enough on the world and as they think comfortably on their duties and have no need of Jesus Christ If you you see a man go about to sell Crutches and come to one man and he answers I have leggs of mine own and to another and he saith you see I can goe without a Staffe and what need of a Crutch I will warrant you shall see that man makes but a poore living on 't So friends from hence from hence it is that Christ drives no greater trade in the world although he doth not set to sale new Crutches but new Legges new Strength yea better then you had in the beginning at such rate also as none can except against viz. without money and without price and I read not in the whole Gospel that ever he took a farthing for any cure yet oh the thinnesse the thinnesse of Christs Market amongst poore soules notwithstanding all this because there are so few that need him Give some upon the Lords Day or a Lecture Day but an Esans mess Bread and Pottage and they 'l neare complaine of the need of a Christ and this is the reason that the doores of your houses are so thick of poore and the Allies of this house so thinne And verily sirs It is an hard matter to come truly to need Christ fully to need Christ some see their need of Christ that doe not see it fully and even these come short of leaning upon Christ Oh! saith Satan saith the World saith their own desperately deceitfull heart what need you goe so farre there are shops nearer that will supply your need as well as Christs and so comes one man to drink away his need of Christ and another to pray away his need of Christ Another parts with his convictions of his need of Christ in an Alms that he gives to the poore I meane when either sinfull delights or religious duties become our suports instead of Christ The Wordling needs him not he hath Mammon to lean upon the Duty-monger needs him not for he hath hapn'd upon a righteousnesse before ever he came at Jesus Chist he prayes heares reads fasts and saith he Frustra fit per plura what need we to put Christs righteousnesse upon all this But memorable is that scripture Luk 9.11 He spake unto the people of the Kingdome of God and healed those that had need of healing O sirs the hearing of the voyce of Christ may be unto all people that need him or need him not but the healing vertue of Christ doth never goe forth unto any but the soules that need him Second Hinderance 2. Hindrance Fewer yet feel him Of those that come to need Christ many there are that cannot feel him know not how to come at him Soules there are that need a Saviour but have not yet any experimentall perception that Christ is that Saviour and therefore they come as the High Priest Mark 14.61 with an Art thou the Christ the Son the blessed or as John by his Disciples sent to Christ Luk. 7.19 with an Art thou he that should come or do we look for another But saith Sampson to the lad that led him Judg. 16.26 Let me feel the Pillars that I may leen upon them The reason why so few leane upon Christ it because so few feele Christ that is there are few thoroughly convinced and perswaded that with Christ is salvation and with none other You have already heard of the Disciple that leaned upon Christs bosome and how expresseth he his experiences of Christ 1 Jo. 1.1 saith he Our hands have handled the word of life Oh! when the soul comes to feel Christ in a promise as Sampson felt the Pillars then will the soule cordially leane upon Jesus Christ and not tell then Therefore it is no such wonder that there are so few that leane upon Christ because you know they are a few indeed that come up to such sweet and soul-satisfying experiences of Christ As for all men naturally they want an hand to feele Christ for a carnal hand cannot take hold of a spiritual object Sirs we are all born not Mephibosheths not Agrippa's onely that is lame of our feet but lame of our hands also so that whilest we are onely naturall we cannot take hold of eternal life 1 Cor. 2.14 The naturall man cannot receive the things of God because they are spiritually discerned He cannot receive spiritual things because he wants a spiritual hand for the force of the whole verse lyes clearly in that and that he wants a spiritual hand because he is no more then a naturall man If Christ would be touched with the feeling of our infirmities he must be connaturallized with us Compare Heb. 2.16 17. with Chap. 4.15 And if we would be able to feel spirituall things we must as 1 Cor. 2.12 Be spiritualized together with Christ as he partook of our natures to feel the things of our natures so must we partake of the divine nature to feel the things of Jesus Christ And as for many men their hands and hearts are judicially seared as their Consciences are cauterized so that if ever they had any thing like feeling by any common conviction of the Word or stirring of the spirit in them or rather striving of the spirit with them verily they are past it now and so no likelihood of their leaning upon the Lord Jesus 1 Tim. 4.2 Having their conscience seared with an hot iron and Ephe. 4.19 Who being past feeling Now these are the reasons why so few feel and this is the reason why so few lean So that the Lord hath sent me with this word in my mouth unto you that as it is written Act. 17.27 You should seek the Lord if happily you might feel after him though he be not far from every one of us If we may say so as the Apostle there upon the account of our naturall relation to God how may we much more say that God is not far but the Kingdome of God near unto every one of us upon the account of our Gospel-relations unto God therefore let us seek him for to them that have no might of their own he reneweth strength that they may wait upon him and they that waitingly seeke shall feelingly finde and when thou shalt thus come to feele Christ there will be most likelihood of thy comming out of the Wildernesse leaning upon thy beloved The CHAP. XIV Containes three Negative Hinderances few like Christs Port Person Discourse Carriages and why THird Negative Hinderance 3d. Hindrance Fewest of all do like him Of those that feele Christ some doe not like him I meane of those that come to have some kind of sence of Christ many there are that doe not like him It s Christ crucified not Christ glorified that goes a woing in the world that do not find in their hearts to marry him or to make him their soules Beloved You may perhaps thinke it strange if Christ doe goe a wooing
the soul needs be when the Lord shall thus forsake it There is none to plant prune or protect it no word or spirit to water it it must needs follow that it shall be laid waste and eaten up and trodden down and nothing but Briars and Thorns shall grow there How sad instances hereof have we in some that have lived long under Gospel-means But are not thereby become as a Garden Are they not as a Wilderness Yea of all others the most sharp and thorny and no wonder since they are left of the Lord and desert Is it so then that the Wilderness of Sin is so dismal because fruitless moistureless companionless Vse provisionless wayless waste and husbandless I shall onely improve this sad Consideration unto a double word of Exhortation respect being had unto the several particulars First Are we by sin become barren as a Wilderness Exhortation Labour to finde Christ as a Gard'ner to thy barren soul to make it fruitfull it is onely by grace that we can be made like Eden Isai 51.3 CHRIST is the Gard'ner that can both furnish us with fruit and make us bear fruit for this end he chooseth the grounds he gard'neth John 15.16 Of our selves we neither have fruit for our selves nor bring forth fruit to the Lord but CHRIST gives fruit and makes fruitfull He is the Apple-tree Cant. 2.3 He is the true Vine John 15.1 And yet the Dresser of the Vineyard Luke 13.7 Our Wilderness comes to nothing till it becomes his Husbandry 1 Cor. 3.9 Our souls are not comforted with Apples till we taste of his fruit Cant. 2.3 5. When we were in Paradise we were as a Paradise it was fruitfull to us and we to God Now we are in the Wilderness we are as a Wilderness sin is fruitless to us and we to the Lord. The Tree of Life made Eden a Paradise the River made it a fruitfull Paradise We lost both when we lost our selves There is now no Tree of Life with us to bear us fruit nor Water of Life to make us bear fruit But yet both are with Christ Rev. 22.1 2. And who so do his Commandments have right thereunto v. 14. Christ can set us with slips of Paradise Alas who would as they Isai 17.10 be setting their hearts with strange slips thy people shall be all righteous the branch of my planting the work of mine hand Isai 60.21 Yea and that they may be called Trees of righteousness the planting of the Lord that he may be glorified As the Garden causeth the things that are sown in it to spring forth so the Lord will cause righteousness and praise to spring forth before them Isai 61.3 11. Again Christ can replenish us with fruits of Paradise Alas why should we savour those fruits unto death Rom. 7 5. from me saith the Lord is thy fruit found Hos 14.8 Even the twelve manner of fruits of the Tree of Life enough for all the Tribes and the leaves of the tree are for the healing of the Nations Rev. 22.1 2. * Compare Ezek. 47 8.12 with Rev 22.1 2. Here 's food and physick life and healing for Jew and for Gentile surely the Wilderness and the solitary place shall be glad for them Isai 35.1 When those waters Ezek. 47.8 Go down into the Desart But what is the wilderness the better that there are gardens in the world Or we that some strangers have such rare plants or choice fruits in remote countreys Christ hath born and doth bear fruits various and precious old and new such as wisdom righteousness sanctification and redemption with fruits of joy and peace in believing Yea his mediation and the counsel of peace between him and his Father fruit as old as Eternity his intercession and tendring himself a sacrifice for sin as soon as we had faln as a Lamb slain from the begining of the world fruit as old as the world his incarnation birth circumcision temptations sorrows sufferings death burial resurrection and ascension fruits above sixteen hundred years old his word his spirit his daily intercession and gracious dispensations fruits as new as every day These these are the fruits that Christ hath brought forth and unto which they have right that obey his call his command Come with me from Lebanon my Spouse is his call Cant. 4 8. Eat O friends is his command Cant. 5.1 Now be not thou unmannerly modest or disobediently humble take what is given come when thou art called Thou wilt be little the better though Christ be a tree of life to others unless thou come to Christ and feed upon him Oh! therefore be encouraged poor barren soul to leave the desolate wilderness and to hasten thence ere thou perishest therein why should unbelief detain thee any longer from everlasting blessedness for Blessed are they that do his Commandments for these have right to the tree of life and then will Christs fruit be sweet unto thy taste as the Spouse asserteth Cant. 2.3 and then and never till then wilt thou be able to say My Lord and my God my Savior and my redeemer for they onely can truly call the Lord our Righteousness our Advocate our Peace-maker who can look upon all that Christ did as done for themselves in particular Oh! what pleasant fruit is here laid up for the poor soul that was barren and fruitless as a wilderness even until now CHAP. V. Carryeth on the general Exhortation Labor to finde thy soul a fruitful garden unto Christ c. BUt secondly 2. Labor to finde thy soul as a fruitful garden unto Christ labor also to finde thy soul to be a fruitful garden unto Christ for though the other do not depend upon this but this upon the other yet thou wilt hardly finde the other till in some measure thou hast found this O 't is a sweet thing for the soul of a wilderness to be made a fruitful garden unto Christ Marvelously is Christ delighted with it he speaking of the Spouse Cant. 7.7 thy breasts saith he are like clusters of the grapes and row also shall thy breasts be as the clusters of the vine and the smell of thy nose like apples Oh! when believers hearts and breasts are fruitful in holiness unto Christ how marvellously is he delighted yea then Christ delights 〈◊〉 them also ch 6. v 11.12 Let us get up early saith she to the vineyards to see if the vine flourish or the tender grape appear or the pomgranate bud forth there will I give thee my loves O there Christ also manifests much love his loves that 's all his love as 't were to the soul when and where the soul brings forth fruit unto Christ when Daniel was praying then comes out the message O Daniel greatly beloved when the soul acts faith or zeal or any of the fruits of the spirit are budding forth O then Christ takes great delight in it and therefore he observes and watches the souls fruit God could tell if
for all him or any of his commands while he is without but now if once he enter the City then they must goe whither soever he drives them some to Prison some into the Water others to the Gallowes others into the Wildernesse so though there be legions of Devils without us yet till they enter us our hearts may keepe their own motions yea though they be round about us but you 'l say They must needs go whom the Devill drives though it be into Water as the herd of swine into the halter as Judas in the Wildernesse as Legion and the Devill may easily drive when he enters and indeed may easily enter because hee is a Spirit Sirs What can possibly keep out a Spirit shut downe your Windowes lock your doores yea though your Gates were Iron and your Barres of Brasse yet will a Spirit enter and that without penetration because it s not a body 'T is said Luk. 22.3 That Satan then entred into Judas From henceforward trace him and where ever he goes you may plainly see the Devill drives him It followes immediately verse 4. And he went his way He goes Christs wayes no longer but his owne and his owne are but Satans for first he goes and betrayes his Master and then he goes and hangs himselfe He must needs goe the Devill drives him Drunkards you little thinke who drives you to the Alehouse he that drives you is got within you and therefore though you cannot see him yet you goe with him whithersoever he would have you to goe so it is with all sinners Satan's a Spirit and therefore he can enter he enters and therefore he can drive hee can drive and you must therefore needs go and hence you are driven of the Devill into the Wilderness as hee was Luk. 8.29 2ly He as a Spirit is akinne to the soule 2ly Satan is a Spirit and therefore he is as it were akinne to the soule You know the proverb concerning Birds and I may say in some sort Satan is of a feather with our soules and one wing one way Hence it is that when our soules see Satan goe before we are so mad of fluttering aftrr Beloved Satans suggestions are so alike our owne hearts motions that wee sometimes shall finde it very hard to know his footsteps from our owne Now marke If a man be in a Wildernesse and there be never so many tracts of this and that and th' other wild beast if the man light upon a print but of one mans foot oh that 's the way that he will be sure to take and Satans footsteps are so like ours that who can sometimes know the print asunder You have Peter disswading Christ from suffering Mat. 16.22 And 't is said Peter began to rebuke him and I verily thinke that Peter thought it it was his owne way and an expression of his owne hearts love to Jesus Christ and I believe the other Disciples thought it was a print of Peters feet of Peters tender affections to his Lord and Master But it seemes it was not so or primarily so 't was Satans footstep rather then Peters for Jesus turn'd him and said unto him Get thee behind me Satan verse 23. We are often going Satans way when we think we are going but our own way Therefore with ease may Satan lead you into the wildernes when wee may so easily perswade you that is your own way Thirdly Satan is a spirit 3. He as a spirit is able to converse reason with the soul and therefore able to Converse with the soul as to look our spirits as I may say in the face in their own likenesse so also to speak to them in their own language As Hannah spake with her heart when shee spake not with her lips so can Satan speak to our hearts and they to him without any opening of the lips for both are spirits As are wee so Satan is a discursive rationall spirit and as at first he disputed out the businesse with Eve and prevailed so ever since in the serpents voice though not in the serpent skin hee maintaines a like argument in our soules and this hee can do because a spirit You shall therefore finde that the same that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.11 the bewildrings of Satan is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.11 the devices of Satan so we read it but the word is that which signifies the reasonings and arguings of our hearts So then Satan seduceth us into the Wildernesse by pressing upon us our own arguments he perswades us by our own logick in the naturall language of our own hearts A Lyon may roar long enough before a man that is without the Forrest and hears him would come in to him But if instead of a Lyon a man were there calling and so the other should hear one crying in his owne voice and language that might perhaps perswade him It were vain for Satan to roar men into sin though hee be a roaring Lion but he must flatter them into it by secret whisperings in their own language to their soules If the Devill should appear and speak to the drunkard in the morning in a dog or a toad as he doth to some witches sure the Drunkard would be affrighted for that day But he speaks in the mans own hearts language Go to such a place there 's such company and such ber c. Therefore that Scripture is sadly to be thought up Ezek. 11.21 Their heart goes after the heart of their dete stable things and of their abominations Here 's one heart going after another the heart of the tempted after the heart of the temptation Our hearts in sinning going after Satans heart in tempting He projects and we prosecute his heart designes and our heart pursues the designe The temptations of Satan are destable yet they are after his heart and our heart goes after the heart of the detestable things that is after Satans heart you see the same word that signifies our Cogitations the Holy Ghost useth for Satans devices and this is because hee is a Spirit Secondly As he is a Spirit so he is an Angell and this gives him yet far greater advantage 2dly He is an Angel and therefore can present all his temptations specious and angelicall God tells them Exod. 23.20 that he would send his Angell before them and that encourages them to venture upon that Wildernesse So Satan sends his Angell before poor souls and so gets them into this spirituall Wildernesse He is an Angell and therefore all his temptations shall be guilded temptations beautified with Angells feathers Though he be a Devill yet his Apparitions to the soul shall be as an Angell even as an Angell of light 2 Cor. 11.14 'T is said of some that they draw iniquity with Cords of Vanity and sin as it were with Cart-ropes Isa 5.18 and what are these drawing Cords ver 20. they call evill good and put light for
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 prospâ—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 Apâ—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 speakâ—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 fathâ—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
the Wildernesse take as some do much paines to go farther down into it Alas poor soules 't is down-hil way thou art likely to be at the bottome soon enough even in the lowest hell without running down and if any take paines this way how shall this condemne those that take no paines the other way 2. Use Caution Is the way from the wildernesse up the hill Take heed of fainting take heed of falling 2d Cautino either of these will endanger your tumbling downe the hill againe 1. Caution Take heed of fainting My Brethren 1. Take heed of fainting how conscious are we to our selves how ready are the strongest of us to faint in those forementioned up-hil wayes Now it is not the pleasure of the Lord Jesus that any should faint in the waies of attendance upon him Mat. 15.32 I will not send them away fasting lest they faint in the way Let us also be careful lest our hearts faint in any of the wayes of Jesus Christ although they be never such up-hil wayes For which cause we faint not 2 Cor. 4.16 And as we have received mercy we faint not v. 1. We shall reap if we faint not Gal. 6.9 And this is the praise of Ephesus Rev. 2.3 Thou hast laboured and not fainted In laborious up-hil services they walked without fainting Rules to prevent fainting 1. Looke not down-ward Now to helpe you herein take these two Rules 1. Look not much down-ward 2. Look much upward You have both these together 2 Cor. 4.16 For this cause we faint not v. 18. Whilst we looke not at the things that are seene but at the things that are not seen for the things that are seene are temporall but the things that he look'd at that are not seen are eternall If a man you know would go up a Spire-steeple or Beacon of great height it is very dangerous and dazeling to look down-ward his way must be to look upward all the while 1. Look not down-ward look down and faint and so fall down Observe the Apostles opposition he sets minding of earthly things that is the looking down-ward that I speak of against having our conversation in heaven Phil. 3.19 20. Carnal hearts that mind earthly things will faint in the first steps of that way that leads out of the Wildernesse for it is an up-hil way Therefore saith the Wise man of riches and things earthly Wilt thou set thine eyes upon that which is not Prov. 23.5 That is Doe not so much as set thine eyes upon it 2dly 2. Look much upward Look much upward I will looke unto the hills saith the Psalmist Psal 121.1 I will lift up mine eyes The Apostle comparing our lives to a race or journey bids us Heb. 12.1 2 3. To looke unto Jesus c. lest we be weary or faint in our minde It would extreamly helpe us to have our conversation in heaven to be often yea alwayes looking thither whence we looke for a Saviour Phi. 3.20 This would keepe us from fainting in this up-hil way If you be risen with Christ to the top of this hill and would keep there why then set your affections upon things above Col. 3.1 2. For thus saith the Lord Isai 40.30.31 The Youths shal utterly faint the young men shall fall but they that wait upon the Lord shall renew their strength yea though it be an up-hil way they shall mount up with wings as Eagles they shall runne and not be weary they shall walke and not faint 2dly Caution Take heed of falling 2. Take heed of falling Is it an up-hil way beleeve it it is very ill getting a slip 1 Cor. 10. He minds us of the falls of the poor Israelites in the way towards Canaan he gives variety of instances from the 5. v. he brings all close down for our admonition vers 11. Wherefore let him that thinkes he standeth take heed lest he fall v. 12. How charily do men go up an hill in a frosty day when the wayes are slippery Oh! this is the danger 't is an up-hil way Let vs therefore labour to enter into that rest lest any man fall after the ensample of their unbeliefe Heb. 4.11 Thirdly Exhortation in two words 3ly Exhortation 1. To come up First Is it an up-hil way then pray let us up and be going let us up and repent up and beleeve up and obey up and pray and read and heare and meditate c. and that leads me to the Third main Doctrine yet before us whitherto I shall refer it Secondly Is it an up-hil way wherein is such likelihood of faintings such feare of falling Oh! 2ly To come up leaning Then labour to leane upon the beloved whilst you come up from the Wildernesse to repent and lean to believe and lean to obey and lean to pray c. and lean and this would lead to the fourth main Doctrine therefore we shall dismisse it for the present We passe on to CHAP. II. Containes the third maine Doctrine That it greatly concernes lost soules to come up from the wildernesse of sinne discovered and applyed with choice directions thereunto THe third maine Point 3d. Maine Doctrine viz. That it is the great concernment of lost soules to come up from the Wildernesse of sinne The Spouse in the Text had been in the Wildernesse but now up she gat That is the lost souls great business to come up from the wilderness and away she came and this is thy great businesse The voyce of the Lord unto such a soule is like the voyce of Christ to his chosen ones in Babylon Rev. 18.4 Come out of her my people lest you partake of her plagues Come out of the Wildernesse my poor Creatures lest you dye wlldernesse-deaths and now must the answer of thy soule be I come Lord. The Lords bewildred spouse Hos 2. takes up this main resolution as her maine worke and businesse I will return to my first husband Hos 2. v. 7. I will goe and return so the Prodigal I will arise and goe to my Father The bewildred Spouse the lost Sonne this is it that they make their great work businesse and 't is not strange that it should be so if you consider that the comming up of lost soules is the very great worke and businesse of God himselfe For this is the great business 1. Of God the Father even God the Father Son and holy Spirit 1. It is the great designe of God the Father that poor soules should come up from this spiritual wildernesse Deut. 32.9 10. Jacob is his portion he found him in the Wildernesse and led him about and instructed him you have this explain'd or if you wil seconded Thus saith the Lord God Ezek. 34.11 I even I will both search my sheep and seeke them out They have been scattered in the cloudy and darke day v. 12. Of this we have spoken I will feed them in a good pasture on the high
Mountaines there shall their fold be c. verses 13.14 Of this we spake in the last discourse I will seeke that which was lost and will bring again that which was driven away I even I saith God My friends shall the Lord God make it his owne great businesse to seeke thy lost soule and shall it not be thine the Lord forbid I would have thee know if thy soule be lost and God seek it and thou doe not thy selfe seeke it And thy neglect a despight to him if thou doe not cooperate thou offerest despight unto the Lord God When God looks for lost soules and they would not be found but the language of thine heart is as Ahabs to the Prophet 1 King 21.20 Hast thou found me O mine enemy Poor soules count God their enemy when his Word or Spirit comes so near them as to find them why this is to offer despight unto God yea then when he is offering the greatest mercy conceivable yea more then can be conceived unto thee Thou art scattered God would gather thee thou art lost but God would find thee this is his challenge against Jerusalem under which it should quite be ruined Lu. 13.34 He would but they would not If a child should lose it selfe and the father finding it should offer to bring it home againe and the child should wrangle and refuse his offer what would you call this or what would you account the child worthy of Gods goodness is a leading goodnesse and if thou refuse to be led by it thou shalt be accounted a despiser of it so saith the Holy Spirit Rom. 2.4 Secondly It is the great businesse of God the Sonne We have had occasion to shew that 2. This the great business of God the Sonne though Christ were never bewildred yet was he led into the Wilderness that he might learn to looke after lost soules This he professeth to be his businesse Lu 19.10 I came to seeke and to save that which is lost This was the errand as you have heard that the Father sent the Sonne into the world about and this he pursues as a light to them that sit in darknesse and a guide into the way of peace Lu. 1.79 And now shall it be the businesse of the Lord Jesus And thy neglect a despite to him also to seek thy lost soule and shall it not be thine own Why Thou offerest despight to Jesus Christ When Christ tenders himselfe as a new and living way and soules notwithstanding resolve to be lost still this the Apostle aggravates by them that despised Moses Heb. 10.28 and calls it a treading under foot of the Son of God v. 29. Thirdly It is the businesse of the Holy Ghost 3. It is the great business of God the holy Spirit 1. By our Ministry to bring poor soules out of the wildernesse of sinne First By our Ministry the Holy Ghost is at the charge of sending forth guides furnished with Gifts for the seeking of the lost and all that expence is hereunto this therefore the Lord sorely challengeth and severely reprehends them for that were called Shepheards that they sought not that which was lost Ezek. 34.4 And his sheepe were scattered yet none did search or seek after them vers 6. Despite done to Messengers herein is done to him that sent them And truly in pursuance of this message whatever despite you offer unto any messenger you offer it as Christ saith unto him that sent him that is the Spirit He that despiseth you despiseth me Luk. 10.16 And shall the Spirit of Grace employ so many Ministers to call thee from the Lyons Den c. to look after thy lost soule and dost thou not make it thine own work Oh! what despite is this unto him that sent them 2. By his own Secondly By his own Ministry by the ministration of himselfe his light his grace his guidance Io. 16.13 The spirit of truth shal guide you The great business of God the Holy Ghost is to be a guid to poor soules and shall it be his work and wilt thou have no care of thine own lost soule this is to do despight flatly to the Spirit of grace So saith himselfe And to neglect this is to do despite unto the spirit of grace Heb. 10.29 Consider consider it cost God the Father the losse as it were for a time of his own Sonne out of his own bosome to help lost soules It cost God the Sonne the losse of his own precious blood out of his own heart and veynes to redeem lost soules It cost the holy Spirit the shedding abroad of his gifts and graces the sending forth of multitudes of messengers to seek poor lost soules and wilt not thou make it thy great businesse also Wilt not thou be at any cost or charges to accomplish it if thou wilt not at once thou dost dispight not onely unto me or any others as poor messengers but also unto all the three that are one God Wo wo wo unto such a soul Querie What means coming from the wilderness 1. It requires But now the Querie will be what this comming up from the Wilderness meanes I shall briefly answer 1. By shewing what it requires 2. Wherein it is dispatched or attain'd 1. Then what doth this coming up c. require I answer First A life sutable to such a motion The soul can never come out of this Wilderness A new principle of life viz. raising up as long as it continues dead in sin You may call long enough to a dead Corps to come up from the Grave except you put a new principle of life into it and as long upon a dead heart to come up from sinne unlesse God put a new life into it The call of Christ to Lazarus put life into Lazarus and therefore he came up from the Grave Joh. 11.44 The call of conversion to a sinner puts life into the sinner and therefore he comes up from the Wildernesse as the two witnesses Rev. 11.11 12. The Spirit of life entred into them and then they heard a voyce saying Come up hither Hast thou heard the voyce of the Sonne unto life if thou hast not thou hast not yet stirred from the wayes of the wildernesse which are wayes of death thou must have a new life to walke in these up-hil paths for this is a new and a living way Hect. 10.20 Never think to be rid of a bewildred heart until thou get rid of a dead heart Our Text is pregnant VVho is this that comes up from the wildernesse How came that I raised thee up under the Apple tree God must raise thee up or else thou canst not come up or rather God by raising thee up makes thee to come up Secondly A motion answering such a life 2. New motions viz. comming up As the soul can never come up unless it be raised so say I there was never any soule raised up but was willing to come
to any man in the world what is it that perswades you to lean to him for any thing to lean at all or to him rather then to any other Why these are the two and onely two grounds 1. His word of promise 2. His power of performance It were vaine to trust to a poor man that is not worth a groat who it may be oweth thee a thousand pounds hath often promised it to thee when he was able but the man is now begger'd and thou knowest his beggery to trust I say upon this money and leane to to his payment because there wants power of performance though there want not promise And it were a greater vanity for thee to go to a rich man that is worth 40000 l. and leane upon him for a thousand pounds that never promised thee or said that he would give thee so much as a farthing of it because though he be able to performe what thou desirest there lacks promise But now when a man hath said and engaged that he will give thee so much and he is able to give it thee and thou knowest him to be an honest man this thou maist leane to thou reckonest this as good as money in thy Purse thou buildest upon it and trustest to it Now upon this account I undertake to prove that Jesus Christ is immediately to be taken hold upon and leaned unto by lost soules because he is alone 1. The word of God 2. The arme of God He is the promise He is the power of performance He is Gods truth and Gods strength Now whatever soule shall lean else-where yea though it be on God himselfe out of Jesus Christ leanes where there is no promise 2. Where there is no power of performance as I hinted before but as for them that leane upon Christ they have 1. Because Christ is Gods word and Covenant 1. The Lords Word Oath Promise Covenant to lean upon You have all these words in scripture applied unto Christ you have this bundle of Mirrhe broken up when God bringeth Christ into the world Lu. 1. He hath raised up an horne of salvation in the house of David ver 69. As he spake by the mouth of his holy Prophets which have been since the world began ver 70. To remember his mercy promised and to remember his holy Covenant ver 72. The Oath which he sware ver 73. Christ is the Word Promise Covenant and Oath of God and now tell me how canst thou leane upon God for salvation upon any other account then this his Word Promise Covenant and Oath Yea so fundamental and express is this truth that Gods Covenant is that Christ alone shall be his Covenant and Gods promise is That Jesus Christ shall be his promise Isai 42.6 I will give thee for a Covenant to the people so that if thou leane upon God in his Christ thou leanest upon him in his Covenant and thou hast nothing to do with his Covenant unlesse thou lean upon him in his Christ 2ly Christ is Gods arme and power Secondly They that leane upon Christ have the Lords power as well as promise to â—ean unto As the case stands Gods power is in Christs hands All power is given unto me saith Christ And hence you have Christ called the strength of God and therefore to be taken hold upon or lean'd to Let them take hold upon my strength saith God that he may make peace with me and he shall make peace Isai 27.5 Stand off saith God doe not leane upon me immediately but upon my strength that he may make peace with me he hath power to reconcile you and me together I will not I can not doe any thing for you unlesse he make peace with me for he is my strength therefore take hold that is leane upon him immediately and upon me reconciled and pacified in him Upon this account also you have Christ called the Arme of the Lord Isai 53.1 To whom is the Arme of the Lord revealed that is To whom is Christ revealed for in the next words he speakes clearly of Christ and linketh that to vers 1. For he shall grow up c. You had an He-strength in the former you have an Hee-arme in this latter scripture so Isai 51.5 The Isles shall wait on me on mine Arme shall they trust that is My Christ for he speakes clearly of him there and saith God because he is mine Arme therefore shall they trust on him that is leane unto him CHAP. II. Begins five Queries 1. Who are fit to leane Answ The weake and weary How weaknesse fits for leaning on Christ opened and applyed THus much for proofe of this point The opinion of the point in five Questions The opening of it I shall endeavour by discussing these severall Queries 1. Who they are that amongst bewildred sinners are onely fit according to the Gospel to lean upon the Lord Jesus 2. What it is that they are to lean for or in Order to 3. What this leaning upon Christ in reference to those ends is 4. What are the hinderances of our leaning thus upon Christ 5. What are the advantages by such leanings upon Christ First 1. Question Who they are that are fit and truly able to leane upon Christ viz. Who they are that alone are fit and apt to leane upon Jesus Christ Who is this saith the Text That comes out of the Wilderness leaning upon her beloved So say I Who are they amongst lost soules for all are bewildred that can come leaning upon Christ out of the Wildernesse There are an hundred lost in the VVildernesse Luk. 15. And there is but one that comes home leaning Though all be lost yet few be leaning soules Now who are those few Answer I durst adventure to answer this Question by asking another Amongst you let me ask you Who are they that need that care for a stay a leaning stock a crutch a litter a couch a bed or any thing proper to be leaned upon The weake and the wearie you 'l say the weake are for leaning and the weary are for rest The strong and the fresh what care they for a leaning stock But to the weake and weary it is precious and indeed the more weake and weary they are the more precious it is unto them I observe the principal scope of that excellent experimental and incomparable Book of the Preacher Is the conviction and demonstration of the weaknesse and wearyingnesse of all that is here below Eccle. 1.14 I have seen all the works that are under the Sun and behold all is vanity and vexation of spirit Vanity there 's their weaknesse and impotency to helpe us and vexation of spirit there 's their wearysomnesse unto us for that which is vexing to the Spirit is tyring and tedious to the Spirit Now this is the preaching of Solomon and unlesse you be under the power of it in this point it will be vaine to presse you to leane upon
the Lord Jesus although a greater then Solomon be here but who so believeth that Text in Ecclesiastes will readily close with this Text in the Canticles But as for Pharisees that can feed without feare on the feast of their own cooking and Worldlings that can battle themselves in their sinnes is it not strange that they are too strong and too lusty too fresh and too lively to leane on the Lord Jesus Christ so then 't is onely weake and weary ones that either will or can savingly leane upon the Lord Christ I crave leave to be full both in proving and pressing this practical truth 1. Lost soules that will be leaning soules 1. Weak souls may be leaning soules and onely they A fourefold account must be weak soules and they that are weak soules had need be leaning soules this truth looks both wayes and will manifest it selfe on this four-fold account 1. That God would never have engaged the strength of Christ hereunto if any strength of ours or any others on this side Christ would have served the turn 2. As long as a soul hath strength on this side Christ it will not care for leaning for strength upon Christ 3. The strength of Jesus Christ is at first laid out for this very end to weaken our strength 4. Jesus Christ will never give in of his strength until he hath weakened ours First This Proposition I shall lay down 1. Iesus Christ had not laid out his strength upon lost souls if any other strength would have served the turne That if our strength might have served to the saving of our lost souls the Lord would never have laid the strength of Jesus Christ out unto such an end Friends you may not think that that God who is so loath that your blood should be lost would be prodigal of the blood of his owne deare Sonne surely he would never have suffered Jesus Christ to have dyed in vaine Now therefore it was that Christ loved not his life unto the death that as by his wounding we might be healed as by his poverty we might be made rich so by his weakning through the flesh we might be strengthened with all might by his Spirit in the inner man which if all things else had not been too weak to have accomplished Jesus Christ would not at so deare a rate have effected it If any thing might have been supportant to our bewildred soules besides Jesus it must have been Moses I meane performances services righteousness of the Law Our strength in the Old Covenant was by doing in the New Covenant 't is by believing Now if that first Covenant could have stood lost soules in stead unto salvation Jesus Christ had not been engaged but in this the Apostle is expresse Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sent his own Sonne in the likenesse of sinful flesh c. If any thing could be our strength on this side Christ it must be the Law But the Law cannot being weake through the flesh that is our carnal hearts and conversations therefore God sent his own Son Now if Christ were sent in default of other strength into the world for lost soules I hence conclude that any soule that expects salvation by leaning upon Christ must lye under weaknesse as to any and every other strength 2ly There are none but weak soules that will be leaning souls Secondly There are none but weak souls that will be leaning soules because there is no soule that hath strength of its owne that will care for the strength of Jesus Christ This you have eminently observable in the story of the woman with the bloody issue as long as she had either money in her Purse or Physitian to go to she never comes to Jesus Christ that is As long as there were any other course to be taken if security will do it or formality or any other meanes may be used our hearts naturally abhor comming to Jesus Christ But when all was gone money out of her Purse and hope out of her heart c. then she comes to Christ to take hold on the hemme of his Garment and as small a measure of leaning as that was it restored her strength unto her Luk. 8.43 44. You sometime say That you are not weak enough to lye by it though you be scarce well enough to sit up So though foules halfe-convicted are scarce well enough to live without Christ yet are there but few of them weake enough to lye by it that is to leane upon Jesus Christ Thirdly It is the businesse of Jesus Christ to weaken as wel as to strengthen souls 3ly Christ will take away thy strength before he will bestow his own To weaken the strong as well as to strengthen the weake and therefore no soule can be a leaning soule till it be a weake soule for Christ will weaken it as to its own strength before he strengthen it with his owne What David complains of in another case Psal 102.23 That God had weakened his strength in the way the same must thou say in thy soules experience for Christ weakens whomsoever he strengtheneth Thus Rev. 3.17 He takes a course to make them out of love with their own riches c. and then counsels them to buy of him And truly my friends Christ hath as hard worke of the one almost as of the other and our businesse in his Gospel is to weaken your strength as well as to strengthen your weaknesse Hast thou any selfe-strength if Christ love thee he will never leave thee till he hath weakened thee 2 Cor. 10.4 The weapons of our warfare are spiritual mighty through God to the pulling down of strong holds God will pull down what is strong in thee before ever he build up what is weak in thee 1 Cor. 1.27 God hath chosen the weake things of this World to confound what is mighty weak preaching to confound mighty corruptions and strong lusts If you build a Babel strong holds of your owne of one sort or another the Lord Christ will bring them to naught he will confound them Whether thou be strong in thine own corruptions or mighty in thine own righteousness he wil weaken thy strength in the way therefore unlesse thou be weake there 's no leaning upon him Fourthly It is the way and method 4ly In thy weaknesse only will he glorifie his owne strength and onely method of the Lord Jesus to give in strength unto those that are made thus weak Hear Christs voyce 2 Cor. 12.9 My strength is made perfect in weakness saith he to Paul And hear the answer of Pauls experience ver 10. For when I am weake saith he then am I strong Yea this is the constant experience of all that receive strength in the way of Faith that is leaning upon Christ When the Apostle had spoken of so many believers and thought of more that the time would faile
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
And all his Attendants should be flaming fire If he give but a word among the Angels great verily shall be the number and company of those that publish it Psal 68.11 So that you see it is choice and not constraint the free pleasure of the Lord to make use of such as wee are as Embassadors for Christ 2ly 'T is of abundant condescension Secondly It is out of an abundance of Condescentsion to all our infirmities and frailties to mean mens weak Capacities and to all our strong unbelief 1. To the infirmity of all our Natures First 'T is riches of Condescension to the weaknesse of all our Natures that Christ comes a wooing in so meane a Port and by such despised Messengers Friends God could have sent an Angell from Heaven this day in my poore roome to have wooed you for Christ and I dare say Glad would the chiefe among the Angels have been of such an employment and now behold a poor handfull of despicable dust in your Pulpit a vile sinner a man of unclean lips and dwelling among a people of unclean lips and he must espouse you to one Husband hee must wooe you for Jesus Christ Yea but if an Angell had come to preach where would you have sat to heare Alas alas if God had come to preach Gospel to you from Mount Sion to day as he once did preach Law to Israel from Mount Sinai when there were thunders and lightnings and Clouds upon the Mount and the exceeding loud voice as Exod. 19.16 Oh! we should have the stoutest heart of you comming before next Sermon as they in the next Chapter Ezod 20.18 19. And all the people when they saw the lightning and thunders and Mountaine smoaking c. they saw it and removed and stood afar off and said to Moses speak thou to us and we will heare but let not God speak lest we dye 2ly 'T is rich Condescension to the plainest amongst us 2. Particularly to the mean plain ones amongst us May some say If Christ would not wooe by Angels or Thunders yet might he employ great Doctors and Schollars of the world to preach to us in elegant stile and accurate expressions and then we think we should be won Ah! but still it is not enticing words of mans wisdome but foolishness that is plainness which they count foolishnesse of preaching that Christ ordinarily both commissions and crowns with successe in this wooing worke and doubtlesse in riches of condescension to the poore I have often thought that the most learned may understand the plainest Preacher but the plain Hearer cannot understand the high-flown Preacher Men may and some doe preach English and yet to the ignorant and poore which yet Christ hath ordained to receive the Gospel as it were in an unknown language and how shall they receive what they are not able to conceive Oh! that some Doctors in our Israel would often aske their Consciences that Question 1 Cor. 14.16 What shall the person that occupieth the place of the unlearned or plain man do I am not worthy to advise this yet this will I pray for because I have had some comfort in plaine preaching from those that sit at the footstoole or stand in the Alley and this I know that God would not have the least of these little Ones to perish Therefore comes Christ a wooing not only by plain men but also by plain language 3ly 3ly To the weaknesse of our faith 'T is riches of Condescension to the weaknesse of our faith If a Great man should come to some poor widdow of you in Gold or Crimson or Scarlet c. Could you believe he intended to marry you in good earnest we finde it worke hard enough to perswade convicted sinners that Christ thus mean as his Port is will indeed marry such as they are and I cannot think but that if his Pomp his wooing pomp were greater by so much would their unbeliefe be greater What such a Prince marry me sure he never said so or if he hath so said I cannot imagine that ever he will so do But now if a mighty Prince should come a wooing disguised as I may say with reverence to Christ in as meane habit and Port as thine own thou wilt not be so afraid or ashamed to keep his Company or so unwilling to believe his reality This Moses foresaw and forespake of concerning Christ Deut. 18.15 The Lord will raise thee up a Prophet of thy Brethren out of the midst of thee like unto me unto him shall you hearken Oh! it gives great advantage to our otherwise unperswasible hearts that Christ comes a wooing to us as one of our Brethren and as like us in all things sinne excepted Upon this account we can entertaine some little beliefe that when Christ wooes us hee doth not mock us Heb. 12. We are not come to mount Sinai but mount Sion c. vers 18. And in the close of the Catalogue of your company there to Jesus the Mediator and the bloud of sprinkling that speaks better things then the bloud of Abel 't is crucified Christ unto whom wooe you let this speake encouragement to you that Christ will have you And methinks you might believe that that Christ that hath chosen such a wretch as I know my self to be for his spokesman to thee will not disdain to chuse thee though a wretch in owne eyes for a spouse to himselfe 3ly 'T is with a rich compensetion 3ly Though he come a wooing in poore Port as to the eye of sence yet with a rich compensation as to the eye of faith Therefore rejoyce O daughter of Sion for though thy King is meek and lovely riding upon an Asse yet he comes having salvation Zach. 9.9 You call such preaching foolishness but it pleaseth God thereby to save them that believe 1 Cor. 1.21 Christ comes in meane Port but with a rich Present behold whatever his Port be his reward is with him and 't is no lesse then Salvation When Satan comes a wooing 't is in the Hackney-Coach of this world laden with lies and gilded with deceit Now then if you will despise this day the poore spokesman of the Lord Christ yet neglect not Christ though his pomp be small lest you neglect so great a salvation 2ly As to this wooing person 2ly As to Christs wooing person Against that also carnall hearts are prejudiced To remove which Consider these four things 1. As despicable as Christs person is to the carnal 1. If it be to be despised yet not by us whose persons are to be lothed and unregenerate eye yet what can be objected by the carnall and unregenerat heart Though there be any thing of uncomlinesse to be objected unto him yet unworthily by thee Is he naked and in his blood Canst thou say that there is no form in him or comlinesse desirable Read Ezek. 16. And tell me when thou hast laid it to heart if he be