hath visited us, to give light to them that sit in darkness, etc. and to guide, etc. Luk. 1.78, 79. And how great comfort may the thoughts of this great Prophet be unto thee in this great Wilderness?  
Secondly, The Wilderness, thou mayst complain, 
2. A Guide full of eyes.  is full of ways (divers temptations) but know that this guide is full of eyes: he hath eyes enough to look out into all the Earth. Rev. 5.6. Therefore if Satan lead Peter into a new way, Christ will follow Satan with a new watch: saith Christ unto Peter, I have prayed for thee that thy faith fail not. Luk. 22.32.  

3. Able to extricate all Satan's wiles.  Thirdly, The Wilderness, thou mayst complain, is very intricate: but know, that as this Guide is able to espy out all the wiles of Satan, so can he make even thee able (by faith in him) to stand against those wiles of the Devil. Eph. 6.11.  

3. A Pioneer as well as Guide.  Fourthly, The Wilderness, thou mayst complain, is crooked, stumbling, and uneven; but this Guide who led Israel as an horse in the Wilderness, that he should not stumble. Isa. 63.13. Pioneer (to speak scripture-language in our own dialect) as well as Guide, and carrieth (as I may say with reverence) Word and Spirit along with him, to make the desert an highway for our God. Isa. 40.3. and to make crooked things straight, and rough places plain. verse 4. yea to make them straight and plain before thee. Isai. 42.16.  

5. A light as well as Guide.  Fifthly, The Wilderness, thou mayst complain, is dark and shady; and the light comes not to thee But this is a Guide that ever carries a light with him, yea, that is the light as well as the Guide, and to give light, as well as to guide. Luk. 1.79. who hath therefore said, I will lead the blind in a way that they knew not, and will make darkness light before them. Isa. 42.16.  

6. A Guide who gathered up the thorns.  Sixthly, The Wilderness, thou mayst complain, is full of thorns which catch hold upon thee on the one hand and on the other, but this Guide hath gathered them up and worn them (in their type) in his own Crown, joh. 19.2. Insomuch that though the way of the slothful (that will not, that neglect to come to Christ is as an hedge of thorns; yet is the way of the (Evangelically) righteous made plain before him. Pro. 15.19.  

7. And will break through the Wilderness.  Lastly, thou mayst complain, that the Wilderness doth shut thee in, and that thy sin doth easily beset thee. But this Guide stands engaged to break his way through this Wilderness, for he hath said, an highway shall be there. Isa. 35.8.  
Wherefore upon these accounts let me earnestly exhort you to come to Christ, and to say unto him as Moses said to Hobab his Father in Law, Numb. 10.31: Leave us not I pray thee, forasmuch as we are in this Wilderness, and thou mayst be unto us instead of Eyes. Thou art in a Wilderness, ready otherwise to be lost for ever, oh! go to Christ and implore his guidance, that he may be, yea, and accordingly he will be sure to be unto thy soul instead of eyes.  
And thus much of the first, viz. If sin be a Wilderness, Christ the Guide, take hold on him.   

CHAP. XXVI. Contains Exhortation and direction how to Improve Christ as the only may out of the Wilderness of Sin.  
THE second advantage that comes by leaning is this, as it brings bewildered sinners to the Guide, so it sets them in the way.  
And therefore my second Exhortation to lost souls is this. 
2d. If Christ be a way walk in him.   
Is sin a Wilderness? Christ is the Way. Wherefore Walk in him, And you shall find REST to your souls.  
This is certain, that the saving Recumbency whereof we have spoken doth import the walking in Christ as well as walking with him: since it is manifest (as you shall perceive) that this Beloved is a Way as well as a Guide, and to be walked in as a Way, as well as walked with as a Guide; For if it be evident in Scripture as it is, that we are both to go with him and in him, 'tis a plain case that he is both a Guide and a Way; and if we must lean upon him under each Notion, it is as plain that we must walk in him as well as with him. Hence it is that the Saints are said sometimes to follow Christ, (viz. as their Guide) as Rev. 14.4. hence those Apostates are taxed for walking no more with him. Joh. 6.66. And hence also it is, that (as I exhorted you in the first part of this discourse to labour to find your souls as a Garden of walks unto Christ, as himself hath said, I will walk in them. 2 Cor. 6.16.) we are called here to walk in him: As ye have received Christ Jesus the Lord, so walk in him. Col. 2.6. (viz. as your way.)  

Christ though a Guide is also the way.  And this is no novel notion, no paradox to a spiritulized understanding, that the same should be both the Guide and the way. For thus it is with the Spirit, and thus with the word of the Lord. David calls the Word a light to his feet, a Lantern to his paths. Psa. 119.105. this is that counsel of God which the Psalmist makes his Guide. Ps. 73.24. and the same word David calls his way. Ps. 119.32. I will run the way of thy Commandments, and Verse 33. Teach me the way of thy Statutes.  
Thus it is also with the Spirit. joh. 16.13. When the Spirit is come, he will guide you into all truth: there is he expressed to be a Guide. Gal. 5.16. Walk in the Spirit: there he is supposed to be a way.  
In the same manner that Christ whom you have heard the Scriptures declaring to be a Guide, calls himself (as you shall hear) a way. That is, the Word of truth shows us both where and how to walk: The spirit of truth shows us both in what way and according to what Rule we ought to walk. Christ finally (who is the truth) leads us by himself as he is the Guide, to walk in himself as he is the way that brings us to the Father.  
Where I shall observe unto you: That as Israel's Guides, so their way to Canaan was a type of Christ; as our way out of this Wilderness of sin, to out soul's rest.  
2. That Christ the guide is also the way.  
3. How Jesus the guide came to be the way, And lastly, What manner of way Christ is unto the soul.  
1. 
1. Israel's way out of the wilderness, a type of Christ.  Then Israel's way out of that Wilderness to that Canaan, was a figure to shadow forth Christ unto them and Us, as the only true, way unto true Rest. wherefore when the Apostle to the Hebrews, had largely been discoursing of Israel in the Wilderness, Chap. 3. to the end; from thence he takes occasion to urge closely on the Hebrews, the posterity of that old Israel, that they neglect not to believe on Christ, as being that sin by which they would indeed lose their way to the spiritual Canaan, and rest of the people of God, as their Fathers had done, who could not enter in because of unbelief, chap. 3.19. In the next words, (viz. ch. 4.1.) Let us therefore, saith he, fear lest we also come short: and how are we said at any time to come short of our journey, but when we come short of our way? and why were they charged to come short of the way, but because they came short of the faith? read verses 2, 6. And what doth he press these Hebrews to do, to the intent they come not short of that Rest, but to believe on that Jesus (the great high Priest) who is passed into the heavens, and so is become our way to the throne of Grace, in whom we may come (for that is the language of the Text) and that with boldness, that we may obtain grace and mercy to help in time of need, Heb. 4.3, 11, 14, 16. Nay be plainly tells them, that if any of their Fathers ever reached that Rest which remains for the people of God, it was not Jesus (the son of Nun) verse 8. but Jesus the Son of God, verse 14.15, 16. through whom their way was to come and appear before God, or that gave them that Rest.  
2ly, Now that Jesus is the WAY, 
2ly, jesus the Guide, is also the way.  the One and Only WAY to the Father, in whose presence is the fullness of joy, and from whose presence are the times of refreshing whereof you have heard, and so consequently that Jesus Christ is the only way for bewildered sinners to come to the Saints Rest; take, I pray you, his own witness concerning himself (whom we know to be the faithful and true witness, Rev. 1.5, 3, 15.) When Thomas asks the selfsame Question, which (I am persuaded) the poor lost souls of you would feign be satisfied in: Lord, saith Thomas, How shall we know the way? Joh. 14. verse 5. (that is, the way to the Mansions (or Rest) spoken of verse 2.) Christ answers his Question fully, and so fully makes good our present Discourse, and's fully (I am persuaded) satisfieth your solicitous desires, and soul-enquiries, verse 6. I am the way, no man cometh to the Father but by me.  

3ly, How Christ the Guide comes to be the way.  3ly, But and if thou demand how Christ the Guide comes to be the Way, understand it thus.  
The are two things to be considered in Christ (which were also both in Moses) enabling him (as was Moses) to be a Guide.  
1. That he be a Prophet; that is, One able to direct the Way, so was Moses.  
2. That he be a Prince; that is, One having power to command into that way so directed, and so was Moses.  
In both these Moses was a Type of Christ as a Guide. Christ's Office being Prophetical to Direct, and Princely to Command souls to walk in the ways that he shows them. Thus Moses was a fit Guide, and so is Christ.  
But then there is another requisite to make Christ the guide, to be the way also, (and in this Moses came short of typifying Christ, but Aaron by whom they were also led, Psal. 77.20. Though short before, makes up that defect now) and that is, 
Note.  that he be a Priest. The people were not to offer sacrifices immediately, or by themselves; but they were to bring them to the Priests, and the Priests were to be their way unto the Lord, and all as clear Types of Christ our way to the Father. Now then had Christ been only Prince and Prophet, he might have been an able guide; but he could not have been a way, but Christ being King, Priest, and Prophet, the chief of Kings, the chief of Prophets, and the chief of Priests, must needs be the chief of Guides, and the chief of Ways. I think the Scripture's very plain, Jo. 14.6. Jesus saith, I am the way, the truth, and the life: I will expound, or paraphrase it thus, I am the King, the Priest, and the Prophet; for I think those three words in the Text, answer the Threefold office considerable in Christ. I am the truth, (that's) I am the Prophet: I am the life, (that's) I am the Prince: I am the way, that's, I am the Priest. That Christ as he styles himself the Truth, relateth unto his Prophetical Office, none (I think) will deny: that Christ as he styles himself the life, that is, one giving life to his people, speaks of his Kingly Office, may as well be granted: for this is the peculiar prerogative of Christ, as King above all other Kings; other Kings can bid people go, etc. but Christ by bidding them, can them go; and this is, without all contradiction, Christ's very Kingly Office, to give such commands in the new Creation, as God the Lord did in the Old, he said, let there be light, and there was so: so Christ to Lazarus, Come forth, and he did so: so to the Diseased, Take up your bed and walk, and they did so: and so Christ to the Spouse, Come with me from the Lion's den, etc. Cant. 4.8. and she doth so, as in our Text. Therefore is the sovereignty of Jesus Christ, (as Truth and Prophet, he shows the way, as Prince he gives life (the fountain of motion) to walk in that way. Otherwise he might call and command ten thousand times, and we stir no more than dead Carcases. Other Kings can only spare, or take away life where it is, but Christ can give life where it is not.  
There wants yet another word to speak Christ's Priestly Office, and that's the first, I am the way; for Christ being Priest, is as truly his people's way unto the Father, as being Prophet, he doth bring truth; or being Prince, life from God unto them.  

How Christ as Priest, comes to be the souls way.  You'll ask, how Christ as Priest comes to be the souls way? I'll tell you. Christ as Priest hath made a Sacrifice of himself before the Lord, which was the only means to make a way out of the Wilderness, I mean to bring sinners unto God: So that I may be bold to say unto you, here is a way out of the Wilderness, paved with the very flesh, and cemented with the very blood of Jesus Christ. And therefore whatever soul refuseth to walk in this way, shall be found guilty of treading under foot the Son of God, and of counting the blood of the Covenant an unholy thing, Heb. 10.29. We must by faith walk in him, else by neglect, we trample on him: Oh! how great a difference will there be betwixt those that walk in him, and those that trample upon him in the end? That Jesus Christ as Priest, hath by his own flesh and blood, made his way to the Father in our behalf, see Heb. 8.12. By his own blood he entered into the holy place, having obtained eternal redemption for us. That Christ as Priest, hath by his own flesh and blood, made a way for us unto the Lord, see Heb. 10.19, 20. Having therefore boldness, Brethren, to enter into the holiest through his blood, by a new and living way, consecrated to us through the vail, that is to say, his flesh. Here's a way, a new and living way, and consecrated, (that is) by Christ the Priest, made (as I said) of his flesh and blood, who died that we might have life; who came into the Wilderness, that we might come out of it: This is the way, walk in it.  

5ly, What kind of way Christ is.  Lastly, for your encouragement, I shall endeavour to recommend this way unto you, which I have thus laid before you; yea, the Lord himself hath chalked out unto you.  
Tell me what way, poor soul, wouldst thou choose to walk in? A right way, say all: the highway, say some: a broad way, say others: a pleasant way, say others: a clean way, say others: a well provisioned way, say others: a profitable way, say others: a secure way, say others: the way home, say others. Is all this enough to commend a way unto you, if it be not, call for more. You shall find all these in this way.  
1. Every one that journey'th, is solicitous (or should be) to find, and so to keep the Right Way. Oh! that my ways were directed, saith David, Psal. 119.5. Now Jesus Christ is the only right way for bewildered and lost souls to walk in: for what is true of the Type, (viz. Israel's way from the old Wilderness) is certainly most true (and must needs be so) of Christ the Antitype, 107.7. He led them forth by a right way. And the truth is, Jesus Christ is so the right way, that so nothing of Whoredom, Swearing, Sabbath-breaking, Drunkenness, Hypocrisy, etc. I say, Hearing, Reading, Praying, Almsgiving, are all but wrong ways, wilderness ways without Christ, and this is evident in the ninety nine persons, just (according to the righteousness of Scribes and Pharisees (which you know was of that kind) left in the wilderness, Luk. 15.4, 7. But what shall I then do, may the Caviller say, I wonder what these Ministers would have us do? sometimes they bid, and otherwile they forbidden; I had thought these had been right ways indeed, and if I might continue in the Wilderness for all these, why should I walk in them any more. Say not so, we forbidden not these ways, but in these we press to make towards this way. Travellers are wont when they are at a muse, to take the ways that are most hopeful and probable, and in them (as soon as may be) to inquire the way: go thou and do likewise, Jer. 6.16. Stand ye in the ways (that is the ways of the Ordinances) and see and ask for the old paths (that is to say, of holy duties that holy men of old have walked in) and ask where is the good way (that way is Christ) and you shall find rest to your souls. It seems there is in all those Ways, one peculiar way to be sought out and walked in, and that way is Christ, for we have just now proved that Christ is the only way to that soul-rest, whereof the way to Canaan was but a type. So that this truth is not only Gospel, but according to the Law and the Prophets. Wherefore never tell me of thy prayers unless Christ be in thy prayers, or of thine Alms, unless Christ be in them; they are the ways, but Christ it the way; and in them you must seek him. Thus did the spouse; she had lost her Beloved, and seeks him in the Ordinances which the Spirit thus expresseth. Cant. 3.1. In the broad ways she sought him whom her soul loved (that it, as Divines understand it, in the Ordinances) ver. 2. Take heed of resting satisfied in any duty, but only then, and so far forth as you find Christ in that duty: Thy comforts will be like the Dove fluttering upon the waters; if they flutter upon thy duties thou never wilt find rest unto thy soul, until thou findest Christ, and walkest in him: Christ is the only right way.  

2d. Christ is the Highway.  Secondly, Christ is the high way out of this Wilderness. You see Ghrist is the performance of that promise to the Wilderness. Isa. 55.8. an high way shall be there, an high way? oh here's encouragement. An high way is free to all: the poor may go on foot in it, as well as Nobles ride in Chariots. The poor may receive the Gospel. and walk in Christ, for he is the high way. An high way? none may interrupt in it. If men walk in private paths they are trespassers, and may be arrested; and verily whilst the soul is void of Christ, it commits daily trespasses, what ever it doth, even when it's eats its daily bread. I need not tell you men are trespassers who walk in the ways mentioned before, in the way of the wicked, the way of lying, the way of Baalam, the way of the Adulterous, etc. the purblind Conscience may spy that: but know friends that, even your ways of duty, prayer, hearing, etc. are trespasses, and you walk (as it's said aggravating the misery of those times, Judg. 5.6.) through by-paths whilst you go Christlese in them. Now when a man walks in a by path, another comes, & interrupts him, what hast thou to do to walk here, in this ground? I need not tell you that when one whore's, swears, etc. that God, Law and Conscience will interrupt him, what dost thou? whither goest thou? but this i'll say, when he reads and prays, and hears, etc. which are, without Christ, but by-paths; that even then God, Law, and Conscience will arrest thee sooner or later. Ps. 50.16. What hast thou to do to declare my statutes, or to take my Covenant into thy mouth, seeing thou hatest to be reform (to be set right in the way) and castest my word, (my Christ) behind thy back? But as for you, that walk in this way (viz. Christ) if Satan interrupt you in your duties, in your walking, in your believing, go and complain to God, the King, and he will right you, for this is the King of glory his highway. And the way faring man, though a fool is not shut out of it. Isa. 35.8.  
Thirdly, Christ is a broad way. 
3. Christ is a broad way.  What makes men so mad of going to Hell, but that it is a Broad way? As sure as can be (whatever you fancy friends) you mistake yourselves, and Satan gulls you: For Christ is the only truly broad way. You'll say our Saviour calls sin a broad way. 〈◊〉 a broad way, Mat. 7.13. 
Note.  but I would have you know, that Christ only speaks your mind in it, not his own: the way that you count broad, he calls broad, (there's elbow-room for all sin, and nature with ease moves in it, therefore ha' calls it the broad way) and there calls his own way narrow, not because it is so, as you shall see, but because your base carnal hearts think it so; It streigtheneth you in your lusts, and therefore you call it narrow; yet speaking of the same thing in other language, he saith, his Yoke is easy. Easie in itself, though hard to flesh and blood. My meaning is this, there is all spiritual and true enlargement in the ways of Christ: what ever perfection you desire, it's straight, it's narrow, poor, and scanty, until you come to the ways of Christ. Psa. 119.96. I have seen an end of all perfection, but thy Commandment is exceeding broad. Go thou as fast as thou canst, and as far as thou canst, in the ways of Christ, the more way thou goest, the more lies before thee; the more enlargement thou meets with, the more thou yet discoverest, therefore then only can we run in this way, when God hath enlarged our heart. Psa. 119.32. Surely there's need of a broad way for the heart (which is wider than the world to stand in) but now for a heart enlarged to run, what breadth and latitude must be there? And verily to bring up a good report of this way out of the Wilderness unto Canaan; let me challenge all the world what streightnings can you (with truth) object unto the ways of Jesus? Doth Christ forbidden you to eat, when you are hungry? or to drink, when you are thirsty; to rest when you are weary; or to marry, when you have not continence, or to rejoice in the wife of your youth; or to feast upon occasion; or to provide for our family; or to labour for the things that are honest; or to rejoice in all your labour under the Sun; Or what is't that Christ streightneth you in; that you should ' count yours the broad way? Truly sirs, there's nothing more streightning then of the Child which the mother will 〈◊〉 thrust its finger inno the flame; Christ would not have you hurt yourselves, What reason is here to complain of straightening? let carnal ones think or speak what they please of the ways of Christ, (oh then farewel our liberty!) yet will the ways of Wisdom be justified of her Children, and those that are sons will bear witness to the glorious liberty of the sons of God. Rom. 8.21. indeed Christ's ways are like the Temple windows, narrow without, but within (that's when your souls are once in them) exceeding broad; if you find them not always so, 'tis want of largeness in your hearts, but not in them.  

4. Christ is a pleasant way.  Fourthly, Christ is a pleasant way; pleasant ways do much delight, and suit with nost men's fancies. And pray what is it, endears men to the ways of dark Egypt, but only the pleasures of sin which are but for a season? Now friends, the ways of Christ are pleasant all, and pleasant ever. Solomon therefore preaching Christ under the name of Wisdom, tells you, Pro. 3.17. Her ways (take them all) are ways of pleasantness; in the abstract: there is a Fountain (it seems) of pleasures in them (which is the very nature of them, and) which can never be drawn dry. You know Summer ways are pleasant ways; now Christ's are all Summer ways. Cant. 2.11. Rise up my love and come away. ver. 12. the Winter is past, the rain is over and gone (storms of wrath, spirits of bondage, terrors of the Lord are over and gone) the Flowers appear on the Earth, here's delight for the eye; thy soul gathers sweetness from the word, the promises: the time of the singing of birds is come (here's delight for the ear,) and the voice of the Turtle is heard in our Land (the Holy Ghost, the Turtle, speaks peace to thy soul, and thou hast communion with the Saints) ver. 13. The figtree puts forth her green figs, the Vines with their tender grapes give a good smell. The ground thou goest on makes thee also to bud and blossom pleasantly, wherefore saith Christ, Arise my love, my fair one, and come away. ver. 14. And who would not delight to walk by the beds of spices? since the Rose of Sharon (Cant. 2.1.) is the way to Zion, and the lily of the Valleys to the Lords holy mountain.  
Fifthly, Christ is a clean way: 
5. Christ is a clean way.  hadst thou the pleasures of ten thousands Saints, yet if thou find thine heart polluted (and be indeed a Christian) and canst not get rid of thy corruptions, these pleasures will but little cheer thee. Oh! sayest thou, wherewithal shall a poor sold cleanse his way? Oh! who will lead me into clean paths? why? Jesus Christ is a clean way: and the only way to walk clean, is to walk in him and with him. They shall walk with me in white. Rev. 3.4. I confess we must wait for the perfecting of this in glorification, but this is wrought true in sanctification. You are washed, you are sanctified. This is the accomplishment of that promise to the Wilderness, Isa. 35.8. This high way shall be called a way of holiness, and the unclean shall not pass over it. Cease not to improve that promise, till grace be swallowed up of glory.  

6. Christ's is a well-provisioned way.  Sixthly, Christ is a well-accommodated and provisioned way. Say you, I do not like such a way, for when a man's hungry, there's no good entertainment to be found; when weary, no good lodging to be had; no good accommodations, no good way. And truly this, I do believe, is the great scruple of many a soul, Oh! I would willingly go to Heaven, but it is a great way thither; and I fear if I should set foot in the way, I should be never be able to hold out, I should faint by the way, and I have never heard of any good entertainment in the way. Alas friend! thou judgest sure of this way by thy Wilderness; But I tell thee thou judgest unrighteous judgement. Go but with me to one knows the way well, and hear what he saith of the entertainment. Ps. 84.5. Blessed is the man whose strength is in thee, in whose heart are the ways of them: ver 6. who pass through the vale of of Baca (oh that's a bitter vale, the vale of tears; how comes it then to be a blessed way?) why, they make it a well, the rain also fills their pools (what's that? he tells you, ver. 11. that is, no good thing is withheld from them. What of this? why?) ver. 7. they go from strength to strength, every one of that appears before God in Zion. You that travel to London, weary yourselves haply, and grow faintish before you come to such an Inn: there you bait, and get fresh strength; from thence you travail to your lodging Inn; there you lie, by morning you are as fresh haply, as when you set out first; at length riding from Inn to Inn, and from refreshment to refreshment, you keep your strength, and so come to your journey's end. You travail Christians; towards Canaan, towards Zion; you fear fainting? Bait at Christ's: jodge at Christ: go from Inn to Inn, from Ordinance to Ordinance, & you shall go from strength to strength: you shall renew your strength, you shall run and not be weary, you shall walk and not faint. Isa. 40.31. at length you shall come to your journeys end, that is, appear before the Lord in Zion.  
Seventhly, Christ is a profitable way. 
7ly, Christ is profitable way.  The world stirs upon that now: Let one tell you never so much of a pleasant, clean, provisioned, broad, highway; but say you, What is there to be gotten in it?? why? this way answers these desires, the best, the greatest, surest wealth is to be traded for in this way, Psal. 119.14. I have rejoiced in the way (mark what he calls it) of thy Commandments, as much as in all riches. This is the way to the rich Pearl, more worth than all thou hast, if thou hadst ten thousand times as much, Mat. 13.44.  
Eighthly, Christ is a peaceable way. If you trade, 
8ly, Christ, a peaceable way.  and get by your journey near so much, and though Robbert are afraid of losing it all in the bringing home: be the way never so clean, so broad, so pleasant, this damps all: but Jesus Christ is a secure way, Prov. 3.17. all her paths are peace, this way is the living way, Heb. 10.20. This is the way of peace, Luk. 1.79. In all this Christ is the accomplishment of that promise made to the Wilderness, Isai. 35. Of a way, verse 8. No Lion shall be there, nor any ravenous Beast go thereupon, verse 9  
Lastly, Christ is the way home.  
And so I draw to a   

CONCLUSION.  
Our Saviour telleth us, Jo. 14.2, 3, 4, 6. 
Christ the WAY HOME  In my Father's house are many Mansions; if it were not so I would have told you: I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also. And whither I go ye know, and the way ye know. I am the way, no man cometh to the Father but by me. And this brings the first and the last together, in the accomplishment of that to us that God did to Israel, Who led them forth by a right way, that they might go to a City for habitation, Psal. 107.7. And 'tis the less matter how foul the weather be to such as have found a Christ, for they have found the way home. When Stephen was travelling through a storm of stones, he knew how to house himself, he calls upon the Lord Jesus to receive (that is, to take home) his Spirit to himself; end when he had thus spoken, he falls asleep, Act. 7.59, 60. You use to say of a Winter-journey, and stormy weather, 'tis tedious travelling, but say you, it is homeward, where we may be bold and shall be welcome: and the wearier we are, we shall sleep the more sweetly when we come at home, and get into our own Beds; and in this case say you, Home is home be it never so homely. Art thou then in Christ? thou shalt be taken in out of the Rain, fetched home out of the streets, from the brow-beating of those that were mightier than thou. Thou shalt enter into peace, thou shalt rest in thy Bed, Isai. 57.2. Thou that walkest in this right way, Thou art hasting homeward, not to an homely home, but to an heavenly, to thy Father's house, to Abraham's bosom, to the new Heaven, the Celestial Canaan, to the Saints Rest, to Jerusalem which is above, and is free, to the Paradise of God, to the Country of thy kindred, to thine own people, and to the seat of thy Christ.  
Therefore fear not poor penitent, though thou hast been a Prodigal. Art thou in Christ? thou art going homeward, to thy Father's house, where thy Father will come forth to meet thee, and thine Elder Brother (so fare from grudging, that he) will come along with him to greet thee; the Angels to welcome thee, will become ministering spirits unto thee: then shall one go for the meat, another for the music, a third for the Ring, and a fourth for the Robe, even all that heaven can afford, mean while Jonathan thy friend, who is in Covenant with thee, whose soul cleaves unto thee, will put his own Robe upon thee, and his Garments even to his Girdle; and then shall heaven ring with an All things are ready, the Spirit shall say, Come, and Christ shall say, Welcome, eat and drink O friend; yea, drink abundantly, O beloved.  
Fear not poor Lazarus, whose Raiment is vile, even sores on thy body, and rags on thy sores. Art thou in Christ? thou art going homeward, to Abraham's bosom, to a new Heaven, where old things are done away, and all things become new. Thy vile body shall be there changed, and made a glorious body like unto Christ's Body, in an heavenly new fashion. Thou shalt put off Mortality, and put on immortality; put off corruption, and put on incorruption; put off weakness, and put on strength; lay off the Cross, and put on thy Crown: Yea, let me say more, the Garments that thou hadst of God's own making, and which were well enough to serve thy turn in the wilderness of this world; thou shalt then have out-grown them, and there put them off, and that which is in part, shall be there done away, and that which is perfect shall come in its room. Thou shalt then know as thou art known, and love as thou art loved: thou shalt put off Hope, and Vision shall succeed it; and put off Faith, and put on fruition.  
Fear not poor Israelite, though thou hast been an Underling in Egypt, an Inhabitant of the Wilderness, who hast wrought among the Bricks, and lain among the Pots, and gone among the Thorns, and trod upon Serpents. Art thou in Christ? thou and now going homeward, to the heavenly Canaan, the Rest of God's people, to the Jerusalem, that is ABOVE, and is TREE. Above Egypt its Brick-kiln, and Fleshpots, Earth and all its allurements, and all their embitterments. Above Pharaoh and his Hosts, Satan and his Instruments: above he Wilderness wind and wound of sin. And therefore thou shalt be FREE from fears, from falls, from sin, from sorrows, from the Death of the Body, and from the Body of Death, and from all the evil that is in the World, and from the world of Evil that is in the heart. The Gulf shall be fixed, and thou shalt be freed; and though these would pass over to thee, they shall not be able. The Egyptians that followed thee, thou shalt see them no more for ever: They followed thee, but shall never find thee. There's a Jordan betwixt thee and them, which though it were dried up before thee, yet shall not be so for them to pass after thee. Thine old Egypt is on the other side of the Sea, and thine old Wilderness on the other side of the Flood. The Waters shall return, and thine Enemies be cut off. Where the Serpent found thee, thou shalt leave Him, even in the Wilderness: and where thou leavest the Serpent, thou shalt leave the poison, and the sting, even Satan, and Sin, and Death together. The first is a Murderer, the next is a Liar, the last is a Dog (that will grumble and snarl at thee, but cannot hurt thee) and without are Murderers and Liars, and Dogs; but within are true Israelites.  
Fear not poor Convert, that are crucified with Christ, though a Prisoner among men, and condemned of the World, where thy legs are broken (thy supports taken away) the way that thou art in is life as well as Way: and the sooner men break thy legs, the more haste shalt thou make to sup with Christ in Paradise.  
Yea, thou art a stranger (and strangely dealt with) as in a strange Land: Art thou but in Christ, thou art going homeward to thine own Country, and to the house of thy friends, to the Spirits of thy dear deceased Relations that are now made perfect. There is Eunice thy Mother, and Lois thy Grandmother, if thou be a Timothy. Yea, Jesus himself will do the Right of a Kinsman unto, and will own thee in the Gates of Heaven, and before the Elders of thy people. Then shalt thou that wast afraid to glean after the Reapers, possess the whole joys of the Harvest; and thou that wast afraid to uncover his feet, shalt lie then in his bosom, and thou shalt be ever with the Lord.  
And now who is there among you, that are in Christ as the way to this Rest, and have Christ in you as the hope of his Glory, can hear of this home without desire to be dissolved, and to departed (if the Lord would let you) to this rest in peace. And yet this is but a little of that that may be spoken; and all that may be spoken, is but a little of that that shall be made good unto you when you come at home. This is but a short Pisgaprospect of the promised Land, which your own life keeps you out of possession of. These are but a few of the clusters of Canaan, that are brought you for a taste by a poor Spy, lest any of you should have evil thoughts of the good Land, and so take up on this side Jordan; but who shall reveal unto you what is the fruit of the Vine in your Father's Kingdom.  
This is but your Provision sent you to support you by the Way, but who can Divine without joseph's Cup, what a Land is that Goshen, whence these Provisions come.  
This is but the Rain that fills your Pools in the Vale of Baca; but who can tell you how it shall be with you, when you appear before the Lord in Zion?  
This is but Mount Tabor, 'tis Mount Zion that is your dwelling place, and there is the City of the living God, there are the innumerable companies of Angels, the Church of the first born, and Jesus the Mediator. And if to think of these things seriously▪ (while we are at home in the Body) make this home an Heaven, sure it will be good for us to be where this Heaven shall be our home.  
This is the Inheritance of the Saints in light, the Inheritance incorruptible, and that fadeth not away, but is reserved in the Heavens for them.  
This is their Habitation made, but not with hands, and purchased, but not with money. This is their Rest prepared by Christ's travails, their life, purchased by his Death; the joy of the Lord dear paid for by that Man of sorrows, their Glory bought by his shame; their true Riches gained through his poverty; the Kingdom won for them by his subjection, the blessing obtained through his being made as a Curse for them.  
Oh! thanks be to God for his unspeakable GIFT.  
This is the HOME whereunto Christ is the WAY, In and By whom, whilst the Ransomed of the Lord come up from the Wilderness, they shall obtain joy and gladness, and sorrow and sighing shall flee away.  
Wherefore you see dear Brethren, partakers of the heavenly Calling, that there is a promise left us of entering into his Rest ..  
Let us therefore fear lest any of us should seem to come short, Heb. 4.1. The Lord hath this day shown you the good way, and hath said unto you, Walk in it, and you shall find Rest to your souls, Jer. 5.16.  
But now if any of you shall answer (as they in the next verse) We will not walk therein. Know of a surety, that every soul that goes Christlesse, goes both Guideless and wayless, and therefore shall never find this Heavenly habitation.  
I cannot say but Christlesse sinners have got as many Guidles as there are SATYRS, and as many ways as there are wind in the Wilderness, and they also make haste to their own home; for Judas who hanged himself, is said to go (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to his own place, Act. 1.25. But alas as is the difference of the Ways, so of the Homes; the ways differ as Darkness and light, and the Homes as Hell and Heaven.  
He that is in Christ goes home to be comforted, but the Christlesse to be tormented: he to his good things, but thou (O wretch!) from thy good things. He dies to live, thou diest to die. He descends as to his body that he may ascend; thou ascendest as to thy spirit (which returns to God that gave it, to give sentence on it) that thou mayst descend and go down into Hell for ever. He may complain, Abroad the sword bereaveth; but thou shalt lament, At home there is as death (he cannot say so) As death I say, but worse thou death: Where thou shalt sue for life (like Haman) but it shall be denied thee; and then thou shalt seek for Death but Death shall fly from thee. Thou shalt neither live nor die, but live to die, and that to eternity. This is thine End, but behold it is endless.  
Therefore thou shall cry, yea sadly shalt thou cry an end is come, but O that there were an end. I die, I perish; But O that I could perish; If thou wilt not save me, Lord kill me, but he will do neither, O let the Mountains fall on me, and let the hills cover me from thy presence, and from the face of the Lamb; and this is the only Petition that shall be granted thee, but in a sad sense, for Mountains of wrath shall fall upon thee, and everlasting hills of God's displeasure shall hid thee (I will warrant thee) from the face of his pity, and from the presence of his glory. Then shalt call to Abraham for a drop, but receive a River, not of water to cool, but of brimstone to bridle thy tormented tongue; then shalt thou be thirsty and hardly bestead, and shalt curse thy King and thy God, and look upward. Ah! sad home, and homely entertainment; Oh! sad welcome? O! take it for a warning, thou wretch, thy Father the Devil is making a scourg for thee of his own chain, and thou'st find it so when he gets thee in, though he flatter thee home: thy fellow servants that are in the same Condemnation with thee, are prepared to smite thee; yea, when thou comest home, then shall thine own Conscience speak home; & because thou hast been a self-Murtherer, therefore shalt thou ever be a self-tormentor: Ah Satan! shalt thou say, Is this thy Fatherhood to thy Children; is this the best hire thou givest thy servants, is this thy kindness to thy friend? Ah sirs! are you the men that I called good fellows, was I thus mistaken in you? am I thus rewarded by you: Ah! how I spent my Estate, my Time, my Soul upon you; how I lost the company of Saints to gain yours, the favour of God to gain yours; how I displeased my Conscience to please your corruptions. And do you thus requite my poor soul: Oh cruel people and unkind! Then shalt thou cry to thy Conscience, ah, why didst not thou speak and warn me, that I might not have come into this place of torment; but thy conscience shall reply, Ah wretch! Why didst not thou hear? how often did I call but thou gavest me not answer, but slightedst all my Counsel, and wouldst none of my reproof: Thou shalt accuse thy Conscience, and thy Conscience shall accuse thee: Thou shalt accuse thy Companions, and they thee, thou shalt accuse the serpent, and the serpent shall accuse thee. Then shalt thou look on the one hand, and refuge faileth thee, and on the other, and there is none careth for thy soul: Thou shalt look to thy Merchants with whom thou hast laboured from thy youth, but they wander to their Quarters, None of them save thee. Thou shalt look to thy leaning-stocks, but thine hope shall be cut off, & thy trust shall be as a spider's web, then shall thy sinking soul cry out to thy shrinking supports, will you also go away? what my riches? and what my righteousnesses? and what the desire of mine eyes, and the delight of mine heart! I have treasured you up against the latter days, and will you now leave my soul in Hell, and suffer one that loved you so dearly to see corruption? Yet this shalt thou have from them because thou trustedst in them; and it shall be answered concerning thee, Lo this is the man that made not God his strength, this is the soul that leaned not upon the Beloved.  
Wherefore let me earnestly exhort you seriously to ask your souls this one Question, which is the home that I am hasting to? Hell or Heaven, for there is not a third beside the grave; and the grave is but thy long home, but these are the everlasting homes: if thou reply, but how, shall I know? 'tis soon answered; if Christ be thy Way, Heaven is thy Home, and if any man be in Christ he is a new Creature; but, and if the Wilderness be thy Way, the place of Howling is thy Home; therefore go to now, lament and Howl for the miseries that shall come upon thee before the, Evil days come wherein thou shalt say I have no pleasure in them.  
Other Uses might be made of this point. viz. If there be no salvation for lost sinners but only by leaning upon the Lord Jesus,  
How may this inform us of inavailableness of all their supports, of the folly of leaning on them.  
How may this confute the Popish recumbency on the merits of our own Works, our leaning to the Angels, to the Virgin-Mother of our Lord, or any other of the Saints; and all reliance on the light of our own Wisdoms, or might of our own wills; as also any expectance of salvation in any other Religion that teacheth not Christ to be the only or the all sufficient Saviour of lost sinners.  
And what terror may this speak to such daring Wretches, as make their sins their Saviour's, and their lusts their leaning-stocks, trusting (as the Lord complains) in their iniquities?  
And on the other hand, how great Encouragement to such as only love and lean upon Jesus Christ to a fixedness of heart whilst you trust in the Lord.  
And lastly, how might we hence put you upon the trial, what is indeed your soul's leaning-stock? Is it Christ or another that we follow hard after, that we rejoice most in, that set our love most upon, that we leave others for, that we cleave, most unto; (for these I take to be true trials (what is it, is it that we have most recumbency on) but each of these or something Equivalent hath already lain before us in this discourse; and therefore I shall say no more, but  
Consider what hath been spoken, and the Lord give you understanding in all things.    
FINIS.