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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95609	A Scripture-map of the wildernesse of sin, and vvay to Canaan. Or The sinners way to the saints rest. Wherein the close bewildring sleights of sin, wiles of the Devill, and windings of the heart, as also the various bewildrings of lost sinners, yea, even of saints, before, in, and after conversion; the necessity of leaning upon Christ alone for salvation, with directions therein: as also, the evident and eminent danger of false guides, false wayes, false leaning-stocks, are plainly, and practically discovered. Being the summe of LXIV lecture sermons preached at Sudbury in Suffolk, on Cantic. 8.5. / By Faithful Teate, M.A. minister of the Gospel.	Teate, Faithful, b. 1621.	1655 (1655)	Wing T615; Thomason E839_1; ESTC R203761	372,945	489

thee look about all things Father Mother Wife Children Lands Houses Life and Leave Forsake Hate them all and then thou shalt be a Disciple unto Gospel-obedience Is not this every whit as much as go up to Mount Nebo and dye there surely he never yet found this way that hath not found it to be an up-hil way 4. Of Gospell converse in spiritual duties Fourthly The way of Gospel-Communion or Converse with God with Christ with Saints in the Spirit in an Ordinance My Brethren is not this an up-hil way Is it not this that makes your hearts sweat againe to get up or keep up your Spirits duly in this way Our Saviour went up into a Mountaine to pray and unlesse thou canst come up into the Mountaine thou wilt very hardly come to pray The Spouse looked for Christ in the high-wayes that is as I said before the Ordinances but she had not looked yet high enough for to find him Cant. 7.5 The King is held in the Galleries If thou be as the Spouse Cant. 2.14 In the secret places of the stayrs I am come to meet thee this day to tell thee that the King is above in the Galleries his voyce then to thee is this Come up hither for I saith Christ do not use to come down lower the King is held in the Galleries that is If you be in the Spirit whilst you are in the Ordinances you shal find Christ and not unlesse you be under spiritual Communion Christ wil not shew himselfe lower the Hebrew word bears thus much the King is bound in the Galleries Christ hath bound himselfe by promise to be found in spirituality of duty and hath as it were bound himself that he will not be found lower not in formality I judge it may refer hither that we read of the Mountains of Prayer the Mountaine of Holiness the Mountaine of Praise typing that the way of Gospel-Communion is an Up-hil way Secondly If you consider the terms of the motion 2. By cons●deration of the terms of the motion of the soule that comes from the wildernesse of sinne to grace the term from which the term to which First The term from which is the Wildernesse 1. The terme from which is so low and it it is so low a scituation that you cannot possibly come out of it but you must come up out of it Paradice was a lofty state and as it were a lower Heaven but in the day that Adam was cast out of it he went to inhabite so low a soyle sinne I meane that it is said of it Prov. 5.5 Its steps take hold of Hell If the sinner were but one step lower he would be in Hell Nay what if I should say that the wilderness of sinne is in a sort as low as Hell nay in a sort an Hell Psal 86.13 Thou hast delivered my soule from the lowest Hell Sinne is an hell but I can't say it is the lowest Hell the lowest hell is the second death If thou be in the state of sinne thou art in Hell already understand it soberly He that beleeves not is condemned already Joh. 3.18 Damned already onely the Grave-stone is not yet rowled unto the mouth of this Grave the gulfe is not yet fixed the way is yet open and poor soules may come out by beleeving Secondly The term unto which soules move 2. The terme unto which it is so high when they come from the Wildernesse of sinne speakes it to be an up-hil way You have heard of an higher and lower hell and you may hear of an higher and lower Heaven As sinne is the upper Hell so grace is the lower Heaven Phil. 3.20 Our conversation is in heaven Pauls and the converted Philippians conversations were in heaven that was in the lower Heaven Memorable is that passage Heb. 10.22 23. Ye that is living Saints are come unto Mount Sion and unto the City of the living God the heavenly Jerusalem and to an innumerable company of Angels to the generall assembly and Church of the first born which are written in heaven and to God the judge of all and the spirits of just men made perfect and to Jesus c. If this way that shall lead hitherto be not up the hil judge ye 3. By consideration of this eminent circumstance in the motion viz. If your foot slip you doe not get nearer to grace by it but more back again into the wildernesse Thirdly If you consider but the remarkable Circumstances of the motion as this now Would you know whether or no the way out of the Wildernesse be an Up-hil way observe when thy foot slips whether thou gettest nearer grace or nearer sin by that slip If thou get nearer sinne as thou dost undoubtedly then sinne undoubtedly is the down-hil way for we slip not up the hill but down we fall not upward but down-ward Now this Circumstance is clear in scripture in experience and where not and it is convictive hereof viz. That the way from the Wildernesse of sinne is up-hil for upon any slip our soules slip to sinne so that the Lord instantly cryes out Returne ô backslyding Children c. Jer. 3.22 c. All the wayes of sinne are backslyding wayes therefore they are down-hil wayes and therefore the way from the Wildernesse is to come up Thus much for proof and surely of this mind was Solomon when he said that The way of life is above to the wise that he may depart from hell beneath Prov. 15.24 Whether you respect the hell of sin or of suffering for sinne which are both beneath but the way of life whether of holinesse or happinesse is above to the wise that is an Up-hil way Use 1. Challenge 1. That takes no pains yet thinks to come out of the wilderness From hence a word of Challenge a word of Caution and a word of Exhortation 1. Hence let me challenge soules Sirs how is it that you dare hope of comming at length out of the Wildernesse when you take no paines to walke in the up-hil way surely to let repentance and faith and obedience and the duties of holinesse alone is to resolve to dwell in the Wildernesse yet still for that is the valley of the shadow of death and these are the Up-hil wayes Come up come up from the wilderness you idle hearts that love to walke onely in the way of the plaines Oh! but say you I have tryed to come out but I have made no progresse I can easily go in farther and farther but why can I not as easily go out no wonder at all going in to it is down-hil comming out of it is up-hil therefore never think of coming out of it unless thou take as much nay more paines to get out of sinne then ever thou didst in sinne And by the way 2. That take paines to goe farther into it let me further challenge poor wretches of very madnesse that in stead of taking paines to come up from

thy good husbandry shall never save thee thy fruit lives and dies grows and rots with thee the Lord complains of thee Hos 10. 1. Israel is an empty vine he brings forth fruit to himself Though he be never so fruitful yet is he empty if onely fruitful to himself though thou be never so like a fruitful garden yet I will count thee a barren wilderness if onely fruitful to thy self Thirdly If the wilderness be fruitful unto men 3. Wilderness brings forth to the fornace it is for fuel not for food for their chimney not their table the fruit of the wilderness is thorns and bryers bad food but good fuel such are the fruits of sin they are thorns Cant. 2.2 As the lily among the thorns that is the saint among sinners such God will not set upon his table but surely put them into his fornace Heb. 6.8 That earth which bears thorns and bryars he speaks it of a sinful Apostate is rejected and nigh unto cursing whose end is to be burned Me thinks your souls within you should tremble Tell me now what fruit do you use to bring forth good or wilde Every tree that brings not forth good fruit t is a wilderness tree shall be cut down and cast into the fire Mat. 3.10 Think again to whom hast thou brought forth fruit to God or thy self If onely to thy self thou art still a wilderness and you know how God threatneth Israel who onely looks after himself his children and his own family without any taking notice either of God or Gods Hos 9.16 17.10 1. Oh! what wilt thou be able to answer God another day thou that hast been a wilderness unto God here when the Lord shall minde thee of all the fruit which his mercy and providence hath brought forth unto thee Beloved you have a sad condition Jer. 2.31 Have I been a wilderness unto Israel The conviction is this O Israel thou hast been a wilderness unto me thou hast brought me forth no fruit or if grapes behold wilde grapes Have I been a wilderness unto thee that thou shouldest so serve me hath not my Sun shined and my rain on thee fallen O England England think of this of all the Nations of the world we cannot say the Lord hath been a wilderness unto us and yet what a wilderness what a barren wilderness have we that are called the garden of the world been to the Lord to this very day O read Jer. 9.9 10 11 12 13. I fear the Lord means England there If a sinner be fruitful t is a fruit unto death Rom. 7.5 2. Wilderness dry and moistureless Secondly The wilderness is drie and moistureless so is sin Psalm 107.35 The wilderness and dry ground are made all one so Jer. 50.12 A wilderness a dry land Hos 2.3 I le make her a wilderness and set her as a dry land Zeph. 2.13 I le make Ninevoh a desolation and dry like a wilderness and therefore you have mention of the heath of the wilderness Jer. 48.6 and 17.6 And so it is with sin Our Savior compares a sinner under mercy unto parched ground under seed Mat. 13.6 good seed is sown in parched grounds and for lack of moistures there it dies the dew falls upon parched grounds and for lack of a principle of moisture in themselves doth them no good the Sun shines upon them and scorcheth them quite up This word is to you ye parched consciences ye feared sinners from whose hard hearts and dry eyes all the judgements of God mercies of God Gospel of God cannot squeeze one tear of godly sorrow Oh! how hath the Lord in these times crumbled the scorched consciences of men to pieces yet how few are melted The Lords people are a melting people Psalm 22.14 My heart is like wax it is melted within my bowels a great difference their heart is like wax other mens like the wilderness The more the Sun shines upon the wax the more it softneth it the more it shines upon the wilderness the more it scorcheth and hardens it Now speak soul Art thou like wax under a judgement a mercy a sermon or art thou like a wilderness Hast thou a relenting giving mourning melting heart or art thou as hard as dry as parched as ever or more then before thou art a wilderness thou maist finde thy character 1 Tim. 4.2 Thy conscience is a seared conscience and what do men do with feared Trees Hew them down saith the owner why cumber they the ground if fear-wood be fit for the fornace surely such seared consciences are fit for hell A Chymicks Limbeck they say will extract moisture out of seared sticks and hardest stones Gods Limbeck will melt thee O thou seared sinner whether thou wilt or no time shall come that the Elements shall melt with fervent heat then shall the wilderness melt even thy soul Jer. 9.12 compared with Isaiah 35.1 CHAP. III. Containeth the Explication of the third and fourth consideration shewing the dismalness of wilderness sin because solitary and companionless desolate and provisionless 3. Wilderness solitary THirdly The wilderness is solitary and companionless so is the wilderness of sin This wilderness is companionless mistake me not I do not say its void of passengers but void of company there are upon this road too many catch-poles and cut-throats as you shall hear more when we come to open the destructiveness of the way there are not wanting Lions and Leopards and Dragons and Bears and Wolves and wilde Boars and wilde Bulls but there is no company for a man as Job 38.26 It is termed The wilderness where there is no man There you may meet with beasts savage beasts that make it their business to destroy one another and thee too but saith the Text There is no man there So in the ways of sin you may meet with Devils and Drunkards Whoremongers Sabbath-breakers Murtherers Thieves and Hypocrites that make it their business to destroy one anothers souls and thine too but thou shalt meet with no good company to comfort thee to direct thee No God Psal 5.4 No Christ or Spirit 2 Cor 6.15 No Angel Psalm 34.7 No Saint Gen. 49.6 to secure thee no not in all the wilderness no God no Christ no holy Spirit there no good Angel no Saint so far as sanctified Oh! what dismal travelling is here here 's scrieching of Owls and the howling of Dragons the roaring of Lions the bellowing of Bulls the yelling of Wolves but not the voice of one Man here 's roaring and swearing and lying and cursing and blaspheming and back-biting and evil-speaking but not a prayer not a thanksgiving not a gracious word Oh! think what a terror it would be unto you to travel amongst wilde ravenous beasts all your days such are sinners scriprure usually terms them so Lions and Bulls of Bashan wilde Boars of the forest wilde Asses of the wilderness Beasts of Ephesus they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.31 that is

that erred in heart therefore hee sware in his wrath that they should die in the Wildernesse that they should not enter into his rest Heb. 3.10 11. I shall conclude in the 12th Verse Take heed brethren lest there be in any of you an evill heart for the reason is implyed that will make you to depart from the living God And thus you have heard what advantage Satan hath from our selves to bewilder us by nature Our hearts are a Wildernesse by nature they are tempters into the Wildernesse of sin CHAP. X. The second sort of Advantages Satan hath from himselfe largely opened 2d Sort of Advantages Satan hath from himselfe COme we now to the second sort of Satans Advantages which he hath of himselfe in order to the bewildring of the poore soule His nu●●ers Their Unity His Nature his Relations his Experience First Satan hath a great advantage as to the bewildring of soules in respect of the numberlesse numbers of satanical spirits As 1. Head His numbers The Dragon and his Angells who can number them if they doe but stand round about a poore unregenerate Creature who can but be bewildred by them When Christ asked the possessed person what his name was Mark 5. He answered saying Isid 9.3 My name is Legion for we are many verse 9. Many how many is that A legion is six thousand Satans numbers are so great that he can even spare 6000 Devils to bewilder one poore soule Now thinke with your selves if there be six thousand Counsellors about a man one saith goe this way another saith goe that way a third another way a tenth a tenth way an hundreth an hundreth way c. The proud Devil cryes goe my way the drunken Devill go my way the unclean Devill go my way the blaspheming Devill goe my way the prophane Devill goe my way the superstitious Devill go my way the transformed Devill or the Devill turned into an Angell of light goe my way The mad-merry frolick Devill goe my way and the melancholick despairing Devill go my way how can it be but that a poore soule must needs be bewildred amongst all these and five hundred times as many more for I have reckon'd but twice six unto you When six thousand tempters and temptations shal at once environ one single spirit as Legion did here this poore man can you wonder if as you read of this man Luk. 8.29 That he was driven into the Wildernesse so you finde it true of your owne soules that they are so often bewildred I observe that in some cases Satan doth as the great Turk that bears down all meerly with the numerousnesse of his Armies When poore soules shall think with themselves to be serious with God and to go indeed about the business of Conversion oh what swarms of Devills what multitudes of temptations be there even to the tyring out of such thoughts and resolutions Oh! how doe these Legions bewilder us both in prayer and meditations and indeed in every spirituall Undertaking It were easie for Satan at even hand to conquer us no wonder then if he lead us captive even whither soever he will being six thousand to one that 's great odds Secondly 2d Head His agreement unity and concord Great is Satans advantage as to the bewildring of your soules because of the accord and unity that is amongst them all So the soule be but bewildred they care not which of them doth it and indeed whoever of them prevailes to seduce meets all the rest of them in the Wildernesse As now there are millions of waies in England a way likely in every pasture and that foot-path leads to some lane that lane to some Market-town Road and that Road in time to London-Road till at length all will meet at London so amongst the millions of temptations and legions of tempters the smaller temptations lead into greater wayes and those into greater till at length all runne together into the broad way of the wildernesse of sinne for all of them conspire to meet one another there There is a marvellous strange concord amongst whole legions of Devills Oh! that there were no breaches to be seen amongst the thousands of Gods Saints You may observe that though this man were possessed with many even with a Legion yet Christ calls them all but an uncleane spirit Luk. 8.29 ver 27. He had Devills verse 30. a Legion even many Devills were entred into him yet verse 29. Jesus commanded the unclean spirit so Mark 5.8 He said Come out of the man thou unclean spirit And all the Devils besought him ver 12. and forthwith the unclean spirits went out verse 14. I observe that the Devils be they never so many agree all of them as one Hence it is that you heare but of Satan and the Devill in the singular when wee meane all those numberlesse numbers of uncleane hellish tempting damned spirits And what is it now that they are thus agreed upon or accord better in then in tempting of souls into this wildernesse He was tempted of a whole Legion 't is said of him Luk. 8.29 He was driven of the Devill into the Wildernesse It seems they all agreed in this as one Devill to lead him thither Now who can imagine but it is rather Satans businesse to lead a spiritually possessed soule into this spirituall wildernesse then to take so much paines about such a poore Gadaren to drive him into dry and desart places Whatsoever may be the literall import of this scripture sure I am that the Devills in our dayes designe and accord an hundred fold more in the bewildring of poore soules by their legion of temptations then to lead them into desolate and visibly desart places 3d. Head His nature Thirdly As Satans numbers and accord so his nature gives him advantage unto your spirituall bewildring He is a Spirit He is an Angell Hee is a Devill 1. He is a Spirit and there●●●● First Satan by his nature is a Spirit and this is an eminent advantage spiritually to bewilder us Eph. 6.11 Put on the whole Armour of God that you may be able to stand against the methodizings or bewildring of Satan for saith the Apostle verse 12. We wrestle not with flesh and blood but against Principalities and against spiritual wickednesses in high places Oh! if those Principalities were not spirituall wickednesses our soules should lesse need to feare their devices it were easier to stand against the wiles of the Devill But now because Satan is a Spirit therefore he is the better able to eneer into the soule the nearer related he is to the soule the more able is he to argue out the businesse with the soule First Satan being a spirit 1. He is able to enter into the soule is easily able to enter the soule When a Generall besieges a City though he cast a trench about it yet every one within it doth move in his own motion and goe his owne waies

darknesse and sweet for bitter and whence is this but because the Devill can appear as an Angell the first view of temptation is as Paradise the last view or end thereof as Hell The young man is inticed Pro. 7. with a deckt bed Coverings of Tapestry carved works fine linnen of Aegypt perfumes of Mirrhe Aloes and Cinamon fill of love solaces with loves ver 16 17 18. Fair words and shewes but flattering ver 19. and he goes after these but 't is like an Ox to the slaughter or a fool to the Correction of the stocks This then is Satans leading-influence his temptations though as Hell as Devills seem as faire as Angells Therefore I may say of Satan though he speak thee fair believe him not for there are seven abomination in his heart as Pro. 26.25 Thirdly As he is a Spirit and an Angell 3dly He is a Devil and so cares not what meanes he useth so is hee a Devill and therefore hath yet the more advantage A Devill therefore he cares not what means he useth to bewilder soules A Minister must not lie for God he must not vent a lie to save a soul But Satan will tell a thousand to undoe a soul Yea he had as live damne them with speaking false as true he is a Devill and therefore cares not what way he goes One of you shall betray me saith Christ One of us Lord might they say who could find in his heart to do so who could dare to doe so why saith Christ One of you is a Devill He can do any thing he is a Devill A Devill cares not what he saith nor what he swears in order to the ruine of a poor sool An high-way man cares not though he swear you or lye you into a wrong way telling you its right that there he may have opportunity to rob you Ioh. 8.44 When he that is the Devill speaketh a lie hee speaketh it of his own for he is a lyer and a Father of it and that because he is a Devill CHAP. XI Contains its further opening and improvement FOurthly The Relations that Satan stands in 4. Head His relations to the men of the World do greatly advantage him as to their bewildring what was 't think you that perswaded the little Ones amongst the Israelites to adventure into that Wildernesse sure it was because their Relations went Their parents went and what made their Parents go why because Moses their Prince and leader went and what was 't that made Moses go because God had told him that he would be with him and go before him as you may clearly observe in that story And verily one great advantage that Satan hath to bewilder soules is the relations that he stands in to unregenerate souls 1. He is a father to the World therefore followed readily First Satan is in relation of a Father to them Suppose you should chuse to live in a desert doe you think your Children would not be willing to bear you Company to do as you doe and be where you are surely most Children would You would follow a Father even into a Forrest though it were a place of danger you would bee loath your Father should goe alone Naturall relation teaches in such a Case to say as Ruth to Naomi Ruth 1.16 Whither thou goest I will go and where thou lodgest I will lodge And such indeed is the language of our hearts to Satan who as we are unregenerate stands related as a father to us The very reason why men doe his workes and walk in his waies Our Saviour gives Jo. 8.44 You are of your Father the Deuill and his workes you will do They do them and they will do them and what 's the reason they are of their Father The young mans Father in the Gospell bids him go into his Vineyard and he cryes I go sir Satan your Father bids you drink and rail and curse and revenge c. and the Lord knowes you goe sirs at his Command 2. He is a Prince to the world 2ly Satan stands related to them as their Prince therefore they 'l follow him into the Wildernesse What hath beene the common voice of these times What shall not I go after my King shall not I follow my Prince yea that they would though into a Wildernesse You have mention of thousands of murderers in the Wildernesse Acts 21.38 and whence was it oh oh their leader that Egyptian went before them thither So in spiritualls Eph. 2.1 2 3 You were dead in trespasses that is in your goings out of the way Wherein in times past ye walked according to the course of this world and what followes according to the Prince of the power of the air the spirit that now rules in the Children of disobedience among whom we also had our Conversation in times past c. By nature we all walk in this Course that is race or way as long as we stand in relation to and are under the power of this Prince Thirdly 3. He is the God of the World Satan stands related as a God unto them What gracious heart would not willingly follow God though he should lead them into a Wildernesse of affliction and surely Satan being their God they are soone perswaded to follow him into this Wildernesse of sin you have mention made of some that are lost spiritually 2 Cor. 4.3 If our Gospell be hid it 's hid to them that are lost If the light be hid or the guidance be in vain it is to those that are lost yea but how came they to be lost ver 4. In whom the God of this world hath blinded their Eyes c. He is their God hence it is that they are lost Fifthly Consider Satans Experience 5. Head His experience He hath bewildred all meerly men therefore hee may easily bewilder thee it gives him great advantage to bewilder thee Oh Satan is so old a serpent that he knowes all the turnings of the Wildernesse and he can soon tell when hee doth but see thee which of them all will best suit with thee It is not strange Satan should bewilder thee that hath bewildred so many thousands before thee There never was a meere man but Satan both led him into the Wildernesse and lost him there Avoid her waies saith Solomon of the tempting harlot Pro. 7.25 go not astray in her paths for she hath cast down many wonded yea many strong men have been slain by her ver 26. Take heed of comming near this Lyons Den for he hath drawn as many as ever pass'd by into it And dost thou thinke amongst all the soules that Satan hath bewildred in former ages there hath not been some one just of thy complexion and constitution if there have beene then as a last made for anothers yet if it be of the same size with thy foot it will fit thy foot So the same temptation the same way wil serve to wilder thee David was a ruddy

true or false little conscience make they of a promise little conscience of paying their debts though they be able c. What shall we say to these things This is a lamentation and shall be for a lamentation Your plain proverb saith That an handful of old courtesie is worth an armeful of new Complements and indeed I think it too true in Civils sure I am that a good handful of old Puritanisme is worth many Cart-loads of new Profession It 's little to me that thou canst speak of faith or for free-grace what care I what thou holdest this is a great word I hold this or I hold that as to matter of opinion I hold that Infants are not to be baptized and I hold that they are I hold for the Presbyterians and I hold for the Independents c. Yea but friend there is something else that thou holdest thou dost not speak of thou holdest thy pride and thy covetousnesse and thine uncleannesse and thy lusts still and what care I what else thou holdest hold what thou wilt as long as sin holds thee it mattereth not much Yea This is a lamentation and shall be for a lamentation that some that were judged once to be converted have in the dark smoke of prating arguing disputing wrangling levity seemed to lose the substance of Christianitie Oh sirs If we be chaffe instead of Corne What shall we say to Jesus Christ whose Fan is in his hand and he will thoroughly purge his floore but burn the Chaffe with unquenchable fire Mat 3.12 What shall we say to our God even our God though we thinke we can so call him for he is a consuming fire Heb. 12.29 What shall we say to our time of Pilgrimage here on earth which is this Taskers casting time wherein he casts his Corne and his Chaffe together Now you Husbandmen know that the Corne when you cast it flyeth home and the Chaffe as soon as out of the showel it falls short So saith the Apostle of those professing Israelites that had nothing but Chaffe instead of Corne they fell in the Wildernesse Heb. 3.17 And therefore let us feare lest a promise being left us of entering into his rest any of us should seeme to come short Mark that expression If there be any falling short surely it will be of the Chaffe Take heed take heed empty Christians lest your soules fall in this darksome Wildernesse Heb. 4.1 And thus have I done with the Third meanes of our spirituall bewildrings viz. DARKNESSE There remaines the CHAP. XXIV Containes the fourth meanes of bewildring viz. False Lights or ignes fatui explained FOurth meanes of our spirituall bewildrings 4. Means of our spirituall bewilderings viz. False lights Ignes fatui Kinds of them viz. FALSE LIGHTS There is in nature a Meteor that vain and ignorant persons have conceited to be a walking spirit This sometimes appeares by Sea and sometimes in single flames which were the ominous fore-runners of great tempests therefore they called it Helen alluding to that pernicious fire-brand of Greece sometimes it appeared in double flames and then they called it Castor and Pollux superstitiously thinking for Heathens they were that then it was a signe of a prosp●rous voyage whereas there is reason in nature why it should appeare single before a storme when its matter is so thick that it cannot be dissipated and in distinct flames when its substance is more tenuious and more easily parted asunder which imports a clearer aire and more free from that which is the matter of tempests Of this Meteor under this name of Castor and Pollux you have mention made as the signe of the Ship that Paul went aboard Act. 28.11 Otherwise this light appeares by land sometimes dancing on the one hand sometimes on the other hand of the Traveller in the night untill by its deceitfull guidance it hath brought the Traveller to an uncertainty and losse of his true way and then he becomes prone to follow it supposing it to be a blazing light in some house or hand and so hoping to come at some body that may lead him into his way or some house where he may enquire it at length according to its nature it is spent and extinct tending to pits or bogs to places of ruine or precipices of destruction from whence the Latines called it ignem fatuum erraticum and we frequently call it going-fire fools-fire or the like This many have been bewildred by and can bear testimony unto and there is as cleare naturall reason assigned of it as of any other known Meteor And this spiritually understood is that which I complaine of as the last occasion of our spirituall bewildrings This the Ap●stle complain'd of as a Prophet this may we sadly lament Seducing spirits as seeing the prophesie fulfilled 1 Tim. 4.1 The spirit speak●s expresly that in the latter times which on all hands are confessedly ours there shall be departing from the faith and what 's that but going out of the way and what 's the occasion giving heed to seducing spirits and doctrines of Devils Whence these Notes 1. Satan if he cannot bewilder otherwise will doe it by Doctrines 2. He will have erring spirits to carry these seducing Doctrines up and downe 3. That poor Travellers are very prone to give heed unto them 4. They that give heed unto them will presently be seduced by them to depart from the way of truth to erre from the faith This is an expresse prophesie of our times and he that runnes through England may read it fulfilled And what can I call these temptations so aptly as going-fires or seducing lights By these Satan keeps in play or in fashion now methinks more then ever Oh! these are lights the other that I speake are bewildring Darknesses but these are bewildering lights and oh how much is light in fashion be it of what kind it will yea may I sadly say How much is that Angel in the fashion that is now transformed into it O! my brethen in these dayes seducing spirits had need be lightsome Lights they are but which is very sutable the Apostle that calls them lights calls them going-lights yea erring lights lightsome whilst they are above ground but as was said of the going fire lighting and at last going down into a darksome pit so saith Jude vers 12. Wandering starres Wandring stars for whom is reserved the blacknesse of darknesse for ever I would not friends be understood as condemning the Generation of the just whose portion I know it Caution hath alwaies been to be branded with the soul names of Blasphemy and Heresie c. Jesus Christ himselfe not excepted Of this speaketh Paul Act. 24.14 I confesse that after the way which they call Heresie so worship I the God of my fath●rs believing all that is written in the Law and the Prophets Oh! that I could have cause once to call them Hereticks in this sence whom the scripture calls wandering lights

a distressed As to the 2d Hinderance Help the second distracted Conscience can beare witnesse Secondly As to the second Hindeoance viz. Few feel Christ and therefore few will leane upon him I shall leave a word or two with you to help your souls in this also First If you be desirous to feele Christ Labour to feel Christ by feeling sin labour to feel sin I believe never did any come savingly to feel Christ that have not come seriously to feel sin You never knew a soule earnestly complain for a Christ that could not earnestly complain of sinne When Christs own spirit is sent forth into our dead benummed Consciences and sencelesse hearts how doth it make us feel righteousnesse but by making us feel sin and judgement the sence of all must goe together where Gods Spirit is indeed at worke Jo. 16.8 Sirs how can we be sensible of the good of light of peace of health of plenty better then by feeling the evill of darknesse warre sicknesse poverty or the light peace or saving health that is by Jesus Christ more effectually then by the darknesse horrour and damning misery of sinne I mean when we see one by the other Isai 54.5 6. 'T is a woman forsaken and grieved in spirit in the remembrance and sence of sinne the shame and the reproach of sinne as is intimated vers 4. I say a woman thus grieved in spirit that God will call a wife of youth unto himselfe and her maker will become her Husband that is Christ will take that soule into the nearest intimacy with himselfe to lie as a wife of youth in his bosome to feele his stripes to put its hand into the wounds of his sides to feel the stirrings of his heart towards sinners that have had the nearest and closest sence of sin that have laine and can most feeling groan under the heavy load and burthen of sin Many there are that speake of the evill of sin but not feelingly and as for these if they speake of the good of Christ you may easily discerne 't is not feelingly When Paul feels sin kill him Rom. 7.9 And as a stinking troublesome tyring dead Carkass cleaving to him ver 24. 2ly By conversing much where Christ is to be found viz. in the Ordinances with the promises Then presently comes he to feele the law of the Spirit of life in Christ making him free from the law of sin and death Rom. 8.2 Secondly Would you feel Christ make then after his hand and after his heart Get you thither where these are to be found and keep you there Now Christs hand is in his Ordinances And Christs heart is in his promises There if any where there and no other where feele for them and you shall finde them How often doe you read in Scripture that Christs hands are stretched forth in his Ordinances if you have not done so You may feele Christs hands in his Ordinances turn to Isai 65.1 2. I said behold me behold me I have spread out my hands all the day and how is that but in the Ordinances unto a rebellious people which walked in a way that was not good This is otherwise expressed by his desire to gather them under his wings Luk. 13 34. Sirs would you feele for Christs Hand to leane upon or his wing to be sheltred under Be much in the Ordinances And Christs heart in his promises Againe Christs heart is in his promises Could you but get into the heart of a promise it would be like Thomas his putting of his hands into Christs sides you might feele Christs heart and how it works towards poor soules What living heart can survey the Promises without a lively sence of Christs hearts tendernesse Sirs doe you not feele how his bowels are turned and his repentings kindled within him when he saith not onely how shall I give thee up Ephraim as Hos 11.8 but also I will not execute the fiercenesse of mine anger I will not return to destroy Ephraim as he saith verse 9. And I will heale their backslydings and I will love them freely chap. 14.4 And I might transcribe a great part of the whole Bible to lead you to a sence of all those promises that plainly lead the Generation of them that seeke the face of Jacob to a sence of Christs heart though now himselfe be at rest towards poore Israel in the Wildernesse CHAP. XVI Convincing Christs lovelinesse by removing the foregoing prejudices THirdly As to the third Hinderance viz. As to the 3d. Hinderance Helpfull considerations convincing Christs lovelinesse notwithstanding any prejudices 1. Against his Port. 1. It is not of necessity but choice that his Port is so mean That few like Christ so as to make him their beloved being prejudiced against his Port Person Discourse Carriage Estate Consider 1. As to Christs wooing Port these three things For my now designe is to remove the prejudices and if it be possible to make up the match and though I woe yet will I not lye for God nor for his Son Christ Though Christ come a wooing in Port despised by the World on the Colt of an Asse the foolishnesse of preaching yet is it not of constraint but of condescension and with a rich compensation First It is let the world know not of constraint or necessity that Christ comes in so mean a Port. He could if he would come so as to convince you hereof but it is of choice that he comes so meanly I have read of one of the Roman Emperours that having been long molested by the King of an eastern Country having at length an Embassy sent him by some contemptible Messengers yet the noblest that that Country afforded the Roman Emperour thinking it were in slight asked them if their Master had none more Heroicall then they they answering they were his Chieftains he brake out in such an immoderate laughter that he dyed in it The Great and Wise and Nobles of the World thus deride the Messengers of Jesus Christ and him that sent them because of the meannesse of the Messengers But let them know that as he laughed himself to death in laughing them to scorn so may these laugh themselves to damnation before they are aware and as for us Call they us and count they us as they please Priest and croaking Calvinists and what they will yet may not we answer that our Master hath none more noble to send or that he cannot come in greater Port for Psal 18.9 10. He bowed the Heavens and came downe and darknesse was under his feet And he rode upon a Cherub and did flie yea he did fly upon the wings of the wind so Isai 19.1 Behold the Lord rideth upon a swift Cloud And this might be his Port. So might Angels also be his Messengers 1.7 Who maketh his Angels Spirits and his Ministers flaming fire Christ could goe a wooing in a whirlwind as the Lord came to answer Job Iob. 38.1

I should bee never be able to hold out I should faint by the way and I have never heard of any good entertainment in the way Alas friend thou judgest sure of this way by thy Wildernesse But I tell thee thou judgest unrighteous judgement Go but with me to one knows the way well and hear what he saith of the entertainment Ps 84.5 Blessed is the man whose strength is in thee in whose heart are the waies of them ver 6. who passe thorough the vale of of Baca oh that 's a bitter vale the vale of tears how comes it then to be a blessed way why they make it a well the rain also fills their pooles what 's that hee tells you ver 11. that is no good thing is withheld from them What of this why ver 7. they go from strength to strength every one of that appears before God in Sion You that travell to London weary your selves haply and grow faintish before you come to such an Inne there you bait and get fresh strength from thence you travail to your lodging Inne there you lie by morning you are as fresh haply as when you set out first at length riding from Inne to Inne and from refreshment to refreshment you keep your strength and so come to your journies end You travail Christians towards Canaan towards Sion you fear fainting Bait at Christs Iodge at Christ go from Inne to Inne from Ordinance to Ordinance you shall go from strength to strength you shall renue your strength you shall run and not be weary you shall walk and not faint Isa 40.31 at length you shall come to your journeyes end that is appeare before the Lord in Sion Seventhly Christ is a profitable way 7ly Christ is profitable way The world stirres upon that now Let one tell you never so much of a pleasant cleane provision'd broad high-way but say you What is there to be gotten in it why this way answers these desires the best the greatest surest wealth is to be traded for in this way Psal 119.14 I have rejoyced in the way marke what he calls it of thy Commandements as much as in all riches This is the way to the rich Pearle more worth then all thou hast if thou hadst ten thousand times as much Mat. 13.44 Eighthly Christ is a peaceable way If you trade 8ly Christ a peaceable way and get by your journey neare so much and though Robbert are afraid of losing it all in the bringing home be the way never so cleane so broad so pleasant this damps all but Jesus Christ is a secure way Prov. 3.17 all her paths are peace this way is the living waie Heb. 10.20 This is the waie of peace Luk. 1.79 In all this Christ is the accomplishment of that promise made to the Wildernesse Isai 35. Of a way verse 8. No Lyon shall be there nor any ravenous Beast goe thereupon verse 9. Lastly Christ is the way home And so I draw to a CONCLUSION Our Saviour telleth us Jo. 14.2 3 4 6. Christ the WAY HOME In my Fathers house are many Mansions if it were not so I would have told you I go to prepare a place for you And if I go and prepare a place for you I will come againe and receive you unto my selfe that where I am there ye may be also And whither I go ye know and the way ye know I am the waie no man cometh to the Father but by me And this brings the first and the last together in the accomplishment of that to us that God did to Israel Who led them forth by a right waie that they might goe to a Citie for habitation Psal 107.7 And 't is the lesse matter how foule the weather be to such as have found a Christ for they have found the way home When Stephen was travelling through a storme of stones he knew how to house himselfe he calls upon the Lord Jesus to receive that is to take home his Spirit to himselfe end when he had thus spoken he falls asleep Act. 7.59 60. You use to say of a Winter-journey and stormy weather 't is tedious travelling but say you it is homeward where we may be bold and shall be welcome and the wearier wee are we shall sleepe the more sweetly when we come at home and get into our owne Beds and in this case say you Home is home be it never so homely Art thou then in Christ thou shalt be taken in out of the Rain fetch'd home out of the streets from the brow-beatings of those that were mightier then thou Thou shalt enter into peace thou shalt rest in thy Bed Isai 57.2 Thou that walkest in this right way Thou art hasting homeward not to an homely home but to an heavenly to thy Fathers house to Abrahams bosome to the new Heaven the Celestiall Canaan to the Saints Rest to Jerusalem which is above and is free to the Paradice of God to the Countrie of thy kindred to thine own people and to the seat of thy Christ Therefore fear not poore penitent though thou hast been a Prodigall Art thou in Christ thou art going homeward to thy Fathers house where thy Father will come forth to meet thee and thine Elder Brother so farre from grudging that he will come along with him to greet thee the Angels to welcome thee will become ministring spirits unto thee then shall one go for the meat another for the musick a third for the Ring and a fourth for the Robe even all that heaven can afford mean while Jonathan thy friend who is in Covenant with thee whose soule cleaves unto thee will put his own Robe upon thee and his Garments even to his Girdle and then shall heaven ring with an All things are readie the Spirit shall say Come and Christ shall say Welcome eat and drink O friend yea drink abundantly O beloved Fear not poore Lazarus whose Rayment is vile even sores on thy body and rags on thy sores Art thou in Christ thou art going homeward to Abrahams bosome to a new Heaven where old things are done away and all things become new Thy vile bodie shall be there changed and made a glorious bodie like unto Christs Bodie in an heavenly new fashion Thou shalt put off Mortalitie and put on immortalitie put off corruption and put on incorruption put off weaknesse and put on strength lay off the Cross and put on thy Crown Yea let me say more the Garments that thou hadst of Gods owne making and which were well enough to serve thy turne in the wildernesse of this world thou shalt then have out-grown them and there put them off and that which is in part shall be there done away and that which is perfect shall come in its roome Thou shalt then know as thou art known and love as thou art loved thou shalt put off Hope and Vision shall succeed it and put off Faith and put on fruition Feare not poore Israelite