I Have delightfully read over this following Treatise, entitled, Five Lessons for a Christian to learn, being the sum of five Sermons, and finding them to be sound, solid, zealous, pious, powerful, and very profitably seasonable, I judge them well worthy to be printed and published. John Downame. FIVE LESSONS FOR A Christian to learn. OR, The sum of several Sermons; Setting out, 1. The state of the Elect by Nature. 2. The way of their Restauration and Redemption by Jesus Christ. 3. The great duty of the Saints, to lean upon Christ by faith in every condition. 4. The Saint's duty of Self-denial, or the way to desirable Beauty. 5. The Right way to true peace, discovering where the troubled Christian may find Peace, and the Nature of true Peace. By John Collings, M. A. And Preacher of God's word in Norwich. London, Printed for Rich: Tomlins, and are to be sold at his house at th● Sun and Bible in Pie-corner. 1650. THE SPOUSE UNDER The APPLETREE: OR, The state of the Elect by Nature. Wherein is discovered, The distance that the highest Saints by grace stand at by Nature from the Lord jesus Christ, by which they may know they have nothing to boast of, but what they have received. By JOHN COLLINGS, M. A. Psa. 51. 5. Behold, I was shapen in iniquity, and in sin did my mother conceive me. LONDON, Printed for Rich: Tomlins. 1649. TO THE Right HONOURABLE, the LADY St John, Grace, Mercy and Peace. Madam, THe deep sense that I have had of those Engagements by which it hath pleased your Honour to oblige me to your service, hath emboldened me to command these Papers to wait upon your Ladyship to pay a debt, by incurring ● further one (if your Ladyship shall please to honour them with Acceptation.) These Sermons (Madam) were but ordinary labours, and very unfit for a public view, in this extraordinary time. It was only a Sermon before published upon the Text, that tempted out these to bear it company, yet did I not part with them without some parley. The world is full of Writers, and the Press as much overgrown with Authors, as the Age we live in is with Professors: But as the appearing spiritualness of many carries with it too much suspicion, that they would have the spiritualness of a Christian merely to consist with a luxuriant wit, and the superbiency of fancy; so too many Writings seem to have forgot the plainness of the Gospel, which they so much pretend to, and would make it the work of a Christian merely to gape for Notions, and turn Religion into speculation: To be able to speak high Notions of Christ, and to wrap up the mysteries of truth in Parables of wit and expression, is almost grown to be thought the All of a Saint. And we may sadly fear, lest we should be about to study more to admire Christ than understand him, more to contemplate Saints dignity than remember the Saints duty; lest we should make it all our work, as Kings and Priests, to be so taken with our Honour, that we should forget that we are thus of Grace. Humility is the Saint in Great. If any one thinks he knows any thing, he knows nothing as he ought to know it. The high spirit is infinitely more below Christ than he thinks himself above others. Lest in these privileged days, whiles so many are proclaiming before the Saints, Thus shall it be done to the persons whom Christ delighteth to honour; Christians should so fare admire their beauty, that they should forget their dust, I have been content to let these unpolished Sermons go out to follow their Triumphs, with Christiane memento quid fueris, Christian remember what thou were't. It is as much a duty, and will one day be found as Beneficial, to keep a Saint humble, as to make him thankful; to learn him to abase himself, as well as to admire his fellows; to show him, that all he hath is of Grace, as well as to tell him what he hath in the possessions of grace, and the Reversions of glory. I wish professors carriages spoke not too much heart-Popery, as if they thought their dignity were earnings, not Alms; and I am sure, no soul is truly thankful that is not throughly humble. This for the subject of the Sermons. For the phrase Madam, I remember it was Paul's glory that he came not 1 Cor. 2. 1, 2, 4. (to the Corinthians) with excellency of speech or wisdom to declare unto them the testimony of God. And his speech and preaching, was not in enticing words of man's wisdom, but in demonstration of the spirit, and in power. Gospel's Mysteries had not need be darkened with a mysterious phrase. It doth not please me to see Religion in a Landscape. Christ crucified, was plain English. Seneca-Sermons, are for the most part but like the superfluous dishes of the table, that serve merely for sight, but must not be tasted: Preaching surely was never ordained to tickle the ear, it's business lies deeper than scratching an humour. Wit is the soul's worst carver; and pieces of wit, are no better than pieces of self. Christ never intended us an interpreter for every Sermon. Madam, as they were preached, so they are humbly presented to your Honour's hands. I know your Ladyship's humility to be such, that it will spare an eye to look upon them though not commended by any novelty of matter or excellency of Phrase. I trust thus far the meanness of their worth will advantage the worthless author, viz. By letting your Honour know how much that weak nothing of a preacher stands in need of an improved interest in your Ladyship's prayers, who so much as he is, truly is, Madam, Your Honour's most humbly obliged servant in the Lord Jesus, John Collings. Chaplyfield house, May 21. 1649. To the Courteous and Conscientious Reader of these SERMONS. Reader, SOme two years since, some friends prevailed with me to let the last of these Sermons slip out of my hands into thine. What was done then was in haste, which hath put me to the charge of correcting some slighty mistakes; Thy courtesy to the first hath troubled thee with the second impression, in which thou art againer, and a loser: Thou hast lost the Sermon that was then its partner, the narrow handling of the subject of it not pleasing my second thoughts; but thou hast gained a further addition of some more Sermons since preached upon the same Text. I have made thee a gainer in thy hand, and eye; the Lord make thee a gainer in thy heart. If thou pleasest to read these Sermons, The first part may make thee humble, The second may make thee thankful, The third may make the careful. If thou learnest humility from the first, thankfulness from the second, and thy great duty of believing from the third, I am sure thou wilt learn from all the weaknesse of a poor creature, and if thyself be'st in aught a gainer, if thou wilt let the author also be a gainer of thy prayers, thou hast rewarded him, and engaged him still to be, The servant of thy soul in the work of his Master, John Collings. Chaplyfield house, May 21. 1649. THE LOST SHEEP brought home, etc. Solomon's Song, Ch. 8. v. 5. Who is this that cometh out of the wilderness, leaning upon her wield beloved? I raised thee up under the Appletree, there thy mother brought thee forth, there she brought thee forth that bore thee. THis book is called the Song of Songs, that is, Canticunt excellentissimum, the most excellent song; so Vatablus and Estius gives the reason, because it contains a discourse between Christ, the most glorious Bridegroom, and his Church, or the believing soul, the Bride; The song of songs as a note of Quia sermocinationem continet Christi, Sponsi, & Ecclesiae sponsae. Estius. eminency. Mr. Brightman will have it as well Nota distinctionis, quam eminentiae, a note of distinction, as well as of eminency. A song more excellent than any of those that Solomon made: the song that sounded sweetest to Canticum excellentius omnibus quae Salomon composuit. Brightman. Solomon's penitent heart, whose penman was Son and heir to the sweet singer of Israel; Whose every note is a note of free grace, where every strain is breathed by the spirit of the most high, and every close sounds the believers close with Christ, an union with him who is the head of the Church: A song (finally) wherein every line breathes the perfume of the Rose of Sharon, and is beautified with the colour of the Lily of the Valleys. It is a song of love, sung in parts, by the Lord Jesus Christ the Son of his Father's love, and the wife of his bosom; whether the society of believers, his Church in general, or every believing soul in particular. It begins with love. Let him kiss me with the kisses of his mouth, for his love is better than wine; and it ends with love: Make haste (my Beloved!) and come away. The fountain from whence it ariseth, is a spring of love, and the Sea into which it falls, is an ocean of love, where the soul that enters is swallowed up of love, and drowned in sweetness: The whole stream of the book, is a stream of love, running betwixt two precious banks, Jesus Christ, and the believing soul: sometimes it is an higher, sometimes a lower water; it is always some, though the floodgate be not always open. The two lovers, spend their long in feasting themselves with each others embraces: One while the Bridegroom courts his bride with ravishing strains of grace, another while she is emptying her soul into her beloved's bosom; In the whole there is nothing but a sweet interchange of delightful expressions, while both seem to be ravished with each others embraces. I shall in handling of the text: first open it to you. 2 Raise some propositions of Doctrine from it, and 3. Handle them by explication, confirmation, and application. For the finding out the meaning of the words, it is necessary we should consider them in a double Notion. 1. Relatively. 2. Absolutely. 1. Relatively as they stand in a necessary connexion with the former verses. It was now the spouses' course to pour out her soul into her beloved's bosom: her part began at the 10. ver. of the former Chapt. and continues to this verse. My text in the former part of it seemeth to be a Parenthesis, and the voice of a third person, (considering the great love expressed by the spouse, and her following of him through the most rugged wildernes-ways, and even then leaning upon him: or considering the great glory and happiness of the Spouse from the influence of Christ love upon her) either in admiration of Christ's condescension, that will admit a worm to lean upon him, and will stoop to lead it, and uphold it, in darkest, saddest conditions, and fill it with light in peace at such times; or in admiration of the Spouses glory and beauty, by the reflection of her Beloved's countenance; or of her constancy, and secret power of grace in her, that in the wilderness saddest condition she could lean, that the briers and thorns would not separate her Beloved, her quos Deus conjunxit, etc. or out of an ignorance of her, and the secret power of grace in her carrying her out in darkest times, and in a wilderness condition to such an affiance, cries out, Qua est illa? What manner of creature is this, that she should lean? Or, who is this so glorious a creature, that comes up leaning? Or what manner of love is this, that makes her follow a Beloved through such uncoth, rugged, dangerous ways as these? 2. But to consider the words Absolutely now in themselves. Who is this that cometh up? The first question is, whose words these are. The second, what the meaning of them is. Expositors differ upon the first. Some would have them to be the continued speech of the Church, and say, They are an expression of the great love believing souls bear to Expositio summi amoris quo Ecclesia prosequitur Sponsum, an suit ulla unquam Ecclesia quae tot ac tantos labores perferret, tantaque pericula susciperet ad consequendum dilectum suum? Haec igitur sunt pignora voluntat is meae quod fide difficultates omnes superavi. Tremell. ad locum. the Lord JESUS CHRIST by comparison. What Church, or what person ever (saith she) would undertake so many and so great labours to obtain her Beloved? These are pledges of my good will, that by faith I have overcome all difficulties, leaning upon him in the wilderness. I shall neither wholly embrace, nor altogether reject this sense. I am inclinable to think the words may be the Spouses, but not spoken in Tremelius his sense, as from herself, boasting of herself; but spoken by a Prosopopeia, the Spouse speaking what she conceived others would say concerning her, and rather incline to think the words should be a Parenthesis, than otherwise. Beda and M. Brightman with the rest, that would have this whole Book to be a Prophesy of the calling of the Church of the Gentiles, will have the words to be the voice of the Jewish Church, admiring at the calling of the Church of the Gentiles, Who is this? What wildernesse-creature is this, that she should have any thing to do with the promised Messiah: Quem me solum deligere caeteris autem Nationibus rebar esse ignotum. Cujus nominis sit haec gens quae ascendit ex deserto? Institui videtur haec questio de grandioribus natu sororibus quae stupescent hoc novo & inaudito spectaculo. Bright. ad loc. Beda ad locum. And therefore those Expositors read it, Dilectum meum, my Beloved, who I thought only had loved and chosen me, and should have been unknown to any other Churches. But I see no reason why the words should be only restrained to the Jewish Church, nor why [illa] this, should only be understood of the Church in general, whiles that which is predicated of the subject is common to every particular soul as well as to the believing Church: For every believer leans by faith upon the Lord Jesus, and comes out of his particular wildernesses, leaning upon him. And therefore I rather agree with * Non solum vicinae gentes, sed etiam ipsi qui sunt in populo hanc mirantur sic ascendentem ex deserto. Luther. Luther upon the place: not only (saith he) the Neighbour Nations, but those of the same Nation shall admire her coming out of the wilderness. In short, I conceive the words have a Prosopopeia in them. The Church or soul speaks them, as if she should have said: Methinks I fancy the world standing wondering at me, how I can lean upon Christ in my wildernesseconditions; and out of the saddest wilderness, how I can come up by the strength of Christ, leaning upon him? They will wonder at my glory, and honour, that Christ will privilege such a worm as I am, so as to lean upon him, and that he will help me. They will not understand how I can come leaning in the wilderness, they will say, Who is this? Christ's power of Grace in me will be hidden to them, and yet they will admire, Who is this? That comes up out of the wilderness.] Out of a sad, low condition, out of a lost, rugged condition, out of crosses, trials, afflictions inward or outward. But I shall open this term more hereafter. Leaning] Tremellius reads it, associans, associatura, joining or marrying, or about to join or marry herself. Vatablus, Hierome and Lyra read it, Deliciis ●ffluens, flowing, abounding with delights. Beda and Brightman read it Innixa, leaning upon her Beloved; And so our Translation. The quarrel betwixt these Expositors is not so great, but I conceive it may easily be thus taken up: 1. Leaning is a posture of familiarity; And she that is so bold as to lean upon her Beloved's arm, is surely lodged in her Beloved's heart; and is associans, marrying, or associatura, about to marry to her Beloved; and 2. Leaning is a posture of love too. She that leans, loves; and surely she takes pleasure in her posture, she takes delight in her Beloved's company. Upon her Beloved] Christ Jesus, who loves her, and having first loved her, is now beloved of her. He is called Her, to denote her propriety in him. Thus you have the sense of the former part of the Text. The Church, or the believing soul, fancies that the world seeing her keep her hold on Christ, in saddest conditions, and keep a close communion with Christ in the midst of briers and thorns, in a barren heath, and dry ground, in the midst of trials, would be ready, either out of ignorance, not knowing the power of grace that upheld, and helped and sustained her; or else admiring her happy and glorious condition, that in the wilderness she had such a Beloved to lean upon; or admiring the strangeness of her constancy and patience, that she would adhere to Christ at such a low ebb, would either by way of scoffing or admiring, cry out, Who is this, that nothing will part from Christ? Or, Who is this that Jesus Christ will thus own, and uphold in saddest conditions? Or, Who is this? What power is this that upholds this man or woman in such estates, as every one else would be lost in? Who is this that cometh by the feet of faith and patience, up out of these deep sad wildernes-straights, and yet comes up with such a fixed temper of spirit, with such a stayed mind, and with such a steadfastness of reliance upon the Lord Jesus Christ? Who is this that cometh up? Thus you have the former part opened. It follows now in the Text. I raised thee up under the Appletree, there thy mother brought thee forth, there she brought thee forth that bore thee. For the opening of these words, and making my way clear, these two things must be resolved: 1. Whose part of the Dialogue, whose speech these words be. 2. What the meaning of them is. The first great question is, whose part in this dialogue of love these are? This is certain, they are either Christ's or the believers: the opinions of men are divided about it; Some think that the words are the continued speech of the Spouse; their great reason is, because the words both before it and after it, are the Spouses: Of this opinion are Gregory, Aquinas, Lyra, Hierom; yea and learned Mercer and M. Ainsworth. There are some others that think they are the words of Jesus Christ, minding the Spouse, how he raised up his Church (say some) which I do not deny, so they do not limit it to the body of believers collectively: for my own part I strongly incline to the latter, viz. That the words are the words of Christ; my reasons are, 1. Partly because the 4 verse contains a phrase of speech, with which she had twice closed a speech before, viz. chap. 3. 5, 6. chap. 5. 8. and partly because of the congruity, which appears to me in the sense thus: The Spouse before had seemed to cast out words as if she had been almost ashamed of Christ's company, and by her walking with him had made herself a laughing stock, or a wondering stock to the world (for so the phrase, Who is this? may also be taken) to which Christ replies: I raised thee, etc. as if he should have said: and do I not deserve this? and a great deal more too? Remember but what I have done for thee, I have raised thee up under the Appletree, etc. To which (as overcome with love) the soul replies, v. 6. Set me as a seal, etc. As if she should say, Truth indeed; Lord thou hast done it: O set me now as a seal upon thine arm, as a seal upon thy heart, etc. A third reason is, the incongruity of the sense, if the word be taken as the words of the Spouse, which will further appear in the opening of the words. The first question being resolved, I come to the second; To show you what is the meaning of these words. In doing of which, 1. I shall show you the opinion of others. 2. I shall reject most of them; showing you reason why I do so. 3. I shall give you my own opinion concerning the words and reasons for it. Sort. 1 1. I will begin with such expositors as would have these words to be the Spouses words, and these are either Papists or Protestants. The popish expositions run together: I (say they) that is, the Spouse the believing soul: [raised thee] awakened and applied thee; under the appletree, hanging upon the cross. Gregory saith that the appletree is [procul dubio arbor sanctae crucis] the tree of the holy Cross. Sort. 2 M. Ainsworth and Mercer carry it another way. I (saith M. Ainsworth) that is, the Spouse raised thee up, by earnest prayer, Psa. 44. 24. Raised up Christ under the appletree, the tree of free grace, and life mentioned, Chap. 2. 3. To this sense Mercer inclineth. Sort. 3 A third sort of expositors, are such as would make this whole book a prophecy of the conversion of the Gentiles; they understand it thus: I, that is Christ, raised thee, that is, the Church of the Gentiles, under the Appletree, out of a low estate (say some) by the help of some inferior Magistrate, saith M. Cotton. But I want an instance of the Metaphor so used, to patronise that opinion. I have showed you now the several opinions, which I shall reject for these reasons: For the Popish opinion, If we understand the sense of the words to be this, That the Spouse raised Christ upon the Cross, what shall become of the next words, there thy mother brought thee forth? Did Christ's mother bring him forth there? if so: either his personal mother, or his mystical and metaphorical mother; for his personal mother, in respect of his divine Nature, he had none; for his humane Nature, Mary was his mother: But how can we say concerning the Cross, There Christ's mother brought him forth? If it be understood of Christ's mystical, or metaphorical mother, which say some, is the Church. 1. Besides that, I never read the Church called Christ's mother, though his wife and sister: And I do not like creating senses without we be put to great straits: I say, besides that, it is to me very harsh sense, which I scarce understand, viz. how the Church is said to have brought forth Christ under the Cross: For holy M. Ainsworth's and learned Mercer's opinions, my reason or objection is the same. If we do understand the sense of the words thus: I, that is [thy Spouse] raised thee up, by [earnest prayer] under the Appletree [in thine Ordinances;] I do not know how to make sense of the next words; There thy mother brought thee forth, etc. How can we say that Christ's mother, whether his natural mother, Marry, or his metaphorical mother, the Church (as some would have it) painfully brought forth Christ (for so the word is) under the tree of free grace of life? To me it almost sounds a making of Christ the object of free grace, and life, who is indeed the subject of it. For the third sort I reject their opinion. 1. Because I see no reason why we should turn this whole book into a Prophesy. 2. And for M. Cottons single opinion I gave my reason against it before. I shall now propound my own opinion, and rather seek for company than follow any. 1. I lay it down for a ground, that the words are the words of the Lord Jesus Christ, speaking concerning the believing soul. 2. I take it for granted, that the design of Christ's speech to the believing soul his Spouse, is to mind her of some notable engaging mercy he had bestowed upon her; a deliverance, 1. Out of some low estate; that methinks is plain, both from the word used [raised] which presupposeth a fallen estate. 2. Out of some estate in which it was naturally; that me thinks is plainly hinted in those words; There thy mother brought thee forth, there she brought thee forth that bore thee. Now to give you the sense of the words: [I] the Lord Jesus Christ, thy husband, The words opened. thy Redeemer [raised thee up] exalted thee by the great work of my redemption [under the Appletree] The Appletree is Christ, Cant. 2. ver. 3. Under myself by the use of mine Ordinances, which are the fruit of the Appletree, Christ: or [I raised thee up under the Appletree] when thou wert not engrafted in me, but in a state of disunion, indeed [under the Appletree] in respect of eternal ordination, but not in the Appletree by an actual implantation and union: When thou wert in that sad estate I raised thee up, by the great work of my redemption. It follows, there thy mother brought thee forth, etc. there! where? in a lost condition, in a state of disunion, a stranger to me. There, under the Tree of forbidden fruit, involved in Adam's first guilt, weltering in blood, etc. There she brought thee forth that bore thee. So the sense of the words is this: Dost thou think much to lean upon me in the wilderness O my Spouse! remember thou wert in a poor lost undone Condition, in such an estate thy natural mother brought thee forth; it is true thou wert under an eternal ordination to obtain Salvation by me, but thou wert far from such an union: there thy mother left thee, and could not help thee, and then I raised thee. I by the great work of my redemption, covenanting, coming, dying, etc. for thee, raised thee from this misery to eternal life, and all the privileges of it, and this I did when all other means failed, [There thy mother brought thee forth] by the use of my ordinances thou wert raised under the appletree: so that the design of the Lord Jesus Christ in the speech, Is to show the believing soul what cause she had in all estates to cleave to him, more than all the world besides; and this he demonstrates, 1. By letting her see her miserable estate by nature. 1. She had need of raising. 2. She was in a state of disunion, not united to the appletree. 2. By letting of her see the hopelessness of any remedy from any thing in the world, any friend in the world; surely the mother is the best friend, and yet (says he) this estate she left you in, yea she that bore you. 3. By letting of her see the Honourable condition that she was now in, expressed in that word raised, which contains as much as can be spoken, even all the fruits and privileges of Redemption. 4. By letting of her know the Author of this happiness and redemption. That is I (saith he,) all the world could not, I did. 5. By letting of her know the means were his (for so also the words [under the appletree] may be understood) I raised thee. The soul may say, why? the word raised me? yes, it is true, but still thou art raised under Christ: For Christ is the appletree, The ordinances are the apples, and they also grow out of Christ, even as naturally, as the Apples grow out of the appletree. The text being thus opened, holds out to us many precious truths. In general it is the description of a Saint, à primo ad ultimum, from first to last. In particular you have here the Spouse described, 1. In her natural Condition, where you are told, 1. What she is originally, so she is in a state of disunion to Christ, in such a condition that she hath need of raising, so her mother brought her forth, so she brought her forth that bore her. 2. What she is then virtually, though not implanted into Christ, yet within a reach of him; under the applee-tree, though not implanted in it; under an eternail ordination to life, though for the present a Child of wrath; in a wilderness, yet coming out, or to come out. 2. She is described in her gracious condition, and there we have these things noted. 1. The author of grace unto her, I raised thee, Jesus Christ the author and finisher of our salvation. 2. The means of this grace, the apples that grow upon Christ the appletree. 3. The effect of this grace in her, she cometh up out of the wilderness. 4. The instrumental means, for the application of meritorious grace, that is faith in Jesus Christ, she cometh up leaning upon her wellbeloved. 5. The opinion of others concerning her in this estate of grace. 1. She is glorious, and creates admiration in some. 2. The hidden principle of life in her makes her not to be understood of others, all say, who is this? Here are two great things hinted in the text. 1. The misery that the elect are in by nature 2. The happy condition they are in by grace. I might handdle the words in order, and raise many profitable Doctrines from them: But I will only pitch upon 3. which will comprehend all, and not handle the text as the words lie in order, but according to the order of the things contained in them; The 3. I will pitch upon are these. 1. That Gods gracious Saints, and every one of them, though they lie under a gracious ordination to eternal life, yet are borne in a lost undone condition. 1. They have need of raising; 2. they are under (not in) the appletree, there their mother brought them forth. 2. That it is the Lord Jesus that helpeth his redeemed one's out of this condition. I raised thee. 3. That by the power of Jesus Christ the Spouse being raised comes up out of every wilderness leaning upon her Beloved. I shall begin with the first Doctrine. Doct. 1. That the best of God's Saints by nature were born in a lost condition, in a state of disunion to Jesus Christ, there their mother brought them forth, there she brought them forth that bore them. I say the best, though they all of them lie under a saving ordination to eternal life, and though many of them may be borne of holy and godly parents, yet if you look upon them as they are by Nature, they are in a lost, undone condition, and had need of a raising. Now for the prosecution of this Doctrine, I shall 1. prove it by testimony of Scripture. 2. I shall open it to you how it comes to pass that they are so borne. 3. I shall make application of the Doctrine. 1. That they are by Nature in a lost, undone condition. 1. In respect of fin. 2. In respect of punishment. Take that pregnant place for it, Ephes. 2. where the design of the Apostle is plain to advance Christ in the hearts of the believing Ephesians: To this end, 1. he discovers what need they had of him, that he opens by setting out their sad and woeful condition without him. 1. They were dead in trespasses and sins, ver. 7. 5. 2. They lived according to the Devils will, ruled and acted by him, v. 2. 3. They were tainted with the lusts of the flesh, and inclined to fulfil the lusts of the flesh, and of the mind, v. 3. 4. They were Gentiles in the flesh, v. 11. 5. They were without Christ. 6. Aliens from the Commonwealth of Israel. 7. Strangers from the Covenant of Promise, 8. having no hope. 9 Without God in the world, ver. 12. 10. Afar off, irreconciled, ver. 13, 14. 11. To sum up all in a word, ver. 3. The children of wrath by nature as well as others: Children of wrath Active; Actively inclined or disposed to nothing but that which will undoubtedly bring down the wrath of God upon their souls: And children of wrath Passive; passively being originally so guilty, that they deserve, and in respect of themselves, are liable to the eternal wrath of God. And who are these, ver. 19 They were such as were quickened, ver. 1. such as v. 19 were now no more strangers and foreigners, but fellow-Citizens with the Saints, and of the household of God: They were borne under the Appletree, but raised up. A second place is that known place, Psal. 51. 5. Behold I was shapen in iniquity, and in sin did my mother conceive me. They are David's words, that man of God, that man according to Gods own heart; yet he confesseth he was borne under the Appletree, there his mother brought him forth, he was shapen in iniquity, yea in sin did his mother conceive him. I will add but that one place more Ez. 16. Where God setting out the native condition of his Church, sets it out by the resemblance of a new borne infant. For her parents, her father was an Amorite, and her mother an Hittite; For her own person, In the day wherein she was borne her navel was not cut, nor was she washed in water to supple her: she was not salted at all, nor swaddled at all, cast out into the open field, to the loathing of her person, v. 3. 4. 5. Polluted in her blood, v. 6. Yet she was one, to whom God had said live, v. 6. Whom God had beautified and adorned with special graces, v. 8. with whom God had made a covenant, and she was God's claim, v. 8. &, v. 9 I pass on to the 2. Question propounded, viz. How it comes to pass, that all the Saints of God are originally in a lost undone condition, The words of the text answer this, their mother brought them forth so. Adam eat of the tree of forbidden fruit, he fell, & that guilt cleaves to all our natures. This the Apostle speaks fully to in the 5 chap. of the Epis: to the Romans, v. 12. By one man sin entered into the world; and death by sin. v. 15. Through the offence of one many were made dead. v. 18. By the offence of one Judgement came upon all to Condemnation. v. 19 By one man's disobedience many were: made sinners, Quest. But here is the question started How the sin of Adam should leave a defilement upon all his Children to the end of the world; because The father hath eaten sour grapes shall all the children's teeth be set an edge? My intention is not here to dispute like a sophister, concerning those many questions about the propagation of Original sin. Quid quaeris apertam rimam (Saith Augustine) quum habes apertam januam, etc. what need we seek for a rift for it to creep in, when the Apostle hath showed us an open door for it to come in with a full body? he says by one man it came into the world, not by imitation of his example (as the Pelagians dream) So he might have said [per diabolum intravit] that it entered in by the Devil as well as [per unum hominem] by one man: but it entered [propagatione carnali] by carnal propagation: what could be clean that was borne of a woman? M. Perkins says it may be done two ways. 1. Adam being a public person carrying all us in his loins, and God ordering that what he received he should receive for himself, and all his posterity, hereupon Adam Sinning deprived himself, and all his pesterity, So we became miserable, God dealing like a judge, depriving us, for Adam's sin, of his Image, which except he would he need never have stamped upon us, (not any ways becoming by this act of judgement an author or maintainer of sin) thus we become guilty Imputative, by imputation; and privative, God depriving us of his image by denying to restore it to us again when we had once lost it. 2. Another way is by carnal propagation: Our mother the Hittite brought us forth, our father the Canaanite begat us, what can be clean that is borne of a woman saith Job. chap. 25. v. 4. As sweet oil poured into a fusty vessel (saith M. Perkins) loseth its pureness, and becometh infected by the vessel, So the soul created good, and put into a corrupt body, and made one with it, receives contagion thence; only Christ who was borne of a woman, was borne clean, and the reason for that, was (say the schoolmen) Ab Adamo humanam accepit naturam non tanquam a principio agente sed tanquam a principio materiali: His body was from Adam, but not from the seed of Adam. And thus you see how it comes to pass that our mother brings us forth under the Appletree in a poor lost undone condition, there your mothers brought you forth, that bore you. Nor let any one think himself in a better condition, because his parents have been elect ones: what then? Except a man be born again, saith Christ, he shall never enter into the Kingdom of God. Joh. 3. 3. Whatsoever is borne of flesh Joh. 3. 3. is flesh. Parents beget not grace but nature. Though they have no sin to communicate in respect of God's grace justifying their persons, and not seeing sin in them so as to impute it to them; yet they have sin, a body of death; so holy Paul had; he groaned under it, Rom. 7. Yea and if we say we Rom. 7. 23. have no sin, we do but deceive ourselves, and there is no truth in us. (Saith the blessed Apostle) who lives and sinneth not? This question was propounded to Saint Austin, How the Saints of God that had no sin could convey sin to their children: he replies to it, Vicissim & ego interrogo, etc. Let me ask you (saith he) how one that is circumcised can beget one that is uncircumcised? and how it comes to pass that when you sow your wheat in your field without any chaff cleaving to it, you should reap it with chaff? how one that is a baptised Christian can beget one that is an unbaptized heat hen? you will answer, Quia non facit generatio sed regeneratio Christianos. M. Perkins saith, God took this order in the creation, that whatsoever evil Adam procured, he should bring it not only on himself but all his posterity, by virtue of which decree the propagation of sin is continued without any interruption, though Parent's them-selves be borne anew by the spirit of God; even as God hath set it in the order of nature that the wheat thrown pure into the ground, should yet spring and grow (so often as it is sowed) with stalk, ear, blade. And all this I conceive is the truth concerning the manner of conveyence of this sad legacy to all the Children of Adam. Without sifting those Philosophical, and school questions about it, I shall conclude this Particular with only this note of M. Perkins. It may be this will not satisfy the minds of all; if any be so curious that he hath a mind yet to seek further, let them know there is another matter of more concernment, for us to look unto: when a man's house is on fire 'tis no time to inquire, when, and how, and in what manner, it came to be so, but it will be our policy to use all means possible to quench it. That it is so, it is plain, our souls are all undone by nature. Do you ask how this thing could be? first remedy it, then inquire the manner how it came to pass: quench the fire, then ask how it came in thy dwelling. Quid quaeris rimam? in the mean time why seekest thou a crevice (saith Austin,) Quum habes apertam januam; per unum hominem intravit peccatum: hast thou not an open door? doth not the Apostle say it entered in by one man's disobedience, and death by it, and so went over all? So much therefore shall serve briefly to have spoken of the doctrinal part: Give me leave to come now to an application of it, in which the Lord give me an heart affected in speaking, & you ears and hearts truly affected in hearing. The first part of my application shall be more notional, the other will be more particular; for the first. 1. This may discover unto you, the lying falsehood of the Pelagian Doctrine, and of divers in these times, that have been so unhappy as to rake up all the putrified dunghills of errors, and vend them for new truths. 1. The Manichees of old would confess this, but 1. Would have it to be the direct work of God, and to this end made a God on purpose that should be such a principium mali, carrying on the wicked designs in the world efficiently, as their other God (who was their principium boni) was by their appointment to carry on good designs. 2. Then they would but in part confess it: they would have some to be borne clean, others defiled; but even the best (as you have heard) were borne defiled, there their mother brought them forth; there she brought them forth that bore them. The Pelagians denied any Original sin by way of propagation but only by Imitation, if say they the Child walks in its parents steps, or because we tread Adam's path, therefore we are defiled; but this is false, in the very day of our birth we were in a lost undone condition. 3. From hence also may appear the falseness of that opinion of the Anababtists of old, and now in these days, viz, that Christ by his death, Originale peccatum ex humanâ naturâ sustulit, took away original sin out of our natures, they are the very words of Chemnitius, repeating the error of the old Anabaptists concerning this point, and this I perceive many people harping on even in this City, especially those that have so good an opinion of Christ's death, that he (as they dream) died for all; pinch them a little and they will confess, that all shall not be saved, but this is in regard for their actual sins, for their original sin, Christ hath paid that score: if now they can but stand upon their own legs, and will but walk in their strength, and keep their feet for the time to come, than all shall be well. But mistake not (Christians) your mother (saith the text) left you not raised, but in a lost condition; not your grandmother Eve, but your immediate mother, brought you forth there, and left you there long since Christ died; it was since that time that the Apostle told the believing Ephesians, that they were Children of wrath by nature, even as others, Eph. 2. 3. Besides that Christ useth not to pay any debts by halves, it were as good as nothing for jesus Christ to pardon a reprobates Original sin to whom he never intends to pardon all sin; yea Original sin doth not only remain upon elected ones as an offence to God, and laying upon them an obligation to death, since Christ died, until their justification, but even after justification there is a body of death; it hath lost its condemning power, and its reigning power, but it yet cleaves to our flesh, as Ivy to the tree, so deep an impression it hath upon all our natures. But this openeth a way to another question, whether original sin remains in any of the elect after Justification? the affirmative is truth: but in regard that my text strikes not directly against the error I shall pass it by, and refer you to those that have defended the truth in it, as Zanchi, etc. and leaving this first use, shall proceed to some further application, which shall be more Particular. 1. By way of Instruction. 2. By way of Examination, and Trial. 3. By way of Exhortation. 4. By way of Consolation. Of all these in their order. By way of Instruction: We may hence learn first, what a sad condition the most men of the world are in? Ah! Lord, how few are they whom thou hast chosen ever to obtain eternal life? and yet these are children of wrath by nature as well as others. Poor creatures! my heart trembles to think of you: How many in this Congregation yet lie in a condition low enough, and the Lord knows whether ever to be raised yea or no. If a child should be borne with some natural weakness in its arms, or legs, and it should live six, or ten, or twenty years, and yet not be able to use its limbs, you would say it would be a very great hazard if ever that child did recover its limbs, so as to have the strength and exercise of it, it would be almost a miracle; It was such a miracle, that in the ninth of John, when Jesus Christ had restored sight to one that was borne blind, the Jews would not believe it possible, and ver. 32. we find a positive determination upon the question, Since the world began, it was never heard that any man opened the eyes of one that was borne blind: How many poor wretches that are come here into the presence of the Lord, that were all borne blind, deaf, dead, and have lived some ten, some twenty, some thirty years, some more, and all this time have continually had all the means that could be applied to them for recovery, and yet are in the same lost, undone condition? Ah (my friends!) what can you neither stretch out hand, nor foot, nor tongue, nor any member, notwithstanding all the means of grace astoorded you for quickening? Let me tell you, it is ten thousand to one, if you do not perish for ever: My friends! It is a miracle, a great miracle of mercy, that any one poor wretch, considering in what condition it is borne, should ever come out of it. The Jews would hardly believe the report, therefore they say, Joh. 9 19 Is this your son that was borne blind, how then doth he now see? We may say so concerning every one that hath any thing of God in him: Was not this poor creature borne blind? how doth he now see? was not he borne lost? How is he now raised? but for those that in stead of growing better, are grown ten times worse, that have hardened their hearts, and gone on in riot, and wantonness, and are yet in their blood, it is ten to one if ever the Lord say to them, live; they are grown to such a shameless impudence in wickedness, I dare not say, there is no hope; But let me sadly say, there is small hope that ever the Lord should raise such wretches: And if he doth not, better ten thousand times, better (sinner,) had it been for thy soul, that thou hadst never seen the light of the morning, nor heard the voice of the Gospel in thine ears. This is your condition, the Lord awaken you. Secondly, From hence we may be instructed, Whom we have cause to thank that any of us are this day out of hell. Who art thou O man that boasts thou art of good parentage, or of a great birth? hark in what language my Text speaks thy birth: Thou wert borne under the Appletree; there thy mother brought thee forth, there she brought thee forth that bore thee. If thy heavenly Father doth no more for thee than thy earthly mother, woe to thee that ever thou wert borne. What a boasting we have of pedigrees, and great descents? What a great word it is in the world, I was better borne than you, My father was such a Gentleman, so great, so rich, etc. My mother was of such or such an ancient Family? O vanity! vanity of vanities! Poor creature! thy mother brought thee forth under an Appletree. The very heathen out of a mere rational principle, could scoff at such brags: — Genus & proavos, & quae non fecimus ipsi Vix ea nostra voco. Tully could retort to the Roman, bragging of his descent, Domus mea à me incipiet, tua verò in te desinet, My house shall have its Original from me, my Nobility and worth; thy Noble Family shall have an end in thy Baseness. Christian! what is thy birth? consider it but in a spiritual notion; the poorest wretch in the world is borne in as good a condition as thou art, and thou in no better an estate towards God than he. Suppose a man were borne of some great parentage, and had no Lands, no estate left him, but could only boast of fumos, & nomina vana Catonum, his father's name, and the smoke of his chimney; Possibly he hath some gorgeous suit of apparel left him, this he wears and glisters in for a while, yet a little while and these tear, and then he hath not a rag left him, nor a penny to buy one to cover his nakedness: how contemptible would such a poor wretch be in every man's eyes? And is not this the condition of the most of the great men, gallants of the world, they glister with an outside a little in the world, their names are great, their persons admired; yet a little while, and these wear out, the men die, and lie down in hell. Ah! that those that glory would glory in this, that God is their Father, and Jesus Christ their portion: Thus your Houses would have a beginning of Glory from you, and their Glory should not end with you. 2. Nor is the boasting of those much better that can boast of their Religious Parents. I confess it is the better of the two, an heir of Glory being fare more noble than the greatest worldling, and in regard that the Election of God runs much in a line; but this will not do Christian: Esau was rejected though he was Isaac's son; and Ishmael though he was Abraham's son. Justus non gignit justum, gignit hominem; Thy righteous father did not beget thee a righteous man, but he begat thee a child of flesh, corrupt flesh and blood. Thy godly mother brought thee forth under the Appletree, there thy mother brought thee forth, there she brought thee forth that bore thee. This was the Jews great brag, that they came forth out of the waters of Judah, and were called by the name of Israel, and were of the house of Jacob, Isa. 48. 1. They called themselves of the Holy City, and this made them stay themselves upon the God of Israel; but for all this observe what God says to them, v. 4, 5, 6, etc. This was that which the Jews had to boast of to the Lord Jesus Christ, Joh. 8. 33. We are Abraham's seed, and were never in bondage to any man, how sayest thou, you shall be made free? They took it ill, that they being Abraham's seed, should be so much as supposed to be in a bad condition. But observe how Christ takes away their brag in the 39 Jesus saith unto them, if you were Abraham's children [that is, his spiritual children] you would do the works of Abraham: But in plainer English, ver. 44. Ye are of your Father the Devil, and the lusts of your Father you will do. Hear this you that had godly parents, and yourselves have no goodness in you. Abraham's faith will carry none to heaven but himself: your parent's faith will want a way of conveyance to do good to your souls. Graft a sweet Pear or Plum upon a wild or sour Crabstock, it will grow, and yield a pleasant fruit, the nature will be changed in the fruit; but now take the stone or kernel of that fruit, and set it in the earth, it shall not come forth a Plum-tree, but a Crab-stock again. It is thy case (Christian,) thy parent was a natural Crabstocke, the Lord grafted grace upon him, than he brought forth sweet and pleasant fruit, worthy of amendment of life: But now thou art his kernel come out of the earth; thou art not come forth gracious, but natural. Thy parent's grace was by virtue of an inoculation, not by nature. Therefore to conclude this use, let me mind you of the words of the first Gospell-preacher, John the Baptist, Mat. 3. ver. 8. Bring forth fruit therefore worthy of amendment of life, and think not to say within yourselves we have Abraham to our Father. Look to your condition Christians: It is neither your noble, nor yet gracious parentage, and descent, will carry you to heaven; think not to say within thyself, I had a gracious parent. Thirdly, from hence we may be instructed, what a soul-cheating principle Libertines build on, that conclude thus, There is no need of Repentance, or faith, or such holy and strict life: if we be elected, we shall be saved, if not, we shall be damned. Suppose thou be'st elected, poor creature yet know thou art borne under the Appletree. O turn not the grace of thy God into wantonness; look to find thyself raised, or thou shalt never see thy soul saved. It is true, for the sins of those whom the Lord hath chosen by name to everlasting life, they are decretally pardoned from all eternity, and meritoriously pardoned in the death of Christ; but still they remain as offences to God, and keep the soul under a real obligation unto death, till the Lord comes, and actually and formally in justification acquits the believing soul from hell's claim, and frees it out of the Devil's imprisonment. Suppose a condemned man in prison, the Prince hath determined to pardon him, and some friend of his possibly hath purchased his pardon for him; but yet he is in the dungeon in fetters, in the Gaolers hand, till he be actually set free, etc. So it is with every Elect Vessel. Cheat not thyself therefore with such licentious, soule-deceiving principles of Libertinism. I have done with the first Use of Instruction, I pass on to a second. Use 2 How doth it now stand every poor soul in hand, to examine his condition, whether he be not in this sad condition yet, yea or no. Christians, the weight of your souls hangs upon this Examination: This was your and my condition, Try therefore yourselves whether you be in the faith or no; prove your own selves, know you not that more, more than nature is in you] Jesus Christ is in you except ye be reprobates. I have in this place not long since handled this point so fully, that I shall at this time add very little to what I have already said: Only (it lying so full in my way) give me leave to speak a word or two, and the Lord speak it to your hearts. I will speak but four words: 1. Therefore know this, If none hath done more for you than your mother hath done, you are under the Appletree still. That is plain in the Text: There your mother brought you forth, there she brought you forth that bore you. What doth our Mother do for us? she conveighes Nature to us, from her we derive flesh and blood, and our natural dispositions; if thou be'st nothing but Nature, thou hast nothing of Grace. But some will say, this is a note as dark as the other: To make it therefore so as to be understood by the meanest capacities, we must understand that there are two sorts of Natures, A more corrupt, or a more refined sort of Nature. All short of Grace is Nature. 1. If thou hast nothing seen in thee but corrupt filthy nature, That thy natural inclination carries thee out to acts of profane wickedness, and thou hast not so much as put a bridle upon thy wild spirit, but lettest it run at random, and carry thee out to drunkenness, wantonness, lying, swearing, all manner of ungodliness, This thou mayest be sure of, thou art not raised yet out of thy hellish danger in which thou wert borne, Eph. 5. 5. 1 Tim. 1. 9, 10. Rev. 21. 8. Rev. 22. 15. 1 Cor. 6. 9, 10. But secondly, If thou hast no more than bridled and refined Nature, I call Bridled Nature, a kind of civility which thou pridest in, that thou art not so debauched a wretch as others are: It consists first of all in a Negative righteousness; Thou canst say thou art no Papist, no Malignant, and perhaps as much as the Pharisee, Luke 18. v. 11. I thank thee I am not (as other men are) extortioners, unjust, adulterers, or even as this Publican; Secondly, In a Positive righteousness; Thou canst say, whose Ox have I taken? whose Ass have I taken? or whom have I defrauded? Thou tythest Mint and Annis, and dost no more to others than thou wouldst be content they should do to thee; thou art a good Second-table-man, keepest the rule of justice strictly; Thus had he done. To whom Jesus Christ said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One thing is wanting to thee, Go sell all that thou hast; Christian, let me tell thee, all this self-righteousness must be sold, not lost, but slighted. If thou hast no more than a Bridled nature, it is not enough, the young man went away from Christ sorrowful, Mar. 10. The Pharisee went away not justified, Luke 18. ver. 14. Nay secondly, if thou hast no more than a refined Nature, it is nothing, though it be seven times refined. It is a piece of Nature, That there is a God, Nature revealeth it to men; and that this God is a spirit, and that, Si Deus est animus, etc. Hic tibi praecipuè sit pura ment colendus. Seeing God is a spirit, he must 1. Be worshipped. 2. Be worshipped sincerely, Cato could say so; this is all but Nature, the finest of Nature. Thou mayest pray in thy Family Morning and Evening, the Heathen would do as much, they would cry to their Penates, yes thou mayest do it, and (without the Common-prayer Book too, I do not read that they had one in use to worship their Idols with (Nature had given them a tongue to speak their wants without a Tutor) and yet be a wretch under the Appletree. The Pharisee would be so far from being ashamed to pray in his Family, that he would not be ashamed to come and pray in the Temple, Luke 18. v. 10, 11. He fasted twice a week; They fasted often, Mat. 9 14. They were strict observers of the Sabbath: how many quarrels had they with our Lord Jesus Christ for healing, for his Disciples but plucking of ears of corn, on the Sabbath day? Here was Nature seven times purified and yet for all this Christ tells his Disciples, Mat. 5. 20. That except their righteousness exceeded the righteousness of the Scribes and Pharisees, they should never enter into the Kingdom of God. Tremble at this you that are liars, Sabbath-breakers, profane persons, unjust in your Callings, unconscionable in your walkings with God. Tremble at this you that never pray in your Families, in your Closets; God never hears of you but when you come to Church, and then to no purpose neither: you are not yet raised, nay far from it. Flesh and blood might have revealed this unto you. This is the first Note. Secondly know, If you have not plucked and tasted of the fruit of the Appletree, you are still but under it. You may remember I construed [under the Appletree] out of Jesus Christ. If you have got no benefit by Jesus Christ, you have no portion in him; if you be not in him, and if he be not in you: It is the Apostles Note, 2 Cor. 13. ver. 5. Know you not that Jesus Christ is in you except ye be reprobates. The Apple is in the man that hath eat it: Christ is in the soul by a spiritual union, if the soul hath any part in him, or shall ever have any benefit by him. Free Grace is the fruit of this Appletree of Paradise. Are the Graces of God in you? but some may say, how shall we know that? The tasted Apple is, 1. Sweet. 2. Cordial. 3. Nutritive. 4. Diffusive. 1. Sweet, Cant. 2. 3. As the Appletree amongst the Trees of the Wood, so is my Beloved amongst the Sons. I sat down under his shadow with great delight, and his fruit was pleasant to my taste. The Spouse there compareth the Lord Jesus to an Appletree, a rare Appletree; as an Appletree amongst the trees of the wood. Now he was not only an Appletree in himself, a sweet Tree full of the Apples of Life, and free Grace; but he was [an Appletree to her] he was her beloved, and she sat down under his shadow. Now it was, 1. With great delight. 2. His fruit was sweet to her taste. If Christ be in thee, and thou be'st in Christ, Christ is very sweet to thee, thou sittest under his shadow with great delight, and his fruit is pleasant to thy taste, 1 Pet. 2. 7. To you that believe he is precious; His name to thy soul is as an ointment poured forth, Cant. 1. 3. Why like an ointment poured forth? Mar. 14. v. 3. Joh. 12. 3. When the box of ointment was broken, and poured forth on Christ's head, the whole house was filled with the savour of it. Is it thus with thy soul Christian? Is Jesus Christ precious to thee? Is his name to thy soul like an ointment poured forth? Is thy whole heart filled with the sweet smell of Jesus Christ? Art thou ravished with his love, his incomprehensible, his unfadomable love? Is Christ in his Ordinances precious to thy soul, that thou desirest the sincere milk of the word, as the new borne babe desires the milk of the breasts? Doth the very thinking of Christ ravish thy heart? Doth the naming of him carry thy soul almost above itself in an ecstasy of love? Is he like an Apple to thy taste, that thy mouth is filled with the sweetness of his juice? High thoughts of Jesus Christ argue that Jesus Christ is spiritually tasted by thy soul. Art thou melted with his love? It is a sign thou hast tasted of the fruit of the Appletree. 2. The tasted Apple is cordial, Cant. 2. 5. Stay me with flagons, comfort me with Apples. Cant. 7. 8. The smell of thy nose is like Apples: It is spoken there of the Church. Apples are cordial in taste, and comfortable in smell. Try thyself by this Christian: Is Christ cordial to thy soul? when thy soul is fainting, swooning, in the thoughts of thyself, and thine own wickedness and vileness, Doth it then comfort thee to remember Jesus Christ his love and merits? Christ is no cordial to wicked, unbelieving wretches, it terrifieth them the more to remember Jesus Christ. When the Lord hath awakened their consciences, and startled them in their natural condition, tell them of Christ, this adds fuel to the flame. Why? It is this Christ, whom they have scorned, abused, crucified. It is this Christ, concerning whom they have said, We will not have this Christ to reign over us. Now they think that they hear that scorned Christ ringing a doleful peal in their ears; Bring those mine enemies that said I should not rule over them, and slay them before me. But to the Believer, Christ is comfortable; when he looks upon himself as a great sinner, the naming of Christ comforts him; Ah! (saith he) that is he that died for my sins, and risen again for my justification, Rom. 5. 25. When he looks upon all his righteousness, as a monstruous cloth, and as filthy rags, the naming of Christ is again a cordial to him; Ah! (saith the soul) that is he that was made for me wisdom, and righteousness, and sanctification, and redemption. When he looks upon himself as a debtor to an infinite justice, the name of Christ is a cordial again; that's he saith the soul, that hath paid the debt to infinite justice for me, that for me, hath satisfied his Father's wrath, that poured out his soul unto death, and was Esa. 53 4, 5, 6, 11, 12. numbered with the transgressors, that bore the sin of many, and made intercession for the transgressor. That same Christ is he that bore my griefs, and carried my sorrows, that was smitten of God, and afflicted, that was wounded for my transgressions, and bruised for mine iniquities, the chastisement of my peace was upon him, and by his stripes I am healed. When he looks upon himself as a daily backslider, renewing his sins as the days of his life, and the mercies of his days are increased, and is ready to swoone in these sad thoughts, the name of Christ is a cordial again; Ah! (saith the soul) that same Christ is that righteous one that is my advocate 1 Joh. 2. 1. with the Father, and makes intercession for me. When he looks upon himself, as unfit to do any duty, and upon all his prayers, as poor, liveless, heartless duties, and considers, the deadness, dulness, distraction, vanity, that constantly accompanies him, and is ready to swoone in the thoughts of this, the naming of Christ is a cordial to him again; Ah! (saith the Christian) that is he, that is the Angel that stands at the Altar, having a golden Censer, and to him there is given much incense, that he should offer it up with the Prayers of all Saints, upon the golden Altar which is before the throne, Rev. 8. 3. Thus now try (Christian) whether thou hast tasted of the fruit of the Appletree; is Jesus Christ a Cordial to thy soul, in soule-swooning? 3. The apple is Nutritive. Eaten, moderately, and seasonably, it affords nourishment, and maintains life, and strength: This is a plain consequence from the other, were it not nutritive it would not be cordial. Try thyself by this, Christian, whether Christ be in thee yea or no: If he be, thou derivest strength from him, and he maintaineth spiritual life in thee. Observe that place, Joh. 4. v. 14. Whosoever drinketh of the water that I shall give him, shall never thirst, but the water that I shall give him shall be in him a well of water springing up to everlasting life. Dost thou find that thy heart is growing? that by a strength derived from Jesus Christ, thou walkest and goest on from strength to strength? Dost thou find that from a digestion of Jesus Christ's death, resurrection, and Ascension (the fruits that grow upon that Appletree of free grace) thou gettest strength against thy Corruptions, against the Devils' temptations? that upon thy tasting of Christ thou growest in grace? when thou tastest him afresh in the Sacrament, if thou hast a part in him, thou wilt find that he is Nutritive to thy soul, thou wilt quicken thy life, and increase thy strength by all the ordinances which hold out, and set forth, Jesus Christ unto thy soul. God says, that those that are of clean hands shall grow stronger, and stronger; And that the Righteous shall grow up like the calves in the stall, which grow apace, and fat. Nay thou wilt find not only a growth, but that thou growest from that Nourishment that Christ Jesus affords thy soul, that thou walkest in his strength, and that all the strength of thy soul is purely derived from him, not from thy own endeavours, and walkings: Try therefore thy heart Christian, if thou hast eaten of the Apples, thou wilt find them Nutritive, it will not be like the swallowing of a dry stone or stick, that have no nourishing quality in them. Lastly, the Apple Eaten is diffusive, the Virtue, and Nutritive, or comforting quality and juce of it, diffuseth itself into all the body. If thou hast tasted of Jesus Christ, and hast swallowed the Apples of free grace, the virtue of them diffuseth itself into thy whole soul, and body. Grace is in every vein of thee. There is something of Jesus Christ, in thy eyes, face, tongue, hands: and abundance of him in thy heart. Thy head is full of thoughts of Christ, and plottings, and designs for Christ. The wantonness of thy eye is restrained by the law of Christ; the vanity of thy tongue is taken away, and the Lord hath made thee one of a pure lanquage; thy hand is awed by Christ, that it dare not stretch forth itself to do any iniquity; thy feet are guided by Christ, His word is a light unto thy feet, and a lantern unto thy paths. And now for thy soul and inward man, thy Understanding is full of the knowledge of Jesus Christ, Yea thou hast determined with thyself to know nothing but Christ, and him crucified. Thou seest abundance of Christ in the rich dispensations of free and infinite grace. Thy Will hath taken the oath of Allegiance to Jesus Christ, Thy will is subordinated to his, his will is thy law, and thy will. Thou art ready to do his will, or suffer his will. Thy Affections are wholly carried out to Christ, him thou lovest, desirest, delightest in, above all things in the world whatsoever. In short, It makes thee to present thy body, as a living Sacrifice, holy, acceptable unto God, & this thou judgest thy reasonable service. Thou art not conformed to the world, but thou art transformed by the renewing of thy mind, that thou mayest try, and prove what that good, and acceptable, and perfect will of thy God is, Rom. 12. 1. 2. Is it thus now with thee Christian? is the virtue of the Apple thus diffused throughout thy whole Soul? then thou mayest be of good comfort. So I have done with the second note of Trial: If thou hast not tasted of the fruit of the Appletree, thou art yet but under it. 3. A third note of Trial may be this: Thou mayest be sure thou couldst not pluck, and eat of the fruit of the Appletree, without an hand to reach, and a mouth to eat. Christ is the Appletree, faith is the hand; without faith it is impossible to please God (saith the Apostle to the Hebrews) He that believeth not is condemned already. Therefore the Apostle▪ 2 Cor. 13. 5. says, Examine yourselves whether you be in the faith or no; prove yourselves: And this goes before the next words, Know ye not that Christ is in you, except ye be reprobates. Christ is in you, except ye be reprobates, that is his position: Now if you would know whether Christ be in you or no, you must examine whether you be in the faith or no. In Scripture you shall frequently find the work of faith set down as the Action of the feet, coming to Christ; Come unto me all ye Joh. 6. 35, 37, 45. that are weary and heavy laden: who so cometh to me hath everlasting life, etc. As the Action of the hand, receiving Jesus Christ, as the Action of the mouth, eating the flesh, and drinking the blood of Christ. All unbelievers Joh. 6. 51, 53, 54. are yet out of Christ. Nay more, you must not only have an hand, but such an hand as will reach, to this end, 1 A true hand. 2 A perfect hand. 3 A lively hand.— 1 It must be a true hand. A painted hand reacheth nothing; the hand must be a real hand that plucketh the Appletree. There is a great deal of drossy counterfeit faith in the world. The Devils have some grains of faith amongst them, the Apostle says, They beloeve and tremble. Wicked and profane wretches have their degrees of faith too; they will at least tell you they believe that Christ came into the world, and died, they give credence to the story, etc. But this faith is no true hand, it will pluck never an apple of Life.— 2. As the hand must be true, so it must be perfect, it must have fingers enough to do it: It must be perfect justifying faith, though it reach not the perfection of faith that a justified person may have. There are several acts of faith: some will have knowledge to be an act of it; others, and the most say, that knowledge is supposed to faith, but Assent is the first and lowest act. Many go hither, and no further, they go away not justified: but the perfection of that faith which justifies, lieth in a trusting too, and a reliance upon, the Lord Jesus Christ. To this faith are all the promises pronounced, Blessed is that man that puts his trust in the Lord; And who is he that sits in darkness, and seethe no light? Let him trust in the name of the Lord, and stay upon his God. I say, this is the perfection of that faith which must be [de necessitate,] necessarily required to justification: It is not the reflection of faith that is in a justified person. Try thyself, O Christian, dost thou truly believe then, not barely assenting, and giving credence to the word of God as a word of truth, but being sensible of thy own vileness, and the insufficiency that is in thyself for any salvation? dost thou truly rely upon Jesus Christ? and this will be tried by the third particular, necessary to the hand that reacheth.— 3 The hand that reacheth must be lively: It must have a principle of life in itself, and must act in lively operations. The dead hand, let it be never so true flesh and blood, it reacheth nothing, it hath no internal principle of life in itself to carry it out in external operations of Life: so must it be with the souls hands, that reach, and pluck the Apples of free grace of the Tree of Life, mentioned, Rev. 22. 1. It must have an internal principle of Life. The hypocrites faith hath no internal principle of life in it, the soul is not quickened, neither hath it any power to act external operations: Viva fides est operosa, is a known maxim, Faith in the Saints is powerful, 2 Thes. 1. 11. The work of faith with power, Jam. 2. 17. Faith without works is dead. Now it's lively, 1. Internally, purging the heart, It purifieth the heart. 2. Externally, it worketh by love; it worketh as a loving heart towards God; so in acts of love. Faith, if it be true, hath not only a persuading and comforting quality, to persuade the soul of God, and the faithfulness of him that hath promised, and to refresh the soul by staying upon God, but it hath a quickening quality, to enliven the soul, and quicken it to an holy close walking with God. The same faith that saith to the soul, this promise is the truth of God, stay thyself upon it, saith also to the soul, this precept is the rule of God, walk according to it. Now Christian, try thyself whether thou hast tasted of the fruit of the Appletree, whether thou hast a portion in Jesus Christ, yea or no: If thou hast reached to thy soul an Apple of free grace, thou hast an hand by which thou didst it; it must be a true hand: Faith is the hand. Hast thou not the painted faith of the hypocrite, but the true faith of the Saints, called by a distinguishing character, The faith of God's Elect, Titus 1. v. 1. Hast thou not a finger only, but the perfect hand, that faith which truly justifieth thy soul, which doth not consist in a bare notion and knowledge, nor yet in a bare assent, but in a fiducial cleaving to the Lord Jesus Christ? Is it lively? as living, in respect of the inward principle, so lively, in respect of the outward operations? If so, than it may be a true faith, and thy hand with which thou hast reached the fruit of the Appletree for the comfort of thy soul, may be such a one as will do it, and thy hope may be upon good and justifiable grounds; but if not, deceive not thy own soul, Christ and you are strangers yet, and thou art out of Christ. I shall add but one Note more, which shall be yet further for the clearing of this. Lastly therefore know, Thou canst have no such hand, unless it be given thee from above. The hand of Faith is none of Nature's products. Alas, how many cheat themselves with Faith, when the Devil hath (indeed) as much true faith as they have? There is a natural persuasion, and there is a moral persuasion, and there is a traditional persuasion, and a diabolical persuasion, all these differ from the work of Faith, which is true, and that hand which must reach Jesus Christ to my soul. 1. There is a natural persuasion. Nature hath principles to persuade the soul by to some Assent: Nature persuades us, there is a God, and he must be worshipped. Look upon me saith Nature, Praesentemque refert quaelibet herba Deum, I have not a spire of grass, but tells thee there is a God. See the variety, greatness, beauty of my work; Read a great God, in a great Whale or Elephant; a beauteous God, in a glorious flower; A wise God, in my choice of works. Behold a God, in the order thou hast seen in me. See him in my Law written in thy heart, Rom. 2. 15. From these and such like things, Nature bequeathes a faith to the soul, and learns it, credere Deum, to believe a God: But this is far from faith, not only from justifying faith, but also from faith, as to that point. It wants that steadiness of assent which must be in assent when an act of faith. A Roman writ to Tully, to write him something concerning the immortality of the soul. Tully writ back again to him, Evolve libr●m Platonis & nihil amplius est quod desideres. Read (saith he) Plato's Book over concerning it, and you will desire no more. The Roman returns him answer, Evolvi, iterum atque iterum evolvi, etc. I have read it over, saith he, again and again, but I know not whence it is, when I read it, I assent to it, but I have no sooner laid the book out of my hand, but I begin to doubt again, whether the soul be immortal yea or no. So it is with all persuasion from natural principles; as to that extent of Doctrine it would persuade us of, the persuasion that ariseth from them is faint, and weak; one while we think it is true, another while we question, or deny the same principle. Natural persuasion is no faith; if Nature gave thee all thou hast, thou hast none at all. Secondly, If it be Moralities gift to thee, it is no faith. I call that a Moral persuasion, which is wrought from the consideration, and improvement of Moral Principles: if thou be'st persuaded to rest, and rely upon God and his promises for salvation, merely upon this score, I live justly, I tithe Mint and Annis, I have taken no man's Ox or Ass from him, whom have I defrauded? Alas, thus Aristides and Cato might believe. Thirdly, If thy Faith be thy grandfathers Legacy to thee, it is no hand that will reach the Lord jesus Christ. A traditional persuasion is no faith. If thou be'st persuaded that Christ died for thee, etc. upon this score, My Mother told me so, our forefathers held so, and they were wiser than we, etc. Alas friend, there is as much difference betwixt faith, and thy soul, as there is betwixt heaven and hell. This was the Samaritans Religion, which the good woman was as tenacious of, as ours are now of the Common Prayer Book, Joh. 4. 20. Our Fathers worshipped in this mountain, and you say in Jerusalem is the place to worship. It is the great objection we have against the Church of Rome, That they would have men believe as the Church believes: But for the most part we are condemned in what we condemn. Do not most men believe as their Fathers believed? What a sin it is thought to think of stripping Queen Elizabeth's Reformation? Are not most men limited to this faith? and is not here all the persuasion that men have of the saving Truths of God, that Christ was God and man, that he died, rose, and is ascended? Why? this was our Father's Faith, this we were taught when we were little ones. and upon this score (being persuaded) they must go under the Notion of Believers; and when heaven and hell meet, this Faith shall save them. Fourthly, If thy faith be the Devil's gift to thee, it is no hand that will reach Christ. The Devil hath his Apes-faced-Graces; Moral walking instead of Gospell-obedience; Fear of Hell in stead of fear of God; and so presumption instead of Faith. He carries too great designs. 1. To flatter the soul to hell, by presumption. Think nothing ill of thyself says the Devil, venture upon God, let it never trouble thee, venture all, yes do, and cry confidently, Lord, Lord, open to me, I have prayed in thy name, etc. He knows well enough, that the answer will be, Depart from me, I know you not, you workers of iniquity. Fear not, saith the Devil, to apply hot boiling Lusts to the bleeding wounds of Christ, you may rest upon him that died for you, though you do not take any such care to live strictly and holily with him: other folk shall go to heaven besides Puritans; God is merciful. Is thy faith such a one as this Christian? O tremble at that Mat. 7. 24. And would not one think that this were the miserable faith of most of men. It is impossible, but when you hear so many peals in your ears of repentance, as you hear in these days, but you should have some thoughts what shall become of your poor souls: And who so looks upon your lives again, and seethe no repentance, no sitting down and saying, What have I done? no care of future obedience, but a lose irreligious walking; would he not be confident that the Devil hath persuaded you to venture? it is but a soul lost, (but poor wretch it is lost for ever) and Christ is merciful (but to no such hellhounds as thou art wretch) O Lord! it would make an heart tremble to come to some poor Creatures upon their Deathbed, and examine the condition of their souls: Why? they are well, they rest upon Jesus Christ, they are confident he will save them, (who is bolder than blind Bayard, is our Country Proverb?) though all know, the wretch never was sensible of his lost condition, nor ever careful to conform himself in the least to Jesus Christ. Faith is not the devil's gift. Diabolical persuasion widely differs from faith. But lastly. Fiftly, Faith is the gift of God. It is grounded upon divine persuasion, The Spirit of God, and the Word of God, and the Merits of Jesus Christ: these are the grounds that persuade the soul to rely upon Jesus Christ, Rom. 14. 14. I know myself, and am persuaded by the Lord Jesus Christ. The worldling is persuaded after another fashion, from natural or moral Principles, or Tradition; or at best, as concerning Ahab, 1 Kings 22. 21. There is an evil Spirit gone forth, and said, I will persuade him; and the Lord hath permitted, and assented to it, ver. 22. Thou shalt persuade him, and prevail also. But now the child of God is persuaded another way; come to him, and ask him, Christian, what persuades thee to rest upon Jesus Christ? he answereth with Paul, I know and am persuaded by the Lord Jesus Christ. Sir, Ah Sir, I was despairing almost, & the spirit of God by its inward motions inclined me to roll myself on Christ, Or the word of God persuaded me, I heard a Voice saying, come, I knew, he that had promised was faithful and able to perform it, Rom. 4. 21. Faith is the gift of God, saith the Apostle, Ephes. 2. 8. It is the Father's work and gift, the Son's gift and work, the 1 Phil. 3. 9 Spirits work, and the Words work, 1. It is the Father's work and gift, John 6. 37. All that the Father gives me shall come to me; Faith is of his [willing] John 6. 40. It is the Sons gift and work, I know and am persuaded by the Lord Jesus Christ; It is a piece of Grace, and Christ is the wellhead of all divine Grace, 1 Cor. 1. 4. He is therefore called, The author and finisher of our faith, Hebr. 12. 2. It is the gift and work of the Spirit of God, 1 Cor. 12. 9 To one is given by the Spirit the word of wisdom; to another, faith by the same Spirit. It is therefore reckoned as one of the Spirits works, Gal. 5. 22. It is a fruit of the Spirit. It is wrought by the Word, which therefore is called, the Word of faith, Rom. 10. 8. Now try thyself Christian, whether thy hand be a true hand: Is thy faith a gift of God wrought by his Spirit, and grounded upon his Word? such must that hand be that plucketh the fruit of this Appletree of free grace; Not man's, much less the devil's gift, but God's gift: it will quicken thee in God's ways, but I spoke of that before. I have now done with my rules of examination; the Lord perfect this Application in every one of your souls. Use 3 I proceed now to a third Use, and and that is of Exhortation, To all those that are through the mercy of God recovered out of that sad condition in which we were all by Nature, that are now cleansed, washed and sanctified. You hear, what you were by Nature, borne out of Christ, Children of wrath as well as others: hath the Lord raised you up? hath he given you to taste of the Apples of freegrace? let the remembrance of your former condition persuade you, 1. To get thankful hearts. 2. To get pitying hearts. 3. To keep humble hearts. A word or two of each of these. 1. Let this consideration persuade with you to get thankful hearts; Let every soul of you say, sing, that 103 Psalm, verse 1, 2, 3. Bless the Lord, O my soul, and all that is within me bless his holy Name. Bless the Lord, O my soul, and forget not his benefits; who hath forgiven all thine iniquities, who hath healed all thy diseases, etc. to the 6. verse. Christians, I have heard a Story of a Gentleman, that having rid over a dangerous Passage in the night, returning in the morning to see it, at the beholding of it, sunk down and died; Astonishment killed him. Ah, Christian, wouldst thou be but persuaded in the morning of thy Conversion, when the Lord hath brought thy soul to himself, wouldst thou be but persuaded to look with a serious eye of meditation, what dangers thou hast escaped, now many times in the mad age of thy youth thou ranst over everlasting burn, and wert just sinking; wouldst thou but remember how often thou dividedst an hair betwixt thy soul and hell, and this not once, but again, and again; that the Devil had not thy soul only in chase, but was bearing at thee many a time, and hell was opening its jaws upon thee, and thy soul was just going alive into the pit. Ah, Christian, wouldst thou but think of this, me thinks thou shouldst even be ready to sink down, and die in astonishment: nay rather live, Christian, ascend, let thy heart ascend in praises; O say, Bless the Lord, O my soul; My heart, and all that is within me, praise his holy Name; My tongue, and all that is without me, sing unto his glory. Ah! what a miracle of mercy it is that ever one poor soul should come to heaven? Stand amazed at it, O my soul! were not we all borne blind? How do any of us see? O now let us all say with David, Psalm 116. verse 16. O Lord! truly we are thy servants, we are thy servants, and the children of thine hand-maidens, for thou hast loosed our bonds. I shall shut up this first Branch of the Exhortation, with the words of the blessed Apostle, Rom. 12. verse 1, 2. Now, I beseech you (brethren) by the mercies of God, that you offer up your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service: And be not conformed to this world, but be ye transformed by the renewing of your minds, that ye may prove what is that good, that acceptable, and perfect will of God. Ah, Christians, God deserves your hearts and hands. O be thankful. But I shall now pass over this first Branch of the Exhortation, and the rather, because I shall have a more full opportunity to meet with it again, and press it more home in the next Doctrine: which I shall note from those words, I raised thee. Secondly, were you, even you Christians, also out of Christ when your Mother brought you forth? Ah, methinks then, the sense of your own misery should call for the yearnings of your souls to those poor creatures that are yet in it. I beseech you therefore brethren, to put on (as the elect of God holy and beloved) bowels of mercies. It was the Apostles exhortation, Col. 3. vers. 12. though in another case. Ah, how many objects of such Charity is there every where? How many poor wretches in every Congregation, in every family, that the Lord knoweth are yet in the state of Nature? It is ten to one but all of us have either an Husband, or a Wife, a Father, or a Mother, or a child, or a brother, or a sister, or a friend so. As the Elect of God put on bowels of mercy for them, pity them, pray for them, mourn before God for them; pluck them, as brands out of the fire: you know what their condition is, how sad and deplorable, and what an object of pity they are. We that never were yet in the Spanish Inquisition, nor ever were yet in the Turkish Captivity, yet from but the mere reports of the slavery that poor Creatures suffer there, our souls yearn towards their sufferings, and we sometimes could weep to think of them, and could be content to part with some pence to contribute towards their relief. So for our poor brethren of Ireland, though (praised for ever be our God) we have not seen such butcherings, and rapes, as they have done, nor felt such penury and pinching want as they have done, yet he scarce deserves the name of a Christian amongst us that hath not a yerning soul towards them, that doth not pray for them, that is not afflicted to hear those sad and doleful relations concerning their sufferings, and that would not to his ability contribute something to relieve them. Ah, (Christians,) that you would be but as sensible of soule-evills, as bodily trifling calamities. Is not, think you, the Captivity of hell as sad and dreadful as to be a Turkish Galleyslave? Is not it as sad to be under the Devil's clutches as it can be to be in the fingers, and under the power of the Irish Rebels. Alas! let them do what they can, they shall do no more but kill the body, there is their malice spit, if that be done; but here both body and soul are in danger for ever. And my friends, do you think that the Turk hath the tenth part of the Captives that the Devil hath? Do you think there is not ten thousand times more poor souls under the Devil's Lashes, than there is Christians under the power of the Irish Rebels? and have they a sword, have they torments like him? and where is the soul mourns over the Drunkard, vain person, the swearer, or blasphemer? where is the soul that says to him, what are you about to do? and yet I dare say, here is not one in this Congregation, that hath not a Father, or a Mother, a child, a brother, or a sister, or a friend, in that Captivity. O Christians, consider, did not you need pity and prayers, think you, when you were there? O, save others with fear, pulling them out of the fire: O pray, pray. It may be it is but yet a day, and this Herod, the Devil, intends to make an end of these poor souls: Cry, cry mightily to God for your poor Children, Friends, Acquaintance. Hark how the Church of the Jews prayed for the Church of the Gentiles when they were strangers to God, Cant. 8. verse 8. We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? So say, O Lord, I have a little Child, a Father, a Mother, an Husband, a Brother, a Sister, a Friend, that hath no grace; Lord what shall I do for her in the day when she shall be spoken for. Remember your own misery, and you will pity their poor souls. Thirdly, and lastly, Were you all borne out of Christ? in a sad undone condition by Nature? Then let me persuade you to keep humble hearts: Remember but what you were. It is enough to tame the swell of your spirits, to think that you were not borne worth a rag to cover your nakedness, you were cast out into the open field, to the loathing of your person. It was that which the Apostle urged, to bring down the swell of pride in the Corinthians, 1 Cor. 4. 7. For who maketh thee to differ from another? And what hast thou that thou didst not receive? Now if thou hast received it, why dost thou glory as if thou hadst not received it? Let me apply those very words to thy soul Christian. Art thou proud of thy gifts, and proud of thy graces, that thou differest from another, and excellest another, others are nothing to thee, etc. I beseech thee to consider, who maketh thee to differ? How came there to be such a difference betwixt thee and other Christians? I am sure you were once both under the Appletree together, there your mothers brought you forth, there she brought you forth that bore you. Hath Christ made thee to differ? What hast thou then that thou didst not receive? Now if thou didst receive it, why didst thou glory as if thou hadst not received it? Wilt thou boast? boast of thy own then Christian; boast of thy works, not of thy gifts: give Christ his own, and thou art not worth a farthing, yea the Lord knows ten thousand times worse than a beggar. We say, (and truly too) that one that hath been very scandalous, if ever the Lord brings him in, he had need be very circumspect and humble. And so concerning one that hath been of a very low and mean condition, and by the mere favour of the Prince is raised up to some great dignity, we say it will be a great deal of policy in him to carry himself humbly in his place. Truly, Christian, I know no actual difference, by Nature, betwixt thee, and the vildest damned Reprobate in Hell. Indeed there was a difference in God the Father's Book of Election, and in Christ's Book of Redemption, (which is but a transcript of the other) but a Creature difference there was none, no selfe-difference at all. Hath the Lord brought thee in? thou hadst need walk humbly, and circumspectly. Philip would have the Boy to cry at his Chamber door, Philippe memento mortalis es; Philip thou art a mortal man, remember it: be not proud of thy Empire, thy Diadem must lie down in the dust. I would have the Christian that the Lord hath given great gifts, and parts, to be minded of his first estate: I would have my Text written in his heart, repeated in his ears. O remember, Christian, who it was that Raised thee up under the Appletree, there thy mother brought thee forth, there she brought thee forth that bore thee. And now I have done with my Use of Exhortation in its several Branches. Use 4 I have but one word more, and that is Consolation. Is it so, that we are borne under the Appletree, though under [out of Christ] yet under, not out of sight or hope. The Appletree is over us, though by Nature we have no hand to reach up to it. Here's then a word of comfort and hope. 1. To those that upon serious examination the Lord hath made seriously sensible, that to this hour they are out of the Lord Jesus Christ, if yet they be willing to get into him. 2. To those of God's people that walk with sad hearts, for the spiritual estate of their children, husbands, wives, friends, etc. considering that they were all borne out of Christ, and for aught they can yet see they have yet no portion in him. For the first, Is there any whose hearts the Lord hath smitten with the sad apprehensions of this Truth, that they are all borne out of the Lord Jesus Christ, that begin to say, what shall we do to be saved? Lo here is some comfort yet, though thou be'st borne for the present out of Christ, yet possibly thou mayest be borne under the Appletree, yea for aught thou knowest thou art. Christ is the Appletree, Christ exhibited in his Gospel, in the preaching of the Word, etc. is a glorious Appletree, full of ripe Apples, dropping into the hands of every soul that doth but lift up his believing hand to take and eat. This is certain, whomsoever Gods secret will shuts out of heaven his revealed will shuts out none who doth not shut out himself. Come therefore, Turn, turn, why wilt thou die O thou sinful creature? For aught thou knowest, thou art in no worse condition than Manasses, and Paul, and Mary Magdalene, all of them were borne such as thou art. Christ calls, Ho every one that thirsteth, come, etc. Come then, let not thy sins hinder thee; there's merit enough and mercy enough in him, O let not faith be wanting in thee. Behold, it is now Autumn with us, Autumn indeed, for Gospell-dispensations have been but as green Apples formerly, to the times wherein the Lord hath cast our lot, never was there such a plenty of soule-enlightening powerful preaching; plenty enough, the Lord grant we surfeit not with it. O reach out an hand, take, eat, live. To encourage, consider how the Lord pleads with you. Some Appletrees are so loaden with fruit, that when the Apples grow once to their full quantity, the boughs bend even to the hand of the gatherer: such my friends are our days, the boughs loaden with Apples of free Grace, even bend again to your souls; O take, eat, and your souls shall live The Autumn is plenteous. The Gospel is free, you may take what you will it shall cost you nothing. Christ even bends to you loaden with Apples of Love. Ah! how he reacheth out himself to your souls; despair not, only pluck and eat; you are under the Appletree. Secondly, Is there any one here that hath a child, husband, wife, friend, brother, sister, etc. that he can have no comfort concerning, in regard that they can see no sigues of grace in them, let this comfort them yet, they may be under the Appletree; though the Lord hath not discovered himself yet to their souls, yet he may do it: All the Apples are not gathered off the Tree of Life, it is laden yet; pray, cry for them, mourn for them, the Lord may yet give them an heart to repent. I think it was Ambrose told Saint Austin's mother, being sadly lamenting the condition of her son then a Manichee: Be of good comfort (saith he) it is impossible that a son of so many tears should perish. I will not say so concerning any one, but I will say, vix probabile est, it is scarce probable, that a child or friend of many tears and prayers should perish: Give not over therefore mourning over them, crying, praying to God for them, the Gospell-day lasts. What though thy friend by his life yet declares himself to be out of Christ, yet he may be under the Appletree for aught thou knowest, though not upon it, yet under it. Christ that saw Nathaniel under the Figtree, may see thy child or friend under the Appletree, and call him, and raise him up: it is Christ's place where he useth to raise his Elect ones. I raised thee up under the Appletree, there thy mother brought thee forth, there she brought thee forth that bore thee. THE SPOUSE Raised FROM Under the APPLETREE: OR, The way by which Children of Wrath come to be made the Children of Grace. Opening the Doctrine of our Redemption by the Lord Jesus Christ, both in respect to the Purchase and Application. By JOHN COLLINGS, M. A. Isa. 63. 5. And I looked and there was none to help, and I wondered that there was none to uphold, therefore my own arm brought salvation unto me. LONDON, Printed for Rich: Tomlins. 1649. The Spouse raised from under the APPLETREE. CANT. 8. ver 5. I raised thee up under the Appletree, there thy mother brought thee forth, there she brought thee forth that bore thee. I Have now done with my first general Doctrine, containing Man's misery: He was brought forth under the Appletree, there his mother brought him forth, there she brought him forth that bore him. I am now come to the second General part, expressing God's mercy to poor man, fallen, and undone in this condition, expressed in those words, I raised thee, you may observe, 1. The Agent, I. 2. The Act, Raised. 3. The Object, Thee. I, thy Bridegroom, the Lord Jesus Christ, [raised] It presupposes a fall, I helped up [thee] My Spouse being in a sad and undone condition. The Doctrine is shortly this: Doct. 2. That it is the Lord Jesus Christ that helpeth his redeemed one's out of their undone condition. 1. I shall enlarge and prove this truth in the general, In these particulars, 1. He was designed to do it. 2. He can do it. 3. He must do it, for none else could. 4. He hath done it. 5. He will do it. After this I shall explicate to you the manner how the Lord Christ raised up his servants under the Appletree, than thirdly I shall give you the reasons, and lastly, I shall come to Application. First, in regard that the Doctrine is propounded indefinitely, I shall prove it to you in several particulars, which possibly may some of them bear the force of Reasons too. 1. He was designed to do it. It was a design of Eternity that Jesus Christ should step out of heaven, and raise up his elected one's from their lost condition: therefore Christ is said by the Apostle to the Hebrews, chap. 3. ver. 2. To be an Highpriest, faithful to him that appointed him. The business from Eternity lay thus: Here is man lost, and here are those amongst others lost (saith God the Father to his Son) that I have given thee for a portion, what shall be done for man? Well, yet I will study to do good to a wretched creature: Thou shalt in the fullness of time go and be borne of flesh and blood, and die for them, and satisfy my justice, and they shall be thine for a portion; therefore they are called the Lords Redeemed ones, Isa. 35. 9 The holy People, the redeemed of the Lord. Isa. 62. 12. This thou shalt do (saith the Father) and upon these terms they shall live, believing in thee. This was God's Covenant with the Son of his love for us: For it is worth the noting, that though the Covenant of Works was made betwixt the Lord and Adam personally, yet the Covenant was made with Christ, and all us in him mystically; this the Apostle largely proves, Gal. 3. 26. The promises were made to Abraham and his seed: he says not to seeds, as of many, but as of one; And to thy seed, which was Christ. The Covenant was made then betwixt God and our representative, The Lord Jesus Christ. God says, thou shalt go and die for them, and I will yet save them, believing in thee. Content, saith the Lord Jesus Christ, I will go, and fulfil thy pleasure, and they shall be mine for ever. I will in the fullness of time die for them, and they shall live in me, Psalm 40. verse 6. Burnt-offering and Sinne-offering thou hast not required, [no it was Self-offering] Then said I, Lo I come; in the Volume of thy book it is written of me, [to do thy will, O my God, Hebr. 10. verse 5, 6.] In what Book was it written, that Christ should come to do the will of God? It was written in Ciphers in the Ceremonial Law, it was written in plainer English in the Prophets, But it was written in the Book of God's Decrees; in this sense, the Lord Jesus Christ is called, Rev. 13. verse 8. The Lamb slain before the beginning of the World. And in regard of God's Decree, we may say, the Saints were redeemed, pardoned, Justified from eternity. His Father from before all time appointed him to be our Highpriest, and he from before all Eternity subscribed to his Father's pleasure in it. Thus from Eternity he raised us up. Secondly, as he was designed to do it, so it was not a work beyond the greatness of his strength: God in doing it, laid help on one that was mighty. There was power enough in his mercy, price enough in his merits, to have bought more than the handful of his redeemed one's out of the hands of the Devil, had they been to be sold. It is a slandering thought of infinite mercy, for me to think, there is no balm in Gilead, there is no Physician there: though our sins be mighty, yet he that hath help laid upon him, is mighty too; and the might of our sins is nothing to the power of his mercies. He was God as well as man: his manhood made him our helper, his Godhead made him a Mighty helper, able to pardon all the sins of his Saints, and to furnish all their souls with long white Robes of his Righteousness. Yea, thirdly, Such a work it was to raise us, that it was he alone that could do it: all heaven and earth had been at a loss for a satisfaction for divine Justice, if it had not satisfied itself upon itself. See it in God's word, Isaiah 63. verse 5. And I looked, and there was none to help, and I wondered that there was none to uphold; therefore mine own arm brought salvation to them. And so Isaiah 59 verse 16. And he saw there was no man, and wondered that there was no intercessor; therefore his arm brought salvation unto him, and his righteousness sustained him. He saw none would: (And no wonder at that, for none could;) but if they could they would not. All creatures would have been like the Priest and Levite, Luke 10. verse 31, 32. they would have passed by on the other side. Christ was he that was the good Samaritane only, that had compassion on us. Ez. 16. verse 5. None eye pitied us, to do any thing to us that might do us any good: we were cast out in the open field to the loathing of our person in the day wherein we were borne. But if they would, yet none could. Alas! they had been all Physicians of no value; man had been past their cure. Here was the state of a poor Creature: An infinite debt was due to infinite justice, for man's offence; Alas, where shall it be had? as Job said concerning wisdom, Job 28. 13, 14. Man knoweth not the price thereof, neither is it found in the land of the living. The depth saith it is not in me, and the sea saith it is not with me, etc. So may we say: The Angels said, it is not in us; for could we assume bodies and die, yet we were but finite Creatures, and there could not be an infinite value in our death. Come we down to the earth, the Beasts and other Creatures say, it is not in us: for is God pleased with the deaths of Bullocks, and Goats, and Lambs? Ah, no! what says David, Thou desirest not Sacrifice, else would I give it; thou delightest not in Offering. And again, Psal. 40 verse 6. Sacrifice and Offering thou didst not desire; Burnt-Offering and Sinne-Offering thou hast not required. Besides, how shall the flesh of Bulls satisfy the guilt of another Nature? Man said▪ it is not in me: No, Physician heal thyself; We were all sinners, and how should we pay the debt, that if we could have paid our brother's debt, had had as great a one for ourselves to pay? Can that Malefactor by his suffering death, expiate for another, when himself deserves to die also, and stands condemned to death for his own demerits? Besides, had all mankind died, they had been but as so many Prisoners laid in Gaol for debt that had not a groat to pay; their lying in hell for ever had paid no debts, but still increased them. Well, how shall the satisfaction be made? shall we buy man off? Alas no, Salvation cannot be gotten for gold, nor shall silver be weighed for the price of it, it cannot (as job says of wisdom) be valued with the gold of Ophir, with the precious Onyx, or the Saphir: The Gold and the Crystal cannot equal it, and the exchange of it shall not be for Jewels of fine gold: no mention shall be made of Corals, and of Pearls, for the price of salvation is above Rubies. The Topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold: whence then cometh salvation? and where is the place of it, seeing it is hid from all l●ving eyes, and kept close from the Fowls of the air. Destruction and Death say, we have heard the fame thereof with our ears. God, Christ, understandeth the way thereof, and he knows the place thereof. Let us consider but what was necessarily required, of whosoever should raise l●st, fallen man, and we shall find this plain enough, that if Christ had not raised us up, we had not been raised to this day. I conceive these four things were required of him that should undertake the raising, and redemption of man, in point of Justice and Reason, so as to gain acceptance with God. First, One that could die: God had made it his Statute; The day that thou eatest thereof thou shalt surely die. Nothing but blood would do it, Hebr. 9 22. Without shedding blood there is no remission. Justice must have its course. Now upon this score, neither any person of the Trinity, (as merely so) nor any Angel in Heaven could help us; for these had no blood to shed: And without shedding of blood there is no pardon, and remission of sins. Secondly, It must be the offending Nature that must satisfy again. God is the Fountain of Justice, he will not let the beasts suffer for man's transgression: The Lords ways are equal; The soul that sinneth that shall die. Ezech. 18. 4. This shuts out all the Earth, but mankind, from making a sufficient satisfaction to infinite justice. Thirdly, It must be one that can merit and satisfy by death: for if by death he barely pays his own debts, what becomes of ours? You would laugh at that Debtor, that if himself owes five hundred pound, would undertake with four hundred to discharge both himself and another's too: or at a Malefactor, that being condemned himself to die, should offer to his fellow under the same condemnation to die for him. Now upon this score all mankind is excluded, from finding out in itself a sufficient Saviour: they are all under the same condemnation, and when every one lay under a guilt and condemnation to die for himself, surely none could merit for another by dying; especially if we consider, Fourthly, that the Saviour of man was not only to satisfy, but to pay an infinite satisfaction. It was was an infinite God, an infinite Justice that was offended, and must be satisfied; and a finite satisfaction would have been too short a pay for an infinite debt. And now upon this score again are all creature-satisfactions excluded. Let them do their utmost, infiniteness is not in them, they have a bottom may be seen. Now by this time, me thinks you should be wondering at man's salvation, and crying out, Lord how comes any man ever in heaven? The Text tells you, I raised you. Christ did the work. Hark, Christian, and I will tell thee, neither heaven nor earth could save thee alone: there was nothing in heaven could suffer, and there was nothing on earth could satisfy; and as there was no mercy without satisfaction, so there could be no satisfaction without suffering: Heaven and earth therefore must be mingled together. From Heaven we must have a satisfying Nature, from earth a guilty Nature, and a suffering person. God the Father says to Christ, thou shalt go and do it. Christ says I go: It is written that I should do thy will: Father, it is my delight, I am content to do it. But how shall it be done? (saith God) There shall spring up a branch out of the root of Jesse. A Virgin shall conceive and bear a Son; and that Son shall be my Son; yet my Son shall not be her Son; he shall take unto him the humane Nature, and he shall be despised, smitten of God, rejected of men, full of sorrows; yea, he shall die, and by death satisfy my wrath. Thus, in carne patitur Deus creator ne caro creaturae patiatur. God the Creator suffers in the flesh of the Creature, that the flesh of the Creature might not suffer. I raised thee (saith he) yes, he did it, when none else could do it: his arm brought salvation to us, when every creatures Arm was too short; yea and he did it alone, he needed no other; his own merits were enough in themselves, for they were infinite, and they were enough to his Father, for his Father says he was well pleased with him; and as he needed none, so he had no other, Isaiah 63. verse 3. I have trodden the Winepress alone, and of the people there was none with me. I raised thee (saith he) yes, it was he, and he alone: so I have made out my third Proposition. Yet further, Fourthly, he hath done it. This is more than all the Prophets could say, they could believe that he would raise his redeemed ones, we can say he hath done it: He hath raised all of them meritoriously, some of them actually. I understand by Raising, a contrary condition to our Original condition in which Adam left us, he hath brought them out of their misery, who were his elected and redeemed one's; He hath pardoned their sins, acquitted them of their guilt, paid their debts, set them clear again in God's books, and this he hath done for all those that are his Spouses (for to them only he speaks, saying, I raised thee) meritoriously, when he died upon the Cross for them: he did it intentionally from all Eternity, he gave his word to his Father for the debt that it should be paid upon demand; but when he died, he made payment and discharged his word; yet he doth not come and proclaim the soul discharged till justification, when the Lord actually and formally acquits the soul from all, and accepts it as perfectly clear of all accounts due upon any score whatsoever to God; and therefore I say in the second place, That some he hath raised Actually, that is, Actually and formally justified them, pardoning all their sins, and imputing his own righteousness to them, and accepting of them as Righteous for his own sake, even for his own Names sake. He hath done it meritoriously, he said upon the Cross, All is finished; he bore our griefs, the chastilement of our peace was upon him, and by his stripes we were healed (saith the Apostle) Isa. 53. And he hath done it for some Actually, having justified them, Rom. 5. 1. Being justified by faith, we have peace with God: where the Apostle speaks of justification, as of a past act of grace, concerning the believing Romans, and so 1 Cor. 6 1. concerning the believing Corinthians. And Christ is still justifying every day all his time is spent, either in reading pardons for his redeemed Saints, or in presenting Petitions from them, and pleading for them: I raised thee, I have done it, and I will do it. That is my last Proposition. Fifthly, He will do it. I mean actually and formally; he hath done it already. 1. By the engaging of his word to his Father, nay more than so, by paying down the price, his father abated him not an ace, he paid every groat, yea and left a surplusage too, only he hath not taken out their pardon yet; the Actual and formal discharging of some is behind, but they need not fear, it is to come out of course, without a farthing more paid, 1 Joh. 1. 9 If we confess our sins, he is faithful, and just to forgive us our sins. There is not a farthing more due, and it were injustice with God to deny justification to those that sue it out by confession of their sins, and seeking of his face. God speaks of it here therefore as done [I raised thee.] I take the words to imply the whole reparation of mankind: I mean that part of mankind whom the Lord had from Eternity chosen to everlasting life, and for whom Jesus Christ had paid the Ransom of his precious blood. Christ, I say, speaks of it here as done, because of the certainty of it. Take only one place for this, John 10. 27, 28, 29. My sheep he are my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father which gave me them is greater than all, and no man is able to pluck them out of my Father's hand; I and my Father are one. Observe the thing proposed, to be confirmed, that is, that those that are Christ's should never perish. Now to root this in their minds, he tells them, 1 That they were his sheep, and he kew them, they could not be lost then, at unawares, and he not miss them. 2. They were his Father's gifts to him, therefore they should not be lost, he would have a care of his Father's love-tokens. 3 But may they not be taken away? No: for 1. He is resolved to give them eternal life. 2. He hath given his sure word for it: Neither shall any man pluck them out of my hand. They cannot do it whether he will or no; for (saith he) my Father which gave them me is greater than all. Yea and further, I and my Father are one. My own power, and my father's power united, are engaged for their preservation. Those therefore that are elected, though for the present they may be out of Christ, yet they shall be raised. But what I have already said may be enough to prove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Doctrine, that it is Jesus Christ that raiseth his elected one's out of their natural undone condition. It is he that was designed by the Father to do it, that can, and that alone could do it; he therefore must, or none else can: that he hath done it meritoriously for all his Elect, and actually for some of them, and that in his due time he will do it actually and formally for all. Now for a little further explication and clearing of this truth, let us examine how he hath done, or will do it? To that question I shall answer in these particulars, and indeed the answer may be drawn out of what I have already said. First, he did it, [stipulatione.] by entering into a Covenant, and engaging his word for us: The Covenant of Grace (from which flows all salvation to poor Creatures) was originally made with the Lord Jesus Christ, as I before proved from Gal. 3. 15, 16. Christ engaged himself to his Father, for the fulfilling of the Law, and satisfying his Father's wrath for us: and hence it is, that the Prophet says, speaking Prophetically concerning the Lord Jesus Christ, He shall bear their iniquities, Isaiah 53. verse 11. & Isa. 53. 6. He hath laid upon him the iniquity of us all. & verse 5. He was bruised for our iniquities. With what Justice could God our Father lay our iniquities upon the Lord Jesus Christ? Christ was a guiltless person, nor could we engage him in our cause; but it was a voluntary engagement that himself entered to his Father. As it is with us; A poor Debtor is ready to be arrested for a debt that he is not able to pay, there is no way but one, either pay or to prison: Let him have never so rich, and great friends, the Creditor cannot charge a farthing of the Debt upon them, it is no Justice. But if this poo●● Debtor hath some rich friend that will step in and say, Sir, this is my friend, I pray be patiented with him, I will undertake for the debt, I will engage my word and bond, that the debt shall be paid at such a time, or when you will please to call for it, etc. The Creditor it may be will be so favourable as to say, Sir, I know you are able to do it, if you will engage your word, I shall spare your friend; pay it at such a time, or when you will set the time, and I will acquit your friend. The engagement is entered in the Creditors Book, and from that day forward the Creditor looks upon this his Debtors friend, as now by his own voluntary engagement become his Debtor, and never regards his old Debtor more. This is our case, Adam had run us in debt, an infinite debt, which neither he nor we are able to pay; A Writ of Vengeance was out, mankind ready to be arrested and bound in Chains, and thrown into an everlasting prison, from whence he should have been sure never to come out, till he had paid the utermost farthing, which he could never have done with all the friends and estate he could have made: Jesus Christ seeing some of his elected friends that his Father had given him, having their names in the Writ, steps in and says, Father, these are my friends, Isa. 63. 8. Surely they are my people, children that will not lie, so he was their Saviour) I will undertake their debt upon me, charge it upon my score, I will pay every farthing, if thou pleasest to accept it, it shall be paid at such a time, (Gal. 4. 4. When the fullness of time was come, God sent forth his Son, made of a woman, made under the Law, to redeem them that were under the Law, that we might receive the Adoption of sons.) The Father accepts this tender: therefore he is styled, God's beloved Son, in whom he is well pleased. The word is [in whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] An emphatical word, which generally signifies to love, but more specially, and properly, it signifies to love something by adhering to it with the mind and heart, and so to be content, and fully satisfied with it, that one desires nothing else. Me thinks I cannot but observe three things in it. 1. God signifies by it that he is pleased with him, and with his tender: As if we should say, I like that well. 2. God signifies by it, that he is fully content with him, so that he desires nothing else: As if we should say, I desire no better security than his, 3. God doth signify by it, that he will trust to it: As it we should say, in such a case to a surety, Well then, I will no more look after my Debtor, now I will trust to you only. So upon Christ's offer, saith God, I like thy tender as sufficient, and am so fully content with it, that I desire no more, but now I shall wholly trust to thee for all. Now God repeateth these words in the Gospel at Christ's Baptism, and at Christ's Transfiguration, Matth 3. Mat. 17. And to what purpose? but to witness to the world, as that he was well pleased with Christ as his Son, that in heaven, his work was to delight in his Son; and he did so delight in him, that he desireth no other pleasure than the company and beholding of his Son, (which puts me in mind of a sweet notion of Master rutherford's, that God spent all his time from Eternity, till the Creation of the World, in delighting himself in Christ.) But I say, as it doth signify that, and so set out the infinite love of the Father, that he would be pleased to part with such a darling of glory for us: as also in this it sets out the Father's love, that he should send to look after inglorious wretches, when he needed not our companies; for he had pleasure and delight enough in the company of his Eternal Son; whose company did so content him, that he desired nothing else for himself. So I also think, that God by his twice repeating of it, after Christ came, would have us understand, that God was well pleased with him as our Surety, with what Heb. 7. 22. Christ is called our Surety. payment he should make, etc. But now, in regard it was in time, that Christ came in the fullness time (saith the Apostle) Gal. 4. 4. How did the Lord Jesus make our payment sure? I answer, By engaging his word. God the Father had nothing but the Lord Jesus Christ's word, for the payment of all the Elects debts, not from eternity, till Christ came and made payment, according to his engagement. Now thus hath the Lord Jesus Christ raised us out of our lost condition, by engaging his word, and entering into a Covenant. 2. He did it Assumptione carnis, By assuming of our flesh. He made a Covenant with his Father for us from all Eternity. But he took out this Bond in time, canceling it with his own blood: Therefore saith the Apostle, Galatians Chapt. 4. Verse 4. God in the fullness of time, sent forth his Son made of a Woman, born under the Law, to Redeem those that were under the Law, that they might receive the adoption of sons. He could Covenant for us as God, but he must die for us as man: In the fullness therefore of time, he bowed the heavens, and came down, and took upon him our flesh, not changing the Godhead into flesh, neither confounding the substances, nor the Natures, but personally uniting of them, that the two Natures became one Person, and so he became a Saviour fit to raise us. Now to him that raised, this was necessary, 1. That justice might be done. It had been no justice in God to have charged the guilt of one Nature upon another. God's ways appear equal in charging the guilt upon the guilty, Ez. 18. 3. Forasmuch then as the children [whom he came to redeem] were partakers of flesh and blood: he also took part with them, that through death he might destroy him that had the power of death, even the Devil. Heb. 2. 14. and ver. 17. In all things it behoved him to be made like to his brethren, and why, ver. 16. He had taken upon him the seed of Abraham [that is, the guilt of the seed of Abraham to satisfy for them.] 2. It was requisite, That he might be a faithful Highpriest, faithful to his word. You shall observe it, that Christ gives it as a great reason of his condescensions, and actions of Grace; That all righteousness may be fulfilled, and that it might be fulfilled which was spoken by the Prophet, etc. Christ is tender of his Father's Truth: Now God had said, that the woman's seed should bruise the serpent's head, Gen. 13. ver. 15. And though by Abraham's seed was spiritually meant Christ, Gal. 3. 15, 16. to whom the Promises were made, yet the Promises had not been fulfilled if that Christ had not also been Abraham's seed, and therefore Heb. 3. 17. one reason is given why the Lord Jesus became man, and took part of flesh and blood with us, that he might be a faithful Highpriest. 3. It was requisite that he should thus raise us, that he might fulfil the Law for us. Now the Law was to be fulfilled two ways, 1. Actively. 2. Passively. Neither could have been done without the Assumption of our flesh. There is not such a contradiction between the Covenant of Grace, and the Covenant of Works, as some ignorant Libertines would this day make: God gave a Law, and his Covenant was, do this and live; this is that which we call the Covenant of Works, man could not do it. What is God's mind altered now? no such matter, God says, Do this and live still, and if you do not this you shall die. It was written long since that time, Deut. 27. ver. 26. Cursed be he that confirmeth not all the words of this Law to do them. And all the people must say Amen to it now as well as they did then. But herein is the Covenant of Grace more favourable: The Covenant of Works says, thou shalt personally do them or die; The Covenant of Grace says, thou shalt do it, or get Christ to do it for thee. the Covenant of Works says, I will take no bail; no surety, do it or die: Durus est hic sermo; an hard saying, who can hear it? The Covenant of Grace saith, Get me Christ's Bail, and I will acquit thee, if thou believest in him. Therefore saith the Apostle, Gal. 3. 10, 11. As many as are of the works of the Law, that look to be justified by their own works, by their own righteousness in fulfilling the Law, are under the curse: for it is written, Cursed is every one that continues not in all things which are written in the Law to do them. Look to it, (saith the Apostle) if you look to be justified by obeying the Law in your own persons, take my word for it, you have an hard task. But verse 13. Christ hath redeemed us from the curse of the Law. But how was that? it follows in the next words. Being made a curse for us, ver. 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ. He was to fulfil the Law Actively, that he might fulfil what we through the weakness of the flesh could not, and in regard that he was to fulfil it for us, it was requisite he should have our nature; and as he was to fulfil the Law Actively, so in regard that his Elect by their past Transgressions had broken the Law of God, Adam for himself and all his posterity, and the body of death which (he knew) was to remain after sanctification in his Elect ones, would lay them open to hell, He also was to fulfil the Law Passively for us; therefore saith the Apostle, He hath redeemed us from the curse of the Law. Now he tells you how that was verse 13. by being made a curse for us, as it is written, Cursed is every one that hangs upon a tree. Now he could not have been in capacity of being subject to the curse of the Law, by hanging upon the tree for us, unless he had taken upon him our flesh. Nay, yet a Fourth Reason may be given, why it was necessary that Jesus Christ should raise up his redeemed one's by the assuming their flesh. viz. That he might be a merciful Highpriest. It is the Reason that the Apostle gives, Hebr. 2. verse 17. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful Highpriest in all things pertaining to God, to make reconciliation for the sins of the people; for in that he himself suffered being tempted, he is able to secure them that are tempted. I shall add nothing to it. Thus he raised us by Assuming of our flesh, which in order to our raising it was necessary for him to do. 3. He raised us Passione, by his precious death upon the Cross; his falling was our rising, his life our death The chastisement of our peace was upon him, and by his stripes we are healed. His own blood was the balm from Gilead, as well as himself the Physician there. Now in order to the raising of his Elect ones, it was requisite that he should die. 1. That he might satisfy. 2. That he might conquer. 1. That he might satisfy and purchase Remission. He that will redeem any slave out of Captivity must pay the sum of Redemption-money required. Now Death was that which could alone satisfy for the redeemed ones. It was the Lords first Law, In the day that thou eatest thereof thou shalt surely die, temporally, and eternally. Now a death must be paid, or justice is not satisfied, therefore saith the Apostle, Heb. 9 22. Without blood there is no remission: he therefore, died for our sins saith the Apostle, he was our sacrifice, 1 Cor. 4. 7. And he is no sacrifice till slain. This was typified by the slaying of beasts for sacrifices in the old Law, which God required of all those that would obtain pardon. And in regard that man had deserved hell as well as death, Christ by dying that he might raise us, and and make the face of God again to shine upon us, was content to suffer the withdrawings of his Father's love, and to feel as it were the pains of hell to raise us to the joys of heaven. Secondly, as it was necessary in order to our raising, that Christ should die, to the intent that he should satisfy for us, so it was also necessary that he should die, that he might conquer for us. This the Apostle fully expresseth, Heb. 2. 14, 15. Forasmuch as the children are partakers of flesh and blood, he also himself took part of the same, that through death he might destroy him that hath the power of death, even the Devil, and deliver them, who through fear of death, were all their life-time subject to bondage. Christ was to lead Captivity captive, to take away death's sting, and hell's victory, which he could not have done without wrestling with death himself; had he not been deaths captive, he had never been deaths conqueror. He raised us by dying for us. 4. He hath raised us, Resurrectione, by rising again from the dead, therefore saith the Apostle, Rom. 4. 25. He was delivered to death for our offences, and risen again for our justification. Now his Resurrection had and hath an influence upon raising his Elect ones, 1. By witnessing to them Christ's conquest for them, and therefore the Apostle makes the work of satisfaction for us to be proper to his death, and the work of our justification he appropriates to his Resurrection, Rom. 4. 25. When he died, he went down that he might conquer; but it was his coming up out of the grave that witnessed his conquest over death and hell. It was in that day that this Song was sung, O death, where is thy sting! O hell, where is thy victory! When the Prisoner is freed, it is a sign the debt is paid or the Gaoler beaten: It was a sign of both in Christ, as that the debt was paid due to his Father's justice, so also that death and hell were beaten. 2. Christ's Resurrection had an influence upon our raising, by quickening us, Col. 2. 12. Buried with him in Baptism, wherein you are also risen with him through the faith of the operation of God, who hath raised him from the dead. And being dead in your sins hath be quickened, together with him, etc. & Col. 3. 1. If then ye be risen with Christ, seek those things which are above: and ver. 2. Set your affections on things which are above, etc. We are risen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him, and this should quicken us, and strength derived from Christ's Resurrection by faith, doth quicken the Saints of God, to live to God, as becomes the redeemed one's of the lord— 3. It hath an influence upon our raising, by being a pledge to us of our own rising unto everlasting glory, to live with that Christ who was dead, and is alive again. This the Apostle fully proves in that fifteenth Chapter of the first Epistle of St. Paul to the Corinthians, from the thirteenth Verse to the five and twentieth. Now I take by raising [I raised thee] not only to be understoed of the work of Redemption, but also all the privileges that from that work of Redemption flow out of course to the servants of God, being but as several steps from one of which to another the Saint is raised, till he be got to the top stair of glory. Christ hath raised us by his own rising from the pit of the grave. 5. He hath raised us by his Ascension, and sitting at the right hand of his Father. Now Christ's Ascension, and sitting at the right hand of the Father, hath an influence upon our raising, these ways.— 1. In going before he provides a place for us. Take this out of his own mouth, John 14. 2. 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 you may be also. Christ is now preparing Mansions for his redeemed one's; for in his Father's house are many Mansions: never a Saint of his shall want a seat, or a room in glory.— 2. In going he hath raised us in being our Way. He being ascended and with the Father, we have through him a way unto the Father, John 14. verse 6. I am the way; he was the way by which the Father came to us; he communicated himself unto us, in, and by, and through the Lord Jesus Christ; and he is our way by which we go to God, whatsoever we ask in his Name, if we believe we shall receive it, we shall receive it. The Saint could not pray with comfort, if he did not remember that Rev. 13. 8. There is an Angel that stands before the Throne, to whom much Incense is given, to offer up the prayers of his people unto God. But knowing we have a friend in the Court, we offer up our prayers with boldness, and a great confidence in his goodness.— 3. His Ascension hath an influence upon our raising, in that we know now we have an Advocate with the Father, even Christ. Alas, with what comfort can the child of God, whose conscience the Lord hath awakened to consider his daily sins and corruptions, think upon God, or look up unto God, if he did not know Christ were with him? But now, that Christ is with his Father, we know, 1 Joh. 2. 1. That if any man sin we have an Advocate with the Father, even Christ the righteous. Hebr. 7. 25. He is therefore able to save them to the utmost that come unto God through him; because he ever liveth to make Intercession for them, Rom. 8▪ 27. yea and verse 34. Now, Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand, who also maketh Intercession for us. Observe there how the Apostle gives Christ ascension and sitting at the hand of God, as the proximate cause of our Intercessor: his Death and Resurrection made him not our Intercessor, his Death made him our Saviour, his Resurrection our Conqueror, but his Ascension and sitting at the right hand of God, hath ultimately made him in a capacity to be our Advocate, and Intercessor: Thus he hath raised us by Ascension.— Yea, 4. His Ascension and sitting at the right hand of the Father, hath an influence upon our raising, in that now from thence he giveth gifts unto men, Ephes. 4. 8. When he ascended up on high, he led Captivity Captive, and gave gifts unto men. The Psalmist, Psalm 68 18. (from whence that passage is taken) saith he received gifts for men; he received them from his Father. Now saith the Apostle, when he led Captivity Captive, he distributed these to men: As Conquerors use when they have taken the spoil, to deal it out in gifts. What gifts? The Apostle expounds it in part ver. 11. He gave some to be Apostles, and some Prophets, and some Evangelists. In short, I take to be meant by it, all the gifts of God's Spirit, whether of common, or special grace, whether external or internal, gifts for the benefit of the Church, and gifts for the benefit of our souls: Nay, the descending of the Spirit was a fruit of Christ's Ascension. See it, Joh. 14. 16. & John 16. 7. I tell you the truth, it is expedient for you that I go away; for if I go not away the comforter will not come unto you; but if I depart I will send him unto you. Now it is plain, that the internal gifts of the Spirit, and works of it, are fruits of Christ's Ascension as well as the more common and external gifts, given in the days of Pentecost, from the 14. of Joh. ver. 16. where Christ promiseth them that the comforter which upon his departure he would send to them should abide with them for ever. And thus I have showed you now, what course the Lord Jesus Christ hath taken to raise his redeemed ones, that had lost all their life, and strength, and comfort in Adam, out of this their lost condition: thus he did it meritoriously. These were his acts for us. But now to what purpose is all this for any soul's wounds, that there is Balm in Gilead, that there is a Physician there, without the Balm be applied to its soul? 6. Lastly therefore, as Christ hath meritoriously thus raised the whole number of the Elect ones; so he Particularly, and Actually raiseth each one of those whom he hath purchased by his blood, by applying himself unto each of their souls. Now for the manner of this Application, the blessed Apostle describes it, Rom. 8. 30. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified: under Predestination is included Redemption, and Sanctification under Justification. Now therefore a little to open this mystery of our Redemption, in the Application of it to the souls of them that shall be saved. You have seen how there came to be Balm in Gilead, and that there is a fullness and sufficiency in Christ. Now what doth the poor Elect one want that it hath lost in Adam? I conceive three things, 1. Life. 2. Strength. 3. Light. 1. Life. It is a damned Creature in Adam, it wants a way of salvation, a pardon for its sins, a righteousness to appear in the sight of God. 2. Adam hath left it a weak creature, not able to do any thing that is good; no not so much as to think a good thought: it wants a strength to Act in, so as to please God. 3. Adam hath left it a comfortless creature, without any light of God's countenance shining upon it. Now all these are purchased. The first of them is necessary, to give the first being to a Saint. The second is necessary, to preserve the Christians being. The third, ad bene esse, for the comfortable being of all. Christ is all to the Child of of God, Psalm 27. verse 1. But how doth Christ apply these to the souls of his redeemed ones? 1. Saith the Apostle, He calls them. We say that in effectual calling, which is when God joins the power of his Spirit, with the outward preaching of the Word, God doth these three things. 1. Convince the soul of his elect vessel, (that is a child of wrath by Nature as well as others, Ephes. 2. 3.) what a condition it is in by reason of its Original, and its Actual sins. 2. Humble the soul for its sins, and discover unto the soul the insufficiency of all its own righteousness, that it is undone in its sins, and undone in its righteousness: and thirdly, he says to the soul, Yet there is hope, look up to me and live; I am as the brazen Serpent, only look up, and thou shalt live. And that the soul may be able to look up with a true eye, Christ gives faith to the soul, to behold him, come unto him, and to receive him by a true resting, and relying upon his Merits for salvation. 2. And having thus Called the soul, he than justifies it: He hath in his Decree justified it from eternity; he hathmeritoriously justified it by his Death upon the Cross; but now he doth actually and formally justify it. 1. By pardoning its sins, and acquitting the soul from the obligation it till now lay under to death, and forgetting the injury done to himself by any of its sins. 2. By imputing the Righteousness of Jesus Christ, to the soul; by which it appears, the sinner is pardoned, not without a satisfaction first given to Justice. 3. By accepting graciously the soul thus justified as perfectly righteous for the Lord Jesus Christ's sake, as if it had never sinned. And the work of true faith in this Justification, is to lay hold upon it. And thus now, Christ applies the merits of his Death to the soul, in conveying life and pardon to it: thus he raiseth it, saying to it in its blood, live. But this is not all. 2. The soul is weak, and is not able to live an hour of itself; Christ therefore in the next place, in order to its more perfect raising, sanctifies the soul: which implieth two things. 1. He gives unto the soul new principles of grace, 2. He gives the soul power to act these principles, for as (except from him) we have nothing, so without him we can do nothing, Joh. 15. 5. Which power being given the soul from above, the soul is raised, and becomes strong in the strength of Christ, and sets upon works, 1. Of Mortification, to subdue the strong holds of Satan, viz. the remainder of corruption in the soul. 2. Of Vivification, setting upon such Duties as God hath required of his redeemed ones, being exercises of the grace which they have received from the Lord Jesus Christ; he gives the soul power to live upon faith, to love, to desire him, to delight in him, to do, and to suffer for him, to be content with him, etc. Yea, and thirdly, In his due time he raises the soul to a comfortable life, in giving it the sense of his love, a persuasion of its Union with the Lord Jesus Christ, peace in the inward man, shining upon it with the light of his Countenance, which is better to it than thousands of Gold and Silver. This I say he does in his due time, not to all, nor continuing it constantly to any, but according to his good pleasure; thus making known to it the Redemption he hath purchased for it, and the Justification of its soul which is passed in heaven before. 4. And lastly, in his due time he will yet further raise the soul, by taking it to himself, and glorifying it with himself for ever. He will come again on purpose to raise the souls of his redeemed one's from the dust, and to take them up to himself in glory, that where he is there they may be also, John 16. verse 3. Thus Christ hath meritoriously raised all his redeemed one's; and will apply their Redemption with the fruits of it to them in his due time; applying life to them by Vocation, and Justification, strength to them by Sanctification, light and comfort to them by shining with the Light of his Countenance upon them, and finally giving them Glorification; he shall then perfect his work of raising us, and we shall live with him in the Highest Heavens for ever. I have now done with the Doctrinal part, so fare as to show you, 1. That it is Christ that raiseth his Elect ones. 1. He is designed. 2. He can do it. 3. He only can. 4. He hath done it meritoriously for all. 5. He hath done it actually and formally for some, and will do it for the rest. And so fare as to show you the manner how he did it, and doth it; both in respect of his own acts, in relation to the fitting himself for the work, and in respect of his application of it to the souls of his servants. If now you ask me the Reasons, why, and to what end he did it? for the reasons of the particular Propositions, I have given you them before. Now for Reasons in the General, I shall give you them in two words. 1. The moving cause was his own grace, because he would. 2. The final cause was his own glory. 1. The moving cause and reason, was his own grace and goodness. This is the reason of all God's acts of grace towards the Creature, whether Election, or Redemption, or Vocation, or Justification, or Sanctification, or Glorification, the sole cause was in himself, because he loved us, and delighted in us, for his own Names sake, etc. Isa. 43. 25. Deut. 7. 7. Hos. 14. 4. His own will was all the reason, he did it freely, we buy without money, or moneyworth. Isa. 55. 1, 2. 2. If you ask to what end he did it, It was his own glory; that he might get himself glory from poor dust and ashes, that little thank him for all this mercy declared to their souls. He Predestinated, Redeemed, and Adopted us, merely to the praise of the glory of his grace, Ephes. 1. verse 6. The end which he aimed at in Calling us was his glory, Rom. 9 23, 24, 25, 26. If you ask me, why God that could as well have been glorified in the damnation of poor wretches, would choose rather to be glorified in their salvation, and bringing them to life; I must run back again, to the Fountain again, merely because so it pleased him, because it was his will: There we must rest. I shall now proceed to the Application of this mysterious, sweet and precious Doctrine; and it might be applied several ways: But I shall only apply the consideration of it, as offering you ground and matter, First, of Humiliation. Secondly, of Instruction. Thirdly, of Examination. Fourthly, of Exhortation. Fiftly, of Consolation. Use 1 First of all for Humiliation. Hark Christians, is it so, that thou wert so lost and undone, that none but Jesus Christ could raise thee, and he hath done it when none else could, and will raise thee higher yet: and this he could not have done without taking thy flesh, dying upon the Cross, suffering the bitterness of his Father's wrath? consider then, what cause thou hast to be humbled for thy sins. 1. Considering that these were they put Christ to death. 2 that by these, since that time thou hast crucified the Lord of life. 1. Consider that thy sins were those that put Christ to death, Rom. 4. 25. He was delivered to death for our sins. Me thinks every one when they hear of Christ's Agony and bloody Sweat, of his Whip, Buffet, of his bitter Sufferings, etc. should be ready to cry out with Pilate, Quid mali fecit? What evil (I pray) hath he done? Ah none Christian, it was to raise thee; thou wert dead, lost, undone, he died to raise thee; thou stolest the fruit, he climbed the tree; thou enjoyedst the sweetness of sinning, and he for that was acquainted with the bitterness of suffering; He bore thy iniquity, even thine and mine too, if we be elected. Certainly, it was a great grief of heart to David, to remember that he had an hand in the blood of Uriah; that was surely the great transgression that he complained of; to be sure, that heart-troubling sin, for which he puts up that particular Petition, Deliver me from blood-guiltiness, O God: And questionless it was no small Trouble of Spirit to Paul, afterwards to consider, that he was one of them that were consenting to Stephen's death, Acts 7. 59, 60. Chap. 8. verse 1. he afterwards repeats it with shame, I was a persecuter. Christian, here is one murdered by cruel hands, not an Uriah, not a Stephen; but he that is worth ten thousand of these; not an Abel, (yet his blood troubled Cain all his life time) but one, whose blood cries for better things than the blood of Abel did; here's the Lamb of God slain, slain by thy hands, he was bruised for thine iniquities, and his soul was made an Offering for thy sins. Is it nothing to thee, O Christian! when Pilate was but about to condemn him, his wife came startled in, and cries, Have nothing to do with that just man; and when Stephen charged the Jews, Acts 7. 52. for being the betrayers and murderers of the Lord Jesus, they apprehended it as a thing so heinous, that they would not endure him beyond that word, but were cut to the heart, and gnashed upon him with their teeth. verse 54. Christians, there is none of you here, but your sins were the betrayers and murtheres of the Lord Jesus, that Christ that had such eternal, sure and unchangeable thoughts of love to your souls. Ah! how great were those sins which could not be remitted without the blood of the immaculate Lamb of God? Me thinks every one of you should sit down and say, Ah Lord, that ever I should be such a wretch, so fare to provoke the fire of thy wrath, that nothing could quench it but the blood of thy Son, that I should throw myself so deep into Hell, that nothing could raise me but the bloodshedding of the dear Son of God's love. You have had to do with that just man, Christians, not to do with condemning him, but even with the vildest acts of Barbarism were done unto him; your hypocrisy was the kiss that betrayed him; the sins of your hands and feet were the nails that fastened his hands and feet to the Cross; the sins of your body were the Spears that pierced his sacred side; the sins of your souls were they that made his soul heavy to the death, that caused the with-drawing of his Father's love from him, and made him in the heaviness of his panged soul to cry out. My God, my God, why hast thou forsaken me? O sit down, go alone, weep, and weep bitterly for him whom you have pierced; for those stripes by which you are healed. 2. But secondly, (if any thing will move your souls to make your head a Fountain of water, and your eyes Rivers of tears.) Consider, That this Christ you have crucified, even since his death upon the Cross for you. When the Apostle St. Peter Acts 2. had made a long Sermon of Christ's love, showing the Auditors, what Christ had done, and what he was, he summeth up all, verse 36. God hath made that same Jesus, (whom ye have crucified) both Lord and Christ. Now saith the Text, verse 37. When they heard this, viz. (that they had crucified this Christ) they were pricked at the heart. This Christ (my beloved) whom you have crucified, by your youth sins, and life sins, this was he that was crucified for you. O be pricked at the hearts at this saying. Was it not enough that he once was pierced, scoffed, wounded, crucified for you, but must you again crucify him? and which of you do it not daily? Causinus tells us a story of Clodoveyus one of the Kings of France, that when he was converted from Paganism to Christianity, while Remigius the Bishop was reading in the Gospel concerning the Passion of our Saviour, and the abuses he suffered from Judas, and the rest of the Jews, he broke out into these words; If I had been there with my Frenchmen, I would have cut all their throats; In the mean time, not considering that by his daily sins he did as much as they had done. Which of us is not condemning the crucifiers of Christ for their cruelty, and in the mean time we condemn not ourselves, who by our daily sins make him to bleed again afresh? Ah, let us judge ourselves, and sit down and mourn; we are they that have added to Christ's bonds, that have increased his wounds, and the pangs of his grieved soul, (which is now glorified) with our renewing lusts and corruptions: I shall conclude this use with a prayer, that God would fulfil to all our souls, that gracious promise, Zach. 12. 10. That he would pour out the spirit of grace and of supplications upon us, and make us to look upon him whom we have pierced, and do pierce daily, and mourn as a man mourns for his only Son. And be in bitterness for him, as one that is in bitterness for his firstborn. I pass on to a second way of Application, viz. by way of Instruction. Hath Christ and Christ alone raised us? 1. Let us hence be instructed, How Instruction. much the Lord Jesus Christ loved us. And here, let my soul be drowned in sweetness, and in sinking cry out, O the depth of unfadomable love! What tongue? what Saint? what Angel can speak out this unspeakable love? Pray, O pray (Christians,) That Christ Eph. 3. 17, 18. may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, What is the breadth, and length, and depth and height, and to know the love of Christ which passeth knowledge. Is it love in a friend, to pass his word for his friend, arrested, and ready to be haled to gaol, and to take the debt upon himself? and is it no love in Christ? yea is it not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the unspeakable of loves, for Jesus Christ, when a writ of eternal vengeance was Ready to issue out against you, to be your surety and bear the blow off, to the breaking of his own arms? Was it love in the Roman to personate his friend, and upon the Scaffold, and after to suffer for him, and is it not infinite love, for Jesus Christ to take the rags of your flesh upon him, and indeed to die a death upon the cross for you? for you (dear friends) for you he was smitten, despised, rejected of men, he died to make you live, he was content to fall, so you might rise. Let your thoughts sink in this ocean, and spend your lives in spelling the letters of love that must be joined in this one word, or sentence [I Raised thee] From hence (Secondly) be Instructed, What a perfect Saviour the Lord jesus Christ is, he leaves nothing for thee to do but to thank him: he makes the plaster and lays it on; he trod the Winepress alone, and there is none with him; he hath left thee nothing to do but to believe his last words, All is finished; he conquered sin upon the Cross, and death and hell in the grave. He will have none to be a sharer with him, either in his work of Merit, or Application; get but hands, he will deliver thee thy pardon ready written, granted, sealed; nay he will help thee with hands too, He was made perfect through sufferings, Hebr. 2. 10. Heb. 5. 9 Being made perfect he became the author of salvation to them that obey him. 3. From hence (again) be instructed (Christian) What need thou and every poor soul hath of the Lord jesus Christ. Thou wert fallen, and layest as unable to help thyself, as an Infant thrown into an open field: Men and Angels were at their wits ends to answer to this question, How then can any be saved? The Heavens said, Salvation was not in them; and Earth says, Salvation is not in us; nothing but God-man can do this great work. There is no other name but only the Name of jesus, by which thou, or I, or any of the children of men can be saved. If thou hast him, thou hast enough; if thou hast not him, it is not all the righteousness of Saints, and Angels that will make a garment which will not be too short to cover thy nakedness. O cry, Lord give me Christ, Lord give me Christ, or else I die. Think not of thy own merits, thy righteousness is as a menstruous cloth, and as a filthy rag. Christ's Righteousness is sufficient for thee. 4. Let all the redeemed one's of the Lord be instrushed, How much they own, and shall for ever own to him that is become their Saviour. It is no slight mercy (Sirs) to be saved out of everlasting burn. It is a piece of love, which as we can never comprehend, so we can never walk up to. O let us all say, What shall we render unto the Lord for his mercies? we will take the cup of salvation, and praise the Name of the Lord. You would think you owed a great deal to him, that should exalt you from a Dungeon to a Throne▪ Mephibosheth thought he was mightily honoured to be admitted to eat bread at the King's Table: How much? Ah! How much, Christians, is every of your souls indebted to the Lord Jesus Christ, who remembered you in your low estate? For his mercy endureth for ever. But I pass on further. Use. 3 From hence may every one try himself, whether he be raised out of that lost, undone condition wherein he was by Nature. I have spoke to this in the former Doctrine, but because I here meet it so fit again, take two Notes of Trial from this Doctrine: 1. If you be raised, you are raised by Christ's merits. 2. You are raised according to Christ's method. 1. If you be raised, It is by Christ's merits, all the Abana, and Parphars, of thy own merits would not do it. One drop of that fountain that was set open for judah and jerusalem, for sin, and for uncleanness, is worth all the waters of thine own Damascus. What trusts thou in Christian? Is it what thou hast done? Alas, thou art so far from having any natural strength (as Pelagians and Arminians dream) or any other strength of merits, either of thy own, or thy friends, (which Papists dream of) that if all the Saints in the earth, and all the Angels of heaven, could unite their forces in one arm, and to one act, they could as little have lifted thee up out of the pit into which thou wert fallen, as thou couldst lift up an house with the palm of thy hand if it were fallen down. It was only this mighty one, this Prince of glory, this King of power that could do it. Say therefore as they say that great Papist concluded, Tutissimum est Christi merit is confidere, it is most safe only to rest upon him, believe it, all other trusts are as the bruised Reed of Egypt, and as the broken staff of Assyria, which if thou trusteth too, they run into thy hand, and pierce thee, they will cause thee to fall many strides short of heaven, when they have carried thee to their furthest, their Nil ultra. O trust not in them, if there be all thy confidence, thou art not yet raised. 2. If Christ hath raised you, it hath been in his method of Application. Christ saves none but whom he sanctifies, and sanctifies none but whom he justifies, and justifieth none but whom he calls; Some men are justified they think, but they know not which way, and they shall be saved I know not which way too. Christian, thou wert lost and undone, thou wert in Adam's loins as well as any, thou hadst an adventure in his ship as well as any, the ship was wracked. Did the Lord ever call thee? Didst thou ever yet find a powerful work of God's spirit (joined with the word) upon thy heart? Did the Lord ever make thee in any measure to see thy lost condition? Did the Lord ever yet bid thee (when thou sawest thyself lost, and wert confounded in thy own insufficiency) look upon Jesus Christ and live? Was sin ever yet a sting to thy soul? if not, I doubt (yea I am out of doubt) Christ was never a true comfort to thee. Christ was lift up as the brazen serpent; now for whom was that lift up, but for those that felt the smart of the fiery serpent? and no way else be cured. Again, Christ sanctifies before he glorifies, he hath ordained us to good works, and then to obtain everlasting life (though not for them) this is Christ's method of raising. Dost thou look to be saved? Art thou sanctified Christian? Is thy heart changed, and thy tongue changed? Believe it, no unclean thing shall ever enter into the new Jerusalem. Christ useth to raise to holiness, before he raiseth to happiness. But I have in the former Doctrine spoke so fully to this work of Examination, in relation to this thing (of so great a concernment to every soul as nothing can be more) that I shall now add no more, but pass on. Use 4 This Doctrine may in the fourth place be applied by way of Exhortation: 1. To those that yet have no part at all in the Lord Jesus Christ. 2. To those that through free grace have an interest in this Saviour, and have been raised by him.— 1. Is there any poor soul here, that is to this day so miserable as that it hath no portion in the Lord Jesus Christ? Now I beseech you as an Ambassador of the Lord Jesus Christ, as in Christ's stead, I beseech you get an interest in him. You have heard, he is he whom the Lord hath ordained to be the Saviour of the world; he is the mighty one, upon whom help was laid, yea the only mighty one upon whom help could be laid: O then, above all things, look for a portion in him in whom alone you can be rich. Wouldst thou be saved? This all desire; Glory and happiness are fine things, Omnibus in voto, every man would die the death of the Righteous, and have his later end like his; Wouldst thou go to Heaven Christian? he is the way: Wouldst thou live? he is the life, yea, he, and none but he. Be assured, thou art now a child of wrath, and there is but an hair's breadth betwixt thee and hell; thou art wounded, past the cure of the whole Creation, lo here is balm in Gilead: If thou wilt inquire, inquire, return, come. Were there a poor wretch sick of an incurable disease to ordinary Physicians and Chirurgeons, and some rare one should come to the Town, that alone had found out the mystery in the Art of curing that very trouble, he should be thronged with Patients: How is it that Christ hath no more practise? he that is the great Physician, that all the creatures are Physicians of no value to him? Alas, the reason is too perspicuous; men are sensible of their bodily troubles, but their soul-troubles are not felt by them. To direct thee a little to him; wert thou sick of such a disease, and hadst heard of so rare a Physician, what wouldst thou ask? 1. How shall I speak with him? 2. What must I give him? 3. How must I apply his physic? 4. What Rules of diet or walking, etc. must I observe? 1. Dost thou ask how thou shalt speak with the Lord Jesus Christ, to lay open thy soul's wounds unto him? And where doth he exhibit his balm? I answer to thee: The word is near thee, even in thy mouth, it is the word of faith which we preach. Behold, Christ keeps open shop: Wisdom cries and Understanding puts forth her voice, she standeth in the top of the high Places▪ by the way in the places of the paths. She cries at the gates, at the entering in of the doors. Unto you (O men) she calls, and her voice is to the sons of men. O ye simple understand wisdom, and ye fools be of an understanding heart, Prov. 8. ver. 1, 2, 3, 4, 5. The Lord Christ keeps open shop in every place. We as the Ambassadors of the Lord Jesus Christ, entreat you to be reconciled to God. Did ever such natural balm go on begging? The word is near thee, there Christ offers himself. Dost thou ask what is his price: 2. He offers it freely. Hear the Market proclaimed, and the price set, Isa. 55. 1, 2. Ho every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy, and eat, wine and milk without money, and without price. This is the condition, bring nothing; the way to have thy sack filled as full as thou canst carry it, is to bring it empty: Only come, and live, look up, and be healed; was there ever so cheap a Market, of so rich commodities? Christian, poor Christian, wert thou but sensible of thy soul's wants, thou wouldst give as many thousand worlds (if thou hadst them, and they could be given) as there are grains of dust upon the face of the earth, to have a portion in the Lord Jesus Christ. Imagine but what a poor damned wretch would give to have but so much liberty, as to cast up a long look to Heaven; what a comfort it would be to them, if the light of the Gospel might but shine into hell a few days? And is mercy offered freely? mayest thou be saved if thy own cursed will were not in the way? Ah (Christian) turn, turn, why should thy soul die, when there is balm in Gilead, and so glorious a Physician there? Dost thou ask how must I apply his blood? 3. I answer, only by Faith. God so loved the world (saith the Apostle) that whosoever believeth in him should not perish but have everlasting life: Nay to speak lower yet, on thy part is only required a seeking of Christ's face. Thus saith the Lord, seek my face and live. The truth of it is, as the merit was Christ's, so the Application is his too; Faith is required, but it is a gift infused, it is the gift of God: Indeed it is an act too, but as so, it is God's gift, I mean the strength by which thou must act, He is the Author and finisher of our faith (saith the Apostle to the Hebrews.) O therefore cry, cry mightily unto God (he will help thee do this too.) Go alone and wrestle with God, and take no answer without Christ, cry, and take no denial, like the blind man, that when the Disciples discouraged him, and Christ seemed to slight him, cried yet the more earnestly, till the Lord said, What wilt thou? And he answered, Lord that I might receive my sight. Go thou and do likewise, beg, Lord, that I might be washed with thy blood; Lord, that my sins might be pardoned; though thou meetest with discouragements, and thou thinkest that thou art one that art a dog, to whom the children's bread must not be given, yet leave not, beg again but for a crumb of mercy, a drop of blood, verily thou shalt not go away without comfort. 4. There is but one Querie more. What Rules must I observe in the using of his physic: To this Christ hath shaped an answer for me, Go thy way, sinne no more, lest a worse thing befall thee. Thou must take heed that thou dost not return again with the dog to the vomit, and the swine to the wallowing in the mire. He that is borne of God sinneth not, says the Apostle, not constantly, nor wilfully, but weakly. This for direction: And remember this last, which I shall conclude with that of the Prophet, Ez. 18. 24. If the Righteous man turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? all his righteousness that he hath done shall not be mentioned, in his trespass that he hath trespassed, and in his sin that he hath sinned, shall he die, saith the Lord. Shall I need add any thing for motive? I should think not, but only call upon you to get eyes to see your sad and undone condition in which you are. It is no wonder that you should say, we have need of nothing, when you think you are rich. Get but a true understanding, 1. Of your own vile and undone condition, what an hell you carry about with you. 2. What an hell you tread over every day, and it will be enough to prick on your souls to seek a portion in the Lord Jesus Christ: especially, if ye well consider (what I have sufficiently proved to you) that it is impossible that in Heaven and earth there should be found any way of salvation for your poor souls but in himself. Now the Lord work these things upon your hearts. 2. Give me leave now to speak a word of Exhortation to you my Brethren, to whom the Lord hath of his free grace given a portion in the Lord Jesus Christ, and you are become his raised, redeemed one's. The duty which I shall in general press upon you, is thankfulness. O give thanks unto the Lord, he remembered you in your low estate, for his mercy endureth for ever. O what shall ye render? Christians, what can ye render to the Lord for this mercy? For Motives, Consider but every word of the Text apart, and methinks it should be Motive enough to prevail with those that have any thing tasted of this heavenly gift. First [1] To open this word a little, and show you what there is in it to melt your hearts into obedience. 1. I that was infinitely above thee. Christ was the brightness of his Father's Image, God blest for ever, even from all Eternity. He was from Eternity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the unice dilectus, the only beloved of his Father, in whom his Father took infinite delight; he was the Prince of glory, God blest for ever. Now for an Eternal God to stoop to a poor worm: O mercy! for a King to visit an Hospital, to come with his own hands and dress the putrified wounds of his meanest subject, it is a condescension scarce found amongst the sons of men, and yet if you could find it, it should come infinitely short of this condescension. 2. I that did not at all need thee. The Lord stood not in need of a worm, the Father was pleased with the Son from all Eternity, and taken up with delighting himself in him, and the Son was again pleased with the Father. They had an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a selfsufficiency of glory, and were enough each of them to other; had it not been his bowels of mercy that had yerned towards thee for thy good, he had never been moved towards thee from any other principle. 3. I whom thou hadst offended. Greater love than this is not found amongst men, than for one to die for his friend, yet greater love than this hath Christ shown, that he died for his enemy, Rom. 5. 8. Scarcely for a righteous man will one die, yet peradventure for a good man some will dare to die. But God commendeth his love to us-ward, in that while we were yet sinners, Christ died for us. O love! infinite! unfadomable love! Secondly, consider the Act with its circumstances. I raised thee, 1. Out of a low condition. What lower than hell? that was thy portion Christian, thou wert a child of wrath by nature even as others: He remembered thee in thy low estate; his mercy endureth for ever. 2. To a glorious condition. It is an estate more glorious than thy natural estate was or could be miserable, to be free men in Jesus Christ, Rom. 6. 18. into marvellous light, 1 Pet. 2. 9 to to be children, and if children than heirs of God, and joynt-heires with the Lord Jesus Christ, Rom. 8. 17. Heirs of salvation, Heb. 1. 14. Heirs of the Promises, Heb. 11. 9 Heirs of the Kingdom, Jam. 2. 5. Ye which in times past were not a people, are now the people of God, you that had not obtained mercy, have now obtained mercy, and are become, 1 Pet. 2. 10, 11. A chosen Generation, a royal Priesthood, an holy Nation, a peculiar people: wherefore is it, but that you should show forth the praises of him who hath called you out of darkness into marvellous light? 3. He raised you by his own falling, yes, nothing else could do it; Without blood there had been no remission, Heb 9 22. His own soul must be grieved to the death, that your souls might be comforted; He must be smitten, despised, rejected of men, that the chastisement of your peace might be upon him, and by his stripes you might be healed. Was ever love like his? Thirdly, Consider it further, in the object of this Act, I raised thee. 1. Thee, not others; thou, not Angels: Thee, not many other men. 1. Not Angels, yet the Angels were far more glorious creatures, which (if raised) had sinned no more, but spent their time in singing forth his glory, and serving him with cheerful readiness all their days, yet Heb. 2. 16. He in no wise took upon him the Nature of Angels, but he took on him the seed of Abraham. 2. If the Lord would have chosen men, might not he have chosen ten thousand more great, more noble, more wise, that in a carnal eye were by Nature cut out far more fit to have made vessels of glory of than thou art? yet the Lord hath passed them by, he hath passed by Eliab and Shammah, that were sons of the same Father with thee, and hath chosen thee that wert the least of all, Ishmael and Esau that were thy elder brethren, and hath chosen thee. 2. Thee, that wert as low as others. Adam left thee as deep in hell as any reprobate there. Lo here, the infiniteness of free grace! Two were in the same house, yea grinding at the same mill of iniquity, and thou art taken, and the other is left; possibly thou wert in thy wildest youth, seeming to ride faster to hell than the other were that were thy brethren, friends and acquaintance, yet the Lord hath raised thee, and let the others lie wallowing in their blood, he hath not said to them, live. 3. Thee, that wert his Enemy. Was ever dying love, yea love in dying extended to an enemy before? You have heard of two stories, one of a Grecian, the other of a Roman pair; Theseus and Pirithous, Pylades and Orestes, that would have died for their friends, each for another, but hath any offered to die for his Enemy? Moses would offer to have his name blotted out for his people, that were God's people, and which he loved, but would Moses have done it for a Philistine? yet this hath Christ done. O love ye the Lord all his Saints! 4. Thee that never asked it. He was found of them that sought it not. Alas, mankind lay as well without a tongue to ask, as an hand to help themselves, and behold, Christ pitied them, and amongst them thee; his love declared from Eternity towards thee, had not so much cause in thee as a poor prayer would have amounted to; he was not moved by thy sighs and tears, but by his own infinite love. 5. Lastly, thee that hast still Rebellion in thee. Christ said within himself, when he died upon the Cross, Now is my heartblood poured out for as vile wretches as any are, and for those that I know will requite my bleeding wounds, my dying love, with new spears and thorns; thus he knew that thou wouldst do in the time of thy unregeneracy, yea and after thou shouldst be called too: Who lives, and sins not? Now Christian, lay these things to thy heart, meditate of, study out this love, and see if thou hast not cause to say, My soul and all that is within me, my tongue and all that is without me, praise the Lord. But, O remember! Christian, Remember! offering and sacrifice he doth not require, but this he requires, that thou shouldst do his will. O say, Lo I come: I am ready to do it. But more particularly let me point thee out some particular duties, that the Lord requires of thee, in a poor answer to his rich Acts of eternal love. First, hath not he thought his glory too dear to lay aside for a while for thee, nor his Word and Truth too dear to pawn for thee, nor his blood too dear to spill for thee? hath he valued nothing in comparison of thee? O do thou value nothing in an equal balance with him; be willing to deny thyself for him, who in every thing hath denied himself for thee. Thy Lusts cannot be so pleasing to thee, as Christ's glory was to him; Be content to leave them. Thy Honour cannot be so great as his was, which he left for thee, and became ignoble in our eyes. Surely when we saw him, we esteemed him despised, smitten of God, and afflicted, Isa. 53. 4. But it was when he was wounded for our Transgressions, and bruised for our Iniquities, when the chastisement of our peace was upon him, and that by his stripes we might be healed. Thy Riches cannot be greater than his; yet remember him, O remember the grace of our Lord Jesus Christ, who though he was rich, yet for your sake became poor, that you through his Poverty might be made rich, 2 Cor. 7. Thy life cannot be more dear than his; yet he valued not his life for thee, but poured out his blood, his precious blood, upon the Cross, that through his blood thou mightest have remission purchased. Learn hence Christian a lesson of self-denial: Be content to suffer for him, who was content to suffer that he might raise thee; value nothing in comparison of him. This Lesson had Saint Paul learned, Phil. 3. v. 7, 8. What things were gain to me I counted loss for Christ, yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ, etc. ver. 10. That I may know him, and the power of his Resurrection, and the fellowship of his sufferings, being made conformable unto his death. Look upon nothing in an equal balance with him, 1 Cor. 2. 2. I determined not to know any thing amongst you, save Jesus Christ, and him crucified. Secondly, hath Christ entered into a Covenant, and given his word to his Father, and kept his word with his Father for you? O then, learn of him: Vow yourselves to him, and keep the vows of your lips. Say with David, Psal. 116. ver. 16. Ah Lord! truly we are thy servants, we are thy servants, and the sons of thy handmaids, for thou hast loosed our bonds. Say with David, Psal. 40. Mine ears hast thou opened, and bored them. Say, Ah Lord, we come to do thy will. Christ kept his word with his Father for you, Ah, keep your word with him, pay him the vows which you have made. Thirdly, Hath Christ to raise you taken upon him your flesh? O then, Take ye upon yourselves his spirit: He hath become for you the child of man, do you become for him the children of God; Be made partakers of the divine Nature, having escaped the corruption that is in the world through lust, 2 Pet. 1. 4. Your Nature was full of imperfection and weakness, the divine Nature is full of perfection and glory: He hath raised you, be raised, put off your filthy rags, and put on change of Raiment. Fourthly, Hath Christ died that he might raise you from the death of Sin, and from the power of the Second death? O then, die to sin, Col. 3. 5. Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry, for which things, etc. The Apostle Saint Paul presseth the great duty of mortification from this very principle, Likewise reckon ye also yourselves to be dead to sin, but alive unto God through Jesus Christ our Lord, Rom. 6. 11. and so on, ver. 12, 13. Let not sin therefore reign in your mortal bodies, etc. Ah, throw away the nails that pierced your Christ. Fifthly, Did Christ rise from the dead, that he might raise you from the death of sin? O then rise to newness of life. The Apostle Saint Paul presseth this work of Vivification also, from Christ's Resurrection, Rom. 6. ver. 4. We are buried with him by Baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so, we also should walk in newness of life; and so all along that Chapter. Sixthly, Hath he ascended that he might raise us? O then let us likewise ascend after him, setting our affections upon things which are above, not upon things which are below. Christ who is our treasure is ascended: Let our hearts also be where our treasure is, Col. 3. ver. 1. If then ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. 7. Lastly, Will he yet once again come and raise you by glorification? O then, Let Christ in you be the hopes of glory. Look for him, he is making ready his chariot, He is bowing the Heavens, and coming down, He hath prepared a place for his redeemed ones, and he is coming: Lo, he is coming to take them up into the chambers of glory, that where he is, there they may be also. But to sum up all, let me only add, 5. A fifth and last use of Consolation, To all the Saints and servants of God, both touching themselves, and touching others. 1. Touching themselves, against their worldly miseries and spirit-feares. 1. Art thou disconsolate Compl. (Christian,) to think what a poor low estate God hath given thee in this world, that thou art poor, despised, rejected? O consider, thou shalt have better in heaven. The Martyrs could be comforted at their bitter breakfast, to think they should have a good supper. There is a room prepared for thee in glory: O be comforted in the hopes of glory. When thou canst say, I have not bread to eat, yet Christ is mine; I have not a foot of land, yet Heaven is mine; I am worth nothing, yet I bless God I have a portion in Jesus Christ; It is enough Christian, it is enough; against thy spirit-fears be comforted. Ah (saith 2. Compl. a Christian) my sins, my great sins that my youth hath been guilty of make me fear, and sit down in bitterness; yet be comforted, if thou be'st changed: Christ hath raised thee, he paid ransom enough for thee, if thy sins were greater than they are. It was a sad saying to remember, such were some of you: but it was joyful news to consider, But now you are washed, now you are cleansed, etc. But alas (saith the 3. Compl. Christian,) I sinne every day, my backslidings are many, I sin in my righteousness, my best duties are sin. Consider Christian, Christ is still raising thee by pleading for thee, it is his work to make intercession for the Saints. But alas (saith the Christian) If God be 4. Compl. with me, if Christ be mine, why am I thus? why do I walk heavily? I answer, Because God sees it fit for thee, thou mayst be raised, both meritoriously and actually, though not comfortably and sensibly: God will shine upon thee when he thinks good, the Sun shines where it lists. Ah, But I fear 5. Compl. I shall fall away (saith another) I have a base heart full of corruption, etc. Dost thou fear, and why dost thou so sin? Dost thou think Christ hath taken all this pains with thee for nothing? No, no, be assured, as Heaven is purchased for thee, so it shall be given to thee. Christ useth not to do his work by the halves. I have not lost one of them (saith Christ) he knows them by name, they cannot be missing, his work shall not be in vain concerning any one of his chosen ones. Secondly, Let Christians from hence be comforted concerning others. 1. Such of their friends as they may sadly fear, have as yet no portion in the Lord Jesus Christ. O pray for them, weep for them, speak to them in the name of the Lord, and yet hope, that though they be not actually raised, yet they may be meritoriously raised: There is many a one that hath a white name in God's Election-booke, and whose name Christ hath engraven upon his hands, that to us is yet a black child of wrath, a stranger to the Covenant of Grace. If their names be there, Christ will in his own time raise him betwixt this and the Judgement day; there is a spare room in Heaven for them. 2. Art thou disconsolate to see some of thy friends in great terrors, in great afflictions of spirit? O rejoice over them Christian, it is probable Christ is raising of them. Be assured, if they be his, he will raise them, there is not the lowest worm that belongs to Christ, but he hath provided an high place for them; Not the most blubber'd-eyed, uncomely Christian (in thine eyes) in the world, but Jesus Christ hath provided an handkerchief to wipe all tears from their eyes; Christ hath raised them, and will raise them. One Branch of my use of Instruction I forgot in its due place, take it now in a word. We may hence be instructed, and let us learn, how much Christ deserves our cleaving to him in the wilderness, in all trials, and crosses whatsoever. I take this to be the proper use of this Text. The Spouse had fancied to herself what the world would say of her, how they would admire her dependence upon Christ, when he seemed to leave her, and make her sad; Christ replies in the words of the Text, I raised thee up under the Appletree, etc. As much as to say; And do I not deserve all this love, and a great deal more? Is it for nothing that thou thus cleavest to me? Remember what thou wert by Nature; Remember who hath done all the good for thee that is done for thy soul. I raised thee up under the Appletree, there thy mother brought thee forth, there she brought thee forth that bore thee. THE SPOUSES Carriage In the Wilderness, in her leaning upon her Well-beloved, Opening the temper of the Beleeving-soule in her several Wildernesses; And discovering the way of her coming out, by her acting of Faith on the Lord JESUS CHRIST. In a Sermon formerly preached in Andrew's Parish in Norwich: Now reprinted, being corrected by the Author. By JOHN COLLINGS, M. A. Isa. 50. 10. Who is amongst you that feareth the Lord, and obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God. LONDON, Printed for Rich: Tomlins. 1649. TO The Right Honourable, his never enough Honoured Lady, FRANCES HOBART, Increase of Grace, etc. Madam, SOme time since, I presumed to present this Sermon to your Honour's hands; your Ladyship's acceptance than hath emboldened me now to present it again, with some (though very small) alterations. It presents your Ladyship with a great piece of your Honour's duty and practice: Faith (Madam) is almost the Christians All; the Life of Faith is distinctively the Christians life; and if ever there were a time for a Christian to live this life, surely this time in which the Lord hath cast our lot is the time. The whole Church of Christ is this day in the Wilderness; the Israelites way to Canaan lay that way; And for my part, I look still, that the Church should keep the beaten path: and as all that have lived godly in Christ jesus hitherto have, so I expect that all that will live godly, should still suffer persecution. The portion in this life, (surely) is not the portion of the Saints; here, and hereafter is too much. After Christ's Suffering time we quickly read of his Ascension. The mountains of Edom are given to the children of Esau for a possession. Immediately after the days of Tribulation shall the Son of Man come. And truly, the little experience of the best Saints temper in this breathing time that England hath had, hath made me as little to desire, as to expect an Earthly happiness. Saints have Nature in them as well as Grace: Wantonness is the Daughter of Peace; and in our time the Mother hath brought forth twins. The extravagancies of Opinion, and estrangements of affection, the cooled love of truth, and forgetting first love, of which we have had, and have too large experiences, I confess have made me little less than an enemy, I am sure an Infidel, to the Church's continued Peace. Broken metals must be melted before they will run together again; it must be a fire that must throughly purge away our dross, and take away our tin. And as I expect for the whole, so for every member, at least I would have them expect it for themselves. Let us seek the Kingdom of God, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if they come, let them be thrown in; let us bless God if we receive them. It is a Benjamins' double Mess to have earth and heaven too. Let us not build our expectations high; if we have them, we shall but have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dog's meat (God feeds his Dogs with such Crumbs,) and they will be loss unto us: Much less, let us make it our work, to get great things for ourselves. (Madam,) to me it seems a business of fare greater concernment to inquire and learn rather what to do in a straight, than whether we shall have a time that shall be without straits. I had rather be prepared for the worst, than filled with expectations of the best. Here is Isa. 43. 2. our comfort, that in the floods, and the flames, he will be with us, that will not suffer the floods to drown us, nor the flames to kindle upon us. This short Sermon will direct your Ladyship to a posture that in every condition will afford your Honour ease. It need not trouble us, that there is a Lion in our way, if we have strength to encounter him. We need not be troubled, that our way to Canaan lies through wildernesses, if we have the cloud, and pillar of fire. Much fear will argue little faith. Yet a little while Madam, and he that shall come will come, and will not tarry. Yet a while, and we shall be beyond the fear of drown; more above fears than we are now below enjoyments. The great God that hath directed your Honour's steps towards him, multiply the days of Peace to your Ladyship, that you may find a nearer way to heaven, than through much tribulation; and go jacobs' way, betwixt Egypt and Canaan. But if for trial the Lord shall carry your Honour the way of the Israelites, it is more trial, and may ask more time; but in heaven there cannot be a Saint missing. Iniquity only shall be purged Fsa. 27. 9 away, and this shall be all the fruit, to take away sin, and when the Lord shall make the stones of the Altar chalke-stones that are beaten in sunder, the Groves and the Images shall not stand up. The Lord in every Wilderness preserve your Ladyship's faith, by his power to salvation; and if he brings your Honour in, doubt not (Madam,) but he will also bring you out of every Wilderness leaning on your well-beloved; Which may be your Ladyship's assured faith, and shall be (Madam) the constant prayer, of Your Honour's most obliged Chaplain, & humble Servant in the Lord Jesus, John Collings. Chaplyfield house, May 21, 1649. The SPOUSES Carriage in the Wilderness. Song of Solomon. Chap. 8. ver. 5. Who is this that cometh up out of the wilderness, leaning upon her well-beloved? WE have already taken notice of two Travellers in the Text. Christ is a Traveller: For had he not come up with his Garments died from Bozra, we had been in the wilderness still. And the Spouse is a Traveller; The Text saith, She cometh up from the wilderness, leaning upon her well-beloved. The Text presents us the Spouse in motion. Observe first, From whence she moves, the Terminus à quo, that the Text tells us is the wilderness. 2. What her motion is, it is ascensive, she cometh up. 3. Her moving posture, it is leaning upon her beloved. The Doctrine that yet remains in the Text, which I promised to handle, is, Doct. 3. That the Spouse of the Lord Jesus Christ (being raised by him) cometh out of every wilderness, leaning upon her beloved. I must take it in pieces, and handle the parts severally. These four things be couched in it: 1. That the Spouse of Christ hath had, and may sometimes have, her dwelling in the wilderness. That is implied. 2. Though she hath had, and may sometimes have, her dwelling in the wilderness, yet she rests not there; She comes up from it. Who is this that comes up? 3. She cannot come up alone; She must come up leaning. 4. She will lean upon her Beloved, and he will, and only can bear her. First, She hath had, and sometimes may have, her dwelling in the wilderness. Here first I must open the term Wilderness. Secondly, I shall show you what Wilderness the Spouse hath had, or may have, her dwelling in. I shall open the first in five or six particulars. 1. The Wilderness is an untilled place, where wild nature is yet seen, that Art hath not yet tamed, no pruning hook hath lopped, the overgrown trees, no plough broke up the soil to make it fruitful; The husbandman hath not tilled the ground there, nor can the reaper fill his hand; It is a place just in its natural state, not yet manured. 2. The Wilderness is a losing place; no beaten road for the Traveller there to follow, no landmarks, nothing to guide him in his way, he is lost if once in it; he looks on this side, and on the other, forward, backward, every way, still he sees himself lost, knows not whither to go: He is in a Wilderness, and knows not the way out. 3. The Wilderness is a dangerous place; A man in the Wilderness is a prey to the mouth of every Lion; the Lion is the King of those waste places; and the Bears, Wolves, Cockatrices, and Adders, his lesser subjects: There dwells the young Lion, the Cockatrice and the Adder together, each one searching for his prey. It is a dangerous place. 4. The Wilderness is a solitary place; where he that walks, as he hath no path, so he hath no company: The paths in the Wilderness are not trodden, no beaten high ways are there; no company but the Owls and the Ostriches, the beasts of the field, and creeping things of the earth. Nothing fit to be a companion for man: No, it is a Wilderness. 5. The Wilderness is a disconsolate place; no curiosities of nature to refresh his spirits with: Terror is round about him; no pleasure to delight him. 6. Lastly, the Wilderness is a place void of all provisions; There is neither bread for the hungry, nor water for the thirsty soul; no necessaries, much less superfluities. The expression is very apt: such a Wilderness, yea many a such Wilderness the Spouse of Christ hath had, and may have, her dwelling in. 1. A Wilderness of Sinne. 2. A Wilderness of Sorrow. 3. A Wilderness of Affliction. 4. A Wilderness of Temptation. 5. A Wilderness of Desertion. Nay, lastly, This whole life is but a wilderness to her. She hath been in some of these, and may be in all of them; but out of all She cometh up leaning. Every one of these is the soul's Wilderness: and as they come up to Christ, they come up from some of them; and in their walking with the Lord Christ, they go through some of them; and some go through all of them. The first is Eremus peccati, The Wilderness of sin; and every soul is born in this Wilderness. Man at first created dwelled in Paradise; but alas, he threw himself out into the Wilderness, and God locked the Garden gate against him. Sinful man perferr'd the Wilderness before Paradise, and God allots him his dwelling there: There was man thrown, & all mankind born in it. We are all Wilderness brats by nature, Ephes. 2. 3. You were children of wrath by nature, even as others. And sin may well be called a Wilderness; it is status naturalis, our natural condition: We are in a Wilderness habit, when we are clothed with the rags of iniquity. Ay and it is a state as dangerous as the Wilderness: The Lion claims him in the Wilderness as his prey; and if he escapes his teeth, it will be hard to escape the Cockatrice, and young Lion, and Adder, the lesser fry of destroyers: If in this sinful natural condition we do escape the mouth of the roaring Lion the Devil, it is greatly to be feared that the Bear, and the Wolf, and the Cockatrice, the lesser judgements of God, will swallow us up: we are children of wrath, as well passively as actively, in a dangerous condition. Lastly, as the Wilderness is a place void of all necessary provisions for the body, so is sin a state void of all necessary provisions for the soul: We are hungry, and naked, and bloody, and filthy in our sins, it is a wilderness dress, Ezek. 16. As for thy nativity, in the day that thou wert born, thy navel was not cut: neither wert thou washed in water to supple thee, thou wert cast out in the open field, Verse. 5. Every spouse of the Lord Christ hath been in this Wilderness. Who is this that cometh up? of this I have spoke before, and therefore pass it over. The second Wilderness is Eremus contritionis, The wilderness of contrition, or sorrow for sin. Every soul is naturally in the Wilderness; but every one that is in it seethe not that it is there: Every soul is born blind, though most think they see. When God opens the soul's eyes, and shows it the hell that it treads over every hour, and makes the soul apprehensive of its danger, it conceives itself in a worse Wilderness than before; the physic works, the Patient thinks it is nearer death than before it took it. Here it cries out, Oh, I am a lost undone creature! Oh, whither should I go? on one side behold terror! on the other side despair! If it looks up to heaven, there is an angry God; if downward, there is a gaping hell: Oh! whither should it go? Now it cries out (with the jailor) O what shall I do to be saved? I am lost in my sins! I am lost in my own righteousness! I know not what to do: If I stay in my sins I perish; if I go out of the world I perish. Here stands the soul turning itself every way, and seeing comfort no way, till the Lord Christ bows the heavens, and thrusts out his arm of salvation, his shoulder of merits, and takes the soul by the hand, saying, Come (my Beloved) I will tell thee what thou shalt do; I am the way out of this wilderness, come out leaning; lean thy arm of faith upon the shoulder of my merits; Free grace is able to bear thee: I am thy Well-beloved, and thy Well-beloved is thine. And ordinarily the soul when it comes to the Lord Christ, comes through this wilderness, this losing place of conviction and contrition, and weeps herself a path, where she would drown in the waters of Marah, if Christ did not hold her up. Indeed God could have brought the Israelites a shorter, Journey, than through the wilderness to Canaan; and sometimes God miraculously draws a soul to himself, only by the cords of mercy: God is not tied always to bring a soul the same road to heaven; Elijah was carried to heaven in a fiery chariot; but the more ordinary way is by jacob's ladder. The common way to heaven is by the gates of hell; the way to life is through the chambers of death, through a wilderness. Who is this that cometh up out of the wilderness? The third Wilderness in which Christ's Spouse may sometimes have her dwelling in, is the Wilderness of affliction; bodily afflictions I mean. A Wilderness is a place full of briars and thorns; and through such a wilderness (the holy Ghost tells us) lies the Saint's way to heaven: By much tribulation [much pricking of thrones, thorns in the flesh sometimes] must we enter into the kingdom of God. The Spouse hath a dirty way to go to marrying in; and when she is married, she hath a dirty way home too: A wilderness on either side. The Apostle speaks plain, Heb. 11. 37, 38. They wandered about in Sheepskins, and Goat-skines, being destitute, afflicted, tormented, they wandered in deserts, and in mountains, and in dens, and in caves of the earth; And who were these that wandered thus in the wilderness? They were such of whom the world was not worthy; the Spouses of the Lord Christ. And truly afflictions may be called a wilderness, for the disconsolacy of them too; they are times of sorrow, no delights please; the spouse in affliction is in a wilderness. 4. A fourth wilderness that the Spouse sometimes dwells in, is the wilderness of temptations, The Bridegroom himself was in this wilderness; He was led into the wilderness, to be tempted of the Devil; The spirit took him thither, Matth. 4. vers. 1. and Paul was in this wilderness, troubled on every side; this is Satan's wilderness, that he leads many a poor soul into, and it had been a sad wilderness, had not our WAY been their first: If the Devil could have lost our Saviour in it, we should never have found the way out of it. A dangerous, a disconsolate place, well termed a wilderness, as the Saint will tell you that hath been in it. 5. A fifth Wilderness that the Spouse is sometimes in, is the Wilderness of desertion. Here's a sad wilderness, a desert indeed, Quum Dens deseruit, When God hath forsaken or withdrawn himself from the Soul; this Desert Christ himself was in, Eli, Eli, lamasabachthani? My God, my God, why hast thou forsaken me? was the voice of the Lord Jesus hollowing in the wilderness: such a wilderness was the Spouse in, when she sought him, but found him not, Cant. 3. v. 2. In this desert the soul is solitary, her God is gone, and she knows not what is become of him; the soul never calls any company her company, if her God be not there. David was in this wilderness too, he is often crying out of the wilderness he was in, when God hide his face from him. The foul that belongs to the Lord Jesus goes through many a wilderness in this world, but scarce any which Christ hath not walked in before it, and hewn a way through it; through every wilderness we may follow the Lamb in his own path. 6. Nay lastly, The Saints whole life below, is but a wilderness. Earth is a Christians desert; while she lives here, she lives in widowhood; it is a sinful place, a dangerous place, a thorny place, and a place where she finds an abatement of the joys she shall be swallowed up in in glory. Mortality is but Meshech, and her best habitations are but tents of Kedar, nothing to the temple of Glory she shall worship her God in hereafter; and the former deserts are but as several corners of this wilderness; but she cometh up out of every wilderness: That is the next branch of Doctrine I hasten to. Branch 2. That though the Saint of God hath had, and may have, her dwelling in the wilderness, she rests not there, but cometh up out of it. She cometh up. It seems to argue a propriety in the motion, as if she were not driven nor drawn up, nor made to come, but of herself came, and of her own strength, and yet not of her own strength neither; her own legs would not bear her, for the text tells us she comes up leaning, she had fallen had she not leaned. Here is the Question stated; what the soul doth towards its conversion, what power of doing any thing tending towards its conversion before it is sanctified, or after it is sanctified, whether it may merely passive, what she may do, what she cannot do, how far she may come, where she must lean? Whether hath the soul any power to come up out of the wilderness of sin to the Lord Christ, to move one step heaven ward of itself? And here I have a narrow path to tread betwixt the Pelagians and Arminians on the one side, that would make the soul have more power than it hath: and the Antinomians and Sectaries on the other side, that are so fare from holding that the soul hath no power to come to Christ, that they would make us believe she hath no power to come to Church neither. I shall not know how to determine this Question better than in the words of pious and learned Bishop Davenant, Determ. Q. 9 49. Non potest quodvis opus ex divina premissione, ad impetrandam peecatorum remissionem, aut adeundam possessionem regni coelorum ordinatum, The soul cannot do any thing that is ordained by God, or hath the promise of God, to obtain pardon of sins, or possession of the Kingdom of heaven; she cannot savingly believe, repent, love, etc. for these are the acts of grace, and God is the fountain and donour of all grace. 1. But first, she may, by God's general restraining grace, without special and saving grace, abstain from gross sins; the heathens did so; the light of nature which God keeps from none, will show her that this is darkness. 2. Secondly, She may by God's exciting grace, without any saving grace, perform many previous actions that are required of men to faith and repentance; she may by virtue of God's general grace, his exciting grace, go to Church, hear the word of God, meditate of God, peccat a propria consider are & sensu eorum expavescere, saith Davenant; Ay, and she may beg deliverance from that woeful condition, which she apprehends herself in; but she stirs not one of these steps after a spiritual, but after a natural manner, till the quickening grace of God come: A man may in a wilderness conceive himself lost, look about for the way out, call for help, be willing to be out, yet not be one step in the way that will lead him out; and this the soul must do so far as it can: Negamus etenim hanc gratiam regenerantem infundi hominibus inertibus, sed animis per verbum Dei erectis, & subact is, & per praedictas actiones quodammodo dispositis, viz. We deny that regenerating grace is infused into slothful men, but into souls subdued by God's word and law, and after a manner disposed by the foregoing actions; yet we say, that even these foregoing actions have their first motions from God; and the question is whether God doth not first work a sight and sense of sin, and an humiliation for it by his exciting grace, before he comes with his regenerating, quickening and saving grace into the soul; we say he doth in his ordinary course of his dispensations, Only I must be here safely understood, that I speak according to man's apprehension; for in respect of God, nothing is first or last, he works all in an instant, all graces together in the soul; but the question lies not whether God works the habit of Repentance before the habit of Faith, or no; for without question he works together all his works; but whether God makes humiliation act before faith, which we say he doth; Esau and Jacob may be in their mother's womb together, but Esau may come out and be seen in the world before Jacob; yet not tying up the Almighty to this method, who can and will work any way, even which way it pleaseth him. Nor do we say any such previous action can be performed by the Creature, ut de merito congrui teneatur Gratiam dare, That God is bound for the desert of any such privious action to give his inward and regenerating quickening grace; But yet this Dave. ibid. we say, that in the Church of God, where men are daily stirred up by the word and spirit to repent and believe savingly, God will give (though not for any of these previous or dispository actions, yet) freely, regenerating grace to all such as are capable of it, unless they have resisted the spirit of God in the preceding operations, and rejected his quickening grace; but yet we deny, that any man can perform these actions so but he will offend and resist the Spirit of God in them: Now why, when as all resist, God should reject some, as they have rejected him, and leave them to the hardness of their own hearts, and work irresistibly on others who have resisted their God as much, and break open their hearts, though locked and barred against him, and fill them with quickening grace, and pull a Lot out of Sodom by force, and draw a soul out of the wilderness by head and shoulders, I say, why he should do it, when two are grinding at the same mill, take one and leave the other; when two are in the same field, why the one should be taken the other left; when two souls are equal in duties, fasting, mourning, in the way that God hath appointed, why he should balk this and take the other, when perhaps that which is taken hath been the least penitent too, I will conclude with Dr. Davenant, is Sacrum Misterium divinae voluntati reliquendum, A sacred and secret mystery to be left to the divine pleasure, and the reason lies in the agents own breast; It is because he will have mercy upon whom he will have mercy, and whom he wills he hardeneth: God is his own reason, and his free grace it's own cause. So then we conclude, that the soul cannot move one foot to a spiritual action spiritually, not by any common grace, it must be only by Gods regenerating and saving grace. So that to answer yet more distinctly to the Question. In respect of Gods exciting and preventing grace, if we look so fare, we cannot come, but that preventeth us: We are as clay in the hands of the Potter, we are all dead in sins. But when the Lord hath changed the soul, than it cometh. The first motion upon the will is from God, before there is any motion of the will unto God; but when the will is healed of God, than the soul cometh, than the soul which was merely passive before, is active, and will endeavour to do something for that God that hath done so much for her. It follows, the drawing of Gods most holy Spirit: Draw me (saith the Spouse) and I will run after thee, First, I must be drawn; but then I will run: In the same moment God makes us to will, and we will; & yet all the efficacy of the Action comes from Gods most holy Spirit. It is certain (saith Augustine) that Certum est nos velle quum volumus, sed ille facit ut velimus qui operatur in nobis velle. we are willing when we are willing, but he makes us willing, that works in us to will and to perform, Phil. 2. 13. And so he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ God draws, but he draws the soul that is willing; Ay, but first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he makes it willing. So, I have showed what propriety the soul hath in the Action, how she cometh, and how willing she is to the motion. She is drawn, but she is willing to be drawn to Jesus Christ. But first, she is made willing before she is willing, ay, and in her life, after she is come to Christ, in her walking with Christ, Non suis confidit viribus, she trusts not her own strength, she even then cometh leaning, which is the next Branch of the Doctrine I have to handle. Though she comes up from the wilderness, she comes up, not of her own strength, but leaning. First, Let us inquire what the expression holds out to us. Secondly, What is the soul's hand. Thirdly, Who is it she leans upon. Fourthly, What in him she hath to trust to, and how in every wilderness she leans, and out of every wilderness comes up leaning. I conceive, here are four things hinted in this expression leaning, which I may term the four fingers of the Spouses hand, which she lays upon her Saviour's shoulders. First, It doth argue that the soul is weary, otherwise she would not lean. Secondly, It is a willing posture; I am not forced to lean, I do it willingly: The soul that comes up with Christ is willing. Thirdly, It is a posture of love; Otherwise she would not lean. Fourthly, It doth argue a confidence that the soul hath in the Lord, that he is able to bear her; Otherwise she would not trust the weight of her soul upon him. First, it doth argue weariness; If she were not weary she would not lean. Humiliation is a preface to faith, and the way to be found is to be lost. It is not a leaning of wantonness, but a leanning of weariness. O Lord, I am sinking into Hell, let me save myself from sinking by thy shoulders; I am falling, Lord let me lean; whiles the soul hath any strength to go, it is too proud to be beholden to lean; Come unto me ye that are weary and heavy laden, and I will ease you, Mat. 11. 29. First, weary, then come: First, heavy laden; then I will ease you: What shall I do to be saved (saith the Jailor?) O I am lost! undone! I am at a Nonplus! O what shall I do? I am weary! for I am fare readier to believe, that that Voice, What shall I do? is rather the Voice of the soul (at its nil ultra) sadly sensible of its lost and miserable condition, sufficiently humbled in the sense of it, than the voice of a soul, thinking it might do any thing that might be but in the least contributory to the desert of salvation. I cannot be persuaded, to think, that when the Jailor spoke those words, prostrated by humiliation at the Apostles feet, that he had the least thought that he could throw in so much as two mites into the Treasury of free grace. But as it is the ordinary speech of one drowned in the depth of sorrow; O what shall I do? What shall I do? though at that instant they know they can do nothing to help themselves: So the Gaoler, in a true sense of his own lost condition, cries out, O what shall I do? he was weary, it was time for the Apostle to bid him lean, then believe (saith the Apostle) and thou shalt be saved. It is but a wresting of the place, or mocking it rather, to bring it to persuade that duties preparatory were here excluded. Surely, had not the Apostles seen him humbled in some degrees, they would as well have prefixed Repent here, as Peter did to them, Act. 2. Repent, and be baptised. Christ came not to call the Righteous, but sinners to repentance. He is a Saviour, but it is for them that are lost in their own feeling too. And the truth of it is, the soul scorns to lean upon Christ so long as it is able to go alone, when it hath never a crutch of merits or duties to rest upon, than it looks out for some rest for its foot, for some shoulder to bear up, for some staff to stay itself upon. Leaning doth argue weariness, that's the first. Secondly, It doth argue a willingness in the soul to come to Jesus Christ; Leaning is not a forced action. Indeed (as I said before) Christ first works this willingness; he it is that gives us power to will, and it is by his power that we are willing, as it is written, They shall be Psa. 110. 3. willing in the day of my power; But he doth not let us lean before we are willing. Leaning is an action proceeds from the will, Who is this cometh up leaning? Thirdly, leaning doth argue love; who leans upon his enemies? I will not lean upon one whom I cannot trust, I must have some good thoughts of his love. The soul that leans upon the Lord Jesus Christ loves Christ, that Faith, that pretended dependency of any upon Christ, that proceedeth not out of a principle of love, groweth out of a false root; the loving soul is only the truly believing soul. Leaning is a loving posture, that is the third. Fourthly, It doth argue fiduciam, a resting, a trusting the soul upon Christ; he that leans upon another reposeth his whole weight, trusteth his whole strength upon him: He doth as much as say, well, I know I cannot go alone, I cannot stand; but I will trust myself, upon thy strength will I lean, if I fall, I fall: So the soul that comes up out of the wilderness of sin to the Lord Jesus Christ, doth repose its whole weight upon the Lord Christ, it says, O Lord, I am a great and grievous sinner, I am not able to stand upon mine own legs, but I trust my soul upon thy arms; thou hast mercies, and great mercies, and free mercies, if I fall, I fall; if be damned, I am damned; here I will lean. And here you have the second thing plain, viz, Secondly, The soul's hand with which she leans upon Jesus Christ for salvation, and these 4. things which I have hinted from this expression, leaning, are as the four fingers of the hand of Faith. And we may thus give a description of it. Faith is the hand of a soul which God hath humbled, whereby the soul being not able to stand alone, nor daring to trust to any thing else, and being made willing by God, out of a principle of love, lays hold upon Jesus Christ, and trusts, and rests itself upon him for her salvation. And that leads me to the third thing I propounded, the Person upon whom she leans, the text renders it, Her beloved; or as I conceive, the old Translation better, Her well-beloved: The Latin dilectum suum, him that is her conjugally beloved. This is the last Branch of the doctrine, That though the believing soul comes up from the wilderness leaning, yet she will only lean upon her beloved, and he only can and will bear her. We know, that whosoever leans, must have a person to lean upon. Secondly, There must be a capacity in this arm to bear her, some strength, yea, there had need to be a great deal to hold up the weight of a soul. First, let us inquire who the Person is, rendered in the Text dilectum, Her well-beloved; in plain terms her Husband, one that hath more than an ordinary portion of her love. Here are five things hinted in this Expression. 1. It is one whom she loves. The word signifies a special sort of love; and every greater includes a less. 2. One that she is married to, he is well-beloved, her dearest love; not charum, but dilectum; one that hath a title to her. 3. Her Beloved, not another's Beloved. 4. Her Beloved, He that is her Beloved, not who was her Beloved. 5. Her Beloved, not her Beloved's. First, It is one whom she loves. This I hinted at before; it is a principle of love that draws the Soul to lean upon the Lord Jesus Christ. The hatred of herself, hath bred the love of her Saviour in it. And no Soul loves Christ more than that which loathes itself most. When the soul shall consider what a Brand for Hell it was in its original, how worthless a worm it is, how basely it hath dealt by God, trampling upon his rich offers of Grace, scorning his Invitations. And again consider, that God hath no need at all of it; But if it were burning in hell, could be as glorious as in its Salvation, and yet would be pleased to pour out his precious blood for it, yet so unworthy: To woo the Soul that hath need of him, and yet never prays to him, nor ever was a suitor for mercy; This breeds love in the Soul: And the more the Soul fathoms her own misery, the more yet she loves and admires the Lord's mercy, and loving thus, she leans upon him. Secondly, It is one that she pleads some title to, and interest in, she calls him hers. Christ is the Bridegroom of the Soul, and the Soul is Christ's Bride. Beloved, in all this Song is taken for the highest degree of love, and nearest relation, conjugal love; therefore Christ elsewhere calls her his Sister, his Spouse; she hath a title to, and interest in him, possession of him; and in another place, I am my welbeloveds, and my well-beloved is mine. She is his, and he is hers: they have a propriety each in other. But suppose we should put the Spouse to prove her title to him, What is thy Beloved more than another's Beloved? Or, why is he thy Beloved (O believing soul) more than the Beloved of another? show thy title to him: And again, why is she Christ's more than another? Why should the believer monopolise Christ? and how came Christ to be hers? she is his, and he is hers by right of gift, her heavenly Father hath given her unto him; hence is that Phrase of her Saviour's Prayer, John. 17. 9 All that the Father hath given me, and I pray for them that thou hast given me. She hath given herself to him, Cant. 1. 2. Let him kiss me with the kisses of his mouth, for his love is better than wine. She hath said, Draw me, and I will run after thee; ay, and he hath given himself to her; he hath given his grace unher, Gal. 1. 6. And his glory unto her. The glory which thou hast given me I have given them. Her Beloved by right of gift. 2. She is his, and he is hers, by right of bargain and sale. The Ancients had three ways to get themselves wives; by gift, purchase, or desert. The Fathers sold their Daughters, and the Bridegroom bought his Bride, he gave a Dowry for her. Hence when Sechem had a mind to Dinah the daughter of Jacob, he says, Ask me what Dowry thou wilt, and I will give it thee. Christ hath bought his Beloved; hence (saith the Apostle) He hath paid a price for us. A bloody price: more than all the world was worth. But he would have her because he delighted in her, and so she is his, and he is hers, by right of purchase. 3. She is his Beloved, and he is hers, by right of desert, she deserved not him, but he deserved her. This was a third way by which the Ancients got them wives, by some gallant explcit, or great service. Their wives were sometimes given them for wages; Jacob served 14 years for Rachel, Gen. 29. 17. David for his Sovereign's daughter, encountered great Goliath; and afterwards rob the Philistines of their foreskins: he paid more for her, than she proved to be worth. By this right, the believing soul is the beloved of Christ, he hath served a long service for her; not fourteen, but above thirty years, he hath vanquished the Goliahs of our souls, and hath conquered our Spiritual Enemies. 4. He is hers, and she is his, by right of possession, he dwells in her, and she dwells in him. The second person in the Trinity is an inmate with the believing soul, He dwells under the roof of her heart, He hath a chamber in the soul, and hath pitched his tent within her, and she is in him too, united each unto other, this is very plainly expressed, Gal. 2. 20. I live, but yet not I, but Christ lives in me. I am the Carcase, Christ the Soul; the soul moveth the body, so Christ moves my soul; I move not from any principle in myself, but from a principle of Grace. The life I live in the flesh, I live by the life of the Son of God who dwelleth in me, who loved me, and gave himself for me. Thus you see she may well call Christ her Beloved, and Christ may well call her his Beloved, He hath a propriety in her, and she hath a propriety in him also; he hath married her, and dwells with her, yea, and in her, dilectum suum, her wellbeloved indeed. Thirdly, It is her beloved, not another's beloved. Every soul hath a Beloved; the Drunkard hath his beloved cups; the wanton hath his beloved Queans; the Covetous person his beloved gold; The soul that leans upon Christ, goes not a whoring after other Gods. The Spouse of Christ leans not upon the Papists beloved merits, nor upon the Turks beloved Mahomet, nor upon the Pharisees beloved duties, nor upon the Idolaters beloved Saints; she says, Abraham knows her not, and Israel is ignorant of her, but Isa. 63. 16. the Lord is her Father, Christ is her Redeemer, and her Maker, her Redeemer, is her Husband, Creator tuus est sponsus tuus. Her beloved, not another's Beloved. Fourthly, He that is her Beloved, not that which was her Beloved. She once loved her sins, and her lusts were the beloved's of her soul. The name of Baalim was in her mouth; her lusts were her Lords, and they ruled over her. But now the name of Baalim is taken out of her mouth: she calls the Lord Ishi, God alone is her beloved. Sin was the dearly beloved of her soul, but now she calls sin no more Naomi, she calls it Marah; that which was once the sweetness, is now the bitterness of her soul, she takes no pleasure in it; no, nor doth she account her duties her beloved; she useth them, but she dares not trust her soul upon them; she dares not plead any desert in them, though once perhaps she had a Pharisaical conceit, that her duties would be her healing, yet when she comes to the Lord Christ to lean upon his Arm, though she useth duties, and is as full of Prayer and humiliation as ever, she knocks her hand upon her breast, and cries she is a sinner. Oh, but what remedy? the knocking her hand upon her breast she knows cannot save her; no, for that, God be merciful to her, she leans upon Christ, that is her now Beloved, not upon any duties, or any other merits that was before her Beloved. Fifthly, Her beloved, not her beloved's. The soul that comes to the Lord Jesus Christ loves him intensely, and as she loves him best, so she loves him only. As nothing shall have her whole heart, so neither will she divide her heart betwixt him and another: he shall have her heart, and he only shall have her heart, and he shall have her whole heart too; she dare trust her strength upon Christ, and upon him alone: she desireth only to be found in the Lord Jesus, who is her Bridegroom; she is a Virgin, not a Whore; she leans not upon Christ with one hand, and her own Merits with another, no, nor dares she lean upon the Merits of another; she durst not trust the weight of her soul upon the wings of an Angel, nor to the Prayers of a Saint; she relies upon God, and upon God only. The Papists lean upon Christ, but not upon him alone: she knows it will be a dishonour both to her and her husband, to take any thing in partem amoris, to share with her husband in his love; she will keep her honour in being the wife of one Husband. And so I have showed you how she leans, what is her hand, who it is she leans upon, what title she hath to him, what rules she observeth in her leaning. I have but one thing more, and that is, to show you what strength there is in the Lord Christ's shoulders to bear her; how she leans even in every wilderness, and what fullness of strength there is in her husband's arm to keep her up from falling. The first wilderness you may remember was the wilderness of sin: Here the Spouse cannot be said properly to lean upon her beloved, for she wants the hand of faith to lay hold upon Christ, and indeed she is not weary: yet I do not know why in some sense, even in this estate, the elect soul is not beholding to free grace; he is her Christ here, though he hath not yet manifested himself to be her Jesus, her Saviour. The elect soul in sin is elect, and decreed to be saved, though she be not declared to be elect; she is beloved in decree, though God hath not actually manifested his love unto her: he is not her beloved, but the soul is his beloved, not actually but decretally, he hath thoughts of good to her, but his thoughts are kept within himself, till he is pleased to reveal them to her at his best time: she is his beloved, though there be no correlation, she is in his thoughts, his Spouse, aye, and positively, not conditionally. The Arminians falsely dream of God's conditional decrees, because they comprehend not the ways of God: Believing is necessarily required, yet it was not a condition in God's decree: The soul is his beloved, though yet there be no correlation, though she be not his wife yet, yet she is intended for his wife. To speak according to the ways of men, I may intent to make a woman my wife, before I actually declare my intentions to her; she is my wife in my determinations and thoughts before I woo her, though not actually my wife ●●fore I have wooed her, and she hath yielded too, there lies only this difference, my determination must be but conditionally, if she will accept of my proffered love: There lies a power in her to refuse. We may therefore make the simile a little higher; A great Emperor buyeth a woman that is a slave which he intends to marry, and will, whether she will or no; yet he will woo her, and if it be possible marry her will, as well as her person; yet whether she will or no, he will and may marry her, for she is his purchase, she is his wife in his determination before he hath married her. But yet even this simile is lame. (Every simile, comparing the ways of God, with the ways of man, must at least halt of one foot) for though this Emperor hath power to force the woman's body to the action, yet he hath no power to force her will, to be willing to the action, The will is always independent, sui juris; but God hath power, not only to marry the soul, which he hath bought from being a slave to the Devil, but to make her willing to marry him; yet she is in Christ's decree his Spouse, before ●e hath actually revealed his decree unto her: so though strictly and properly the soul cannot be said to lean upon Christ in the wilderness of sin, yet she may be said to be beholden unto the Lord Christ, and that thus: 1. Every soul hath the like principles of corruption, and would act to the full of its depraved operations, were it not for Gods preventing and restraining grace, She is beholding unto God for his preventing and restraining grace, though here she is merely passive. Secondly, She is beholden unto God for his exciting grace. The soul hears, and fasts and prays, meditates of her own sad condition though for the substance of the action it is her own, yet it is Gods exciting grace makes her willing to hear, fast, pray, though not his special saving-grace, yet his common grace: But this is not the leaning meant in the Text she leans here upon Christ, but not upon Jesus [a Saviour] upon God, but not as her Beloved. And here the soul is brought into a second wilderness. 2. The wilderness of Sorrow, Contrition, Repentance, call it what you please, though I know the later term Repentance, be controverted by some. Yet I know not why we may not say, That a man may repent without saving-grace. And for that Repentance which they say must be the effect of faith, If I were a School-man, I should rather call it Godly Sorrow, but I desire not to play upon terms: And for their defining Repentance, To be a sorrow for sin out of the sense of the love of God revealed in Jesus Christ, it is a definition they have devised for their own purpose; And give them their premises according as they please, they would be poor Logicians if they made the conclusion to displease them: For from hence they argue, If the love of God be the ground and cause of Repentance [viz. the love of God manifested and sensible to us, we having apprehended it by faith] the special love of God, than faith must go before Repentance, viz. an apprehension of Gods saving love, and reliance upon it. But I answer, the definition which they give us of Repentance is deceitful; it is a definition of a Species in stead of a Genus (as we say in Logic) As some unwary Divines define Faith, to be an assurance of God's love in jesus Christ. This is true, but this is a faith of the highest stamp, and many a precious soul is without this faith to his dying day. Faith of adherence is another thing; as if I should go to define a man to be a reasonable creature, skilled in all sorts of Learning, Any man would understand me, that I did not go about to describe a man in general, but this or that particular man. And I say once again, if I were a School-man, I should rather call this A godly sorrow, and define Repentance in general to be A sorrow for sin, there is the genus and differentia: Or if there be required a fuller definition with the ground, though I conceive such a definition would be more proper to give of Repentance in its several kinds, than of Repentance in general; yet we may give it thus, It is a sorrow for sin, arising out of the fear of God's wrath, or apprehensions of God's love. And I know not, why we may not say, That a man may repent without saving grace. Bishop Davenant says, A man by exciting the grace of God, may Peccata propria considerare, ad sensum eorundem expavescere, & liberationem ab hoc metu exoptare, tremble for his sins, and mourn for them, and desire deliverance out of them, and if this be not Repentance, I know not what is, (not taking Repentance for the whole work of conversion, as sometimes it is taken in Scripture, but) taking Repentance for a weariness of sin and sorrow for it. But those of our Brethren here (that are so afraid of Babylon, that they will run quite beyond Jerusalem, so afraid of being Arminians, or Papists, to ascribe any desert to duties, or tie that God hath to concur with our duties, that they are resolved they will not be sober Protestants; So afraid of being Heterodox, that to avoid it, they will not be Orthodox,) tell us, that this is a legal, not a saving Repentance. It sounds ill to distinguish between a legal and saving Repentance. I will digress a little to rend this Figleaf, being all they have to cover the nakedness of their opinion: I would feign understand that term, saving Repentance, in what sense they take it; the Scripture warrants no such distinction. 1. If they mean by saving Repentance, such a repentance as merits Salvation, or such a Repentance as God is tied necessarily to concur with, with his saving grace, I say, no Repentance can be saving repentance. No Repentance (saith Learned Davenant) can so dispose the heart, Ut ex merito congrui teneatur Deus gratiam cuiquam infundere. 2. If they mean by saving Repentance, such a repentance, as of itself without any more ado shall be sufficient to Salvation, I say again, no Repentance can be called a saving Repentance. For, Without Faith, it is impossible to please God. 3. If they mean by saving Repentance, a repentance that conduceth to Salvation, I say, this kind of Repentance (let them call it legal, or what they please) is a saving Repentance. 4. If they mean by saving Repentance, such a repentance as is wrought ordinarily in such as shall be saved, I say, in that sense this Repentance is a saving Repentance. Now, Whether it ought not to be preached, as Well from law as Gospell-motives, is a question lies not in my way to determine; only I here my Saviour (though he were Gospel itself) preaching it from a Law-motive, Luk. 13. 2. Except ye repent, ye shall all likewise perish. Let the unprejudiced Reader judge, if damnation be not there preached as a terrible motive to Repentance: Surely I then may learn to preach from the Best of Preachers, and preach, Repent, or you will go to Hell; Repent, or you will be damned, as well as Repent, because God hath loved you: Yea, and John too preached repentance as well because The axe was laid to the root of the tree, and whatsoever tree brought not forth good fruit, should be hewn down and cast into the fire, as because The Kingdom of Heaven was at hand. I dare not learn contrary to Christ, and the Baptists Copy; I will preach Mercy and Judgement: The Law and the Gospel go well together, let me not be accursed for separating what God hath joined. But Lastly, I conceive, We cannot call any Repentance saving Repentance, till the work of conversion be wrought fully in our souls. Nay, I make a question, whether any man (without the grace of Assurance) can properly call his Repentance saving Repentance, till he comes in Heaven. And for my own part, I am full in the Negative. But I have digressed too fare, to convince some (who I fear are not so willing to suffer the word of conviction, as I to speak it.) We left the Spouse in the second wilderness, The wilderness of sorrow, 'tis time we now return to her, and comfort her, and show you how she comes out of that, leaning upon her Beloved. Here now the beloved Soul is mourning like a Turtle, and crying, O wh●● shall I do to be saved? I am lost! oh, how shall I find the way out of this wilderness? O my sins pull me back! I cannot set a step forward! Sin trips up my heels. The Devil tells me I am his; and my sins bear witness to his words? Now she that is not the Spouse of Christ, sinks in these mighty wateres, she sinks to hell in despair, is quite lost, if once she comes into them: But he that said not one of those whom his father had given him should perish, seeing the poor soul like Peter, (Mat. 14. 30.) that thought to have trodden upon those waters, sinking in them, and crying, Lord save me or else I perish! when he sees such a poor soul's ship in which he is, though he seems to sleep, tossed in these bitter waves, when the tempest ariseth, and hearing the soul in this Agony, crying out, Master save me or else I perish, now he gins to arise, and stretch out his shoulder for the soul to lean upon, speaks, and rebukes the winds, and calms the busy tempests; when the Whale of sorrow hath sallowed up these Jonahs', ●nd they are in the bottom of the Sea in the Whale's belly, they cry, their God hears, and causeth the Whale to vomit them out on the dry land. Me thinks that voice of Jonah, is the voice of every penitent soul, Jonah 2. The soul cries by reason of her affliction unto the Lord, and the Lord hears her; out of the belly of hell she cries, and he hears her voice, for he hath cast her into this deep, into the midst of the Seas, and the floods compass her about, and all the billows, and the waves passed over her. Then the soul saith, I am cast out of the Lords sight, yet I will look again towards his holy Temple: The waters compass her about, even to the soul, the depths closed round about her, the weeds were wrapped about her head; she went down to the bottom of the mountains, the earth with her bars was about her, yet her Lord her God brings up her life from corruption: when her soul faints within her, she remembers the Lord, and her prayers come unto him, even into his holy place. And when the soul is in this wilderness, in the deeps of sorrow, than her Beloved doth throw her his shoulder of supporting grace to lean upon: that she saith as David, Psal. 94. 17, 18. Unless the Lord had been my help, my soul had almost dwelled in silence, when I said my foot slippeth, thy mercy Lord held me up. When the soul cries, I am drowned! Then the Lords mercy holds her up: No (saith God) thou art not drowned, here is a cord of mercy for thee to lay hold upon, and I will draw thee out by it. Here is my hand, be still O ye waves, this soul is mine. When the soul is burdened with sins, laden with the sense of them; and in the sad apprehension of them, cries out, my burden is too great for me to bear; I sink, I sink under it; then Christ looks out of the heavens, and says, Cast thy burden upon the Lord (man) and he shall sustain thee; or, Psal. 55. 22. Come unto me all ye that are weary and heavy laden, and I will ease you, Mat. 11. 29. The supporting grace of God is the Anchor of the soul, which stays the Ship of the soul when a tempest of sorrow arises & the waves beat upon it. Now this Anchor hath two flukes. The first, is her Beloved's mercy's and merits. The second, is her Beloved's promises. When she is in this sad wilderness of sorrow, her Beloved gives her a staff of merits, and mercy, and free grace to lean upon, and a clue of promises to lead her out of this Labyrinth: and the mercies and merits of her Beloved, have two hooks, both which take fast hold to stay her soul. 1. The fullness of them. 2. The freeness of them. First, the fullness of them. The soul cries out, O I am damned: Christ suggests to her: But didst thou never hear of one that came to save those which were in their own apprehension damned? I deserve to die everlastingly, saith the soul; oh! but did not he die for thee, that deserved to live everlastingly, (saith Christ?) I deserve infinite torments, (saith the soul) Oh! but are not ●hy Christ's mercies infinite mercies, (saith God?) Thy mercy held me up. My sins have cried up to heaven, (saith the soul;) O, but my mercies are above the heavens, (saith Christ) Psal 108. 5. My sins are more in number than the hairs of my head, (saith the soul,) but my mercies (saith Christ) are more in number than the sand which lies on the Sea shore, Psal. 139. 17, 18. My sins have abounded, (saith the soul;) but my grace hath much more abounded, (saith Christ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 5. 20. O, but my heart is as hard as Iron, and the face of my sins like Brass, (saith the soul;) but that God that made the Leviathan, is as strong as the Leviathan. He esteems Iron as straw, and Brass as rotten wood. My sins are many (saith the soul;) but were their name Legion, (saith Christ) I could cast them out. O, but I am an old sinner, I have a mountain of sins; But my mercies are from everlasting (saith Christ,) so are not thy sins, and I came to level Mountains, Luke 3. 4. The more old thou art, the more glory shall my free grace have, all the world shall see, I do not pardon thee for any service thou canst, or wilt do me, thou must ere long lie down in the grave. Thus the soul in this wilderness of sorrow, leans upon the fullness of God's mercies. But secondly, there must be freeness, as well as fullness, or else what hath the soul to do with Christ? O, (saith the soul) I know that the least drop of Christ's blood is fully able to wash away all my guilt: But, what have I to do with Christ? I am a poor creature! the fit object for divine charity: what dowry have I for Christ to marry me? Because thou hast nothing, therefore I will do it (saith Christ.) If thou hadst any thing that thou thoughtest riches, I would not have married thee (saith Christ.) Thou art mistaken in my thoughts, I do not marry thee because thou art rich, but because I have a delight in thee, and have an intention to make thee rich, Hos. 14. 4. I will heal their back-slidings, I will love them freely, Ezek. 16. 7, 8. 9 Now the soul being fully persuaded of this, that Christ is full of mercy, and able to pardon her, and free in his mercy, therefore willing to forgive her, and desiring nothing for her pardon, but to live like a Spouse in his sight, gins to lean, believing he will pardon her: But yet saith the soul, I could desire to see it under Christ's hand; I think I could take his word now. So she leans upon Christ's promises, which are as the other Fluke of this Anchor. Now says the soul, O that I might have it but under Christ's hand, that my sins (which I am scarce able to think can be pardoned) may be pardoned, though I stayed his leisure for the sealing of it. Here she inquires for Promises, and Precedents. Did ever Christ promise (saith the Soul) to pardon such a scarlet, crimson sinner as I am? Yes, I have (saith Christ) look Isa. 1. 18. Though your sins be as scarlet, they shall be as snow, though they be red like crimson, they shall be as wool: and so Isa. 55. 6, 7. I will have mercy upon you, I will abundantly pardon you, Mat. 11. 29. O, but where hath Christ promised freely to dispense these mercies (saith the soul?) Christ turns her again to Isa. 51. 1, 2, 3. Ho every one that thirsteth, come buy of me without money, or mony-worth: But secondly, where did he ever pardon such a sinner as I am (saith the soul?) Christ puts her in mind of Mary Magdalen, Manasses. O, but where one that was so near hell as I am (saith the soul) an old sinner? the these upon the Cross (saith Christ.) Now it must not be understood, that Christ Jesus should reveal these Promises Audibly to the soul, but 1. Either sets his Ministers a work to declare his Charters of Grace, and read the soul's pardon. 2. Or else he suggests into the soul such promises in such a seasonable time, which must be taken as the voice of God to that soul. Thus the soul furnished with precedents, trusting upon promises, wipes her eyes, comes out of the wilderness leaning upon her blessed Saviour, and saying, O my sweet Saviour! thou that hast drawn me from the pit of hell, and hast reached out thy arm for a worthless lost worm, to lean upon thee. I dare believe thee. I now roll my soul upon thee, I am shipwrackt, but thou art my harbour; and now, O, what shall I do for thee? O my God I am sick of love! Thou hast ravished my heart! I am thine, I am thine. Thus have I shown how the soul comes out of the wilderness of sin, and sorrow, leaning upon her Beloved. And here the ship is in harbour, but yet ever and anon she is tossed still, persecuted, though not forsaken: This is the most dangerous wilderness; afterwards she is often in the corner of a Desert. I must show you how even then she leans, and how out of them she comes leaning upon her Beloved. She is always a dependent creature; she leans when ever she is wearied. The third Wildernese therefore is the wilderness of afflictions; in this she leans; out of this she comes leaning upon her Well-beloved, [id est,] in afflictions she leans. Christ is her comfort in her saddest troubles; She leans upon him, viz. upon his supporting grace: Thy rod and thy staff comforted me, Psal. 23. The staff held him up, while the rod was upon his back. The rod was a comfort because of the staff; the more he had of the rod, the more he had of the staff also. In afflictions, the believing soul leans upon God, and says, Lam. 2. 20. Behold O Lord, for I am in distress: Out of the belly of Hell she cries, as Ionas, chap. 2. First, She believes, that she shall suffer no more than she is able to bear, 2 Cor. 12. 9 My grace shall be sufficient for thee. For God's strength is made perfect in the Christians weakness. Secondly, She believes, that she shall bear no more than shall be for her good, Rom. 8. 28. All things shall work together for the good of those that love God. She hath a Promise or two here to lean upon also, Job 5. v. 19 He shall deliver thee in six troubles, yea in seven there shall no evil touch thee: And Isa. 43. 2. When thou passest through the waters I will be with thee, and through the Rivers, they shall not overflow thee: when thou walkest through the fire thou shalt not be burnt, neither shall the flame kindle upon thee. She comes out also leaning, trusting upon God as before, that he would help her out, if he saw best, or support her in: so when she is come out, she believes that God loves her never the worse; neither doth she love him any whit the worse, she cries, It is good for me that I was afflicted. When she is in, she believes she shall come out; and she cometh out with as much love to her God, and confidence in him, as ever she had before, not being weary of God's service, because he hath smitten her: She sees a smile in a smiting, favour in a frown, love in a lower, and she is resolved though he kills her, yet to trust in him: she comes out of this wilderness leaning. A fourth wilderness that the Spouse is in sometimes, is the wilderness of Temptations. Even in this she leans upon the Lord Jesus Christ. They were not the Spouses of Christ, The good ground, Luk. 8. 13. Which when they heard, received the Word with joy, but having no root, for a time believed, and in time of Temptation fell away. The true Disciples are those that continue with Christ in tentations, Luke 22. 18. First, they believe, that God who is faithful, will not suffer them to be tempted above that which they are able: But will with the temptation also make way to escape, that they may be able to bear it, 1 Cor. 10. 13. They believe, in that himself suffered, being tempted, he is able to secure those that are tempted, 2 Heb. 18. The Saints that suffered many things were in many wildernesses, Heb. 11. 37. Amongst the rest were in this also; and they all leaned, v. 39 They received a good report through faith. Yea, temptation is so fare from making a child of God let go his hold, that it makes him lay the faster hold, 1 Pet. 1. 6, Though now for a season you are in heaviness, through manifold temptations; yet it is that the trial of your faith (being much more precious than of gold which perishes) though it be tried with the fire, might be found unto praise, and honour, and glory. In temptations they lean upon God; and they come out of these temptations leaning, believing upon God too, having found, that he is able, and knoweth how to deliver the godly out of all temptations, 2 Pet. 2. 9 A fifth wilderness, in which the Spouse of Christ leaneth upon her Beloved, and out of which she cometh leaning, is the wilderness of desertion. And this is one of the saddest wildernesses that the Spouse of Christ comes in; and she hath an hard work to lean here, when Christ seemeth to pull away his shoulder: yet even here she leans. Christ himself did so: My God my God why hast thou forsaken me? Mark the phrase, Forsaken, yet not forsaken: the Bridegroom cries out, he was forsaken, yet my God. God's forsaking us is no ground for us to forsake him: If he seems not to own us, it is no warrant, nor policy in us not to own him. It is the duty of a pious soul, when God clouds himself, yet to cry, My God. The bowels of the father must yearn upon the child again, if the child cries, and will not shake him off. It is a remarkable expression of Job, chap. 13. ver. 15. Though he kills me, yet will I trust in him. How now? if thou be'st killed (blest Job) how canst thou trust? O immortal faith! that puttest Spirits of confidence in the dust and ashes of Job. Let God hid himself from the soul, and so kill it (For God's separation of himself from the Christians soul, is a worse death than the separation of his soul from his body) Yet the soul must trust in him, it must, it will lean upon him. The Spouse loseth not, but quickens her faith in a fit of desertion. That place of the Prophet is remarkable, Isa. 50. v. 10. Who is amongst you that feareth the Lord? that obeyeth the voice of his servant? that walketh in darkness and hath no light? let him trust in the Name of the Lord, and stay upon his God. They that fear the Lord, though they may walk in a dark wilderness, and see no such light as they were wont to see, have no such comfortable enjoyments of their God as they were wont to have, yet they will trust and rest themselves upon the Lord, and come out of this wilderness leaning. In all the wildernesses of this life, the Spouse will lean upon her Beloved, yea, and upon him alone, in all states, in all conditions, upon him for directing grace, upon him for quickening grace, upon him for whatsoever she hath need of, either pardon, or guidance, or direction, or assistance, or comfort, or heaven; at all times she must trust in the covert of his wings, for all blessings. The Spouse of Christ is a most dependent creature. The Babe of grace is never old enough to go alone, it hangs like a child upon the mother's hands, and leans like a Bride upon the Bridegroom's bosom. Thus have I done with the Doctrinal part, having showed you, how she hath had, and sometimes hath her dwelling in the wilderness; and how out of every wilderness she cometh up, but leaning, and what strength there is in her Saviour to bear her up leaning upon him, even in every wilderness. Who is this cometh up from the wilderness leaning upon her Beleved? Now let us see what use we may make of it. And first here may a word of reproof, and a brand of folly be fastened upon divers erroneous opinions and practices. First is it so that the Spouse of the Lord Christ, that comes, and is married to the Lord Christ, comes out of the wilderness of sin? Then this may reprove the error and folly of those that dream of heaven, and flatter themselves with the hopes of glory, but yet never regard coming out of this wilderness. Christ came not to call the righteous, but sinners to repentance. These men dream of Heaven, and yet never think of Repentance. Christ came to seek and to save that which was lost (friend) how lost? what, insensibly lost, as all of us were by Nature? This is an idle construction that giddy headed Sectaries have of late devised to help themselves to heaven with. The Devils are so lost; yet Christ never came to save them. No no friend, it is those that are lost in their own apprehensions, those that know not what to dot o be saved, those that feel themselves even in the jaws of hell: he makes apprehensions of his wrath precede the apprehensions of his love. But woe, and alas! how many think they have a part in Christ, That the Devil hath as great a part in Christ actually as they have? Heaven is grown the common journeys end, and let men ride which way they list. Not the most debauched wretch in a Congregation, but ask him what he thinks shall become of him, if he dies in that condition: why he hopes he shall go to heaven; nay I wish he doth not say, he is sure of it too. All men are sinners: He is lost, but Christ came to seek and save that which was lost. Tell him of mourning for his sins, if he means to be comforted, of humbling himself, if he means to be exalted, of feeling hell, if ever he means to feel heaven: O then, you are a legal Preacher. Hear what the other side saith, what those you call Antinomian Preachers; O these are the only Gospell-preachers to them. This makes them to pass for such honest men: O they show a fine Cushion-way to Heaven! that you shall not need wet a foot or eye in: But let them preach what they will (friend) believe him, who (although he knows but little) yet knows you must go out of the wilderness if ever you come there. The way is, neither the Drunkard's Aleway, nor the Adulterers unclean way, nor the Covetous man his dirty way, nor the Ambitious man's high▪ way, nor the Hypocrites hidden way, nor the Carnall-Gospellers formal way, nor the Antinomians easy way. It is a way through a wilderness, not a way in a wilderness: The Spouse is not described by her staying in the wilderness, but by coming out of the wilderness; Who is this cometh out of the wilderness? Secondly, Doth the Spouse of the Lord come out of a wilderness of sorrow, leaning upon her Beloved? First, she is in, than she cometh out; then this reproves the folly of those that preach men found before they were lost, and of those that dream of leaning before they are in the wilderness: The Spouse leans, but it is when she is coming out of the wilderness: Is there any that preacheth down a needlessness of duties, that mocks at mourners? that learn people a way to be found before they are lost? Examine the Scriptures before you trust them; under a pretence of exalting Faith, do they not cry down sorrow for sin? and all other duties? Nay, they do cry down the preaching of the Law, to bring men to see they are in the wilderness, that they might lean: Do they make you believe, that preaching the Law is a price of Antichristianism, and no one ought to preach it? And for their part, they will take heed of it, for fear of preaching away their hearers. O beware of this leaven! For my part, I cannot close with this novel Doctrine, when I consider, First, that this other way of preaching, hath been that which God hath most blest by his servants labours: Witness our Rogers, our Hooker, our Pious Shepherd; those three, to which many three may be added, though they will scarce come up to the first three. Those three Constellations of Heaven, that have more light to dark Travellers, that wandered in the night of sin while they shined in our Firmament, than all these Ignes fatui; mis-leading poor Travellers. Was ever any of these Leaders so honoured (though they have beat up the Drums almost in every street of the Kingdom for followers) as to gather such Troops of Saints to the Christian warfare, as these before mentioned? Did ever God honour their labours so much as these? who (poor souls!) shone in their days like lights under Bushels too, had only the corner of a Pulpit, or a Pulpit in some blind corner tolerated them. Nay, look upon these that have lately fallen into this Vein, and were Preachers of Gods whole truth before; was not their first fruits better, and more accepted of God than their harvest is now? Hath not God distinguished which way of preaching he will must honour, by making the first ripe grapes sweeter than the whole Vintage? were it only for this, And Secondly, For the constant experience of the Saints of God, let them speak their minds freely; hath not this been the way of their conversion? Have not the best Saints in Heaven cried out of the belly of Hell before God heard their voice? Was not Paul strucken down to the earth before he went in the Triumph of Glory? Did not the Jailor come in trembling, and fall at the Apostles feet, and cry, what shall I do to be saved; before they bid him believe, and thou shalt be saved. Neither can they evade it with saying, That trembling was not an humiliation for sin, but occasioned for fear his prisoners were gone. Lest people should wrest in that manner, The Holy Ghost hath cleared it to their hand; for before we read of his trembling, Paul had cried with a loud voice, vers. 28. Do thyself no harm for we are all here. Neither do we read, that he trembled for that at all; but like one struck senseless, and his spirits dead as it were, in a fit of desperate madness, was about with his Sword to let out his own blood. Now I say, were it no more then to hear such Doctrine, contrary to the Doctrine which God hath chief honoured in his Servants lips, by making it efficacious for the salvation of their souls, and contrary to the experience of the generality of God's Servants, if not contrary to the Preachers own former and better thoughts and practice, it would be sufficient to make me suspend my faith, from being too hasty to believe this new way to heaven: But it is enough to confirm me, to hear my Christ calling, Come unto me all ye that are weary and heavy laden, and I will ease you. Before you are sensible of an heavy load you will need no ease, and to hear my Text speaking of leaning, but in a wilderness; Nay, it may be noted too, The Text saith, Who is this that cometh? Not who is this that jumpeth up from the wilderness; I cannot fancy this going to Heaven at a running jump, nor can I like this pressing faith without preaching repentance also: Faith is an act of an humble soul. Nor can the soul apprehend the beauty of Christ, and love Christ, before it apprehends it's own miserable conditions. The only harm this Doctrine doth, is to make poor souls presume, instead of believing, for alas! Tell an impenitent soul of believing, it apprehends it easy, because it doth not understand it, and runs upon a supposition, that it hath faith, when, alas, it believeth no more than the Devil believeth: sorrow for sin is better understood by a carnal heart than faith is; for the truth of it is, the humble soul only can tell what faith is: The other sees, neither the want they have of faith, nor yet the nature of that precious grace. Shall I tell you what pious M. Rutherford says concerning this. Faith (saith he) is bottomed upon the sense and pain of a lost condition; Poverty is the nearest capacity of believing. This is Faith's method, be condemned, and be saved; be hanged, and be pardoned; be sick, and be healed. Faith is a flower of Christ's only planting, yet it grows out of no soil, but out of the margin and bank of the lake, which burns with fire and brimstone — Antinomians (saith he again) make faith an act of a lofty Pharisee, applying, (immediato contactu) presently, his hot boiling and smoking lusts to Christ's wounds, blood, and merit, without any conscience of a precedent command, that the person thus believing should be humbled, wearied, loaden, grieved for his sins: I confess (saith he) This is hasty, hot work, but it is a wanton, fleshly, presumptuous opinion, that it is an immediate work to lay hold on the promises and be saved. In his Book of the Trial and Triumph of Faith, you hear the opinion of God's Servants, and the Text mentions a coming too; pedetentim, gradatim, little by little, step by step: Those that come, cannot go so fast as these, because they are weary and heavy loadcn. Those that learn people to jump, must take away Math. 11. 29. the heavy load of sins which the Spouse hath upon her shoulders, keeps her from that hasty motion that Antinomians make. I do not speak to limit the Almighty's power, but to show you his ordinary dispensations; not what he can do, but what he will do, what he hath used to do, and God ordinarily walks in his own paths, not in the paths our fancies make for him: we may look for God in his ordinary ways of Providence and dispensations of the soul; if he comes in a new way, it must be beyond our expectations; though not beyond our faith that he can do it, yet beyond our faith that he will do it. When we have no word to assure us, what shall faith be builded upon? God can turn midnight into midday, ipso facto: But we know in Gods ordinary course of Providence, first comes the dawning of the day, than the morning, than the noonday: God can take a soul and marry it, and never humble it, but where hath he promised it? where hath he done it? or if he hath done it, we say, one Swallow makes not a Summer, one example makes not a Rule, one precedent makes not a law. It is no rule for thee or me to trust in that, no more than the saving of the thief upon the Cross, might be a safe precedent for us to defer repentance till our dying day. Let thee and I learn to be humbled, to get broken hearts, to loathe ourselves, see our own misery. Sorrow is the ordinary door to joy, Humiliation the ordinary step to exaltation, Mourning for sin the only preface to Faith in the Lord Jesus Christ, in God's ordinary way of dealing out grace. The Latin is full, Quae est illa quae ascendit, that ascends from the wilderness: Our Translation cometh up, implying an ascensive motion, 'tis her running up an hill. They that run up a mountain, if they run too fast, they may quickly run themselves out of breath: it is bad jumpping over a broad ditch (especially if it be drowning depth) for fear if we jump short we jump our last. It is a great jump from the bottom of Hell to Heaven, to take it at one leap. I wish, those that dare take it, do not fall short and drown themselves eternally. I had rather go up God's steps, then make such a hasty motion, God give me grace to ascend up the Saints stairs to the chambers of glory. Elijah was such a favourite to heaven, that God sent a coach for him; But those that will expect till that fiery Chariot be sent down for them too, I suppose may wait something a longer time than they desire. O beg of God to humble you, to pour out his spirit of mourning, and supplications upon you, this will learn you to believe (friends) It is the humbled soul only that construe that word Faith: it is Hebrew to others, it poseth the impenitent heart, Faith is a riddle to them: Christ finds his Spouse in the wilderness, and there he gives her his shoulder to lean upon: But, Thirdly, She cometh up leaning out of the wilderness. Is it the duty of a soul that is in a wilderness of affliction, or temptation, or desertion, to lean upon the Lord Christ? Then this may reprove those that are in these wildernesses, and yet cannot be persuaded to lean upon the Lord Christ: hence they cry out, O, faith is impossible! is it possible to believe that Christ will save me? me, that have scorned his salvation, and slighted his mercies? And because thou hast slighted mercy, wilt thou therefore still slight mercy? still refuse his offer of grace? Thou sinnest as much now in not believing there is mercy for thee, that hast despised mercy, as thou didst sin in despising that mercy. O why is it harder to rise up; then to cast down a soul? Why wilt thou not believe, O thou of little faith? Is the molehill of thy sins, like the mountain of his mercies? doth the voice of thy sins roar like the voice of his loving kindness? Is there any humbled soul before the Lord? O do not provoke God by thy infidelity now he hath made thee capable of faith: You that are Christians, for shame, in your several wildernesses of afflictions, temptations, and desertions, do not, O do not cast down your heads, and say, who shall show us any good? or if you do, say again with the Saint in the ensuing words, Lord lift thou up the light of thy countenance upon us: Believe in your depths of sorrow, believe in your most trying afflictions, most sadding temptations, most kill desertions, believe me, it is the greatest honour you can put upon the Lord Christ: And it is the greatest dishonour you can put upon your God, to have any diffidence in the Lords arms, any distrust in the Lords free grace. It is the property, nay, it is the duty of the Spouse to come out of wildernesses leaning. Fourthly, Doth she lean upon God before she can come? must he work the first motion to make her willing, before she can believe in him? Then how are those to be here reproved, that would make man's will to be the Author of its first motions unto God. Pelagius was a great defender of it. First he would hold, That the grace of God was not necessary, but by the law of nature we might be saved. 2. That the grace of God (which the Apostle speaks of) was only in giving the law of nature. 3. Driven from this, he would maintain, that the faculties of the soul, and their natural Actions was the grace of God, understood by the Apostle. Yet here is no leaning upon our Beloved. Afterwards he would maintain. * Si quaeratur an ex suis Naturalibus viribus anima aliquid afferat ad suam conversionem, vel renovationem, vel aliquam facultatem, vel actionem, quae vel partiatis causa, vel quocunque alio modo appelletur, vere respondetur quod habet se merè passiuè. Chemni. in loc. de lib. Arbitr. 4. That the grace of God was necessary for sins past, but it was in the power of man's freewill, to avoid or commit sins for the time to come, and to resist rebellious corruptions. 5. After this, he would maintain, That some men indeed were weak, and must do all by the grace of God, others that were stronger might act good by their own will. But still only some Spouses lean. Lastly, he would maintain, (and the Arminians still from him:) That grace did indeed help a good work, but it had its first motion from our wills, or at least might have: and the will had a negative voice, and might resist and cross grace which did not work irresistably in the soul, to force the soul to him. * Quae de gratia Dei praeveniente, & praeparente, & operante traduntur, hunc habent sensum, quod non nostrae partes priores sunt in conversione, sed quod Deus per afflatum divinum praeveniat, post hunc autem motum, voluntatis divinae factum, voluntas humana, non habet se mere passiuè sed mota & adjuta, à spiritu sancto non repugnat sed assentitur. Ib ( a Cassianus Monachus Pelagii Doctrinam amplexus est. Faustus▪ Hormisda & Ben. ) I would not rake up these graves, did not these ghosts walk in these our days, when every grave of Heresy is unboweled, and no one takes care to throw the dirt upon them again. Nay, and the Papists having been tainted with this Leven, the Sententiaries now tell us, ( b Hominis est preparare cor. Aqui. in Sum. Theo. Acquiescre & assentiri est nostrûm. ) That a man without grace, merely by the strength of his free will, may avoid any mortal sin, and prepare himself for God's free grace, and fulfil the Commandments of God; Quoad substantiam actus, for the substance of the Act, ( c Quibus de congruo mereatur gratiam facientem. Scotus. ) And another more impudently maintains, That a man without any grace of God (by the mere strength of nature) may do works morally good, yea, even such as God shall be bound to concur with, and give his special grace for. Even thus going back from their own great Rabbis, one of which was pleased to confess, ( d Homo sine gratiâ Dei non potest non peccare & mortaliter & venialiter. Lom. ) That a man without the grace of God, could not but sin both mortally and venially. What is become here of the Beloved's leaning? but no more of these; only if you hear such Doctrines (as you may hear any thing in these days) believe them not. Doth God move the will attendding him in duties, first? secondly, 5. Spiritus Sāctus praevenit, move● & impellit voluntatem in conversione, non otiosam, sed attendeniem verbo. Chemnit. Vel per speculationem somniorum, vel per simulationem oration is illabi efficaciam. Spiritus Sancti. Vid. D. Featly. Dippers dipped. when the will is thus moved, doth it then come? when it is drawn, doth it run? Then this reproves the Enthusiasts of old, the Anabaptists, Antinomians, Seekers of our days, that hold, first, there is no need of duties. Enthusiasts of old affirmed, That for the receiving of the Spirit of Promise and saving grace, the Spirit of God was either infused to them in a dream, Vel per simulationem orationis: Ay, and the motions of the Spirit, were as sensible in their flesh as the beating of the pulse, so blasphemous were they grown; and thence they would lie, and gape for Revelations, and so indeed they may have a suggestion from the Devil, but scarce a Revelation from God. Oh! How in these days are men tainted with these lazy. Opinions! slighting duties, vilifying Sabbaths, neglecting Ordinances; that if poor people would truly now give account of their growth in grace, and of their learning godliness: many of them might truly. As the child that ye have heard a story, in the learning of its primer, boasted to the father that it had learned past grace. Is not this the miserable learning of our days? that men are grown past grace, past Prayer, past Ordinances, past all duties? 6. Again what you have heard, that after the soul is drawn, than it comes, may show us the falseness of another Doctrine of Enthusiasm, too brief even in these days also: that the soul is merely passive, even after the work of conversion also, and is even then a mere stone. Draw me (saith See the Book set out from the Ministers of New-England of the Heretics, etc. Post conversionem concurrit voluntas, non tamen quasi suis viribus adjuvet spirituales actiones. Semper addendum est non esse plenam libertatem, in sancto renato, sed virtutem in infirmitate perfici, Chemnit. Intelligant si filii Dei sint spiritu Dei se agi, ut quod agendum est agant, & cum egerint, illi, à quo aguntur gratias agant. Aguntur enim, ut agant, non at ipsi nihil agant. Aug. the Spouse) and then, I will run after thee. Indeed, after our conversion, the will is but in part sanctified, and the Image of God in us will want of his first integrity, after it is renewed: but Christ's strength is perfected in our weakness; we must understand if we be the children of God, that God hath therefore wrought in us, that we might also work something, and when we have wrought it, give thanks to God, who hath made us to work; for God hath wrought in us, that we might work, not that we should be idle. Thus I have laboured to you to divide the Truth from Error; Now you have heard of the leaven of these Pharisees; take heed of it. In the next place, what you have heard, that the soul that comes to the Lord Jesus Christ, leans upon a new Beloved, not upon her old beloved's, may serve to reprove those that would feign plead a title to Christ and have a portion in Christ, but they will not take Christ alone: two sorts there are of these; The one cannot leave their old beloved's, and the other cannot trust this Beloved. O the wicked man would have his portion in Christ, if he might but have his lusts too, his pleasures, his profit; but to take Christ, alone, O this is such a hard saying that they cannot bear by any means; If Christ and his lusts would lie both in one bed, Christ at the feet, and his lusts at the head, than Christ should be as welcome as any thing to him; but he is loath to sue a divorce from this Beloved, he is loath to part with his old love for a new, till he seethe how he can love him; but at a venture he will take him in partem amoris. O wretch! flatter not thyself, if Christ be thy Beloved, he will endure no Polygamy; you must leave your sins, or be without Christ. The true Spouse leans upon her Beloved; not upon her Beloved's, upon her now Beloved, she forsakes her old. Lastly, this may serve to reproove, 1. Those that would lean upon Christ, but they dare not trust their souls upon Christ alone. Forsooth he will be the Spouse of Christ, but he must lean upon Christ with one hand, and his good works with the other. The whore of Babylon commits adultery with herself. 2. Under this lash comes a better rank of people, that when God hath showed them their own sinful, sad condition, they do not only perform duties, pray, and mourn, and repent, and be humbled, all which they ought to do, but they are ready to rest in them, and make them their Beloved: It is natural to the soul, that God hath made to loathe its sins, to love its duties; it finds duties almost as consentaneous to its nature, as sins were before; and it is too ready to think that its saving, or damning, depends upon such a quantity of tears, and humiliation: Hence, you hear souls in this condition, often complaining; Oh! I could believe, if I were humbled enough, if I could but mourn enough. This soul doth well to be sensible of the hardness of its own heart; and it is too true, it can never mourn, it can never be humbled enough. But it doth ill to think that free grace stints its operation, and blessed influence, to such a quantity of tears, if it be humbled enough, to see its want of Christ. The water runs through the river, that is the way to the Sea, but it doth not rest in the river, but with a swift and continued motion, runs betwixt the banks, till it comes, and is swallowed up in the Sea: Even so the soul ought to run through duties, but not to rest betwixt the banks of duties, but to run through, till it come to the Sea of free grace, where it will be swallowed up of infinite mercy; and our imperfections will be drowned in his infinite perfection; we ought to take duties in our way to Christ, but not to make duties our Jesus. God hath ordained that they should fit us for him; but it is written, My glory will I not give to another. The glory of the Lords free grace, is his greatest glory; he will not give that to any other: None shall share with him in his Spouses love, he is a jealous Saviour. The Spouse leans upon her Beloved, not Beloved's: Thus I have done with my use of reproof. The next use is for examination, here may every one try himself whether he be the Spouse of the Lord Jesus Christ, or no: Even by what hath been already said; I will reduce it all to three heads: First, Examine thyself, whether thou be'st out of the wilderness of sin, yea, or no. Secondly, Whether thou wert, or art in any other wilderness, yea, or no. Thirdly, What was, or is thy demeanour in these wildernesses thou hast been, or art in, and how hast thou come, or dost thou come out. Examine whether thou be'st not in the wilderness of sin, yea, or no: It was given as the Character of the Spouse, to come out of this wilderness. O, but how shall I know that? (will the soul say.) I will name two or three notes, by which thou mayst suspect thyself as from probabilities. 1. The wilderness, it is an incult place; a place where the soil was never tilled, it is hard almost as a millstone; the overgrown Trees were never pruned, the unruly boughs never lopped, the bushes never cut or stubbed: dost thou find thy heart in such a condition, that it is as hard as ever; neither judgement breaks it, nor mercy melts it, the fallow ground of it is not ploughed, nor the seed of righteousness sown in it? Thy unruly lusts are not tamed, thy life is as much overgrown with sin as ever it was: thy sins were never yet cut off from the body of thy life. O friend! suspect thyself; Thou mayest justly fear, yea, and know too, that thou art not the Spouse of Christ, thou art in the wilderness, in thy natural estate. Secondly, The wilderness is a barren place, it brings forth no corn for the sickle, no wholesome fruit, no grapes for man's ; for can a man gather grapes of thistles, or figs of thorns? No pastures wholesome for the beasts. The fire hath devoured the pastures of the wilderness, Joel 1. 19 And God complained that Nineveh was dry like a wilderness, Zeph. 2. 13. Art thou a barren, and unfruitful creature, that dost nothing for God? thy heart is a barren heart, no seeds of good are sown there; thy tongue is a barren tongue, no good words come out thence; thy whole soul a barren soul; not a good action upon the record of thy life. Indeed, no soul can be barren, the soul is of a working nature; but sinful works are unfruitful works (in the Apostles language.) The unfruitful works of darkness, and what fruits had ye of those things, whereof you are now ashamed? God's Spouse is a fruitful creature, Gal. 5. 22. The fruit of the spirit is love, joy, peace, long-suffering, etc. A barren soul is always a wildernesse-soule. Those that are borne of God, bring forth fruits unto God. Thirdly, thou mayest know whether thou be'st in the wilderness or no, by the company thou delightest in: It is a known rule, Noscitur ex socio qui non dignoscitur ex se. He that is a wildernesse-creature, loves wildernesse-company; the Wolves, and Bears, and Foxes: but he that is out, keeps the company of men; dost thou love the wildernesse-company? the swinish drunkard, the politic Fox, the malicious Lion, the venomous liar and slanderer, the lascivious wanton, more than the Children of God? Oh suspect thyself! By this we know (saith John) that we are translated from death to life if we love the Brethren. Lazarus when he was raised from the grave, we do not read he went to keep the dead men company again: those that God hath raised from the death of their sins, live amongst living men, and delight in living men's company. Thus examine whether thou be'st come out of the wilderness of sin, or no. Secondly, As coming out of the wilderness is a sign of the child of God: so being in the wilderness, is likewise a note whereby thou mayest know thyself. God's Spouse comes out of one wilderness into another, out of the wilderness of sin into the wilderness of sorrow, and out of that to their Saviour. wouldst thou know whether thou art found, or no; Examine whether thou wert lost or no: Wouldst thou know whether ever thou wert a believer; examine whether ever thou wert a penitent, or not. This is God's ordinary way; thence he complains of his people, that they would not repent, that they might believe in him. Does thou find God in another manner of working in thy soul? bless God for it; and if thy title be good to heaven, which will be known by thy walking with God, believe me, God hath used thee kindly, heaven hath cost thee cheaper than it costs many a poor soul; and walk humbly before God, because he hath not humbled thee under his mighty hand, as he hath done many another poor creatures: And though I would not condemn those that plead their title to heaven this way, for fear I should condemn the generation of the righteous, yet believe me, I should suspect it in my own cause. They that go out weeping, and carry precious seed, shall return rejoicing, and bring their sheaves with them. 2. Examine thyself, What other wildernesses thou meetest with? Afflictions, temptations, etc. I would not give this as an infallible mark, yet God says, whom he loves he chasteneth, and scourgeth every child whom he receiveth: and thence the Father drew out his Conclusion, Unicum Deus habuit filium sine peccato, nullum sine flagello; God had one Son without sin, but none without a rod. But I know, even the wicked sometimes begin their hell upon the earth: and though I would suspect myself if I met with no afflictions, yet I would not be glad to have a life full of crosses and afflictions, my best evidence for heaven. I rather named this for a preface to the next note. 3. Examine how thou carriest thyself in the wilderness; there is a different carriage betwixt the child of God, and the child of the Devil in afflictions: the one sinks into the grave with despair, the other lifts up his head to Zion with hope: the one is pressed to death under crosses, the other above all crosses. Cain cries, my punishment is too heavy for me to bear; Job cries, though he should kill me, yet I will trust in him: The Reprobate cries, Who is the Lord that I should wait for him? The Saint says, I will patiently wait for the Lords Salvation: the wicked man dies, the Saint leans: the eyes of the sinners fail that day; but the Saints look up to Zion, from whence comes their help that day. 4. Examine How thou hast come out of thy wilderness? of thine own strength or leaning? Canst thou say, That God knew thee in the wilderness, in the land of great drought, Hos. 13. 5. If thou thinkest thou camest out alone, thou art there still, What gave thee comfort in the depths of sorrow? what? thy merry company? did thy duties do it? If any thing did it but thy Christ, I fear thou art still in the Wilderness: when thou didst mourn, as one that mourneth for his only begotten son, didst thou look upon him whom thou hadst pierced? there is nothing but the blood of Christ can give a cordial to a fainting soul; nothing but the handkerchief of free grace that can wipe thine eyes; nothing but the blotting out of the hand-writing, which was written in God's Book, and thy own conscience against thee, that can make thy heart leave trembling, and thy knees leave beating together for terror. Thou canst not come out alone, if ever thou camest out, it was leaning. 5. Examine thyself, How thou hast carried thyself since thou camest out? How hast thou been since thou wert humbled, and lost in the wilderness of sorrow? What effects hath the wilderness of sorrow wrought upon thee? Hath thy sorrow been like the sorrow of Achan, that thou hast been only sorry because thou hast been under an Attachment of wrath? Or like Ahab, renting his , putting on his sackcloth, and going softly? 2 Chron. 22. Or like Pharaoh, saying, I have sinned? Exod. Or like Balaam, saying. I have sinned, I will return back again? when he might have had more thanks for his labour and never have come there, he had checks enough. Art thou worse when thou comest out of the wilderness of affliction, that we may brand thee with Ahaz his Brand, This was that King Ahaz? Or dost thou come out of thy Afflictions leaning, with thy weak faith strengthened, and thy strong faith confirmed? Hast thou lost no grains, but got in the fire? Is thy gold as good weight now as before? it is a good sign it is good then. But I hasten to the next Use, which may be to inform us; First, The sad condition that all unbelievers are in. Secondly, The joyful condition that all the Children of God are in. Thirdly, The great love of God, that he would send Christ to seek us up in the wilderness, and give his hand to poor creatures to lead them out. And lastly, If in every wilderness we must lean upon the Lord Jesus Christ, It may inform us, what need we have at all times to walk close with the Lord Christ. First, here see the sad condition that all men and women by nature are in, that have not the Lord Jesus Christ. It consists in two things: First, They are in a wilderness: Sin is a wilderness. Now which of you (friends) but would think himself as good as a dead man if he were in the midst of an Arabian desert, that he could not see any possibility of getting out, nor any comfort he could enjoy there: terror on every side, comfort on no side; the Lions and beasts of prey of every hand ready to devour him, and it is well if he can keep his flesh for food for himself, for he can get no provision for his body, nothing, except he would eat the bark of trees, or the parched grass. What man would not tremble, to think of one that should be condemned to such an axile? Do not your hearts pity as oft as you think of those poor men that were left but half a year in Greenland? And yet O Lord! How few pity themselves! O poor creatures! Mutato nomine de te fabula narratur; the Story is thy own, apply it therefore: You that are in your sins are all in a sad wilderness; the judgements of God, like the beasts of prey, are ready to swallow you up on every hand; 'tis a miracle of mercy you are not in hell; there is but a thread betwixt you and death; the Sword of God's wrath hangs over your head, while you are at your Drunken Banquets of sin: Oh! what comfort? what joy can can you have in the wilderness (friends?) that when you lie down at night, you know not but you may wake in the morning past Repentance, even with Hell flames about you; as the Lord lives, there is but a hair's breadth betwixt you and Hell. 2. Consider, That you have no one to help you out of any wilderness; if Christ be not yours, nothing is yours: what will you do in a stormy day of Affliction, when you shall cry unto God, and he shall say unto you, as he once said to the roaring Isralites, Jud. 10. 14. Go, and cry unto the gods which you have chosen; let them deliver you in the time of your tribulation. Cry unto your Gold now, unto your Lusts now, trust your Riches now, make you a golden Calf! See if it will now save you. O think! You that live in sin, and love and delight in sin, what shall I do in a sad day of sickness, when the fear of the grave shall surround me, and the terrors of Hell shall make me afraid? What shall I lean upon when these comforts shall be no comforts? when I shall say to all creature-enjoyments, miserable comforters are you all. Where shall I warm me when these flashes will be out? when the sparks of pleasure and profit shall be choked, and killed with the dust and ashes of my grave? Hear ye this all ye, That kind a fire, that compass yourselves about with sparks; walk in the light of your fire, and in the sparks that you have kindled; This shall ye have at the Lords hand, you shall lie down in sorrow: Your pleasurable sins are but as sparks (Sirs,) What will you do when your sparks are out? They are (as we say of a short flame) but a Widow's joy for a moment: Take heed, that when your sparks are out, you blow not your nails in hell: Take heed, that your sparks do not kindle everlasting burn for you. What will you do in a wilderness of Affliction? how will you come out? what will you come out? What will ye lean upon? Secondly, This may serve to inform us of the happpy condition of God's children, and that è contrario, in a just position to the others misery: O lift up your heads ye righteous, and be glad ye upright in heart: Your happiness consists in these two things: First, You are out of the wilderness, out of the danger of Hell; and those that can spell in their thoughts but that word hell, will know it to be a mercy to be out of the fear of it. You are out of the wilderness, O bless that God that hath helped you out: 'tis a great happiness to be delivered of fears; believe me! Did the wicked men seriously think what a weight of wrath they lie under, what a cloud of blood hangs over their heads, they would pray till all their knees were melted (though they were all steel) to be delivered from it. Hold up your hands that you have escaped a drowning; that you fear not the wild beasts that belong to the wilderness; Gods dreadful judgements you dare meet, the Lion and the Bear, and they dare not set the print of their teeth upon you. A godly man is like a man under protection, he owes much, but the Bailiff dares not meddle with him; Christ hath undertaken the debt for him, he is under the protection of the Son of God; he can look a Judgement in the face, and never run for it. The wicked man, on the contrary, is like one that hangs upon every bush (as we say) owes more than he is worth; he dares scarce look out of the doors whiles the Bailiffs are about: when the judgements of God are about, the wicked wretch dares not look out, he sinks into his grave in the thoughts of it. This Plague, this Fever, this Ague, may be a Bailiff to arrest me, that God hath sent to carry me bound hand and foot and thrown into Hell, where is weeping and wailing, and gnashing of teeth. And then thinks with himself (O that they did so!) Where is my surety (if it should be so?) who would be bound for the payment of the Debt due for my sins, and to be paid at God's Judgement Seat? The godly man, he likewise saith; This Plague, this Fever, this Sickness, may arrest me: But suppose they should, the Son of God is bound for my Debt; My Judge surely will not demand better Surety than his own Son. I bless God I am out of the wilderness: O happy man! Here's a portion of thy happiness; but here is not all. 2. Consider, That if thou shouldest fall into the corner of another wilderness: Thou hast one to lean upon, even in every wilderness: If thou shouldst have a rod upon thy back, thou hast a staff to comfort thee. Thou hast one to lead thee out, whensoever thou art in: an arm that thou mayest trust to. Happy is he that hath a friend in the Court, such is thy friend. A friend in adversity, is better than a brother, (saith Solomon) thou hast a friend in adversity, and he is thy brother: Thy brother Christ is thy friend, that will lead thee through, and out of every wilderness. Is the child happy, that in want hath a father to run unto? the wife happy, that hath a husband in time of sickness to comfort her? The servant happy, that hath a Master in adversity to pity him? then I dare pronounce thee in all times happy: Thy husband loves thee, thy father sends his son to lead thee, thy husband is always by to comfort thee, and lead thee by his hand. God hath said, Esay 58. 11. That he will guide thee continually, and satisfy thy soul in drought, and make fat thy bones. Thou hast always a friend at need, a brother in adversity. Thirdly, Is it so that the Spouse comes out of the wilderness leaning upon her Beloved? This may then show us the infinite love of God to the creature; that he would be pleased to look us up in the wilderness, and let us lean upon him: Christ was led into the wilderness because thou wert there, he had a bad journey to fetch thee nome: Oh! what should? what could (besides his infinite freegrace) make his bowels of mercy so yearn towards the creature, as to look it up in the wilderness, to it naked, to wash it polluted, to save it damned? Christ the shepherd had lost his stray sheep, and goes after that which was lost in the wilderness until he findeth it, than he layeth it on his shoulders, and bringeth it home. O, blessed be the name of the Lord for his free grace and mercy! The shepherd followed the sheep, whiles the sheep regarded not the shepherd; we were in a wilderness, he came to find us out. O! was not this infinite love, astonishing mercy? Lastly, Is it so? that we must come out of every wilderness leaning upon our Beloved? O then let this inform us what need we have to walk close with the Lord Jesus Christ; what need we have to be fearful of offending, and careful to please him: It is he that must help us in every need, he that must lead us in every wilderness: If he forsakes us we are undone. Have we but one friend? let us keep him then: if we anger him, we lose our best friend. Hath the shiftless child need to keep the love of the Father? the Babe need to keep in the arms of the Nurse? the wife need to keep the love of the husband? the blind man need to keep the love of his guide? O Christian, thou hast much more need to keep the love of thy Christ: It is he that must secure thee at every need; he that must make the rugged ways plain for thee; It is he that must carry the Babe of grace in his arms, lest it should dash its feet against the stones of affliction: It is he that must lead the child of God upon his hand, lest in this world of afflictions it fall, and hurt itself. O keep close in his arms, keep thyself warm in his bosom; fear that which may make thy God go free from thee. God's departing from the creature is a piece of hell: thou knowest not how soon thou mayest need him; yea, thou always needest him, therefore take heed of sinning against him; thou wilt anger thy best friend, I will assure thee. I hasten to the last Use, which shall be a word of Exhortation: Doth the Spouse of Christ come out of the wilderness leaning upon her Beloved? First, O then, you that are yet in the wilderness of sins, come out, come out, get this Spouses Beloved, and then lean upon him. 2. You that are in the wilderness of sorrow for sin, afflictions, temptations, desertions, lean upon your beloved, live leaning and die leaning: you that say you are sinking, and you cannot believe. Oh lean and come out of this wilderness leaning upon your Beloved. A word to the first: Is there any before the Lord this day that is yet in the gall of bitterness, and in the bond of iniquity, with what arguments shall I plead with such a soul? Those are not wanting, but with what arguments shall I prevail with such a soul, to come unto the Lord Christ? were any here drowning in the water, a little Rhetoric would persuade them to let me help them out? were any lost in a wood, I should not need much entreat them to give me their hand, and I would show them a way out of that losing place? why should I not as much prevail for heaven this day? 1 Consider what estate it is that thou takest such pleasure to continue in? first, it is a dangerous place, more dangerous than the sands to the ship: thou art ready to be swallowed up of hell every hour in it. A troop of judgements waits upon thee to destroy it; how canst thou abide consuming fire? or dwell in everlasting burn? Secondly, Consider, it is a joyless condition: There is no true joy to the sinner, though he sings sometimes amongst his drunken cups, yet he cannot feed hearty upon a feast of joy, because the Sword hangs over his head, it is but a feigned joy that the sinner hath, a sudden short lived flame, without any coals underneath to preserve it. There is no peace to the wicked (saith God) and if no peace, there can be no joy; when the sinner is serious he cannot rejoice, his rejoicing is like the skipping of mad men that know not what they do. Thirdly, Consider, it is a starving condition; The sinner's soul starves whiles he feasts his body like a glutton, his soul dies for thirst, when his body is overslowne with drunkenness. It is impossible the puff-paste of iniquity should nourish a soul: Doth an Angel feed upon the earth? doth a Saint feed upon hell? The soul is of an Angelic substance; it cannot feed upon sin: sin starves it. Dost thou love to be in the midst of thorns? dost thou delight to lie down in sorrow? canst thou endure to see thy better part starved, whiles thou pamperest thy filthy Carcase? O let this deter thee from the wilderness of sin, and persuade thee to come out of it unto Paradise. There, First, Thou shalt be in a safe condition: Out of the fear of judgements, out of hell's gunshot: There life or death will be either peace temporal, or else eternal, either grace, or glory unto thee; here thy soul shall be in a harbour, if thousands fall at thy left hand, and ten thousands at thy right: none shall make the afraid, thou shalt laugh at trouble when it comes. Thou shalt be sure to go to heaven either by land, or water: If thou goest through the fire, thou shalt be sure to have Christ with thee. Heaven is a security in all estates, a protection from all Arrests, if the King of glory hath a mind to sue thee, thou shalt not be arrested (like other men) with a writ of wrath, but invited to sup with him in glory, only by a letter of love, and he will send his Ushers of glory to wait upon thy soul to the chambers of glory, Luke, 16. 22. The soul of good Lazarus was carried by Angels into Abraham's bosom: you shall not live like other men, haunted with the bloodhounds of wrath, nor die like other wretches, that go out of the world, haled by the Sergeants' of hell to everlasting prison; but quietly sleep, and awake again one day in glory. O who would not desire such a protection for himself? such a security for his soul? who would not throw off his rags of sin, to put on Christ's livery of grace, when Christ's badge upon his shoulder shall free him from all Arrests? That he shall walk up and down, and nothing shall make him afraid? Secondly, Consider that Heaven is a place as full of joy, as ever the wilderness was full of sorrow and trouble; of this I spoke before. O think of the joy of the Saints, you children of vain pleasure, you madmen of the earth, that can dance over the hole of the Asp, and put your hands on the Cockatrice's den. Your false and flattering joy is nothing to the real joys of heaven; There is joy like the joy of the harvest, like the joy when men divide the spoil: The yoke of their burden is broken, and the rod of the oppressor. O you that love your drinking meetings, and dancing days, that you would but love heaven, where you might drink new wine with your Lord Christ: where you might dance in glory, and make all your days, days of joy, and every hour, an hour of pleasure. Thirdly, consider, that there, and there only, is provision for your soul. Christ's robes is the only clothing that will cover the nakedness of it; his flesh is meat indeed, and his blood is drink indeed; there my friends, Eat and drink, and be merry, there you may have wine and milk, without money, or without price. O, spend not your money for that which is not bread, and your labour for that which profits not? Here you may eat that which is good, and let your soul delight itself in fatness. Here is a Feast of fat things; The fatlings are killed: O come to the wedding! Why should your rooms be empty in the day of the Lords Espousals? You shall be welcome to my Master's Table: Now, O now, Behold he stands at the door and knocks: (Lord, break where thou knockest) If any man will hear his voice, and open the door, he will come into him, and sup with him, and he shall sup with him. O let me entreat you, to pity the yerning of your Saviour's bowels toward you; pity the groaning of his tender heart for you; pity yourselves, if not your Christ; and, O come, come out of the wilderness of sin into this wilderness of sorrow; that of a drunken profane creature, thou mayest be a mourning pious soul; of a proud careless sinner, become a poor humbled penitent; that the world may admire, Saul amongst the Prophets, and Paul amongst the Apostles, and thee amongst the Saints of Christ; and say of thee, who art now a profane Swearer and Blasephemer, Behold he Prayeth! Of thee that wert a filthy Wanton, Behold he Mourns! Of thee that wert a filthy Drunkard and Glutton, Behold he fasts! And may in time say of thee, Who is this that cometh up from the wilderness leaning upon her Beloved? But, Secondly, Is there any before the Lord this day, that is in any other wilderness of Sorrow, Affliction, Temption, Desertion, & c? O lean! Come out of your wilderness leaning upon your Beloved. First, Is there any one here, to whom the Lord hath shown their own sad condition too, and yet hath not revealed the fullness of his free grace to them? O lean upon the Lord Jesus Christ, and leaning come out of thy wilderness; Believe and thou shalt be saved. But here's the hard task, to persuade such a soul to believe. Consider but these few things. 1 That now thou art in a capacity of believing. Poverty of spirit is the nearest capacity of faith; Blessed are they that hunger and thirst after Righteousness. Now thou art weary, Christ hath promised to ease thee; now thou art heavy laden, he hath promised to help thee. Secondly, Consider that thou hast ground enough to build thy faith upon; Christ's power and love are two Pillars, able to hold up the weakest faith. First, Believe; lean upon Christ, for he is able to pardon thy sins; thou shouldest blaspheme in thy thoughts if thou shouldest not think this. Can infinite mercy be fathomed thinkest thou? Can any one plead his underserving against free grace? Were thy burden fare heavier than it is, cast it upon Christ, for he is able to bear it; Art thou thick darkness? he is infinite light: Art thou all sin? he is all pardon: Art thou altogether lovely? why Christ is altogether lovely. Secondly, Believe; because Christ is as much love as he is power: he is not only able, but he is willing to pardon thee; free grace thirsts after thee. Nay, believe me, thou canst give Christ no greater satisfaction then to receive his mercies. Christ is with child of free grace (to speak it with reverence) and he desires nothing more than to be delivered in thine heart. He is a Sea of mercy, and he would rejoice to empty himself by drops into his people's hearts. But why did I say empty? Can the Sun lose any light by communicating his light to others? When the creature speaks of God, he must speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he would fill thee, and yet continue full himself. He is satisfied when thou art full. He shall see of the travel of his soul, and shall be satisfied. Thou art not so willing to receive, as he is to bestow free grace. O then lean upon him. Thirdly, Consider, that canst not dishonour thy God; more than when thou art humbled by him for thy sins, and cast down in thine own thoughts, and called to believe in his mercies, and secured upon his word, if thou wilt but trust him. If thou wilt not, then believe in him, Surely than thou art of a little faith, if not an Infidel. Thou couldst not believe when thou wert an impaenitent hardhearted creature. Why? because thou knewest no need thou hadst of faith: Neither couldst thou hear Christ's invitation, because thou wert not weary and heavy loaden; but now that the Lord hath humbled thee, now the promises belong unto thee; what? darest thou not take Christ's word? Suppose a Traitor were condemned to die, and the King should send a Pardon by the hand of his own Son to this forlorn wretch, and he should refuse it, saying; The King cannot pardon me; what hath he to do to send me a Pardon? I know he doth but mock me, he means nothing less, etc. Were not this a piece of unworthiness, by which he should dishonour his Prince as much as with his Treason before? O take heed of provoking the Lord still; it is enough that thou hast provoked him once, yet he will pardon thee. And on the contrary, thou canst not honour Christ more than in believing; for thou acknowledgest the unfadomable depth of his free love and mercy; Thou proclamest God, to be a God, gracious, long-suffering, a God that may be trusted by the creature which hath deserved nothing at his hand; that he is so pure an Essence of love, that he will create himself a cause of love where is none. And though he coould find nothing in thee to pardon thee, for thy sake, yet he would pardon thee for his own Name sake. So likewise, you that are in any wilderness, or shall be, of Affliction, Desertion, Temptation, etc. O lean! lean! 'tis that which God requires at your hand; 'tis that which will ease you when you are weary; help you when you are heavy laden; Believing will ease you when complaining will not; 'tis that which honours God, and honours Christ; It gives him the glory of his Power, and Providence, & Dominion, and free Grace, and mercy. Christ, believe me, will take it kindly at your hands, that you will try him in need, and trust him even in despair; though he kills you, yet you will trust in him. Those that venture upon Death with such a faith cannot die: Those that have such a Spirit must live eternally. The way to live, is to die believing, and the way to stand, is to lean falling. O come all ye that love the Lord trust in his mercies: I have done, only I conclude with my Text. O you that are falling, as you think into the pit of despair, that are lost in the wilderness of sorrow: Believe, believe, and you shall be saved. Come out trusting upon God; resting upon the fullness of his mercy, and the freeness of his grace; come out, come out leaning upon your Beloved. O you that are in a wilderness of afflictions, lean upon God's staff, let his rod comfort you; believe that he smileth while he smiteth thee; believe in affliction you shall have no more than you are able to bear; he will let his grace be sufficient for you, and all shall work for your good. And come you out of your wilderness leaning upon your Beloved. O you that are in the wilderness of temptation, in the snare of the Devil, believe, and lean, your Christ was tempted, and he knows how to secure those that are tempted: lean upon him to bear you up in, and to give you an happy issue out of your temptations in which you are in, for the trial of your faith; and come you out likewise leaning upon your Beloved. You that are in the wilderness of Desertion, cry, My God though you be forsaken, keep your faith, retain your Interest; O lean, lose not your hold you have upon the Almighty, lean in: and come out of this your wilderness leaning upon your Beloved. Finally All you that are in the wilderness of sin; the worst wilderness of all: Let me conclude with you, And once more as the Ambassador of Jesus Christ in my Master's name, as if he himself were here: I beseech you, by the many, and tender mercies of him, whose bowels yearn towards you, by his precious blood, which was poured out upon the Cross for sinners (and who knows whether not for you; as well as others) as you tender the life & happiness of your own souls, the joy of your faithful Pastors: nay, (which is most of all) as you tender the honour of God, come out, O come out of your sad wilderness! be humbled, and mourn, sit down in dust and ashes, that you may rise up, adorned with grace, and be crowned with glory, that you may lean upon your Beloved; and O that my first or last words might prevail with some great sinner this day for whom we might all rejoice, concerning whom we might all say, who is this▪ that comes out of the wilderness leaning upon her beloved. FINIS. A LESSON OF self-denial: OR, The true way to desirable BEAUTY. By JOHN COLLINGS, M. A. Mat. 10. 37. He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me. Ver. 38. And he that taketh not up his cross, and followeth after me, is not worthy of me. Printed for Rich: Tomlins. 1649. TO THE Right Honourable, The Lady Frances Cecil, the only Daughter of the Right Honourable the Lady Elizabeth, Counteise Dowager of EXETER. Increase of true Honour, and Peace, and Happiness. Madam, WHen I considered the plenty of Gospell-sheaves, which the Gracious Lord of the Harvest hath in our days caused his reapers to bind up, I could not but question whemy glean were worth your Ladyship's stooping to take up. God hath seemed to empty his treasuries upon our heads, that there is scarce a gospell-duty but some or other more eminent labourers in the Lord's harvest have undertaken to discover and urge, which makes me sometimes tremble to think at what disadvantage they must perish, that are yet dead or unfruitful. But if there be any lesson that hath been lesser urged, or practised than other, it is this of self Denial. I rejoice to see the flow of the spirit of grace in those eminent Servants of the Lord, that have both hunted for venison, and caught it, to make savoury meat for the Saints, discovering those secrets of the Lords strength, and unsearchable riches of love, beyond the pens or tongues of those that have gone before them. But methinks, I have sometimes feared lest while those Eminent ones have driven according to the peace of their own souls, and made it their work almost only to dress out the strong meat, they should have driven beyond the pace of the Lambs, and only go away with part of the flock who are able to receive and have ears to hear, such sublime gospel mysteries. I have sometimes wished a Shepherd or Hooker, or two more to stay behind, and to drive the remnant of the flock, which in heaven will overtake the other, though there be many things to be spoken which (without over driving them) they are not yet able to bear. I (being one borne out of due time) am only fit for such a work, the opening the Rudiments of Christianity, and it shall be my crown if by teaching the A B C of the ways of grace, I may be made instrumental but to fit Saints for their highschooles. I have presumed here to present your Honour with the first Lesson of Grace. He that will be my disciple (saith Christ) let him deny himself, and take up the cross and follow me; first deny himself, then follow me. Not but that I hope your Ladyship can readily endorse this sermon, with that speech of the young man, All these have I kept from my youth. Though I need not mind your Honour, that it is a life's not a day's practice. (Madam) there can be no Mistress like Experience, which easily convinceth me, that your Ladyship (who have had a constant sight of sublunary vanities, an enjoyment of creature-contentments) is fare more able to read him (who now writes) a lecture of the Vanity of every thing under the Sun, than he is to read it your Ladyship, who hath been blest in the want of those advantages, and only (from a guess at the body by the foot) can subscribe Solomon's account of them: surely (Madam) there is nothing under the Sun, but in cleaving to it, and neglecting Christ, a rational creature must dishonour himself as well as his Saviour, and as well call in question his own judgement, and outlaw his own reason, as disobey his God. Christ, (Madam!) Ah! Christ, Christ alone is the excelling one; that is Altogether desires; It is the Rose of Sharon only that wants prickles. His name is the only box of Ointment, which one fly or other will not make to stink. And now I mention his name, I remember what the spouse saith, Thy name is an ointment powered forth, therefore do the Virgins love thee. Of those Virgins, I trust your Ladyship is, those that love Christ for the ointment of his name poured forth; (so I trust hath the Ointment of grace poured upon that head from which you drew your natural breath, ran down to the skirts of all her Relations.) (Madam) This world is not so well bred, but in Christ's ways if your Ladyship desire to walk, you must expect to be a sharer in the scoffs of those that put out the finger at those that run not with them to the same excess of Riot. I need not mind your Ladyship of the Grace of our Lord jesus Christ, who patiently endured the cross and despised the shame for your sake. (Madam) the ways of Christ, the paths of holiness, are only uncomely to those before whose eyes the Devil hath cast a mist, and the God of this world hath blinded their eyes, lest the glorious light of of the gospel should shine upon them. If the King desires our beauty, no matter, whether our rate be high or low amongst the children of Vanity, whose God is their Belly, and whose glory is their shame. May your Ladyship strive after perfection, and yet dance before the Ark, though Michal mocks out at the window. The Moon keeps its course though the dog's bark. This Sermon (Madam) was formerly dedicated to your Ladyship's ears, I never thought then, that the noise of it should have gone beyond the chapel it was preached in, nor indeed had it, had not your Ladyship's noble Mother commanded the transcription of a copy, which desire was also seconded by other Noble friends, whose commands I was as unwilling to disobey, as unable to perform, through my multitude of other occasions, which is the only reason of my publication of it, that I might be thrifty of my time for my other studies, and by troubling the world work my own ease. Having resolved upon this course, I was desirous it should appear as covertly as might be, and have therefore added it to some other Sermons, preached long before then, sent to the press to gratify the desire of the Printer. (Madam) your Ladyship I trust will easily excuse me for the want of pains in it; If I should spend time to tickle some few ears, it would be unthriftily done, and possibly I might by it lose the advantage of speaking to many another's heart; I had rather so preach and write that those that hear or read my sermons, should read and hear with a trembling heart, than with a tickled fancy. (Madam) Such as it is) I crave leave to present it to your Ladyship, Beseeching the God of grace so to empower every line, that it may be a drop of mercy to your Honours, and every Readers soul, That your Ladyship may grow up like the tree planted by the rivers of water, and bring forth fruit in your season, That in the renewing of every week, there may appear in your Ladyship's heart & conversation, an answer of those old prayers newly returned to your Ladyship's Noble Parent. That the Lord may have glory, your soul peace, and he the daily answer of his prayers, who truly is Madam, Your Honour's most humbly obliged servant in the Lord Jesus, John Collings. Chaplyfield house, Aug: 21. 1649. A LESSON OF Self-denial. Psal. 45. 10, 11. Harken O daughter, and consider, and incline thine ear: Forget also thy own people, and thy Father's house, so shall the King desire thy beauty,— IT is agreed (almost amongst all Expositors) that this Psalm is a Marriage-Song, and principally relating to the spiritual marriage between Jesus Christ, and the believing soul, or between Christ and his Church: But there is a little question amongst them, whether the spiritual sense of it be couched under a type, or an Allegory; Some think that the Holy Ghost here treats of that spiritual marriage, under the type of Solomon's marriage to Pharaohs daughter, of which we read, 1 King. 3. 11. Of this opinion (saith D. Rivet) are D. Rivet Pref. in hunc Psalmum. the Hebrew Interpreters, and most others, as Calvin, Bucer, Junius, Jansenius. etc. yet these grant that there are some things in the Psalm not capable of that literal sense. Others are against this, partly because (as they say) that marriage of solomon's was wicked, and against God's Law, Deut. 7. and partly because it is probable that Solomon having before that time (as 1 King. 3. 3.) the fear of the Lord in his heart, it is not probable he would have contracted that marriage, had not she first contracted to have forsaken her father's house (which the Hebrews also say was one of the marriage-Articles.) But it is probable that that marriage gave occasion to the writing of this Psalm; and for the reason against it, Rivet answers by a Rule of S. Hieroms, Homines mali in re non bona, sanctissimarum rerum imo ipsius Dei typi esse possunt. That In Scripture, evil men, and that in wicked actions, are ofttimes types of holy actions, and that of Gods own too oft times; Ishmael was a type of the old Testament (according to the Apostle) an many other instances might be given. Whether it be a Type or an Allegory is not much material, nor worth the disputing: Rivet thinks neither sense improbable, but conceives it might be both; nor do I see any thing of value against it. In the Psalm observe: 1. The Preface, verse 1. Wherein he Psalmist declares the readiness of his heart, and instinct of the spirit, putting him upon the Composure of it. 2. The narrative part of the Psalm, from the 2 verse to the last. 3. The Conclusion of it, verse ult. In the narrative part is something, 1. Relating to the Bridegroom. 2. Relating to the Bride. The Bridegroom is commended from his Beauty, v. 2. Thou art fairer than the children of men. 2. From his Eloquence, v. 2. Grace is poured into thy lips. 3. From the blessing of God upon him; God hath blessed thee for ever. 4. From his Glory and Majesty, v. 3. 5. From his success, v. 4. 6. From his Temper and Disposition, verse 4. 7. From his Valour, verse 4, 5, 6. 8. From the nature of his Kingdom, v. 6. 9 From his love to Justice, v. 7. 10. From the perfume of his Garments, v. 8. 11. From his choice in his Queen and his Attendants, v. 9 So fare it relates to the Bridegroom. The other part relates to the Bride; and in it is a Lesson of Instruction and Exhortation read to her, pressed from several Motives. The Exhortation is in the two verses in which my Text lies; And it is fourfold, pressed from several Arguments. In the Text than you may consider, 1. An Exhortation, enforced upon the former Description. 2. Several Motives to press this Exhortation. 1. In the first consider, 1. The person exhorted; set out by the name of Daughter, (O Daughter.) 2. The Exhortation; which is : 1. Harken. 2. Consider. 3. Incline thin ear. 4. Forget thy people, and thy father's house. 5. Worship him. 3. The Motives enforcing it, which are, 1. The former description of him; now thou art married to such an husband, harken, etc. 2. The Relation of Daughter; Children should hearken to their Parents. 3. She should be beautiful. 4. Her beauty should be . 5. The King should desire it; yea, greatly desire her beauty. Let me a little open the words, and then proceed. [O Daughter,] Quae consentit viro in matrimonium est viro in loco filiae, saith Rivet: The woman that consents to her Husband in marriage, is to him in stead of a Daughter: So saith the Parable, 2 Sam. 12. 3. The Ewe-lambe, which signified the wife, laid in the poor man's bosom, and was unto him as a daughter, Jer. 3. 4. Wilt thou not from henceforth cry unto me, Thou art my Father, the guide of my youth, the guide of her youth, that is, an Husband, and yet her Father. God can marry his Daughter, and yet the marriage not be incestuous; Yea, he first marries the soul, and then makes it his Daughter, according to that 2 Cor. 6. 18. Wherefore come out from amongst them, and be ye separate, saith the Lord, and I will be a Father unto you, and you shall be to me Sons and Daughters, saith the Lord; Daughters by Adoption, Gal. 4. 6. Nor in vain called a Daughter: It is a courteous compellation, as both Rivet and Mollerus note, by which the Lord will let his Saints know, that he will extend towards them the care of a father, as well as the love of an Husband, he will love them like an husband, and protect them like a father. Hark Christians! Saints are Sons and Daughters, as well as Spouses to Christ. If he be a father where is his honour? If an husband where his love? But to proceed. Harken O Daughter] Audi filia,] What should she hear? She should hear her husband. There was a voice from heaven, Matth. 17. 5. This is my wellbeloved Son hear him. Christ's Sheep are earemarked, John 10. 11. The good sheep are thus marked, They hear his voice. Faith comes by hearing, yea and it grows up by hearing too; they are overgrown Saints that are grown past Ordinances, I am afraid they are grown out of Christ's knowledge; it is the deaf adder stops her ear. David's ear was opened, Psal. 40. They that are too proud to hear Christ's Voice on Earth, I am afraid will be thought too vile ever to see his face in heaven. Harken therefore (O Daughter) God's way to the Heart lies through the Ear, that's his ordinary way; if he at any time comes another way, I am afraid it is not when we have wilfully blocked that up, but when himself hath stopped it. Harken O Daughter, and Consider, or see] & vide: First hear, then see. There is a seeing of Faith. Faith is the daughter of hearing; the Ear must open before the soul. Do not only hear but also see. Hearing is not enough. He that believeth not, is damned already. Seeing may be of experience. As we have heard, so have we seen in the City of our God. The soul that hears well shall see. john 1. 50. Because I said unto thee, I saw thee under the Figtree, believest thou? thou shalt see greater things than these. Faith must go before Sight, but Sight shall succeed saith: yet Faith is a Sight, though not of experience. And incline thine ear.] Expositors make this Phrase to contain three things. 1. A Repetition of the first Branch, Harken. It is a difficult duty, the word is doubled, that it may be enforced; the Psalmist speaks twice, considering our deafness, yet he speaks louder in this than in the other phrase. Secondly, therefore To incline the ear, is more than to hear, it doth argue a notable stirring of Attention He that inclines his ear, affert aliquem animi motum & propensionem, quickens up his mind, and brings with him to the duty a readiness of Spirit, and an intentness of mind. 3. Inclining the Ear say some is Nota demissionis, a Note of that subjection and obedience which should be found in the Spouse of the Lord Jesus Christ toward him. It followeth in the Text, And forget thine own people, and thy Father's house.] Here are two things to be enquired into. 1. What is meant by her own People, and her Father's House. 2. What is meant by forgetting of them. For the first, we must be guided by the Knowledge of the Spouse, to whom these words are spoken; if you look upon, 1. The Church of the Jews as the Spouse meant here to be married to Christ, without question it is meant of the Jewish Worship. the Ceremonial Law and Worship, and their Traditions, they were to he forgotten, and the gospel-worship to be embraced; the worship of Christ's Institution, consonant to that of Christ to the Woman of Samaria, John 4. 21, 22, 23. 2. If you understond by the Spouse, the Church of the Gentiles, than the Father's house is all the Gentile worship and Paganish Idolatry, which must all be left upon their turning to Christ. 3. If you understand by the Spouse the particular believing soul, the Father's house, is old Adam's house, all sin and wickedness, all traditional worshipping. Renounce the Per patris domum intelligo, quicquid corruptionis ex utero afferimus, aut quaecunque ex prava institutione nobis adhaerent quasi ad nos haereditario jure aut educatione transfusa. Rivet ad loc. World (saith Deodate) and cleave to Christ: It is a Lesson of Self-denial, consonant to that of Christ, Matth. 10. 37. By Father's house, saith Doctor Rivet, we may understand whatever corruption we either brought out of the womb with us, or have contracted by ill education or custom, so that they cleave to us as our inheritance. And by People, saith he, I understand [ea quae ex mala consustudine, & conversatione cum impiis acquisita, nos a Deo abducunt, quae omnia nobis sunt deponenda] all those Corruptions, and whatever they be, which we have contracted by ill acquaintance, and conversing amongst the wicked, which estrange us from God, these must all be laid down, Luke 9 23. Luke 14. 26. I shall anon in the opening of the Doctrine, open this term more fully. I now proceed. So shall the King desire thy Beauty.] Some read it, Quia concupivit, because the King hath desired thy beauty, making it a motive to induce her to forget her father's house. So August. Cyprian. etc. Others read it, according to our Translation, [The King] The King of Glory, the King of Peace, Christ that King. I have set my King upon my holy Hill of Zion: He is the King, [Greatly desire] Out of his love to thee, his great love to thee, he shall desire it; not only love thee, but desire thee; yea not only desire thee, but greatly desire thee. He speaks after the manner of men, whose desire is to the women they love, Gen. 4. 7. Unto thee shall be his desire. And so, Deut. 21. 11. If thou seest amongst the Captives a beautiful woman, and thou hast a desire to her to make her thy wife. Christ's Love is such to the soul, that he hath a desire to her, yea not a desire barely, but a passionate desire, he shall greatly desire, he shall be in love with the soul. [He shall greatly desire thy Beauty.] What Beauty? Pulchritudo est in ment credentium, (saith Musculus) it is meant not of a face Beauty, but an heart Beauty. Decor Ecclesiae (saith Mollerus) est in fide, obedientia, & dilectione. In the graces of the soul, it is a Beauty that the Lord Christ puts upon the soul, it is not a Beauty of nature, but of grace that is the Saints Beauty: Sanctitas Ecclesiae est pulchritudo Eeclesiae (saith Piscator) the holiness of the Church is the Church's beauty, and so the holiness of the soul is the souls beauty. This is the fairness, this the Beauty that is meant in those places of Solomon's Song, Cant. 1. 10, 11. Cant. 4. 1. Cant. 6. 1. Cant. 7. 1. This is the Beauty that the Lord Jesus Christ, the great King shall so desire in the soul, this is the comeliness that shall make any poor soul in the eyes of the Lord Jesus Christ; This is the Beauty which will make the King of Glory rest and content himself in his Love to the soul that hath it, and make him be delighted with the acquaintance of the soul, and in conversing, and having Communion with the soul. This is it that which (where it is found) will so ravish Christ's heart, that he will never part from the soul (as Mollerus expounds that phrase [greatly desire.] Thus (as shortly as I could dispatch it) you have the sense of the Text. Now in it there lies these truths. 1. That the gracious soul, by marriage to Jesus Christ, becomes his Daughter as well as his Spouse. He will not only love her as a Wife, but care for her as a Daughter, 2 Cor. 6. 16. 2. That it is a great piece of the Daughter's work to hearken to Christ in his Word. It is no height of Saintship, to be beyond Ordinances, if we be out of Heaven: It is a note of a Reprobate, being once enlightened, to fall back; but it is a new degree of Saintship; they are deaf Adders, that have lived thus long no Saints; Children of the Devil, not of God; his Daughters must hearken. [Harken O Daughter.] 3. Christ's Daughter must and shall see as well as hear. Hearing is not enough; the soul must be open to receive Christ as well as the ear to hear his voice, and if they will hear, they shall see. [Harken O Daughter, and see.] 4. Christ's Daughters must incline their ear as well as hear and see. Obedience must be joined to Faith and Worship. Inward affection and intention of mind must be joined with outward hearing. 5. Which is the Doctrine I will Insist upon. Doct. That soul that would have the Lord Jesus Christ desire its beauty, must forget its own people, and its Father's House. And whosoever doth that shall be beautiful. And the Lord-Jesus shall desire its Beauty. In the handling of this Doctrine I shall do these 5 things. 1. I shall show you what it is for a soul to forget its own people, and its Father's house. 2. I shall show you how, and in what sense the soul that doth it shall be beautiful. 3. I shall show what is meant by the Lord Christ's desiring such a soul's beauty. 4. I shall give you some reasons, why it is requisite that the soul that would endear itself to Christ, and make itself , should forget its Father's house. 5. Lastly, I shall apply the whole Doctrine suitably. First, what is meant by the souls own people, and Father's house; and secondly, by forgetting of them. What was meant in general I shown before. Our Father's house is old Adam's house, the world and all therein. I shall now show you in some particulars, First, What of our Eathers must be forgot. Secondly, how and in what sense we must forget it. The first I shall dispatch in these few following particulars, as briefly as I can. The soul must forget the manners of its Father's house. Our Father's house (ever since God and he parted houses in Paradise) is an house of ill manners, an house of sin and wickedness. Now every soul that would make itself beautions or in the sight of Christ's eyes, must shake hands with sin. Is. 55. 7. Let the wicked man forsake his way, and the unrighteous man his thoughts, and let him return to the Lord, and he will have mercy upon him, and unto our God, and he will abundantly pardon him; ay then the King shall desire his beauty, but first let him forget the manners of his Father's house. All sin must be forgotten: But I take it especially four sorts of sins are hinted to us in this Phrase, and may more properly be called the sins of our Father's house. 1. Original sin. If we have any thing of Grace or Goodness, we never learned that at home. It is the gift of God through the tutor of the Spirit. But for Sin, we need not go abroad to learn that, it was bred in the bone, that's one reason why it will never out of the flesh, Ez. 16. Thy Father was an Amorite, and thy Mother an Hittite. We are chilnrens of wrath by nature, Ephes. 2. 3. Psal. 51. 4. In sin did my mother conceive me; Now this must be forgotten; this is a piece of our Father's house. Men and Women you know are usually borne in their Father's House; We are all borne in the house of bondage, which must be forgotten, if ever the soul be to Jesus Christ. It is a usual saying of Divines, that he that was never truly humbled for Original sin, was never truly humbled for any sin. 2. The sins of our Education. The Father's house is the house where the Child is brought up: All sin is not bred in us; that which is bred in us may be improved. Original sin is sin in the seed; Actual sin is sin in the Blade and Fruit. The World is a dusty house, you can set a Creature in never a corner of it, but it will contract some dust. Joseph by being in the King of Egypt's house, learned to swear by his Master's life. According to different breed, are men addicted to different Vanities, whether pleasure, or honour, etc. Now when the soul comes unto Christ he must come off these, he must forget his Father's house, all his vain sinful breeding, and all the filth his soul hath contracted by reason of it. 3. Sins of Conversation and company. The Father's house, and the company of it, is the child's company, those of his Father's house, are his own people. It is true, as well for Religion as any thing else, Magni refert quibuscum convixeris. It is a great matter with whom we converse; from accompanying with vain persons, thou shalt learn to be vain: Cum lupis ululare. When the soul comes to Christ, it must leave all; sins thus contracted, they are part of the manders of the Father's House. Paul left his Pharisaisme that he had learned at Gamaliels feet. 4. Customary sins must be left. The Child learns customs in his Father's House. Customary sinning must be left of that soul that would render itself for beauty to Jesus Christ; Those sins which are to the soul as the Leopard's spot, and the blackness of the blackamoors skin. Indeed this is hard; Custom hatcheth a second nature, Jer. 13. 23. How can you that are accustomed to do evil, do well? Yet it must be done, the Father's house must be forgotten: ill customs must be laid aside, or good ones will not be taken up. 5. Beloved sins must be left. Every thing of the Father's House almost is dear to the child. But the dearest sin must be shaken hands with, Matth. 18. 9 If it be a right hand it must be cut off: if a right eye, it must be plucked out. Our Members must be Mortified, Col. 3. 5. Thus the manners of our Father's house must be forgotten. All sins, but especially these sins. I proceed now. Secondly, The soul must forget the Company of us Father's house. What is that you will say? I will answer you in two particulars. 1. Our most near and dearest Relations. See Luke 14. 26. If a man cometh to me (saith Christ) and hateth not Father, and Mother, and Children, and Brethren, and Wife, and Sisters, yea and his own life also, he is not worthy of me. He shall not be so beautiful; not so beautiful, as that the King shall desire his beauty. As it was said Levi did in another sense, so must the Saint do in some sense: He must say unto his Father, and to his Mother, I have not seen him, neither must he acknowledge his Brethren, nor know his own children. Otherwise he will never have Levie's Character, to be one that observeth the Lord's Word and keeps his Covenant. Not that Religion teacheth, or commandeth, or endureth a Saint to break the ties of all Religion; No, besides that it doth not discharge a Saint of his Duty of Nature; it puts in a Plea also against such unnaturalness; Honour thy Father and Mother, etc. is the fifth Commandment, the first with promise (saith the Apostle) neither doth it allow a Saint to rob his parents of their due, with saying, Corban, it is a gift: The Ravens of the valleys shall pick out the eyes of such persons, as well as the Devil hath done of their Religion. Neither doth it discharge a Saint of his providential duty, and respect to his relation. He that provides not for his Family is worse than an Infidel. 1. In point of due honour. 2. In point of natural affection. 3. In point of providential care. We must not forget the Company of our Father's House. God's Commands do not enterfiere, nor will the Gospel in that case give a supersedeas to the Law. But 1. if God and they draw several ways, if the Parents commands cross Gods, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is better to obey God than men: The Parent is to command for God, not against him, subordinately, not supremely; he must be obeyed for God's sake, and God too for his sake, as by his command he seconds God; but Parents can as little, yea less discharge the child of its duty to God, than the Pope can discharge the Subject of his Allegiance to his Prince. 2. If their love beckon us out of the way when God calls us, or would entice us to make halts in our running through fire and water to him, than we must forget them. I have somewhere met with a Speech of St. Hierome to that purpose: Saith he, If the Lord Christ should call me to him, though my Father should lie in my way, and my Mother should hang about my neck, I would go over my Father, and shake off my Mother, and run to my Christ. Shetterden a Martyr (as it is storied of him) writ to his Mother thus; Dear Mother, embrace the Counsel of God's Word with Heart and Affection, read it with obedience, so shall we meet in joy at the last day, Or else I bid you farewell for ever. In these now and such like cases, that soul that would make its beauty in the eyes of Jesus Christ, must like Levi say to his Father and his Mother, I have not seen you; in these cases he must not acknowledge his Brethren, nor know his own Children: They stand in Christ's way, and Christ calls hastily. The Saint must spare no time to parley. Natural affection with them he must forget his Father's house, the dear company of it, his Rolations. Secondly, all sinful Company is the Company of our Father's house, The Company of fools, as Solomon calls it. Now all this must be forgotten, or else in stead of being saved, thy soul will be destroyed. Prov. 13. 20. A Companion of fools shall be destroyed. Psalm 119. 63. I am a companion (saith David) of those that fear thee. You must leave your swearing Company, and your drinking Company, and your vain Company, or the King will never desire your beauty. The soul that would render itself in the eyes of the Lord Jesus Christ, must make all its delight, (with David) in those that excel in virtue, the Saints upon the earth. Saul before his Conversion was a companion of those that stoned Stephen, and persecuted the Saints. Like to like, for himself consented to his death, and was a Persecutor; but no sooner had the Lord made his Motion to him, but he forgot this company, and assayed to join himself to the Church. Thirdly, the soul that would render its beauty in Jesus Christ's eyes, must forget the Honour and Pomp, and Riches and Greatness of his Father's house, all the high-Towers and Treasures of it, etc. They that will be Christ's Disciples must not take up Crowns, and advance themselves, and follow him: No, they must deny themselves, and take up the cross and follow him; their Crowns must be of Thorns, made after their Master's Copy: They must not be such as love the uppermost rooms at Feasts, and the chief seats of the Synagogues, and Greetings in the Market, and to be called of men Rabbi, Rabbi. Be not ye called Rabbi (saith Christ) for one is your Master, even Christ, and all ye are brethren. He that is greatest amongst them that are Saints, must be as a Servant, Matth. 23. 7, 8, 9, 10. They must forget that natural itching which is in the children of Adam usually, and must be scratched with Madam, or Rabbi, or some highswelling words of vanity: they must not be such, as will swell (like that Toad Haman) if Mordecay give him not the knee, or if their Brother give them not the wall or the way; Saints are no such creatures; they are such as are not at all taken with any such high titles, but Rom. 12. 10. In honour they prefer one before another. And they must look upon it as the greatest honour in the world, not that they are masters, and descended▪ — atavis Regibus, of great Parentage▪ etc. but that they are servants of Jesus Christ; the name of Christian (the badge of honour first created at Antioch) must appear to them, better than the names of Lord or Lady. Theodosius was wont (they say) more to glory that he was a servant of Christ, than that he was Emperor of the East. Now I say, That soul that would make its beauty desirable to Christ, must forget all these, not affect any of them, not value them; for he that exalteth himself shall be abased, and he that humbleth himself shall be exalted. Behold a miracle (saith Mat. 23. 12. Augustine) God is an high God (yea, the most high) yet the higher thou liftest up thyself, the further thou art off him; the lower thou humblest thyself, the nearer he draws to thee; he looks near to the humble, that he may raise them up, but sees the proud afar off, that he may depress them. The proud Pharisee pressed as near God as he could, the poor Publican durst not, but stood afar off; God was fare from the one and near to the other. The high towers of the father's house must be forgotten, yea, and so must all the rich coffins and chests of it: these are part of the furniture of our father's house. You know what Christ said to the young man, when he seemed to be in love with Christ, Matth. 19 21. If thou wilt be perfect, if thou wilt make thy beauty a desirable beauty, Go, and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me, and again v. 24. It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. You know what Christ says, Mat. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the poor are those that are gospellized. But to proceed yet. The soul that would render its beauty desirable in Christ's eyes, must forget the pleasures and vanities of its father's house, all that is in the world, 1 Joh. 2. 16. whether it be the lust of the eyes, or the lust of the flesh, or the pride of life. When the Apostle speaks of lovers of pleasures, he puts in more than lovers of God, 2 Tim. 3. 4. Judas tells us, such as are sensual have not the spirit, Judas 18. 19 job in the description of the wicked, Job. 21. 12, 13. tells us, that they are such as take up the timbrel and harp, and rejoice at the sound of the Organ, their children dance, they spend their days in wealth, etc. These are they that say unto God, Depart from us, for we desire not the knowledge of his ways. What is the Almighty that we should serve him? and what profit is there, that we should pray unto him, v. 15. Their fiddles must be laid in the water of true repentance and contrition. The daughters of pleasure must undress, if they will be beautiful in Christ's eyes; they must lay aside their paintings and dress, their curl and perfumings of the hair, where (as he wittily says) the powder doth forget the dust; their ornament must not be the outward adorning of plaiting the hair, and of wearing gold, and putting on of apparel; but the hidden man of the heart in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price, 1 Pet. 3. 3, 4. The daughters of pleasure must undress (I say) for the Lord, as he threatened he would do in the day of judgement, Is. 3. 18, 19, 20. so in the day of mercy, to the soul of the vain creature, he will also take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon, the chains, and the bracelets, and the mufflers, the bonnets, and the ornaments of the legs, and the head-bands, and the tablets, and the carerings, and the rings, and the nose jewels, the changeable suits of apparel, and the mantles, and the wimples, and the crisping pins, and the glasses, and the fine linen, and the hoods, and the veils, and instead of these send in mercy, a girding with sackcloth, a rend heart, and a weeping eye, and a serious soul. It was a sure rule that a Divine once gave to another, enquiring of him why he did not persuade a Gentlewoman (with whom he was acquainted) to leave off some vain dresses she wore; (Saith he) I will first persuade her to get Christ into her heart, and then she will leave these of herself. The soul that hath Christ in his heart, need not to be persuaded to leave its fiddling and dancing, and love songs, and vain dresses, and paintings, and revel, and naked breasts; it knows these will not make its beauty desirable in Christ's eyes; and it is lost labour to persuade others to it. When Solomon forsook God, than he ran to pleasures and vanities, and sought every thing that should please his carnal eye, and tickle his vain fancy; but he no sooner returns to Christ, but he says of mirth it is madness, and of laughter what doth it? Christians you must forget these, or Christ will overlook you. Tertullian called the unvailed virgins of Tetull. in lib. de velandis virginibus. his time Capita Nundinalitia, and Pudor ostentatitiae Virginitatis, Phrases I will not English. You must forget the pleasures and vanities of your father's house: that is the fourth. I will instance but in one thing more. Fiftly and lastly, You must forget the Religion and Righteousness of your father's house. Indeed, there is not much there, it may quickly be all forgotten; but what there is must all be forgotten. There is a conceited Religion, at least, a self-righteousness, which is natural to all the sons of Adam. Master Hooker gives this reason for it, because our first father Adam was worth so much he could have gone to Heaven upon his own legs. Now as it is with a young spenthrift, though he hath spent all his father's estate, and be not worth a groat, yet he cannot abide to think he should be a worse man than his father; so it is with the sons of Adam, because he could once have done enough for heaven, we that are his children, though he lost all his power before he died, yet we cannot endure to think ourselves worse than our father, and are ready to think heaven may be earned still, and we may do something for ourselves. The young man, Mat. 19 was at it, Master, what good thing should I do to inherit everlasting life? and so the converts at Peter's Sermon, Acts 2. and the Jailor, Acts 16. What shall we do to be saved? hence is Morality and Civility taken up by some, and formality in duties taken up by others, and man pitcheth his staff in himself, and resolves there to rest; but this must be forgotten if ever we would be desirably beautiful in Jesus Christ's eyes; for all our Righteousnesses are as menstruous clothes, and as a filthy rag in the sight of God, Is. 64. 6. and again, Matth. 5. 20. Except your righteousness exceed the righteousness of the Scribes and Pharisees you shall never enter into the Kingdom of God. Civility rested in (saith a Divine of our own) is but a beautiful abomination, it is but a smooth way to hell. It is true, in the world a civil man is valued at an high rate, because the world is full of gross profaneness, and outrageous wickedness; but Civility is like the Cab of 2 Kin. 6. 25 Doves dung, or the ass' head: the latter was worth fourscore pieces of silver, and the fourth part of the first valued at five pieces of silver; but it was because there was a famine in Samaria. This is that makes Civility rated so high in the world, but in itself it is worth nothing, and Formality in duties as little, though it amounts to as much as the Pharisees fasting twice a week, and praying thrice a day, and paying tithe of all that he hath. Notwithstanding all this, all God, I thank thee, I am not, etc. yet the poor wretch is poor, and miserable, and blind, and naked. All this must be left, and another righteousness sought and found, before the soul comes up to a desirable beauty. And thus I have showed what of our father's house, and our own people must be forgot. Let me come in the next place, to show you how, and how fare these things must be left and forgot; To that I answer. 1. Some of these must be absolutely forgot. The manners of our father's house, all sin and wiekednesse must be so forgot, Is. 55. 7. Let the wicked man forsake his way, and the unrighteous man his thoughts, Hos. 14. 8. Ephraim shall say, what have I to do with Idols. There must be no willing purposed practice of any sin how dear soever, how accustomed soever, however acquired, how long soever lived in; the wicked man must forsake his way, the evil of our do must be put away; evil must be eschewed, so must sinful company too. 2. The rest of them must be secundum quid forgotten, in a great measure. Our relations must not be doted upon, our honours and worldly glory not hunted after, nor must our hearts be taken with them; we must not be lovers of pleasure, we must not rest in our righteousness, not dote upon it; our heat of affection to these things, the running out of our hearts to them, the fixing of our hearts upon them, this must be forgotten, etc. 3. Conditionally they must be forgotten. If they clash with Christ's commands, if our Relations would draw us from Christ, or retard our way to Christ; if in our acts of love to them we must forget the commands of Christ, that either we must not obey God in our places, or we must break with them, and not be thought to love them, in this sense they ought to be forgotten, yea, to be hated. Christ in this case called Peter Satan; this is Christ's command, Luk. 14. 26. If our honours and glory in the world would lie in the way, to keep us from stooping to Christ's command; and from thence our flesh it would fetch such conclusions as these, It is not fit for so great a person as you to have such strictness in duties, to be acquainted with such mean creatures (as many Saints are) to go to Church so often, to be at private meetingt so much, etc. In this case we must forget them. If our riches begin to stick to our heart, and to tempt our heart from God, that we cannot enjoy them, but our hearts will cleave to them, In such a case a Christian shall be a saver, if (as Crates threw his gold into sea, that he may study Philosophy) he also throw away his estate to study Jesus Christ. If our pleasures be such, as in the substance (if such shadows have any) are sinful, or draw away the heart too much from God, take up our Church-time, or family duty-time, or secret duty-time, etc. in such case they must be forgot too. 4. Comparatively they must be forgot. God must be greater than they in the throne of our heart, we must not love father, nor mother, nor daughter, nor wife, nor child, more than Christ. So Matthew expounds that place, Luk. 14. 26. in Matth. 10. 37. we must not be lovers of any pleasures more than of Christ, nor of house, or lands, or honour, or any piece of vanity under the Sun. This is plain, for we must love Christ with all our heart and soul; and though the second commandment be, thou shalt love thy neighbour as thyself, yet it doth not say, Thou shalt love thy neighbour as thy Christ. 5. Lastly, In effect they must be forgot. Christian's must do as if they had no relations; they may rejoice, and buy, and sell, and purchase, and use the world, but mark how, it is in a forgetting manner, 1 Cor. 7. 30. they that rejoice must be as if they rejoiced not, and they that buy as if they possessed not, and they that use the world as if they used it not. Christian's may be called by their titles of Rabbi, and my Lord, and Madam; but while they are so, they must have a scornful, low, slight, esteem of these swelling words of vanity, not despising the meanest of God's Saints, but ready in honour to prefer them above themselves, and accounting the title of Christian, of a servant of God, to be a greater title of honour than worldly dignities can invest them with. And now I have finished my first task in the explication of the doctrine, in which I have showed you, what of our father's house must be forgotten. 2. How fare we must forget it. The second thing I propounded, was to show you how that soul is beautiful, with what beauty the soul is beautiful that thus forgets its own people, and its father's house. This I shall show you, 1. Negatively. 2. Positively. 1. Not with a corporal beauty, this makes not the flesh beautiful. It adds no lustre to flesh and blood, possibly it may discolour that. 2. Not by a native beauty, no natural beauty. The beauty that will appear in the soul, upon this self denial, is not like the beauty of the face which appears after washing off dirt, which clouded nature's colours. 3. Not in the eye of the vain creature, nor in its own eyes. Ask a vain creature, he will tell you, that the leaving of vain dresses, and patches, and plaitinge of the hair, is the way to make the creature look like no body, to make it despised in the world, etc. and such a one perhaps loathes and abhors itself as a vile creature, Jo. 42. 6. Thus it shall not be beautiful, and it is no matter whether it be or no. But secondly such a soul shall be beautiful these three ways. 1. Imputatione, By the beauty of Christ put upon it; see for this that notable place, Ezech. 16. 8, 9, 10, 11, 12, 13, 14. Then wast thou decked with silver and gold, and thy raiment was of fine linen, and silk, and broidered work.— and thou wert exceeding beautiful.— And thy renown went forth amongst the heathen for thy beauty, for it was perfect through the comeliness which I had put upon thee (saith the Lord God.) Christ makes the reflection of his beauty to be cast upon such a soul, and it becomes beautiful through his comeliness; the souls doing these things, doth not make it spiritually any more than corporally beautiful, but (they being done) it becomes comely through Christ's comeliness, comely through a comeliness that is put upon it, that's the first way. Secondly, It is beautiful, 2. Through Christ's Acceptation, Of free grace; Christ said to the young man in the 19 of Matth. Sell all thou hast, etc. and thou shalt have treasure in heaven, not thou shalt earn it, but thou shalt have it. Christ accepts the soul as beautiful, and accounts the soul as beautiful, that for his sake will forget its own people, and its father's house, Cant. 4. 1. Behold, thou art fair (my love) behold, thou art fair, thou hast doves eyes, etc. 3. Such a soul is beautiful, though not in the world's eyes, yet in the Saints eyes; The world will hate and despise them, but the Saints will love and value them, Cant. 6. 1. the Daughters of Jerusalem say unto the spouse, whither is thy beloved gone, O thou Fairest amongst women, the daughters of Jerusalem, the Saints, account such a soul beautiful. It may be that she may call herself black the greatest of sinners, and the least of Saints, yea, and the world may so call her; but those that are godly shall esteem her comely, and the King shall desire her beauty. And that leads me to the last particular in the explication of the Doctrine. 3. What is the meaning of that phrase, The King shall desire thy beauty. 1. Generally. It is a speech according to the manner of men, Gen. 4. 7. it is said of the husband toward the wise, Unto thee shall be his desire. And we meet with that phrase, Deut. 21. 11. when thou seest amongst the Captives a beautiful woman, and thy desire shall be towards her, to make her thy wife. 2. But more particularly, I think the true meaning of the phrase may be understood in these particulars. First of all it implies, That the Lord Jesus Christ shall discover and see an excellency in such a soul; we can desire nothing, but we shall first discover some excellency in it. Now the Lord discovers an excellency in such a soul; he shall eye such a soul as an excelling soul, as a lovely soul, worthy of him (though not through its own worthiness) and suitable for him. 2. It implies, That the Lord Jesus Christ shall love such a soul, discovering in it a suitable excellency; he shall love it, his heart will be ravished with it, Cant. 4. 9 Thou hast ravished my heart, my sister, my spouse, thou hast ravished my heart. Christ's affections will be drawn out to a soul that so forgets itself, his heart will be melting towards it, and on fire for it; there must first be a love in the soul to the object, before the heart be drawn forth to covet an union with it. 3. It implies, That the Lord Christ will in his heart prefer such a soul; when a man's desire is towards a particular woman, to make her his wife, he prefers her above other women; his desire is not to her sex, but to her, to her rather than ten thousand others. The Lord's desire shall be towards such a soul, As you have heard described to you, that he will prefer her above ten thousand of his creatures, though the Lord sees thousands of his creatures, hundreds in a congregation, that the world dotes upon, some for their fair faces, and on others for their brave parts, this Eliab and the other Shammah; yet the Lord that sees all, and can judge best, lets Eliab and Shammah pass, and fixeth his eye upon this self denying (in the world) despised creature, and upon it he fixeth his heart, and prizeth such a soul above all the other trumperies and kickshaws of beauty. The Lord culls out such a soul, his desire is towards her, she is the Esther he picks out, and such a soul is more preferred in Christ's eye, than this witty man or woman, or that gallant, this Lord or that Lady, Christ hath no desire to them, but to this soul his desire is. 4. It implies, That Jesus Christ will endeavour and effect an union, and enjoy such a soul; what is the meaning of that phrase, the man's desire shall be to his wife, but he shall desire to be joined in marriage to her, that they may be no longer twain, but one flesh? and if his desire be towards her, and it be a feasible thing he will effect it, if she consent and friends consent, etc. The Lord's desire shall be to the soul, that is, the Lord Jesus Christ shall endeavour, yea, and unite himself to effect an union with such a soul, he shall woo it, yea, and she shall yield, for when he works who can let him? Christ will marry himself to such a soul, make a marriage covenant, and tie himself in a marriage bond to it; for though in man desire may be frustrated, so that desire and enjoyment are two things, yet it is necessarily to be understood in Christ's desiring, whose power is such, that he shall not need starve his desire longer than he pleaseth. 5. It implies, That the Lord Jesus Christ will court near communion with such a soul; mark how he speaks to the Spouse, Cant. 2. 14. O my Dove, that art in the clefts of the rocks, in the secret places of the stairs, let me hear thy voice, for sweet is thy voice, and thy countenance comely; he will not only have communion, but he will covet communion with such a soul; he will desire to have it draw nigh, and dwell in his presence, to have it come near him in a duty, in an ordinance, etc. 6. Lastly, He will love such a soul with a constant and inseparable love, it is said, The King shall desire thy beauty, he shall desire it, and never cease desiring of it, he shall for ever desire thy beauty. And thus I have opened to you all the three terms, now I come to the second task. As I have gone along in opening the generals in several particulars, I have proved the Doctrine that it is so. But may some say, what ground is there that the Lord Jesus Christ should desire this of every soul that he will love and marry and have communion with, that it should thus forsake its own people, and its father's house? why should Christ hold the soul to this hard meat? I shall therefore in the next place show you the reasons of it: And there is a very great deal of Reason for it. 1. Because it is the very law of marriage, Gen. 2. 24. Therefore shall a man forsake father and mother, and cleave to his wife. The Lord Christ marries himself to the soul. It is written, I will betrothe thee unto me; yea, I will betrothe thee unto me: for this cause the soul shall forsake its own people, and its father's house, and shall cleave to its Christ; for this cause because the soul is married, or about to marry to the Lord Jesus Christ, and therefore must look to do as married persons use to do, leave all for their husband. 2. A second reason is, because while the soul lives at home with its own people, and at its father's house, it cannot be beautiful nor desirable. Our own people are a filthy people, our father's house a nasty house; the soul while it hath left that cannot be beautiful nor desirable. The most beautiful creature you know, if she be brought up by sluttish people (as we say) and goes in a filthy habit, there is a cloud cast over her beauty. So it is with a soul, while it hath left its sins and vain company, and pride, and ambition, and pleasures, and riches, and self-righteousness, it cannot be beautiful in Christ's eyes. Now beauty is the attractive of the soul, the soul must see a beauty, in that, which it lets out itself to in desiring: let that be a second reason. 3. Because there cannot be a cleaving to Christ, unless there be a parting with these. Christ requires the highest love of our souls, it is the first commandment you know (with our Saviour's gloss upon it) Thou shalt love the Lord thy God, with all thy heart, and all thy soul. Hence Christ tells us, no man can serve two masters, you cannot serve God and Mammon; that soul that will hug sin must hate God; that soul that will be a companion of Jesus Christ, and a companion of Saints, must not be a companion of sinners, for what fellowship hath Christ with Belial, righteousness with unrighteousness, light with darkness, the temple of God with Idols, and so the rest? Your soul cannot love two thengs with an highest love. 2. You cannot in heart truly cleave to two contraries. There is a third reason, especially if you consider, 4. That God is a jealous God: you meet with the phrase often, and given as a reason, why they should do this or that, For the Lord thy God is a jealous God. Jealousy is a passion in the soul, non patience consortium in re amatâ (saith Aquinas) that will not endure, or that makes the soul that it will not endure any sharing in the object beloved. The woman that hath a jealous husband must leave all her old companions. Christian, thy God is a jealous God, if therefore thou wouldst have him desire thy beauty, if thou wouldst have him care for thee, thou must forget thine own people, and thy father's house. I will add but one reason more. Lastly, 5. Because It is the will of Christ. It was the Apostles precept, that wives should obey their husbands. Now self denial is a great piece of Christ's command. It is his first request, He that will be my Disciple let him deny himself; self denial is the first of Christianity. He that hath not learned this, hath not learned the A, B, C, of Christianity, not so much as the Christ-cross row, as you call it. Here should be reason enough if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [he hath said so] was enough in Pythagoras his school, to put the business past disputing amongst his scholars, I am sure it should be much more in Christ's school, we will therefore inquire no further reason for it. Let me now come to application. I shall apply it, by way 1. Of Instruction. 2. Of Examination. 3. Of Consolation. 4. Of Exhortation. Use 1 Instr. It may serve to instruct us in the truth of several Positions, I will only pick out some few. 1. It may instruct us, That the most part of the world, yea, of those that the world most esteems of, and sets the highest rate and value upon, are poor, indesirable, uncomely wretches, in the eyes of Jesus Christ. Christ's eye sees not as man's eye seethe, man seethe beauty, where Christ seethe none; man seethe a desirableness, where Christ's eye seethe none; man dotes upon what Christ cares not for; man calleth the proud blessed, but the Lord's soul abhorreth them; they have not yet left their own people, and their father's house. You see many a gallant strut it in the world, and who but they are the people of fashion (as you call them) the glory, the beauty of the world, every one admires them, etc. many that in respect of their wisdom, or parts, or behaviour, and civility, are the desire of those amongst whom they live, and there is not one in ten of all these that the Lord Jesus Christ hath any desire too; they are poor, uncomely, indesirable creatures in Christ's eyes, notwithstanding all their honour, and greatness, and nobility, notwithstanding all their beauty, whether natural or artificial, borrowed from the Painter or Taylor, notwithstanding all these Christ seethe no excellency in them at all. The vain creature dotes, Christ scorns; the vain creature loves, Christ sees no loveliness in them, but looketh upon them black with the soot of hell, eyes their countenance, all blots, and their souls too, the vain creature prefers them: there's many a poor creature that lives in a cottage, that is at an higher rate in Christ's thoughts; the poor worm's soul is carried out to desire matches, an union and a communior. with them. Jesus Christ scorns them, and hath no desire either to any union, or to enjoy any communion with them: Christ saith of such vain creatures, There go poor wretches that my soul loathes, I am sick of them, ashamed of them as my creatures; And is this nothing to you? O you sons and daughters, is this nothing to you? it vexeth you to think that you live in a place where none desires you, and if you were gone none would lament you: It was an untoward character of an unworthy Emperor; & is it no trouble to you to think I live not desired, not cared for of Jesus Christ? Zeph. 2. 1. The Lord calls his people to repentance under this notion; Gather together, O nation un desired. O that it might call you to some serious thoughts, vain creatures! you are people not desired of the Lord Jesus Christ, as uncomely, and despised in his eyes, as you are beautiful, and admired in the eyes of men; nay, and more, and let me tell you in your ears, and (oh that it may make your hearts rend, and your ears tingle) if you be not desired of him here, you shall never enjoy him, nor be enjoyed of him hereafter. Haman was such a poor wretch, the King had ennobled him, every hat and knee did him homage, and took notice of the King's respects to him, at last he came to the gibbet; have a care poor creatures else, though you compass yourselves about with sparks, poor sparks of friends, honours, riches, pleasures; sparks that will extinguish as quickly as rise, yet this, and only this, you shall have at the Lords hand, you shall lie down in sorrow, everlasting sorrow; you shall lie down in hell. It is an ill place to leave you in, but the Lord pluck you as firebrands out of the burning. I pass on. 2. From what you have heard you may be instructed, which way the way to heaven lies; and 2. That it is no easy way, we are all pilgrims and strangers here, we were bred so, our fathers were so. Now the journey's end which all pretend to (though the most ride backward) the coast which all say they are bound for (which way soever their compass guides them) is Heaven, this is omnibus in Voto, though few so run that they may obtain. But hath any blind or misled traveller a mind to know the way? Is any poor soul startled this day? doth hellfire flash in any of your faces, and are you crying out, Sir, What shall we do to be saved? which way lies our way to heaven? Learn hence, that the next way to heaven is not the beaten road, but quite cross Natures-fields, and so through the long street of selfe-deniall, and up the mountain of holiness, at the top of which you shall see God; it lies over hedge and ditch, over rocks and mountains: you must leave your youth sins as you go on your right hand, your education and custom sins on your left hand, your beloved sins behind you; if your father, or mother, or husband, or wife, or brother, or sister, or child lie in your way, you must make no halis, but over their necks; if all your vain acquaintance, your drunken, swearing, wanton companions, stand of each side and because you another way, you must decline their invitation and go quite cross; you must tread upon all your glory and pomp, and greatness; you must avoid the mountain of Gold, and the rocks of Pearl; you must take heed of the pleasant brook of carnal and vain pleasures; avoid your dancing, and painting, and patching, and decking yourselves: In short, you must put yourself in an habit fit to carry a cross, This is the next way to heaven. And now I need not tell you in the second place, That straight is the way, and narrow is the gate that leads to everlasting life, and few there be that find it. By this time you will know, that if you will go to heaven, you must go like, and with, very few in this age of wantonness and dotage. By this time you will easily guess sinners are out of the way, and proud men are out of the way; those that glory in riches, and worldly greatness, are out of the way; the careless daughters of Zion, that stretch out their necks, and mince it as they go, are out of the way; the selfe-righteous men are out of the way. Ah Lord! who are in it? Heaven is a difficult journey, it is an hard way to find, it is hard to flesh and blood to do these things. It was the Martyr's speech, that the cross way was the way to heaven. The way to heaven is astrait way, no dancing way, dancers must have the elbowroome of hell-road; they that will walk in this straight way must crowd, they must not think to walk thither in state; no, they must crowd, and never be afraid of wrimpling a neat handkerchief or cuff, it is not opus pulvinaris (said one) but pulveris, you shall be sure to meet with all the opposition that nature can make, all the forces of flesh and blood, and all the forces the devil can add; who then shall be saved? even those that God hath appointed to life, those to whom the Lord shall give such an heart as I have told you, straight is the way, and few there be that find: If you will have a broader way you may, Mat. 7. 13, 14. but than you must not look for the same journey's end. The Lord give you hearts to consider it, and fear to tremble at it. 3. And from hence thirdly, you may be instructed, that it must be something more than nature that must make a poor soul beautiful, and desirably beautiful in Jesus Christ's eyes. It must neither be natural beauty will do it, nor yet natural parts; no, nor nature's glory, nor the best of nature, natural righteousness, Matth. 5. 20. It must be something more than flesh and blood, yea, something more than flesh and blood can help us with. But I pass over this. 4. From hence fourthly, you may be instructed, What an infinite love the Lord Jesus Christ hath loved his Saints with, 1 Joh. 3. 1. Behold (saith the Apostle) with what manner of love the father hath loved you with, that you should be called the sons of God. Here he says, harken O Daughter; the Daughter of a King is honourable, but the daughter of the King of Kings is much more honourable. But (if I may say it) here seems to be a degree of love beyond it, the King's wife is more honourable than the King's daughter. Behold therefore (O ye upright in heart) with what manner of love the Lord Jesus Christ hath loved you, that he should desire your beauty; not only love you, but if uncomely, poor wretches, make you beautiful, according to that, Ezech. 16. 13, 14. nay, not only so, but desire your beauty; not only like it, but desire it; O love! infinite love! when David sent his servants to let Abigail know that he desired her beauty, mark how she admires at it, 1 Sam. 25. 41. she arose and bowed herself on the earth, and said, Behold, let thine handmaid be a servant, to wash the feet of the servants of my Lord, Do you hear this news, O ye daughters of men? do you hear this news? that the King of glory, the Lord Jesus Christ, that hath no need of you, that is infinitely above you, hath sent me this day to tell you, that he desires your beauty. Rise up, O ye Saints, bow yourselves, and say, Let us be servants to wash his feet, etc. Let us be the doorkeepers of his house, his meanest servants. No Christians, you shall be his sons and daughters: Nay, harken O daughters, here's more for you, The King desires your beauty; Spell this love at leisure, and now wash your souls, follow after Jesus Christ, study it with your most serious thoughts, live to it with strictest lives. What conversation becometh the gospel? what manner of persons should you be? Fellow on, make haste and rise, and follow him, singing, crying, as you go, O the height, and depth, the incomprehensible height! the unfadomable depth of love wherewith the Lord Jesus Christ hath loved sinners, before the beginning of the world, etc. And lastly. 5. Can you learn a less result from hence than this, that Saints selfe-denying, despised Saints, are happy creatures; Terque quaterque beati, blessed again, and again. Surely you have not heard me all this while, but you are preventing me in the words of the Psalmist, Happy are the people that are in such a case; yea, blessed are the people that have the Lord for their God; we may say of them, O nimium dilectis Deo, creatures strangely beloved of their God, strangely happy in this, that the King should desire their beauty. Let the world scorn one, let them put out the finger and bark at the moon, let them mock puritanism, let the way of holiness be every where spoken against, pro hominum arbitrio, let them talk, so long as you gain; you dance before the ark, though Michal mock out at the window: You shall be more beautiful, the more vile they think you; it is for the King's sake, that hath desired your beauty and scorned theirs; for the King's sake, that hath chosen you to obtain everlasting life through Jesus Christ, but hath ordained them to wrath▪ and neglected their beauty. One would not think now, that these creatures that ravish Christ's heart, should offend worldlings eyes so much: surely Christ should have no judgement, if these were the contemptible ones of the earth, the unlovely creatures. Well▪ well, Christians, let them mock on, after the way which they call simplicity and foolery, moping; etc. worship thou the God of thy fathers; thou shalt have thy pleasures, when they shall have torments; thou shalt have thy crown and honour, when the pride of their glory shall be stained, and that shall lie in the dust. These children of vanity forget what Abraham (though something too late to do him good) advised their brother to remember, Luk. 16. 25. That in their life time they received good things, and those precious Lazarus'es', evil things, but yet a little while and you shall be comforted, and they tormented; yet a little while and you shall be honoured, and they shall be cursing the womb that bore them, and the paps that gave them suck, cursing the honour that ruin'd them, the pleasures that damned them, the worldly glory which hath made them inglorious for ever; yet a little while and instead of their sweet smells they shall have the stinks of fire and brimstone, and instead of their girdles rentings of heart for ever, instead of their well-set hair they shall have baldness; they shall spend more time in rending and tearing their hair, than ever they did in curling or powdering it. Yet a little while, and instead of their stomachers, they shall have girdings with sackcloth, & everlasting burn instead of their present beauty. But blessed shall you be, for you shall shine like the Sun in the firmament of the father, for the King hath desired your beauty. I have at last done with my first use of Instruction: I proceed now to a second, and that shall be of examination. Use. 2 Are you willing now to know, Christians, whether Jesus Christ cares for you yea or no? whether you be desirable in his eyes yea or no? heaven and hell hang upon this thing; Try whether you have forgotten your own people, and your father's house. The most men and women are afraid of the touchstone, and are willing rather to take heaven for granted, though they find hell for certain; but this is not safe with you. Try yourselves then (Christians) I will help you a little in so good a work. 1. If you have forgotten your father's house, you have (first) seen a great deal of folly and vanity in it: Man is a reasonable creature, and will never leave any thing, but he will see some cause to leave it. Did the Lord ever yet convince you throughly, not with a notional, but an heart conviction of the folly of your father's house? Did the Lord ever throughly convince you of your evil ways, the sins of your natures, the customary sins of your lives, of your education sins, and your beloved sins? Had you ever a through conviction of the vanity of your evil company, the vanity of your pleasures and carnal delights? Did your souls ever taste a real bitterness in them? if not, I fear me you have not left them. 2. Have you had another excellency discovered to your souls? Had your souls ever yet a real discovery made to you of the excellency of the ways of holiness, those ways that you once hated? Do you now see a beauty, a glory in them, so much that you can even stand, and hold up your hands and admire, that you should be blind so long? A present pleasant thing will scarce be left, but upon a discovery of, and an obtaining of something more excellent. Christians, under what notion do you look upon Christ, and his ways? Do you look upon them as excellent, the ways of strictness, as excellent, sanctifying a Sabbath, praying, the frequenting of the communion of Saints? Do you look upon them as excellent? If you do not, I fear me, you but cheat yourselves with a conceit, that you have forgot your father's house. 3. If you have parted with them I am afraid it cost you some tears, you did not part with so many friends with dry eyes; friends cannot ordinarily pats without tears, but your weeping hath not been such a weeping if it hath been true; it hath not been, because you have parted with them, but because you abode with them so long; it hath for measure been like the mourning of him that hath lost his only begotten son, Zach. 12. 10. but not upon the same account, not because you must now part with them, but because you embraced them so long. See the effects of godly sorrow, 2 Cor. 7. 11. it worketh carefulness and indignation, etc. Were your souls ever in such a true bitterness for sin, that it wrought in thee an indignation against yourselves: that you could even eat your own flesh, to think you should ever have been such a vain, wanton wretch, such a proud sinner as you have been? This is a good sign you and your father's house are parted, and that at the parting you sorrowed after a godly sort. 4. If ever you truly parted with it, both at the parting, and since too, you have found something to do with your own spirit, some struggle and combatings with yourself. Before you parted you were at a dispute with your souls; shall I leave this or that corruption, or shall I not? and since you have been at some debates with your spirit, shall I go home again? shall I return to such a vomit? to such a wallowing in the mire? even Paul himself found the law in his members warring against the law of his mind, and bringing him into captivity to the law of sin, Rom. 7. 23. the flesh lusting against the spirit, and the spirit against the flesh, and these contrary one to another, Gal. 5. 17. I dare almost say, that that soul never conquered sin, that is not yet in combat with it; never truly overcame it, that is not still in combat; never yet forgot its father's house, that hath not some strong inclinations, sometimes to be going to its old home again, and sometimes finds not that it hath something to do to keep his heart from (a second time) embracing what it hath been once ashamed of. 5. Do you make Christ all your delight, and your sole delight? is he to you solus desideria, & totus desideria? Are your hearts taken more with Christ than with all the world besides, and so taken with your husband, that nothing of him, nor from him, displeaseth you? can you be content with Christ alone, and say with David to the Lord, Thou art my portion? could you quest all things else for him? and is there nothing of him but seems lovely to you? do his strictest laws seem excellent to you? Is he excellent to you in the intent of his Kingly office, as well as in the comfort of his Priestly office? doth his very yoke seem easy, and his burden seem light to you? 6. Do you abide with Christ, as the wife abides with the husband, and the branch abides in the vine? every true branch abides in him, Joh. 15. 4. is your dwelling with him? or are you only religious by fits? the hypocrite may be so religions, but the Saint makes the Lord his dwelling place. Which is that which you count your home? the best of God's Saints may have some inclinations to vanity, and be sometimes trading with the world; Ah! but Christ is his home, Christ is his dwelling place; he thinks himself in a strange place, when he is not with Christ in duties of holy communion. Christian, which is thy element? Is your soul in its element, when it is conversing with things below Christ? that's an ill sign, by these things you may take a scantling of your own haarts. The Lord help you in applying these things to your souls. I proceed to a 3d use. 3. Here's comfort to the Saints, joy to the upright in heart, especially 1. Against all the uncomeliness and indesireablenesse the Saint apprehends in himself. There's none so comely as the Saint in Christ's eyes, nor any so uncomely and ugly in their own eyes; Paul cries out, O wretched man that I am, Rom. 7. 24. and again, I am as one borne out of due time, the least of the Apostles, not worthy to be called an Apostle, 1 Cor. 15. 8, 9 It is an usual account the Saints give of themselves, ah wretched creatures, poor indesireable wretches, hardhearted sinners, vile persons, etc. Be of good cheer Christian, The King hath desired thy beauty; thou art black in thine own eyes, but comely in Christ's eyes: Black in respect of thy merit, but comely in respect of imputation; comely through the comeliness that he hath put upon you. Secondly, 2. Here's comfort against all the dirt the world casts upon you, all the uncomeliness they conceit in you; who so despicable creatures in the eyes of the world, as those men and women whom the Lord delights to honour? these are the despised ones; upon the backs of these it is that the Plowers blow, and make long furrows; they are the upright in heart, that they privily bend their bow to shoot at, against these are the puttings out of the fingers, and the liftings up of the hands; upon these are laid all the scoffs of the ungodly, and through their weakness the barkings of these dogs sometimes trouble them. But Christians, hath not the King desired your beauty? the beauty that these wretches are so blind they cannot see. Hath not the King desired it? Is it in Christ's eyes, and despised in their eyes? which is the best judge, think you? is it not enough for you, that you please your husband? 3. Here's comfort for you, not only against all their scoffs, but against all their low esteem of you. David saith, I am small, and of no reputation. Christ was accounted the least in the kingdom of Heaven; he was the stone which the bvilders refused. A man of no fashion in the world, who cared for him? did any of the Pharisees believe on him? The wife, you know, takes her honour from her husband, and usually, if he be accounted one of no fashion, she is not valued at a very high rate; Saints, though they be indeed the world's pillars, yet in the vulgar estimate they are the world's burdens; and where ever they live, they usually live at a low rate in worldlings desires, if any (of note before) turn puritan, he loseth his rate in the world's thoughts presently, the Gentleman loseth his honour, the Lady her repute; but it is because their prisers have lost their wit, and their eyes, and it need not much trouble a Saint, for Christ desires their beauty still: They have put themselves out of the world's reckoning, and heightend themselves in Christ's esteem. Despise on (sooles) the King hath desired these soul's beauty, Ah! but will a poor misdoubting Christian say, I am afraid they have a true object of laughter in me. I am afraid I have not that beauty, but am a painted sepulchre; were I but convinced, that I had indeed truly forgot my father's house, and that the Lord Christ had indeed desired my beauty, I could nail their scoffs to my heels, and mourn over their gallant follies: But I fear. 1 Obj. Alas! I am going home to my father's house ever and anon, I am ready to yield to temptations, ready to fall into sin; yea, and the Lord pardon me, I fall seven times a day. If I had forgot my father's house, should I have such inclinations to go home? would my heart draw so hard for vanity, as it doth sometimes? should I sinne so often, etc. I answ. 1. Which way stands your affection? your heart you say bends that way, but which way stands your affection? do you take pleasure in such inclinations? have you a good mind to sin, if you durst? to return to your old vanities, if you durst? only you durst not, that's an ill sign. But upon such inclinations, doth there presently arise a loathing in your souls? do you say, Get thee behind me Satan, that's a good sign, that though you be invited by a temptation of vain company, or the Devil, etc. yet you have truly forgotten your father's house. 2. You go home sometimes you say, it may be you fall into some of your former vain courses, and are with some of your vain companions. But I pray, What do you when you are in your father's house? are you pleased with your vanities, or with the vanities of your friends? or do you spend your time in chiding? It may be your heart sometimes declines to some vanity, or you are sometimes in converse with vain persons. Are you one with vanity, one with sinners? or do your spirits rise against yourselves, and against the vanities of those with whom you are? What indignation is wrought? if any, you may have forgot your father's house, for all this going home. 3. You go home sometimes you say. But I pray, How long do you stay there? Is sin your trade? Do you live in known sins? this indeed will argue your profession but hypocrisy. But (on the contrary) though you fall through weakness, yet do you rise through grace; though you sin sometimes, yet is sin as David's concupiscence, called a stranger in the Parable. Thus the best Saints have sinned, yea, and may sinne; not of wilfulness, but of weakness; not trading in sin, nor lying in it, but falling into it, and rising by repentance. 2. Obj. Ah! but will another Christian say, I cannot deny myself in the company of my father's house, wretch that I am. I got acquaintance when I was young with vain persons, or I am related to such, and I dare not say, but I love their company, and oft times leave better for them; neither can I deny myself in my relations. My heart is excessively let out after them. 1. Thou sayest thou art oft times yet a companion of vain persons, but consider (Christian) are they thy invited guests, or accidental merely? are they intruders, or are they the welcome crmpanions of thy life? are they thy picked company or no, thy intimates, or merely companions in respect of thy trade, and converse with the world? If thou delightest not in them, they indeed are sometimes thy companions, but thou art not theirs. 2. Art thou a companion with them in sin, or only in civil actions, or for discourse, etc. sometimes? if the first indeed it is a sign thou hast not left thy father's house; but if the latter only, it is no such sign, thou keepest thy course, they come to thee, and it may be disturb thee, but thou dost not go to them. 3. Thou sayest thou lovest them. But it would be considered, Whether thy love be merely natural or more? It may be thou lovest them because they are witty people, or of ingenuous dispositions. Thus Christ loved the young man, Matth. 19 and thus thou mayest love them. It is an ill sign, if thou lovest them, because they will drink, or swear, or be vain and wanton in their discourse or carriages. 4. Thou sayest thou lovest thy relations, and thou canst not deny thyself in them, thy heart is so glued to them, etc. and God forbidden but thou shouldst love them, 1. with a natural affection, it's a sign of a wretch, Rom. 1. 31. to be without natural affection, and 2. with a providential love and care; he that provides not for his family (saith the Apostle) is worse than an infidel. But 1. Suppose Christ should call thee to suffer for him, and thou hadst a good mind to it, and they should plead hard for thee to spare thyself; wouldst thou with Hierom shake off thy father, and mother, and children, and run to Christ? this would be a sign thou hadst forgot them, Though thou lovest them. 2. Notwithstanding that thou lovest them, wouldst thou favour them in any sin against God, and only lukewarmely reprove them, like old Elie? It is not well done of you, O my sons, because thou lovest them: wilt thou rather let them dishonour God, damn their own souls, do any thing, rather than reprove, or smite them? this love indeed is a real hatred, and will argue little love to God in thy soul. But on the contrary, though thou lovest them with the tenderest love, & wilt provide for them with the most providential care; yet is thy love so truly tempered, that it shall not in the least hinder thee from doing thy duty to Christ; no, nor yet from doing thy duty to them; from reproving sharply, admonishing severely? is thy love such, that it shall not blind thy eyes, so as thou wilt wink at the least neglect of duty in them, not at the least sin in them? Love them then as well as thou canst, it shall be no sad evidence against thy soul, otherwise (Parents look to it) your children will curse you another day for your love to them: you have heard of killing with kindness; let the kind of death be never so sweet, yet the death will be bitter. Take heed not of killing the bodies (alas, that were nothing) but of damning your children's souls, and your own too, with miscalled kindness. 3 Obj. But will another Christian say, I have not forgot my honour and glory, I am not low enough, I fear, to get in at heaven's gate. I answer first. 1. This is like the melancholy conceit of her, that a Divine of our own speaks of; of a woman that conceited, she was so fat, she could not get to heaven; it is the lowness of mind that God looks at, Lords and Ladies, if their hearts be not as high as their titles, may sit in heaven as well as meaner persons. I do not say, they shall have chairs of state set for them, but they may have a room there; it may be one or two may sit above them (if there be degrees in glory) that gave them place here: but as Master Rutherford says, the least place in Heaven is Heaven, though it be behind the door. But secondly, 2. Is not thy outward Pomp and glory that which thou affectest, and delightest in it, and huntest after? Does not thy title tickle thy ear, nor swell thy heart, if not, it can do thee no hurt? all the fear of those swelling things is, lest they should breed tympanies in the soul. 3. Do you look upon the title of the servant of Jesus Christ, the title of Christian, as the fare more honourable title? Are you of Theodosius his temper, which would you rather choose, to be called my Lord, or Madam, or to be called the servant of Christ; which do you prefer? if the latter, it is a sign you have forgot the former, though you retain it. 4. Is your outward greatness and pomp no snare to your soul in the ways of God? Great persons are too ready to think they are above prayers, above hearing, above mean Saints; should such one's as they pray in their families; no, let their boy do it? should they pray in secret, and run up and down to lectures? O no (forsooth) it is a dishononour to them (Heaven was made, I confess, for the most part, for people of lesser quality, 1 Cor. 1. 26, 27. James 2. 5.) should such as they go to private meetings? no, better go to a tavern, there they shall only foul their souls, but keep their clothes clean. But now, hath the Lord given thee another spirit? it is true, thou art great, but thy greatness is no such snare to thy soul; thou canst pray for all thy greatness, and hear sermons, and kneel in a duty for all thy silk stockings, and entertain communion with the meanest Saint; yea, and for a need prefer a leather doublet in honour before thyself. Though thou be'st great it seems thou hast forgot it. 4 Obj. Ah, but will a Christian say, I am so addicted to mirth, and pleasure; I must have my vagary, and tickle my sense sometimes, etc. 1 Answ. Christian, dost thou love thy pleasures more than thy God, that indeed were something? art thou more pleased with hearing a song, than hearing a sermon? this sounds high. But love God best, and for aught I know, thy eye (for thy recreation) may be delighted in seeing, and thy care with hearing too. 2 Answ. Wilt thou balk an opportunity of communion with Christ, or with his Saints, for a vain pleasure? Wilt thou be a loser in thy heart, to gain a little pleasure for thine eye, or ear, or any sense? wilt thou miss a family duty, an opportunity of hearing God's word privately or publicly, thy time of secret duty, a time of communion with the Saints to wait upon thy pleasure? In such a case I would have thee suspect thy heart, otherwise thou mayest recreate thyself with them, and yet have forgotten them. 3 Answ. Suppose thy pleasures have been such, and are such, as are in themselves sinful, as wantonness, drunkenness, etc. Dost thou love them so, that thou wilt have them whether God will or no? thou wilt break with God to enjoy thy lust; this is an ill, and a very ill sign. But possibly thy pleasures are such as God allows thee (temperately used) if such, thou mayest so use them, and yet the King desire thy beauty. I have finished this branch of application, I have but one word more to add: It shall be of Use. 4 Exhortation. Let me now persuade with you Christians; And (oh that the Lord would help me to persuade) 1. with you, who have not at all yet forgot your father's house, and so consequently, your beauty is not at all desirable to Christ. 2. With you that have begun to do well; I have a word to both sorts, 1 Br. Is there, alas, is there any poor soul before me this day, whose heart smites him, and tells him, that his soul is not at all yet desirable in the eyes of Jesus Christ? is there any poor creature so sadly miserable? possibly the world dotes on you for beauty, wit, parts, behaviour, etc. but in the mean time, do your souls▪ tell you in plain English, that you are despised in Christ's eyes. As though God did beseech you by me, I pray you in Christ's stead be reconciled to God. Ah poor soul, wouldst thou be desired of Jesus Christ? Harken then O daughter and consider, and incline your ear, forget thy own people, and thy father's house. I know I am pleading with you for an hard thing, especially for you that have all the world at will: But I beseech you by the love you bear to your precious souls, which shall last for ever; do it, ah do it. I had need now have the Rhetoric of an Angel, yea, if I had; yet God must persuade Japhet to come and dwell in the tents of Shem. Let me offer but a few considerations, and venture at a persuading of you, and leave the issue with God. 1. Consider, How will you live when your father's house fails you? for the present it is a full house, and you live, as we say, as well as a carnal heart would wish; you have pleasures, and honours, and riches, even what you would ask: the colour is in your cheeks, and the marrow in your bones. But will this last always? doth not the fashion of this world pass away? and will not the fashion of your bodies pass away? what will you do in that day of your visitation? These things may last a while, till God comes to keep a Court in your Conscience, or he summons you to a particular judgement, or lays you upon your back in a bed of affliction, or comes to his last judgement: But in any of these days (poor creature) what will't thou do? when thy perfumed body shall come to stink in the nostrils of men, thy soul shall be more loathed of God; a future livelihood would be thought of, This will persuade a virgin to marry sometimes. But besides. 2. Christian, Dost thou know the joys of a married life to Christ? dost thou put no difference betwixt being a bondslave to hell, and one free in Jesus Christ; betwixt the enjoying the communion of the children of the Devil, and enjoying the communion of Saints? no difference betwixt enjoying the communion of devils, in everlasting torments, and the communion of God, Angels, and Saints, in the highest Heavens, where eye hath not seen, nor hath ear heard, nor can it enter into the heart of man, to conceive what things God hath prepared for them that love him? now (if thy conscience be not seared) thou hast ever and anon some flashes of hell in thy face. The merriest sinner of you all, I believe is not always free. Is there no difference betwixt that condition, think you, and a peace of conscience, and joy in the Holy Ghost? Now, you never lie down in your beds, but (if you dare look back, and consider how you have spent the day) your soul is stricken with terror, and there is a dart almost struck through your liver, and you dare not let your souls feed upon the thoughts, but are glad to shusfle it over, for fear you run mad; but if your souls would but forget these vanities, ah, how sweetly would you sleep; and when you had spent a day in duties of hearing or praying, how sweetly would your souls look back upon it. Now if you were not rocked into a sleep of damnation, you would scarce lie down to sleep, but you would fear lest you should wake in the morning with hell flames about your ears; nor walk in the day, but (like the selfe-accused murderer) your eye would be over your shoulder, for fear the devil should be laying hold of you: than you would lie down in peace, and rise up in peace, and nothing would make you afraid. Is this world nothing Christian? ah, that the Lord would persuade you of this. Besides, 3. Consider (Christian) there is nothing in your father's house but you shall find in Christ, by a way of eminency. Must you forsake your sins, you shall be filled with the graces of the spirit of God? Must you forsake a little idle vain company, you shall have the communion of Saints, yea, a fellowship with the father, and the son the Lord Jesus Christ? 1 Joh. 1. 3. Must you forget your pomp and glory, etc. you shall be called the sons and daughters of God, heirs, coheires with Christ? Rom. 8. Must you forget worldly riches, you shall have the riches of grace? Must you forget a few vain pleasures, you shall have a fullness of pleasures, at Christ's right hand, and that for ever more? Psal. 16. 11. Must you forget your own righteousness, you shall be clothed with the righteousness of Josus Christ? what's lost by the exchange Christian? 4. Consider again, Christ forgot his father's house for you, and yet it was worth many of yours; he forgot the glory, the company, the pleasures of his father's house for you; he was content, for you, to be a companion of fishermen yea, of sinners, yea, of thiefs, when he died upon the cross for you: this he did freely, he made himself of no reputation, he nothinged himself for you: Hark what the Apostle says, 2 Cor. 8. 9 you know the grace of our Lord Jesus Christ, who though he was rich, yet for your sake be became poor; that you through his poverty might be made rich. Let that melting love win you. Besides, 5. It is the way to be beautiful: what abundance of pains poor vain wretches take to be beautiful? surely this must move. Beauty is a desirable thing, the vain creatures of the earth would never else set nature with the heels upward, do any thing to obtain it; we should never else have so much precious time lost, and so many precious souls undone with paintings, and trim, patchings, and perfumings, and a thousand such apish tricks: but beauty is the idol of the world, to which the very soul shall be offered up in sacrifice, and when all this is done the soul is amiss, and the way to adorn that, is to undress all again. Hark, you that desire beauty, here's the way of beauty which you have not known; it is to deny yourselves in all these things, and whatsoever else is contrary to the law of Christ, or short of him; yea, and this, 6. Shall make you desirably beauteous, that Christ shall desire you, and the Saints shall desire you; this is the way to ravish his heart. But no more by way of motive, God must do all I know when I have spoke my utmost. I might tell you who it is will desire your beauty; It is the King of heaven, of glory, and peace; the King shall desire your beauty. If this, all this will not do, the Lord open your eyes, and then I am sure it will. But this is an hard work, and young ones especially had need of a great deal of help to it, and truly nature affords none, all is laid up in Christ only; In order to the getting of it from Christ, let me advise you; Dir. 1 First, With a serious eye to look upon your father's house, and see what there is in it desirable, that should so bewitch one that hath not outlawed his or her reason to it. Look seriously upon your sins, will you not see a filthiness in them? Look upon your vain company, be they what they will, will you not discern some sordidness or baseness in their actions? upon your honours and greatness, will they not appear bubbles? upon your pleasures, will they not appear shadows? You look upon these things as pictures, sideways, or at a distance; that makes you admire them, and run after them: come nearer to them, will they not look daubed with some uncomeliness or other? Will not the colours that looked so sweetly afar off, stink if you bring them near your nose? Let that be the first piece of advice. Dir. 2 While you enjoy these things, take heed of letting out your heart to them; rejoice as if you rejoiced not, and use the world as if you used it not; be not too much intent upon your father's house, converse not too much with any thing there; things of the world have a glutinous quality, the heart will cleave to them, if you let it lie very long amongst them; and if it once cleaves, there will be no ways, but either your heart must be sound rend upon the severing, or hellfire must part them. Dir. 3 Thirdly, Ah, Learn to live from your father's house betimes, take the wise man's counsel, it was after a large survey and discourse of every room, and the vanity of every room in our father's house, Eccl. 12. 1. Remember thy Creator in the days of thy youth; if rottenness enter into the bones, it will hardly ever ●ut. You that are young, for the Lords sake think of this: Ah, come off your youthful vanities before they can plead custom with your souls, live from home betimes, believe it, there will be more weeping else when you come to part. Dir. 4 Lastly, Cry, cry mightily unto God, that he would take off your heart: Believe it, it must be his work, you will be wearied else in the multitude of your own endeavours; if the Lord draw off the heart, it will be drawn indeed. Be much in public prayer, but especially be much in secret prayer. I must conclude. 2. Br. Lastly, you that have been taught of the Lord to forget your father's house, that so the King might desire your beauty, Let me plead with you still to forget it more. Selfe-deniall is a long and hard lesson, a Christian must be learning it from his cradle to his grave, and every time he studies it he shall find something to be done that is yet behind, and all that he hath done to be done better: you have learned in part how to do it, I need not direct you, you need no other directions then▪ 1. To study every day more and more the vanity of the creature. Read over the book of Ecclesiastes well, it is enough to teach you that lesson. 2. Converse little with your father's house, have as little to do with the world, the pleasures, or profits, or riches, or company, or manners of it as you can, the lesser the better. 3. Be more acquainted with Jesus Christ, get nearer to him, be more in communion with him, get more tastes of Heaven, Earthw ill relish the worse for it. I might press upon you the same motives I urged before, and I should do it with advantages; you know what this King is, how much to be desired, how much to be odored; you know what a difference there is betwixt the world's comeliness, and the comeliness which he putteth upon his Saints. Let me only urge one word, or rather name it: Some read the words, quia concupivit, Because the King hath desired thy beauty, here's an argument, an engaging argument to a Saint. The Lord hath effectually made it known in your souls, that he desires your beauty more than ten thousands of others. He hath whispered, not only in your ears, but in your heart, his desire to you. Ah, now Christians be you humble, selfdenying ones, because the King hath desired your beauty. Let the love of Christ constrain you, to order your hearts and conversations as becometh the Gospel of the Lord Jesus Christ: According to the laws of this King that hath so passionately desired, and so effecaciously declared his desire to your beauty. I must have done: The Lord add his blessing. FINIS. THE RIGHT WAY TO TRUE PEACE: OR, A discovery of a Gospell-Mystery, how the spirit that is troubled may find Peace in Christ; and how, A Christian may know whither the Peace which his spirit hath in trouble, or with which it comes out of any trouble, be Christ's Peace. Discovered in a Sermon, Joh. 16. 33. By John Collings, M. A. & Preacher of God's word in Norwich. Joh. 14. 1. Let not your hearts be troubled, you believe in God, believe also in me. London, Printed for R. Tomlins. 1649 To the Right Honourable, the Lady Katherine Courteen, Grace, Mercy, and true Peace. Madam, WHen this Sermon was first preached, your Honour was pleased to entitle yourself to it, conceiving it (which indeed was composed for myself) to have been prepared and suited to the temper of your Ladyship's spirit, at that time. So fare my Master onoured me that day, as to do him a double work with the same hand. Truly (Madam) it was a salve provided for my own use, and not intended further, than for my friends, in that assembly where first I published it; and accordingly was laid up in my closet, till I brought it forth privately, for the use of some other noble friends, who were better able than myself to judge of the efficacy of it; having received from some of them a probatum est, and God having made it acceptable, and in their estimation more useful, than my own low opinion of the workman's pains in it conceived it. They were pleased to desire the recent, which (to spare my own pains in transcribing it) was the only cause of my least thoughts of the publication of it. Truly (Madam) in these unhappy times, wherein the Press is become such a prostitute, I think I may easily be excused of my ambition, to have this or any other worthless notes of mine come under it. To abate the noise of many things in Print, (which, believe it, sounds not at all sweet in my ears) I have desired it should be added to some former Sermons which before were in the Printers hands, in which also I satisfied but his desires, in denying myself in my own: But to those worthless precedent pieces, it comes in a fit place. The first of the Sermons tells us what is the state of the Elect by nature. The second, what is their estate in Christ, and describes their way of Restauration. The third, points out their duty, as redeemed ones, to lean upon their beloved. The fourth, minds them of the Saints great duty of self-denial. Now in regard that the soul reconciled to God, may be sometimes saying, where is my God become? and as there is none lives and sins not, so none shall live, but at one time or other shall meet with trouble; I have added this to the other, in which I have endeavoured to discover to a Christian, how he may recover his quiet, and in the midst of those troubles, which in the world he shall be sure to meet with, find that peace which passeth all understanding. The first of these Sermons shows us our original want of peace, being not reconciled to God. The second describes our Peacemaker, and his several acts, both of purchase and application; by which he both made peace for his elect in general, and applies it to each of them in particular. The third discovers the instrument, and directs the soul, in the particular use of Faith, which is the instrument to convey this peace to the soul upon all occasions. The fourth will teach the soul, how to keep its peace. And this, in case the soul hath lost its peace, and the spirit of the Christian be over whelmed with trouble, will in some measure direct him how to find his peace, and how to come out of trouble by the hand of Christ. (Madam) this is a great Gospel's mystery; It is a subject that deserved a more learned pen, and one more experienced in the ways of God, to have discussed and resolved it, than that poor worthless creature who hath undertaken it. That in the world the Saints must look for trouble, your Honour knows (I believe) by as sad experiences as most of those that tread the ways of God. That in the midst of these troubles, in Christ the soul of the Christian may have peace, This Text and Sermon (Madam) I trust will sufficiently make good both by general proof, and particular demonstrations. In troubles to have peace, is no characteristical note of a Saint; To come out of troubles, and reduce the spirit to a quiet composure, is a work may be done, by those that have not tasted how good the Lord is: But in the midst of oppressing troubles to draw peace from Jesas Christ, and to come out of worldly troubles with a Gospell-peace, to have a soul calmed upon Gospell-principles, Hic labour, hoc opus est, This is a work worthy of a Saints endeavour, and a wages worthy of his pains. Disturbed spirits may quiet of course; nature may be out of breath with sighing, and the fountain of tears dried up; the spirit of a man, merely as a man, of an heroic, high-born, gallant temper, may bear his infirmity, and he may break through an host of troubles, merely by the strength of his own spirit, or the force of his own reason: But to come out of trouble this way, shall bring no comfort to the soul. This is but breaking prison, without a fair dismission, or paying the Jailor's fees; Troubles will overtake such souls, with an hue and cry, and fetter them in a worse manner; and God will again arrest them upon quare clausum fregit, an heavier action than before. But by this shall a Christian know, if the wound of the spirit be healed, it is with the balm of Gilead; if he hath come out of trouble fairly, he hath come out upon Gospell-considerations. The peace in trouble, that is not found in Christ, is not worth the taking up; and from it a Christian shall extract no comfortable evidence of peace to his own soul, but in his peace he shall have great bitterness. I have often thought that a watching Christian might be justly troubled, to consider sometimes, how he comes off a trouble; for it is usual with us, either to let nature tire out itself, and when our Passions are ridden off their legs, than they lie down. or else, to conclude it upon moral principles. Thus if our spirits be sick, as if there were no God in Israel, we for the most part send to Belzebub, the God of Ekron, and forsake the cistern of living waters, to dig up to ourselves ciflernes that will hold no water, or if any, none long. O that those, that profess to live above nature, and carnal reason, would also act above them. If our bodies be sick, nature prompts us to a Physician, and our reason forbids us to use an Empiric. O that God's children would learn this reason, in the midst of all trouble to run to the balm of Gilead, to the Physician there, for all other Physicians are of no value; and will profess much, but do little, to the settling of a disturbed spirit. (Madam) I have presumed, out of all those noble friends which God hath made me happy in, to pick out your Ladyship, to present this worthless piece of my labours to: partly, because I know it holds out to your Ladyship a great piece of your Honours gracious practice; and partly, because it hath seemed good to our wise God, to nothingness of the creature. I am afraid the City will run out at the Gates, I shall therefore add no more, but humbly offering it to your Ladyship, shall take my leave and rest, Your Honours most humble servant in the Lord Jesus. John Collings. Chaplyfield-house, Septemb. 3. 1649. THE RIGHT WAY to true Peace, etc. JOHN, 16. 33. These things have I spoken, that in me you might have peace. In the world you shall have trouble: but be of good cheer, I have overcome the world. THis (with the two former Chapters) contains Christ's last Sermon to his Disciples; having foretell them of his death and passion, Ch. 13. they were troubled; upon that occasion he preacheth this Sermon, which in whole is a consolation. They were troubled, and who could be less, to part with such a friend? They lived under the protection of his wings. He gins his Sermon with, Let not your hearts be troubled, you believe in God, believe also in me. The whole Sermon, is partly an Exhortation, partly a consolation; he exhorts them chiefly to continuance in the faith, and to brotherly love; he comforts them, partly against his death, partly against their own death, and partly against that opposition which he knew would usher in their death, and be intermediate betwixt his departure from them, and their following after. This is the sum of his whole Sermon. In this Chapter Christ chiefly doth four things. 1. He foretelleth them what they should meet with from the Jews, viz. That they should be put out of the Synagogue, that they should kill them, and think they did God good service; and as he foretells, so he comforts them against this ill measure, from the 1 verse, to the 15 verse, 2. He foretells his own death, and comforts them, in respect of his departure from them, from the 5 v. to the 20 v. 3. He foretells their flight and desertion of him, yet before his death, and comforts himself (as to that by the consideration of his father's presence with him, which made him not to be alone, though in respect of creatures he should be alone, v. 32. 4. He concludes the Sermon in this verse which I have read to you, in which you may consider these three things. 1. A Disease; In the world you shall have trouble; where note the subject of it you. 2. The disease itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trouble, Tribulation. 3. The climate where it rageth, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world. 4. The fate of it, it is inevitable to those that live in that lower region; you shall have trouble. But as here's the disease, so here's, 2. A Remedy too. The Antidote stands near the Poison; there you may consider, 1. What it is, Peace. 2. Where it is to be found, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Christ, in me you shall have peace. 3. Quibus? for whom? it is you (saith Christ.) 4. The care Christ hath taken in providing it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These things have I spoken, etc. And for fear of fainting, during the Physic, here is also, 3. A Cordial to refresh, and uphold the spirits, during the fit; and there you may consider, 1. The Physician administering it, Christ. 2 The way of administration of it, by words, and words of command; Be of good cheer. 3. The chief ingredient in the cordial; I have overcome the world: Christ's victory over the world, that was it. Let me add a few words now, for the explication of the words before I come to the Doctrine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These things have I spoken to you; seeing your hearts dejected, and cast down, because I told you I must go away, I have taken pains now to preach this Sermon to you, wherein I have hinted to you many comfortable notes: I have now done; And the end that I have aimed at in all, is your peace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that you might have a quietment, and rest of spirit in me, in the midst of all those troubles, and causes of disquietment, you will meet with in the world; for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the world, while you have any thing to do with it, any converse in it, yea, any being in it. (You) who are my disciples, whom I have called out of the world; you who are not of the world (you shall have trouble) trouble of all sorts, inward, outward, corporal, spiritual (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) But be of good cheer; Gather up your spirits; Take heart to you; nay more, be confident; Be bold, and courageous (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I have overcome the world, all the opposition of it. I have taken out the sting of every cress, the venom out of every arrow (I have overcome the world) and what I have done is for you, that's implied. If there be any thing else needful for the explication of the words, you shall have it in the explication of the Doctrine. In the words lie these Doctrines plain. 1. In the world Christ's Disciples must look for trouble. 2. In their trouble they may have peace. 3. Christ hath taken care for their peace in the midst of trouble. 4. Though the Disciples of Christ meet with trouble in the world; yet they ought to be of good cheer. 5. Christ's overcoming of the world is a sufficient ground of good cheer, for the Saints, in the midst of their earthly troubles. I cannot run through all these at large, I shall sum up the most of them in one proposition of Doctrine, and handle that more fully. It is this, Doct. That though in the world the true Disciples of Christ must look for troubles, yet Jesus Christ hath taken such order, that in the midst of their troubles, in him they may have peace. In the discoursing of this, for the more full orderly handling of it, I shall do these things. 1. I shall show you what is meant by THE WORLD, what that phrase implies. 2. I shall show you, what is meant by troubles, and what troubles the true disciples of Christ must look for in the world. 3. I shall show you the grounds, and from what causes, Saints troubles in the world arise. 4. I shall show you, what peace is, and what kind of peace this is, that in the Saints troubles, they may have in Christ; how it is in Christ, and how the Saint may draw it out of Christ for himself. 5. I shall show you, what order, what pains, Christ hath taken, for the Saints peace, in the midst of earthly troubles. 6. Lastly, I shall apply the Doctrine. Of all these I shall speak briefly. 1. What is meant by the world? what doth our Saviour mean, by that phrase, In the world? Shortly, the world, I conceive, is usually made use of in Scripture, and to be taken in Scripture-phrase, in one of these three senses. First, Sometimes, for the men of the world, and that either largely, for all of all sorts, without any respect, as Joh. 18. 20. I have spoken openly to the world, to hearers of all sorts; so the Apostle saith, Rom: 5. 12. By one man sin entered into the world, and death by sin; all were sinners, and all must die. Or more Restrictively for some particular sort or company of people in the world, and so it is used diversely. 1. Sometimes, for many of all sorts, as Joh. 12. 19 The world is gone after him, that is, many of all sorts are gone after him. 2. Sometimes, for the unregenerate only, in opposition to those that are borne again, not of flesh and blood, but of the spirit, called, and sanctified, so Joh. 15. 18, 19 If the world hate you, you know that it hated me before it hated you, etc. It is put there in opposition to those that were chosen out of the world, v. 19 so Joh. 16. 8. Christ saith, that the spirit should reprove the world of sin. 3. Sometimes it is taken, for the Reprobates only, not at large, for those that were uncalled, but yet might be called; but for those, that neither were already, nor yet ever should be called; so Joh. 14. 17. it is said, that the world cannot receive the spirit of truth, not, they had not yet received it, but they could not receive it. 4. Lastly, It is sometimes taken for the Elect, which live in the world, though they be the least considerable part of it, and the least flock in it; so it is taken, 2 Cor. 5. 19 God was in Christ reconciling the world to himself, not imputing their sins. Surely, the Arminians and Universalists themselves must grant, that their bold assertion▪ that the world, in Scripture, is not where taken for the world of the Elect, must fail, and be dashed in pieces upon that portion of Scripture, unless they will hold universal Justification, and Salvation too, as well as universal Redemption. That's the first sense, (World) is used in Scripture, For the men of the world. Secondly, sometimes it is used, for the things of the world, and that either 1. For the whole fabric of the creation, Heaven, and Earth, and Sea, &c, So it is taken, Joh. 1. 10. The world was made by him, the Apostle expounds that place, Col. 1. 16. By him were all things created that are in Heaven and Earth, visible and invisible, etc. or 2. Sometimes it is taken, for the earth only, so saith Christ, Joh. 16. 28. I leave the world, that is, the earthly part of the world; for it follows, I go to the father. 3. Sometimes it is taken, for the vanities of this world, whether the lust of the eyes, or the lusts of the flesh, or the pride of life (according to Saint John's distribution of them) 1 Joh. 2. 16. whether tickle of pleasure, or pomp, and honour, and greatness. In this sense S. Paul useth it, Gal. 6. 14. when he tells us, that the world is crucified to him, and he unto the world. 4. Sometimes, for the profit, and traffic of it, so you shall find it, 1 Cor. 7. 31. using the world as if you used it not; it is expounded before, where the Apostle advised, that those that bought, should be as though they possessed not, v. 30. This is a second sense. Thirdly, sometimes it is used, for our state, and present condition of life, which is in the world, so 1 Cor. 7. 3. The Apostle tells us, that she that is married careth for the things of this world, that is of this life; she takes care how to live, and maintain her family, etc. You may in the Text and Doctrine, take it in all three senses: The Saints 1. While they have to do with the men of the world, in trade, and conversings, while they have any thing to do with them; or Secondly, 2. While they have any thing to do with the things of this world, the pleasures or profits, the businesses or trade of it; with any thing of it. 3. Or finally, While they are in this present life, while they have a being on this side of Heaven, and live in a state of life on this side of glory, be it what it will, yet if it be in this world, if there way be here they shall meet with rubs; In the world they shall have trouble: But what troubles? That's the next thing to be enquired into. What are those troubles which Saints must look to meet with in the world? The word translated Troubles, is 1. What troubles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it will help us to understand what troubles the Saints shall meet with, et in specie, et in gradu, both in the kind and in the degree. For the Kind first, The word doth generally signify all kinds of troubles, be they upon our souls or bodies, in respect of our estays or relations, Acts 14. 22. We must through much tribulation enter into the Kingdom of God; the word there used is the same, and it were easy to prove by an induction of particular instances, that the word comprehends all troubles of all sorts. 1. It is taken for bodily sorrow, and pangs, like the pangs of a woman in travail, Joh. 16. 21. 2. For outward crosses and afflictions that men meet with from others, and relate to their outward estate, and take away their prosperity and happiness, Acts 7. 10, 11. 3. For spirit-troubles and burdens, in that sense the Apostle useth the word, 2 Cor. 2. 4. where he tells them, that he wrote to them in much affliction, and anguish of heart, etc. So then for the kind of them, it is plain, that they must meet with all sorts of troubles, afflictions in their body, crosses in their estates, relations, in all their outward enjoyments and contentments, Adversity on all hands, yea, and they shall meet with anguish of heart too, spirit-burthens, and troubles, and vexations. Now if you inquire into the degree of them. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will help you to 2. What degree. find out that too: Critics tells us it comes either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to tear and oppress, and wear out; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to break. Saints must look for troubles on all hands, both without and within, from friends and foes, in bodies, and souls, and estates; and they shall not be light ones neither, but such as shall even weigh down their spirit, and wear out their strength, and break their heart in pieces, breaking-troubles, and heartrending, and oppressing-troubles; such degrees of heaviness as shall make the heart to stoop, as the wise man speaks; such as shall make their heart's groan, and their backs break again; such troubles, such afflictions are meant, so much the word imports. But may some say, whence shall this trouble, this affliction arise to the Saints? shall it come out of the dust? from what root of causes shall these branches of bitter fruit spring forth? That is the third thing which I propounded, 3. What are the causes of the Saints trouble, and shall now speak to. I conceive, first and last they may spring from a threefold cause; from God, from themselves, and from the world. 1. First of all the cause may lie in God; and it doth so originally and primarily, God may be the cause of it. 1. In respect of his just ordination. God hath determined, that all that will live godly in Christ Jesus shall suffer persecution. 1 Tim. 3. 3. The Apostle saith we are appointed thereto, 1 Thes. 3. 3. The Apostle lays our suffering here upon the will of God, 1 Pet. 3. 17. It is better if the will of God be so, that you should suffer, and so again, 1 Pet. 4. 19 Let them that suffer according to the will of God. Marlorate says, Meminerimus nos sub hac conditione esse Christianos, &c. We may remember we are Christians upon this condition. He that will be my disciple let him deny himself, and take up the cross, and follow me; No following of Christ without a cross on our back. Frustrà conamur Christum a cruse disjungere, saith Mr. Calvin, It is a lost labour to think to part Christ and the cross, they are nailed together. Me thinks it is worth the taking notice of, our crosses and afflictions come to us from the same hand & the same cause that heaven, and glory, and happiness come. Christ saith, fear not little flock, it is your father's will to give you a Kingdom. We hold that from God's will, and he also saith, It is your father's will to give you a cross; it is the will of God, that you should suffer: surely then he wills us the first as the end, the second as the means; the first ultimately, the cross mediately. The cause may lie, yea; and doth lie, in God's ordination. 2. It may lie nearer in God's wise providence, he sees it best for his Saints, either to purge them, according to that, I will purely purge away thy dross, and take away thy trim, and that Is. 27. By this shall the Iniquity of Jacob be purged, and all the fruit shall be to take away his sin; or else to try them, I will melt them and try them saith the Lord; so the Apostle saith, that their afflictions and temptations were, that the truth of their faith might appear more precious than that of gold, which perisheth; or else 3. to wean them, them from the world, therefore are the bigs of it rubbed with wormwood. Ideo (saith the father) Deus terrenis foelicitatibus amaritudinem miscet, ut alia quaratur foelicitas, cujus dulcedo non est fallax. God therefore here puts gall into our sweetness, and imbittreth our happiness, that we might look after another happiness, whose sweetness is not deceitful. Thus God is the cause of the Saints troubles, while they are in the world: But secondly, 2. Themselves may be a great cause, yea, and are, 1. Through the infirmity of their natures, and that's the reason, I conceive, why outward crosses, and trials, and afflictions are called our infirmities, as because they do infirmos reddere, make us weak, by 1 Cor. 12. 5. bowing down the soul, and drinking up the spirits, or enervating the body before they leave us: So also, because through the weakness of our natures, they are troubles to us. Saints have flesh and blood in them, and that is not able to bear such a cross, such a trial, the loss of such a friend, of such a near and dear relation, but it must even break them in pieces, and oppress them. This is through their weakness. You know that the tenderness of the skin, and body, will double every lash; so the weakness of our nature makes every cross a double trouble, and of a double weight to a Christian, and so he is in a great measure, through the mere weakness and inability of his nature, a cause of his own trouble. Secondly, We may be, yea, and are the proximate causes of them, through the sinfulness of our souls; we are here full of sin, and it is but righteous with God, to render trouble to them that trouble him; we press God with our sins, as a cart is pressed with sheaves (it is his own similitude) no wonder if he jades us with troubles, to the breaking of our hearts, when we take such liberty to break his laws. I am not of their mind, that think Saints troubles come not upon them for their sins: that they come not as law demands, for satisfaction. I grant, that they may come medicinally, or merely for the exercise of faith, or patience, or some other graces, I also easily grant. Whether we may call them punishments or no (though I see no solid reason against the affirmative in that nicety) I will not dispute, but this is sure enough, If the Saint were not a sinner, he should not be a sufferer, neither in body, nor in spirit, nor in his estate, nor his relations. Death with all the appurtenances of it, death both in the egg and bird is sins wages, sins offspring. Saints by their sinnings, by their inconstant and uneven walkings, are causes of their own sufferings, causes of their own miseries. A third head of causes for the Saints troubles, may be the world. And that 1. In respect of the incertainty of its comforts, 1 Joh. 2. 17. The world passeth away, and again, 1 Cor. 7. 31. The fashion of this world passeth away; Job complains that his welfare passed away as a cloud, Job 30. 15. Take what you will, of the world, it passeth away, our friends pass away; One generation goeth, and another cometh. Our prosperity passeth away; Job's sunshines had a cloud came over them. Riches take themselves the wings of the morning and fly away: Now hence of course ariseth trouble, when the heart of the creature is fixed upon a Relation, and the Generation passeth; the parent dies, the husband, wife, child, friend, or what ever the Relation be it is gone. Man goeth to his long home, the mourners (of course) go about the streets; the affection remains, but the object being gone, the spirit is disquieted, the heart dissettled, etc. and so for other things. Trouble follows of course upon the flitting, and passing away of what the heart was let out after. 2. The world is also a cause of the Saints troubles, In respect of the ill nature of its inhabitants, the malice of them, Joh. 15. 19 Because you are not of the world, but I have chosen you out of the world, therefore the world hateth you. The world is very selfish in its love; it loves none but its own: If ye were of the world, the world would love its own: The world cares for none, but those that are it's own; it hateth Christ, and all that claim kindred of him, all that are in relation to him, Joh. 15. 18. it hated Christ, before it hated the Saints; but hating him, it hateth those that are flesh of his flesh, and bones of his bones, Eph. 5. 30. Thus you see various causes of the Saints troubles, and so I have dispatched the third thing I promised you. The fourth follows. What peace is that, that the Saint may have in Christ, in the midst of this world's troubles? how is it in Christ? and what pains hath Christ taken concerning it? and how may the Saint get this peace, and find it out in Christ, and draw it from Christ. To this I shall answer, and first, we must inquire what peace is; Pax est concordia, Peace is an agreement, say some, tranquillitas ordinis, a quiet of order (saith Aquinas) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Because it draws into an unity, unio cordium & rerum, an union of hearts and actions say others, tranquilla constitutio animorum ac rerum (say others) a quiet composure of differing spirits and actions; Mutuus consensus, say others, a mutual consent betwixt persons. All amount to the same peace is a quiet composed frame of spirit amongst divers parties. Now as there are many different parties in the world to agree, and many different cases upon which agreements may be; so there are different sorts of peace. There is an outward peace, or an inward peace; a peace with men, and a peace with God; peace with men, may be either Political with Princes and subjects of different Kingdoms, or amongst the subjects of the same Kingdom, or betwixt the head and members of the same body politic, or amongst men of the same City and Corporation: contrary to foreign or civil wars and dissensions. Or it may be domestic, which is an agreement betwixt Husband and Wife, Parents and Children, Governors or Servants of the same family; or more private, betwixt party and party, called pax sociorum, the friendship and agreement of friends and companions, etc. All these now are the world's peaces, which Christ puts in opposition to his peace, joh. 14. 27. Peace I leave with you, my peace I give unto you, not as the world giveth give I unto you. There is a peace that is properly called Christ's peace; It was Christ's legacy, he left it by his last will and testament, to his Disciples and Saints; he distinguiguisheth it from all other peace whatsoever. Now in general this is the peace that the Saints may find in Christ, in the midst of this world's troubles; it is Christ's peace. But more particularly, what is that? what peace is that that the world cannot give, that Christ's peace? This is that peace with God, which is nothing else than mutuus consensus Dei & hominis, an agreement betwixt God and man, the Creator and the creature; it may be considered in the root, and in the fruit, in the cause, and in the effect, in the original, and in the copy. 1. The original is our Justification, in foro Dei, in Gods Court. A peace betwixt God and the soul, by virtue of an Act of Oblivion that the Lord hath passed in Heaven, concerning all the sinners sins; he hath said, I will remember your sins no more, he makes them as if they never had been: now upon the passing this Act, there is an agreement concluded, betwixt God and the sinner; the differing parties are one, the peace is made, and entered in the rolls of heaven. God looks upon the sinner no more as his enemy, but as his son, daughter, friend, in the nearest relation to him. From hence ariseth; 2. A piece of conscience, which is nothing else, but the agreement of the sinner within himself. Conscience that is God's agent in the soul, proclaims no more war, bids no more defiance; the man is at peace with himself, he dare say to himself, conscience is it peace? and his conscience shall make him answer, it is peace. Now this peace is but the sealing up of the other in the court of the man's own bosom; A copy of the other taken out by faith, according to that, Rom. 5. 1. Being justified by faith we have peace with God through our Lord jesus Christ; this is also Christ's peace. Now this peace with God, whether considered in the original, or the transcript; it is a peace with the whole Trinity. The Father is he with whom it is made, the Son is he by whom it is made, the Spirit seals it, and becomes Nuntius pacis, the Messenger of that peace to the soul, being he to whom it belongs of office to set the broad seal of the Court to every pardon, Eph. 1. 13. Eph. 4. 30. But why then is it called Christ's peace? I easily answer, 1. Because he is the meritorious cause of it, Eph. 2. 14, 15. he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, etc. v. 16. and that he might reconcile both to God, in one body by the cross, having slain the enmity thereby. And the spirit which conveyeth the news of this peace to the soul, is sometimes called his spirit; he was he that while he lived upon tho earth came and preached peace to them that were afar off, and to them that were nigh, Eph. 2. 17. and through him we have an access, by one spirit, unto the father, vers. 18. God was in Christ reconciling the world to himself, not imputing their sin, 2 Cor. 5. 19 We that preach the Gospel of peace to you, as though God did by us beseech you, are Ambassadors for Christ, and as in Christ's stead, we entreat you to be reconciled to God; therefore it is called his peace, and it is said to be laid up in him: and from this peace of justification, and peace of conscience proceeds A third peace, which is the peace of the members each with other (a peace which is too sadly broken, and too little pursued in our days) 1 Joh. 1. 3. The Saints have fellowship one with another, and their fellowship is with the father, and the son Jesus Christ; and could they walk together except they were agreed? And thus I have now (though in a discourse something too large) shown you what peace is, and what this peace is that is Christ's peace, and that is laid up in Christ for the Saints, and they may find it in him in the midst of their earthly troubles. But yet more particularly, In what of Christ is this peace laid up for the Saints? 2. How shall they come by it in the day of trouble. To each of these give me leave to speak a word or two. To the first, In what of Christ is this peace laid up? I answer in three particulars. 1. It is laid up in the blood of Christ, in his bitter death and passion, as the meritorious cause. This peace, Christian, is written and sealed with the blood of the Lamb, the immaculate Lamb of God; this is clear, in that place I before quoted, Eph. 2. 16. He reconciled us both unto God in one body by the cross, vers. 13. you are made nigh by the blood of Christ, his blood was the blood of expiation. 2. It is laid up in the word of Christ, in his precious promises. That is plain from the very words of the Text: These things have I spoken, that in me you might have peace. David had peace many a time, out of a promise, the word of the Lord quickened, and comforted him; he had once a trouble that had sunk him, had he not found peace here; they are his own words, Psal. 119. I had perished in my affliction, if thy law had not been my delight. The Gospel is therefore called the Gospel of peace, and the word of Christ, is as well the word of peace, as the word of truth: how many poor souls have found this true, by many precious experiences; they have been in spirit-troubles, heaviness hath made their heart to stoop, till a good word hath come, and made it better. 3. It is in the spirit of Christ, who is the Nuntius pacis, he that declares, and seals up the peace to the soul, and is the messenger of peace betwixt God and Christ, and the soul that truly believes in the Lord Jesus Christ, and believing in him hath life. Thus it is in him. Now if you ask how the child of God may draw this peace from Christ, I answer these three ways. 1. By Meditation of him; thus David, Psal. 104. 34. my meditation of him shall be sweet, the soule-feeding up●● 〈…〉 of 〈…〉 ●●on the gracious acts of grace, in which the Lord Jesus Christ hath declared the yearnings of his love to poor souls, shall rather peace a quietment, and establishing of spirit in the midst of all its troubles: when the poor Christian is in the midst of troubles, to sit down and think, well, yet my sins are pardoned, yet God and I are at agreement; this affliction, this cross comes not to me as a law demand, not as a piece of vindicative justice, but as a fatherly chastisement; this shall administer peace to his soul, his meditation of Christ shall be sweet to his soul: That's one way to gain it. 2. By a believing application, both of what Christ hath spoke, and what he hath done. Faith is the hand that the soul reacheth out for peace, and by which the soul brings in peace to itself, Rom. 5. 1. Being justified by faith, we have peace with God, through our Lord jesus Christ. Those that believe shall be established, and the more a soul believes, the more it is established; it is from some unbeliefes or other, that any soul is disquieted. Faith brings in peace, it is not the bare knowing of the promise, or the bare knowing of what Christ hath done, but the chosen with the promise, the chosen with Christ in what he hath done and suffered, for the soul that brings in peace to the soul. 3. The soul gains this place, by a close walking with jesus Christ, a walking in the spirit, Is. 32. 17. The work of righteousness shall be peace; mark the upright man, consider the just man, the end of that man is peace; the wicked man's conscience is continually throwing out mire and dirt. There is no peace to the wicked (saith our God.) Peace indeed is not the wages of a day well spent; not a natural result and fruit of a strict walking, but peace is the reward of righteousness, the reward not of debt, but of grace. The words of the Psalmist hint thus much to us; To him that ordereth his conversation aright will I show the salvation of God, Psal. 50. 23. When a Christian hath ordered his conversation aright, the salvation of God must be shown him. I have only one thing remaining, as to the doctrinal part of my discourse: that is, to show you what pains, what order Christ hath taken for his Saint's peace in him, while in the world they meet with trouble. It may easily be gathered, from what I have already spoken, in short, take it in these three words; 1. He hath died upon the cross, that he might do it, Eph. 2. 14, 15, 16. It cost him his blood to work out our peace. 2. He hath given us many precious promises, many things hath he spoken, that in him through them we might have peace. 3. He hath sent his spirit, joh. 14. he promised the sending of his spirit, whom he there calls the comforter, in relation to the peace, that the spirit conveys, and seals to the souls of his Saints. Thus much may serve briefly to have spoken to the doctrinal part, I proceed now to the application of what I have said; I shall apply it variously. First, by way of instruction. Use. 1 Instr. Let us learn from hence, the nature of the world, and what to expect from it, from the men of it, from the Contentments of it, or while we have any thing to do in, and with it; one wittily says, it is like the straits of Magellane, where, which way soever a ship was bound, to be sure the sailors found a wind against them. Br. 1 Truly, so it is with the world; let a man be bound for the coasts of hell or heaven, if he sails through the world, he shall be sure to find a wind against him: they that have most Contentments in it, that think they have the world at will, they shall find, that in the world, even they shall meet with trouble. Though they be the world's own, and so it doth not hate them, and the cause of their troubles lies not there; yet in respect of the very incertainties of all things in the world, the flitting condition of every thing under the Sun, where there is nothing certain, they shall meet with troubles. Sirs, you may look for all fair weather, but you will not find it; you may think you are above crosses, when you are upon your mountains of gold, and worldly greatness. But (believe it) besides the clouds of divine vengeance, which hang over your heads, and threaten you disturbance hereafter, you will find that there will be earthquakes here below, that will hinder your quiet sitting. In the world all shall have trouble: But more properly, Br. 2 From hence we may be instructed, What is the peace or lot of the Saints, while they live on this side their father's house. Every one that lives in the world shall have his hand and heart full of trouble, but all that will live godly in Christ jesus, must look for it in a more especial manner. I told you before, that Christ and his cross cannot be parted; if you take him, you must have him with all the appurtanances, of which the cross is one; there is an emphasie in the word you: In the world you shall have trouble, others shall have trouble, but you especially; others may have, but you shall have. David was flattering himself into another opinion, Psal. 30. 6. In his prosperity he said he should never be moved, but he was quickly confuted; the Lord hide his face, and he was troubled. The man eat his own words, and confuted himself. Is there any before me, that hath undertaken the ways of God upon another expectation, that hath forgot that he was made a Christian upon this condition, that he should take up the cross and follow Christ? Christians, you may ratify your error before experience confutes you in it; if you look for earthly peace, for immunity from troubles, it is more than Jesus Christ ever leased out for life to his Saints: feed not your expectations high, for fear your quick experiences low them. Trouble is the lot of the Saints here, as sure as heaven is their portion hereafter. But thirdly, Br. 3 From hence we may be instructed, concerning the miserable condition of those poor wretches that are without Christ: They shall be sure to meet with trouble, and for the way of peace they have not known it. Let me a little speak to such poor creatures; Is there any poor wretches before me (and O Lord, that there were not many such) that are yet, such as the Apostle says the Ephesians once were, Eph. 2. 12. that are without Christ, aliens from the Commonwealth of Israel, strangers to the Covenant of promise, having no hope, and without God in the world: Poor wretches, my soul trembles for you. Let me but propound to you, the same question that the Prophet propounds, Is. 10. 3. What will you do in the day of visitation, & in the day of desolation which will come from far? to whom will you flee for help, and where will you leave your glory? you are now in prosperity and plenty; you have no disturbances, no dissettlements of spirit, but what will you do in the day of your visitation? If the Lord should come but to keep court in your conscience, to visit there a little, for all your abused mercies, for all your original and actual sins, for all your youth, and life sins; if the Lord but comes and beats up your quarters, poor creatures, what will you do in that day? whether will you fly for help? a wounded spirit who can bear? though none can bear it, yet Christ can heal it. Ah, but this Christ is none of your Christ, you never looked upon him as your Priest, or your Prophet, or your King; poor wretches what will you do? whether will you fly? Ah, that poor creatures should so quietly sleep over damnation as you do; that you should sit at your tables of gluttony and drunkenness, and eat, and drink, and rise up to play so freely, when there's but an hair's breadth betwixt your poor souls and everlasting burning. The sword of divine vengeance, that sharp twoedged sword hangs over your head, every moment, and there is nothing but the twine thread of your life keeps it from dividing you and all your comforts; from (indeed) dividing you from all manner of hope and comfort, and peace, either from the Creator or Creature, and that for ever, (poor halfe-damned wretch) spell that word, and tell me how many syllables of time go to the compounding of it. Good Lord, how it would pose reason to find out the ground of any soul's rest, or peace (though but for an hour, without Christ) after what rate they dance about the take, that burns with fire and brimstone, and play about a nest of adders, and a cockatrices den. You that think yourselves at such good quarter with God, because he is not upon your neck every day: I will tell you what, you are like a Gentleman that rides out in a flashed suit of apparel; If the Sun shines, he is well enough, and glisters bravely upon the road; but if the weather proves cold, or a shower of rain comes, and he hath never a coat to put on, nor ever an hedge to shelter himself under, is he not washed for his bravery? what will he do? may he not chance to get a cold will (with his leave) bear him company to his grave? So long as the Sun shine of prosperity lasts, that your conscience doth not flash in your face, and you meet with no crosses in the world, you are well enough, and all the world well be fools in your eyes, but especially Puritans. Ride on Gallants, but take heed of breaking your necks in hell; what will you do in the day of the Lords visitation, when the reckoning day comes? friends, what will you have to pay, when the shower of divine vengeance comes? will your huffled suit of worldly vanities cloth you? will your sack cheer your heart, when it is wounded with an arrow of divine vengeance, drawn by the strength of an Almighty arm, and let fly at the very eye of your pleasures? Nay, suppose on this side of such a time you should meet with a shower of worldly crosses, two or three, as Job (a better man than any of you) did Job 1. Suppose the Lord should take away the delight of your eyes with a stroke, as from Ezechiel; your dear children, as from Eli and Aaron; your husband, as from Phinehas his wife; all your pleasures, riches, comforts, all your castles of greatness & riches. Suppose you should be thrown into prison, and have nothing given you, but the bread of affliction to eat, and the water of affliction to drink. What shall bear up your spirits in such a day? what will you do? ah, what can you do in the day of the Lords visitation? The conie (if it be started, and pursued, by a dog) it hath a burrow in the rock, thither it runs and is safe: But the Hare, and such like beasts of sport, that have no burrows, no holes, if once they be found out in their covert, and be pursued by dogs, they are worried down; why? alas they have no places of security. The poor wretch that hath no part in Christ, if a day of trouble comes, he hath no place of security, but he is like a poor manslayer, pursued by the avenger of the blood, and either knows not where a City of refuge was, or at best is at such a distance from it, as he could not possibly have hopes of reaching it, before the pursuer and avenger of blood overtook him, and he died without mercy. Poor creatures, this is your condition, the Lord give you an heart to consider it; you have no way of peace, that you will be able to find in a day of trouble. Br. 4 Thirdly, from hence we may be instructed in the happy condition of all those that have a true interest in the Lord Jesus Christ; they are provided for Winter and Summer if in the world they meet with trouble, they may retire to Christ, and be at peace; if they be pursued by the dogs of the world, they have a burrow in the rock of ages. What job says of the grave, we may say of that hiding place; There the wicked cease from troubling, there the weary be at rest; they can never be so tossed, never be in such a deep of troubles, but they can cast anchor in the Lord jesus Christ; when the kitchen of the world is on fire, they have an upper-roome, that they can go sit and sleep in, and the heat shall never trouble them. No — totus si fractus illabatur orbis, Impavidum feriant ruinae. They can but run up the stairs, and sit with Jesus Christ, and they are at peace; they are at any time within a reach of peace, and may in any condition say to their souls as David, Psal. 42. 11. Why art thou cast down O my soul? why art thou disquieted within me; trust still in God, for I shall yet praise him, who is the health of my countenance, and my God. See a notable experiment of this in David, 1 Sam. 30. 6. It was a sad day with him, his City was burnt with fire, and his and his men's wives, & his sons and their daughters were taken captives, and to none of the kindest enemies neither, the Amalekites had done it. David was greatly distressed v. 6. and to add affliction to affliction, when he was almost dead of grief, the people were almost of the mind to have helped him on to his grave, for they also spoke of stoning him. What doth David do? doth not his back break with all this load upon it? doth not his heart sink to the very bottom of despair, with all this weight of lead hung upon it? mark the latter end of the sixth verse. But David encouraged himself in the Lord his God, for all this he encouraged himself in his God. In the world he met with trouble, in his Christ he finds peace. Thus may all that fear the Lord; why is there a disturbed sad heart amongst them? Happy is the people that have the Lord for their God; Happy are those creatures that have an hole in the rock. But to proceed. Br. 5 Lastly, from hence may all that fear the Lord be instructed, what is the only way to find true peace, in a day of trouble; it is to look for it only in the Lord Jesus Christ. Acquaint thyself now with Christ, and be at peace, thereby shall good come unto you; fetch peace from Christ (O ye Saints) and be at peace, thereby shall good come unto you. There be many courses which men use to gain peace in a day of trouble, whether outward or inward; many ways by which men wring their spirits out of trouble, and patch up peace to their own spirits; but the right way of peace few have known. 1. Some let nature work out peace, like some foolish country people, that conceive nature will work out all distemperatures, and they need no Physic. Some of them are confuted by their grave, others of them, that are of more stout iron natures, possibly recover their health, but their diseases make a truce only, not a peace with their bodies; the latent cause remains, and watcheth its advantage of the next heat or cold the body takes, or the next intemperate season comes. And thus many deal with their souls, never regarding when their spirits are troubled, to heal up the wound with the balm of Gilead, but go on in their worldly way, at last their wiled spirits are quiet again, so they get their peace of course: but alas, the latent cause of their trouble watcheth but the next advantage, their soul festers within, and within a while they are ready to hang themselves again. 2. Other wretches, in a time of trouble, are like those, that upon that principle, Satanas per Sathanam expellitur, one Devil drives out another. If they be in an ague, or the like, will drink hot-waters, or store of sack, to prevent their cold-fit, and out burn nature; but alas, all the good comes is, they fall into a burning-fever, and perhaps burn their dust to ashes. So there are such profane wretches, that if their conscience alarum's them, if their spirit troubles them, or if they meet with crosses, etc. think there is no way to wind out of the Devils fingers, but by going into his arms, and making themselves twice more the children of the Devil than they were before: they must run to the alehouse, seek out drunken company, drink away melancholy, etc. But had Zimri peace that slew his master? is damning a soul the way to save it? A third sort dispute themselves out of troubles, & come out of disquietments of spirit upon moral principles; these will argue the case with themselves, what a shame it is, that they should be ● so much troubled for a lost friend, or for a cross in a worldly estate, and conclude, this is below a man, or below their spirits: the peace of these men is but a logical conclusion, upon false premises. All these have not known the way of true peace; no Christians, no, the way of peace they have not known. True peace neither grows in the alehouse garden, nor in nature's garden, no nor yet in the Philosophers neither. It is a branch that springs out of the root of Jessee, a conclusion upon gospell-premises, an effect of the balm Gilead. Are you under any burdens of spirit, in any troubles, and would you have peace? run up to Jesus Christ, fetch it from his bosom, extract it out of his blood, gather it out of his word. This, this is the peace which passeth all understanding, this is the lasting peace that hath no worm at the root, no defect, no rottenness in it. All other peace will be as easily broke, as it is slightly made. Come out of your crosses and troubles (Christians) with a peace drawn from Jesus Christ; come out this way, I say, otherwise you mistake the way of peace. But I shall proceed no further in this first branch of application. Us. 2 Secondly, Is this a truth, that whatsoever trouble a Saint meets with in the world, yet in Christ he may have peace? what means this weeping then Christians? why doth Rachel refuse to be comforted? why doth Asaph or David's soul run, and not cease? why doth their soul refuse comfort? what is the business with Christians, that their spirits are heavy night and day? and no oil will make their face to shine? All the balm of Gilead will not close their wounds? if the Lord doth but lay an outward cross upon them, if he doth but take away a friend, call in the money he lent them, cross them in a relation, let their spirits but fall a little, how are they troubled, as if their fountain of Peace were dried up, and justification and Gospell-promises had lost the Nature of a Cordial? Christians, do not your sad disquieted troubled spirits deserve chiding, when Christ hath taken such pains, that in him you might have peace, and yet you walk under a cross, as if there were no way of peace discovered? For shame (Christians) know your duty; are you troubled? you are by your trouble invited to Christ, that you might find peace; show (for shame) show that your condition is different from those that have not tasted how good the Lord is, that know not how to improve Christ in a day of adversity, and Use. 3 Thirdly, you that are Christ's Disciples, be of good cheer, It is Christ's own application, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get heart, be of good cheer, though in the world you meet with troubles: if you walk long with troubled spirits, it is your own fault, for in Christ you may have peace: who will pity your starving, when you refuse your meat? you may have peace if you will take it; Lift up your heads therefore in the midst of your worldly troubles; Be of good cheer, Christ hath overcome the world. Disquieting yourself is not your duty, believing is your duty, and will ease you, when that will but add vexation unto your spirit. Are you under burdens of spirit? do worldly crosses trouble you? what then? these should drive you to Christ, but not into the cave; go and pray, believe, etc. But what dost thou do in the cave Eliah? Run to Christ as fast as thou wilt; but why sittest thou still to weep? be of good comfort, there is no trouble upon thy spirit, be it what it will. But Christ hath spoken some word or other, done some action or other, from whence thou mayest extract peace in that trouble. Ah, but will a poor Christian say, this is spoken to Christ's Disciples; to them indeed Christ speaks, in me you shall have peace; but I am afraid I am none of that number, and then what have I to do with peace. How may I know, whether I be Christ's disciple yea or no? and secondly, I am afraid, if I should make up peace, that it would not be Christ's peace. To speak a little to these two things, Let me in the fourth place insist a little upon an use of examination. Use. 4 How then doth it stand you in hand, Christians, to examine your hearts, concerning these two great things. 1. whether you be Christ's Disciples or no? 2. Whether the peace of your spirits, with which you content yourselves, and in which you satsfie yourselves, after trouble sometimes, be a peace of Christ's making, or of your own making, and so false and uncomfortable. I shall speak shortly to both these, etc. 1. Would you know whether you be Christ's Disciples yea or no? I will give you notes from his own mouth, to inform you in that point. 1. Did your souls ever effectually hear and embrace the word of Jesus Christ? this is one note, Joh. 10. 27. My sheep hear my voice; you have heard with your ears, but have you had ears to hear? have you heard with a poor and contrite spirit, so that you have trembled at it? Is. 66. 2. Hath the Lord bored your ears with the word? Hath the word of Christ been transmitted, as from the preachers mouth to your ear, so from your ear to your souls? you have heard the Minister's voice, but have you heard Christ's voice to your souls in an ordinance, that the word came not only to you in the letter, but in power and in the spirit of God? This is one sign, but not enough. Many are called. 2. Do you continue in the word of Christ? this is a notable mark; mark that place, Joh. 8. 31. If you continue in my word, then are you my Disciples indeed, not in name, not in profession, not in the account of men only; no, but indeed, Disciples to purpose; can your souls say, that you have made the word of God a light unto your feet, and a la● horn to your paths; that you have set the law of the Lord ever before you; that as you have learned Christ, so you walk in him; you fall not back, but continue in the word of Christ? then are you Disciples indeed. 3. If you bear much fruit, then are you Christ's Disciples, Joh. 15. 8. Herein is my father glorified, that you bear much fruit, so shall you be my Disciples: Do you bring forth much fruit of holiness unto God, and righteousness before men? thus you glorify the father, thus you shall evidence yourselves to be Christ's disciples, by growing in Grace, and thriving in Godliness. 4. If you be humble, selfe-denying, selfe-hating, meek creatures: This is a sign that you have learned of Christ, for he is meek and lowly, see Luk. 14. 26, 33. concerning this note Christ in plain English saith, whosoever hath it not cannot be his Disciple; it is the first lesson of Grace, Deny yourselves. But are you humble, and selfe-denying ones, selfe-loathing, and abhorring creatures? do you even loath your natural self, and hate your righteous self, and forsake all yourself, then are you Christ's Disciples? doth the spirit of Christ, which is the spirit of meekness, dwell in you, and rest upon you? then have you learnt of him. 5. If you bear the cross with that faith and patience which you should bear it, than you may know you are Christ's Disciples, Luk. 14. 27. without this you cannot be Christ's Disciple; there is nothing shall more evidence a Christian to himself, and to others, to be Christ's Disciple, than his religious bearing of the cross, his religious carriage under trials, and burdens of spirit; this is a great piece of the way in which Christ will be followed of all those that are his Disciples. Lastly, If you love one another, than you may know, and all men may know concerning you, that you are Christ's Disciples, Joh. 13. 35: By this shall all men know, that you are my Disciples, if you love one another. Saint John in his Epistles beats much upon this, to love the Saints, merely because they are Saints, not for their good nature, or wit, or parts, or greatness, or any respect, but impartially, because they are Saints. It is a good note. By these things you shall know yourselves, whether you be Christ's Disciples or no; if you be, you have a title to his peace. And from what you have heard, that true peace for the soul, in the midst of this world's troubles, is only to be found in Christ, and only that which is drawn from Christ. Every Christian hath ground to bring the peace of his spirit, the coming of his spirit after trouble to the touchstone, that he may be able to know, whether it be Christ's peace or his own: I shall give you five or six notes for that. 1. If it be drawn from some word of God, it is true peace. Thy soul hath been troubled, thy spirit hath been burdened, now it is quieted. I pray, how came your spirit off trouble? what was it that helped thy spirit out of the miry clay? what, didst thou close with some Gospell-promises? didst thou bosom a promise, and was that peace to thee? this is Christ's peace, such a peace was david's, Psal. 119. 50. This is my comfort in my affliction, for thy word hath quickened me, so v. 81. My soul fainteth for thy salvation, but I hope in thy word, so v. 114. Thou art my hiding place, and my shield, I hope in thy word, so v. 147. David's peace was drawn from the word of God, from what God had spoken in reference to him in particular, or at least in general, to one in such a condition, Jer. 15. 16. Thy words were found, and I did eat them, and thy word was unto me, the joy, and rejoicing of my heart. Many a poor soul before me (I doubt not) but hath known this way of getting peace, when his spirit hath been full of trouble, that he hath not known what to do, perhaps hath not been able to eat, or drink, or sleep, through anguish of heart; perhaps a Minister hath been made the sweet messenger of peace to the soul, and God hath used him as an instrument to mind the soul of some promise or other, which at such a time hath come into the soul as water to the thirsty ground, and hath been even as an apple of gold in a picture of silver; perhaps the spirit of God according to that promise, Joh. 14. 26. Brings to remembrance something that Christ hath spoken, some general promise, or some particular promise which proves as the balm of Gilead to the soul, to heal its wounds; This is a Gospell-peace, a sweetly made peace, a peace of Christ's making in the soul, according to the text. 2. If thy peace ariseth from a due consideration and application of some thing in the nature of God, as he hath revealed his nature to us; whether it be from God's will, or 2. from the meditation of God's mercy and goodness, or 3. from a meditation of God's faithfulness: the consideration of many things in God's nature may command peace in a soul, but especially these three are fountains out of which the Saint draws peace. The consideration of the stroke that Gods will had in David's affliction brought him peace, Psal. 39 9 I was dumb, I opened not my mouth, because I knew it was thy doing: hence was Elie's peace, 1 Sam. 3. 18. when his ears (amongst the rest) could not but tingle at samuel's news, he said, It is the Lord, let him do what seemeth him good. Hence was Hezekiah's peace, when he could not but be troubled to hear what should become of his sons and daughters, 2 Kin. 20. 17, 18. yet he had peace, v. 19 he said, good is the word of the Lord which thou hast spoken. Hence was those good people's peace, Acts 21. 13, 14. They were troubled at Paul's departure, considering what Agabus had prophesied concerning him, v. 11. At last they quieted themselves, and their minds stood upon this bottom, v. 14. They said, The will of the Lord be done: now if thy peace be concluded upon this account, the Lord hath sent a grievous cross, a grievous affliction upon thee, and thou wert troubled, but thou begannest to think, why this was the will of the Lord concerning me: this is the Lords doing, and upon the due meditation of this, thy spirit grows quiet, out of a mere submission, and obedience to God's dispensation; This is true peace, it was the Saint's peace, 2. Or perhaps it is, from a due meditation of the Lords mercy and goodness; thou hast a cross and trial befallen thee, but thou beginnest to think, well, yet the Lord is good to my soul, yet the mercy of the Lord endureth for ever, and upon this consideration thy soul hath peace: this is true peace, upon this account was the Church's peace, Lam. 3. 21. This I recall to mind, therefore have I hope. It is of the Lords mercies that we are not consumed, because his compassions fail not; they are new every morning, etc. v. 25. The Lord is good to them that wait upon him, even to the soul that seeketh him, etc. Hence she concludes peace in sad troubles. 3. Or is it from a consideration of the nature of God in his faithfulness? Lam. 3. 23. Great is thy faithfulness. Thou sittest down with thyself, and considerest, why am I troubled? the Lord hath promised that joy shall be to the upright of heart, and that light shall arise out of darkness to the upright; and that though sorrow be for a night, yet joy shall come in the morning. This God is a faithful God, he hath said it, and shall he not do it? he hath spoke it, and shall he not bring it to pass? and upon such like considerations thy spirit gins to be composed, and to return to its rest. This is likewise a gospell-peace, a true made, right bred peace. This was likewise something, which the Church called to mind, from whence she had peace, Lam. 3. 31, 32, 33. The Lord will not cast off for ever; though he cause grief, yet will he have compassion, etc. She lived upon the reversions of his love, by virtue of his faithfulness, that stood bound for the fulfilling it. In short, be it from these particulars, or any of the like nature, if thy peace be hatched up in thy soul, from a due consideration, and application of the nature of God, as he hath revealed himself in his word, it is a true Gospel's peace, a peace of Christ's making in thy soul. 3. If the peace that ariseth in thy soul, ariseth from a due meditation, and a believing application of any thing that Christ hath done or suffered for thee, it is a true peace; if it arise from a meditation of Christ dying for thee, and washing thee with his blood, from Gods accepting thy soul in Christ; this is true peace. As suppose that thou art under some heavy burden of spirit, in respect of some outward crosses and trials, and now thou sittest down and thinkest, well, yet my sins are pardoned, yet my soul is washed with the blood of sprinkling, yet the Lord hath accepted me in his wellbeloved, why should I be troubled? this is a blessed peace, Eccles. 9 7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy work. The Lord commands us to be at peace, if we be at peace upon this account. Rejoice (saith Christ) that your names are written in the book of life. Or if thy soul be troubled under the sense of thy sins, and thou knowest not what to do; at last thou resolvest to cast thyself upon a promise to venture in upon Christ, saying, If I perish, I perish; and hence thou hast peace; this is a true Gospell-peace of spirit. In short, if it be upon the consideration, and application to thyself, of any thing Christ hath done; it is true peace. Suppose thou hast some grievous affliction befallen thee, thou art afflicted in thy body, or in thy estate, or in thy relations, and this is a sad trouble to thee, but now thou sittest down, and thinkest with thyself, why should I be thus troubled? hath not Christ taken out the sting of this cross? hath it any poison in it? is it not a mere fatherly chastisement? hath not Christ overcome the world? and upon the due consideration of these things, and believing application of such meditations, thou findest a quiet secretly steal upon thy soul, and thy spirit is becalmed; this is a sweet peace, a peace of Christ's concluding in thy soul; this is according to Christ's rule, Be of good cheer, I have overcome the world. A fourth note, by which thou mayest judge thy peace, is this, If it be a peace concluded upon thy former experiences, then is it a true peace; such was David's peace, Psal. 119. 52. I remembered thy judgements of old, O Lord, and I comforted myself. David many a time made peace with his spirit this way, looking over the old records of mercies, and concluding confidently from the past or present mercy to the future, Psal. 116. 7. Return to thy rest, O my soul, for God hath dealt graciously with thee. If upon this account thou commandest thy soul to rest, because the Lord hath dealt graciously with thee, it is a sign the peace of thy spirit is right made. The Psalmist (whosoever he was, whether Asaph, or David, that composed that 77 Psal.) when he could find peace no way, he took this course, he went and looked over the old records for it, Psal. 77. 11, 12. It may be thou art under heavy burdens, in respect of manifold corruptions, or manifold temptations, or in respect of some crosses and afflictions that are befallen to thee in this world, or thou hast been troubled for some such thing, and nothing would comfort thee; But at last it came in thy mind, the Lord hath delivered me in many a strait, I have seen mercy in many a judgement, I have felt his upholding power many a time, when I was even sinking, and saying, my hope is cut off from before the Lord, why should I distrust him now? why should not that God that hath delivered me in six troubles keep me in the seventh also, that it should not hurt me? well, I will trust in him, etc. This peace now is a true peace, this is a peace of Christ's making in the soul. Fiftly, If faith be a commissioner on thy soul's part in making thy peace, thou mayest then know it is a true peace. Such was David's peace, Psal. 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living: his believing kept him from faintings, and settled his soul. How is thy peace handed to thy soul (Christian?) is it handed by faith? is faith the Dove that thou sendest out of the Ark of thy soul, when the waters of trouble are high? and doth that return with the olive branch in her mouth? Open the windows of thy soul, and let it in; never doubt but it is an olive branch of peace. Is it a believing, a trusting in the Lord's providence, or promise? a believing, a closing with God, that works out thy peace? fear not thy peace, fear not any news for not being good if faith brings it to thy soul; faith seethe God sealing before it seals to thee. Let that be a fifth note of trial, I will add but a Sixth, Lastly, Peace after prayer is ordinarily true peace; It is not earned by prayer, but it is usually a fruit that groweth upon that root, and if thine be such, rejoice in it. Such was Hannah's peace, 1 Sam. 1. 15. 18. Hannah was a woman, as she reports herself of a troubled spirit, she goes and pours out her soul before the Lord, and the words say, her countenance was no more sad; no, she had peace; her prayer was answered, she had true peace. Indeed any temple-peace is true peace, any peace that the soul truly extracts out of ordinances is true peace. David when he was so unreasonably troubled with that temptation [Psal. 73.] of the wickeds prosperity, at last he goes into the Sanctuary, there his soul was stayed, Psal. 73. 17. Wouldst thou know then whether thy peace be true or no? whether it be Christ's peace yea or no? such a peace as thy soul may trust yea or no, and not in thy peace have great bitterness? examine thy peace whence it came, examine thyself how thou camest by it; didst thou in trouble go and pour out thy soul before the Lord, and cry mightily to him, wrestle with him? etc. Didst thou wait upon God in the Sanctuary, and from hence did peace flow in like a river to thy soul? I say, that peace is a true peace, Christ's peace, in which thy soul may rejoice, and triumph. But I shall add no more to this use of examination, I have but one more to add, and that is of exhortation. Use. 5 Christians, you have all heard me largely discussing this doctrine in its several branches, That in the world Saints must look for trouble, but in Christ they may have peace; the best peace, peace without bitterness, joy without sorrow. 1. Let me plead with you that yet are strangers to the Lord Jesus, yet unbelievers. Poor creatures, O that this might persuade you to look after an interest in Jesus Christ (who is our peace.) Indeed you make to yourselves peace, none live so joyfully, and spend their days so in wealth as you; there are none sing requiem's to their souls like you: But consider, 1. Your peace is a false peace, you have cried unto your souls, Peace, peace, when indeed their hath been no true peace to you. There is no peace to the wicked (saith my God) no true peace: It may be when you hear the words of the Lords curse you will bless yourselves in your hearts, saying, we shall have peace, though we walk in the imagination of our hearts, to add drunkenness to thirst; but is there any such presumptuous wretch that saith so in his heart? Hark what the Lord saith, The Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoak against that man, and all the curses that are written in the book of God shall light upon his head, and the Lord shall blot out his name from under heaven, and the Lord shall separate that man to evil, etc. Deut. 29. 19, 20, etc. It is true, you have a peace sometimes under trouble, but a cursed peace (the Lord knows) a dreadful peace, indeed no peace, for there is no peace to the wicked (saith my God.) Nay, not only so, 2. The very shadow of your peace is an inconstant shadow, and will fail you shortly: If you be put to it, you will not know what to do. What will you do in the day of your visitation? whether will you fly for help? but to this I spoke before. O now that you would be wise; it is the wise man's part to see things a fare off, and provide for them, prudens quasi providens, or procul videns, but your trouble is not fare off, and you have no way of peace, for Christ is not known to your souls: the way of peace you have not known. When all your contentments are gone in the creature, where will you have peace? Now the Devil, the world, many say unto you, as Jael to Sisera, turn in hither, fear not; turn in to us, fear not; and it may be, in a time of prosperity, they may cover your conscience with a mantle of security, and give you a bottle of milk; but if once you be in the midst of a sleep of security, they will take an hammer in their hand, and come softly to you, and smite a nail into you temples, and fasten it into the ground. What will you do when you find trouble? Poor creatures, my soul trembleth for you, O that you would consider. But behold, Christ saith to you (and there is no deceit in his words) Sinners, turn in to me, and fear not, in me you shall have peace; while the day lasts, before the decree goeth forth, and the day passeth away as the chaff; before terror strikes into your soul, and seizeth upon you like an armed man. O that you would be wise, that you would look out for a portion in Christ, that you would make him your friend; that when your sinful peace fails, and your natural shadowy peace fails, Christ may receive you into everlasting peace, and you may rest in his bosom. Turn in to him (sinners) and you need not fear, he shall be your peace. But secondly, Let me speak to you that are believers, to you that have known the way of Peace, true Peace, which flows to your soul from Jesus Christ; Let me press 3 words upon you. Br. 1 Be not disquieted with worldly trouble, Christ is your peace, in him you may have peace, it was his legacy to you: O let not your hearts be troubled, you believe in God, believe also in Jesus Christ: Know you not that he is your Peace? why are you cast down? why are your souls disquieted within you? if you meet with frowns from the world, crosses in your worldly interests, yet why are you troubled? In Christ you may have Peace. To this end consider, 1. That Christ hath overcome the world, he hath qualified the Mercury and Quickesilver of it, and made that which was in itself poison, no more then Medicinal; he hath overcome the world, he hath taken the sting out of every cross, the poison of every affliction. The world is crucified to you, O be you also crucified to it; be of good cheer (O you Saints) for Christ hath overcome the world. 2. Do but consider what a loser Christ is by your troubles. If you be disquieted, if you be troubled, as other men, you make Christ a loser by you, a great loser. 1. He is a loser in his blood, in the end of his death; he died upon the cross, that he might bleed out balm of Gilead for you, that he might bleed out peace for his Saints under every trouble. 2. You make him a loser in his breath: To what purpose are the multitudes of his precious promises, but that by these things should men live, and in these the Saints might find peace? so David, Psal. 56. 4. What time I am afraid I will trust in thy word; hark what he says in the Text, These things have I spoken, that in me you might have peace. To what purpose hath Christ held out his Gospel's promises, his good words, but that they should make the hearts of his Saints better, when heaviness makes them stoop? 3. As to you, you make him a loser in his victory; to what purpose hath he taken pains to conquer the world for you, if you must yet be slaves to it, and every cross and trial, every frown and ill-look from the world, must bring you into a distemperature? Lift up your heads therefore (Christians) lest Jesus Christ be a loser by your souls: Be of good cheer, know, and believe, that Christ hath indeed (and that for you too) overcome the world. Br. 2 Secondly, This Doctrine calls upon you that are believers, to live much with Jesus Christ, gain more and more acquaintance with him, with his word, with his spirit, heighten your communion with him. Thus shall you know every hiding place, and be acquainted with every hole of the Rock. This is that that makes many a poor much at loss ofttimes. It is a truth, that there is peace laid up in Jesus Christ, for a poor soul in every trouble, under every cross; whence is it then, that their spirits are sometimes so much down so much sunk? whence is it, that assoon as ever a Saint is troubled, he doth not presently (without any more ado) run to Christ, and secure himself, and be at rest? but we hear day after day, that the Spirit of the Saint is under the same burdens, overwhelmed in the same manner, as if there were no balm in Gilead, no Physician there. Truly there may be many causes, possibly there may be a sullenness in the soul, that it will not out of the cave; it is angry with God, and will refuse comfort. Possibly God may please to deny a present application of a comfort, by the hand of the spirit, which can alone make a plaster stick upon a wounded spirit (be it never so well made and spread) But I persuade myself two great and very usual causes, yea, most usual, are Ignorance and negligence. Either the soul is a stranger to the Rock, or else it doth not put forth its legs in running to it. 1. A Christian may have a great interest in Christ, a great portion in the rock of ages, and yet be in a great manner ignorant of him; and this partial ignorance, though it shall not hinder their final salvation, for our highpriest hath compassion on the ignorant (saith the Apostle to the Hebrews) yet it may hinder their present comfort. It may be the soul is not so acquainted with the word of God, that when it is in trouble, it can turn to a promise presently, that shall relate to its condition; it may be it may not be so acquainted with all the corners of Christ's gracious heart, that it can presently consider Christ in a suitable notion to comfort it under its present burden. Now this very ignorance, and not being acquainted with Jesus Christ, may a great deal hinder the soul's comfort, and make him go with a sad heart, a great deal longer than that soul that is more grown in the knowledge of Christ, more acquainted with every piece of his nature, more experienced in his ways. Indeed secondly, a great cause may be the soul's negligence, a knowledge, may lie dormant in the soul; a man may have legs and not use them; so a Christian may have a sufficient acquaintance with Christ in his words of promise, and ways of mercy, and yet for all this, if it will sit still in an hour of trouble, and never set itself to meditate upon these things, never put forth itself to try if it can close with the promise that it knows, never try whether its faith will efficaciously work upon the merciful nature of Jesus Christ, though it knows it, A soul may walk troubled long enough; (but this I have nothing to do with here.) Christians, ah, you that fear the Lord in the days of your peace, be every day gaining more and more knowledge of God in his ways of mercy; be every day gaining more and more knowledge of God in his precious promises; learn to know every hole of the rock, that so you may readily fly to it in an hour of straits, readily run to it in an hour of trouble. That your spirits may no sooner be troubled, but you shall (being so acquainted with the book of God) presently turn to a good word of promise that shall make it better, or presently fix your eye upon Christ, and consider him in some suitable notion of love or other, from which your souls shall gather peace. This shall be your wisdom. Br. 3 Lastly, you that are believers, have you heard, that there is peace laid up for the Saints against the days of trouble? Then learn (if ever you meet with trouble in the world) whether outward or inward: Not only to look after peace, and a quietment, and settling of your spirits again, but look to draw your peace from the Lord Jesus Christ, in the day of trouble, to quiet your spirits in him, and to heal your spirits with something drawn from him, some word of his, some meditation concerning him, etc. Fetch out your peace and quietment, in all troubles, from the bosom of the Lord Jesus Christ. Let me for this exhortation only give you some few directions, and then I shall conclude with two or three motives. I know every child of God is listening after this, and apprehends a great deal of sweetness in this, fully conceiving, that it would be a very sweet thing, if he could bring this about, that his soul should come out of every disturbance, Walking upon Christ's hand, you cannot but say, this would be a sweet coming off, indeed. Ah, but (will some say) how should this be? what course should we take to work this about? what would you advise a poor creature to do, that it might come out of troubles on this fashion? To this I shall answer in a few directions, and that briefly. Dir. 1 First, Let it be thy first work, when thou art overwhelmed with a rrouble (be it from what cause it will) to sit down and think, what is now a bitter dispensation that doth not please me. I am troubled at it, but let me think, is there nothing of God in this dispensation? cometh this affliction out of the dust? see if thou canst see nothing of God's power or sovereignty, wisdom or justice, providence, love and goodness, etc. I dare say there is scarce any affliction befalls thee, but if thou studiest it well, thou wilt see all of these; yea, more of God than these come to in it, thou wilt be brought at last to conclude, surely God was in this cross, in this loss of a friend,, in this loss of estate, and I was not ware of it; surely it is the will of the Lord concerning me, and shall I not submit? God might do what he hath done, he is my Lord and sovereign, why then doth my spirit rise up in arms against him? this is the ordering of a wise Providence: If what I would have had had come to pass, then surely I could not have mended it, it would have been worse for me; surely here is love in this dispensation, for that God is all love that measured it out to me. Thus by understanding, what of God there is in thy trial, thou wilt gain a true peace. The truth is, it is the usual course of men and women, holy men and women (as well as others) if a trouble come upon them, to sit down, and conceit what of man there is in it, and say, This was such a ones malice to me, now he hath done me an ill turn, etc. whereas this (instead of bringing the soul off trouble in a sanctified manner) doth nothing else but involve the soul in an inextricable Labyrinth of afflictions; and if ever it comes out, it is at the backdoor too. Dir. 2 When thou hast considered, what there is of God in it, then mediate a little, what there is in God to mend it. Sat down, and think with thyself, is there not love enough of God remaining, to sweeten this sour potion, to make pleasant this bitter dispensation? will not Christ's dying for my sins, and washing me with his blood, make me amends for Gods present bitter dealing with me? is there not faithfulness in that God, who hath said, He will never leave, nor forsake his people? who hath said, joy shall come in the morning, and that light is sown for the upright in heart. But thirdly, Dir. 3 Sat down and meditate in thy hour of trouble, what particular promises the Lord hath made out to his Saints under such troubles, that so thy soul may close with them, and thou mayest be stilled with a good word from God; some of you know what it is, so to be stilled, to have a disturbed spirit quieted, by the seasonable coming in of a Gospel's promise in an hour of straits: oh! how sweet is that peace say now to yourselves, The Lord hath here brought an hour of trouble upon me, hath he not where made out a word of promise to suit my condition? I dare say it, there is no condition, no sad, dark condition, that a poor Christian can be in, (but somewhere or other) the Lord in his word hath suited the soul in that condition with a special promise; find it out Christian, it is the bladder, that under the armholes of the soul, must keep the soul from sinking in the deep waters of afflictions. Peace made by God's good words (you heard before) is a true peace, a peace of Jesus Christ's making in the soul. Dir. 4 Sat down in thy day of trouble, and weigh Gods mercies against his frowns, than thou shalt find, that the beam of thy soul will stand even, nay, it will lean to the scales, where his mercies are; sit down, and think with thyself, here's a bitter trial, a bitter affliction; but have I no mercies to countervail them? The Lord hath taken away one of my children, but hath he not left me my fruitful vine yet? he hath nipped off one of my olive branches, but hath he not left me many remaining about my table? he hath left me my husband, my wife yet: It may be he hath taken away part of thy estate, but hath he not left thee food convenient for thee? If not, hath he not left thee an estate in Christ's love yet? a sure estate in Grace, and a richer reversion in glory? It may be he hath hid his face from thee, for a moment, for a little moment; but hath he not given thee everlasting mercies? Think of this, Christian, and do thus, and thou wilt find thy spirit will begin to be rightly quieted. Dir. 5 Study in the day of trouble, how far Christ hath overcome the world; the frowns of the world as well as any thing else; and is not his victory thine (Christian?) sit down and think, well, here's a bitter cross, a sad dispensation, but my Saviour hath pulled out the sting of it, it comes not upon me as a law demand. O cross where's thy sting? O hell where's thy victory? this comes not upon me as it would have come upon another, as it would have come upon a Reprobate, Is. 27. 7. Hath he smitten them, as he smote those that smote them? the gall and vinegar is taken out of the cup; Christ had that when he hung upon the cross for me; this will help something to calm thy spirit, to think it is a father's rod, not a sword of an enemy. Dir. 6 Consider the days of old, thus I told you before David did, Psal. 119. 52. and the Psalmist, Psal. 77. sit down and think how God hath dealt bitterly with thee, but did he never deal kindly with thee? hadst thou never the shinings of his countenance. Think how graciously God hath formerly dealt with thee; and see what that will do towards thy peace. Dir. 7 Let reason sleep, and set faith on work, I told you before, that in a day of trouble peace may be brought to the spirit as a conclusion from reason. I cannot help it, and it is a foolish thing in me, to fear what I cannot avoid; I cannot alter this dispensation, why should it trouble me? etc. Let Tully or Cato work out their peace upon this account, let heathens (that know not faith's nature or objects) quiet themselves upon such considerations, Christian; In the day of trouble, if thou wouldst have peace let reason sleep, and let faith act upon the promises, and providence, and nature of God. Dir. 8 Lastly, Pray unto God to settle thy soul, to send thee his peace, and wait upon God in his ordinances. The way of peace is in the Sanctuary; True Peace is some of the water of life, that must be drawn by the bucket of faith, out of the wells of salvation. I shall add no more by way of direction: But now lest Christians should think this of flight concernment, and that if they can get their spirits quiet, it is no matter what quiets them, Christian, know there is a great difference betwixt Peace and Peace, betwixt the world's Peace and Christ's Peace, betwixt adulterate and true borne Peace. I will not stand at large to set them together (though they would best appear so) but in short saith Musculus; the world's peace is, Fusa, instabilis, nudis verb is ad perditionem, a large peace (upon no good grounds) an instable peace (upon no good bottom) a mere verbal Peace, and that which will end in everlasting trouble. But on the contrary, consider by way of motive, that the Peace which I have been describing to you, which is laid up in Christ for the Saint, and may be drawn from Christ by the Saint in a day of trouble is, 1. A true Peace, the other is no Peace, a mere truce Peace, made with the spirit for a while, till some new break forth; a flattered shadowy Peace, a conceited imaginary Peace: Peace in a Picture, where is only the resemblance, not the substance. This is a true Peace, Peace indeed to the soul. 2. This Peace is a sweet Peace, a Rose without Prickles, a Potion without Gall, a sweetened Cup without any rubbings of Wormwood; Hezekiah complained, that in his Peace he had great bitterness. It is true (though in another sense) concerning all the world's Peace, and all moral Peace, but Prov. 10. 22. The blessing of the Lord makes rich, and adds no sorrow therewith: This is Peace with the Lord's blessing, the other is, but at the best, the Peace of a warm Sun; there will be no sorrow added with this Peace, with all other Peace sorrow will be added. 3. This Peace is a lasting Peace, all other Peace will fade and die. Nature in time may be out of breath, of course, that it can sigh, and groan, and weep no more: But let it get but breath again, and that Peace will be disturbed. Reason may tame Passion a while, but let but Passion at any time get the upper hand in Reason's sleeping time, or let it but get any Reason of its side, and that Peace will be broken. Ah, but let the soul be quieted by Gospell-courses; let it but draw forth its Peace out of the bosom of Christ, and as the foundation lasts, so shall the structure of Peace that is built in the soul, last too. I can add no more, the Lord give his blessing to what hath been spoken, and send your troubled souls his Peace. FINIS. An exact Alphabetical table of the several things contained in the preceding Sermons, Cant. 8. 5. The first figure denotes the part, the second the page. A ADam's sin how it defiles all. 1 p. p. 25 Afflictions a wilderness, why p. 3. p. 9 how the soul in that wilderness leans upon Christ, and comes out of it leaning. p. 3. p. 52, 53 Anabaptist's errors concerning original sin. p. 1. p. 32. Appletree, what 1 p. p. 16, 17. Christ the Appletree Ib. p. 47. his Apples must be tasted, and being tasted are sweet, cordial, nutritive, diffusive. 1 p. p. 48, 49, 50, 51, 52, 53 The Application of our purchased redemption how it is. p. 2. p. 40. 41 The Ascension of Christ hath a fourfold influence upon our raising. p. 2. p. 37, 38, 39 B THe Beloved of believers, a new one, but one, Christ he. p. 3. p. 31, 32, 33 Believers title and interest in Christ, how and what. p. 3. p. 28, 29, 30. Birth, Noble, or Religious, neither will do us good. p. 1. p. 37 Religious Birth most noble, yet not to be rested in. p. 1. p. 38. 39 C CAlling effectual, what it is God doth in it, 3 things. p. 2. p. 41, 42 Christ, how he was free from original sin. p. 1. p. 27. he hath not taken away original sin out of our nature, he pays no debts by halves, he doth nothing to so little purpose. p. 1. p. 33. how sweet he is to the Believer. Ib. p. 48. how he is cordial to them. Ib. p. 50. how nutritive. by. p▪ 53. how diffusive. Ib. p. 54. he raiseth his elect from under the appletree. p. 2. p. 4. he was designed for that work. p. 2. p. 5, 6. the Covenant of Grace for us was made between his father and him. Ib. p. 6. he alone could go through the work of our Redemption. ib. p. 8, 9 Reasons for it. ib. He hath redeemed us. p. 2. p. 16, 17. He from eternity gave his Word for us. ib. He hath raised some, and will raise all his Elect actually and formally. p. 2. p. 17, 18. his and his Father's power are jointly engaged for Saint's salvation. p. 2. p. 18, 19 How he hath raised, and will yet further raise his Elect. ib. p. 20, 21, 22. 1. By his voluntary engaging his Word, and entering into an everlasting covenant with his Father for them. p. 2. p. 20, 21. 2. By assuming their flesh. ibidem. p. 26. How he assumed it. ibidem. 3. By his Passion. How. p. 2. p. 31, 32. Why that was necessary. ib. 4. By his Resurrection, how and why. p. 2. p. 33, 34, 35. 4. By his Ascension. What influence that hath upon our raising. p. 2. p. 37, 38, 39 Christ gives his Saints new principles of grace, and power to act those principles. p. 2. p. 43, 44. He will in his own time raise up the soul to a sight of its salvation, how. p. 2. p. 44. He will at last perfectly raise it by glorifying it. ib. He is moved by his own grace, and aims only at his own glory. p. 2. 46, 47. He hath infinitely loved us. p. 2. p. 53. He is a complete Saviour. p. 2. p. 55. He is highly needful to every poor soul. p. 2. p. 55, 56. He is the greatest Physician, yet he hath but little practice. ib. p. 62. yet his Fee for soule-Physick is nothing. ib. p. 64. He keeps open shop. ib. p. 62, 63, 64. He is highly to be valued by Saints. p. 2. p. 74. He is an high pattern of Self-denial to Believers. p. 2. 74, 75. What his several Acts of grace, in order to our redemption should teach us. p. 2. p. 75, 76, 77, 78. He deserves Saints cleaving to him in saddest straits. p. 2. p. 82, 83. Covenant of God with Christ for us, That of Works was made between God and man personally, that of Grace between God and Christ personally, and God and man representatively. p. 2. p. 6. How the Covenants of Grace and Works differ, that of Grace how more than the other. p. 2. p. 28. Consolation for Saints, in respect of themselves and of their friends yet in the state of Nature. p. 1. p. 80, 81. against several complaints relating to themselves, and concerning others. p. 2. p. 79, 80, 81, 82, 83. D. DEsertion, a Wilderness state: why. p. 3. p. 11. How in that wilderness the soul leans and comes out leaning on Christ. p. 3. p. 55, 56. The Design of Heaven for man's salvation. p. 2. p. 5, 6, 7. Diabolical persuasion sinful presumption. p. 1. p. 66, 67. Diffusiveness of grace. p. 1. p. 55. E. ELect, v. pl. Saints, Believers. How raised by Christ's several acts of Grace in order to the purchase of our Redemption. p. 2. p. 24, 25, 26, 27. They were to fulfil the Law two ways; How Christ did it for them. p. 2. p. 29, 30. They naturally want three things in order to their restauration, viz. life, strength, light, p. 2. p. 40, 41. They are highly in Christ's debt. p. 2. p. 56, 57 They are called unto for thankfulness for their redemption, and persuaded to it by Motives. p. 2. p. 68, 69, 70. How they are beloved before calling. p. 3. p. 35. How in their wilderness of contrition they lean upon Christ, and come out of it leaning. p. 3. p. 45. Errors concerning Original sin discovered and confuted. p. 1. p. 31, 32. Experiences of Saints prove that sorrow for sin goeth before comfort. p. 3. p. 63. F. FAith is the only hand can pluck fruit of the Appletree Christ. p. 1. p. 56, 57 it must be 1 True, 2 Perfect, 3 lively. It's life will appear, Internally, and Externally. p. 1. p. 58, 59, 60. How it is the gift of God. p. 1. p. 68, 69. How it is grounded on a divine persuasion. p. 1. p. 68, 69. What Faith is. p. 3. p. 25. Freeness and Fullness of mercy in Christ, how, supporting to the soul that is broken with the sense of sin. p. 3. p. 47, 48, 49. G. GOd well pleased with Christ as our surety. p. 2. p. 24, 25. Grace tasted, how sweet, cordial, nutritive, and diffusive. p. 1. p. 48, 49, 50, 51, 52, 53, 54. How Grace supports the soul broken with the sense of its sins. p. 3. p. 46, 47. By God's General Grace the soul may avoid gross sins. p. 3. p. 14. and by God's exciting grace it may do many actions that are praevious to Faith and Repentance. p. 3. p. 14, 15. H. HOpe for those yet in the state of Nature. p. 1. p. 81, 82. Humiliation whether before Faith or no, and how. p. 3. p. 16, 17. it is. p. 64, 65, 66. Humiliation for Saints, from the considerations of the great work of our Redemption by Christ. p. 2. p. 47, 48, 49, 50, 51, 52. Humility becomes Saints that were borne children of wrath by Nature, as well as others. p. 1. p. 77, 78. I. INcarnation of Christ, how it conduceth to our Raising. p. 2. p. 25, 26. in what respects it was necessary as to that work. p. 2. p. 26, 27, 28. Justice of God in charging our debts upon Christ, cleared from his voluntary engagement for us. p. 2. p. 21, 22. Justification of a sinner what it is. God doth in it three things, by Calling, and that the dead soul gets life. p. 2. p. 42, 43. L. LEaning implies four things, 1 Weariness, 2 Willingness, 3 Love, 4 Confidence. p. 3. p. 20, 21, 22. 23. Christ only leaned upon by Saints. p 3 p. 25. M. MAnichees errors concerning Original sin. p. 1. p. 31. Most Men and Women in a dreadful condition. p. 1. p. 34, 35. yet they are not so sensible of soul diseases as of bodily. p. 2. p. 63. Mercies of Christ in their fullness and freeness, how they support the soul in a broken conditition. p. 3 p. 46, 47, 48. Moral persuasions nothing to faith. p. 1. p. 64. Mortality a Wilderness state to Saints. p. 3. p. 12. Mother's convey Nature, nothing saving. p. 1. p. 43. Motives to persuade Saints to be thankful for their Redemption. p. 2. p. 68, 69, 70, 71, 72, 73, Mourners for sin exhorted by several Arguments to lean upon Christ. p. 3. p. 99, 100, 101. N. NAture whether corrupt or refined will not carry any to heaven. p. 1. p. 44. Natural Righteousness, Negative, or Positive, will not. p. 1. p. 44, 45, 46. Nature may beget a persuasion in us. p. 1. p. 62. Nature's persuasion and faith is sickly. p. 1. p. 63, 64. Natural men persuaded to look for a part in Christ. p. 2. p. 61, 62. O. Original sin how dangerous, how it defiles all. p. 1. p. 25, 26. P. PArentage, whether Noble or Religious not to be gloried, nor rested in, we may be damned notwithstanding it. p. 1. p. 36, 37, 38, 39 Pardon of sins in several senses. p. 1. p. 42. How it is from eternity, how in time. ib. Papists error about . p. 3. p. 73, 74. Passion of Christ how necessary, why. p. 2. p. 31. Pelagians errors about Original sin. p. 1. p. 27, 28. about . p. 3. p. 71, 72. Persuasions, various; natural, moral, traditional, diabolical; what all these are. p. 1. p. 62, 63. 64, 65. all differ from the persuasion of faith. p. 1. p. 62, 63, etc. Preaching of the Law ought to be. God hath honoured that way of preaching. p. 3. p. 61, 62. Promises, how they support the soul broken for sin. p. 3. p. 49, 50, 51. Propagation of original sin how it is. p. 1. p. 25, 26, 27. Whether the soul hath any Propriety in its action of coming to Christ. p. 3. p. 13, 14, 15, 16, 17, 18, 19, 20. Q A Question answered, viz. Whether the soul doth any thing, and what it doth or can do towards its conversion. p. 3. p. 14, 15, 16, 17. 18. The question determined by Dr. Davenant. ibid. R RAised, what it means. p. 2. p. 2, 3. How the elect are raised. p. 2. p. 2, 3, 4, 5, 6, 7, 8, 9, etc. those that are raised, are raised by Christ's means, and in Christ's method. p. 2. 58, 59 To accomplish our Redeemer 4 things necessary, all found in Christ only. p. 2. p. 12, 13, 14. Redemption of sinners, not a work beyond Christ's strength. p. 2. p. 7. but beyond all strength but his. p. 2. p. 8, 9, 10. Reasons for it. ibid. Repentance and holiness needful to the Elect. p. 1. p. 41, 42. How far it may be without saving grace. p. 3. p. 38, 39, 40. In what sense it is saving or not. p. 3. p. 40, 41. How it ought to be preached. p. 3. p. 42. Reproofs for several sorts of people. p. 3. à p. 58. ad p. 75. Especially for such as will not lean on Christ alone. p. 3. p. 74, 75, 76. Resting in the soul that leans. p. 3. p. 24. Resurrection of Christ in what respects necessary to our raising. p. 2. p. 33, 34. Righteousness moral and negative, not sufficient to salvation. p. 1. p. 45. S SAints by nature in a state of disunion to Christ. p. 1. p. 22, 23. Proved. ibid. How they are originally guilty. p. 1. p. 25, 26. They beget not Saints, why. p. 1. p. 28, 29. How highly they are engaged to thankfulness. p. 1. p. 71. They should pity those in natural conditions. p. 1. p. 74. 75. They should be humble considering their natural estate. p. 1. p. 77. Their weakness how helped by Christ. p. 2. p. 43. All is done for their justification, they have only to believe that all is finished. p. 2. p. 55. Saints called upon for thankfulness for their Redemption, by several arguments suasory. p. 2. p. 68, 69, 70. They should value nothing equally with Christ. p. 2. p. 74. They should tie themselves to God by a perpetual Covenant, and keep their words. p. 2. p. 76. They should assume the divine nature. p. 2. p. 76, 77. Die to sin and arise to newness of life. p. 2. p. 77. and set their affections on heavenly things. p. 2. p. 78. Christ should be in them the hopes of glory. ibid. They may have dwellings in six wildernesses. p. 3. p. 5, 6, 7, etc. They are in an happy condition p. 3. p. 87. 88, 89. Highly beloved of Christ. p. 3. p. 90, 91. They had need walk close with Christ. p. 3 p. 91, 92. Their estate is safe, and joyful, and full. p. 3. p. 95, 96. In any wilderness they are persuaded by several arguments to lean on Christ. p. 3 p. 99, 100, 101, 102, 103. self-denial taught Saints from Christ's example. p. 2. p. 74, 75. Sin is a wilderness condition. p. 3. p. 5, 6, 7. Sinne-sick souls how they may speak with Christ their Physician. p. 2. p 63. Sinners reproved that dream of a portion in Christ, and yet are in the wilderness of sin, and think not of coming out. p. 3. p. 59 60. Song of Songs, why the Canticles are so called. p. 1. p. 1, 2. Sorrow for sin, a wilderness state, why. p. 3. p. 7, 8. Every Soul hath infinite need of Christ. p. 2. p. 55, 56. The Soul sanctified is not merely passive, p. 3. p. 75. Spouse of Christ who is, she hath had and may again have her dwelling in the wilderness: in what wildernesses, what the term means, and how it is true. p. 3. p. 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, &c, She comes up out of the wilderness. p. 3. p. 12, 13, 14. Strength enough in Christ's arm to bear up the soul coming up out of every wilderness. p. 3. p. 34, 35, 36. Sufferings of Christ how they were conducible to our raising, and why necessary. p. 2. p. 31, 32. Sweetness of Christ to the soul that tastes him. p. 1. p. 48. T Temptation's a Saint's wilderness, why. p. 3. p. 10. How the soul in them leans and comes out of them leaning on Christ. p. 3. p. 54, 55. Thankfulness how highly the duty of Saints. p. 1. p. 71, 72, 73. Motives to it. p. 2. p. 68, 69. Traditional faith nothing. p. 1. p. 64, 65. Trial of our selves whether we be in the state of nature or grace, how it may be made. p. 1. p. 43, 44. Notes of Trial whether we be raised or no. p. 2. p. 57, 58. Whether we be the Spouses of Christ, or no. p. 3. p. 76, 77, 78, 79, 80, 81. V unbelievers sad condition opened. p. 3. p. 83, 84. They are exhorted to look out for a part in Christ. p. 3. p. 93. 94, 95. W Weakness of the soul how helped by Christ. p. 2. p. 43. Weariness in the soul that will lean on Christ. p. 3. p. 27, 28. Wellbeloved of the soul who. p. 3. p. 26. Will of man, doth not first stir in the soul for God. p. 3. p. 71, 72. Wilderness what it means, what manner of place it is, opened in six particulars. p. 3. p. 4, 5, 6, 7, 8, 9, 10. 76, 77. Saints may dwell in a sixfold Wilderness. p. 3. p. 5, 6, 7, 8. Wilderness company what it is. p. 3. p. 78. How sad a condition it is to be in the wilderness. p. 3. p. 84. Willingness: how, and when in us. p. 3. p. 17, 18, 19 willingness in the soul that comes to Christ, how. p. 3. p. 21. An Index of the several Contents of each Sermon in the following Treatise. In the first Sermon and Part. THe words considered, Relatively, Absolutely. p. 4, 5. Several senses of the words given by Expositors, declared and rejected, with reasons for the rejection. p. 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16. The true sense given (according to the Author's judgement) with his reasons for it. p. 16, 17, 18, 19 The words analysed. 19, 20. 3 Doctrines propounded to be insisted upon. 21. 1. Doct. The best of God's Saints by nature were borne in a lost condition. 22, 23. The doctrine proved by Scripture. ibid. 24. Adam's sin how it goes over all, and how all are Originally defiled. ib. 25, 26. How Christ came to be free of this guilt. 29. Saints beget not Saints, why. 28, 29. St. Austin's and Mr. Perkins his opinion. 28, 29. Mr. Perkins his counsel to such as are inquisitive to know how Original sin came to be propagated. 29, 30. 1. Use of the Doctrine, to discover the errors of Pelagians, Manichees, Anabaptists, and Universalists. 30, 31, 32. Christ by his death hath not taken Original sin out of our nature. 32. Christ payeth no debts by halves for any. 33. Christ useth not to do things to no purpose. 33. 2 Use for Instruction. 34. 1. What a sad condition most men and women are in. 34. It is a miracle if withered sinners be saved. 34. 2. Whom we have cause to thank that we are this day out of hell. 36. Not our Noble Parentage: there is a great deal of bragging of that in the world to little purpose. 36, 37. Vain-glorying will have an end in hell. 37, 38. Religious Parentage best; most noble, most to be gloryed in, 38, 39 but not enough. 39 It was the Jews brag. 39, 40. Parent's faith wants a way of conveyance to save our souls. 40. This made plain by a familiar instance. 40. 3. Br. From hence we may be instructed what a soule-cheating-Principle it is of Libertanisme to say we have no need of Repentance, etc. If we be elected we shall be saved, if not, damned. 41. 3. Use. Let us try ourselves whether we be not yet in a state of disunion to Christ. 4●, 43. 4. Notes of Trial, 43, 44. 1 Note. If none have done more for us than our Mother hath done, we are yet in the state of Nature. 43. Mother's convey Nature. 43. Nature is either corrupted or refined, neither enough. 45, 46. 2. Note. If we have not tasted of the fruit of the Appletree we are yet but under it. 47. Christ is the Appletree. ib. 1. The Apple if tasted is sweet. 48. Christ sweet to Saints. 48, 49. High thoughts of Christ argue a spiritual taste of him. ib. 2. The tasted Apple is cordial. 50. 1 In taste. 2. In smell. ib. Christ how cordial to swooning Saints. ib. No Cordial to unbelievers. ib. 50, 51, 52. 3. Tasted Apples are nutritive. 53. Souls that have tasted Christ will from him draw nourishment. 54. 4. The tasted Apple is diffusive of its virtue. 54, 55. 3. Note of Trial: If thou hast plucked the fruit of the Appletree, thou hast a hand to do it. 56. Faith is the hand. 57 This hand must be, 1 True, 2 Perfect, 3 Lively. 58, 59 Painted hands pluck no fruit. ib. Faith, how perfect is necessary, 58, 59 Dead hands pluck nothing. 59, 60. Faith is lively, Internally, Externally. 60. It must be given us from above. 62. Persuasions various, Natural, Moral, Traditional, Diabolical, etc. 63, 64, 65. All these good for nothing. ib. Nature's Legacy of faith. 63. Nature's faith is sickly. ib. Moral persuasions nothing. 64. Legacies of faith from Parents will not bring heaven and Christ. 65. Most men believe there is a God and Christ, etc. because their Father taught them so, and their Mother so learned them their Catechism. 65. This was the good woman's Religion. 65. Most believe as their Fathers believed. 65, 66. True faith is the gift of God. 68 it is grounded upon divine persuasion. What that is, etc. 68, 69. Use 4. Exhortation in several Branches. 70, 71, 72, 73, 74. 1 Br. To persuade Saints to thankful hearts, what cause they have. 71, 72. 2 Br. Put on Bowels of mercy to other lost undone souls. 73, 74. We pity bodies, but not souls. 74, 75, 76 3 Br. The consideration of this Doctrine calls to Saints for humble hearts. 77, 78, 79. Use 5. It may be applied to give us a ground, 1 of Consolation, 2 of Hope. 80, 81, 82. Hope for those yet in the state of Nature. 81. Hope for Saints, concerning their friends yet in the state of Nature. 82, 83. An Index of the several things contained in the second part. 2 Doct. It is the Lord Jesus Christ that helps his redeemed one's out of their lost condition. 4. The Doctrine enlarged in five particulars. 4, 5, 6, 7, 8, etc. 1. Christ was assigned to do it. 5, 6, 7, 8, etc. The Covenant of Grace was made betwixt the Father and Christ personally, and us representatively in him. 6. God in laying our Redemption on Christ's shoulders laid help on one that was mighty. 7, 8. 2. Christ alone was able to go through with the work of our Redemption. 8, 9 Reason for it. ib. Angels, Creatures, man, could not do it. 9, 10. Four things necessary to accomplish our Redemption, which alone could be found in Christ. page 12. 1. One that could die. 12. 2. One that had the offending nature. 12. 3. One that could merit by death. ib. 4. One that could pay an infinite satisfaction. 13. The Riddle of man's Redemption solved. 14. 3. Christ hath done the work of our Redemption. 14, 15. Christ hath raised all Intentionally, and Moritoriously, whom his Father elected, some also Actually and formally, 16, 17. 4. Christ will raise all his chosen one's actually, and formally. 17, 18. Pardon is to come out of course to all the Elect. 18. Christ's and his Father's power are united and jointly engaged for his Elects salvation. 18, 19 5. Christ hath raised, and will raise his Elect; How he hath already, and will yet further do it. 20, 21. 22, 23. 1. By entering into a Covenant and engaging his word for them. 20, 21, 22. The justice of God in charging our debts on Christ cleared by his voluntary engagement for us. 21, 22. How the Father is well pleased, and satisfied in Christ, as Mediator. 23, 24, 25. Till Christ came, God the Father had nothing but Christ's word for the payment of our debts. 25. 2. How Christ raised us by assuming our flesh. 26, 27. That was necessary in order to our redemption, 1 That he might suffer, 2 That the same Nature might. suffer. 3 That righteousness might be fulfilled. 4 That he might fulfil the Law for us. 27, 28. The Covenant of Grace and Works how they differ, how the latter is more favourable. 28. Christ was to be a merciful high Priest. 30, 31. 3. Christ raised his Saints by his suffering. How and why that was necessary. 31, 32. 1. That he might satisfy. ib. 2. That he might conquer for us. 32, 33. 4. Christ raised us, by his resurrection. 33, 34, 35. What influences Christ's Resurrection had upon our raising. 33, 34, 35. 1. It witnesseth Christ's Conquest for us. 33. 2. It quickens us. 34. 3. It is a pledge to us of our rising to glory. 35. 5 Christ hath raised his Elect by his Ascension. 35, 36. What influence that act of Christ's had on our raising. 35, 36, 37. 1. In going before he provides a place for us. 36. 2. He is by that our Way to the Father. 36. 3. He is by that our Advocate with the Father. 37, 38. 4. In that ascending up on high, he gave gifts to men. 38. Elect ones Naturally want three things, 1 Life, 2 Strength, 3 Light. 40, 41. 1. Christ first calls the soul effectually, in that work he usually, 1 Convinceth the soul of its misery, 2 Humbles it, 3 giveth it hope. This is the first means of Application of the purchased Redemption to the soul. 41, 42. 2. He justifies the soul. What that is. Three things God doth in justification. 1. He pardons the soul's sins. 2. He imputes Christ's Righteousness unto it. 3. He accepts it. 42, 43. By these two acts the soul hath life given it. ib. Weakness of the soul how helped by Christ. 43. 1. Christ gives the soul new principles of Grace. ib. 2. He gives the soul power to act those Principles. ib. 3. How Christ will in his own time raise up the souls of his Saints to a sight of their salvation. 44. 4. Christ will at last fully raise them up, by taking them to glory. 44. Why Christ undertook the work of our Redemption. 46, 47. The moving cause was his own grace. The final cause his own glory. 46, 47. The Application of the Doctrine variously. à 47. ad 83. 1. Use For Humiliation. 47, 48. For our sins; and that from hence upon a double ground. 1. To consider that our sins put Christ to death. 48, 49. 2. That by any renewing sins we should again crucify the Lord of life. 47, 48, 49, 50, 51, 52. 2. Use For Instruction, in four Branches. 1. Br. How much hath Christ loved us? 53. 2. Br. Christ is a complete Saviour, he hath left us nothing to do, but to believe all is done. 55. 3. Br. Christ is highly needful to every poor soul. 55, 56. 4. Br. All the Elect and Redeemed ones are highly indebted to Christ. 56, 57 3 Use For Trial, whether we be yet raised or no. 57 58. 2 Notes of Trial. ib. 1. N. If we be raised it is by Christ's act. 57, 58. 2. N. It is in Christ's Method of Application. 59 What that is. ibid. 4. Use. Of Exhortation. 1. To Natural men. 2. To Saints. 61, 62, 63, etc. 1. Let poor undone creatures look for a portion in Christ. 61, 62, 63. Men are not, so sensible of soule-diseases as of bodily sicknesses. 62. 4. Directions for such poor creatures. 62, 63, 64. 1. How they may speak with Christ. ib. 2. What his Fee is. ibid. The condition is, Bring nothing. ib. 3. How they must use his Balm. 64. 4. What rules of Diet must be observed after taking it. 66. The second part of the Exhortation turned to Believers. 67. Saints exhorted to thank fullness. 67, 68 From the consideration, 1. Of the person of their Redeemer, in three particulars. 68, 69. 2. Of the act and manner of their Redemption, in three things. 69, 70. 3. Of the Object of this act opened in five particulars. 71, 72, 73. He hath done it, that was 1. Infinitely above thee. 2. In no need of thee. 3. The offended Creator. He raised thee 1. Out of a low condition. 2. To a glorious condition. 3. By his own falling. He raised Thee 1. Not others Angels. Great persons. 2. That wert as low as others. Thee. 3. That wert his enemy. 4. That never asked it before it was done. 5. That hast still rebellion in thee. p. 68, 69, 70, 71, 72, 73. Particular exhortations to believers to the performance of several duties. All which are enforced from Christ's several acts of grace in raising us. 74, 75 76, 77, 78, etc. 1. Value nothing in an equal balance with Christ. 74. 2. Vow yourselves to God, and keep your vows. 76. 3. Believers, as Christ hath taken upon him their nature, should likewise strive to be made partakers of his Nature. 76. 4. From Christ's death they should learn to die to sin. 77. 5. From Christ's resurrection they should learn to rise to newness of life. 77, 78. 6. From Christ's ascension, Believers should learn to ascend, by setting their affections on heavenly things. 78. 7. Let Christ be in you the hopes of glory, ibid. 5. Use. This doctrine affords consolation for believers. 1. Against their outward poverty. 79. 2. Against their fears because of their many and great sins. 80. 3. Against their daily back slidings. ib. 4. Against their present sadness. ib. 5. Against their fears of falling away. 80, 81. Believers from hence may be comforted with hope. 1. Concerning such of their friends as are no● yet raised. 81. 2. Concerning such as are full of terror and sadness. 81. 82. A Branch of instruction added that was forgotten in its order. viz. How much Christ deserves our cleaving 〈◊〉 him in saddest conditions. 82, 83. An Index of, the several contents of the third part. Doct. 3. The Spouse of Christ (being raised by him) cometh out of every wilderness, leaning upon her beloved. p. 2. The Doctrine divided into four branches. ib. 1. Br. of the Doctrine. Christ's Spouse hath had and may again have her dwelling in the wilderness. 3. The wilderness is 1. Untilled. 2. A losing place. 3. A dangerous place. 4. A solitary place. 5. A disconsolate place. 6. A place void of all provisions. 3, 4. Saints have had and may have their dwelling in a sixfold wilderness. 1. Of sin, why that is called so. 6. 2. Of sorrow for sin. 7, 8. 3. Of bodily afflictions, this is a wildernesse-state, why. 9 4. Of temptations. 10, 11. 5. Of divine desertions. 11. 6. Of mortality. 12. 2. Br. of the Doctrine. viz. The Spouse of Christ comes out of the wilderness. 12, 13, 14, 15, etc. The question answered, whether the soul doth any thing, and what it doth or can do towards its conversation. 13, 14, 15, 16, 17, 18, 19, 20. The soul by God's general grace denied to none, may avoid gross sins. 2. By God's exciting grace it may perform many praevious actions. 14, 15. It cannot move one foot to a spiritual action spiritually. 18. When the Lord changeth the soul than it cometh. 18. 3. Br. of the Doctrine. The soul in coming up out of the wilderness, comes not in its own strength but leaning. 20. Leaning implies four things. ib. 1. Weariness. 21, 22. 2. Willingness. 23. 3. Love. 23. 4. Resting. 24. A description of faith. 25. The fourth Br. of the Doctrine. viz. The Spouse of Christ coming up out of every wilderness, will lean upon her wellbeloved, and him only. 25, 26, 27. The Spouse. 1. Leans upon one whom she loves. 26. 2. Upon her wellbeloved, one that she is married to. 27. Christ's near relation to saints and theirs to him, by. 1. The Fathers, and their own gift. 2. By Bargain. 3. By purchase and desert. 4. By right of possession. 28, 29, 30. 3. The soul leans upon her Beloved, not another's. 31. 4. It leans upon him, that is, not those that were her Beloved's. What strength there is in Christ's shoulders to bear up the soul coming out of every wilderness. 34 etc. How the elect are beholden to Christ before effectual Vocation. 36. 1. For his preventing and restraining grace. 37. 2. For his exciting grace. ib. Some Repentance may be without saving grace. 40, 41. Repentance in what sense called saving. 40, 41. how it ought to be preached. 42. How in the wilderness of sorrow the soul leans upon Christ, and comes out leaning. 44, 45. God's supporting grace how it stays up the soul at such a time. 46. How the fullness and freeness of Christ's mercy supports the soul broken with the sense of sin. 46, 47, 48. How Christ's promises support the soul broken with sorrow for sin. 49, 50. How Christ speaks to the soul in such a condition, 1. By his ministers, 2. By his spirit. 50, 51. How the soul leans upon Christ in the wilderness of affliction, and comes out of it leaning. 52, 53. What Acts of faith the believing soul puts out in affliction. ib. How the believer leans upon Christ in temptations, and comes out of them leaning. 54, 55. How in desertions the gracious soul leans upon Christ, and comes out of them leaning p. 55, 56. The application of the Doctrine. à p. 58. ad p. 104. 1. Use Reproof, First, To such as think to get to heaven, and are not come out of the wilderness of sin. 58, 59, 60, etc. Secondly, Those are reproved that preach down sorrow for sin as a precedent work. 61, 62. The Law ought to be preached. 60. God hath most honoured such preachers. 61, 62. Experiences of Saints prove that sorrow for sin goeth before comfort. 63. Mr. rutherford's opinion of precedent Humiliation. 65. God is not to be limited, he can save without it, but he rarely doth. 67, 68 Thirdly, Those are reproved that are in wildernesses, and yet will not lean. 69. Fourthly, And those That would make man's will the author of his first motion to God. 71. Pelagians and Arminians errors about freewill. 72, 73. Fifthly, Those are reproved That deny any motion of the sanctified will. 74, 75. Sixthly, Those are reproved That will not lean upon Christ alone. 1. Such as would have Christ and their sins too. p. 75. 2. Or Christ and their merits. Or 3. Christ and their duties. 73, 74, 75. 2. Use of Examination and trial whether we be the spouses of Christ or no. 75. 1. Examine whether thou be'st come out of the wilderness of sin or no. ib. Three notes to know that by. 76, 77, 78. 1. The wilderness is an untilled place. 76. 2. It is a barren place. 77. 2. Those that are in the wilderness keep wilderness company. 78. 2. Examine whether ever thou wert in the wilderness of contrition of no. 78. 3. Examine what other wildernesses thou hast met with. 80. 4. How dost thou carry thyself in the wilderness? 81. 5. How hast thou used to come out of the wilderness? 81. 6. How hast thou carried thyself since thuo camest out? 82. 3. Use, for information. 1. Br. What a sad condition all believers are in. 83, 84. 1. They are in a wilderness. ib. 2. They have no way to get out. 85. 2. Br. What an happy condition God's people are in. 87, 88, 89. 1. They are out of the wilderness of sin. ibid. 2. In every wilderness they have one to lean upon. 88 3. Br. How great is the love of God to us that he would look us up in the wilderness, and let us lean upon himself. 90, 91. 4. Br. What need we have to walk close with Christ. 91, 92. 4. Use, for exhortation. 1, Br. To unbelievers to come out of their wilderness of sin to Christ. 93, 94, 95, etc. 2. Motives to persuade them. ib. 1. The danger of their present state. 94, 95. 1. It is a dangerous condition. 2. It is a joyless condition. 3. It is a starving condition. 94, 95. 2. Motive, The happiness of the believers state. 95, 96, etc. 1. It is a safe condition. 95. 2. It is a joyful condition. 95, 96. 3. In that estate and that only there is provision for the soul. 97. 98. 2. Br. To exhort those that are in any other wilderness to come out of it, leaning upon Christ. 99, 100, etc. 1. Consider thou art how in a capacity of believing. 99 2. Thou hast ground enough to build thy faith upon, there is, 1. power enough, 2. love enough, in Christ to save thee. 100, 101. 3. Thou canst not dishonour Christ more than not to believe in him. 101, 102. Christ will take believing kindly at our hands. p. 103. Courteous Reader, THe Author upon a slight perusal of these sheets, finds that the Printer hath been so courteous to him in his absence, that for the escapes of the Press, they are either literal, which thou mayst easily see and correct, or some few, so gross, that thou wilt easily discern the mistakes; he hath therefore rather chose to put himself upon thy charity, than put thee or himself to the trouble of a table of Erratas, which is usually made with trouble, and seldom used when it is done. A short Table of the several things contained in the two last Sermons. THE Psalm analysed, and the words of the Text opened. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14. 5. Doctrines noted out of the words. 13, 14. The fifth Doctrine handled, viz. That soul that would have the Lord Jesus Christ desire its beauty, must forget its own people, and its Father's house, and whosoever doth that shall be beautiful. 14, 15, 16, etc. The Method of handling the Doctrine propounded. 15. What is meant by our Father's house. 15. What of our Father's house must be forgotten, opened in five particulars. 1. The manners of our Father's house, viz. our sins. 16. 5. Sorts of sins chiefly hinted in that expression. 16, 17, 18, 19 Sinnes 1 Original. 16. 2 Of Education. 17. 3 Of Company & Conversation. 18 4 Of Custom. 18, 19 5 That are our beloved sins. 19 2. The Company of our Father's house. 19, 20. That is twofold. ib. 1. Our dearest Relations. 19, 20. How they must, and must not be forgotten. 20. Not 1 in honour, 2 nor affection, nor 3 providential care: but. 1. If God & they draw several ways. 20, 21. 2. If their love becl●e● us out of the way, when God calls us. 21. 2. Sinful Company is the company of our Father's house. 23. 3. The soul must forget the honour and pomp, and riches, and greatness of its Father's house. 24, 25, 26. How that must be. ibid. 4. The soul must forget the pleasures and vanities of its Father's house. 27. That explained. 28, 29. 5. The soul must forget the Righteousness of its Father's House. 30, 31. What that is. ib. Civility is but a smooth way to hell, it is worth nothing, no more is f●●●●lity in duties▪ ●● 2. Br. Of Explic. How these things must be forgotten. 32, 33, 34, 45. etc. 1. Sin and sinful Company must be forgotten absolutely. 32, 33. 2. The rest must be forgotten secundùm quid. 33. 3. They must be forgotten Conditionally. 33. that explained. 34. 4. Comparatively they must be forgotten. 35. 5. In effect they must be forgotten. 35, 36. 3 Br. of the Explication, viz. How that soul shall be beautiful that thus forgets its Father's house. 36, 37, 38. That shown Negatively, Positively. 36, 37. Negatively, not with A corporal beauty. 36. A natural beauty. 37. in its own eyes, a creatures eye. 37. Positively it shall be beautiful, 1. By Imputation. 37. 2. By Christ's Acceptation. 38. 3. In Saint's eyes. 38, 39 4. Branch of the Explication, viz. what is meant by that phrase, The King shall desire▪ thy Beauty. 39, 40. Opened Generally. 39 2. Particularly. Six things employed in it. 40, 41, 42, 43. 1. Christ shall see an excellency in such a soul▪ 40. 2. He shall love such a soul. ib. 3. He shall in his heart prefer such a soul. 40, 41. 4. He will endeavour and effect an union with such a soul. 42. 5. He will covet a near Communion with such a soul. 4. 6. He will love such a soul with a constant and inseparable love. 43. 5. Reasons of the Doctrine. 44, 45, 46. Because, 1. It is the very law of marriage. 44. 2. While the soul lives in its Father's house it cannot be beautiful. 44. 3. Till the soul part with these it cannot cleave to Christ. 45. 4. Because God is a jealous God. 46. 5. Because it is the will of Christ, to whom a● an Husband the united soul must be obedient▪ 46▪ The Application of the Doctrine, à 47▪ ad 89. 1. For Instruction in several Branches. Br. 1. That the most part of the world 〈◊〉 those which the world esteems of are uncomely indesireable creatures in Christ's eye. 47, 48, 49, 50. Br. 2. Which may the way to heaven lies, and that it is a strait way. 51, 52, 53, 54. Br. 3. That something more than Nature must make a soul beautiful in Christ's eyes. 54. Br. 4. With what an infinite love hath Christ loved his Saints. 54, 55, 56. Br. 5. What happy creatures are poor selfdenying Saints. 56, 57, 58. 2. Use, For Examination: Whether we have forgotten our father's house, and our beauty be in Christ's eyes or no. 59, 60, 61, 62, 63, etc. 1. You have seen a great deal of folly in your Father's house. 60. 2. You have had another excellency discovered to you. 60, 61. 3. Your parting hath not been without some tears. 61, 62. 4. You have some combatings of spirit with your fleshly inclinations to go home again: 62, 63. 5. Christ is your sole delight, and all Christ is your delight. 63, 64. 6. Do you abide and dwell with Christ. 64. 3 Use. For Consolation. 1. Against all the uncomeliness Saints apprehend in themselves. 65. 2. Against all the dirt the world casts upon Saints. 65, 66. 3. Against the world's low esteem of them, 66. Several Objections of misdoubtings Christians answered. 67, 68, 69, 70, 71. 1 Ob. I am ready to yield to temptations, and fall into sin, I fear I have not forgot the manners of my Father's house. An. Notwithstanding thy falling into sin sometimes, yet thou mayst have forgot it: try therefore, 1. Which way stands thy Affection. 68 2. Do you not chide yourselves back. 69. 3. How long do you stay at home. 69. 2. Ob. I have not forgotten my Fatheas house, I am often in vain company, yea and I love them: my heart is too much glued to my Relations. Answ. 1. Are they thy invited guests, or intruders? 71. 2. Art thou a companion of them in sin, or only in civil actions. 71. 3. Dost thou love them with a mere natural love, or more? 71. 4. Can thy Relations hinder thee from Christ, or thy love hinder thee from discharging thy duty to them faithfully. 72, 73. 3. Ob. I am not low enough for Christ, I am rich and noble, etc. Answ. 1. This is a melancholy fancy: fat folk may get in at the strait gate with crowding. 74. 2. Dost thou not affect and delight, and hunt after worldly pomp and glory. 74. 3. Dost thou look upon thy title of the servant of Christ as the highest title of honour. 74. 4. Is thy outward greatness no snare to thee in the ways of Christ; if none of these it cannot hinder thee. 74, 75, 4. Obj. Ah! But I am so much addicted to vain pleasures, etc. 1. Answ. Dost thou love thy pleasures more than God? 76. 2. Wilt thou balk an opportunity of communion with Christ or his saints, to enjoy a vain pleasure. 76. 3. Dost thou affect pleasures that cannot consist with holiness, as adultery, etc. 77. If none of these, thou mayest enjoy them and yet be beautiful in Christ's eyes. ib. Use 4. For exhortation. 1. To those who have not forgotten their father's house. 77 78, 79, 80, 81. They are exhorted to forget it. 78. The exhortation urged by 6 motives. 79, 80, 81, 82, 83. Consider, 1. How will you live when your father's house fails. 79. 2. The great joys of a married life to Christ. 79, 80, 81. 3. There is nothing in our father's house but is more eminently in Christ. 81, 8●. 4. Christ left his father's house for us. 82. 5. It is the way to be beautiful. 83. 6. It shall make you desirably beautiful to the King. 84. 4. Directions for such people to help them in that hard work. 84, 85, 86. 1. With a serious eye look upon your father's house, and see what in it can be desirable. 84, 85. 2. While you enjoy the things of the world let not your hearts out to them. 85, 86. 3. Learn to live from home betimes. 86, 87. 4. Cry to God to part you. 86. 2. Br. Of the exhortation to Saints. They are exhorted more and more to forget their father's house. 87. Three directions propounded. 87. 1. Direct. Study the vanity of the Creature more. 87. 2. Direct. Converse little with your Father's house. 87. 3. Direct. Be more acquainted with Jesus Christ. 87. One motive urged. 88 Viz. Because the King hath desired your beauty. 89. In the second Sermon upon that Text, John, 16. 33. The Chapter and text analysed and opened. p. 1, 2, 3, 4, 5. 5. Doctrines noted out of the words. 5. The doctrine insisted upon, propounded, viz. That though in the world the true disciples of Christ must look for trouble, yet Jesus Christ hath taken such order, that in the midst of their troubles in him they may have peace. 5, 6. The method of handling it propounded. 6. 5. Things to be done in order to the explication of it. 6, 7. 1. Br. To open what is meant by the term world. 7. It is taken chiefly in three senses. 1. For the men of the world, and that either, 1. largely, or 2. restrictively several ways. 7, 8. For 1. Many of all sorts. 8, 9 2. The unregenerate only. 3. The reprobates only. 4. The elect only. 2. It is taken For the things of the world. Sometimes 1. For the whole fabric of the creation. 9 2. For the earth only. 9 3. For the vanities of the world. 10. 4. For the traffic of it. 10. 3. For our present state of life in the world. 10. In what sense it is taken in the doctrine. 10. 11. 2. Br. Of the explication: What is meant by troubles, and what troubles Saints must meet with. 11, 12. What the word signifies. 11. For the kind. 1. Bodily sorrows. 12. 2. Outward crosses. 12. 3. Inward troubles. 12. For the degree, the word signifies, wearing, breaking, crosses. 13. 3. Br. From what causes do Saints troubles arise. A threefold head of causes assigned. 1●. 1. From God: two ways God may be the cause. 1. In his just ordination. 14. 2. In God's wise providence may lie hid a cause, he may bring them upon his people, To 1. Try them. 15. 2. Purge 3. Wean 2. Themselves may be a great cause of their own troubles. 16. 1. Through the infirmities of their natures. 16. 2. Through the sinfulness of their souls. 17, 18. 3. The world may be a cause of the Saints troubles. 18 1. In respect of the incertainty of its comforts. 18, 19 2. In respect of the malice and ill nature of it inhabitants. 19 4. Br. What is peace? what is Christ's peace? why is it called his? how is it laid up in him? how may Saints draw it from him? what pains hath he taken about it? What peace of every sort is. 20. What peace with God is. 22. What Christ's Peace is. 22. What the peace of our Justification is. 22. What peace of conscience is. 23. Saints have peace with the whole Trinity. 24. It is called Christ's peace because he is the meritorious cause of it. 24. What peace with the Saints is, how that is Christ's peace. 25. Peace is laid up for the Saints in the 1. Blood of Christ. 26, 27. 2. Words 3. Spirit 3. Ways by which a Christian may draw forth this peace from Christ. 27, 28. 1. By meditation of him. 27. 2. By a believing application of what Christ hath spoke and done. 28, 29. 3. A close walking with Christ. 29. Now to gain this peace, Christ hath taken great pains. He hath 1. Died upon the Cross for it. 30. 2. Given us many precious promises. ib. 3. Sent us his Spirit. ib, The Application of the Doctrine. ● p. 31. ad finem. 1. For instruction in several branches. 1. Br. Learn hence what we are to expect from the world. 31. 2. Br. Learn what is the peculiar lot of the Saints while they live here below. 32, 33. 3. Br. What a miserable condition poor creatures are in that are out of Christ. 33, 34, 35, 36, 37, 38. 4 s Br. What an happy condition are those in that have a part in Christ. 39, 40. 5. Br. Learn hence, the only way to find true peace in a day of trouble. 40, 41. 3. False ways of peace discovered, by which men use to come out of trouble. 41, 42, 43. 1. Some let Nature work out peace. 41. 2. Some drink a way trouble. 42. 3. Some dispute themselves out. 43. 2. Use. For Reprehension. Of such Christians as have a part in Christ, yet walk heavily. 44, 4. 3. Use: For Consolation to such as have an interest in Christ. 46, 47. 4 Use: For Trial. Br. 1. Whether we be Christ's Disciples, or no. 47, Six Gospel Notes to know that by. 47, 48. 49, 50. 1. If you have effectually heard Christ. 48. 2. If you continue in Christ's Word. 48, 49. 3. If you bear much fruit. 49. 4. If you be humble, selfdenying, self hating, meek creatures. 49, 50. 5. If you bear the cross aright. 50. 6. If you love one another. 50, 51. 2. Branch of the Use of Trial. How we may know, if the peace our spirits come off a trouble with, be Christ's peace or no, 51, 52, 53, 54, 55. It is a true peace, if N. 1. If it be drawn from some Word of God. 51, 52. N. 2. If it ariseth from a due consideration and true application of something in the nature of God commanding it silence. 53, 54. 3. Things in God's nature, which considered may still a spirit troubled: 1 His Will, 2 His Goodness, 3 His Faithfulness. 53, 54. How to improve each of them accordingly. 53, 54, 55. N. 3. If it ariseth from a due meditation and application of what Christ hath done for us. 57 N. 4. If it be concluded upon some former experiences. 59, 60. N. 5. If faith be a Commissioner in making the peace. 60, 61. N. 6. If it be a peace after prayer. 61, 62. Any Temple-peace is true, 62, 63. 5. Use: For Exhortation. 1. To such as are strangers to Christ, to get an interest in him. 63. 2. Motives to persuade it. 63, etc. Consider. Your peace is 1. A false peace. 63. 2. An unconstant peace. 64, 65. 2. Branch of Exhortation, to those that have a portion in Christ. 66, 67, etc. 1. Be not disquieted with worldly troubles. 66. To this end Consider, 1. Christ hath overcome the world. 66. 2. Christ by your troubles is a great loser by you, In his 1. Blood. 67. 2. Breath. 3. Victory. 68 2. Exhortation: Live much with Christ. 68, 69. Causes of Saints trouble notwithstanding the peace laid up in Christ for them. 69 70. 1. Ignorance. 69, 70. 2. Negligence. 70, 71. 3 Exhortation to Saints. Learn in all your troubles to look to draw peace from Christ. 72, 73, etc. 8 Directions given to Christians in this case. 73, 74, 75, 76, etc. 1 Dir. In the beginning of a trouble sit dow● and think what there is of God in it. 73. 2 Dir. Then consider what there is in God to help thee. 75. 3 Dir. Consider what promises God hath made to his Saints under such troubles. 75. 4 Dir. Weigh Gods mercies against his frowns▪ 77. 5 Dir. Study how far Christ hath overcome the world. 77. 6 Dir. Consider the days of old. 78. 7 Dir. Let Reason sleep and set faith on work 78. 8 Dir. Pray unto God to settle thy soul in peace. 79. Motives to persuade Christians to look for such a peace. 80, 81. Consider this peace will be 1. A true peace. 80. 2. A sweet peace. 80. 3. A lasting peace. 81. FINIS. A Note of the chief Erratas of the Press in the two last Sermons. PAge 18. for manders, read manners. P. 19 for nundinalitia, r. nundinatitia. P. 42. for cour●, r. covet. P. 57 for dilectis Deo, r. dilecti Deo. P. 58. for they received, r. he received. P. 63. for quest, r. quit. P. 64. for intent, r. extent. In the last Sermon. P. 28. for rather, r. gather peace. P. 32. for peace or lot, r. peculiar lot. P. 33. for ratify, r. rectify your error. P. 42. for wiled, r. veiled.