CHAP. I. Containeth the Preface, sense of the Text, reasons of the sense, Inscription and parts of the discourse, proofs of the first Doctrine, Explication and Application of it in the first branch; shewing the entrance into wilder­ness-sin to be fair and facile.

THis Book is called The Song of Songs, Preface. then which is none more Rhetorical, none more Spiritual, teaching the soul to know Christ, and it self, its whole duty: The whole business of the Canticles is to set forth what Christ is to the gracious Spirit, what the soul is to Christ; particularly what, Christ is in himself, what the soul is in it self; what Christ hath done for the soul, what the soul ought to do for Christ; what affections there are in Christ to the soul, what affections there ought to be in the soul to Christ.

This Scripture imports in what condition the soul is with­out Christ, in what she is stated by Christ; The sense of the Text. she is bewildred in her self, she comes out of the wilderness leaning upon Christ; That a sinful, natural, unconverted condition is here figured by the wilderness, I urge from these three Particulars in the words.

First, Reasons of the sense. (Her coming up from the wilderness) is made the direct, immediate, primary result and effect of her leaning up­on Christ: I grant, coming out of the wilderness of misery or affliction, to be also the issue of leaning upon Christ, but that is secondary, and because of the former.

The holy Ghost allusively, but lively, expresseth our state of unconversion; I raised thee up under the Apple-tree; as if he said, first Eve, and after her Adam ea [...] of the Apple, and fell down dead under the tree (and so true was that, In the day thou eatest thereof thou shalt surely die) and there they must have lain to Eternity, unless [I] who am the resurrection and the life, had raised them up from under the Apple-tree.

3. The holy Spirit doth interpret his intent to be the natural estate in which every son and daughter of Adam is born (there thy mother brought thee forth, there she brought thee forth that bare thee.) This premised,

You see my work is Topographical to draw out the Map of the wilderness in the Text, the wilderness of unconversion: The first thing will be to assign it an inscription, Inscription. before we give it a description; you may finde the title of this Map, Exod. 17.1. so Numb. 33.12. The Israelites if they in­tend for Canaan, must journey from the wilderness of Sin: You'l say that name was accidental, I grant it, but if Canaan represent grace, why may not the wilderness represent sin? It would be our wisdom to warm our affections with every Scri­pture, even Historical, though they do not all alike strongly binde our judgements: I mean, when the allusion is nothing contrary to the analagy of Faith; I finde a place as acciden­tally called Salem, as this wilderness Sin, which yet the Apo­stle improves as high and higher then I do this, even to prove Christ to be the King of peace; compare Gen. 14.18. with Heb. 7.2.

The wilder­ness of sin.We have found out the inscription, Tis the wilderness of sin, and so call it.

In the Maps that I have seen of the wilderness, which the children of Israel passed from to Canaan, these four things I have observed, Parts of the discourse. which (God-willing) I shall follow: 1. You have a character of the place, situation, trees, wilde beasts, length, breadth, &c. and this engageth me to describe punctu­ally this wilderness of sin. 2. You have lines describing all the circuitions, windings, turnings, returnings, crossings, wan­drings of the children of Israel in the wilderness, before they [Page 3] could get to Canaan; and this engageth to describe the souls wandrings, while in this wilderness of sin. 3. You have Moses described upon Pisgah, turning his back upon the wil­derness and pointing towards Canaan; this engageth me to dis­cover what concernment lieth upon the sin-bewildred soul to turn its back upon sin, and set its face towards Heaven. 4. You have Joshua succeeding Moses, and leading the Israel of God quite from the wilderness into Canaan; and that engageth me to tell you, That what the Law could not do (in that it was weak) That God sent his own Son to do, even Joshua which is Jesus, that he might turn us throughly from the state of na­ture, and conduct us unto grace: Indeed Moses represents our misery whilest in the wilderness, and points us out to a better condition; The Law is our School-master to bring us unto Christ, Gal. 3.24. but Christ our Savior to bring us unto God: According to which four concernments of the Map, you have these four observables in the words, naturally, I think, arising and clearly founded upon the words.

That sin is a wilderness. Doct. 1

That a sinful condition is a bewildred condition. Doct. 2

That it is the great concernment of the bewildred soul to Doct. 3 come up from the wilderness.

That there is no saving way of coming up out of the wil­derness Doct. 4 of sin, but onely by leaning upon the Lord Jesus.

In the first, You have the wilderness appearing.

In the second, You have poor Israel wandring.

In the third, You have Moses (on Pisgah) pointing.

In the fourth, You have Joshua (that is, Jesus) lead­ing.

For the first, D. 1. Sin is a wil­derness.

Sin is a wilderness, Canticles 3.6. Who is this that co­meth out of the wilderness like pillars of smoak (in allusion to Israels cloudy pillar) perfumed with all the precious spi­ces of the Merchant? i. e. The soul interested in all the me­rits, and adorned with all the graces of Christ, is said to come up out of the wilderness; surely the wilderness of sin, Psalm 74.14. Proofs. You have the accomplishment of the promise [Page 4] made to Christ, Gen. 3.15. viz. the breaking of the Ser­pents head, and this (saith the Psalm) for a people inhabiting the wilderness; surely he means poor Converts, souls that be­ing once in the wilderness of sin, were under the power, and in the Region of Leviathan, the crooked Serpent Satan, Luke 15.4.5, 6, 7. Christ hath a 100 that ate of the flock of Creation; one sees his need of Christ in his lost condition, the other 99 need no repentance; Christ regards the poor lost un­done single soul, the other he leaves in the wilderness, chap. 4. that is, To die in their sins, as he expresly tells them, John 8.21. He means both of the self-justiciaries; more especially, Eph. 6.11. That ye may stand, [...], against the bewildrings of Satan, our Translation reads wiles: A wily man is one whom you know not where nor when to have; he is sometimes this way, sometimes that, sometimes neither of them both; and thus is sin a wilderness.

Sin, wherein a wilderness.Sin is like a wilderness from first to last.

1. The first view and entrance into both, being fair and facile.

2. The passage and progress in both, dismal and destructive.

3. The coming out of both difficult, and as to us despe­rate.

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

1. Seeming pleasures are th [...]re.First, Seeming pleasures, Jer. 23.10. The land is full of adultery, and because of swearing it mourns; the pleasant places in the wilderness are dried up: There are pleasant pla­ces in the wilderness as to appearance, that tempt poor crea­tures into the wilderness, seeming pleasure in adulteries, drun­kenness, and so forth.

Secondly, The wildernesses men take to be secure places, 2. Seeming security is there also. Sam. 4.19. before they try them: The poor Germans, and other nations in time of publique danger and calamity, to flie the enemy, have taken the Forests, and there have been destroyed of wilde beasts: You know, men if they desire to speak what they would not have heard, or to do what they would not have seen, be take themselves into Woods, Forests and Wildernesses, as accounting them secure; and surely wildernesses of Gods ap­pointing are secure places, witness Rev. 12.6. however it fares with other wildernesses.

You see the two great temptations which make men love sin before they try it: 1. The plea­sures of sin a temptation to sin. pleasures and security appear in the face of this wilderness of sin, what ever lodgeth in the heart.

The first temptation carrieth the semblance of pleasure in sin; sin ever deals like a deceitful cheat, who sets the best side outward; just so doth the wilderness, Heb. 11.25. They are called The pleasures of sin for a season; for the season while you hear them speak; O they promise you pleasures for the sea­son you look upon them, before you throughly make trial of them: Oh! they look like pleasures, pleasures for a season; just such is the wilderness, irs that brings sin its guests, Prov. 7.16. I have decked my bed, saith sin; hence Paul, Tit. 3.3. We our selves also were foolish, serving divers lusts; (why?) he intimates, because they took them for pleasures, and expresseth, because they were deceived; saith he, deceived, serving divers lusts and pleasures.

The second temptation into sin is security: 2. The plea­sures of sin back'd with security. Men run into sin farther and farther, that God, Law, Conscience, Terror, may not finde them, may not see what they do, may not hear what they say, Psalm, 10.9. You have a wicked man com­pared to a Lion (a wilderness beast) He croucheth like a Lion, Chap. 10. He saith, God will not see, chap. 11. wild beasts in the wilderness have courage because it is their place of security; so sinners, Psal. 64.5. They encourage themselves in an evil matter (the reason is their security, for) they say, Who shall see them?

But what? Will the wilderness answer these expectations? [Page 6] Oh! certainly no; Instead of pleasures, behold thorns in­stead of security, a Lions den: This is the deceitfulness of the wilderness, and this is the treachery of sin.

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

2. Instead of security, a Lions den.Secondly, Poor men by running into a wilderness, think to avoid merciless men, and they fall among merciless beasts; so in sin, they think by drinking, or whoring, or swearing a­way conscience, or the like, to avoid an angry conscience, and alass fall among Lions; the roaring Lion on the one hand, the sin-revenging Lion of the tribe of Judah on the other, and so come to be torn to pieces: The yong man thinks to scape the good man, Prov. 7.19. bur yet is cast down and slain by the woman, the woman sin, chap. 26. I finde a pre­cious Scripture, Cant. 4.8. Come with me from Lebanon (my spouse) with me from Lebanon; look from the top of Ama­nah, from the top of Shenir and Hermon, from the Lions den, and from the mountains of the Leopards: Its the call of the soul by Christ, when the soul is upon the pinacle of temptation, it looks upon sin, and thinks it the most pleasant thing in the world, like Lebanon, like Hermon and Shenir, which among the Hebrews were like the Baiae, the pleas [...]ntest of all pleasant places; but Christ gives it another Character then she thought of. Oh! saith he, Though you take them to be thus pleasant, yet let me assure you, the Lions den, and the mountains of the Leopards are there: And suppose, I pray you, a man were in a paradise (as the case is now with [Page 7] us) Oh! how would a Lions den, or a Leopards mountain dash to pieces all thoughts of pleasures and security!

And therefore by way of Application.

If sin be thus like a wilderness, promising pleasure, Application pro­ducing pain, promising security whilest it stirs up Lions:

Oh then! First, Look off of sin least it tempt, Cant. 4 8. Ʋse 1 fore-quoted, look from Shenir, look from the top of Hermon, Look off of the wilderness of sin. do nor too much loook upon it, because it looks so like a Le­banon: Oh! that men could be perswaded to look off from sin, when sin looks upon them; there can no good, Pro. 4.25, 26. but much evil, proceed from wanton and unwarrantable feeding of the eye with sin.

Be not so foolish as to be deceived to serve lusts, counting Ʋse 2 them pleasures.

Secondly, Never believe sin as long as you live; Never believe sin when it flatters. The wil­derness is a lie, fair without, thorns within, Psalm 4.2. How long will you love vanity and seek after lyes. Selah. That is, observe it, observe it (beloved) every sin is a lie. Be not, O be not therefore so vain as to seek after lyes, never believe a liar when he speasts fairest.

CHAP. II. Containeth the progress in wilderness-sin dismal, Lecture 2. destru­ctive; of the second branch of the first Doctrine, shewing the dismalness of wilderness-sin, in two things, because both are barren and fruitless; dry and moi­stureless.

WE come in the second place to the passage and pro­gress in the wilderness and sin; The passage and progress in both, dis­mal and de­structive. 1. It is dismal in both we finde them dismal and destructive.

First, The way of the wilderness is dismal, so is the way of sin.

The way of the wilderness is dismal in these several respects; 'tis fruitless, moistureless, companionless, comfortless, way­less, [Page 8] and husbandless, and so is the way of sin.

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

1. If fruitful.First, The fruit that the wilderness bears is wilde fruit.

Secondly, It bears all its fruit unto it self.

Thirdly, If it be fruitful unto any other, its rather to the Chimney then to the Table, such is the fruit of sin.

Wilde fruits.First, Its fruit is wilde fruits, ye know such fruits as natu­rally grow in forests and woods, without grafting, planting or pruning, we use to call them as they are, wilde fruits; and truly all the fruits that grow upon the soul, whilest its a tree in the wilderness, before grace hath transplanted it, are but wilde [Page 9] fruits: The trees of the wilderness are but wilde trees, wilde branches, wilde roots, and therefore the fruit must needs be wilde fruit; so in sin,

The sinner himself is a wilde plant, stark wilde, root and branch, father and son, at his first conception and throughout his conversation, Rom. 11.17. Thou being a wilde olive-tree wert graffed in; and therefore certainly the fruit must needs be like the fruit of the wilderness, Isa. 5.2. It brought forth wilde grapes; Ah! thinks the soul after conversion, how wilde was I hitherto? how vain, how foolish? how wildly did I use to pray? how wildly did I use to carry my self in publique duties? how wildly did I use to come to the Sacraments? truly every fruit that groweth upon the wilde Olive-tree, is a wilde fruit.

Secondly, If the wilderness be fruitful, 2. Wilderness fruitful to it self. it is fruitful to its self; there the fruit grows, there it ripens, there it falls, pray who is the better for it? Thus it is with thee, O sinner, if thou bear fruit, it is for thy self, God is never the better for it (as I may say) he gets nothing by thy estate, he gets nothing by thy policy, he gets nothing by thine industry, if thou canst keep it; none of it promotes his cause, none of it maintains his poor, none of it advanceth his praise; behold, Thou art the man that art a wilderness to the Lord; thy good husban­dry shall never save thee, thy fruit lives and dies, grows and rots with thee; the Lord complains of thee, Hos. 10. 1. Is­rael is an empty vine, he brings forth fruit to himself: Though he be never so fruitful, yet is he empty, if 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 [Page 10] (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 (tis a wilderness tree) shall be cut down and cast into the fire, Mat. 3.10. Think again, to whom hast thou brought forth fruit, to God or 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, tis 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. Ile make her a wilderness, and set her as a dry land, Zeph. 2.13. Ile 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 [Page 11] 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 [Page 13] wilderness, Beasts of Ephesus, they are called [...], Rom. 1.31. that is Brutes, and so expresly construed, 2 Pet. 2.12. Brute beasts made to be destroyed; so Jude 10. O Saints, since through the Lords grace (I scarce can imagine how) we live by them without being destroyed of them; O let us have as little converse as possible, no sinful converse with them, lest we be destroyed with them; Men do not use to converse with wilde beasts, except upon an advantage to tame them: Con­verse thou as little as is possible with sinners, unless upon op­portunity to convert them. Homo homini lupus, one man is a wolf to another, a proverb most true in that sense which is most spiritual. Thus is sin a wilderness, a way for beasts and not for men. How desolate and dismal are thy pathes, O sin­ner? you have this character of the wilderness with the for­mer, Jer. 9 12. A wilderness burnt up, that none passeth through: you say that's a dangerous ill road indeed, where there is never an honest man upon the way. O how solitary and wretched is the way of sin then? where there's never a good passenger, none but roaring Lions, and ranging Leo­pards, and the like; I abhor that prophane spirit of that god­less proverb, Spiritus Calvinisticus spiritus melancholicus, as if a pure spirit must needs be a dumpish spirit: Let me tell thee, O prophane heart, believe it if thou wilt, a Christi­ans heart is usually fullest of joy, when his eyes are fullest of tears: Canst thou think him Melancholick that hath so good company heaven-ward, whilest thou art so jovial amongst thy dismal hell-bounded companions? But and if he weep, maist not thou tremble? If he be pensive that is coming up out of the wilderness leaning upon Christ, in the company of the Father, in the fellowship of the Spirit, in the Communion of Saints: O how shouldst thou be dismayed that art wan­dring in the wilderness, amongst Lions and Leopards, and no company to rescue thee, to secure thee, or to guide thee? Cer­tainly if the Saint be over-pensive, its unbelief of this truth that makes him sad; if thou be jovial, its thy dismal unbe­lief of this dismal truth that makes the merry. 4. Wilderness desolate and provisionless.

Fourthly, The wilderness is desolate and comfortless, de­stitute [Page 14] and provisionless, Isaiah 27.10. desolate like a wil­derness, Jer. 12.10. a desolate wilderness, Zeph. 2.19. A desolation like a wilderness: And God expressing the extremity of judgement when it should be highest, threatneth Israel that he will make it desolate, yea, more desolate then a wilderness, Ezek. 6.14.

The wilderness is a desolation, destitute and provisionless, no housing, no fire, no water, no bread, no clothing to be had, no not in all the wilderness; if you light of any food at all, it is wilde and unwholsome food, light and windy food: The Ass of the wilderness is spoken of in scripture as feeding upon the wind, Jer. 2.24. Thus the wilderness is provision­less, mistake me not, I do not mean it is void of all provisi­on, but that there is no comfortable, convenient, wholesome, substantial provision: For the wilde Asses and savage Beasts there is accommodation, but there is none suitable unto man; hear Israels complaint made of the wilderness, Numb. 21.5. Wherefore hast thou brought us to die in the wilderness, for there is no bread, neither any water, i. e. according to their dialect (for they did use to put bread and water, and some­times water onely for all maner of comfortable accomodati­ons, as in that Scripture, Gen. 37.22. v. 2. compared with Zach. 9.11. now say they, In this wilderness here is neither bread nor water; Manna they had, but that they accounted a light bread. What they in the ingratitude and hardness of their hearts said of that Manna, we may truly say of this spiritual wilderness, here is neither bread nor water, i. e. no true substantial comfort, and our souls may loathe the light bread. Beloved, we may say of the wilderness of sin, That it hath no food at all for us; I confess, if we will be beasts (as Nebuchadnezzar was turned to be) then the wilder­ness can produce food for us; and upon the account of this truth, I dare affirm that that soul that takes up a resolution to live upon sin, may take up a resolution to become a beast: What's an unclean person that lives upon lust, better then a wilde goat? What other is a drunken gluttonous person that lives upon excess, then a swine? What difference 'twixt a [Page 15] crafty covetous wretch, and a serpent of the wilderness, that goes upon its belly, and feeds upon the dust? Whats a per­secutor that feeds upon the blood of Saints, better then a Lion that feeds upon the blood of Lambs? What is a roaring, swear­ing, ranting wilde sinner, better then the wilde ass of the wil­derness that snuffs up the wind at her pleasure? If you wil live upon such diet, you must turn beasts; but if you wil be men, you must look after higher provisions then the wilderness can afford you. The bread of the wilderness is light bread, thy soul must loath it: All the provisions that the sinner by sin makes for himself, are wilderness provisions, Eccles. 5.16, 17. He laboreth for the wind all his days, he eateth in darkness: The food that he takes all his labor and pains about (in the travel of sin) 'tis at best windy food: Oh! Isaiah complains of sinners sadly upon this occasion, Isaiah 55.2. Wherefore do ye spend your money for that which is not bread, and your la­bor for that which satisfies not? If we had onely bodies, sin happily might satisfie us, though its meats be but light and empty provisions; but we have souls, and souls will not be sa­tisfied with such light bread; I appeal to all your consciences, were ye ever yet satisfied at a feast of the wilderness? I do not ask you, were you ever filled? I know this windy meat can fill, and clog and burthen, but satisfie it cannot: And hence it comes to pass, that as its said of the children of Is­rael, the longer they continued in the wilderness, the more their carkases should waste, Numb. 14.33. Your carkases shall waste, and you shall fall in this wilderness, and you shall wander forty years, until your carkases be wasted: So this is Gods dismal doom, upon impenitent sinners, the Lord suf­fers them to live many a year, and the longer they live, the more do their souls waste, till they come at length to be quite spent in sin, and then they fall in the wilderness. Men that live upon sin, the longer they live, the leaner and more car­kase-like do their souls grow: Haue you not seen some Col­chester carkases, so spent and wasted for want of provision, that although they were not quite dead, yet their hands were faint, their knees were feeble, so far spent, that they were [Page 16] grown quite mindless of food, they had not a tongue to ask it of the passers by, not a mouth or stomack to receive it: Oh! thus it fares with poor sinners, that have fed out their time in the wilderness of sin; at length they have not so much as an hand or a foor, or a heart to strive, they have not so much as a tongue to beg, or a mouth to receive any of those provisions, that the Lord hath made for poor souls in Jesus Christ: Thus is the wilderness provisionless as for food.

As for raiment what you have, the wilderness, the thorns, the brambles can rend away, and tear from you, but all the wilderness cannot help you with one garment; So it is with sin, if you have any cloathes on any good parts or good na­ture (as they call it) the thorns, and brambles, and temptations of sin can tear them off (Oh! how many gallant parts and good natures hath sin rent to pieces?) but if you be naked, you must walk naked for all sin; sin can strip you, but it can­not clothe you; you are all naked whilest you are bewildred, Ezek. 16.8. and there is none to help you: Therefore till you come out of the wilderness leaning upon Christ, and have gotten him up on whom you lean, to cast his skirt over you, you walk naked, and God sees your shame; there is no rai­ment to be had for the soul, but onely where Christ keeps his Markets, Rev. 3.18. and so for other accommodations; all which being thus, makes me sadly say, Sin is a wilderness, that is, provisionless: O how evil is sin to men? and which is saddest of all yet, yet are men kinde to sin; Sin cannot feed you, and yet speak your consciences, do not most of you feed sin, and cherish, and nourish sin? sin cannot clothe you; O what shall become of those men for their courtesie that cover sin? In a word, sin cannot make provision for you; therefore I beseech you close with the Apostles counsel, Rom. 13.14. Make no provision for the flesh to fulfil the lusts thereof.

CHAP. IV. Containeth the two last considerations shewing the dis­malness of wilderness-sin, because both are wayless, waste and husbandless: As also the application of the first consideration: Exhortation, Labor to finde Christ to thy soul a Gardiner to make thee fruitful.

FIfthly, The wilderness (as it thus provisionless, The wilder­ness is wayless upon which account there is no encouragement to abide in it) so also is it wayless, there is no way to get out of it: This, vain Poets could conclude as the most dismal tra­velling in the world, viz. when they were to go per avia, that is, wayless places; and this indeed the holy Ghost im­ports as alike dismal to the people and princes of the earth, whom God thus punisheth, Job 12.24. He causeth them to wander in a wilderness where there is no way: And thus it is with sin; you are not to think that there are no ways in the wilderness; there is (as you read) the track to the Lions den and Leopards mountain, there are ways further into the wil­derness, but there is no good way, no right way, no way out again, no peaceable and secure way, &c. Thus there are ma­ny, too many ways of sin and into sin, but there is not one good way amongst them all: Sin acquaints sinners with ten thousand ways, and yet amongst them all, the way of peace have they not known, Rom. 3.17. The ways of sin are ways to the Lions den, &c. Prov. 7.27. Her house is the way to hell, and Prov. 5.5. Her feet go down to death, her steps take hold on hell: Least thou shouldst ponder the path of life, her ways are moveable; she hath ways great store, but not so much as one good living way, as one foot-path of life a­mongst them all; therefore (as we are to shew afterwards) though sin hath as many ways as the wilderness, yet may we in the same sense that the holy Ghost calls the wilderness with­out way, conclude sin wayless: If you will have it, the ways [Page 18] of sin are wayless ways; so that as one saith of the way to the Lions den:

So saith the holy Ghost of sin (many beasts went to the Lions den, but none return back again) Prov. 2.19. None that go to her return again, neither take they hold of the pathes of life.

The wilder­ness is waste and husband­less.Lastly, 'Tis dismal, because waste and husbandless, and so is the whole region of sin; you have the wilderness and waste places as importing one and the same thing, Isa. 51.3. The Lord will comfort all her waste places, and make her wil­derness like Eden; yea, you have waste the character of the wilderness, Deut. 32.10. In a desert land, and in the waste howling wilderness: and surely it must needs be so, if that be true which we have heard Scriptures already speak, In the wilderness there is no man, Job 38.26. no man to plant, no man to pluck up, no man to plough, no man to sowe, how should it be but waste?

In this as in the rest is sin a dismal wilderness, there are no provisions there, as you have heard, for it is desolate; there are none like to be, for it is waste and desert: The plain English of the word desert is what God expounds it, Isa. 27.10. The habitation forsaken and left like a wilderness; Therefore when any soul through sin is a wilderness, you may write up­on that soul desert, the Lord hath forsaken it. This is a sad consideration when the soul goes on a long time in sin, and then God comes with a judicial act, and doth (as it were) bind it in its sins; The soul saith, I am willing to be as a wilderness unto God, unfruitful to him, &c. and God saith, If thou wilt be a wilderness, thou shalt also be a desert, I will for­sake thee: Thus God threatens for sin to set Jerusalem, and make her as a wilderness, Hosea 2.2. Now this is most sad­ly true, when the soul hath been under the pains and charges of the Lord; as you say, this piece of ground I have fal­lowed, [Page 19] plough'd, sown thus often, tryed thus long; and it hath brought me forth nothing answerable to mine expectations; I have lost, say you, my time, toil and cost about it, and now you cast it up, So the barren Fig tree: Mat. 21.19. (as God gave them up: Psalm 81.12.) Let what will be­come of it, you will never look after it more. Now is this ground left DESERT.

Thus the Lord telleth, Isai 5. what husbandry he had bestowed upon Israel, his Vineyard, v. 7. which yet brought forth none but wilderness-fruit, viz. wilde Grapes, v. 4. Ile tell you, saith God, v. 5. what I will do with it: I will take away the Hedg, and it shall be eaten up, and break down the Wall, and it shall be trodden down; I will lay it waste, it shall not be pruned, nor digged; but there shall come up Briars and Thorns, and I will command the Clouds that they rain no rain upon it, v. 6. And O, what a dismal Wilderness must the soul needs be, when the Lord shall thus forsake it! There is none to plant, prune, or protect it; no word or spirit to water it; it must needs follow, that it shall be laid waste, and eaten up, and trodden down, and nothing but Briars and Thorns shall grow there. How sad instances hereof have we in some that have lived long under Gospel-means, But are not thereby become as a Garden! Are they not as a Wilderness? Yea, of all others the most sharp and thorny: and no wonder, since they are left of the Lord, and desert.

Is it so then that the Wilderness of Sin is so dismal, because fruitless, moistureless, companionless, Ʋse. 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 [Page 20] 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 [Page 21] 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 'tis 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 [Page 22] bud forth, there will I give thee my loves: O there Christ also manifests much love (his loves, that's all his love as 'twere) to the soul, when and where the soul brings forth fruit unto Christ; when Daniel was praying, then comes out the mes­sage, O Daniel, greatly beloved: when the soul acts faith, or zeal, or any of the fruits of the spirit are budding forth, O then Christ takes great delight in it, and therefore he observes and watches the souls fruit; God could tell if Ephraim were but an empty vine; so Cant. 6.11. I went down (that's Christ) into the garden of nuts (when Christ takes a nut-tree out of the forest, and transplants it in his garden, makes a sin­ner a convert, then he observes the fruit it brings forth) to see the fruit of the valley (that is of the poor, penitent, lowly, humble heart) and to see whether the vine flourished, and the pomgranates budded; that is, whether this and that, and the other grace, faith and humility, and holiness, &c. flourished and brought forth unto him: Therefore as Christ in the fore­quoted place calls the fruit of his garden the Spouses, so the Spouse calls the fruit of her garden Christs; blow upon my garden, and let him eat his pleasant fruits, Cant. 4.16. If thou would have evidence that Christ did in earth, and doth in heaven bring forth fruit unto thee, labor to finde that thine heart, thy lips, thy life, do all of them bring forth fruit unto Christ.

2. Labor to finde Christ unto thy soul a river of wa­ters of life.Secondly, labor to finde Christ a river of waters of life un­to thy soul, since thou hast been hitherto moistureless, like a wilderness; when Israel was in the dismal wilderness, where there was no water, Psalm 78.15, 16. the Lord clave the rocks in the wilderness, and gave them drink as out of the great depths; he brought streams also out of the rock, and caused waters to run down like rivers: But whats this to me a sinner? may the soul say, Why? the Apostle tells thee, this rock was Christ; these waters flowing out the rock, were streams from Christ, 1 Cor. 10.4. They drank of that spiri­tual rock that followed th [...], and that rock was Christ: Christ is that river, the streams whereof make glad the poor bewildred soul.

There are three sorts of streams (which O that you could finde) flowing from the Lord Christ: 1. 1. Stream of blood. Labor to finde the red stream of Christs blood, Christs satisfaction, and ju­stification, and reconciliation purchased thereby; this is there, as in many other Scriptures, called Christs wine, I have drunk my wine: Hast thou by faith seen this rock smitten by the Lords rod, and this red stream issuing out? Hast thou seen Christs side lanced, and the blood streaming forth for thy soul? Hast thou seen this blood of the new Covenant poured forth for thee? Oh! how would this stream make thy soul glad?

Secondly, 2. Stream of milk. Labor to finde the crystal stream of Christs Spi­rit; by the other the soul is counted righteous, by this it is made righteous: I know the sincere heart desires as truly this as the other; the other is the fountain open for sin, that is the guilt, the curse, the condemnation; this is a fountain open for uncleanness, that is the defilement and pollution, and both is for the house of David to wash in; this is there, as in other places, called Christs milk; and to shew that Sanctification and Justification go hand in hand one with another, therefore saith Christ, I drunk my wine with my milk; though the wine be the first, yet is it not without milky streams, but they go along with it: I cannot but imagine but that in the order of nature, Christ Justifies before he Sanctifieth, and yet I be­lieve he never justifies; but therewith he sanctifies, as here wine first, yet wine with milk, even both together so we have, Isa. 55.1. the same order, and the same conjunction, Buy wine and milk without money and without price; that is, my merits and my spirit shall be both yours, if you close with me, though you deserve neither.

But thirdly, Labor to finde yet other streams, 3 Stream of honey. even honey streams from Christ in the Ordinances; this is called as often by David before, so Cant. 5.1. Christs honey-comb and his honey: Hast thou then found communion with Christ in prayer, hearing, reading, or the like, sweet as honey, sw [...]eter also then the honey-comb? Canst thou say as the spouse of Christ, Cant. 4.13. His lips are like lilies (even like lilies) dropping sweet smelling myrrhe? Have those sweet streams [Page 24] from Christs mouth flown down thus upon thy soul? surely such floods cannot choose but make thee joyful in the house of prayer.

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

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

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

3. Of thy life3 Let the fountains of thy life stream forth towards Christ, as the fountain both of Christs life and death to boot did flow out unto thee, whether you eat or drink, or whatever you do, let all the streams of your lives run into the channel of his glory. According to this threefold counsel, you have men­tion of a threefold breaking out of waters in the spouse, Cant. 4.15. A founta [...]n of gardens (there's one sort) a spring of living waters (there's another sort) and streams from Lebanon, [Page 25] there's a third sort, that is, if I mistake not, one in the head, another in the heart, a third in the conversation. The foun­tain of the head waters the garden of the affections, the spring of the heart enliveneth the fountains of the head, know­ledge would otherwise be a dead water; and now from both together, to wit, head and heart, there are streams from Le­banon, that is, Knowledge and Grace flow forth as streams into the conversation: You may therefore observe comfort­ably, that as Christ had spoken high! before of the streams that flow from himself to the soul, so speaks he exceeding re­spectively of the streams flowing forth from the soul towards him: Hear what he saith of the fountains of the head, Thy lips, O my Spouse, drop as the honey-comb, honey and milk are under thy tongue, Cant. 4 11. milk and honey dropping, are the prayers and praises of his saints unto him: Hear what he saith of the fountains of the heart, Cant. 4.10. How much better is thy love then wine? and as for the streams of her life, her self, Cant. 8.2. I would cause thee to drink of spiced wine, of the juyce of my pomgranates.

Thirdly, If thy condition be solitary and companionless, 3. Labor to get Christs company. like a wilderness, labor to finde Christ a companion for thy soul, and thy soul in some sort fit company for Christ.

First, If ever thy soul come from the wilderness, our Text saith, it must be by getting Christ to be thy companion: You have Christ offering his company to the poor soul in the wil­derness, Cant. 4.8. Come with me from Lebanon, the lions den, &c. and over again, as if this should en [...]ice her, with me from Lebanon, my Spouse with me from Lebanon: so she inticeth him, Cant. 7.11. let us go forth; and verse 12. let us get up early: He proffers her his own company, she him her company: Oh! who would not go along with Christ? You have again the soul laboring to get Christs company, and when she hath got it, she will not part with him: You have her seeking him, and following him, Cant. 3.1, 2. and when she hath found him, verse 4. she holds him, and keeps his com­pany, and will not let him go; she could not rest till she had got his company, and having gotten it, she can less rest when [Page 26] she hath lost it, Cant. 5.6. I opened, and my beloved had withdrawn himself and was gone, 2. Labor to finde the soul company for Christs. and my soul failed.

Secondly, Labor to finde thy soul as company for Christ and for God, that thou mayest be able to say as they, 1 John 1.3. Truly our fellowship is with the Father, and with his Son Jesus: shall I tell you, you cannot more desire Christs company, then Christ doth yours, Cant. 2.10. Rise up my love, my fair one, and come away; and verse 13. rise up my fair one, and come way; yea, as if he longed for her company: O my dove, let me see thy countenance, let me hear thy voice, for thy countenance is comely, verse 14. O what a happy change is this? amongst lions before wandring in the wilderness, Cant. 3 6. with 4, 8. with Christ now lod­ging in the villages, 4. Labor to finde Christ as a spread table unto thy soul. Cant. 7.11.

Fourthly, Since thou hast been so long in a desolate and provisionless wilderness, so that thy soul hath been as a wast­ed carkase there: O labor now to finde Christ a Garden­bar quet-house, a spread table unto thy soul! I know some poor unbelieving soul will be ready to judge its condition so desolate, as not to think it possible that God should supply; and to say as the Israelites, Psalm. 78.19. Can God furnish a table in the wilderness? but that Text tells you, that they speak against God in so saying. Alas! here's a strong mistake; the poor creature thinks it humility, and thinks he onely speaks against himself, when he cries out, Oh! my soul is so poor and destitute, and so like to Pharaoh's lean kine, that I can never think that it can be furnished: Alas! thou art de­ceived, thou speakst against God; 'tis Gods work to furnish a table for thy soul in this wilderness, and I would have you to know, that all the provision that Christ gathers in to himself, and hath in himself, it is to bid you welcome, with Cant. 2.4. He brought me into his banqueting-house; and what doth he say then, I am come into my garden, I have gathered mine honey-comb with mine honey, 2. Labor to finde thy soul as a spread ta­ble unto Christ. &c. eat O friends, drink, yea drink abundantly: O beloved! (all his banquettings are for his friends, neither is he nigardly to his beloved) Can. 5.1.

Secondly, Labor to finde thy soul as a spread table unto [Page 27] Jesus Christ; Friends, 'tis not onely as meat and drink unto Christ to do his Fathers will himself, as himself saith, but it is meat and drink to him to see you do it also, Cant. 6.2, 3. My beloved is gone down to feed in the gardens (that is) a­midst the services or his people, and he feedeth amongst the lilies, that is, amongst the Saints; therefore saith the Spouse, Let my beloved come into his garden, and let him eat, Cant. 4.16. yea, so much is Christ delighted with such food, as that he will rather bid himself to the souls table, then fail to be a guest, Rev. 3.20. Behold, I stand at the door and knock, if any man hear my voice and open unto me, I will come in to him, and sup with him.

Fifthly, 5. Finde Christ a way out of the wilderness. If thou hast been in a wayless wilderness thus long, labor to finde Christ a way for thy soul to walk in, John 14.6. I am the way, no man cometh to the Fa­ther but by me; but of this more afterward.

Secondly, 2. Thy soul a way for Christ to walk in. Labor also to finde thy soul a way for Jesus Christ to walk in; this was the Spouses great desire, Cant. 4.16. O, saith she, awake north winde, and blow south, and raise up my spices; and all to fit her for the incoming of her beloved into her garden: Oh! happy, happy is that soul, that having been a wilderness before, becomes a garden of walks unto Jesus Christ now.

Sixthly, If thou hast been as a waste wilderness, 6. Finde Christ hus­banded for thy soul. and in a waste wilderness hitherto; O labor to finde Christ Jesus hus­banded for thy soul! saith Christ, John 15.1. I am the true vine, and my Father is the husbandman: It seems Jesus Christ is husbanded, and I'le tell you how; God suffered the plowers to plow long furrows upon his back, Psalm 129.3. yea, Christ was willing to be husbanded, insomuch as the Lord himself seems unto me to stand admiring at Christ, when he sees him so husbanded, and willing to be so drest, Isa 63.1. Who is this that comes from Edom, with died garments from Bosrah? it was Christ, and how comes he to be red in his ap­parel? Why? he trod the wine-press alone, verse 3. this, if you respect his vengeance towards his enemies, mentioned verse 4. may be understood as it is expressed, actively; but if [Page 28] you will respect the coming of the year of his redeemed, men­tioned also, verse 4. it must be understood passively, and so this expression is, but paralel to Isa. 53.4. he trod the wine-press, that is, he was bruised in the wine-press, bruised for our iniquities: This is clear, if Christ be a vine, and so husbanded in the yard; if this vine bring forth, and its fruit be husbanded in the press, both are for the poor souls ad­vantage.

2. Labor to be husbanded for Christ.Secondly, Labor if thou hast been a waste wilderness unto Christ thus long, now to become unto him a well-husbanded garden all thy days.

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

CHAP. VI. Answereth this Query, How may the soul of a bar­ren, &c. wilderness, become unto Christ a fruitful &c. garden? with many precious promises unto wilderness-like souls.

ME thinks I now hear the soul sighing out this Query: Query, How to finde Christ a gar­dener, and to become a garden. Answ. By coming to and leaning upon Christ. I hear his voice indeed that dwells in the gardens; but how shall I be able to finde him a gardener unto me, that I may be a garden unto h m?

Poor soul! art thou in a wilderness? art thou a wilderness? I know no way to help thee out of this condition, unless, as in the Text, thou come out leaning upon Christ: It is touch­ing Christ, taking of hold upon Christ, and Christ alone, that can help thy poor soul: O Sirs! did you now but see where you are, what flocking should we have after Christ this day? even as they in the days of his flesh, that they might but touch the hem of his garment, Matth. 14.36. for, saith the Text, as many as touched, were made perfectly whole; so say I, as many as touch him, shall be perfectly changed from wil­dernesses into gardens; so Mark 3.10. as many as had plagues pressed upon him for to touch him. Hast thou then the plague of a barren heart, a moistureless eye, a seared conscience, a waste, carkase-like, lean, starving soul: O press after Jesus Christ! They there were sensible of the plagues, because they were bodily plagued; and our Savior was fain to have a ship to receive him, lest they should throng him, Mark 3.9. but alas, the plagues are spiritual, and you do not discern them; and therefore, though Christ be in the midst of you, yet who presseth amongst you to lean upon him? I shall briefly, accord­ing to the present occasion, tell what I mean by leaning upon Christ.

Secondly, How you may take hold upon him in order to your finding him a Gardener to you, and your becoming to him a fruitful garden, stored with the plants of Paradise.

Which lean­ing imports four things. 1. A sense of thy wilderness like barren­ness, &c.First, then leaning (briefly) imports four things:

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

2. The disco­very of a suf­ficiency in Christ.Secondly, Leaning requires the discovery of a sufficiency in another; if the soul be a wilderness, yet if it see not Christ to be an all-sufficient redeemer, it will stay as it is, and not not care for changing: A man will not lean, unless there be discovered a strength in that whereon he leans, sutable to the end for which he leans upon it; that is a choice Scripture, perswading and inviting poor wilderness-like souls to a change, Isa. 27.4. Fury is not in me (saith God) yet who would set bryars and thorns against me in battel (if you will be still a wilderness, and if this briery and thorny wilderness will still stand out against me, and reject my gracious motions) I would go through them; I would (saith he) burn them to­gether (if thou resolve to be a thorny wilderness, he also will [Page 31] resolve to be a flaming fire) But as if his earnest desire were, that it should be otherwise, see what he puts them upon in the immediately following words, vers. 5. Or let them take hold of my strength (that's Christ) who you know is Gods strength to believers; without whom God will (I may say with reverence, as God stands covenanted) God can do no­thing, that he may make peace with me, and he shall make peace with me; or let them (I am much taken with the maner of expression) If they will fight, if they will set up their bri­ars and thorns against me, let them; then I will d [...]stroy them, or let them (Oh! God had rather make peace then conquer, though he be sure of victory) take hold of my strength; let them, that is (as we must needs take it by reason of this par­ticle (or let them) the briars and thorns take hold of my strength: Why? what good shall they get by it? Why? they were as barren as bryers and thorns before; my strength (that's Christ, if they take hold on him) shall cause them to take root, to blossom, to bud, to fill the face of the world with fruits, ver. 6. What canst thou, that seest thy soul a wilderness, desire more? Now I beseech you mark, if you would effectually take hold upon Christ for such a change, from a thorny wilderness into a blossoming, budding, fruitful garden, you must see Christ to be Gods strength, no [...] onely to make peace for your souls, but to work fruitfulness in your souls

We have also another full Scripture, Isa. 51. God pro­miseth to turn the wilderness into Eden, and the desert into his own garden: now how shall this be effected? verse 4. you have Christ represented as a light to the people, verse 5. you have his plain names righteousness and salvation; but now how shall the people share in such salvation as shall make them of a wilderness to become a garden of the Lord? Why on mine arm (that's Christ) shall the isles trust: You must then discover Christ to be that strength, yea, that arm of God, by which the Lord turns the desert into Eden, or else, though you be a desert, you will not care for leaning upon Christ. 3. Laying our burthens of barrenness, &c: upon Christ.

Thirdly, Leaning imports the casting of our burthens of barrenness and fearedness, &c. upon that strength whereon we [Page 32] lean: If you would then so lean upon Christ, as to come up from your wilderness-like state, then you must lay the bur­thens of your barrenness, your dryness, your desolateness, your leanness, your wastness upon Christ; and verily to en­courage you, you should know that Christ was for this very business sent into the wilderness of this world, that he might bear all the burthens of poor bewildred broken-hearted sin­ners, Lev. 16.21. Aaron shall confess all the iniquities of the children of Israel, and all their transgressions (that's their bewildrings, their goings aside) in their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness; and the goat shall bear upon him their iniquities, unto a land not inhabited, and he shall let go the goat into the wilderness: How and if we should expound it thus? Christ in his resurrection was this scape-goat, or his Divinity, in which he could not see death, and by which he was rai [...]ed after death, though as man he was the sin-offering goat, mentioned verse 15. Israels bewil­drings (what else mean you by transgressions?) are charged upon his score; from Israel he is sent by a fit man (thats the Gospel-minister, who should be apt (that's fit) to teach this Gospel) into a land not inhabited (so ordinarily are the Gen­tiles (in respect of the then ordinances of God) represented) and there even in this wilderness is he let go; this salvation is free to us a poor wilderness in respect of the Jews, as well as to them: If I mistake in the place, I am sure I mistake not in the thing; you sinners, saith my Text, are in the wilderness; and Christ the scape-goat (saith that Text) is there also, if you meet him, lay your burthens upon him (I speak to such as are lost) his business, his errand in coming thither, is to bea [...] your transgressions, Isa. 53.4. Surely he hath born our griefs, and carried our sorrows, yea, upon him they are, ver. 5. yea up­on him the Lord hath laid them, ver. 6. Art thou unable to carry thine own grievances, and to bear thine own barrenness? fear not, 4. Receiving streng [...]h from Christ [...] a change. onely believe, lay them in the humility of thy soul upon thy Savior; he will, he can bear them for thee.

Lastly, Leaning imports a deriving of strength and power [Page 33] from that upon which we lean, in order to that upon which we lean; Would you then so lean upon Christ as to come out of your wilderness? Take hold upon Gods strength so long, till your bryars and thorns be rooted up, and the word have taken a new root, brought forth new buds, new blossoms, new fruit, Isa. 27.5, 6. yea, till thy whole conversation be filled therewith.

Oh! but (saith the soul) how shall that be? Query. that's it I would have; Oh! how should I so lean upon Jesus Christ. I cannot see him, I cannot finde him, I would come out of the wilderness leaning upon him? yea I sought him, but I found him not; Oh! saw you my beloved? whither is he gone? whither is he turned aside?

Poor soul! thy beloved is gone down into the gardens, Answ. to the beds of the spices, to the covenant, to the promises; the covenant is the garden, the promises are the beds of spices: Oh! thither is Christ gone, there seek him, and thou shalt find him. Christ is engaged unto thee, if the promises be improved by thee, to make thee of a wilderness to become a ga [...]den: In general, you have many glorious promises of this import­ance, Isa. 51.3. The Lord shall comfort Zion; how is that? Oh! there is comfort indeed, the Lord will make her wilder­ness like Eden; this word be spoken unto you, O ye wilder­ness-like souls; and what can comfort you, if this word do not? Before you had Gods strength mentioned, here you have it engaged, lean therefore and take hold upon it, Isa. 35.1. The wilderness shall be glad, it shall rejoyce even with joy and singing; the glory of Lebanon shall be given to it, the ex­cellency of Carmel and Sharon; how is that? they shall see the glory of the Lord: and what then? strengthen then the week hands and feeble knees, &c. Who sees not that this is spoken to poor souls, to wilderness-like souls? so the Psal­mist, speaking of Gods turning the wilderness into a standing water, and dry ground into water springs, Psalm 107. cries out, vers. 36. and there he makes the hungry to dwell, &c. souls that are not onely lean, but hungry; not onely such as are in misery and lost, but that see their misery; there he makes [Page 34] them to dwell in happpiness and plenty, verse 37.38.

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

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

3. Promises to the solitary wilderness.Thou complainst thou art a solitary wilderness, that thou hast none of Christs company, no communion with the Spirit, no acquaintance with God, urge those words of grace, Isa. 35.1. The wilderness, &c. the solitary place shall be glad: though thou have been solitary, Christ will, if thou act faith [Page 35] upon these promises, come to thee, and be with thee, and thou shalt be glad; so that the voice of joy, gladness, thanksgiving and melody, shall be found in thy soul, though thou hadst been a wilderness, Isa. 51.3. Rev. 3.20. I will come in to him; yea, Isa. 42.16, These things will I do unto them, and not forsake them.

Thou complainst thou art a wilderness, 4. Promises to the provi­sionless wil­derness. destitute and pro­visionless, and art ready to say, Can God spread a table in this wilderness for thy soul? Is it possible that even thou shouldst be made fat and flourishing in the ways and things of God, that art so lean? Yes, God can do it, yea he hath said he will do it. Those that are thus removed out of the wilderness, and transplanted in the house of the Lord, shall flourish in the courts of our God: they shall still bring forth fruit, they shall be fat and flourishing, Psalm 92. 13, 14. Isa. 49 9, 10. Mic. 7.14. He shall feed the flock which dwells solitary in the wilder- (as the Gene.) Rev. 3.20. He shall sup with me: Look what provision Christ hath, the same shall be set before such a soul: It is re­markable, Psalm 105. The people asked, and he satisfied them with the bread of heaven: He opened the rock, &c. and the reasons rendred, for he remembred his holy promise, vers. 40, 41 42. poor soul, art thou hungerbitten? be Gods remembrancer of his promises, and thou shalt have bread from heaven.

Thou complainst thy soul is bewildred, 5. Promise to the way­less wilderness thy condition is wayless, and thou knowest not on which hand to turn, thou art in the wilderness, where there is no way.

Hast thou not heard, poor soul, hast thou not understood the voice of one crying in the wilderness? Prepare ye the way of the Lord, make streight in the desert an high way for our God: John Baptist was his prepater, Christ was this way, Isa. 40.3. with Matth. 3.3. and this in pursuance of that promise made to poor souls in the wilderness, Isa. 35.8. and an high way shall be there, &c.

Thou complainst that thy soul lieth waste and not husband­ed, like a desert land, 6. Promises to the waste wilderness. and thou art afraid that the Lord hath deserted thee, and thy God forsaken thee: know that the Lord hath said, The desert shall rejoyce and blossom, Isa. 35.1. [Page 36] I will make her desert like the garden of the Lord, the Lord will comfort all her waste places, Isa. 51.3. Here's comfort indeed; her judgement, her will, her affections, her conver­sation, all were waste; there came up nothing but briars and thorns, and nettles, &c. and thereefore justly was she desert and forsaken; but now all her waste places are comforted (how's that?) Why? her very desert is made as the garden of the Lord: now is she the Lords vineyard, and the Lord will husband her, he will keep it, and water it every moment, Isa. 27.3. And thus is Christ given for a covenant to the peo­ple, to cause to inherit the desolate heritages; therefore they shall feed in the ways, and their pastures shall be in all high places: They shall not hunger, not thirst, because he that hath mercy on them shall lead them, and by the springs of water shall he guide them: and he will make all his mountains a way, and his high-ways shall be exalted, Isa. 49.8, 9, 10, 11. Could you wish that God should speak more encoura­gingly to you? Behold you have a strength to lean upon, that can, that will, that stands engaged to make you of a deso­late heritage, such as you desire to be before the Lord.

CHAP. VII. Containeth the Explication of the destructiveness of the progress in wilderness-sin, because of famine, thorns, serpents, wilde beasts, &c.

2. Progress in the wilderness destructive.YOu have heard now of the dismalness of the wilderness, and so of sin; We come now to speak of the destru­ctiveness of both. Therefore,

Secondly, The way of the wilderness is destructive; so is the way of sin.

The wilderness through which Israel journyed toward Ca­naan, is not a more lively representation of sin in any thing then in this: Multitudes of people came into the wilderness, [Page 37] multitudes came out of Egypt, yet exceeding few of them came out of the wilderness, but were destroyed there: mul­titudes of poor creatures come into the world, into sin, yea multitudes come out of Egypt (thats gross darkness) that hea [...] of Canaan; and come, as many Israelites, almost in sight of it, almost in sight of heaven, that yet perish through the de­structiveness of sin: The Israelites complained much of the destructiveness of the wilderness then and I presume they com­plain more of the destructiveness of sin now, Numb. 20.4. they cry to Mose [...], Why have ye brought the congregatin of the Lord into this wilderness, to die there? Oh! Why have you brought us out of Egypt to die in the wilderness? Numb. 21.5. More sadly wilt thou complain of thy parents, thy sinful companions, &c. Oh! why did you lead me, why did you bring me into sin to die in sin? you have much people perishing there together, Numb. 21.6. you have them dying by Fourteen thousands, and Seven hundreds at once, Numb. 16.49. what more? you have them complaining and saying, Behold we die, we perish, we all perish, Numb. 17.12. were sinners consciences awakened by multitude [...], you would have them much more crying out by multitudes, we die, we perish, we all perish; they would all agree in this language, if we could hear them all crying out in hell.

The ways of the wilderness are destructive; and are the be­wildring ways of sin not so? Rom. 3. They are all under sin. verse 7. gone out of the way, verse 12. destruction and misery are in their ways, verse 16. 'tis as much as if he should say, sin first bewildreth and then destroyeth; verily there were multitudes that dyed in that wilderness; and that which killed them was this wilderness: God threatneth it, Numb. 14, I have heard their murmurings, ver. 27. your carkases shall fall in this wilderness, even all that were numbred of you, vers. 29. which were Six hundred thousand, and Three thou­sand, and five hundred and fifty, able to go out to war (be­sides the numerous tribe of Levi, which were not numbred (and yet perished) with the rest, Numb. 1.46, 47) God brings it to pass, Numb, 64.65. Amongst all these, there [Page 38] was not a man that escaped, but Caleb and Joshua; for the Lord had said of them, they shall surely die in the wilder­ness: you have both it and the reason yet more express, Josh. 5.6. Israel walked in the wilderness, till all the people that were fit for war were consumed, because they obeyed not the voice of the Lord: You see what reason I have to say, 'twas this wilderness made that destructive: Zelophehads daugh­ters confession is very remarkable, Numb. 27.3. Our fa­ther died in the wilderness (in the beginning of the verse) he died in his own sin (in the latter end of the verse) you have the same conjunction, Heb. 3.17. He was grieved with them that had sinned, whose carkases fell in the wilder­ness, 1 Cor. 10.5. with many of them God was not pleased, for they were overthrown in the wilderness: It would seem uncharitable and rigid doctrine, if we should now say, that as many as came out of Egypt, yet died in the wilderness, so many are born in the world, yea in some sort come out of E­gypt, get some knowledge, some light, and yet perish and die in sin; yet certainly there is a proportion of truth in it, that is, heaps upon heaps, multitudes, and thousands upon thou­sands that are called Israelites, that are named Christians, do yet perish in this wilderness; and there are but a few, one of a family, and two of a tribe; some Joshua's, and some Ca­lebs, that fulfil to walk uprightly, and that come savingly to enjoy a Canaan, so destructive is the wilderness of sin: More particularly it appears to be so in these four respects.

The Famine of the wilderness is wasting and consu­ming.

The Thorns of the wilderness are rending and tear­ing.

The Serpents of the wilderness are biting and envenoming.

The wilde Beasts of the wilderness are ranging and de­vouring.

1. The famine of the wilder­ness is dismul and destru­ctive.First then, You have heard before that the famine of the wilderness is dismal, 'tis destructive also; therefore have you mention, not onely of wasting, but of dying in the wilder­ness, they and their cattel, Numb. 20.4. for want of bread [Page 39] and for want of water, Numb. 21.5. you have mention al­so of a burning hunger, and bitter destruction, Deut. 32.24. the same thing is represented by the parable of the lost son, Luke 15. you have his confession, verse 17. I perish with hunger: Tis a burning hunger that poor souls undergo, that have not a God, a Christ, a Covenant to feed upon; they that are lost, must needs perish through this hunger. If David oppose an interest in God to all natural good to support life, corn and wine, &c. Psalm 4.6, 7. If onely they that fear and seek the Lord are provided for, whilst Lions (the chief beasts of the wilderness) yea, yong Lions (the chief state of those chief beasts) do lack and suffer hunger, Psal. 34.9, 10. and that hunger be, as you hear, a burning hunger, an hunger that eats up the soul (as fire doth fewel) whilest the soul hath nothing, no interest in God, no comfort from God to feed upon; surely such lost souls, such bewildred sin­ners, had need to make much haste home: 'tis not a hunger unto drying, but unto burning not to leanness onely, but unto death; you perish with hunger, what ever food you have to feed upon besides Christ; it will not be able, as we say, to keep life and soul together: 'tis chaff which prodigals may have, yet cannot fill themselves with all; and though they feed upon it, they must yet perish with hunger.

Secondly, The thorns of the wilderness are rending thorns, 2. The thor [...] of the wil­derness are destructive. piercing, wounding, killing thorns, as you may reade, Josh. 8.7. and 16. you may meddle you think with sin now, and not be pricked; but if ever God tend your conscience, ei­ther in wrath or mercy, by these thorns; it will be, that God will teach you, as Joshua did the men of Succoth, in judge­ment, and as God taught Saul afterwards in mercy: how hard it is to kick against the pricks, Act 9.5. 'tis said, 1 Tim. 6.10. They erred from the faith, & pierced themselves through with many sorrows: Oh! what piercing, what thorow-piercing thorns are here? they are called choaking-thorns un­to the word, Matth. 13.22. and therefore needs must they be choaking-thorns unto the soul; sin seems blunt and smooth now, you will finde it sharper another day: This I speak of the guilt of sin.

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

4. The beasts of the wilder­ness are de­vouring beasts.Lastly, The Beasts the soul meets with in this wilderness, are as in the other, devouring wilde beasts: The sound of these beasts makes the way of the wilderness (as you heard be­fore) dismal, meeting with these beasts, makes it destructive: I'le bring lions upon him that escapes of Moa [...], Isa. 15.10. the beasts of the field come to devour, yea, all the beasts of the forest, Isa. 56.9. see a full Scripture, Jer. 5.6. A lion of the forest shall slay them, a wolf of the evening shall devour them; a leopard shall watch over their cities; every one that goeth thence shall be tom in pieces, because their transgres­sions are many, and their back-slidings are increased, Jer. 5.6, As long as we are, and continue in the wilderness of sin, we can meet none but such as like wilde beasts will devour us, whether men or devils; they all will be found as destroyers unto our souls. 1. Men de­vouring beasts.

Amongst men, I shal primely instance in two ranks, that of all others are most so, though all sinful men, & wilderness compa­nions [Page 41] in their kinde and degree are so (such were the beasts of Ephesus.)

First, Sinful magistrates, sinful great ones, 1. Evil Ma­gistrates. they are wil­nerss beasts, and greatly destructive to poor souls; they lead men by precept, by practice into the lions den, and leopards mountains, they lead men to hell by authority, Prov. 28.15. As a ranging lion and a roaring bear, so is a wicked ruler over the poor people.

Secondly, Sinful and godless ministers, 2. Evil Mi­nisters. such are ravening wolves, though clothed with the fleece in sheeps clothing: I remember the Popish painters humor, who limning a Frier in a coul, with a wolves head, preaching unto a flock of sheep, choosing that Text of the Apostles with a little variation; God is my witness, how I long for you all in my bowels: Ve­rily it is not far from the Lords own language, Ezek. 22.25. There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey, they have devoured souls. Friends, let us Ministers look to it, there can be but two kindes of us; either shepherds, or devouring beasts, ruining the souls committed to us.

Secondly, 2. Devils, de­vouring beasts. Devils (whatever delusions they carry the poor soul away with) will be found in the end, to be as Peter calls them, 1 Pet. 5.8. Roaring lions, going about seeking whom they may devour: therefore take heed of Satan, come he as an angel of light, yet is his business to carry you into the pit of darkness, the Lions den, whence there is no more re­turn.

Lastly, Christ will be found unto such, 3. God him­self. the Lion of the tribe of Judah; and surely miserably will that soul be rent, which God tears: terrible are those expressions; I'le be unto Ephraim as a lion, and as a yong lion unto the house of Ju­dah: I, even I will tear and go away, Hos. 5.14 so Hos. 13. I did know thee in the wilderness, vers. 5. they have forgotten me, ver. 6. therefore will I be unto them as a lion, as a leopard by the way will I observe them. I will meet them as a Bear bereaved of her whelps, and I will rent the caul of their heart, and there will I devour them like a lion; [Page 42] the wilde beasts shall tear them, verse 7, 8. you see, Men rend, Devils tear, God destroys; what can be more sadly thought upon? yea the famine consumes, the thorns pierce, the ser­pents poison, the beasts devour, Is not this a destructive wil­derness?

CHAP. VIII. Containeth the Application of the former Chapter.

LEt me improve this unto your Conviction and Exhorta­tion:

Ʋse 1 Conviction, how fearful is it to die in sin.First, For conviction; Understand from hence, what it is to perish in the spiritual wilderness of sin: of all places on earth, the wilderness in scripture is called most terrible; and surely of all deaths, dying in the wilderness is most terrible: The children of Israel had such a natural horror of that na­tural wilderness, that it seems they had rather have died any where then there: Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Exod. 14.11. And it had been better for us to serve the Egyptians, then to die in this wilderness, ver. 12. rather do any thing, rather suffer any thing, rather die any where; would we had died when our brethren died before the Lord: and why have you brought up the congregation of the Lord into this wilderness, that we should die there? Num. 20.3, 4. O friends, did you but consider what it it is to die in this wilderness of sin, you would rather choose bondage, prison, death, any thing then sin, for fear least you should die in sin: There's that in dying in the wilderness, which to my thoughts, doth better represent dying in sin, then any other kinde of death doth. To say nothing more of the sad variety of wilderness-deaths, he that scapes the famine, is pierced through with thorns; he that scapes the thorns, is stung and bitten with serpents; he that scapes the serpents, is devoured of wilde beasts; he that scapes the Bear, the Lion [Page 43] findes him; he that scapes the Lion, is torn of Leopards; he that scapes the Leopard, some other Beast of the forest devours him; one plague or another, one curse or another will be sure to ruine the sining soul: There are these three things observa­ble; It is the most remediless death, it doth represent a double death, it doth figure an eternal death.

First, Dying in the wilderness, Wilderness death is reme­diless. is of all deaths the most remediless; you may easily phansie it in these three parti­culars:

First, 1. None to deliver. if a man be in danger of death by robbers upon the road, he may hope for the coming on of passengers for his rescue; but if a man be in danger of death in the wilderness, there is no man, yea none to be hoped for to redeem him; thus it is with the soul that dies in sin: Now consider this, you that forget God, least I come and tear you in pieces, while there is none to deliver, Psal. 50.22.

Secondly, If there were any to intercede for, 2. None can rescue. or rescue a poor wretch ready to die in the wilderness, yet could they not be able: when a yong Lion roareth upon his prey, though a multitude of shepherds be called out against him, he will not be afraid of their voice, neither will he abase himself because of them, Isa. 30.4. when wife, children, friends, do all of them lift up their voice for the dying sinner, if once the Lion take him in his paw, none can, none shall deliver him, Mic. 5.8. If a yong Lion amongst the flocks go through, he both treadeth down and teareth in pieces, and none can deliver: so will it be with God, Hos 5.14. As a lion will I be to Ephra­im, as a yong lion unto Judah, I will tear and go away; I will take away, and none shall rescue.

Lastly, If a man be taken by his enemies, 3 Thy own c [...]ies will be in-effectual. he may plead for mercy, and plead so, haply, as to prevent death; but if a man become a Lions prey, a prey in the wilderness, he may cry aloud, but the Lion roars louder, the Lion understands not, the Lion knows not what you say: The foolish virgins cry aloud, Lord, Lord open, Matt. 25 11. but God roars louder, I know you not, ver. 12. And now friends, what think you of dying in sin? I may say to you, and to my self, what the pro­phet [Page 44] speaketh, Amos 3.8. The lion hath roared, who will not fear? the Lord God hath spoken, who can hut pro­phesie?

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

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

Exhortation to lean upon Christ.Secondly, Be exhorted to lean upon the Lord Jesus, that you may come forth of the destructive wilderness of sin: If the famine, the thorns, the serpents, the wilde beasts of the wilderness be so killing: Oh! what need have we of a Christ? Christ is Jesus, and can be life unto us, notwithstand­ing all exigencies.

First, In this wilderness-famine, Who is, 1. Bread in this famine. the Lord Jesus is Man­na, bread from heaven, angels food, bread of God; what can a poor famishing creature desire more? 1 Cor. 10.3, 4. They did all eat of the same spiritual meat, and drink the same spiritual drink; and that was Christ.

Secondly, 2. Healer of these rents and piercings. If thy soul be pierced through or torn with the thorns of this wilderness, the guilt of sin: The Lord can binde up that which was broken, Ezek. 34.16. as well as seek that which was lost in the wilderness; therefore let us take their counsel in Hosea 6.1. Come and let us return un­to the Lord, for he hath torn us, and he will binde us up.

Thirdly, 3. Curer of these serpents bitings. If thy soul be bitten by the serpents of this wil­derness, you have heard of Israels cure, Numb. 21.8. 'tis also ours, the brazen Serpent, the Lord Christ: And as Mo­ses lifted up the serpent in the wilderness, even so was the Son of man lifted up, that whosoever belived on him should not perish, but have eternal life, John 3.14.15.

Lastly, If thy soul once get an interest in the Lord Jesus, 4. Rescue from these beasts devour­ings. thou need'st not fear what all the beasts of the wilderness can do against thee: This is that spiritual David, that slaies both the Lion and the Bear, 1 Samuel 17.36. and he verily that reads not Christ there, misseth of the best part of the story.

First, Then Christ is able to secure thee, 1. Being a lion. for he is the Lion of the tribe of Judah, Rev. 5.5. therefore despair not, one­ly believe.

Secondly, 2. Able to bring honey and [...]ood. He is that Sampson that brings honey out of the Lions carkase, Judges 14 8. tha [...] can make even Satans temptations thine advantage, food for thy faith, and matter of thy Christian experience, for thy future support, Psal. 74.14. Thou brakest the heads of Levi than, and gavest him to be food for a people inhabiting the wilnerness.

Thirdly, He shall as a Lion arise for thy salvation, 3. Able to make thee as a lion. Psal. 31 4, 5. Like as a lion, and a yong lion roaring upon his prey, that will not be afraid of a multitude of sh [...]pherds; so will the Lord of hosts come down for mount Sion, and for [Page 47] Jerusalem; as birds flying, so will the Lord defend it; de­fending also, he will deliver it; and passing over, he will pre­serve it.

Thus wil the Lord Christ wil make thee, through his strength, prevail against all thy spiritual enemies, be they never so ma­ny; yea, thou shalt be more then Conqueror, through Christ that loves thee, Mic. 5.8. The remnant of Jacob, in the midst of many people, shall be as a lion amongst the beasts of the forest, as a yong lion amongst the flocks of the sheep; who if he go through, treadeth down, and tears to pieces, and none can deliver.

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

Third evi­dence. The coming out of the wilderness difficult and desperate.YOu have seen sin like the wilderness, both in its first view and entry, and in its further discoveries and pro­gress: We come now to the third; Sin is a wilderness to the last, as well as from the first. Therefore,

Thirdly, The coming out of the wilderness is difficult and desperate, so is the coming out of sin.

I may say

'Tis easie (Friends) to finde the way into the wilderness, and into sin, The Israelites were soon gotten into the wilder­ness Exod. 13.20. I believe they were not forty hours in get­ting into it, but they were forty years in getting out of it: Adam & his posterity were in a few hours got into sin, Adam [Page 46] and his posterity are not to this day got out of it: There were not many hours from the Creation before we were all bewil­dred in sin, Gen. 3.6. There are thousands of years since the Creation, and yet are not we got out of sin: The way of life is soon lost, and mist of, but it it is not so quickly found again. There are these things considerable in the wilderness, which make the coming out of it difficult and desperate, and the same too truly hold in sin: The wilderness is great, this great wilderness is full of divers ways, these various ways are per­plexed, these perplexed ways are uneven, these uneven ways are dark, these dark ways are thorny, and these thorny ways enclosed; and so exactly is it with the ways of sin.

First, Because First, The wilderness is great. The coming out of the wilderness is d [...]fficult and de­sperate, because of the greatness and immensity of the wil­derness; were the wilderness never so thick and thorny, if it were but small and little in space, one might the better make his way out of it, as in our woods and groves; but that which renders the wilderness so terrible, is because it is so great: This is that taken notice of, Deut. 1.19. We went through all that great and terrible wilderness, and Deut. 8.15. Who led thee through that great and terrible wilderness: The wilderness is great in length, and great in breadth, and therefore when one is in the wilderness, he may go forward, and yet be in the wilderness, to the right hand, and yet be in the wilderness, to the left hand, and yet be in the wilderness; to the east, west, north, south, backwards and forwards, whi­ther soever he turn, all is wilderness; and thus it is with sin: Sin is wider, greater, and m [...]re terrible by far then the wilder­ness; Wide and broad is the way that leads to destruction, Matth. 7.13. therefore saith our Savior, so few finde the way out of it: Would you know the extent of this wilderness? 'tis in a word, as wide as the world, the whole world is a wil­derness of sin, East, West, Europe, Asia, &c. Ireland, Eng­land, City, Countrey; if a man could leave sin behinde him in any place, and not finde a new part of the wilder­ness whither ever he goes, he might have some hope of get­ting out of it; but Caelum non animum mutant, they carry [Page 48] this wilderness with them where-ever they go, yea they finde it where-ever they come, and how should they then get out of it? 1 John 5.19. The whole world lies in wickedness: Is not this a great wilderness? yea, but sin is yet a greater wil­derness, 'tis as large as the heart of man, which is much lar­ger then the world, Gen. 5.6. All the imaginations of the heart of man are onely evil continually; he thinks of this, and sins; of that, and sins; and where-ever his heart turns, it turns but like a man in the wilderness, from one part of it to another; he goes forward and yet sins, Isa. 30.1. They adde sin to sin, as those that adde drunkenness to thirst: They go backward and yet sin, tracing over their former wandrings, and are as a dog returning to his vomit, and a fool to his fol­ly, Prov. 26.11. They go to the left hand, and grow cove­tous, and to sin; they were prophane, they grow hypocritical, and so both on the right hand and left, turn off from the way of God, Isa. 30.21. so that as one in the wilderness having gone far (and some they say, having gone forty days journey in the Hercynian Forest, 6 have yet come unto no end) hath yet room enough to wander still, and to go on yet again; so men having been sinners, and in this wilderness forty, yea three­score years, have yet new parts of the wilderness to wander in, new discoveries of sin to make still, and say of every morn­ing as he, Prov. 23.35. When I awake, I will seek it yet again.

1. The wil­ [...]erness full of various waysSecondly, The wilderness is so full of divers paths, that its hard to finde the way out of it: There's the way to the Lions den, and the way to the Leopards mountains, Cant. 4.8. there's the way to the habitation of Dragons, Isa. 55.7. and there be many other deadly tracts in the wilderness (though not a living way amongst them all) thus is it with sin also; There's the way of the fool, Prov. 12.15. and the way of transgressors, Prov. 13.15. and the way of the wic­ked, Prov. 12.26. and the way of the slothful, Prov. 15.19. and the way of a man with a maid, Prov. 30.19. and the way of an adulterous woman, Prov. 30.20. and the way of Ba­laam, who loved the wages of unrighteousness, 2. Pet. 2.15. [Page 49] and many more such ways; and if all these ways, with the rest of the paths of sin, be not enough to make a wilderness, judge ye: This is that then that makes the coming out of sin so exceeding difficult, the exceeding diversity of ways that are in sin: A man, you say, may change his path, and yet keep the way; a man may much more change his way, and yet keep the wilderness: Thus many are converted, not from sin to God, but from one sin to another; and many think they have left their sins, when they have onely changed their sins. 'Tis the diversity of lusts that deceives souls, Tit. 3.3. 'Tis the diversity of lusts that leads away silly souls, 2 Tim. 3.6. In these our days, what are many (that thinks themselves Converts and Saints now, and count that themselves were sinners before) but turned from the lusts of the flesh to the lusts of the minde? (for there is such variety spoken of Eph. 2.3.) that turn from licentious practices to licentious princi­ples: thus doth Satan turn men from carnal conversation to carnal profession; and this is the policy of the harlot sin, least thou shouldst ponder the path of life, (that path is but one) her ways are moveable, that thou canst not know them. Prov. 5.6. The sinner when he is weary of one path, hath another way to recreate himself in; from the Ale-house to the Game-house, and from the Game-house to the Whore-house; from gross ignorance, to gross superstition; from gross prophaneness, to gross formality; and from gross formality, to gross presum­ption: thus hath he many ways to satisfie his hearts lust with, that he may enjoy his fill of sin; yea, and if he love to wan­der in this wilderness, he shall have his fill of the wilderness before he get out of it: The backslider in heart, shall be fill'd with his own ways, Prov. 14.14.

Thirdly, Though there be so many ways, 3. The wil­derness ways are entangled and perplex­ed. yet this is not all, but these ways are all of them perplexed: Many ways meet together, and cross one another, and you by them are put into such a confusion, as that you know not indeed which is which, Exodus 14.3. Pharaoh will say, they are intangled in the wilderness: It seems the wilderness is an in­tanglement to our ways, and is it not so with sin? These are [Page 50] called (as we hinted at first) [...], the bewildrings; it signifies the intricate windings and turnings of Satan: we reade it, the wiles of Satan, not impertinently, Eph. 6.11. as a wily man that moves backwards and forwards, to and again, hither and thither, and you say you know not what to make of him: Thus doth sin hurry the soul sometimes forward, sometimes backward; sometimes it turns the soul round, and yet brings it where it was at first, so that the soul is quite be­wildred, thinks it should know that way again, yet cannot tell; thinks it hath changed its condition, yet cannot tell, till by and by Satan brings it round into the same sin, and then it findes that it is in the same wilderness; therefore Prov. 5.6. Her ways are moveable; ways, there's the number; movable, there's the nature; viae versatiles, wily ways: Sometimes they seem right unto a man, as Prov. 14.12: at the beginning of the verse; sometime they seem the ways of death, as at the end of the verse: In these is the soul intang­led, and hence it proves so difficult to get out of the wilder­ness of sin: I could spend much time in instancing in the wi­lyness of this wilderness; one word for many, Satan makes some believe they shall surely be damned, and therefore they think they may sin as they list; Satan makes some believe they shall surely be saved, and therefore they think they may sin as they list: here are different pathes, yet both leading into the same way; here is the wiliness of temptations, these are the entanglings of this wilderness: Its no less then a miracle that any soul should ever get out of it because of them.

CHAP. X. Adds four other Reasons, and concludes the first Doctrine with Application; as also a word of Caution, what use ought not to be made of this doctrine, That sin is a wilderness.

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

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

These wilderness ways are thorny ways.Sixthly, These dark ways are full of thorns, and as you heard before that these make the wilderness way destructive, so they make the coming out of it exceeding difficult; for as one moves to the right hand, a thorn takes hold upon him; as he breaks from that, a left hand bramble catcheth him; you know what flow stirring there is in a thicket: and such verily are the ways of sin, thorny, as you heard before, and there­fore [Page 53] such as will catch hold upon you, on this hand to hinder you, on that hand to interrupt you, and all to stop your mo­tion, and to make your coming out of sin desperate; and therefore as you would phrase your hindrance by brambles, or thorns, or bryars, Oh! say you, they caught hold upon me, and as soon as I got off from one, I was presently hung upon another on the other hand, and seldom could I get off from any without a rent; so the holy Ghost phraseth temptations: So she caught him, Prov. 7.13. and she caught him by his garment, and he left his garment in her hand, Gen. 39.12. I appeal friends to your experiences, if temptations are not just like bryars unto your souls; even herein also, to retard your stirrings towards God, yea to rend you, if so be you yet get from them: Doth thy wife never catch hold upon thee, O good husband, do not strike the childe; good husband, be not so strict and rigorous in your office, you'l lose your customers, and get nothing but hatred from your neighbors; are carnal friends never hindring thee in the ways of God, nor rending thee, if thou get off from the ways of sin? these are the thorns of the wilderness, take heed of being laid hold on by them.

Lastly, 7 The wil­derness is en­compassing. Therefore is the coming out of the wilderness dif­ficult, yea indeed desperate, because the wilderness doth en­viron: This Pharaoh knew well enough, when he said, as Exod. 14.3. The wilderness hath shut them in: And this last adds as much as all the rest (as giving strength unto the rest) unto the exceeding greatness of the difficulty of coming out of the wilderness; were the wilderness Ten thousand miles in length, and withal but very narrow, yea were it, when thou comest to any part of it, open to the east, though it were wil­derness Ten thousand miles towards west, and north, and south, thy recovery then were not so desperate; but this is the utmost, and it is enough: the wilderness it doth surround, yea the wil­derness hath shut thee in, and how shouldst thou then get out again? And if it be not so with sin, see Heb. 12.1. Let us lay aside the sin that so easily besets us, and run, &c. There is no running, I'le tell you friends, till sins surroundings be re­moved: [Page 54] It seems Sin useth to beset us, and Satan when he seeth us ready to find a gap (through mercy) out of the wil­derness, makes it his immediat business to stop that gap, and to environ us still with Sin: as for instance, such a Minister is like to do thy soul good; and Satan seeth thou beginst to have a glimering of light, and a little to see the open field through the thickets; now will Satan, if he can, remove thee from his ministry, or raise some discontent, that his ministry may be unto thee ineffectual; and a thousand such waies hath he to hedge thee into the wilderness yet again, as fast as God plucks up the brambles that hinder thee, Satan wil endevour to plant and set more; and surely, if God were not quicker at plucking up temptations and obstructions, then Satan is in planting them, never could any soul get out of the wilderness of Sin. Thus deceitful are thy first appearances, thus dismal and destructive are thy waies, thus difficult and desperat are thy comings out, O thou wilderness of Sin!

Application. To those that come up from the wilder­ness.First Then to thee freind, whosoever art come up from this wilderness, I have a great message from this truth. Surely if if any truth in the world can heighten the thoughts of Saving grace unto thy soule. this very doctrin may do it in the highest kind: What shall I say! I am come to call for the expression of that mercy which is beyond expression, thoughts of grace beyond thoughts: Oh the height, and the length, and the depth, and the bredth of that love which brought thee up from a wilderness so long, so broad, so great, so terrible! I may say as Paul elsewhere, what shall we say then to these things? Thou wert a wilderness, a barren, parched, solitary, destitute, waylesse, waste wilderness; thou art made the garden of the Lord. Thou wert amidst the famine, thorns, Serpents, savage beasts of this wilderness, ready to be devoured, doubly, irreco­verably, everlastingly: And yet are thou now come forth out of this wilderness, and thy life is given thee for a prey. Thou wert in the great, variously-pathed, perplexed, stumbling, dark, thorny, surrounding waies of this wilderness, and yet art thou now in the one, good, living way, the way of peace. Oh! mayst thou say, when I was intangled in the wilderness, I did [Page 55] never think, or hope of getting hither? but the Lord hath found me, when I was lost, the Lord hath led me when I was bewildred. Admire then, for ever wonder at the finding mer­cy, and the leading grace of God. 1. Admire that God should chuse thee thence.

First, Ever retain high thoughts of the electing mercy of the Lord: what, consideration can raise it higher? when I was as a wilderness, and in a wildernses, when I was barren, and when I was lost, that is, when I was neither fit for service, nor worthy of favour, the Lord was pleased to pitch his electing grace upon me: Surely, if we will but grant election, let schooles expound it what way they will, this cannot chuse but lift it up beyond even admiration, that God should chuse us, when he foresaw us under these Spiritual and soul bewil­drings. This is that which in Israels case is noted (if I mi­stake not, as I think, I do not) the whole Israel of Gods e­lection, which are Gods portion, and the lot of his inheri­tance, (as you shall find Deut. 32.9.) now this I say, is that whereby he heightneth the thoughts of that mercy, in which he singles out Jacob for his portion ver. 10. He found him in a desart land, and in the waste howling wilderness. Surely, this is Spiritually to be laid to heart, though it hath its allusi­on to Jacob's history in the letter; for neither was all that Ja­cob, Spiritually the Lords people, portion or lot of inheritance: Neither were all they that were the Lords among them, found in that visible wilderness, being all the old ones of them brought out of Egypt into the wilderness. 'Tis as if the Lord should say: Israel was a wilderness, and Jacob in a desert; I found him in a desert land, that is, he was forsaken, I found him in a wilderness which was wast, that is useful unto none! I found him in a howling wilderness, that is, amongst Lions, and Leopards, Beares, Dragons: and yet have I allotted him to be my portion and inheritance: so that this Scripture is in substance (in my thoughts) the same with that memorial of the Lords dealing with his people in their natural condition, 2. Admire that ever God should bring thee thence. and in sin, Ezek. 16.3. &c. cast out into the open field, &c.

Secondly, For ever wonder at the calling mercies of the [Page 56] Lord. Thou wert in a wilderness, that ever God should send a Christ to call thee thence; wert a lost sheep in that wilder­ness, that ever Christ should bestow the pains to look thee out, and to take thee up, to lay thee upon his shoulder, and to bring thee home again: O what exceeding great mercy is here! God might have given thee for gone, and though he had found thee in the wilderness, yet might he have left thee alone, and left thee as he did so many of the Israel of old, to die in the wilderness; or (which is all one) so many of Israel after­ward to die in their sins, John 8.24. but having found his Jacob in the wilderness, and having chosen him thence for his own portion, he crowns his finding-mercy, with a leading-mercy; his directing, with a protecting mercy: He seconds his protection with provisions, he supports and supplies: He found him in the howling wilderness, he led him about, he instructed him, kept him as the apple of his eye; as an eagle stireth up her nest, fluttereth over her yong, spreads abroad her wings, taketh them, and beareth them on her wings, Deut. 32.9, 10, 11. Thus hath God dealt with thy poor be­wildred soul; he hath taught thee the way, he hath led thee in the way, he hath protected thee from danger, and as in verse 12. he hath made provision for thee: This is the Song of Moses, and truly I am the bolder to make improvement of it to all converts, because it is also the Song of the Lamb, Rev. 15.3. Now Friends, look to it, if after God hath found you thus like Jacob, and hath dealt so with you, and you instead of a thankful, humble, holy, and continual remembrance thereof, with Jesurun wax fat and kick (that's rebel against him and grow carnal) and forsake the Lord, and lightly esteem this rook of your salvation; as ver. 15. know, that it will provoke the Lord to jealousie, as verse 16. as zeal is the height of love, so is jealousie of indignation: jealousie you know, follows upon miscarriage after greatest engage­ments: A man is fearful of his foe, but jealous of his friend; of his bosom friend, of one that he hath done most for, is he most jealous, if he begin lightly to be esteemed. Take heed friends: The Lord tells you, Prov. 6.34, 35. Jealousie is [Page 57] the rage of a man (and if so, surely it is the sury of the Lord) and therefore he will not spare in the day of vengeance, he will not regard any ransom, neither will he rest content, though thou offer many gifts: It may be, yea (if God have set his love upon thee) it shall be that thou shalt be saved, but thou shalt yet pay dearly for thy sin; thou shalt offer gifts, and yet not be accepted; yea, many gifts, and yet not finde thy ser­vices regarded; thou wilt never finde the Ten thousandth part of that sweetness in sin: Therefore if ever God have brought thee out of the wilderness, take heed of venturing in again: If ever God bring thee out, it shall be through the thorns and bryars.

Thus much for use of the point: I have but one thing more upon my thoughts, and that is the taking off the use; I would rather call it the abuse, of such a truth as this is, which sinners make unto themselves.

Is sin a wilderness, may a prophane heart say, What use ought not to be made of sins being a wilderness. are there thickets, dark and shady places there? That's it, saith he, that I would have; for my part, let who will love it, I hate the light, and care not for coming to it; then what care I though it come not to me? my works are works of darkness, my time is tempus tenebrionum, the times of Lions rising for their prey, the twy-light, the evening, the black and dark night: Is't a wilderness? I am glad you tell me of it, 'tis so fit for my purpose: I love to go from sin to sin, and I was afraid I should never have found ways of sin enough; never enough cheating varieties, never enough diversities of uncleanness: I am almost weary of tracing backward and forward the same paths: I am glad I can hear of fresh paths, there I can walk with new delight: I am glad to hear of such thickets: Oh! there I can please my minde with security, and sin with shelter: I am glad you tell me of these wiles and entanglements: I hope now you Ministers shall never be able to finde me out; I was afraid of nothing, but lest these thickets should have been cut down, and least the Sun should then look in upon me; lest a gap should have been made into the wilderness, and all your Pulpit-terrors have made an inrode upon me, and either fright­ed [Page 58] me from my prey, as they have been sometimes ready to do; or at leastwise, to have made me eat my prey in fear, and so to have sinned with less delight.

Poor wretch! Is this it that so satisfies this prophane phan­sie? That thou hast now got shelter from the storms, and light of God, and that thou shalt not now be found out? Thou might'st think that, though none could come in to thee to disturb thee, yet are there enough within thy wilderness to devour thee: The Lions are but yet asleep, not yet rouzed from their den, there's time enough for conscience to awaken yet, and then what shall become of thee? but to let this pass, Know that;

Though sin be a wilderness unto thee, that thou canst not finde a way to God, yet is it not a wilderness unto God, but that God can easily finde a way to thee: There are two things remarkable concerning God, with respect unto the wilderness wherein thou art.

• 1. The Lord can and will discover it, and what wilt thou now do?
• 2. The Lord can and will shake it, and what wilt thou now do?

First, Though thou hide thy self in the thickets of Carmel, yet will God search and take thee out thence, Amos 9.3. God knows, and well observes all the secrecies, passages, wind­ings and turnings of this wilderness of sin: This is that which the Psalmist speaks, Psal. 29.9. The voice of the Lord dis­covereth the forests, and in his temple we must speak this unto his glory: It seems the wilderness may for a time cover thee, but what wilt thou do when the Lord discovers that? The heart-searcher is, you see, a searcher of Carmel, and the heart-discoverer, is a discoverer of the wilderness. This is his glory, which (if you perceive it not in his Temple now) you shall rest assured of it, whether you will or no, another day.

Secondly, Though thou lie secure at the bottom of these thickets, and think that no danger shall reach thee, yet even there (as his language is in Amos 9.4.) He shall commaud the serpent, and he shall bite thee: Thou goest into the wil­derness for shelter, thinking to bear off storms of wrath and conscience, by farther sining; but Psal. 29.8. The voice of [Page 59] the Lord shaketh the wilderness, the Lord shaketh the wilder­ness of Kadesh: What wilt thou now do? A man goes into a forest, or thicket, &c. to keep off the rain that falls in smal­ler drops, and it doth so for a season; but by and by there ri­seth a great wind, a shaking wind: Who hath the best on't now, he that's in the wilderness amongst the thickets, or he that is in the open field? Now that that would have fallen before but in small drops, and this winde would have dried again, falls upon him, nay rather is poured down upon him as it were full viols, and this winde drives it thorow him: These are the direct issues of these shakings of the wilderness: Death is a shaking wind to all, but yet it is a drying wind to those that are got out of the wilderness, that have an interest in Christ; but a drenching wind to thy soul, whoever art in sin: Consider this before the Lord arise, as he is determined, Isa. 2.24. tearibly to shake the earth: I, but say you, we shall hold together, and chear one another for all this; there­fore saith God, Isa. 9.18. Wickedness burneth as the fire, it shall devour, and shall kindle in the thickets of the forest; yea, Nahum 1.10. Whilest they be folden together as thorns, they shall be devoured as shubble fully dry: You see, the very thickets where the thorns are folden most together, shall be devoured: This is that which the holy Ghost otherwise ex­presseth; Though hand joyn in hand, yet shall not the wicked go unpunished, Prov. 16.5.

CHAP. I. Contains the general proof of the point, and begins the Induction of Particulars. First Particular, We are conceived and born in the wilderness of Sin, proved and applyed.

HAving proved sin a wilderness, Come we now to enquire, who they are that are bewildred: Our Text tells you, All that have not yet come unto, nor yet leaned upon (that is, savingly believed in) the Lord Jesus Christ: And therefore our second Doctrine tells you;

That whoever thou art, for person or quality in the world, Doct. 2 Every unre­generate state is a bewildred estate. that art yet in an unconverted and unbelieving state: Thou art yet in a bewildred estate and condition, and sin is a wilder­ness unto thy soul.

I say whosoever thou art, yong, old, high, low, rich, poor, living or dying, thou art in a wilderness.

This I shall first prove, and then open; I shall prove it first in General, then by Induction of Particulars: I shall [Page 62] open it by declaring what advantages satan hath, what pains he takes, what means he makes (and are made) use of unto the bewildring of poor souls. Of these in order.

Proof. General.First, Then for proof of the point in General; viz. That all unconverted ones, are spiritually bewildred ones, even lost in the wilderness of sin: Hear what the Psalmist saith, and the Apostle from him: When God looked down from heaven, to take a view of men on earth, to see if any, if any I say, sought after God: Hear Gods own language, Psalm. 14.2, 3. They are all gone aside: And what is that but to be bewildred? And hence the Apostle concludes all, Jew and Gentile, one and another, to be under sin (which you have heard proved a wilderness) Rom. 3.9. None better, no not one, ver. 12. How emphatically doth he express it? now see how amply he proves it.

1 He proves first, That they are a wilderness, and that in all maner of latitude: They are altogether become unpro­fitable, ver. 12. and what fitter character for a wilderness?

2 He proves next, That they are in a wilderness, and that in as great a latitude.

And that first, By shewing that they are gone out of the right way; They are all gone out of the way, ver. 17.

Secondly, by declaring, That being out of it, they have neither wisdom nor knowledge to finde it any more; for, The way of peace they have not known, ver. 17.

Thirdly, By giving an account of the ways they are gone into, which is the very character that I have, from Scripture, given you of the waies of the wilderness of sin; Destru­ction and misery are in their waies, ver. 16. And I pray, What are waies of destruction and of misery, if the ways of the wilderness be not? Now then as the Apostle speaking puts us altogether, let us put all that he hath spoken together: They are, saith he, whether Jew or Gentile (ver. 9.) gone out of the way (ver. 12, and know no more the way in to peace (ver. 17.) but instead of that way, are in the ways of misery and de­struction, (ver. 16.) and now, my Friends, Believe you that this is Scripture? I know that you believe: This you have [Page 63] God frequently complaining of Ezek. 2.3. They and their fathers have transgressed; of which word, this is the plain English: They have both father and childe, one and another, gone aside out of my ways; then he pursues his complaint against the same persons, and calls them bryars and thorns, and scorpions, which are all of the wilderness (as you have al­ready heard) Though bryars and thorns be with thee, and thou dwellest among scorpions, yet be not afraid, ver. 6. but speak my words unto them, ver. 7. as who should say, I have sent thee as a voice to cry in the wilderness, but be thou not afraid. My friends, I desire to speak it with grief of heart, as the truth of God; there is not one soul of you that is out of Christ but it is in the wilderness, that destructive and mi­serable wilderness of sin: There is not a soul amongst you that lives out of Christ, but it lives in that wilderness; that dies out of Christ, but it dies in that wilderness; and for this, Oh! that my head were fountains! that this should be heard of and spoken of, and so much concern every man, and yet no man lay it to heart!

Secondly, 2. Proof by induction of particulars. I shall conclude all unregenerate soules under these spiritual bewildrings, by induction of particulars.

You have heard that murmuring and unbelieving Israel came short of Canaan: 'Tis the Apostles phrase concerning all unbelieving ones, That they all are come short of the glo­ry of God, Rom. 3.23. and this you shall finde sadly true, be­gin or end where you will, from the childe in the womb and cradle, to the aged in the litter and on the beer; if not in Christ, then in the wilderness; if short of Christ, then short of Canaan: The familiar expression of that Prophet, who was so much in parables, is a wilderness, or forest to ex­press the world, Ezek. 17.24. You have mention of high trees, and low trees, of dry trees, and green trees there; and so it is: In the wilderness, are all sorts of trees; in sin, are all sorts of persons: You have masculine and feminine among the trees, you have yong and old, sound and rotten, cedars and shrubs, flourishing and verdant, and [...]ea [...] and withered, and yet all wilderness-trees still: O how is sin a wilderness! [Page 64] Here are some but sprigs, new come out from the earth, some but small and of a little growth, of an hand, of a span, of yard high; some taller, some full grown, some over-grown, some sixty, some an hundred years old, yet all in the wilder­ness: Some are men, some women; some are rich and sappy, some poor and without substance; some flourishing under forms of godliness, some as withered trees, not so much as a leaf of profession upon them, but all in the wilderness of sin still.

I shall begin with the childe in and from the womb, and observe him till he comes to the grave.

1. We are conceived and born in the wildernes of sin.First, The childe is conceived in the desert, and brought forth in the wilderness, by the carnal conception and natural birth: If you look unto conception, 'twas in the wilderness, or else you must deny this point, That sin is a wilderness, or that which I am not afraid to reckon among fundamentals, Psalm 51.5. Behold I was shapen in iniquity, and in sin did my mother conceive me.

If you look unto your birth, 'tis in the desert; reade but from our Text to the end of the verse, There thy mother brought thee forth, whoever she was that bare thee. Friends, where doth the wilde Ass bring forth her colt? Is it not in the wilderness? where that is brought forth, is man born, Job 11.11. Man is born like a wilde asses colt: compare Ezek. 16.4, 5. with Deut. 32.9. where God speaks of the same Israel at the same time; In the day that thou wast born (in Ezek.) thou wast cast forth in the open field, and there I spied thee; and (saith he in Deut.) I found thee in the waste howling wilderness: so then to be born in sin, is to be born in a wilderness.

A sign hereof in the suffer­ings and death those rendings of little babesIf you require a sign, and will not otherwise believe: O look upon your sick and sorrowful little Babes! Are they not sometimes torn a sunder in the birth? are they not prickt to the heart with pains, sometimes as soon as born? are they not rent with convulsion fits? Did not Davids first-born by Bathshebah, die when newly born, as well as Absolom full grown? If you see a mans face and hands all scratched, nay [Page 65] if you find him bloody and torn to pieces, limb from limb, and perhaps half, or almost all devoured; will you not say that he might thank the thorns and the savage beasts of the wilder­ness? Oh! that I could never look upon my sick childe, but with mine heart full of grief for mine original wilderness-transgression! surely these rendings are from those thorns.

First, Then from hence take a view of thy birth-condition; Use hereof, 1. As to our selves. I would present it to you to the same end, that God did to them, Ezek. 16. That you might look upon your persons as they were in the day of your birth, and loath them; and up­on the bowels of the Lords compassion towards you in that day, and admire them: surely you cannot sufficiently do the one or the other, and for my part, I think that he was never savingly humbled, that hath not been humbled to purpose for original-bewildrings: I cannot but deny their conversion, that dare deny original transgression.

Secondly, From hence take a view of thy poor children: 2. As to our little babes. you use to look upon your children as soon as born, Oh! look upon them as born in the wilderness! where the wilde Ass hath brought forth her colt, there hast thou brought forth thy childe; and canst thou finde in thine heart to leave it there? O pitty, pitty the fruit of thy loyns, and of thy womb! You'l count it an argument of a whorish woman, that shall be so unnatural as to go into a desert to bring forth, and shall then leave her childe there: You have chosen to bring forth your children in the wilderness, whereas you might have brought forth in Paradise, had not Eve your mother been in the trans­gression, and led Adam also into that wilderness: O tremble to think of leaving them where you bear them!

You'l say, What can we do for our little babes? what are they capable of? Why, as soon as they are born, you can wash, and cloath, and feed their bodies, that are not bewildred; and can you do nothing for their bewildred lost souls? you cannot counsel, or instruct, or correct them, they are not capable, but yet you may pray them out of the wil­derness. Learn of Hannah, she had a way to bring her son to Zion, to the Temple, to the Lord, 1 Sam. 1.11. (by [Page 66] supplication) from the womb, and (by dedication, or giving up to God) from the breasts, ver. 28. Take thy childe from the wilderness, 'tis better carrying it to the temple.

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

2 From the womb in the wilderness.SEcondly, As in the womb and day of birth, so from the womb and birth-day, the unregenerate are spiritually be­wildred.

Take your account from the very womb, the Scripture will begin as soon as you, which saith, Psalm 58.3. The wicked are estranged from the womb, as soon as they be born they go astray. You use to say of little children, they have no hurt in them; verily as soon as they have any thing in them, they have hurt in them; as soon as they go, they go astray, and what's that but to be bewildred? Isa. 48.8. Thou wast called a transgressor (that is) one turn'd out of the way from the womb: The very first steps that the childe can take, when it begins to go alone, are steps in the wilderness, quam pri­mum ingreditur, transgreditur: Have you not observed re­bellion, and the old Adam in the first gestures, and looks, and broken words that your children learn? won't, won't, saith the childe, when't can say no more; and wrangles, and fights, against it's best friends: Surely 'tis not for nothing that the Holy Ghost so often joyns the character of our natural state to the word children, thus; children of wrath, children of dis­obedience, rebellious children, children that are corrupters, back-sliding children, &c. I believe that though he speaks unto men and women, yet by the phrase he imports (as the [Page 67] former Scriptures asserted) that they began those ways when they were but children: Friends, you delight in your children when they begin to go, O pity them herein, that now they be­gin to go astray.

Thirdly, as little children newly speaking are speaking lies, 3. Boys and girls in the wilderness. and newly going, are going astray; so boyes and girls (I mean of bigger growth (playing in the streets of your town, you may finde them sporting in the pathes of the wilderness: In this sense is thats too true, that God hath promised to fulfil in a better, Isa. 6.7, 8. The sucking, the weaned, the little childe playeth with the lion, and leopard, and lay their hands upon the hole of the asp, and cockatrice den.

And verily the elder they grow in years, the farther they go into the wilderness: The Devil counts it not lost labor to play with your children in the streets, to teach them sinful words, apish gestures, and to tread out such pathes in the wilderness for them, as their little feet may take pleasure to trample in: But hearken little children, and I will (tell you a story that may) teach you the fear of the Lord: If little children, even little children, you of five, six, or seven years of age, will be medling with the sinful ways of the wilderness, the wilde beasts of the wilderness will not be far off: Turn your children often to that sad story, 2 Kings 2.23. There came forth little children, and mocked the prophet, and said, Go up thou bald head, go up thou bald head; (a business perhaps that some of you would rather smile at, then smite at in your children, and say, more years will teach them more wit, &c.) but these, though children, were under a curse from the Lord, even a wilderness-curse, as it was a wilder­ness sin; and the Prophet turned back and looked on them, and cursed them in the name of the Lord, and two she-Bears out of the forest came, and devoured forty and two children; and perhaps (though I would gladly be charitable) that the Bears no sooner rent a sunder their little carkases, then the roaring Lyon seized upon their souls: Children, take heed of cursing, and lying, and mis-calling, and mocking, and stealing, and playing at prayers, &c. If you would keep out [Page 68] of the way of the Bear, keep away from the side of the forest, meddle not with sin.

Let this affect the hearts of parents; say not of your chil­dren, as Paul of himself, 1 Cor. 13.11. When I was as a childe, I spake, and understood, and did as a childe; but when I became a man, I put away childish things from me:

What do you talk, say you, 'tis but a childe, and afterward it will it self, as Paul did, lay aside and forget these childish sins: Truly Friends, 'tis well when it is so, but 'tis not well for you to trust to this that it will be so.

Ʋse. To parents to teach the way.You'l ask me then, What should you do?

Why first, Are thou not bound to do as much for a childe, or an Apprentice of thine own, as thou art for an ox, or an ass of thy neighbors? Art thou not bound to do as much for a childe of thy friends, committed to thee, or thine own childe, as for an ox or an ass of thine enemies? Exod. 23.4. If thou meet thine enemies ox, or his ass going astray, thou shalt surely (a strait in junction) bring it back again: and wilt thou let thy childe go astray, and not set that into the way, but leave it lost and bewildred still? O the vanity of that phansie of late growth, that children must not be taught the ways of God, because not able to understand them! and tell me what old one is able without teaching? Was not Nicodemus, a Doctor, as simple as a childe? &c. Did he not propound as childish questions, as to the mysteries of the Gospel? John 3.4. nay doth not God make old ones babes, and to become as little children, before he reveal to them the mysteries of the kingdom? Matth. 11.25. We despise not the broken lan­guage of our little ones, nor doth Christ the Hosanna's that were sung by the little children: But if we could say nothing, God hath commanded, and who dares pretend to a counter-wisdom, Prov. 22.6. Train up a childe in the way wherein he shall go, or should go; mark the words: In the way that imports, if it be not there, 'twil be in the wilderness, in the way wherein he should go, or shall go when he is old, though he be not so prompt at it whilst he is a childe.

Yea, but saist thou, I teach, but he will not learn; I point [Page 69] him the way, but he will not learn in it: In such a case what dost thou do with the ox or the ass that thou findest astray, and when thou bring [...] it into the way, will ever and a non be run­ning out again?

Therefore secondly, Hast thou not a rod in thine hand? 2. If they will go out or not keep in, to whip them into the way. if it will not come out of the wilderness by calls or perswasions, whip it out; if it will not keep in the way which thou leadest it into, whip it in: You think it is better to whip your beast, and so to bring it home, then that it should miss those blows, but be lost still: And will you suffer the soul of a childe to be lost for not gathering, or for not using a rod? Prov. 23.13, 14. Thou shalt not withhold correction, but beat him with the rod, and deliver his soul from death and hell: Though folly be bound in its heart (and it be by that folly in the wil­derness) shall not the rod of correction fetch it out? Prov. 22.15.

Fourthly, Pass we on to yong men and maidens, 4. Yong men & maidens in the wildernes. they also if unregenerate, are bewildred: I desire to speak affection­ately to you, wishing you well in the Lord, as being yong my self, and exposed unto your temptations; know, my friends, that (as the shoo-maker hath another last in his shop of an­other size, so) Satan hath another part in the wilderness for your growing foot: There's a road in the wilderness, and a broad one too, call'd by the name of the yong mans way, Eccl. 11.9. Rejoyce, O yong man, and walk in the ways of thine heart; ways there are fitted to the youthful heart, when childish ways are turnd aside from; flee (saith the Apostle) youthful lusts, 2 Tim. 2.22. lusts fitted unto youthful feet, long hair, and fine locks, and naked bosoms, and fair-meet­ings, and drinking and dancing, and wantonness, and cham­brings, such are ways of the yong men and maidens wilder­ness; and you shall see them beaten to purpose on a Town-fair-day; yea, there are ways on purpose in fashion for some foolish ones, such as ranting for Sophistets, and clubbing for journey-men shoo-makers, &c. and they are not good Ar­tists, unless they can lose themselves in these fashionable pathes: Therefore what pains takes the wise man to keep yong [Page 70] ones right in the way? Prov. 5.7. Hearken, O children! remove thy way far from her, ver. 8. and he presseth it hard home from two Arguments.

The first, If thou go on (saith he) but a little further, thou wilt get into the midst of the wilderness; for, saith he, I my self following the ways of my youth; was almost in all evil, in the midst of the congregation and assembly, ver. 14. this is sad; in the midst of a congregation, and yet in the midst of the wilderness still; in view of men, yea perhaps in the midst of a Sermon, and yet thine heart will be in the midst of the wil­derness of sin; so sadly will sins of youth bewilder you.

Then secondly (saith he) If you keep not your way, you'l meet with the Leopard and Lion, &c. ere it be long; there­fore (saith he) Keep thy ways far from her, lest thou give thy years to the cruel, ver. 9. If you have a minde to have your years cut off, then get you into the wilderness; there are beasts enough, and sufficiently cruel to devour you: Say not you are yong, and have strength, and shall out-wear; for Prov. 7.24. Hearken, O ye children! ver. 25. go not astray; many have been cast down wounded, and many strong men have been slain there, ver. 26. It may be youl say you feel no harm; and it may be so to: Many are shot that feel it not till their blood be cold; and Prov. 7.23. A dart strikes through the yong mans liver, and yet he knows not it was for his life: Youth is the heat of blood, and though you feel not the wound in this heat of blood, yet at length sin shall sting like an adder, and bite like a serpent (of the wilderness) Prov. 23.32.

Ʋse. To yong ones Now to come up from the the wildernes.Hearken then, you yong ones, unto me, and I will shew you an excellent way. Youth (I know) is of all ages and states most desirous, and indeed most free for travel; but it pi­ties me to think that so much gallant youth, and the strength thereof should be spent in wandring up and down in the worth­less wilderness of sin; Encourage­ment. 1. The fitness of youthful time for that travel. rather if you will be traveling, remem­ber Canaan.

Oh! what a time is the strength of your youth, to make out your way from the wilderness of sin? Thou hast some [Page 71] strength to rush through the thickets, more then an old man hath; and if thou lose a little of thy flesh in breaking through the thorns, thou art yong, and thy flesh will come again; if thou lose by repentance (as to carnal respects) there's time enough before thee to have amends made thee. I observe, as the yong ones were those of the Israelites that got through the wilderness unto Canaan, Numb. 26.64. so at this day, those that are converted are converted yong, ten to one of those that live to be old, and yet come to be new born. If old men will have their old ways still, and scorn to learn a new lesson being old; yea if their joints be stiff, and their knees feeble that they cannot travel, yet let us yong men get up, and be going, and the Lord be with us. This day the Lord calls you yong ones from the Lions de [...], and Leopards mountains; if you refuse this call to day, you will mourn at the last, when your strength is consumed, and say, How have I hated in­struction, and mine heart despised reproof? Prov. 7.11, 12. Take a tree from the wilderness when its young, set it in your Garden, keep it and water it; &c. and little fear of its death: but take an old tree from the wilderness, and trans­plant it in your Orchard, and do what you will, there is lit­tle hope of the life of it, if there be, 'twill cost much ado, (much weeping) to water it, &c. hear David crying, Psalm 25, 6, 7. Remember thy tender mercies, remember not the sins of my youth, nor my transgressions. If thou have only thy youth transgressions, or bewildrings to reckon for, it will be work enough for thee, though thou have thy youth strength to do the work in.

Secondly, As this is the fittest time for thee, 2. The accepta­bleness of youth herein unto God. so is it the most welcome time to God; young ones, if you did but know how kindly the Lord would take it to see you come up from the wilderness, such youthfull Spouses leaning upon the Beloved, it would ravish your hearts within you. Ile give you a tast, for God hath bidden me go, and cry in your ears, saying, Thus saith the Lord, I remember the kindness of thy youth, the love of thine Espousals, when thou wentest after me in the wilderness in a Land that was not sown, Jer. [Page 72] 2.2. Oh, Christ (the Shepheard) is come into the Wilderness to seek, and to save that which is lost! Oh if thou wilt in thy youth be so kind as to follow him (till thou shall come to Canaan) God will never forget this love of thine espousals, say not that thou art too young to marry Christ, the younger thou art the better Christ will like thee.

CHAP. III. A fifth particular, to wit, that mans estate is a bewil­dred estate, the world is a wilderness, proved gene­rally, proved particularly; the first particular, pover­ty a wilderness, opened and applyed.

Fifthly. Mans estate a bewild red e­state.FIfthly, Men and women as soon as they enter upon the world (as we say) that is upon the heart of the world, they enter upon the heart of the Wilderness. The world is a Wilderness to the unregenerate; for here grow those Thorns that choak the word of God, The world is a wilderness here are the thorns. Mat. 13.22. He that hath the word choaked by the Cares of this world, is said to receive it among thorns. When the Word meets with a worldly heart, it is like good seed sown in a thorny wilderness. Worldlings (you that hear me this day) I appeal to your consciences, if it be not so. In comes a note, or an ob­servation, an advice, or a conviction, and up start the thorny worldly thoughts, that are within thee, even whilst thou art within the reach of the word, and choak that good seed, Here are the the entang­ling waies. that it brings not forth. Again, The world is a wilderness to the unregenerate, for here are those crooked and foul waies, that are the entanglements of the poor soul the Apostle 2 Pet. 2.20. (mentioning the pollutions of the world) saith, They are entangled therein, and overcome. The world is a thorny thicket and entangling wilderness to the unconverted.

My friends, were it only your Babes, and children, They that enter upon the world en­ter the very midst of the wilderness. and youth that were bewildred, it were less to be feared: you might hope that when they came to have experi­ence of, and to understand the waies of the world, they might come to understand their own waies; or at least, if you were not your selves lost, you might set them into the way. But let me tell you what ever you think, or speak of, Men of the world know not what way they wal in. or unto any man (Oh say you I know well enough what I do, and about what I go, and what way I am in) there is not an unregenerate heart amongst you, but is so far bewildred as not to know the way, that thy soul is in, Prov. 20.4. Mans goings are of the Lord: how then can a man understand his own way? He that is a stranger from Gods waies, is altoge­ther ignorant of his own waies: nay how can he understand them? Mans goings are known of the Lord; The interpre­tation of this Scripture may be according to Prov. 5.21. Mans waies are before the Lords eyes, and he pondereth all his wayes. Tis Gods prerogative to understand not only his own waies, but thy waies, as it is the Saints prerogative (that know God) not only to understand their waies, but Gods waies: but it is thy misery, neither to know Gods waies, nor thine own, Prov. 12.26. The way of the wicked seduceth him. Seduceth, that is, his very way leads him out of his Way. It seems a right way unto him, but the end thereof are waies of death, Prov. 14.12. The end of his way, he thinks, is thriving and riches, and a comfortable life, this thinks he will be the end of his grinding the faces of the poor, and cheating the rich, and this, he thinks, is a right way; he may lawfully buy as cheap, and sell as dear as he can, But the end (saith God) of those waies are death, Prov. 16.25. Thus far are the men of the world themselves (though never so wise in their generation) from understanding the wayes that themselves are in: Therefore thy plottings to grow great or rich, or honourable in the world, are but all of them as so many plottings to entangle thy self in the wilderness; Psa. 9.16. The wicked is snared in the works of his own hands; Higgajon, Selah. Mark it well: What dost thou when [Page 74] thou plottest? thou makest a snare: for whom? for thine own feet. So true is that Prov. 5.22, 23. His own iniqui­ties shall take the wicked himself, &c. and in the greatness of his folly he shall go astray. Were there no temptations from Satan, His own are great enough to make a wilderness: and therein therefore he shall go astray. Thy little one speaks it knows not what, but one phansie and thought coming in after another, makes it at a lose in its language, and thou canst not understand what it at first intended: and as thy child hath word upon word, till it lose it self, and bewilder its wits in speaking; so hast thou vain thought upon thought, untill thou bewilder and lose thy soul in thinking, and worse in working. Thy child is a little fool, and thou art a great one. Thy child is a little astray, and thou art much more. In the greatness of their folly they go astray.

I shall first speak more generally to the bewildrings of mans estate, then more particularly to those two eminent dividers of this estate; I mean poverty & riches, and unto their bewildrings.

Proof. 1. General.First then more generally, the world is a wilderness unto all, whether rich or poor, one and other. All that I shall farther speak hereunto, shall be some notes from Mat. 21.13, compared with Mark. 4 9. and with Luk. 8.14. In these three places you have Christ speaking to one and the same thing, and that is, the comparing of the word sown upon the world, unto seed sown upon the wilderness, where thorns come up and choak it. Now what are these thorns of the wilderness? Saith Mathew, The cares of the world, and those you know entangle all, relating to all, whether rich or poor. Saith Mark, The cares of the world, and the lusts of other things, and that relates more properly to the needy: what they want, they bewilder themselves in lusting after. Saith Luke, The cares of the world, and the pleasures of this life; and that relates more properly to the wealthy: what they have, that they bewilder themselves in taking pleasure in. They that want, lose themselves in the thoughts of what o­thers have, and how to reach unto their estate, a garment, a gown of such a fashion, a kitching so adorned, a room so [Page 75] furnished, an orchard, a garden so fair and beautiful, Oh! that they had it! Here are bewildering lusts of other things. They that have enough and abundance, lose themselves in the thoughts of what they have, how to dispose of it. They can keep Hounds, and Hawks, and race-horses, and what not? Bauds, and Parasites to flatter them, and Whores to satiate them, and all to bewilder them. Or if they be not wholly so vainly disposed as the former, or so wickedly as the latter; yet still there are wilderness wayes enough. This corner of the house must be pulled down, and built again in another mode, and this takes up a twelve moneth perhaps, that they cannot tend their souls: but they poor fools go astray, they know not, they mind not whether: As they are in bed at night, they fall a fancying their building till they fall asleep, and as soon as awake or up in the morning, they must look upon their workmen before they look upon their hearts: and when this end is done, the other, end must be made suitable; when one bewildering way is passed through, they c [...]me into ano­ther. From their workmen to dinner, from dinner to bowles, &c. from bowles to supper, from supper to bed. These are the bewildring pleasures of this life. You may enlarge according to your own experiences, and whilst you consult with them, you will have reason to admire that such foolish vanities as do, should so bewilder your noble and immortal souls. And as to the third, The cares of the world bewilder all. Appren­tices may think (when God at a Sermon toucheth their hearts) Oh that I were as free as my master is! I would hear Sermons oftener then he doth; and perhaps as soon as thy time is our, the world, the same wilderness, gets thee in; thou hast a wife, and a stock, and a great deal to do, and now wilt thou get out thy self as little, or let out thy servants as little as ever thy master, thy cruel carnal master, would let out thee. Im­prove these experiences you, in whose bosoms I have been this day: and let me intreat you to lay them to heart. Have not your hearts been a woolgathering sometimes (as our proverb is) I speak unto you that trade into the Wool country, whilst your bodies are here in the Cong [...]egation? if so, then lay it to heart.

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

Poverty is a wilderness.1. The poor of the world. To these their poverty is a wil­derness. They think were they rich, they could, and would give God more time, &c. than they do. This is their weak­ness, but yet verily their poverty is their snare into the wilder­ness. 'Ile turn you to the poor mans wilderness, as you shall find it described from a poor mans mouth, even holy Asaph, Isa. 73. and how doth he express it? vers. 2. As for me, my steps well nigh were slipped, my feet almost were gone. Mark that. Poverty is almost enough to take a Saints feet from un­der him, or to turn them aside, and so to cause him to go a­stray.

There are two sorts of transgressions, or bewildrings that poverty quickly entangleth the soul in. First, those of the heart: Secondly, those of the life.

Those transgressions are goings astray of the heart, or thought-bewildrings, poverty readily leads unto; such as these I will instance, as I said in Asaph.

To the thoughts.1. Swelling thoughts against Gods dispensations towards others; wherein there is great transgression, Psal. 73.3. I was envious when I saw the prosperity of the foolish and wicked. Why saith the heart, what is there in such a one, but God might as well have given me hundreds a year as him? Why should such a one thrive, and I want? grow rich, and I grow poor? this is a great, and (I fear) an usual trans­gression.

2. Over-high thoughts of the estate of the rich because of their wealth, and this also is a great transgression, vers. 4. There are no bands in his death. What a strange fancy is this, as who should say, death cannot hold a rich man. Oh! thinks a poor man, I shall dye of this sickness; but if I were as such a rich man is, I could have such a cordial, and such a Physician, and such attendance, that doubtless I should quick­ly get up again.

3. Over-hard thoughts of Gods dispensations towards himself, vers. 10. Waters of a full cup are wrung out unto [Page 77] them. Nothing but wrath, and the dregs of the wrath, the very wringings out of wrath are (he thinks) reserved for him. And vers. 13. All the day long have I been plagued. What all the day long? take heed of saying so; nothing but plagues? no mercy? no refreshment? no breathing-time? no intermis­sion? I do not beleive it. You think to hardly of the Lord. This is a great transgression to think that there is nothing but plagues in poverty.

4. Wretched, yet ordinary, thoughts of losing the bands of poverty, for slacking the cords of conscience, thoughts of getting more liberty in the world, by taking more liberty in the wilderness, I mean in sin, vers. 13. Verily I have washed mine hands in innocency, and cleansed mine heart in vain. I had better turn flatterer, and so get favor with the rich; or chea­ter, and so grow rich, than be as I am, having a name of in­nocency, but consumed and undone with poverty; this is a great and grievous heart-transgression, though it never come so far (as it did not in Asaph, and will seldome do in the Saints) as unto the act.

2. The transgressions of the life and conversation, 2. To their lives and pra­ctices. Prov. 30.9. Least I be poor and steal, and take the name of my God in vaine. You cannot steal without taking Gods name in vaine: and you cannot be poor (unless you be rich in grace) but you'l be ready to steal.

1. From men by dishonesty in your callings and dealings with them, and this is to make Gods commandment (which is his name) to be in vain.

2. Or at least from God, by taking that time to thy world­lie cares and labors which thou oughtest to reserve for Gods service, and herein thou contractest such guilt, as that God will not hold thee guiltless: for the Lords Ordinances are his name.

3. From thy self, by hindring thy soul of those precious advantages, which the gain of ten thousand worlds cannot recompence. Perhaps thou art earning two pence, or a peny at thy loom, whilst thy soul might have been converted, and for ever enriched at a Lecture. And judge you when the word is [Page 78] preached, and thou neglectest it, because of thy poverty; when thou mightest rise well perhaps one day in the week an hour sooner, or go to bed an hour later, dost thou not herein steal (from thy poor soul) and take the name of the Lord in vain?

Ʋse. To poor ones bewildred by poverty. Ad­vice as to their thoughts of heart.1. Then a word as to the wilderness of thy thoughts, then of thy waies.

1. If thy poverty-thoughts bewilder thee, take Christs councel: take thou little or none of them; better for a poor man to be quite without thoughts, then to be bewildred by his thoughts, Mat. 6.25. Take no thought for your life, vers. 31. Take no thought what you shall eat, or drink, or be cloathed with, vers. 34. Take no thought for the morrow, that is, no distracting, disturbing, bewildring thought: better no thought at all then such thoughts. Or if you will be thin­ing,

1. Think of your God often. Daniel had nothing but pulse to live on, Dan. 1.12. yet Daniel could think of God, and make solemn supplication three times a day, Dan. 6.12. Seek then the Kingdom of God first, and those things shall be add­ed, Mal. 6.33. Therefore,

2. Think of your voyage out of the wilderness often; if you be never so poor, God will bear your charges unto Ca­naan. God will enable thine old cloaths to keep thee warm still, if thou canst not get new, Deut. 29.5. I have led you fourty yeers in the wilderness, and your cloaths are not waxed old, nor your shoe upon your foot. And God will make thee as fat with pulse as the children fed at the Kings Table, Dan. 1.15.

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

CHAP. IV. Riches a wilderness to the unregenerate, opened and ap­plyed.

SEcondly, 2. Riches a wilderness to unregenerate ones. Riches themselves are but a wilderness to carnal ones, 1 Tim. 6.10. The love of money is the root of all e­vil. What then grows up from that root? truly thickets enough to make a wilderness: remarkable are the two things that follow in the same verse. First, they that have coveted it, have erred from the faith (there are the paths.) Secondly, they have peirced themselves thorough with many sorrows (there are the thorns of the wilderness.) Hence 2 Pet. 2.15. They have forsaken the right way, and have gone astray, fol­lowing the way of Balaam: Whats the reason? Who loved wages of unrighteousness. Express is that language in all three Evangelists, Mat. 13.22. Mark. 4.19. Luk. 8.14. We read it the deceitfulness of riches, but the Greek is [...], of [...] (that signifies a way) and the privative [...], in plain English, riches, whose property it is to lead out of the way. Or (which translation of the word cannot be quar­relled with) the bewildrings of riches. More particularly riches of the world are subject to bewilder by the multitudes of their occasions, temptations, and excuses.

1. Riches set men round with a wilderness of occasions, 1. Their occa­sions. so that they know not which way to turn toward Canaan, Pro. 30.9. Give me not riches, saith Agur, vers. 7. least I be full and deny thee, vers. 9. When the house is full of Mammon, seldom it is that there's room for God. I am bold to under­stand fulness of business created by riches, as one sort of ful­ness here meant. He hath so great trading, and so many to speak with, so many wayes at once to go, that he hath not time to speak with God, as he goes by, or to walke in the wayes towards Canaan, or to trade for heaven. I have very rarely observed that any man hath had more time for heaven then another, by having more of earth then hath another. If [Page 80] the rich man can finde time enough from his occasions to have a lesson set him, or to hear it read, Good master what shall I do to be saved? he can by no means stay to take it forth; He went quickly away; for he had great possessions, Mat. 19.16, 22. The rich have barns to pull down, and greater to build, and a thousand more occasions. Ask them, and say, Come let us go up to Zion; they must needs deny you, their hands are already full of their own occasions. I have seen what time some had to take money in, but I have wondred what time they have had to pray in. Or if you turn unto duty, which yet is as sad, do not the occasions of the world go along with your hearts. Ezek. 33.31. They come, and sit and hear, but their heart goes after their covetous­ness.

2. Their tem­ptations.2. The temptations of riches are a wilderness to the soul: This the poor man thinks not of, when he would so fain change estates with the rich. 2 Tim. 6.8, 9. Having food and rai­ment let us be content. But they that will be rich fall into temptations, and into a snare, and into many an hurtful lust. Such as these.

1. Temptations to forget their dependance upon God; they that are fed from hand to mouth, are not so subject. But the rich man (if carnal) Psal. 10.3, 4. boasteth of his hearts desire, and God is not in all his thoughts.

2. Temptations to sensuality and carnal lusts. These men have fuel to cast upon the flame, more than others have. The rich man can go alwayes in purple and fine linnen, and fare deliciously every day, Luk. 16.19. Poor men (though they would) cannot: And verily what is all that they have in the world more than others, but the lusts of the flesh, the lusts of the eyes, and the pride of life?

3. Temptations to desire alwaies to be here: to undervalue heaven, to build upon earth, to neglect, yea, to forget their latter end. If the fool hath much good, he presently dreams of many years, Luk. 12.19. and saith, he shall never be moved, Psal. 10.6. such and a thousand more such like temptations are enough to bewilder a poor soul.

[Page 81]2. A wilderness of excuses. The more riches, 3. Their ex­cuses. the more occasions: and the more occasions, the more excuses (and ex­cuses, as one said, are as hilts upon the hands, and make it much more difficult to make men lay down their weapons.) Such a friend must be seen, I, and that this day; to morrow will not do so well; let this excuse mine absence from this days Lecture. Such a customer must be waited on, who just now is to go out of town; let this excuse another time, Luk. 14.18, 19, 20. What with rich bargains, and rich leases, and rich wives, or one thing or other, all with one consent began to make excuses. There were different excuses, but all with one consent. If he had not had money enough to have bought those Oxen, to have hired that farm, to have joyntured that wife, he might, for ought I know, have been a guest at the wedding supper. Mark further the language of excuses, I have bought a peice of ground, and I must needs go and see it, I pray thee have me excused. I have pointed the man to meet me there, and he will be frustrated, except I go; pray tell your master, if it were not a case of necessity I would have come unto him, but now I must needs go another way. There is a wilderness of excuses.

Give me leave then you that are rich in this world, Ʋse. Advice unto rich men. and per­haps I might say in this wilderness, to present a few things to your considerations.

1. May not this be a worm unto all your enjoyments, 4. Considera­tions for rich men. to think, as perhaps you have reason to do, if unregenerate you ought to do, that what ever you have gotten, you have gotten it in the wilderness. Tis the Lords own notion, not mine. Read Job. 24.5, 6. Behold, as wild Asses in the desert, go they forth to their work, rising betimes for a prey; the wil­derness yeeldeth food for them, and for their children, &c. Thou hast got (thou canst say) an estate for thy self, an inheri­tance for thy son, portions for thy daughters; but if thy neigh­bors or thy conscience can say, thou hast got it in the wilder­ness, that sin hath yeelded food for thee, and for thy children, dost thou nor think this thought will spoil all, in the day that thy wilderness shall become an howling wilderness? Surely [Page 82] it shall. Therefore, Go to now, rich men, lament and howle for the miseries that shall come up on you, James 5.1.

2. Consider, Tis not more hard for any to get out of the wilderness, then for the rich; as strait as the gate is that en­ters into life, so strait is the gap that leads out of the wilder­ness. And surely it is not for those that are fat like Jesuron, cloathed (as the Prophet speaks) with thick clay, to croud or creep out at so narrow an hole. The passage is no bigger then a needles eye; therefore one way or another, by losses, or self-denial, or contempt of the world, thou must be brought to a single thred to go thorough the needles eye. The yong man might else have got out of the wilderness, but he was too thick to go thorough, for he had great possessions, Mat. 19.22.

3. Consider what a foolish and vain purchase it is to grow rich in a wilderness; for whilst an estate is gotten, thy self is lost. And upon this account, what would it profit thee to gain the world, whilst thou losest thine own soul? Mark. 8.36. This was the folly of that fool, Luk. 12.19. He boasted what an estate was his, when that very night it appeared that his soul was none of his then; Whose are the things that he had provided? vers. 20.

4. Consider, Whatever thou gettest in the wilderness, thou shalt undoubtedly leave there. The thorns and the bryers of those thickets will never suffer thee to go away with thy fleece that grew there. Thus he that gathereth riches, and not by right, shall leave them in the midst of his dayes, and in the end shall be a fool, Jer. 17.11.

Therefore let rich men learn to chuse the way of truth, as David, Psal. 119.30. Yea, to turn their heart thereto, and not to covetousness, as vers. 36. Yea, To rejoyce in the way (mark the phrase, the way) of Gods testimonies as much as in all riches. My friends, Gods testimonies are a way; all riches without them are but a wilderness.

CHAP. V. Old Age a wilderness to the unregenerate, opened and ap­plyed.

SIxthly, The unregenerate aged ones are yet bewildred: 6. Old ones unregenerate act as old trees, rotting in the wilder­ness. and even old age a wilderness unto their souls. These are the trees of the wilderness of 60. 90. 100. yeers old. Verily I was much affected when I spake of your babes as born in the wilderness; but oh! how shall I speak unto thee who art already rotten, and every day falling to dust in the wilder­ness of sin? you have a phrase for an old man, that he hath one foot in the grave; oh! how sad a case is he in when both feet are in the wilderness? 1. If you call him a tree in the wilderness, oh! how unfit is he now to be transplan­ted? 2. If you call him a travailer in the wilderness, oh! how unfit is he to go thorough those uneven and stumbling wayes, that scarce can creep in a plain way? Mine heart akes to think of your hoary heads, and unregenerate hearts. Your heads as white as a Dove, your hearts as black as a Raven. You'l say of a grave and snowy-bea [...]ded ancient one, there goes a fine old man: 'tis so indeed, and onely so, when his heart is as holy as his head is white, Prov. 16.31. The hoary head is a crown of glory, if it be found in the way of righte­ousness. Tis that that makes it so. A crown is a very glorious thing indeed, but there are but few of them. An old man wal­king in the wayes of righteousness, is a glorious fight; oh! that I could see more of them. But mark, If it be found in the way. It seems old men are not ordinarily in the way, and they that are out of the way are in the wilderness. Now 2. if he be found in the way with a hoary head, what then? why? then he is a Crown. But how and if he be found in the wil­derness, and his gray hairs be found in sin? why, then he is a curse, Psal. 65.20. A sinner of an hundred yeers old shall be accursed. A wilderness tree of an hundred yeers old, is a cursed tree. 3. If it be found in the way; who should finde [Page 84] whether he be or no? hath he been lurking so long in the wil­derness, and must he now be found out? yes, God will finde what wayes you walk in; and be you as crafty as an old Fox, yet God will finde your haunts in the wilderness. Sutable is that Job 14.16. Thou numbrest my steps, thou watchest over my sin. Thou hast forgot, but God can reckon how many steps thou hast taken in the wilderness. Oh! that we could alwaies so walk, as alwaies remembring that we shall be found in what wayes we are walking. Happy are you young ones that are found so doing, and you hoary heads, if you be found in the way of righteousness.

And doubly bewildred must the aged sinner needs be, partly in the remembrance of younger yeers, In two re­spects. partly in the infirmities of his old age.

1 His yonger yeers bewil­der him. 1. Youth-va­nities.1. His younger yeers must needs be now a wilderness unto him, as to their vanity, their guilt, their abiding iniquity.

1. How can he chuse but be lost in his own spirit, when he looks back, and thinks of the emptiness, vanity, and dissatis­faction of all his youthful courses? sure when he sees all the works which he hath done under the Sun, he must say as Solo­mon, Eccles. 2.14. All is vanity, and vexation of spirit. Yea, will he or nill he, this shall be; for the evil dayes shall come wherein he shall say, I have no pleasure in them, Eccl. 12.1.

2. How can he chuse but be lost in his own conscience, when he looks back upon his youth-sins and strength-sins? 2. Youth-guilt. The pleasures of sin bewildred him then; the horrors of sin a­maze and bewilder him now, Job. 13.26, 27. Thou writest bitter things against me (saith holie Job) thou makest me to possess the sins of my youth, thou lookest narrowly to all my paths. God (that looks so to thy pathes all thy life) will by his writings, upon thy conscience, put thee in full possession of the sins of thy youth (as you make writings, when you would put one in possession) thou shalt have them, and hold them: for God writes bitter things against thee, and thou shalt possess thy youth sins. Oh! what a burthen, what a wil­ness is the guilt of twenty or thirty yeers sins to one then con­verted? [Page 85] And if so, at what a lose may the sinner of an hun­dred yeers old be?

3. 3. Remain­ders of youth-sins. The speculative, re-actings of his youth and strength-sins, in his aged and crazy yeers, do much bewilder him; sel­dom is it (though his body be spent, and consumed in sin) but his mind is as full for it, and as much taken up with it as ever. Desire fails (as to his body) but his heart is as lustful as ever; To see and to hear of the actings of his old sins by yonger ones, pleaseth him. Methinks tis a sad expression, Job 20.11. His bones are full of the sins of his youth. It seems sin will hold as long as any thing holds; when his fl sh is consumed, his bones hold still: when sin leaves his flesh, it enters into his bones, that is, his abiding part; if his body be disabled for sin, yet his minde is full of it, yea, and it shall lie down with him in the grave. Thus do youth-sins bewilder him when he is old.

2. 2 Infirmity of old age. The infirmities of his age cannot but be as a wilderness to his soul, and render his condition much more lost and re­mediless. To instance but in two amongst many. The dim­ness of his sight, and the lameness and feeblness of his leggs and feet.

1. His dim and dead-sightedness is such as he cannot see the way; for those that look out at the windows are now darkned, Eccl. 12.3. His judgement and apprehension is gone, as to naturals, and how unfit then for the view of spiritual things? he is dull of hearing and slow of remembring, and all his mentals are impaired, and which is worst of all, the Lord in rightousnes smiteth such aged ones that have had long, and sleighted long, the opportunities of knowing the way of peace, with judicial blindness and blockish sottishness, that as they will not, so they cannot, yea that they might not see with their eyes, lest they should be converted, and he should heal them, Isa. 6.18.

2. Such lameness is in his legs, and feeblness in his feet, that if he could see, yet could he not walk in the wayes of God; and what can you now think but that he must perish in the wilderness? Eccl. 12.3. The strong men bow themselves, [Page 86] His affections were strong, his soul was vigorously carryed out by them, for they are the feet of the soul, but they now bow under him: And how can his desire think you be vigo­rous for God? for the very native edge is taken off of it; for vers. 5. His desire shall fail. His affections are now gone, that were strong: if he go to God, he must go without leggs; but alas! little of that; old men both in naturals, and as to spirituals, love to lay their old bones at rest. (Alas! how should he put up strong supplications, that is himself so weak? or be frequent in prayers, when he hales for breath? such as will, and must be in the pangs of conversion.) In a word, how should he get out of the wilderness, that is not able to stir from the place where he lies?

But yet my heart breaks to think of leaving thee there. Old ones, Ʋse. 1. Encourag­ment to Old ones desirous to come out of the wilder­ness. hath God touched any of your hearts this day? have you any unfeigned desires to travel out of your old wilderness in your old age? If you have, speak: and then 'Ile speak. Truly if you have but yet an ear to hear in good earnest, know that though it be impossible with man to transplant such an old tree, and to make it take root in a new soile, or to take such a withered branch, and to graft it into a living stock; yet with the Lord nothing is impossible: for the grace of the Gospel nothing at all is too hard. That God that is able to make the hypocrite, though a green tree, to be dried up, is able, yea, and according to his promise, willing to cause thee though a dead and a dry tree to flourish; read Ezek. 17.24 Yea, but wilt thou say (as well thou maist) my strength (as you said) I finde is gone; I would travel after Christ, but my strength is spent in wandring in the wilderness. I fear never was any converted whose case was so desperate: yea, but it was so with the lost sheep, Luk. 15. It had spent its strength in the wilderness, and could not go; but Christ could carry it (and so he can thee) he took it, and laid it upon his shoul­der, v. 5. If then thou canst not come out of the wilderness but by leaning upon his arm, 'tis no unmannerliness: Beg of Christ with importunities to take thee, and to lay thee upon his shoul­der. Object not thy lameness to come to Christ.

But for you aged ones, 2 Terror [...]o those that re­solve to stay there. that have lain under the droppings of this word of grace this day, but yet despise the day of your visitation, so neer night, and will not hear his voice to day, but harden your hearts as in the former dayes of your provo­cation in the wilderness, know that it shall fare with you as with the dry trees there; those drops of rain (that cause other trees to sprout forth) falling on them, cause them to rot the sooner. This word shall soake into thine heart, Oh! thou dead tree, and rot thee within more and more, untill thou by thy rottenness be perfectly fitted for Gods furnace. Job 22.15, 16. Hast thou marked the old way which wicked men have trodden? who have been cut down out of time, whose foun­dation was overflown with a flood. Thou hast troden the same paths, even paths of wickedness, and of the wilderness; Thou shalt be rooted up, and the flood of Gods wrath shall overflow thy foundations: Thou shalt be cut down out of time, and committed to eternity, and the everlasting flames of wrath shall take hold upon thee. Think of this your aged ones that are in the twelfth hour of your day. If you have not found the way out of the wilderness, whilst your day shall last, know that when the night comes you shall never find any way, save to bed onely, I mean, to the grave, to hell.

CHAP. VI. The dying hour a bewildring hour to lost souls, and Hell a wilderness to departing sinners, opened, and ap­plyed.

BUt sevethly, 7. The dying hour a bewil­dring hour unto poor lost souls. The dying heart is a bewildring hour unto poor souls. And every one that dyes in the state of sin, dyes in the wilderness. The Lords threatning to the old Israel for their old unbelief was this, Your carkeses shall fall in the wilderness, Numb. 14.27. And the same sin being renewed by [Page 88] the same people, this threatning is renewed in a plainer dress, John 8.21. You shall seek me, but you shall dye in your sins, whither I go, you cannot come. I go to Canaan, saith Christ, but thither you shall never come, for you shall dye in the wil­derness of your sins. Ioshua walked uprightly, but Israel did not. Yea, saith Christ, You shall seek me, but you shall dye in your sins. That is, you that have wandred in the wil­derness thus long, but would not be turned; when you see the Lion, fain would ye flee to the shepherd then; when night comes, fain you would get out of the wilderness: but then you shall seek me as a guide, but shall not finde me; You shall seek me as a way, but shall not light upon me; for as you have lived, so shall ye die: You have lived in your sins, you shall die in your sins: and friends, you have heard that to live in sin, is to live in the wilderness: You now hear that to dye in sin, is to dye there. Therefore Zelophehads daughters joyn both together, Numb. 27.3. Our father dyed in the wil­derness, he dyed in his own sin.

Three things make the sinners death a wilderness to his soul. Three things make death a wilderness to him. 1. Horror of what is past.

1. The horror of what he hath been. Do you think friends that when all the sins that ever he hath committed, shall stand round in order about him, the thoughts and horror of them is not enough to bewilder him? Now he sins, and takes not any notice perhaps, or at least but a little. He was drunk and for­gets it. He committed uncleanness such and such a time, and hath forgotten; but God that remembers, will also make him remember: God will methodize his sins, and they shall come in their order, and stand before him, when God reproves him; and that of all times most eminently at the hour of death. Psal. 50.21. And surely if single sins could wilder us, much more can they all, when they are set in order before us. Oh! such a day in the forenoon I met with such a company; and in in that company fell into such sins: and that [...]fternoon I met with such company, and then I wandered in such si [...]ns, and that night when I came home, I acted with such and such fresh si [...]s: and sirs, I would have you believe, that if you would [Page 89] studie, you cannot half so orderly remember the sins of yester­day, as God will make you able the to remember the sins of your whole lives: And if your will not yet think this a Wil­derness, Listen Sirs, listen! whose voice is tha [...] in the next verse, viz. verse 22. Consider this, you that forget God, lest I come and tear you in pieces, whilest there is none to deli­ver: If that be not the voice and roaring of a Lion, then let not your methodized guilt, and horror of your sins be called a Wilderness. Here you have sins set in order, and would you know what order it is? Why this is the order, his sins are set round about him, yea, so near him, that they take hold upon him; yea, so many of them, that they are more than the hairs of his head, yea, they reach so far, that they are innume­rable: so that he is not onely unable to get out, but even unable to look out of this Wilderness. This is the souls condition till mercie break in upon it. Psalm 40.12. Encompassing horrors. For (saith Da­vid) innumerable evils have compassed me abeut, mine ini­quities have taken hold upon me, so that I am not able to look up, they are more than the hairs of mine head, there­fore mine heart fails me. These are the very words, and if this do not make a very Wilderness, I know not what can. Now, when is the time that God sets the sinners sins in such or­der as this is? He tels you in Job 36.8, 9. They be holden in the coards of affliction, and bound in fetters, then he shews them their transgression, wherein they have exceeded, that is, (to English the word Transgressions) their bewildrings, wherein they have gone astray.

2. As the horror of what hath been, 2. Sorrowfull thoughts of what is. so the distracting thoughts of that which is, are enough to bewilder him. Bal­shazzar in his dying day, though he were in the midst of his Nobles, his Concubines, his wise men and Astrologers, his wine, his women, his dainties, his delights; yet in the midst of them all was he in the midst of this Wilderness, and as you know, at an utter loss, for saith the Text, His thoughts trou­bled him. Dan. 5.6. What, thought he, must I now die, and leave all this? Leave all this, and be taken away? Be taken away, and know not whether? And must I leave this Crown, [Page 90] this companie, this glorie, these delights, to lie down in the dust, and in the noysom grave? O! such and thousands more such were his thoughts; and if these were not enough to make him at such a loss as he was, Encompassing sorrows. and so to bewilder him. See Psalm 116.3. The sorrows of Death compassed me. Observe the Phrase, the sorrows of Death are surrounding, and therefore they are bewildring sorrows. As sorrowfull friends stand round about the dying mans bed; so do these bewildring sorrowfull thoughts stand round his dying heart. Pray Sits, What do ye now think you will then think of? Certainly you cannot tell.

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

O [...]her [...] a Wil­derness to dy­ing sinners.I might add, that as the dying sinner is a Wilderness to himself, so usually others are a Wilderness unto him. He makes choice of wicked, and vain, and carnal companions for his friends, whilest he lives and in his health; and God (in judgment) hemms him in with them, when he comes to die. Is there nor many a dying sinner in whose conscience Hell-flames break forth in his sick bed, and then, O! for such a [Page 91] Minister, such a Christian. He vomits up his sins, and cannot be quiet, casts up mire and dirt, and yet he cannot rest; he must speak with them: and carnal friends are about him, that would not perhaps have any thing break out, because they have had fellowship with him in his sins, and they smother all again. The Minister's not at home. We sent to such a man, and he will not come at you; when perhaps there's no such matter. Yea, the carnal Physician must counsel, O! let not him be sent for, if he come, the sick man will spend his spirits, and it will be enough to undo him, to spend himself with speaking, Or thus, You shall not need so to trouble your self or them. You shall not die, but live, saith the Physician: No fear of dying this bout: and yet presently drops the poor be­wildred sinner into the dust, whilest these carnal friends stand (just like the greener and fresher Trees of the Wilderness) round about him. And (as you have heard) whilest they be thus folden together as Thorns, they shall be devoured as Stubble fully dry. Nahum 1.10. And this leades me unto thoughts of Hell it self. As Death so Hell is a Wilderness to the wicked, for Hell followed with him. Rev. 6.8.

The souls that depart in the Wilderness of sin must hence to the howling Wilderness of Hell; 8. Hell a Wil­derness to de­parting sin­ners. there shall be weeping and wailing, yelling and houling, and gnashing of teeth. I would have you to reckon no more difference betwixt Sin and Hell, than just betwixt the Wilderness unkindled, Hell a Wil­derness but set on fire. and the Wilderness set on fire. For Wickedness burneth as a Fire, it shall devour the Briars and Thorns, it shall kindle the thic­kets of the Wilderness, and they shall mount up like the lift­ing up of smoke. Through the wrath of the Lord of Hosts is this Land darkened, and the People (Mark, the People are the Trees of the Wilderness:) shall be as fuel of the fire, no man shall spare his brother. Isai 9 18 19. Sinfull mates in that day shall betray, and accuse, and do what they can to make one another brands in the burning, that have been here as brethren in iniquitie. Therefore houl ye for this day of the Lord, it shall come, as destruction, from the Almighty. Isai 13.6. And where shall this fall, but upon the houling [Page 92] Wilderness? For when the boughs thereof are withered, (that is fit for burning) they shall be broken off, the women shall come and set them on fire, and he that made them will not have mercy on them. Isai 27.11. For this he hath re­solved, that he will go through them, and burn them up toge­ther. v. 4. So true is that (which God speaks figuratively) in that sense which is most spiritual, Sin shall have great pain. Ezek. 30.16. God speaks it of that material Wilderness, that is, of the People that dwelt round about that desolate place; You will finde it as fully and sadly true of the spiri­tual Wilderness of sin, if ever you come to Hell. When Sin comes to have great pain, when this Wilderness is set on fire, that's Hell. Reade Ezek. 20.47.

And thus you see from first to last, the unregenerate are spi­ritually bewildred; young and old, living and dying, they are in a Wilderness of sin. From hence,

Ʋse. Vindication of Gods ju­stice in pu­nishing sin.Let me first plead the righteousness of God in damning sin­ners. When God comes to punish mens crooked ways, their crooked hearts are blasphemously ready to reckon Gods ways crooked. If therefore you now reflect how wretchedly crook­ed your own ways have been in trespassing, you cannot think Gods ways crooked in arresting. The Lord himself thus vin­dicates his own righteousness, Ezek. 18.24. In his trespass which he hath trespassed, and in the sin which he hath sin­ned, shall he die. Blame not justice for arresting you when you die. Ye have been Trespassers, that is, you have gone out of the way, all your lives. Therefore God challengeth them for challenging him. Yet ye say, my way is not equal. v. 25. Hear O Israel, are not my ways equal? Are not your ways unequal? 29. Therefore I will judg you, O house of Israel, according to your ways: Repent and turn from all your transgressions, (that is, from all your goings astray) and so iniquity shall not be your ruine. v. 30. And what can the Lord say other? If (saith God) you will not cease trespassing, you shall die in your trespass; but if you would turn, (and O that you would) saith God, from your transgression, it should not be your ruine. Therefore cast away all your transgressi­ons, [Page 93] v. 31. For I have no pleasure in the death of him that dieth, saith the Lord, wherefore turn your selves and live, v. 32. And if (for all this) you shall so love rather to wan­der, and to trespass, than to walk in the high-way of God, the way of peace, Be it unto you according to your hearts de­sire, The Lord shall judg you according to your own ways. Therefore,

Secondly, 2. Caution what ways you walk in. Let me entreat you to be exceedingly observant what ways you walk in. There is but one way of life. All the other ways are Wilderness. The ways of infancie, ways of childhood, ways of youth, ways of manhood, of old age, are all a wilderness, if the condition of the soul be Christ-less: therefore mark the way thou walkest in. Many times experienced travailers miss the way which they well know, by having their thoughts otherwise employed, and (as to their way) inconsiderate. David's question of young men holds true in all, Wherewith shall a young man cleanse his way? Why? by taking heed thereto according to thy word. Psal. 119.9. So Job 22.15. Hast thou marked the old way which wicked men have troden? Mark the bad way, take heed unto the good, and so shalt thou keep in the way of sal­vation, and out of the wilderness of sin.

Thirdly, 3. Terror to those that are & will conti­nue in the wilderness. But what shall I say to those that (notwithstand­ing all that hath been spoken) are yet, and yet resolve to be, in the wilderness of sin? That have been young, and now are old, yet still in sin? Sirs, do you not hear God inviting you into his way? Do you not hear the Lion roaring in your own way? Do you not hear that a wilderness-death follows a wilderness-life, and that Hell follows with it? You are sometimes scared from thought of the ways of holiness, and mortification, self-denial, &c. upon hear-say and thought, that there's a Lion in that way. Prov. 26.13. when there's no such matter; and though God himself tels you, that him­self in these your ways will be as a Lion to you, and that your transgression will be our ruine, and asks you, Why will ye dy? all that he can ge [...] from you is this, We will dy in the wil­derness we have lived, in the wilderness we will die. What [Page 94] can God say, but, Be it as you have spoken, and Die eter­nally?

Question. But I hear some poor souls crying, We have found sin as you have said, we have found childhood, youth, age, the world, and all that is in the world a wilderness, and fain would we exchange for a better state: O! what would you have us to do? Answer. why, God himself answers you, Repent and turn from all your transgressions. Ezek. 18.30. and cast a­way from you all your transgressions. v. 31. that is, turn un­feinedly, turn universally. Turn you, and the Lord shall come, Encourage­ment to com out of the wilderness. Christ will meet them. and meet you in your way. For the Redeemer shall come to them that turn from transgression in Jacob, saith the Lord. Isai 49.20. O! but what shall I do with my sins, my wandrings, my wilderness-provocations? I durst come, were it not for them. Why? Sirs, I pray deal plainly with me, and with your selves; Are you willing to come in good earnest? Speak, and Ile speak. If you be, (I dare say of you) young or old, rich or poor, as of any of the Saints of God already converted; All we like Sheep have gone astray. (Mark that, we, and all we) And the Lord hath laid upon him all the iniquity of us all: and we have turned every one to his own way, And bear their burthen for them. (and yet the Lord hath laid on him the ini­quity of us all) Isai 53.6. O! that (as all of us have thus gone out of the way) we might all of us come up out of the wilderness, leaning upon our Beloved.

CHAP. VII. Containing the discovery of the Point in three Queries. Qu. 1. What advantages Satan hath to bewilder Souls. 1. From our selves, our hearts are a Wilderness, proved and applied.

THus much for the doctrinal proof of the Point. Discovery of the Point in three Que­ries. 1. What ad­vantages Sa­tan hath to bewilder poor souls. We come now to further discoverie of what you have heard so fully, so sadly proved. I pitch upon these three Heads.

First, what advantages Satan hath.

Secondly, what pains he takes.

Thirdly, what means he makes to bewilder poor souls.

And what first are Satans advantages? The Apostle 2 Cor. 2.11. puts us on this. Lest Satan (saith he) get an ad­vantage of you, for we are not ignorant of his devices. It seems Satan is very carefull to take, and to improve, all ad­vantage of poor souls. And unto what? Why unto his own devices, called by the same Apostle Ephes. 6.11. Wiles or Methods, or (as we englished) bewildrings. You must think the same thing to be intended in both places, so then call them devices or bewildrings, or bewildring devices, which you will; there is advantage that Satan hath, and that Satan takes in order unto them:

There are two sorts of advantages that Satan hath, 2. Sorts of advantages. 1. Sort from our selves. 2. Sorts of them. as to the bewildring of poor souls. From our selves some, others from himself.

First, from us. There are two great advantages.

First, our hearts naturally are a wilderness.

Secondly, subject to tempt, and lead us into the wilderness. Therefore you may observe this difference of expression. Som­times God complains that they walk in the counsels of their own hearts. So Ier. 7.24. they hearkened not, &c, but walked in the counsels, and in the imagination of their evil heart. So chap. 11.8. So chap. 13.10. Mark their walk, or their way, is that he speaks of. And where is it? Why, in [Page 96] their evil hearts: here their hearts are made the wilderness. And othertimes God complains, that they walk after the counsels, &c. of their own hearts. So Ier. 9.14. But they walked after the imagination of their own hearts. So chap. 18.12. We will walk after our own devices, and we will eve­ry one do after the imagination of our own heart. So chap. 23.17. They say to every one that walketh after the imagi­nation of his own heart, &c. Here their hearts are become guides to lead them into the wilderness. Wonder not then that we are so easily bewildred spiritually, since our hearts are not onely a wilderness unto us, but tempters also, that lie at catch to seduce and bewilder us.

1. Our hearts by nature are a wilderness.First, then this is Satans great advantage that herein he hath from us, our souls by nature are a wilderness unto us. Perhaps some carnal one might say, What do you talk so much of a wilderness? I see none, Where is't? What is't? How can these things be? Why look within, and thou canst not look off of the wilderness. Men walk (saith God) in their own evil hearts. Why there's the wilderness. I said (saith God) Ier. 7.23. Walk ye in all the ways that I have commanded you; but they hearkned not. Sure you'l grant now that they are in the wilderness, when they are out of all Gods ways: and what's that wilderness? Where did they walk then? Why, In the counsels of their evil heart, and what follows? They went backward and not forward, v. 24. Whilest men and women go aside from Gods counsels and ways, they go backward, and if you'l ask me where? 'Tis in the imagina­tions of their own hearts. So in Ier. 11.7. You have God rising up early, and protesting his ways from day to day unto them. And now that God is in such a serious posture, a pro­testing God, (whose bare word is truth infallible) What hinders them now from Gods way? Why? (saith God) 'tis this (their heart is a wilderness) they walk every one in the imagination of their own evil heart, v. 8. Memorable is that Scripture Psalm 95.8. You have mention of Israel that he was in the wilderness provoking God there. But what was it that grieved God, yea grieved him fourtie years? Was it, [Page 97] that Israel was in that material Wildernesse? Oh that was not the worst of it, but ver. 12. 'Tis a people that do erre in their hearts, and they have not known my waies. Sirs, what say you now to this heart-wil-dernesse [...]? 'Twas erring in heart ('twas heart-bewildring) that kept them out of Gods waies. Hence that sad, but pregnant expression. Ps. 64.6. They search out iniqui­ties: That is, in their Counsells, and imaginati­ons, in their hearts. Search them out, That is, as one that hath lost a sheep in Wilderness, he looks into this corner, and that quarter, and another quarter, and a fourth Corner, untill he hath searched it out. So when they design such an Evill, they search this af­fection, and that affection; and this phancy, and that phancy, this thought, and that thought: untill they have searched out their iniquity, and this is the Wil­dernesse of the heart: but how sad a Wildernesse it is, who can declare? For Ps. 19.12. Who can understand his Errors, that is bewildrings, which he speaks of the Wilderness of his heart. For saith he) cleanse thou mee from secret sins.

For further Evidence hereof, Evidence hereof. I shall look to Chil­dren, to Fooles, to your own Experience.

First, Children (they say) speak their hearts, 1. In Children. and if so, I'm sure, as soon as ever they begin to speake, they speak them to be a Wildernesse. Childrens words are as vain and foolish, and as inconstant and incon­sistent as mens thoughts are. For Children speak as Children. 1 Cor. 13.11. Men and women have as con­fused thoughts, as Children have words: trace a Childs sentences, and in two or three of them the Child will have quite lost it self, and doth not this speak what a Wildernesse the heart of the Child is out of the abun­dance whereof the mouth speaks, yea, what a Wilder­nesse thine (or mine) heart is by nature? Though thou canst cover thine heart-bewildrings in more wis­dom, [Page 98] then the Child can do; yet God complains of men and women (as much as thou canst note from Childrens most childish words) Jer, 4.14. How long shall vain thoughts lodge within thee. Children speak of one thing, and of another, and a third thing almost with one breath: and thou thinkst of as many, almost with one glance of thine heart. Children talk, as thou thinkest, of impossibilities. Children put them­selves out of what they began with, by heaping up more new and vain words, and thou dost the like, by multiplying new and vain thoughts. Is it not too true, when thou settest thy self apart for me­ditation of thy souls estate before the Lord of thy for­mer condition, of repentance from dead works? &c. Oh! how doe a thousand thoughts come in, of one thing and another, and one upon the neck of ano­ther: so that thou art presently at a losse, as to thy chief businesse, and so thine own heart becomes thy Wildernesse.

Secondly, Fooles. These you say as well as Chil­dren speak truth; 2. In fools and madmen. and if you will believe it undoubt­edly, you must conclude their hearts to be no other then so many Wildernesses of confusion. Have you not observed how madly mad men and women will expresse themselves? Why? they do but write upon their own foreheads, what thou writest upon thine own heart, such madnesse is in the heart, (if it bee not in the mouth) of the Sons of men. Eccles. 9.3.

3. In your own Experi­ence.But thirdly, I will rather choose to convince the intelligent Christian hereof from his own Expetience. Thou saist, thou wouldst keep holy daies after an ho­ly manner, and pray frequently, and perform all du­ties strictly: and why dost thou not? Oh! saist thou, because of the bewildring multitude of my vaine thoughts they come in, and lead me from one thing to another, from that to a third, from that to more, [Page 99] and by all from the businesse in hand: and thus doth thine own heart prove a wildernes unto thee; somtimes bad thoughts, sometimes good, but bad for thee; some­times good in themselves, and good for thee too, (such as thou mightest be glad of at another time) but bad for thee at this time, as carrying thee off from thy present duty. The Psalmist complains, Psa. 94.19. An account or reasons hereof. of a multitude of thoughts within him. It seems, there are enough to bewilder, there are a multitude: but a­las shall I need to tell you so? I'm sure you find it so. I shall therefore rather passe on to declare how it comes to be so. Take with you this threefold account. The exceeding bignesse, and vast latitude and Dimen­sions of the heart. The extream numerousnesse of the waies that are therein. The windings and turnings that are in those waies.

First consider the vast Dimension of the heart of man. 1. The vast­nesse of the heart. The World (as you have heard) is big enough for a Wildernesse, but the heart is much bigger. The world is not large enough to hold thine heart, but thine heart is big enough to hold a great many worlds. A­lexanders heart was too big for the world, for when he had conquered it he sate down (som say) and wept, because there were no more worlds for him to con­quer. Eccles. 3.11. He hath set the world in their heart. The World is nothing so big as the heart. I remember I once saw the pictures of our severall faculties, as Will, Memory, &c. one was the phancy of phancy, or the figure of the phantasie; and O it was a painter painted, painting an heart, & in that heart the world in one Corner (an harlot) the Emblem of the flesh in ano­ther: and the Devill in the third: and I judge it live­ly expressed. The heart is so much bigger then the World, as to be able to hold the flesh, that is, corrupt Nature, and the Devill too. Now put together our own Corruptions, all Satans temptations, and the [Page 100] World allurements, and if that heart that is big e­nough to comprehend all these be not large e­nough by these to become our Wildeernesse, judge you.

CHAP. VIII. Contains further proof and discovery.

2. Many waies that are in the heart.SEcondly, Consider the great many waies of this great heart, I'l warrant, enough to bewilder you. Pro. 19.21, There are many devices in the heart of man, and Pro. 16.9. A mans heart deviseth his way. Put both together. There are many Devices of mans heart, and all these are the waies of mans heart; therefore many are the waiee of the heart of man. Like so great a City, that hath so many streets, that one supposed to be bred and born in it, is not able to reckon, or to know them all, such a City or Wildernesse rather is mans heart. To understand this, I would have you know, that all the waies of a mans life (that are properly mans waies) are first in mans heart. A mans heart deviseth his way. 'Tis said, Psal. 84.5. Blessed is the man in whose heart are the waies of them, &c. that is, of Gods people. Gods peoples waies are in their hearts: So sinners waies are first of all of them in sinners hearts: Hence I prove that their hearts are Wildernesses unto them. As if a man be to ride to London to morrow, the nature of the heart is to ride the journey before-hand to night; when it goes to sleep, or in the morning when he wakes. So his heart sins over his sin before­hand. And how can these waies but be an heart-wil­derness [Page 101] to the unregenerate? Therefore saith God, Isai. 47.13. Thou art wearied in the multitude of thy Counsels, and verse 15. The Merchants which thou hast laboured with from thy youth, shall wander every of them to his Quarter, none of them shall save thee. Evidences of the multitude of wayes in the heart. The waies and counsels of their owne hearts were that which undid them, I shall farther offer two or three things under this head to your Consideration, which may abundantly prove the multitude of the wayes of our heart, and readinesse of those wayes to bewilder us.

First, There never was any way of sin in any heart, but thine heart and mine are expose thereunto, 1 Cor. 10.13. There hath no tentation taken you, but that which is common to man, &c. but God will make a way to escape. Marke, Every temptation is a bewildring tentation, unlesse God make a way, thou canst not scape, and e­very such temptation is common to man, even every one upon the Earth. The same temptation that undid Cain, and Cham, and Jeroboam, and Judas, are com­mon to thee; and thy soule might be bewildred in the same wayes, if God made not a way to escape. Now thinke, what multitudes of waies are there for sinners that live now to walke in, even all the wayes that ever sinners walked in hitherto; therefore 'tis registred of some afterward, that they went in the way of Cain (be­fore them) Jud. 11. and followed the way of Balaam, 2 Pet. 2.15. Their wayes, and the wayes of all other sinners that ever were, are before the eyes of their un­regenerate heart.

Secondly, There was never way of sinne in any heart, but thine heart and mine are naturally disposed to it, Prov. 27.19. As face in water answers face, so the heart of man answers to man. Thy face, in the water (which was then, I suppose, their onely looking-glasse) is not more like thy very face, then thine heart and anothers are by nature alike: the same dispositi­ons [Page 102] to cruelty, as in Cain; to covetousnesse, as in Bala­am; to betray Christ, as in Judas, or what ever else was comitted by whomsoever else you have heard of, or read of, or knowne, are naturally in thine owne heart. Thou art not onely subject and exposed, but in­clined and disposed unto them. And truly, I thinke it becomming us, when we heare of anothers sinne in the Act and Fruit, to looke upon it as our owne in the Root, and so to be humbled for it, and rapt up in ad­miration of his Grace, who hath made the diffe­rence.

Thirdly, There was never any sinne in thine owne life, but it was the way of thine heart first, Psal. 14.1. The fool hath said in his heart, &c. They are all gone a­side, verse 3. so Prov. 7.25. Let not thine heart decline to her waies; go not astray in her paths. The heart goes alwaies before the rest goes. Now then if all the waies of sinne that ever thou wert in, or that ever any other were in, are and have been either actually, or as we say, in actu primo, in their originall, root and spawn, in thine heart, thou canst not but rest convicted, that there are in thine heart wayes enough to make a wil­dernesse.

3ly, The many windings of those wayes.Thirdly, As the heart of man is very great and full of waies so are those waies full of windings and tur­nings to and againe; and therefore the heart cannot but be a Wildernesse. The heart of man is compared to the belly of a man, Prov. 20.27. because of any crea­ture a mans bowels (as Anatomists note) are fullest of windings: so full of windings are the wayes of the heart, so full I say, that himselfe that walkes in them, can't know where he is, Jer. 17.9. The heart is deceitful above all things, and who can know it? In the fifth verse, you have mention of an heart, departing from the Lord, and therefore becomming an Heath in the Desert, a salt Land, and a Wildernesse, verse 6. And this is the heart that is so desperately full of windings and tur­nings, [Page 103] verse 9. When Peter thought that he was in the steadiest way of profession, his heart was winding into the way of apostacy. Well might Christ say unto his Disciples, What spirits you are of, you know not, Luk. 9.55. Discoveries of of the hearts windings. 1. Sort. 1. Head. They thought they were in the way of Elias his zeale, but they were in the way of their owne carnall passion. This I shall farther say of the windings of our hearts.

First, You shall finde them ready to winde into any other way; yea, though it be the way of a­nothers duty, rather then to keepe in their owne way; that they connot indure, yea, to away of their owne duty at another time, rather then to keepe in the way that is now their way. Oh! thinkes the poore man, if If I were but rich, what would not I doe? If I were as the chiefe Governour, as the supream Power, say some hearts, oh! what would not I doe? Yea, but thou art what thou art: and tell me, dost thou doe what is thy duty now to doe? 'Tis certaine (if otherwise) that those are but the wildernesse-windings of thy crooked heart: thus Absolon, 2 Sam 15.4. Oh! that I were made judge in the Land, I would doe every man right. If Absolon were but King, he would be a Saint, but in the meane time never was there a more Devilish subject. So as our hearts wind off from our duty to anothers, 2d. Head. so from one duty to another, our duty but at another time. As perhaps sometimes when thou art hearing, and thine heart is ready to melt, and thine eyes to run over. Oh! thinkest thou now, (if I were in secret) how sweetly and brokenly could I powre out my soule, and perhaps in such thoughts losest thy selfe, and some part of the Sermon: perhaps by that time thou art come at home and in a corner, thy heart is wound off againe from that frame; and now, oh! that thou wert a hearing againe to warme thee: to this purpose see farther, how mistaken duty is a meanes to bewilder us, whereunto somewhat is to be spoken more largely in [Page 104] the following discourse, whither at present I referre you. There are many such windings to be found in your particular experiences, as many as you finde ob­serve and shun them.

2d. Sort.Secondly, You shall finde your hearts from what­soever they take their rise (though they be different, yea contrary principles) yet to winde unto the same sinfull Conclusions. You say, There are many waies to the wood; many wayes, but they meet in the wood. Many waies in your hearts, but they all of them winde to the Wildernesse, and meet in sinne; and that although they seeme not onely to be contrary one to another, and yet both meet in the same part of the Wildernesse, but also though the beginning of the way be quite con­trary unto it selfe in the end of it.

1. Head.First, Although the principles be quite different one from another, yet doth the heart winde both to the same sinne: For instance, take one case that I touched upon before, viz. Presumption and Despaire; more dif­ferent principles there cannot be; yet the heart can wind into the selfesame sinne beginning at either of these; Ile prove it from Scripture, saith one man, Whatsoever I do now, I shall do well enough in the end; this is presumption. Now what doth he conclude? why, therefore saith he, I will sin still; saith another man, I see ther's no hope for me, however I repent, or pray, or do any thing: this is despaire. Now what doth he conclude? therefore I will sin still. Compare Deut. 29.19. with Jer. 18.12. In Deuter. God calls upon Israel to keepe in his way. If any man shall blesse himselfe in his own heart, saying, I shall have peace, though I walke in the imagi­nation of mine own heart, to add drunkennesse to thirst, &c. Here's presumption. And how stands the Argu­ment? thus, Whatever I do, I shall have peace, what­ever way of my heart I walke in: therefore, saith hee, I will go on still, and add sin to sin still, even drunkennesse to thirst, there's the Conclusion. In like manner in Jer. [Page 105] God calls upon the same people to walke in his waies, Returne every way one from his evill way, and make his waies good, verse 11. And they said, there is no hope: but we will make every one after his own devices, and the imaginations of his own evill heart, verse 12. Here's de­spair. Now how stands this Argument? thus. Whatever I do, there is no hope for me, and therefore I will walke in the waies of mine own evill heart still. No feare in the former, therefore he will sin. No hope in the latter, there­fore he wi [...]l sin. Thus Presumption and Despaire (though one came from the East, and th'other from the West; or one from the North, th'other from South; from the right hand, th'one, th'other from the left; yet this heart (that we speake of) leads by both to the Wood, and leaves men in the wildernesse of sinne. How fre­quently and sadly doth experience confirme this Ob­servation amongst the children of men? such are the windings of the wayes of a naturall heart.

Secondly, 2. Head. As it can winde from beginning in vari­ous waies into the same Wildernesse at last, so it can cursedly wind the end of the way to a contrariety, to the beginning of the selfe-same way. I shall mind you but of one instance for proofe of the truth, whereof I shall appeale to the experience of those that know what it is to keepe watch over their own hearts: (and if it be so with the people of God, how much more with the unregenerate?) And 'tis this; the gracious spirit being put (through tentation, or naturall cor­ruption) upon some piece of pride; It goes solicitously to the Throne of grace, that God would break its pride of spirit, and give it a lowly, broken, tender, humble heart. And in its exceedingly earnest supplications and Agonies of soule, God comes in exceedingly: the heart is hereby much broken, the Spirit exceeding­ly humbled and abased, and laid very low. Now watch for these windings of heart that I speake of: and per­haps [Page 98] you may too soon spie them out. The poor heart begins to looke upon it self under these enlargements, and to like it selfe, to reflect upon its broken-hearted­nesse and humility, and to be pleased in them, and with them; yea, verily, in plaine english, to grow proud of its very humility: and this, as I said, is to wind quite round: Now as soon as ever it becomes thus wound aside, you may know its in a Wildernesse by the thorns it shall meet with, 2 Cor. 12.7. Thornes in the flesh, there must and will be, when the heart winds about to this pride in the spirit.

Now then if the heart be so capacious, and so full of wayes, and those waies so full of windings, you cannot but conclude, how easily the heart, nay, how necessarily it becomes a Wildernesse. Thine heart is ex­posed, yea, and disposed too to all the wayes and wind­ings of spirit that ever entangled any soule in the world, Vse. and surely they are enough to bewilder thee.

Oh let this consideration to purpose humble thee! whereever thou goest, thou carriest thy wildernesse a­bout thee.

Come we now to a second sort of Satans Advantages, that he hath from us to bewilder us, which is

CHAP. IX: [...]pntaines the second advantage from our selves, our hearts are tempters into the wildernesse, opened and ap­plyed.

2d. Advant. Our hearts are tempted into the wildernessSEcondly, Our hearts are not only a Wildernesse un­to us, but tempters and seducers into the Wilder­nesse. [Page 99] Naturally they are a sinfull Wildernesse, and as naturally doe they inveigle us into the Wildernesse of sinne. And alas! how easie is it for Satans devices to bewilder us, since he hath such advantage of us. Our hearts advise, counsell, and perswade us, having been first perswaded by Satan. Hence are the expressi­ons of that other sort, Jer. 9.14. and 18.12. and 23.17. They walke after the devices, and counsels, Note. and ima­ginations of their own hearts. Their hearts are their guides, and they goe after their hearts. Now when man followes his hearts guidance, if his heart lose it selfe in sinne, he must needs be lost in the same Wilder­nesse, Mat. 5.28. Whosoever lookes on a woman to lust af­ter her, hath already committed adultery with her in his heart. In this case the heart is the Baud: the heart is lost first, the whole man goes after it, and is lost with it. 'Tis said of the young Man, and the Whore, Prov. 7. She was the first, she caught him, and kissed him, and with an impudent face tempted him, verse 13. And he goes after her, verse 22. Our hearts being forwardest, as Harlots, tempt us, and we as fooles straight-way go after them.

And this our hearts take up of themselves: Naturally so. 'tis na­turall to them, to lead us to the wildernesse. Their bent is that way: Looke what way the bent of any thing in the world is, that way will it goe. Compare two Scriptures, Hos. 11.7. They are bent to backslyding from me, (to slide back from my counsels, and calls, and waies, to slide back into their own waies, wilder­nesse, &c.) And then, Prov. 14.14. The backslyder in heart shall be fill'd with his own waies. Marke, Back­slyding, that is before the peoples bent, is here called the hearts own way.

You shall therefore finde, that the Lord challengeth the heart, as first in the transgression or going astray, Act. 7.39. In their hearts they turned back to Egypt.

Our hearts subject to be tempted into the wilderness from these two reasons.Now then a word or two to give you an account; first, that our hearts are bent to walke after the waies of the wildernesse, and then that we are bent to walke after the waies of our own hearts.

First then, The bent of our hearts is by nature to the wildernesse.

There are but these two things that engage the bent ones heart to one place rather then another.

1. Innate af­fection.First, An innate affection. I like this place the best of any place that ever I saw, saith one; How much is that place my darling, saith another? Beloved, the Wildernesse of sinne is our hearts darling: wee fancy no place naturally so much as this wildernesse; no wayes please us so well, as the wayes of sinne. There is something in every particular place, that suits some mans particular fancy, that makes him abide there. There is something in every particular sinne, that suits some sinners particular fancy, and that makes him dwell there still. Our heart naturally suits with these wayes of sinne, therefore it is that men walke in them still.

2ly, Cuflo­matinesse.Secondly, A Customary aboad. I have lived saith one, all my dayes in the City, and I doe not know how now to dwell in the Country. I have lived saith another, all my daies in the Country, and I cannot tell how to a­way with the City Aire, the City-noises, the City-Company, &c. Our hearts by nature are, and ever, have been accustomed to the wildernesse, therefore the bent of our hearts is to the Wildernesse-ward still. We cannot brook dwelling in Gods holy City, the heavenly Je­rusalem. We have not been accustomed to such manner of living, such company, such converse. You have both these pregnantly expressed in one scripture, Jer. 14.10. Thus saith God to this people, Thus have they loved to wander, they have not refrained their feet. They have loved to wander: there's their innate affection to this spi­rituall Wildernesse. They have not refrained their feet, [Page 109] there is their Customary bewildring. Wandring they love, and wandring they are used to. It suites with their phancy, and it is that which they have spent their daies in: and upon these two accompts it is that the bent of their hearts is towards the Wildernesse. And now

Secondly, Our hearts prevalent in tempting us upon two grounds. If the bent of our hearts be Wildernesse­ward, it's easie to conceive how they bend us towards the Wildernesse. Hos. 4.8. they set their heart on thoir iniquity, and I will punish them for their waies. Verse 9. Their waies are according to the bent of their hearts. So 2 Tim. 3.6. Led away with divers lusts. Lusts those are the stirrings and motions of the heart, and these are the tempters to lead us away. Remarkable is that Ezek. 12 21. But as for them whose heart walketh after their abominations, I'le recompence their waies upon their own heads. Such therefore as their hearts are, such will their waies be. And that upon these two grounds.

First, our hearts are the men of our Counsell. 1. They are our Bosome-Counsellors. They lie in our bosoms, and therefore, as to the choice of all our waies, with them it is that we consult. Our bo­som-friends and darling relations are our hearts. If man be refractory, as to any way; It's policy to perswade the wife of his bosom; prevail with her, and 'tis likely she will prevail with him. Satan when hee would seduce us into any of his waies, hee first makes it his businesse to overcome our hearts in our bosoms, and us by them. Pray thee husband go saith the wife, and then he goes. Pray go saith the heart, and away he goes. 1 Tim. 2.13. Adam was not deceived (that is, not first) but the woman being deceived was in the transgression. Two things there are here remark­able.

First, the woman that lay in Adams bosom was be­wildred (for so the word signifies) before the man.

Secondly, the heart of the woman was bewildred, ( [...]) before she her self ( [...]) was led to go astray. The woman in Adams bosom be­wildred him; the heart in Eves bosom bewildred her. The influence of the wife of thy bosom to perswade thee, is grounded upon propriety. Shee being thine own so nearly, so dearly, thou think'st she will not perswade thee, but to thine own good: and the influ­ence that thine heart hath upon thee to guide thy bent after its own bent, and thy waies after its own waies, is the propriety that thou hast in it, and it in thee, thus Jam 1.14. Every man (saith the Apostle) is tempted, when he is lead away of his own lust. That which tempts him, leads him, and that which leades him, leads him away, and that which thus tempts him and leads him away is lust, and the reason why lust hath such prevalency upon him is, because it is his own lust. So then 'tis his own heart that leads him to the Wildernesse of his own ruine.

2d. Betwixt Gods waies & Satans, the heart hath the Casting-voice.Secondly, Our hearts have the casting voice: be­twixt the Counter-voices of God and Satan. If three men be travailing and come to a parting way, and debate ariseth which of the two waies shall be taken; Saith the one this way: Saith the other, that way: now observe what way the third saith, carries both, for hee hath the casting voice: so here; Come with me from the Lions Den, from the Mountains of the Leopards, saith God. Stay still in my Den, and I will use you well, saith Satan. Now what saith thine heart? what way it votes, that way thou goest. Come now; is Gods voice: Not yet, saith Satan: Not yet, saith the heart, why tru­ly then thou stayest in the Wildernesse still. You have often mention of Gods voice to Israel, yet little good was wrought by it: Why what hindred? oh! their hearts voice was the third voice, and that was a Coun­ter-vote to Gods. So Jer. 7.23. I said, Obey my voice, and walk in my waies. Gods voice is, walk in Gods waies: But they hearkned not. ver. 24. But walked in the [Page 111] Counsell of their Evil heart, and walked backward, and not forward God cryes forward, and into my waies: Satan cryes, backward and keep your own waies: Their heart cryes, backward and let us walk in our own waies still: and thus as the heart voiceth, so they walk. So then observe in all the motions and calls of God, which way stands thine heart affected? which side votes that on? Verily till God in the wonderfull work of Conversion come, and make the heart say as he saith, and vote as he votes: the soul cannot chuse but (as those in Act. 7.) thrust him away, and despise his voice, because the hearts voice is to turn backward again to Aegypt. And this makes our heart so prevail­ing a tempter into the Wildernesse. If our heart have the casting voice, it will certainly perswade us to go where it useth, and loves, it selfe, to be.

To improve this unto all that heare mee this day.

First, Ʋse To those that are come out of the Wilder­nesse. To keep their hearts from going back. to those that through mercy are come out of this wildernes. Oh! sirs, if thy heart in thy bosome thus love, and hath thus been accustomed to wander, and is so ready to tempt, so dangerous in tempting, so like to prevail, let me still beg of you, that above all keep­ings you would keep your hearts from rambling again: for if they get into the Wildernesse again, they will quickly get you thither. Me thinks Satan should never be able to bewilder us, unlesse he had this advantage of us, he ploughs with our heifer, hee makes use of the wise of our bosomes, I mean our hearts, and then are we suddainly led away. Some think 'tis enough, if they can but guide their feet in the way; I mean their out­ward Conversation, but the wise and holy man thought not so, whose counsell is this, Pro. 23.19. Hear thou my Son, and be wise, and keep thine heart in the way. When Davids heart cast those wanton darts from the house top to Bathshebah, little thought hee that he was entring such filthy, such bloody paths of [Page 112] the Wildernesse. Therefore as Pro. 7.25. Let not thine heart decline to her waies, if thou wouldst not go astray in her paths.

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

Motives here­unto.This double advice I shall desire to set home upon your hearts upon this double consideration.

First, There is not any thing in the Word that God accounteth worse, and that grieves him more then these heart-bewildrings, Jer. 13.10. This Evill people which refuse words, and walk in the imaginations of their heart. This is that which God calls Evill. Yea, in this God chargeth them as doing worse then their Idola­trous and rebellious Fathers. Jer. 7.24, 25, 26. This is the Generation that grieveth God, even they that erre in heart. Heb. 3.10. Yea, he complaineth, he is broken with their whorish heart. Ezek. 6.9.

Secondly, There is not any thing that God wili deal worse with thee for, then for this, and grieve thee, when time serves, more then for this. There is not a place that I quoted that mentions these heart-be­wildrings, but with them their destruction. There­fore he will bring Evill on them, such as they shall not escape, Jer. 11.11. therefore hee will feed them with wormwood, and give them water of Gall to drink. Jer. 9.15. therefore their Carkasses shall be meat for the fowls of Heaven, [...]d beasts of the Earth, and none shall fray them away Jer. 7.33. Therefore God will recompence their way upon their own heads. Ezek. 11.21. and what shall this recompence be? Why? a grievous whirlwind of Gods fury, which shall fall suddainly upon their heads, and at length they shall know it, and that perfestly. Jer. 23.17, 18, 19, 20. So Ezek. 6.10. Because they loved to wander, and refrained not their feet, therefore the Lord will not accept them, but will now remember their ini­quity, and visit their sin. Jer. 14.10. Yea, because hee is so grieved with those 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 [Page 115] 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 [Page 116] 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: 'tis 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▪ [Page 117] 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 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 its not a body. 'Tis 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 [Page 118] 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 'tis 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: 'twas 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 [Page 119] 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 [Page 120] 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. 'Tis said of some that they draw iniquity with Cords of Vanity, and sin as it were with Cart-ropes. Isa. 5.18. and what are these drawing Cords? ver. 20. they call evill good, and put light for 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 'tis like an Ox to [Page 121] 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 [Page 122] 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. [Page 123] 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 [Page 124] 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 man of com­plexion, and the Devill knew by a look of him, what path of the Wildernesse would entangle him. The Devill hath bewildred passionate folks before, and proud folks before, and lustfull ones before, and cove­tous ones before, &c. and it cannot be but (what e­ver the length of thy foot is) that Satan by this time should have a way in the Wildernesse fitted for thee. (As an old cheat that will have more tricks then one, that if one fail, another may take, and that the young fool might not know all. So Satan, Pro. 5.6. lest thou shouldst ponder the path of life, his waies are moveable, so that thou canst not know them.) And this is his great advantage; It may be thou art a young Christian, a young Saint, but thou hast to doe with an Old Serpent.

Use If Satan have so great ad­vantage to be­wiider you.And thus you have heard, what advantages on all hands, Satan hath to bewilder the soul. I shall desire the improvement of it in a word or two. You have heard that our own hearts are Wildenesses of sinne, and tempters too into the Wildernesse: that Satan by Le­gions, and their ageement being a spirit himselfe, and and [...]n Angell, and a Devill, as also being a Father, a Prince, a God, to the naturall man, and lastly being an old Serpent, experienced in all the windings and turnings of the Wildernesse, is easily able to bewilder soules, and if you be convinced: then

1. Caution in the choice of your way.First, Be very carefull in the choice of your way. Would you cleanse your way, then take heed thereto. [Page 125] Ps. 119 9. My friends, as you would tremble at the thoughts of following Satan as your King, and God, and Father, in his way, bee very carefull in the choice of your own waies. I have observed that carelesnesse of our waies is the adding of advantage to Satan, to all his advantages, and 'tis as if you should say, Satan hath not enough already, Ile give him more. How many are there that goe on and on, and never consider in what way or to what end? He that goes and considers not whither, is like to be lost he knowes not where. Jer. 3.12. God calls Is­rael a back-sliding people. It followes, ver. 13. acknow­ledge thine iniquity, that thou hast transgressed (or gone out of the way) and and hast scattered thy waies to strangers. Mark that Those that are inconsiderate and heedlesse of what things they have, are they that scatter them. Here's a scattering of waies to this strange temp­tation, and that strange lust, &c. now what is the way to keep from scattering, but by narrow looking to that which otherwise we should scatter? As David saith, I said I will take heed unto my waies! Psal. 39.1. Those then that are heedlesse of their waies, are scat­terers of their waies: and know it, sirs, whatever waies you scatter, Satan will be sure to gather. Scatter a Ser­mon out of your memories, and these fowls of the aire will pick it up, and carry it away. Scatter but a thought or any affection on a carnal or sinfull object, the Devill will snatch it up and carry it away. This then is the desperate folly of our hearts, that by heed­lesnesse wee should scatter our waies to strangers. Therefore saith the same Prophet to the same People, Jer. 6.16. thus saith the Lord, stand ye in the waies, and see and ask. &c. Surely many a man's bewlldred, be­cause when time was, he did not stand and ask. Oh that I could bring but sinners to a stand this day! whi­ther away so fast, thou galloping drunkard, & ranting roister? What, wilt not once stop before thou lightest [Page 126] at Hell-Tavern? Wilt thou take all the wayes thou hittest upon, without once enquiring whether thou art in the right way? Oh! Pause a little, and aske and see: Perhaps there may be nere another house betwixt thee and the Wildernesse to inquire at: Per­haps thou maist never heare a Sermon more, or be at a publique meeting more, and therefore whilest thou passest by the doore of this dayes discourse, stand a while, and aske and see. What madnesse is it to runne preposterously into any way, when a sober inquiry might find a right? I am confident this is the undoing of many a soule, they are never brought to a stand, till Hell stops them. But let us take Gods counsell to day in Gods feare, to stand and ask, and see and choose. Two Expressions of David laid together, may engage Chri­stians hereunto, Psal. 119.30. I have chosen the way of truth, I have stuck unto thy testimonies, verse 31. And I will run the way of thy Commandements. Oh! sirs, Choo­sing Christians will be sticking Christians. If you will walke in Gods wayes deliberately, and of choice, you'l find in your heart to stick to those wayes; yea, though you mend your pace, yet to keepe your way; though you runne, yet to stick still: and then though thou see the God, and King, and Father of the world, going a­nother way, and all the world in course following af­ter him; yea, though thy naturall heart had been ac­customed too, and had loved the other way; yet ha­ving made such a stand, and in thy stand such a choice of this way, here thou wilt stick notwithstanding all the other wayes.

2ly, Be care­full of your Way-markes.2ly, Since Satan hath such advantage to bewilder you, be very observant of your Way-markes: you heard before of taking heed unto your waies, and this must be according to Gods Word, Psal, 119.9. If a Father send his Sonne such a dangerous journey, where there are many upon the Way, whose businesse it is to turne the traveller aside, that they might in a Corner make a [Page 127] spoile of him; the young man knows not the way, on­ly the Father gives him a Paper of directions con­cerning it. At such a place you must turne on the left hand of such a steeple, and when you goe farther, you must turne on the right hand of such a Wind-mill, &c. Now when he comes to such a place, and sees such a steeeple, he perceiveth the marks to be true markes: a Robber enters discourse with him, enquires his way, tells him his way lies right with his, they come neare the steeple or windmill, &c. The Robber tells him, he must turn one way, he lookes on his Note, and that saith he must turne another; upon this he seasonably and securely parts, and avoids the danger by due ob­servance of his Way-marks. Therefore saith God to Ephraim his Son and deare Child, to repenting Ephraim, Jer. 31.21. Set thine heart towards the high way, set thee up Way-marks. My Brethren, lest the lying Devill should bewilder us, God hath given the Holy Scrip­tures for Way-marks unto us. Keepe your Markes, or lose your way. God hath (blessed be his name!) set down in a Paper, which way we should goe, and what way we should turne from, both upon the right hand, and upon the left. And this use of the Scriptures is presidented to us by Christ himself the onely begotten Sonne of God. Satan leads him to the Wildernesse, with designe (could it have been) to bewilder him there: He would turne him as you heard before, into many wayes, presumption, self-murder, &c. but Christ, though he knew of himselfe the evill from the good, yet (to direct us too, and to credit the use of the scri­ptures herein) He looks upon his writing, and turnes off all upon that account. No saith Christ, spare thy Counsels, and get thee behind me Satan, thy wayes, and my Way-marks doe not agree, Mat. 4.3. Go this way saith Satan, no saith Jesus, verse 4: It is written, &c. Then goe that way saith Satan; verse 6. And because he tempt [...] againe, Jesus said unto him, it is written again, [Page 128] &c. verse 7. But then saith Satan, if thou wilt goe nei­ther of the other, yet goe this way, and thou shalt get by it: All these will I will give thee, if thou wilt worship me, verse 9. No, saith Jesus, Get thee hence Satan, my writing saith I must goe another way: For it is writ­ten, Thou shalt worship the Lord thy God, and him onely, verse 10.

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

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

1. His foot­steps.First, Keepe close to the footsteps of your Guide; His waies are all just and true, who is the King and lea­der of the Saints, Rev. 15, 3. Therefore thou canst not goe amisse in keeping close to his foot. In all the Hi­story of Jesus Christ, what waies you read that he wal­ked in, those wayes walke you in. I finde him much in the wayes of strict Obedience to all Gods Comman­dements, of full beliefe in all Gods promises, of selfe-denyall, Righteousnesse, and sobriety, as to the things of men, and his own things, and of exact carefulnesse in all Gods Ordinances, and Worship publique and private, in those wayes doe you walke. We may take up a lamentation for ever, when wee thinke how prompt and ready we have been, to follow the course of him that is God of the world, and how backward and un­willing to follow Jesus Christ, who is the King of Saints. 'Tis said of Abraham (and it must be so of you, sirs) Isai. 41.2. That God called him to his foot. Oh labour thou to keepe thee there.

2. His voice.2ly, Keepe close to your Guides voyce. If you bee sometimes as those in Isaiah, Walking in darknesse, and [Page 129] having no light; if you cannot see his footsteps, yet you may heare his voyce, and if you walke exactly af­ter that, you may keepe your way at midnight, Isai. 30.21. Thine ears shall heare a word behind thee, saying, this is the way, walke in it, when you turn to the right hand, or to the left. Though there be legions to bewil­der thee on one hand, and the corrupt inclinations of thine heart within on the other: yet hath God pro­mised a voice behind thee, he pursues thee with sug­gestions, and motions of his owne spirit. Onely grieve not that holy Spirit, by stopping thine ears against his wise charmings. Wh [...]re there is such a word to say, this is the way, 'tis fit there should be Ears to heare. He that hath Eyes to see the Guides footsteps, and Ears to heare his voyce, and writes down in his heart those Way-marks, will doubtlesse hold on in his way as the righteous, Iob 17.9. Yea, and as the Innocent, grow stronger and stronger.

CHAP. XII. Quest. What paines Satan takes to bewilder soules, opened and applyed.

WE come in the second place to consider, Discovery of the point in the 2. Query, viz. What paines Satan takes to bewil­der soules.

The paines that Satan takes to bewilder, or to turne poore soules out of the way, that he may de­vour them in the wildernesse. You know the paines a Spirit takes, is incessant paines. When you sleepe, your soule waketh; and when you sleep, Satan (who is a Spirit) waketh. Now all that incessant paines that Sa­tan takes, is onely in order hereunto, 1 Pet. 5.8. Your adversary the Devill walkes as a roaring Lyon, seeking whom he may devour: whom resist stedfast in the faith, [Page 130] verse 9. All his paines are to this pur­pose. Three things I hence note unto you to our present purpose: That all the paines that Satan takes, he takes it as a wild beast of the Wildernesse, as a Lyon of the Forrest. Againe, That all that paines is out of emnity to, and in order to the ruine of poore soules. Lastly, That there is no way for your security, but the holding of your ground, and standing stiffely in the way where God hath set you; lose your ground, and you lose your soules; therefore resist him stedfast in the faith: The same counsel is prescribed in the same case, Jam. 4.7. Submit to God, but resist the Devill. If God meet you in your way (as he did Moses, Exod. 4.24.) Submit unto him: but when Satan meets you in your way and would hinder your passage, take heed, take heed of turning aside, keepe your standing sirs. Resist, that's stand against him, as the phrase is, Ephe. 6.11. That you may be able to stand against the wiles of the Devill. That is, neither turne to the right hand, nor to the left, for flattery, nor for feare of Satan; but stand where you are, and keepe your way, and so you shall keepe out of the Wildernesse. Methinks, though you should be faint-hearted, & affraid to fight with Sa­tan for the way; yet when God thus comes after you, and by a voyce behind you, calls to you to keepe the Way; then methinks you should bee encouraged to turne the Devill back, or aside out of your way. Now this is the call of Gods voice, 1 Cor. 16.13. Stand fast in the faith, and quit your selves like men: so Eccles. 5.1. Keep thy foot, saith God, keep thy footing. Oh! this is Gods frequent counsell, and therefore let us (in op­position to Satan, and obedience to God) as David, Psal. 101.3. Hate the work of them that turn aside. Hate thou those works, and the rather, for as much as the Devill loves to be imployed in the turning of souls a­side. For discovery whereof,

Discovery here­of in three heads.Observe, when ever Satan changeth either Postures, [Page 131] Persons, or Practises, all is done in order to turn poor soules out of the way.

1. 1. Head. All his postures, 1. When Ser­pent and couchant. You shal find Satan in different postures through­out Scripture, and all to this one purpose. The first posture that ever we find the Devill in, was [Serpent] or a creeping posture, Gen. 3.1. He comes meekly and lowly, as it were upon his belly, creeping and oring­ing to Eve; and what's the end of all, but to turne their Eden into a Desart, and their Paradice to a Wilder­nesse? You may see this to be his posture in his instru­ments: 'Tis said of the wicked, Psal. 10.10. He crou­cheth and humbleth himselfe, that the poor may fall by his strong ones.

2ly, You shall sometimes find him standing up, 2. When erect. when that posture shall bee more available to his purpose, 1 Chro. 21.1. Satan stood up against Israel, and provoked David to number the people. Now what's Satans drift in this? Joab will give you an account of it, in his de­manding of the King, verse 3. Asking the King, why would he be a cause of trespasse to Israel? Trespasse? when doth a man doe that? why, you know when he turnes out of the way that he should goe in, and goes in the ground wherein he should not goe, then he is a trespasser, Satans end therefore in standing up, is to be a cause of trespasse unto Israel.

3ly, 3. When pas­sant. You shall sometimes find this Lyon [passant] Satan, in a moving-posture, Job 1.7. I come, saith Sa­tan, from going to and fro in the earth, and from walking up and down in it. And why (dost thinke?) doth Satan keepe such a walking up and downe in the earth, but to keepe thee walking up and downe in the Wilder­nesse? to turne as many as he meets out of the way, and into the transgression as he did Eve, and would have done Job here.

4ly, 4. When ram­pant. You shall sometimes find this Lyon [rampant] Satan in a running and ranging posture, as you heard: as a roaring Lyon, and going about &c. and then saith [Page 132] the Apostle, Be sure you keep your way, it seemes his businesse will be to turne you out of it.

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

Again, If thou be either a crouching Saint.Againe, It may be the Lord hath begun his Worke upon thee, and the spirit of bondage m [...]kes thee crouch under feare of Death, and feare of Hell, and feare of Conscience, and feare of divine wrath; and now thou beginnest to creepe out of the thickets of the wilder­nesse. [Page 133] Now you shall finde Satan will crouch as low as thou canst crouch, to meet thee with full breast, either to turne thee back againe, or to turne thee to the right hand, or to the left, or at least to stop thy pro­gresse; or if he can't doe one of these, then to crush thee to pieces with loads of black temptations, to blaspemous despair. You, whom God hath brought low, when he began to bring you out of the wilder­nesse, cannot, I am sure, forget the assaults of that couchant Lyon. It may be, God hath set thee upon thy feet, Or a raised and standing Saint. (as the Spouse raised up under the Apple tree) and thou hast got a little strength, comfort, and resoluti­on for God, and now thou thinkest to feele thy feet, and without any doubt to be gone: Truly Satan will now get up upon his feet too, and stand as Rev. 12.4. before thee, if he cannot beare thee downe againe, yet to keep thee from stirring any farther. Oh! whence are those wretched stops unto our resolutions? whence is it that after we are upon our feet, we move so slowly forward? It may be God hath given thee a stirring, Or a stirring or a moving Saint. as well as a standing principle, and thou must be up and downe in the wayes of God, sometimes in this duty, sometimes in that: Why? Satan can goe up and down as well as thou, and will goe whither thou goest, and all to bewilder thee in thy duties. It may be God hath so farre enlarged thine heart, Or an enlar­ged running Saint, Satan can still keepe posture with thee. as to run the waies of Gods Commandements. Why? truly now Satan must runne for it, if he will doe any thing; he must ply hard, and fast with temptations, and so he will bee sure to doe, for hee is a Lyon rampant, seeking whom hee may de­voure.

2ly, Satan sometimes changes personages, 2. Head. All his perso­natings. and all the paines that he industriously takes under different persons is, to turn poor soules out of the way. You have him sometimes as a Lawyer at the Bar, sometimes as a Minister in the Pulpit, sometimes as a Souldier in the field.

1. As a Law­yer at Barre.First, You shall finde Satan sometimes acting the part of a Lawyer at the Barre. And what is the business of a corrupt Lawyer, is the business of Satan that set him on worke. 'Tis said, Amos 2.7. They turne aside the way of the meeke: that is in judgement. If a man be not of a contentious spirit, though he be in the way of right, yet his way is turned aside; so Amos 5.12. They take a bribe, they turne aside the poor from their right. This is Satans very businesse, to turne poore soules as (a Lawyer) out of the way of their right. And have you never seen a corrupt Lawyer sweat at a bad Cause? such paines will Satan take, to turne aside the way of poore ones: so Zach. 3.1. He shewed me Joshuah the high Priest, standing before the Angell of the Lord, and Satan stood at his right hand to resist him. It was the High Priests Office to stand and plead with God for the people. It was it seemes, Satans worke to stand at his right hand, and to plead against both him and them. So when a poore soule goes to plead at the Throne of Grace, Satan will be sure as an adverse solicitor to bee there, and to plead against them. And as some have observed it to be the worke of corrupt Lawyers, to invalidate the suite of poore ones, on whose side the right hath beene by defaming themselves, or their witnesses, by Obloquies, Oppro­bri [...], Calumnies, and reproaches, and all to turn their right out of the waie, just so doth Satan. What? saith Satan, dost thou come to the Throne of Grace as in­terested in God? What? thou a Believer? thou a Child of God? Remember such a day what a lie thou toldst, remember what a vaine heart thou hast had, what a worldly minde, how proud and how passionate thou hast been: and if thou canst now prove a beleever, who may not? with such like wretched Calumnie [...], is this corrupt solicitor Satan, ready to turne our very pray­ers, and repentance, and faith, and all out of the way: I appeal herein to your own experiences.

Secondly, 2. As a souldie [...] in the field. You have Satan sometime personating a souldier in the field, and still his businesse is to turne poor souls out of their ground and way. Paul saith, 2 Tim. 4.7. I have fought a good fight, I have kept the faith, I have finished my course. So if you would keepe the way of believing, which is your way, and finish your Course therein; you must resolve to fight for it, there's no holding your ground otherwise, therefore saith Paul to you also, Put on the whole armour of God, that you may be able to stand against the bewildrings of the Devill. Eph. 6.1. Sure it requires the shield of faith, the Helmet of hope, the breast plate of righteous­nesse, &c. (and all these require the management of a souldier) to stand your ground, to withstand your Adversarie in the evill day, and then having done all to stand.

Thirdly, 3. As a Minister in the Pulpit. you have Satan somtime personating a Minister in the Pulpit, what paines should a godly and Consciencious Minister take to lead into, and to keep poor souls in the way? such will Satan take to turne them aside from the way. 2 Cor. 11.14, 15. Sa­tan himself is transformed into an Angell of light: there­fore it is no great thing, if his Ministers also be trans­formed as the Ministers of righteousnes. What sad expe­rience have we of the preaching-Devill, and of the pul­pit-Devill in these times, in those that are so sadly and strangely led away, 1 Tim. 4.1. You have mention made of these two together, seducing spirits and Do­ctrines of Devills. The spirits that preach the Devills Doctrine, will be sure to be seducing spirits. This is a truth however that place be understood.

Thirdly, 3. Head. All his practi­ces. you shall find Satan engaged in different practises, and all in order unto soul-bewildrings. His waitings, his watchings, his huntings, his wrestlings, &c. are laborious imployments; yet he is sedulous and diligent in them all unto this end. As

First, you have Satan waiting upon God, 1. His wait­ing. or upon [Page 136] the soul. For Satan to wait upon God, I believe is the hardest service to him imaginable, certainly that dam­ned and despairing spirit cannot but tremble even to the height of an hellish horror, when he looks God in the face; yet upon God, for all that, will hee wait a­mongst the sons of God. Iob. 1.6. and you may finde the end of this was to turne the upright man into crooked paths. Yea, beloved, Satan will stand as a suiter and wait as a Petltioner at Gods door. Simon Si­mon, Satan hath desired to have thee? and what did hee with Peter when hee had him? he led him first into temptation, and into a transgression by the temptation.

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

3. His hunt­ing.Thirdly, you have Satan hunting, and that's labori­ous Exercise. Jeremiah laments in Lam. 4.18, 19. They hunt our steps that we cannot go in our streets. Our perse­cutors are swifter then the Eagles of Heaven, they pursu­ed us upon the Mountains, they laid wait for us in the Wildernesse. If you view this scripture with a spirituall eye, and do but think of your spirituall persecutors, you may take up a sadder lamentation. Surely Satan is a mighty hunter (upon the account of that scripture) 2 Tim. 2.26. That they may recover themselves out of the snare of the Devill, that we ( [...]) the word signifies, taken alive (in hunting) by Satan at his will. Therefore saith the Apostle, in the verse before, if per­adventure God would give them repentance to the acknow­ledging [Page 137] of the truth: You may easily see whither it is that Satan leads them, that hee takes alive in hunt­ing.

Fourthly, You have Satan wrestling, 4. His wrest­ling. and that Ex­ercise you know calls out all the strength, and re­quires choicest diligence. Now all the paines that hee takes in wrestling too, is, to cast them, and so to throw them out of the way. That you may be able to stand against the methods of Satan. Eph. 6.11. For wee wrestle not with flesh and blood, but with principalities and powers. ver. 12.

First, Then if it be so, Use If Satan take such paines to bewilder souls. 1. Conviction to sinners that are so mad as to take paines to bewilder themselves. that Satan takes so great pains to bewilder poor ones, let me speak to the mad wanderers, and bewildred wretches of the World, whom Satan cannot take paines fast to bewil­der, but they will take paines enough themselves to bewilder their own soules; as if the Devill could not lay snares enough for the unclean person, or the like, he will lay them for himself. You have mention of some, Isa. 30.11. that say to the Prophets, Go you out of the way: turn aside out if the path, and cause the holy one to cease from us. That is, turn you aside that you may turn us aside. Oh! how sad is it where a man shall say to his Minister, or to his Conscience, that should be his Guide, goe you out of the way, and turne aside. You need not take paines to tempt the tempter, hee can tempt you fast enough without being tempted by you.

Secondly, If Satan take such paines to bewilders us, 2. Exhortation to become la­borious unto God in the keeping of our way. let those that hear me this day, become a laborious people to the Lord. I remember what the Poet saith

Shall theeves take paines to kill men, and not men to keep themselves? shall Satan take paines to get you into, or to keep you in the Wildernesse, and not you [Page 137] to get or to keep your way? withstand, my bre­thren, Encourage­meet herunto. in the evill day, and when you have done all, stand. Eph. 6.13. Alas! saist thou, this I should doe, but this I know not how to do. I am afraid to stand it out against Satan.

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

The Lord Christ hath ta­ken as much pains to secure thee in thy way as Satan can to turne thee aside.If thou with a whip be afraid to adventure to turne an armed man out of the way; yet when a stronger then he shall come, and not onely arme thee, but se­cond thee, not only give thee whole armor, but his whole strength is laid out for thee; of whom shouldst thou now be a friend? Take faith for a shield, and hope for an helmet, and the word for a sword, and Christ for thy strength, and what can Satan do unto thee? Never were paines taken by Satan against thee, but the Lord Christ hath taken as great, yea greater, to secure thee. If Satan creep; Christ was humbled. If Satan rise up upon his feet; Christ also is risen. If Satan walk to and fro, up and down in the Earth. You know Christ hath done as much, and his eyes doe as much continu­ally. If Satan run and range to devour; surely Christ will make hast to deliver.

Again, If Satan turn Lawyer at the Bar to turne thy faith, or prayer, or title, or right to Heaven, out of the way, and stand at Iosuahs right hand to resist Iosu­ah; Christ the Angell will bee sure to stand at the De­vills right hand, to resist him, and to say, the Lord re­buke thee Satan. Zech. 2.2. the Lord said, the Lord rebuke thee (that is, I am perswaded) the Lord Christ said so to the Lord God the Father. If Satan take the paines of a Minister in Pulpit to deceive thee; Christ who is annointed a Prophet and preacher of the Gos­pell of truth will take much more pains to undeceive [Page 139] thee. If Satan as a Souldier fight against thee; Christ did undertake as thy Protector, with his whole. strengh and armory (as you have heard) to secure thee

Again, If Satan wait either on God or thee, that hee might have thee to tempt thee; Christ doth wait with more carefulnesse upon both to pray for thee, that thy faith faile not. So saith himself. Luk. 22.32. and thus as Satan watcheth you, Christ watcheth Satan. If Sa­tan hunt after you to take you in his snare; Christ will also pursue and hunt after Satan to take him in his own snare; And so Satan shall be reserved in chaines for ever. Jude 6. If Satan wrestle with you, and you fear lest you should get the fall; know Christians, that Christ hath already wrestled with him, and prevail'd, when Satan would have cast him down from the pinnacle of the temple, the Lord Christ threw him down into the bot­tomlesse pit; therefore what ever paines Satan takes, hee is stil but a Lyon in his grate, or a chain'd bear to those that are strong in the strength of Jesus Christ, therefore resist him stedfast in the faith.

CHAP. XIII: Contains the third Querie what are the meanes of Soul-bewildrings, unfolded in the gene­rall, particular false waies opened.

WEE come in the third and last place to con­sider. Discovery of the Point in the third. Querie. What the meanes of soul-bewildrings are.

What are the meanes of the bewildring of soules? Surely all the meanes that can be used shall be impro­ved by Satan hereunto: He that will take all paines, as you have heard of Satan in the last, will also use all means that may be conducible to his end. I remember Pauls ardent care for the Thessalonians. 1 Thes. 3.5. [Page 140] for this cause when I could no longer forbear, I sent to know your faith, lest by any means (as the originall well bears) the tempter may have tempted you. Satan will make use of any means whatsoever unto the bewil­dring of poor souls. Friends you must therefore par­don us, if we exhort seriously, and advise sollicitously, and reprove cuttingly and sharply, if wee cannot for­bear doing so, you must bear with us, for wee are ne­cessitated (as Paul here) hereunto, because by any means the tempter will be tempting you. Satan will make use of means, of any means, of all means: now all the means (observe) that he useth as a tempter, he useth to bewilder soules. Compare that scripture with the fore quoted. 1 Tim. 2.14. (You know Satan made use of any means, lying means, flattering meanes, deluding means to tempt Eve, and this text expresseth it (as you heard) thus, she being led out of the way, went out of the way. So that Satans tempting meanes are all of them bewil­dring means.

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

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

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

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

4. False light ignes fa [...]ui.4. And saith a fourth, I was travailing such a night, and kept my way, till at length a light flasht and dan­ced about me, and by following the light I lost my way.

So that multitude of waies; falshood of Guides: You have Sa­tans temptati­on therefore called. the coming on of darknesse, and meeting with fires or false lights, are the usuall means of our bewildrings. And surely something there is in it, that Satans tempting-means, (or means of temptation) are set forth sometimes by the one, sometimes by the other. For instance.

Satans means of tempting are compared to a mul­titude of waies, where they are called [...] Eph. 6. Somtimes Methodiai, or multitudes of cross-waies. the method of Satan.

Sometimes called darknesse, Sometimes Darkness. and so the manages of worldly temptations are called rules of the darknesse of the world. Eph. 6.12.

Sometimes called Deceipt in that text; Somtimes de­ceipt. Whose coming is after the working of Satan with all deceivablenesse of unrighteousnesse. 2 Thes. 2.9, 10.

Sometimes called false lights, as 2 Cor. 11.14. Sometimes false light. Where Satan is transformed into an Angell of light, these must needes bee meanes of bewildring unto poor soules.

The first meanes of our spirituall bewildrings are the multitude of waies for our soules to walke in. 1. Sort. Meanns, viz. false waies in which multi­tude.

Before I come to particulars, I shall mind you of two things more generally.

1. Satan in this multitude hath choice or change of paths.

2. He hath trimme or pleasant paths, and both these are great means to bewilder soules.

1. 1. Satan hath change of paths. In the multitude of paths Satan hath change for thee. If thou be weary of drinking, he hath a whore for thee: if thou be weary of prophaness down-right, he hath formality for thee. And so as thou movest thine inclination, Satan can move thy way. If thou changest thy mind, Satan can change thy path. Prov. 5.6. lest thou shouldst ponder the path of life, her waies [Page 140] are moveable. And, why gaddest thou about to change thy way, saith God. Jer. 2. v. 36.

2. Hee hath trim waies.2ly, In the multitude of waies, Satan wants not trim waies, even such as you may be taken and enamoured with.

It may be, before Satan, was carrying thee to Hell, in the way of drunkennesse, now in the way of Civi­lity or sobriety; this is a trimmer way then the other; yet this without grace is but a Wildernesse-way still. It may be before thou wast going cursing or swearing to Hell; but now (being legally convicted and wrought upon) it may be, thou art going fasting and praying with the Pharisee to Hell. Why? this is a trim­mer way then the other, yet but a bewildring way still. We may say to Satan, as God saith to his instru­ments, which skill doubtlesse they derive from him their Master. Jer. 2.33. Why trimmest thou thy waies to seek love? therefore hast thou taught wicked ones thy paths. What's the reason Satan hath so many scholers to learn his paths? Oh! 'tis because he doth so trimme some of his waies to seek love.

Particularly.But more particularly these are these various and trimme waies, which Satan usually bewilders soules by.

The way of carnall plea­sure1. The waies of Carnall and sinfull pleasure. If these will but bewilder them, he will never go farther. I have deckt, &c. I have perfumed my bed. Pro. 7.16, 17. Come let us take our fill of love till the morning. As long as the season of the pleasures of sin last, if those waies will bewilder them, Satan will give them their very fill. So Eph. 2.3. We had among them in times past, our Conversation, fulfilling the lusts of the flesh, fulfilling the desires of the flesh, and of the mind, &c. and in Eph. 4.22. he saith put off, concerning the former conversation, (or waies) the old man, which is corrupt according to deceitfull lusts. The reason why so few walk in Gods [Page 141] wayes, and so many in Satans Wildernesse, is because Satan lets them, lets them walk in wayes gratifying, to fulfill their own lusts.

2ly, To quiet them in the wayes of sinfull delights, 2ly, The way of carnall se­curity. he leads them into the paths of carnall confidence and security. The poore man thinkes his way a right way: Every way of man is right in his own eyes, Prov. 21.2. Yea, though the end thereof be as the waies of death, Prov. 16.25. He walkes those paths, where he treads on Serpents every day, yet feareth not, for hee goeth after Satan streight-way, as a Bird that hasteth to the snare, and knoweth not (marke that) that it is for its life, Prov. 7.23. Oh! if you drunkards and swearers, and proud persons, and hypocrites, did but know what Satan is leading, and you following him for, in the fairest and most verdant paths of the Wildernesse; be­lieve it, believe it, you would say now, as you will do when the evill dayes come, I have no pleasure in them; Eccles. 12.1.

3ly, 3ly, The way of Civility. But when Convictions of Conscience come to unmask, and to unvizard carnall security, and to wipe off the paint and verdure of sinfull delights. Now Satan must change and move his way, and so he doth. And now for Civility. Oh! the man leaves off swear­ing, and ranting, &c. and now thinks he, this is a good way indeed: truly this in it selfe is a better way then the other; but yet the wayes of Civility, and mora­lity, may be but bewildring wayes to the soule, Mat. 19. Here's a civill lovely young man, as to Moralities he had kept all the Commadements from his youth, verse 20. Yet other temptations were to him a Wildernesse, and he goeth sorrowful away from Jesus Christ, verse 22. And truly, as you may see in this young man, these civill paths of the Wilderness, are in some respect most dangerous, because most faire and ready to silence the grudgings of naturall Conscience. What will he say, have I thought my selfe a good man thus many yeare? [Page 144] and have all my neighbours thought me so too? and shall I now thinke that all is nothing worth, because you undervalue Civilities; or for want of a little pre­cisenesse and godlinesse? sure it is a very hard matter to perswade a meer civilized person to become a Chri­stian.

4ly, The way of Duties.4ly, But when Convictions are deeper, and the view of the strait-Rule of Gods command, makes him sad­ly see the crookednesse of his Moralities, and their maimednesse without Godlinesse. Now Satan him­selfe can permit him to fast and pray, and that often too, and yet, in this way, bewilder him. Thus the Pharisee, Luk. 18.11, 12. He got often into the way of Duty, and religious Exercise, but never into the way of Justi­fication, verse 14. I doe believe, that many of you may as well (or as ill rather) be bewildred in this House, and these services (though I dare not forbid your com­ming hither) as others are in an Al [...]house, and in their cursed works of darknesse.

5ly, The way of humiliation5ly. But Convictions may yet grow greater, and discover as much vilenesse in his Duties, and religi­ous Exercises, as in his moralities before. It may bee Satan will be content a Sermon should fetch a teare from him now, which if it doe; Oh! sure saith Sa­tan, thou art in a good way now: this is repentance, and thou needst looke no farther. May Satan say, time was thou couldst not abide to heare a Sermon, espe­cially any Sermon that might move thee, but thou wouldst say as Ahab, 1 King. 21.19. Hast thou found me, O mine Enemy. But now, saith he, thou canst bee humbled at a Sermon, and mourne and weepe: and truly, friends, so did Ahab afterward, ver. 27. Wher he heard those words, he rent his Clothes, and put on sack-cloath, and humbled himselfe, in so much, that God cryes to the Prophet, see'st thou how Ahad humblet [...] himselfe before me, verse 29. And yet you know, tha [...] [Page 145] Ahab was a lost wretch for ever, for all his hum­bling.

There are two desperate turnings in the way of be­ing humbled, But with this snare, either that Satan useth to bewilder soules in.

1. 1. To make the soule rest­lesse. Humblings either make the soule (through Sa­tans temptations) altogether restlesse; so that it is put beyond comfort, & must needs perish in the wilderness of black despaire, so Judas was humbled, Mat. 27.3. He b [...]ings again the money, and vomits up his sinne by sad confession, ver. 4. and repents; but instead of cast­ing himselfe now upon a Crucified Christ, (he cruci­fies himselfe) he goes and hangs himself upon a Tree. So Cain, as soone as, being thus humbled, hee should have come to God by faith, he cryes, My punishment is insupportable, and so goes out from Gods presence, and becomes a Vagabond in the Earth, and never comes near God more, Gen. 4.13, 14, 16. Or

2ly, Or 2. To make it rest there. Humblings (through Satans cunning) make the soule to rest there, and the soule may be lost in this, as in the other way, and thus it was with those in Isai. 58.2, 3. They (saith God) seeke me daily and delight to know my wayes. And say they, ver. 2. Where­fore have we fasted, and thou see'st not, and afflicted our soules, and thou takest no knowledge? Marke, They had afflicted their soules, and they thinke they are before hand with God now; they wonder God doth not give them more respect now: Oh! as good never to be at all humbled, as to be so proudly humbled; to rest in be­ing humbled, to thinke that God is beholding to thee for being humbled; yet such is Satans policy, and our Propensity, and this is as ready a way to bee lost in as any. 6ly, The way of making up a righteous­nesse betwixt Christs and our own,

6ly, It may be Convictions grow so much higher, yet that God sheweth thee, as he did them, how little worth is in thy very humblings: and then it may bee thy way is to looke out for a Saviour, for anothers [Page 146] performances and worth to leane upon. Now this is Satans last remove, if hee can but make thee to mingle thy worth with Christs, and thy workes with Christs workes, and so to walke in a middle way (for such a way there is) betwixt Faith and Workes, Satan will not so much disturbe himselfe, for thou art in a lost condition still; for this is the High-way of Gospel-sal­vation, to set thy feet in the way, but not to rest thy soul upon the way of doing; but to set downe thine Hope as thy staffe, softly, and singly upon the way of believing, I will not deny, but that in performing (as David speaks) thou maist expect reward; but if thou lookest for thy reward for thy performances, thou losest it, and thy selfe for ever. You read, Rev. 10.2. of an Angell that set his right foot upon the Sea, and his left foot upon the Earth. And so truly doe many men, the best (and yet the worst in some some sort) of the unregenerate, they set one foot, and it may be the right foot (I do but al­lude to the place) upon the Red Sea of Christs blood; but then they will have one foot, the left at least, up­on the Earth of their owne Righteousnesse, but these things ought not so to be. Thus the Papists doe, Our Workes, say they; merit, dipt in Christs blood. And oh! what naturall Doctrine is this to flesh and blood? How easily are we made Papists? Whence is it, to give you one hint, that a poore soule when enlarged in prayer, though (perhaps) it have acted little faith in such a prayer, can please and pride it selfe so much, when at another time it hath looked as much, and more at Christ, and lesse a great deale at selfe; and yet because it hath been straightned, hath it thought, it should not be so well accepted at the Throne of Grace. Doe wee not thank our selves, as well as Christ, for our accep­tance; as he that thanked his Tumbrel, as much as God for his Harvest. Now this, though it be the last and trimmest way of all the rest, yet is it extreamely dan­gerous: for there is no comming out of the Wilder­nesse, [Page 147] but onely by leaning, and by leaning only upon Jesus Christ, as our Text it selfe, and farther Discourse, may give you to know. 'Tis not the way of Carnall pleasures or security: 'tis not the way of Civilities or Duties either: 'tis not the way of being humbled, 'tis not a mixt way betweene working and believing; that is, betwixt thy Workes and Christs, (though thy wor­kings must be) but the way of pure believing, that can lead thee out of sinnes Wildernesse. The other may be trim wayes, but this is the onely true way.

CHAP. XIV. Second sort of bewildring meanes, false Guides. 3. False Guidances, Multitude, evill Ma­gistrates, evill Ministers.

THe second sort of meanes of our bewildrings, 2d. Sort of meanes, viz. false guides. are false Guidances. I shall Note but these particulars: The false Guidance of the transgressing multitude. Of bewildred great ones: of bewildring Ministers: of pro­fessing Hypocrites: of miscarrying and misguided Saints: of unseasonable Duties, and of mistaken Gra­ces; and lastly, of wrested Scriptures: In such variety of seducing Guidances, it may well be easie for us to be led aside.

1. 1. The guid­ance of the transgressing Multitude. The great guidance that Satan improves unto the bewilding of single and particular soules, is the erring Multitudes. Thus much that holy Caveat plainly im­ports, Exod. 23.2. Thou shalt not follow a multitude to do evill: neither shalt thou speake in a Cause to decline af­ter many to wrest judgement. He seemes to speake of the Corruption of Juries particelarly, if eleven be agreed, the twelth accords; though many times perhaps against [Page 148] his judgement. Now this he calls declining; that is, at turning out of the right way. In this particular, hee exemplifies that generall counsell, Thou shalt shalt not follow a multitude to doe evill. 'Tis very hard for a sin­gle soule to goe on in a way of right, when a multi­tude goes wrong; or to see the right way, for the mul­titude of them that goe wrong. Now 'tis the Multi­tudes unhappinesse, that that ever walke in the wayes of the Wildernesse. The way that leads to destruction, is the way that MANY find, Mat. 7.13. And their gui­dance gives this three-fold advantage to those wayes, it renders them facile, fashionable, and secure.

1. That makes the way facile.1. That way the Multitude goes in, becomes there­by a facile, or easily attained way. The way that the multitude of men walkes in, our Saviour calles it the broad way, Mat. 7.13.

It is hard indeed to break through an hedge, or to go over a ditch that no body hath done, or gone over before. But when a multitude goes any way, they ren­der the way beaten, broad and facile. It is easie to finde the wayes of sinne, for they are all beaten before unto us, and for our turne. Broad is the way that leades to destruction, therefore many find it; many find it, there­fore broad is the way.

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

3ly, Secure.3ly, The way of the Multitude is therefore a secure way: A man will be a little shie of breaking through a field or pasture, &c. that he hath no footing or bea­ten [Page 149] way before him in; but when others have adven­tured before him, specially when many have, he takes a great deale of boldnesse to follow, though still it bee a trespass [...]. 'Tis said, Isai. 41.7. That they helped every man his neighbour, and the Carpenter encouraged the Goldsmith, &c. That is, being many of them in the ways of sinne, they confirmed one another, as you know its usuall with Travellers in Winter-time, when many together commit a trespasse. So the Alehouse-keeper encourageth the drunkard, and the Maulster the Ale­house-keeper, and so in the other wayes of sinne: and thus the guidance of the Multitude renders the waies of sinne secure, thinkes the sinner, I shall not be arrest­ [...]d for going in a way that so many have gone before; but yet though facile, fashionable, and secure, thou shalt not, saith God, follow a multitude to doe e­vill.

Second sort of Guidance that Satan makes use of to bewilder soules, 2. The false guidance of erring great ones. are the bewildred great ones of the World. Oh! what influence as to leading, hath a Land­lord upon his Tenants, or a Lord in his Towne: they would go a better way, but that such a great one goes so bad a way; they would have voted a better man to an Office, but that some man was Greater that was worse. Oh! what a guiding thing hath such a thing as a Kings example been?

Regis ad exemplum totus componitur orbis.

Who would not goe the way that he goes, with­out any more inquiry about it? 2 King. 4.18. The Lord pardon thy Servant, if when my Master leanes upon my hand and worships, &c. and I bow down my self in the house of Rimmon, the Lord pardon me in this thing. Oh! saist thou, I love a faithfull Magistrate with mine heart; but why didst thou not chuse one then? truly, In this thing you must pardon me, I had a Master to chuse, &c. Men thinke it pardonable to follow wicked mens wayes, if they be but Great mens wayes. There­fore [Page 150] 'tis said, Isa. 3.12. they which lead thee, cause thee to erre, and destroy the way of thy paths. Leaders then had need take heed what waies they set, and inferiors had need as much to take heed what leaders they follow. 'Tis said that Aholah played the harlot with the Assyri­ans, which were cloathed with blew, Captains and Rulers, &c. Ezek. 23.5, 6. And that Aholibah was worse then she, because she doted on the Assyrians, Captains and Rulers &c. ver. 12. Now what's the note that God makes hereupon? ver. 13. Then I saw that they were defiled, and that they both took one way. Thus are men ready to dote upon great People, and doting upon them to take one way with them.

3. The false Guidance of some ministers so called.Third sort of Guidances that Satan makes use of to bewilder soules is Ministers so called. And herein I dare not be silent, surely if Ministers (that are preti­ous guides indeed whilst they keep the way) once take the paths of the Wildernesse among the many that fol­low after them, many will be bewildred by them. Sad is that saying, Jer. 23.13. I have seen folly in the Pro­phets of Samaria (and if they be fools that should bee Guides, what will become of the people now? he tells you) they prophesied in Baal, and caused my people Isra­el to erre. How's that? Caused them to Erre? what? their Prophets? Yea, sad it was, yet so it was: and this is the best that comes of bad Ministers, and yet that word is sadder, Mich 3.5. The Prophets make my peo­ple to erre. I may tremble to think on't. Oh! there's a kind of necessity of peoples erring, when their Pro­phets therein become their Guides: as if God would say, or as if the people might have pleaded against them; We would not have erred, but that you made us erre. We would not have been so superstitious, but that Ministers prest superstition upon us: Wee would not have been so vain, and so jovial, but that our Mini­ster used to be so himself, and to bear us company in doing so. &c.

There are three sorts of soule-bewildring Mi­nisters.

[Page 151]1. A Minister that speak somthing that is good, And 1. Such a Minister as saith but doth not. but walks himself exceeding ill: truly his exhorting them u [...]to good is as much as to bid them to do evill. I re­member an Holy man amongst other expressions of them (that I might refer to this Notion) compares them to spittle-men, or posts set up in an high-way pointing to a great Road in a place of turning; Those posts are to point out the way to living travailers, but themselves are dead trees, and though they guide o­thers, yet they stand still themselves till they rot; and those spittle-men use by their tongue and finger to guide and point others to the way, which they them­selves perhaps never went mile in: and these Ministers though they be not quite so dumb as the Posts, yet are they as lame as the spittle-men, and there they stand or sit, whilst they die and rot, for all they point o­thers another way. Now what advantage is here for Satans improvement. If two be going to London, and one being a stranger be beholding to the guidance of the other, it's vain for him by the pointing of his rod, &c. to perswade the ignorant person to go one way, as long as he sees the Guide to go himself another way. Saith he, if you be for London, as you pretend to bee, and this be the way as you pretend it is; why doth your self turn another? If you say sobriety and godli­nesse, &c. are the way, why are you your selves drunkards and prophane; may wicked men say unto wicked Ministers. Full to my purpose is that, Ro. 2.19. [...]rt thou confident that thou thy self art a guide of the blind? hat teachest another, and teachest not thy self, that sai'st a man should not steal, and thou stealest, &c. thou art a sad Guide indeed! (saith God) though thou bee never so confident, that thou art a Guide; and indeed we use to say, None so bold as blind-bayard. None will take it usually? more in snuff to be undervalued, as to their Ministery, then such lame, dead, standing, resting Ministers.

[Page 152] 2 A civility preaching Mi­nry.2. A Civility-preaching or practising Minister, that in neither life nor doctrine goes farther: whose busi­ness it is only to make their hearers good neighbours, and as they call it, good Townsmen, living lovingly, and dealing righteously: truly that's good, and it may be themselves will set them a Copy therein, by living peaceably and honestly amongst their Neighbours: And I would all that are called Ministers, would doe so well. But yet let such know that they and their people for all such preaching and practising, are in the Wildernesse, if they come no farther. There are some Ministers in the World of this stamp, whose peo­ple I believe, would go to Hell (and dye in the Wil­dernesse of sin) though they should do all that their Ministers bid them do. When the civill man came to Christ, & asked him, what he should do to inherit Eternal life. Christ to try him, Preacheth at first after their rate. Mat. 19.18, 19, thou shalt not commit Adultery, nor steal, &c. and honor thy Father and Mother, &c. Why thus far it seems his teachers had taught him, and thus far he had learnt (from his youth ver. 20.) say you so? Oh! but saith Christ ( Luk. 18.22.) One thing thou lackest, go and sell all, and follow me (which is the sum of the Gospell) that which he had learnt was Mora­lity, but one thing he lackt, and that was Divinity, that was Christianity; that was self-deniall, self-aba­sing, gospell-humbling, gospell-repentance (sell all) and gospell-faith, and gospell-obedience (come and follow me) this Doctrine he was never taught before, and this he never learnt, and therefore notwithstand­ing his proficiency in the other, and due observancy of those Guides; yet was hee left in the Wildernesse still and lost ther [...], as you may see in the close of the story.

3. A generall preaching Mi­nistry.3. A general preaching Minister; that either preacheth notions, or generall things of Doctrine; or else practicall truths, but in a generall way. Truly the [Page 153] reason, I believe that people generally continue be­wildred, is Ministers preaching so much in a generall way to particular soules in their naturall condition, that do not use to take home any more to themselves then we carry home into their bosoms, whether al­most they will or no. Surely as it is not food in gene­rall that supports, or Physick in generall that heales the body, so is it not the truth in general that cures the soul, but this or that food, or Physick applyed to this or that body, or this or that truth applyed to this or that soul. You know that Drunkards doe usually sleepe under invectives in generall against Drunken­nesse, and be very safe too. Oh! I am not the Drunk­ard, I am but a good fellow, or the like; till the word come close, and plain and home. And truly the Gui­dance of a generall-preaching Minister is little more worth, then the Counsell of a Country-Ideot, that when a travailer should ask the way to London, hee should answer London-Road: and the man should reply, yea, but which is London-Road, or which way shall I take to get into it? and he should answer nay, I cannot tell. So they preach that sin is the way to Hel, and Repentance and Faith are the way to Heaven; yea, but saith a poor soule which hears them preach thus generally, yea, but what is Faith, or Repentance? or how shal we do to know whether I repent, or believe, or no? What is it to mortifie the deeds of the flesh, and what is it to walk after the spirit (which you say we must do?) and truly the Minister is come the next time to a new Text; and never unties the old knot. And so the poor soul is as much at a losse as ever it was; Onely it knowes now that sinne will damn it, and that faith would save it, but how to get out of the Wildernesse of sin, or how to get into the way of faith, never doth the Minister shew; and this is the guidance of generall Preaching. A sad instance of such Preaching, and an happy instance of the contrary we have at once in one Preacher, & upon one hearer. Nathan and David [Page 154] Nathan he forms a curious and elegant story, wherein he lively & wittily reproves Davids sin to Davids very face. 2 Sam. 12. the four first verses; Now mark as hee Preaches in the generall, so David assents in the gene­rall, and is convinced in the generall. ver. 5. as the Lord lives saith David, the man shall die that did this. Why? David was the man. But yet for all the beating of the very bush that David was hid in, till David himself comes by particular and plain dealing to bee smitten upon, the generall conviction is not worth a­ny thing to him, but himselfe lies secure in the Wil­dernesse of sin still. But when Nathan comes to preach particularly, David begins to apply particularly, and when Nathan smites him, he smites upon his own breast. [Thou] art the man, saith Nathan, ver. 7. Thus saith the Lord, I did thus, and thus for [thee] verses 7, 8. and yet thou hast done thus, and thus against me [Thou] hast slain Uriah and [thou] hast taken his wife to bee thy wife, and [thou] hast despised the Commandement of the Lord, and [thou] hast done evill, &c. ver. 9. And therefore saith the Lord, I will raise up evill against [thee] and the sword shall never depart from [thine] bouse. ver. 10, 11. Now David begins to be startled to purpose, and to be down-right in acknowledgement, as Nathan was in conviction; And David said unto Nathan, I have sinned against the Lord. Verse 13.

Whilst Nathan the cries man did soso and, David cries the man shall die: But when Nathan cries thou art the man; David criee I have sinned against the Lord; and if you read but the Penitentiall Psalms of David, you shall find what a sad cry it was. Particular Preaching makes penitent hearers; Whilest Peter cries out, Ye have Crucified, &c. Act. 2 36. They cry out, What shal we do? v. 37.

We say Dolus latet in Universalibus, It is easie to de­ceive or to be deceived by generalls: A sedulous in­quiry [Page 155] in quiry into the particulars of truth, and a close ap­plication to particular Cases; are the choice meanes for us Ministers, to undeceive others, and to be unde­ceived as to the state of our own soules. Thus much of the third bewildring Guidance, viz. of some Mi­nisters so called.

Come we now to the next.

CHAP. VI. There are other bewildring Guidances. Professing Hipocrites, Erring Saints, mistaken duty.

FOurthly, the next guidance that Satan useth, 4. Guidance professing hy­pocrites turn­ing aside. to be­wilder soules withall, is of professing Hypocrites. This I observe, that although Satan will never make use of the example of any sincere heart, thereby to per­swade, or to keepe any in the way, yet will hee con­stantly improve (to lead out of the way) the miscar­riage of any prefessor that shall turne aside. You read that the hands of the wicked are strengthned, Note and by whom? but by those that would seem to be Prophets, but were not true Prophets? by their Doctrin [...]s, by their examples in a word, by their guidances were the wicked strengthned, even that they should not return from their wicked way. Ezek. 13.22. Let those that professe take heed unto their waies, for if they goe into, or walk in the Wildernesse-waies of sinne, they will never be alone. Instances. You have Balaam making an huge profession. Numb. 22.18. If Balaam would give him an house full of Gold, he would not go beyond the word of the [Page 156] Lord more or lesse. Yet to Balak this great professor did go, and what use doth Satan make of his guidance, but to lead poor Israel into a spirituall Wildernesse, that they might stumble? Rev. 2.14. It was through professing Balaams means, that Balak made Israel to stumble. So that 2 Pet 15. Many are said to forsake the right, and to follow the way of Balaam. Men are willing to follow Hypocrites profession, that they may have liberty to follow their sins too. Now how influential a professing Hypocrites deviation and turning aside is, I shall shew but in another instance. viz. in Balaams Brother Judas; for I may call Judas the Balaam of the New Testament, and Balaam the Judas of the Old. Compare two Scriptures in Mat. 26.8. You have all the Discipels in a passion of indignation at that good act of Marie's, that Christ hath made famous through­out all after-ages: 'Tis said, when the Disciples saw it, they had indignation, saying, to what purpose is this wast? 'Tis strange that they, all of them should grudge him a little Oyl, that did not grudge them his heart blood! whence was this? (think you) if a rude man, an open Enemy to Christ had gone that way to work, that they would have followed? truly I beleeve they would not: but, now, Ioh. 12.4, 5. One of the Disciples Judas Iscariot, said, why was not this Oyntment sold, &c. Satan had led Judas into the way of Balaam, that loved the bagge; and by Judas, Satan had easily led the rest of the Disciples into the same stumbling paths of the Wilder­nesse. Judas was a professing Hypocrite: and the sincere Disciples are so gull'd thereby, that (I tremble to think on it) they take part with Judas against Jesus. Therefore saith the Apostle, take heed brethren, lest you depart from the living God. Heb. 3.12. and lest any of you be hardned: if some depart, others are hardened. ver. 13. And how sadly, how frequently, do we findt it?

Let professors be warned (for others sakes) what wayes they walke in; Caveat to pro­fessors, and to all. and others (for their owne sakes) what professors they walk after.

5ly, The next of Satans Guidances to bewilder soules is, 5th guidance, erring Saints. the erring and turning aside of the very Saints, knowne and approved Saints. Oh! how many are there that will follow David in his Adultery? Noah in his Drunkennesse? Abraham in his Dissembling? Peter in his denying Christ, and cursing and swearing? that never mind to follow David in his Repentance, or Noah in his Righteousnesse, or Abraham in his O­bedience, or Peter in his bitter sorrow? It grieves mine heart to thinke, there's scarce a sinner but will have some trespasse of a Saint, under which he will endea­vour to shroud his own transgression; but as for all their presidents of Repentance, Holinesse, Humility, Zeale, Care, Feare, Revenge, Sorrow, Indignation; how few are there that will follow the Saints in these paths? This then is Satans great policy, by Saints to bewilder sinners: yea, to make them instrumentall unto the bewildring of one another. When Satan had in person tryed to bewilder our Saviour, when he had often tryed by the Scribes and Pharisees to entangle him, then as his last shift he gets into Peter, and by Pe­ter designes to ensnare him; Christ said unto Peter, Get thee behind me, Satan, Mat, 16.23. Oh! if hee had not been Christ, (the guide) an hundred to one hee had now been bewildred.

When Satan makes use of the erroneous Counsell of a Saint unto a Saint; believe it, If they give wrong counsel. the case is very dangerous. If a Peter, a Father, a Friend, that is god­ly to boote, be used by Satan as his snare for thee, to draw thee into any sinfull carnall way, let thy heart look to it self now. Or have false apprehensi­ons. We are ready to suspect counsel to be carnal, from those that are carnal; but if it be a Pe­ter that perswades us to spare our selves, we think not so then: so if godly persons have, or declare false [Page 158] conceptions about any thing, we are ready to take all to be as true that comes from them, as the grace that is in them.

I have have had to doe with some poore, I am per­swaded, sincere hearts, that have had nothing to say a­gainst themselves, (I meane, as to their sincerity) but that such a Godly Party told them (in a passion) that they might be Hypocrites for all their progresse so far; and truly I had much adoe to fasten satisfaction upon them, but that it must needs therefore be, that the work of Grace was counterfeit in them. Godly Ministers had need take heed that they speake not more or lesse to distressed Consciences, then the Word will warrant, for such poore soules are prone to take all for Scrip­ture (especially at such a time) that such an one shall say, of whom they are perswaded, that he is Godly, and so perhaps by an inconsiderate word, we may make the heart sad, that God would not have to bee made sad, as the speech is, Ezek. 13.22. So if Godly per­sons undervalue, or misconstrue Providences, they shall hardly doe it alone. How little due notice is taken of the operations of Gods hands, when any eminent for godlinesse are either (with reason) distasted with the Meanes, or possibly (without reason) Jonah-like displeased with the Mercies. So if any emi­nent for Holinesse, erre either in judgement or life, how fearelesse doe others follow? O such a one I know to be godly, Or decline to any evill way. and I am confident he durst not speake it if it were not so, and would never embrace it, if it were not good. You have Peter under a temptation, Gal. 2.14. Paul charges him, that he walked not uprightly, nor according to the truth of the Gospell: and what comes of it? Why, other Jews dissembled also, and Barna­bas (the Saint) was carried away with their dissimulati­on, v. 13.

Querie. But you will say, How shall I doe to know Satans voice from Peters, since (it seemes) Satan can [Page 159] speake in Peter: or how shall I do to walk in the waies of Peter as a Saint, and to keep out of his paths, so far forth as sinfull?

I answer, by looking beyond all, Solution. unto that guidance which is one, and which is above all. Thou maist, and must set the cloud of witnesses before thee, and follow them, but thine eye must still be fixt upon the first guide, Heb. 12.1, 2. Seeing we are compassed about with a Cloud of witnesses, let us run with patience the race that is set before us, verse 1. Looking to Jesus the Author and finisher of our faith, verse 2. Thus Paul saith of those, 1 Thes. 1.6. Ye became followers of us, and of the Lord. Its good following of the Saints, when in them thou see'st that thou followest the King of Saints. Paul desires, godly persons, or Ministers may desire no more, but that you should follow them so far as they follow Christ.

Oh that the Saints would exceedingly feare sinning upon this accoune. Perhaps the wicked sees thy sin­ning, that never sees thy sorrowing: and if God in mercy bring thee out of the Wildernesse, yet maist thou leave [...]y thine ensample another there irrecove­rably, who though he found thy way in, yet will ne­ver be able to find thy way out again, but there must perish to all eternity.

6ly, The next meanes of Satans improvement to bewilder is, 6th Guidance, Mistaken du­ties to bewil­der us in our duty. by the prompting guidance of another duty to lead us out of our now-duty. Oh! 'tis very dangerous, when 'tis our duty (as we mistake it) that becomes a false guidance to us. Untimousnesse may un­duty our duty, Psa. 137.4. The Lords songs are not at all times to be song: Now its Satans policy, when he can­not break us from the duty, then to divert (and di­sturbe us from the time: But Solomon tells us, That, God hath appointed a season for all things; to rejoyce, Note. and to mourn, &c. To every purpose there's a season, Eccles. 3.1. Now that may be thy duty to day, which [Page 160] would be thy sinne another time; and it must needs be so, because the whole nature of some duties, lyeth in reference to the season, so that when the Season ceas­eth, the duty ceaseth to be then our duty; yea, that which was duty because of that season, becomes sinne because of this; as for instance, many civill duties, at some season, and upon some occasions, It is meet that we should make merry, Luk. 15.32. And it is better to go to the house of mourning at another season, and upon a­nother occasion, Eccel. 7.2. Yea, in Religious Duties too; on these I shall insist, because its Satans great bu­sinesse herein, and hereby to bewilder us.

I shall for instance pitch upon our two great and so­lemne occasionall duties, Humiliation and Thansgi­ving (although some proportion of these are as blood and water that runne through all our veynes, and must runne through all our spirituall exercises: Instance.) you shall too often find

1. That when God calls us to soul-humbling, our spi­rits are for rejoycing and refreshing: for this God challengeth Israel, Isa. 58.3. In the day of your fast you find pleasure.

2ly, When God calls us to soul-rejoycing, our Spi­rits are then for soul-humbling. This God reproveth also in the same people at another time, Nehem. 8.9. This day is holy to the Lord, weep not, neither mourn, for all the people wept, and verse 10. Goe your way, eat the fat; and drink the sweet, and send portions, &c. neither be ye sorry, for the joy of the Lord is your strength, verse 10.

Now Satan hath great advantage hereunto through our ignorance: for surely the the people thought they did dwell in weeping: Why? 'twas for their sinnes when they heard the Law read: 'twas for offending God that they wept; could this at any time be unsea­sonable? Yes, that measure of it now was, and to bee reproved, as Nehemiah and Ezrah did. And thus doth [Page 161] Satan by the guidance of some other mistaken duty, turne us aside from that frame of spirit, that wee ought to have in the present duty. When God bids them mourne, they find pleasure; when he cals them to find pleasure, and to rejoyce before him, Note. they mourn bitterly. Thou maist be affectionate in a sin, thinking it verily to be a dutie.

Querie. But now here lies the difficulty, Psal. 2.11. We are commanded to rejoyce with trembling; how then can Satan be said to leade us out of the way by the one, from the other, when both together are our duty? and if so, how could Israel be reproved for their mourning, in the day of their rejoycing? since rejoycing is not as it should be without trembling; nor (by the same Rule, and Scripture) must trembling be without rejoycing: rejoyce with your trembling.

Ans. I answer, I apprehend it true, that there must be something of an Humiliation day in every Thans­giving, if rightly managed; and something of a Thansgiving in every soul-afflicting day, else may wee mourne our selves into despaire, or joy our selves in­to presumption. Surely there's no contrariety in Chri­stian duty, therefore two different duties may be in­cumbent on the same subject, at the same time; and one frame of spirit made up of both, fit for either: but withall, the duty of the day must (as we say) car­ry the day, or else we sinne. In a Thanksgiving day we must rejoyce with trembling: in an Humiliation, we must tremble with rejoycing. Now Satans businesse is, to transport us beyond due bounds, by poysing our spi­rits most unto that whereof should be least, as was clear in those instances, and is too often in our expri­ences, and so to bewilder us in duty by duty. If you'l aske how much must there then be of trembling in our holy Feasts? or of rejoycing in our Fasts? I answer, just so much as makes us fitter for the due management of the present duty. A little of spiriuall joy gives advan­tage, [Page 162] as your experiences can speak, unto the due gui­dance of godly sorrow. And a little trembling rightly attempers holy rejoycing, and whatsoever is more then thus commeth of evill. Now Satans businesse is to make us lose our sorrowes in rejoycing, or our joy in sor­rowes, and our selves into both, and ever most of that whereof the present day and duty calls for least; and thus may not onely a Felix want a convenient season, but you Saints may find it difficult to redeeme a season for soule-searching from prayer, or for resolving upon Reformation afterward in a serious sort from soul-searching: You may enlarge it in other instances, as his bewildring our Meditations, by enclining us then to pray, or to break us off from prayer, by injecting usefull Meditations (as formerly I have hinted) and the like to these.

CHAP. XVI. Containes two last bewildring Guides • seeming Grace, , and • wrested Scripture. 

7th Guidance, Seeming grace to turne us a­side from true grace. Instance.SEventhly, The next meanes of this sort (that I shall name) is Satans plotting to lead us out of the way of true and reall grace, by the false guidance of seem­ing Grace. I shall give you one instance. There is not any Grace in the world, that doth better accord with, and more strengthen another, then Faith and Humili­ty doe mutually: Yet is there not any thing whereby Satan turnes poore afflicted spirits more aside from the way of believing, then the false guidance of pretensive humility. As now when the soule lyeth convicted un­der [Page 163] the sence of its being in it selfe poore and wretch­ed, and miserable, and blind, and naked; the soule hath nothing to doe next, but to buy of Christ Gold try­ed in the fire, and white Rayment, and Eyesalve, &c. that is, whatsoever a lost sinner needs in order to salvation, Rev. 3:17. And Christ tearms are without monie, and without price, Isai. 55.1. So then such a soule is imme­diately enjoyned upon its allegiance to God, whose Commandment it is, That we should believe, and upon righteous principles of Selfe-preservation, freely to take as the waters of life are freely tendred, and by acting faith upon a promise, and with a bare hand to take hold, and to leane upon Christ, and so to come up from the Wildernesse. Wilt thou then, or wilt thou not? speake thou that needest a Christ, wilt thou have one? Oh! saith the soule, I would faine have a Christ, I need him, I see I am undone without him; but I am naked, ragged, and ashamed to come to him in this dresse; I am leprous, and filthy, my hands are not clean, and I dare not with such hands take hold upon him: Humility forbids me; stay but till I have got better Clothes, (as some will say of their comming to Church) and have washed my selfe, and then i'le com, I am affraid and ashamed to come before. And wilt thou stay from Christ till thou canst fit thy selfe for him? even stay an eternity, ile warrant thee thou'lt ne're be fit. And is this humility? thou lyest Satan, 'tis Pride, and the height of it too, even of Gospel-pride, to thinke that without Christs Sumpter, thou shalt be ever able to give Christ fit entertainment. Soules call it humility, to get something for a present for the Lord Christ, as Jacob for his Lord Esau; but this in thee is Pride, as in him it was Policy: Thou call'st it Humility, but God calls it Pride, Rom. 10.3. They have not submitted to the righteousnesse of God; a sad word. Its meere pride, and stoutnesse, and high-spiritednesse, the wretched remainders of unbroken-heartednesse, [Page 164] (what ever Satan tells thee) that onely is humility, that makes thee intirely close with the Righteousness of faith, with Christs Righteousnesse, upon Christs own tearms.

8th Guidance, mistaken or wrested Scri­pture.The eighth and last that I shall speake to, is Satans bewildring us by the false guidance of mist [...]ken Scrip­ture, and this is now much in fashion, and prevailing in the world. Time was, when ignorance was in fashi­on, and for men to walke in blind pursuance of ano­thers supposed light: So in Popish times, many cared not for, nor at all enquired into the Scripture. Then for the Priest to doe as the Prelate did, and the peo­ple as the Priest did, was enough. But our times have seene the Scriptures brought more into use, and almost every one, at (least in profession) will say, as David (and as it's fit they should) Psal. 119.105. Thy word is a light unto my feet, and a lanthorn to my paths. Men will not now take things to bee so, because the Mini­ster said it; but they will, as the Bereans did, search the Scripture, and truly 'tis not onely the use, but the fashion now. Now marke, when Satan seeth that wee are so much for Scripture, and that the way to bewil­der us is by pressing Scripture; truly (as formerly hee laboured to suppresse it) now he will presse it, and op­presse it too; Note as a Tyrant by plain torture, to make the guiltlesse Scriptures to speake against themselves: say you so, saith Satan? are you for light? i'le fit your turne by dressing my selfe as an Angell of light, Satan will quote Scri­pture. 2 Cor. 11.13, 14. And thus by false glimmerings of the true, but misrepresented light, Satan turneth soules aside into the shady Thickets of the Wilderness, even into Workes of darknesse. When Satan had once observed that our Saviour kept so close to the guidance of scripture, Mat. 4.4. It is written, saith Christ, that man lives not by bread onely. Truly now Satan himselfe in the very next temptation will quote scripture too, but curtelized and abused; cast thy selfe downe, for it is [Page 165] written, he hath given his Angells charge to bear thee up, &c. abuse unsufferable [...] for hee leaves out that clause, that would have mar'd the logick of the temptation, viz. he shall keep thee in all thy waies; which casting himself down from the Pinacle, could not be. You have mention of some that wrest the Scrip­tures to their own perdition. 2. Pet. 3.16. They turne the Scriptures out of the way, that they themselves may with more security and freedom turn aside: and this trade they take up, as you see, from their father the Devill.

I shall give you amongst many, 1. An instance in two sorts of persons. but a double instance the one of persons, the other as to times. For the first,

There are two sorts of persons, both of which are bewildred.

First, Such as either endeavour not at all, or

Secondly, Such as, if they doe endeavour, trust to their endeavours. Now Satan do usually pervert Scrip­ture unto the seducing of them both.

First, For such as labour not at all; 1. Such as indeavour not at all. Usuall i [...] is for such, though they will not stand to the guidance of other places of the Scripture, yet close to follow those which they mistake, and carelesly to runne on in the waies of sin still. There are some that never frequent Ordinances, or take any paines either in publick or private with their own soules, and ask them why they are so negligent in the weighty things of God and their own soules? Why? say they, doe not the Scrip­tures themselves teach as ( Ioh. 6.44.) that we cannot come to God, except he draw us: we do but stay for his drawing. If we should take never so much paines, all would do no good, Without him we can do nothing (as Joh. 15.5.) and would you not have us stay for his coming. If the spirit moveth us we shall pray, and if God turn us we shall be turned, and when God wills, we shall [Page 166] believe, and repent, and till God please, we by our en­deavours can do nothing. This is the language of many hearts, and upon this, their practice is to sit still: and what is this other then to be quietly kept in the Lyons Den? 2. Such as trust to their en­deavours.

Secondly, for such as endeavour, but trust to what they do; these are as far out as the other. Ask them, what will you make your prayers, your righteousnesse, your alms, your attendance upon the word, your du­ties, your Saviour? will you rest there? why? those as you have heard, are but part of the waies of the Wil­dernesse still. Say you so? saith that soul, nay, but you shall never make me believe that: doth not the Scrip­ture say: wash you, make you clean, Isa. 1.16. Cast away your transgressions, make you a new heart and a new spi­rit, why will you die, turn your selves and live you. Ezek. 18.31, 32. Doth not the Scripture say, If you be will­ing and obedient, you shall eat the good of the Land. Isa. 1.19. Why? I have done thus, and I have been thus, and why should not I expect to live by what I have done, and to receive what God hath promised, as I have done what God hath commanded? And so when the forementioned soul shall come, and tell God that he is an austere Master, gathering where he did not sow, if he bid them do what the Scripture saith they cannot do; as that wicked servant. Luk. 19.21, The later wil come, and boast, and glory in himselfe as that wicked Pharisee. Luk. 18.11. God, I thank thee, I have been, and I have done so, and so. Now both these are out of the way, and yet they think that Scripture is their guide; as that blasphemous Papist, who when he had vented his popish tenets, and as he pretended, and per­haps thought, managed them by Scripture, hee breaks out in a wretched rapture, If I (saith he) be deceived, decepisti ô Petre, decepisti ô Paule: Peter and Paul had deceived him, Scripture had deceived him, &c. but a­mongst all the rest forgets that which was truest, that [Page 167] the Devill transformed into an Angell of light had de­ceived him.

Querie, But in this case what shall we do? I confesse they are to be sadly pitied, that erre and think they have the Scriptures company, and countenance in their Erring (although I believe there are many that pre­tend the Scriptures, against their own light, as Satan to our Saviour.

Answ. I answer, Wee are not in the least from hence to slight the true guidance of the Scriptures, no more then wee should cease to drink, because some a­buse the good creature unto drunkennesse. But now that we may come at this true guidance, I shall entreat you to deal by Scripture, as the Apostle saith of the Prophets. 1 Cor. 14.29. Let the Prophets speak two or three, and let the other judge, and ver. 32. The spirits of the Prophets are subject to the Prophets. Let's hear what the Scriptures can say, that put the soul upon working, as if it had a self-ability: and lets hear what those speake also, that call the soul off from leaning upon its owne indeavours, as being when it hath done all, an unpro­fitable servant; and lets hear what a third shall judge of them both, and surely if both kinds of Scriptures should seem to strive (as I may so say) a third would come in and say as he said (& vitulo tu dignus & ille est) both have wonne. Read but Phil. 2.12.13 Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and and to doe of his own good pleasure. You must work it out, yet it is God that worketh in you. It is God that worketh in you of his own good pleasure; yet you must work it out: yea, and therefore; for it is God, &c.

2dly, As to times: 2. In two sorts of times. there are two sorts of them as to Gods account, six daies he hath given us, the seventh he hath reserved for himself.

Now then all the week the men of the World spend peaceably in seeking onely after the World, 1. Weekdaies. all the [Page 168] week-daies, I say, and they would not have you blame them for it; if they hear a Lecture now and then, they think that's more then they need to do, the Minister is beholding to them for their Company, and God for their attendance, and they'l have Scripture to follow too: Why? is it not written, Six daies thou shalt labour. 'Tis true say I, but again is it not written, therein thou shalt do all that thou hast to do? and hast thou no­thing to do for a poor soul? hast thou a Family to provide for, and many things, to do (as Martha) about them? and hast thou no provision to make for a poore soule? of a truth this is exceeding sad.

2. Lords-day.Again, when the Lords day comes, then some in the City or in the Town sleep it, & eat and drink it almost all away, rising that morning very late, (as having sate up very late the night before at work) and goe that night to bed very early (that they may be up soon on monday morning to follow the World.) They take their penniworths out of the sleep of their Apprenti­ces all the week before, and they willingly suffer their Apprentices to take their penniworths out of the Lords day, morning and evening: and they will tell you they have Scripture for it too, why doth not Scrip­call it a day of rest?

Again, as for those that live in the Country, and have other kind of affairs; they think if they wait but on the publick Ordinances they do hugely well, for, as for all their other time they spend it in foddering, or milkng, or looking after their Oxen, and swine, and sheep and the like. And doth not Scripture tell them they may do so? they'l tell you that Christ allowes it them. Mat. 12.11. But doth not Christ that allowes thee to pull an Oxe out of a ditch upon the Sabbath: much more require thee to pull thy poor soul out of the fire with fear and trembling? Thou thinkst it is fit to look after a dumb Creature that is [Page 169] gone astray upon the Lords day, and may perish if thou looke not after it, and the Sabbath thoul't say, from Scripture, is a day of mercy. True, but doth the Scrip­ture give thee leave in such a day, to be onely cruell to thine owne soule? that that may be lost and wander in the Wildernesse, and never bee lookt after? Oh! take heed whilest you pretend to be led by Scripture-guidance, lest you become unrighteous Judges of the Scriptures in your own thoughts; though God hath said: That he will have mercy and not sacrifice; yet how canst thou thinke, that in such a day, God will have mercy shown to Beasts, and to Bodies, and not to Souls?

And thus you see how Satan makes it his businesse by Scripture-guidance, to bewilder soules; I could multiply instances. Instance in di­stressed Con­sciences.

Alas! how doe poore distressed Conscience urge Scriptures against themselves, to hinder themselves from laying hold on Jesus Christ, and to the condem­ning of themselves, and their courses even to de­spair?

And how doe bold prophane sinners urge Scripture for themselves, and for their sinnes, And bold pre­sumers. to hinder their soules from being humbled unto conversion, and to the justifying of themselves and their courses even un­to that presumption? I tremble to think, and I dare not speake, what I have heard in this kind, lest I should put a sword into any mad mans hand, whereby hee might kill himselfe, unlesse I had time enough (as to each particular) to take it out of his hand againe. I have heard Tipling, Chambering, long Haire, paint­ing of the face, &c. defended, and pittifully too, by abusing, and by wresting holy Scriptures: But surely they that sinne by Scripture-shelter, will have a mise­rable Comforter of it in the latter end.

Now because there's so much danger of being lost under a mistaken Scripture-guidance, I dare not leave [Page 170] the Saints without a word of serious Exhortation, that by frequent prayer they would effectually and fre­quently, put in suit that precious Scripture-promise concerning the holy Scripture-guide, Joh. 16.13. I will send the Comforter, ver. 7. and when he, who is the spirit of truth shall come, he shall guide you into all truth, for he shall not speake of himselfe, but whatsoever he shall heare, that shall he speak. And thus much of Satans bewildring souls by false guidances. The

CHAP. XVII. Containes the third sort of bewildring meanes, viz. Darknesse, with foure generall Considerations con­cerning soules bewildred therein, applyed.

Third sort of bewildring meanes, viz. Darknesse.THird sort of meanes of spirituall bewildrings, are spirituall darknesses. And nothing is more fre­quent then this in both kinds: You'l say, Those that are bewildred, are usually bewildred in the night: I'm sure so it is with sinners. They that are drunk n, are drunken in the night, 1 Thes. 5.7. And so for other sinnes: for a drunken sinner, is a notable resemblance of every bewildred sinner, see Isai. 19.14. They have caused Aegypt to erre, as a drunken man staggereth. A drunken man cannot keepe the way, no more can er­ring Aegypt, a bewildred people, or person; they stag­ger out of the way, first on one hand, then on the other, and this is in the night; the dark gives advantage here­unto, so Ephe. 5.8. You were darknesse sometimes, though now you are light in the Lord (therefore) walke (as who should say, it's good walking now.) If our light be darknesse, sure our walk will be a Wildernesse. There­fore if Paul turne sinners from the power of Satan unto [Page 171] God, it must bee by turning them from darknesse to light, Act. 26.18. And if his Gospel be hid in others, and they be lost, it will be by Satans blinding their eyes, lost the light of the glorious Gospell should come unto them, 2 Cor. 4.3, 4. Its Satans work then to casts mists, and fogges, and thick darknesse before the eyes of poore Creatures, and so to blind their souls.

Now what darknesse is in Naturalls, Or ignorance. Note. that igno­rance is in Spiritualls: And as Darknesse bewilders Travelling persons outwardly, so Ignorance bewil­ders travelling soules, Rom. 3.12. They are all gone out of the way: Why? What's the reason? verse 11. There's none that understandeth, verse 17. The way of peace they have not known: so Heb. 3.10. They do alwaie erre in their heart (and what's the reason still?) and they have not known my waies.

Object. But will you say, if ignorance be the cause of soul-bewildrings, whence is it that so many that have much knowledge, and light enough to come out of the Wildernesse, keep there still?

Solu. I deny that. There is not any soule that's in the wildernesse, that hath enough of true light to helpe it thence. Verily, all the notionall knowledge, Note and brain-light in the world, is little better then darknesse, if not darknesse according to that intima­tion of Christs, Mat. 6.23. If the light that is in thee be darknesse, how great will that darknesse be? and I would have you know, that all the knowledge the head can hold, is not enough to disentangle the be­wildrings of the heart.

The Pharisees could say, we see, they had sooner got out of the Wildernesse, if they had been blind, as Christ tells them, Joh. 9.41. You have a strange passage, Mar. 12. by the way, the Pharisees and Sadduces too were such knowing men, hat they had exquisite Observati­ons upon the Scriptures, they could quote them, and gloss upon them, and start Queries about them, and notably discourse out of them, as here verse 19. Ma­ster, [Page 172] Moses wrought thus, &c. Yet Christ tells these ve­ry Sadduces, verse 24. You do erre not knowing the Scri­ptures. And here's enough in this one place, to prove all that I have spoken upon this account, together. You [that is, you Sadduces, that can quote Scripture, and argue out of it] do erre [that is, are out of the way] not knowing the Scriptures: Here ignorance, or spiritu­all darknesse, is made the very cause of spiritual be wil­drings.

On this Theme, as mainly necessary, I shall some­what insist, and propound some particulars; and there­fore I shall prepare my way with these more generall Observations, Four generall Considerations concern­ing souls be­wildred in the da [...]k of igno­rance. in number foure. Those that are bewil­dred in the dark, they are they know not where, they go they know not whither, they stumble they know not at what, they fall they know not when: and thus it is with bewildred and benighted Sinners.

1. They are they know not where.1. They are they know not where. If you should meet a bewildred Traveller on an Heath, or in a Forrest, in a dark night, and should aske him where he is? hee might say, I am here: here, yea but where is that? truly, must he say, I know not well where I am. Thus God demands, 1 Cor. 1.20. Where is the Wise? where is the Scribe? where is the Disputer of this world? Where? Why? the wise man is at the Councill, you will say: the Disputer is in the Schoole: the Scribe is at the Deske: Ah poore wretches, themselves know not where they are, else why doth God aske the Question: so likewise Isai. 19.12. saith God, Where are the wise men &c. I will warrant you, they thought they could give a very full answer, a very faire and prudent ac­count hereof, where they were, what they were doing, and how to come off, they thought, no doubt, they knew well enough: but, God knows, they know not. Let me aske you therefore, as God did Adam, Gen. 3.9. Adam, where art thou? Why, it may be thou wilt say, Lo here I am. Yea, but friend, where is thy soule? hap'ly [Page 173] thou maist say, my Thoughts, they are after my work, my business [...]: mine Affections, they are after the world; my Heart, that is in my Coffers, my Compting-house, my Ware-house, my Work-house, on my Markets, in my Barne, on mine Harvest; my marrow and strength are yet in my bones, and my breath is in my nostrills, and so (I thanke God) I am in a good thri­ving way, a way that I (and my friends) like well, and wherefore is it that you doe so question me? Oh! but friend, Where is thy soule all this while?— my soule againe? — Yea thy soule; tell me truly, dost thou know where thy soule is? thou tellest me thy condition in respect of the world, but what is thy soules condition and estate towards God? I feare the most of you may be ready in heart to answer me, as Cain answered, being asked of God where his brother Abel was: I know not, saith Cain, am I my brothers kee­per, Gen. 4.9. Where's my soule? I know not, am I my Soules keeper? I know I am the keeper of my Moneys, and Means, and I know where they are; but where my soule is, truly I know not, if there be such a thing, I never knew that I was the keeper of it.

Secondly, Those that are bewildred in the dark, 2ly, The goe they know not whither. they goe they know not whither, Joh. 12.35. He that walketh in the dark, knowes not whither he goes: so 1 Jo. 2.11. He walketh in darknesse, and knoweth not whither be goes, because the darknesse hath blinded his eyes: So he that walks in the Works of darknesse, knowes not whither he goes. The way may seem right unto him (as you have heard from Prov. 16.25.) but what the end is knows he not, for the end of those waies is death. The young man, Prov. 7. went he thought to a carved bed, &c. but indeed he knew not whither he went, for he went as a bird that hastneth to the snare, and knoweth not that it is for his life, ver. 23. So Drunkards drinke drunk, and Swearers blaspheme, and Cheaters cozen, [Page 174] and Hypocrites dallie with, and prophane ones tram­ple upon the things of God, and little do they know that all this is for damnation: so Prov. 5.6. Her waies are moveable, that thou canst not know them. What, doth not the Drunkard, and Oppressor, and Adulterer, know his own way? No, he doth not, neither can hee know them. He knowes perhaps what they begin at, but where they end he knows not, whither they go he knows not, because they are all of them in the darke. Alas! who knows the power of Gods wrath? Psal. 90.11. Who knowes the infinity of his justice? who knowes how much sinne deserves? or how much the sinner shall suffer? Sirs, then let me aske you this day, and let your Consciences answer, Whither away so fast? sirs, where are you going, you that make such hast after your pleasures, such hast to be rich? where are you go­ing? to Hell or Heaven? to God or the Devill? Oh! where will you lye down at night? where will you lodge when you come to dye? you that are so hasty in your journey, that you can't stay to bait at a Lecture, where doe you think you shall lodge at night, that you make so much hast now? That's a sad demand, Isai. 10.3. What will you do in the day of Visitation, and where will you leave your glory? saith God. Sirs, every ones master sinne is his glory; yea, though it be their shame: it is yet that which they glory in, as one in his Pride, another in his unrighteous Mammon, a third in his profusenesse, &c. Every Traveller upon the Road of this World, hath a truss behind him of that which hee counts his glory: but now let me aske you, yea rather God demands of you, and answer you him. Oh! where will you lay downe your Truss at night? Oh! where will you leave your glory? You know where you tooke up your Honours, and upon what termes: you know where you took up your Estates, and upon what termes: whether with a good Conscience, yea, [Page 175] or no: But oh! where will you leave them? leave them you must, nothing more sure; but where? Why? with my Sonne thinks one in such an Inheritance, and with my Daughter thinks another in such a Portion: Thus in their inward thought, that their Houses shall con­tinue for ever, Psal. 49.11. but verse 13. This their way is their folly: thou fool, thou neither knowst whi­ther thy selfe, nor they are a going. In the darke thou hast taken them up, in the darke thou shalt lose them; in the darke it is that thou walkest, and whither thou goest thou dost not know. Oh! let this Querie bee a stop to your speedy course, and post-hast in the dark­some Wildernesse. Often aske your selves this questi­on, when passion begins to get up, or any other Cor­ruption, ô animula, Quo vadis? O my poore soule! whither is it that thou art now a going?

Thirdly, They that are bewildred in the darke, 3ly, They stumble they know not at what, stumble at they know not what, Joh. 11.9. If any man walke in the day, he stumbleth not, because he seeth the light of this world, verse 10. But if any man walk in the night he stumbleth, because there is no light in him.

And this you shall find expresly of sinne too, Prov. 4.19. The way of the wicked is as darknesse, they know not at what they stumble. Tell a wicked man that hee gets a fall, and a bruise by every sinne, he knowes it not, he's not sensible of it. Ile mind you in a word or two, of what you stumble at, and tell me whether you have been sensible thereof or no: I remember God saith, Ezek. 3.20. If such a one sinne, and I lay a stumbling block before him. There's not a sinner of you, but God hath laid stumbling blocks before you, and without all peradventure, you have stumbled over them, and yet I believe you have not known at what you have so stumbled. Ile instance therefore in two things. 1. Instance. Gods Works. 2, His. Word. God in his Works: Christ in his Word.

First, Dark soules, and bewildred sinners, 1. In Gods providence. stumble [Page 176] at all Gods providences, and it know it not. I tell you, you stumble over your very Tables which your bread stands upon, over your very Beds that your bodies lye upon, over your very Houses that you dwell in, &c. and this I feare you have not known, Isai. 5.12. They (he speakes of rich voluptuous ones) consider not Gods works, nor the operations of his hands, and what's the reason, verse 13. They are without knowledge (i. e. they are in the dark) and what of this? Why? they stumble and fall, and sadly too, so as to rise up no more; for verse 14. Therefore Hell hath enlarged her selfe, and opened her mouth without measure, and their glory, and their multitude, and he that rejoyceth, shall descend into it. Doe you think that joviall sinners, think that Gods providences are such a stone of stumbling? No, they have no knowledge thereof. There are some that fan­cie, that Sunne, Moon, and Stars, preach Christ, I am farre from thinking, that Creation, or providence a­lone, are enough to be a Jacobs Ladder, to lead us up to Heaven: but thus much I know, that they are too many as a stone to stumble at (who know not that the goodnesse of God (in them) should lead us to repen­tance, Mercies. (as Rom. 2.4. Thou stumblest at the Globe of the Sunne, or of the Moon, that dishonourest God by day, or by night, under the light of the one, or influ­ences of the other.

Yea, other sorts of providential Dispensations there are, as Corrections; and at these the darkned and be­wildred soules stumble: Chastisements if they be not as staires to help them nearer unto God, they will be as stumbling stones over which they fall, and on which they shall be broken, see Isai. 1.5, 6. Why should they be striken any more? they will revolt more and more: it followes, the whole head is sick, and heart is heavy; from the sole of the foot to the crown of the head, there is nothing but wounds, and bruises, and putrified sores. Oh! who sees not what stumbling here hath been? Sirs, the day is [Page 177] comming, when you shall know that upon every Af­fliction whereby you have not risen to more holinesse, and faith, and obedience, &c. You have stumbled, to wit, the day wherein you shall be made sensible of the wounds and bruises that now are in your Consciences; but now you are in the heat of blood, the heat of sinne, and like wounded Souldiers, go on still without feel­ing it.

Secondly, Bewildred & benighted sinners, 2ly, Gods word, and at Christ therein stumble at the Word of God, and at Jesus Christ in that word, yet know it not. In every Sermon, where Christ is re­vealed and tendred, they stumble at him; and you may say of these, as of those that Crucified him, him­selfe said, That they know not what they do. Peter tells you, 1 Pet. 2.7. That to them that believe Christ is pre­cious, but unto them that are disobedient, verse 8. he is a stone of stumbling, and a Rock of offence, even to them which stumble at the Word, as 1 Cor. 1.23. Christ cru­cified to the Jews, is a stumbling block. Onely now take heed that it be not with you, as with one that gets a fall when he is drunk, and feels it not till he be sober: therefore give glory to God, before your feet stumble on the dark mountains, Jer. 13.16.

Fourthly, Bewildred and bedarkned sinners, 4ly, They fall they know not when. fall they know not when; suddainly, or ever they are a­ware. It is not unusuall in this wildernersse, for soules to stumble upon a Lyons Den, and to fall into it, not thinking of it: Joviall and merry at an Al [...]house to day, and dead and damned in Hell at night. I believe when the foole was that night cast into Hell, he could not but be in a more sad extasie than one that should of the suddaine tumble into a Lyons Den. Ah! Lord, what am I here? am I here Lord? — What in Hell? in Hell? I dream't not of it. Alas my Brethren, now adayes, as Solomon speakes, because sentence is not speedily executed against an evil work, therefore the hearts of the Sons of men are fully set in them to do evill, Eccles. [Page 178] 8.11. But faire and softly, perhaps more suddainly then thou art aware of, Jer 51.8. Babylon is suddainly fal­len. Marke, her fall is suddaine to her, shee knowes not of it, down she goes, and is not aware of it. We would have healed her, Note. but she would not be healed, verse 9. God commonly snatches soules that are under healing Dis­pensations,, and refuse to be healed, suddainly away. So God threatneth to send a Destroyer (as a Lyon of the Forrest, that falls suddainly upon his prey) to fall suddainly upon them, Jer. 15.8. Because they had gone a­way from God, verse 6. Thus Isa. 47. They were perverted, verse 10. therefore, saith God, evill shall come upon thee, that thou shalt not know whence it riseth, and mischiefe that thou shalt not be able to put off, and desolation shall come upon thee suddainly that thou shalt not know. So likewise, Isa. 30.10. You have them turned out of the way, and verse 11. trusting in such perversenesse; verse 12. and therefore iniquity (saith God) shall be to you, as a breach swelling in an high wall, ready to fall, whose breaking forth commeth suddainly at an instant. Oh! if it had not been so suddaine, the people might have esca­ped out of the house. So if they had not gone to Hell in such a moment, such an unexpected moment, they may imagine they would have prevented it. But hee that is bewildred in the darke, falls hee knowes not when. Oh! firs, if you might die of Consumptions, (which you say are fine repenting times) if you might know of death some years before hand: Oh! you think you would be ready then: but this suddaine, suddaine falling that you shall not know of, whence or when it shall be, yet it certainly shall be, let this startle you.

In one word or two then from what I have this day been speaking.

Is it so, that soules are usually so blind, because of spirituall darknesse, Vses of these generall con­siderations. that they know not where they are, whither they are a going, what it is they stumble [Page 176] at, and are also ready to fall they know not when? Oh then,

First, Admire the exceeding mery of the Lord, that he should ever, (as at this day) send a guide with a light in his hand unto thee, so bewildred in the dark, Luk. 1.78, 79. Through the tender mercy of our God, the day-spring from on high hath visited us (that's Christ in the Gospell) to give light to them that sit in darknesse, and in the shadow of death, and to guide our feet into the way of peace. Oh! that was tender mercy indeed, let it be tenderly accepted by you.

Secondly, Let it be as carefully improved. Let not an hard heart lose the sweetnesse of such tender mercy. My Brethren, Christ is come in the dark unto you, in­to the Wildernesse, he hath bruised himself, and prick­ed his own feet: yea, even pierced them through in comming to you, and that he might bring you a light, and lead you into the way that you have lost. Is it a small thing to you, that he should appoint this, and that man to shew you the way of salvation? as they say, Act. 16.17. if it be, yet think it not a light matter, that the light himselfe is come to bee your guide: Christ is come into the darksome wildernesse of the wicked World, and now take heed of loving your darkness rather then light, for Jesus himself saith, Joh. 12.35, 36. Yet a little while the light is with you, walk whilst you have the light, lest darkness come upon you: for he that walketh in the dark, knows not whither he goes. While ye have light, believe in the light, that you may be Children of the light.

Thus have you heard in some generall Considerati­ons, how bewildring spirituall darknesse is: I shall conclude them with an Observation from the form of the expression, Jer. 2.31. Have I been a Wildernesse to Israel? a land of darkness? When ever Satan leads you into a Land of Darknesse, he leads you therein into a Wildernesse. Thus in the generall.

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

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

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

1. Stupidity and sottish­ness.First, The darknesse of sencelesse stupidity, and sot­tish ignorance. It may well be called darknesse, and you know 'tis a bewildring darknesse, Isai. 1.3. The Ox knows, but Israel doth not know: The bruit Beast knowes what's good for it selfe, but bruitish Men and Women doe not know. You complaine of a sottish poore in your Towne, that have no more sence of spi­rituall good, then the stones of the streets that they tread upon, and the blocks that they sit on. You know that stocks and stones, if they bee in the wildernesse, there they stay, there they lie, they have no sense to remove themselves; but Beasts, if they be in the Wil­dernesse, if danger approaches, if the Lyon roars, they have knowledge to runne for it, to change their place, posture, and condition: but miserable Men and Wo­men can hear the voice of the Lord in his providence, in his Word, as the roaring of a Lyon, and yet stay where they were, and as they were, and in the same posture they were in, even in the Wildernesse of sinne still; and this is the reason they are blockishly igno­rant and stupid, as to spiritual things. Now unto what shall I liken the people of this Generation? 'tis even like unto Aegypt, Exod. 10.21, 23. There was a thick [Page 181] darknesse, darkness that might be felt, so that no man rose from his place, for the time that that darknesse con­tinued: so there is thick darknesse upon these Spirits; so that though they be in an Aegypt, in a Wildernesse, they stirre not, because it is a Land of darkness: wretch­ed hearts that mind onely to day, what they shall eate, and what they shall drink, and wherewith they shall be cloathed (and perhaps scarce that) but how to arise spiritually from the place they sit in, the condition that their soules are in, verily hereunto they have no knowledge: and thus they sit in darkness, and in the shadow of death, Luk. 1.79. They sit in darknesse, and though the shadow of death be there, yet 'tis dark­nesse, and therefore they continue in it, 1 Thes. 5.5, 6, 7. We are not of darkness, saith the Apostle, therefore let us not sleep, for they that sleep, sleep in the night. This is that night, and that darkness, you may know it by their sleepinesse. When men are asleep, you may speak in the roome and they heare not: the Gospell, the voice of God is in the midst of this sottish Generati­on; but they are in the night, in the dark, and asleepe, and therefore it is that they receive it not. But unto such, if there be any here, let me tenderly speake as Paul, Rom. 13.12. v. 11. Know ye the time, that it is now high time to awake out of s [...]p, for the night is far spent, and the day is at hand, therefore cast off the works of dark­ness. But if you will not, let me tell you, as the Fa­ther told those painted and spotted Ladies of his time, that God would not know or acknowledge them for his Creatures in the Great day, because he made them of another colour, and without those Spots. So may I, and dare I say, and you shall find it too true, that God will not own your sottish hearts as his, in the day of the Lord, because hee made you intelligent and knowing soules; and now the restitution of know­ledge to you is tendred in the Gospell, so that the day is come, and the night is spent, but you sit still in your [Page 182] places, as they in the Aegyption darknesse. Neither do I tell you this, but God himselfe by the Prophet, Isai. 27.11. It is a people of no understanding, therefore he that made them, will not have mercy on them, and he that formed them, will shew them no favour.

This is the first sort of Darkness, and millions of them that are called the Christian World, are bewil­dred by it.

I proceed to the

2ly, The dark­nesse of incon­siderateness.The second sort of Darknesse, and that is Inconsi­deratenesse. You have this with the other, Isai. 1.3. Israel doth not know, my people doth not consider. Many of them are so stupid that they know not, and those that know doe not consider: this is also a bewildring Darkness; Read Job 34.24, 25, 27. He shall break in pieces mighty men without number. And when shall hee doe it? verse 25. He shall overturn them in the night, and why doth he doe it? verse 27. Because they turn­ed back from him, Note. and would not consider any of his waies. I have observed that very few, either of the richest of all, or poorest of all, ever come to get out of the Wil­dernesse; (but it is a middle sort of persons) what is the reason? Why, the very poore know not, and the very rich care not, they consider not, they thinke the things of God are below their Cognizance, although through Education, their parts are sublimated to some knowledge. Now this is here said of the Inconsiderate Great ones (as was proved before of the bruitish poor ones) that they also perish in the Dark, in the night the are overturned, verse 25. If Inconsideratenesse then be such a bewildring night of darknesse, 'tis no won­der that the Lord doth so perswade us to consider our works, and waies, and that Satan doth so designe to hinder us, as Prov. 5.6. Lest thou shouldst ponder the way of life, her waies are movable. Oh! Satan cannot [...]n­dure that thou shouldst consider the way of life. Hence also those Counsells, Prov. 4.26. Ponder the path of [Page 183] thy feet, &c. Eccles. 5.1. Keep thy feet, &c. and offer not the sacrifice of fooles, for they consider not that they do evill. 'Tis want of consideration, that makes soules to lose their footing, their ground, their way; but pon­der the path of thy feet, and thy waies shall be establish­ed, Prov. 4.26. So that inconsideratenesse is as Dark­nesse; yea, and it is a bewildring darknesse. Let me perswade you therefore, that are intelligent to one step forwarder; I meane to be advised, to ponder and lay to heart, the things that you know belong unto your peace. How many soules continue lost under the means of knowledge, in the darksome wildernesse of inad­vertency and non-consideration? I have considered my waies, and turned my feet into thy Testimonies, Psal. 119.58. And as for such as will not consider, let them know,

First, That though they consider not their owne waies, yet they are considered, for God ponders them, Prov. 21.2. Every way of man is right in his own eyes, but the Lord ponders the hearts.

Secondly, God will make the most inconsiderate heart amongst you, perfectly to consider another day, Jer. 23.18. Who hath stood in the counsel of the Lord, and hath perceived and heard his word? Who hath marked his word and heard it? there's his challenge of their inconsideratenesse; but what followes, verse 20? In the latter dayes you shall consider it perfectly. You have heard of Inconsideratenesse in what they know of the things of God. The

Third is Unperswasibleness, 3ly, The dark­nesse of unper­swasiblenesse. as to that which they do in some sort consider: this is also a bewildring dark­nesse.

Now men in the state of lost nature, are called [...], Rom. 1. and [...], Unreasonable, or absurd men, 2 Thes. 3, 2. Men, whom no Arguments from any Logical To­picks, are able to perswade. Now marke such kind of Spirits, as when they knew God, yet would not bee [Page 184] perswaded to glorifie him as God, as you have it char­ged upon them, Rom. 1.21. 'Tis said in the same verse, That their foolish heart was darkned: This was the dark­nesse of unperswasion; and this darknesse is now na­turall unto the Children of men, for the Apostle calls them, Eph. 2.2. Children of disobedience: so, our Tran­slation, but the words are [...], Children of unperswasion, such as will not bee perswaded, and so you have it sadly rendred, Luk. 16.31. Neither will they be perswaded, though one arose from the dead. Poor soules, they cannot bee perswaded that God meanes, as he saith of Death, and Hell, and Judgement. Can not? nay, they will not be perswaded: As one that I once heard of, that in discourse was directed to a place of Scripture, that spake point-blank against him, saith he, I can't find such a place: saith the other, Look, here it is; nay then, saith he, I will not see't. So say you, We can't find what need wee have of Gods Counsell, and of Christ, and of Grace: saith God, looke here, and I will shew you what need you have, and how undone otherwise you are, &c. Nay then, saith the Soule, I will not see. I remember a plaine Observati­on of a Childe, where I was once, was playing in the Yard, and his Father out of the Window called him in; the Boy was eager of his play, and though his Father call'd againe and againe, yet came he not in; at length his Father told him that he would bee sure to whip him, if he would not come, yet hee could not perswade him in; at length in hee fetches him, and whips him, Sirrah, saith he, did not I tell you, that if you would not come in, I would lash you; yes Father, saith the Childe, you said so, but truly Father I did not believe you. So God calls, and exhorts, and per­swades sinners, and tells them, if they will not now, they shall consider afterward: if they will not come in now, they shall be fetch'd in, and damned to eterni­ty, whether they will or no: And my Brethren, if [Page 185] God shall (as he surely will (aske them at the great Day, Did not I call you by such a Ministry, and such a Minister, by such and such a Sermon; and did not I tell you what would come on't. Hell, and Wrath, and e­ternall ruine, if you came not in? Oh! the poor soule trembling and astonished, will answer in that day, yes, Lord thou didst so, but truly Lord we did not believe thee; thus are sinners unperswasible ones, even the Chil­dren of unperswasion. God cryes out, Turn ye at my re­proof; but when he calls, they refuse, when he stretches out his hand, no man regardeth, Prov. 1.23, 24. And therefore though he calleth from Lebanon, from Amanah, from Shenir, and Hermon; yet they continue through their unperswasiblensse, in the Lyons Dens, and Mountaines of the Leopards yet still.

Fourthly, Presumption is also a bewildring darkness, 4ly, The dark­nesse of pre­sumption. and its businesse is to hinder the soule from Conver­sion. To what shall I liken a presuming sinner? 'Tis even that beast, which when he is in danger of being seized on by the Lyon as his prey, runnes his head pre­sently into a bush, and because the head is in the dark, and sees no danger, therefore it thinkes it selfe secure. Or as I have seen a Boy, that when his Father hath gone by at a distance, the lad hath hid his head behind another lad, so that he could not see his Father, and therefore hath beene very confident, that his Father hath not seen him. Presumptuous sinners runne their hearts into the thickets of the Wildernesse, they walk themselves in the darke, not seeing God, and there­fore they presume that the Lord takes no notice of them, and this verily is the very nature of presumpti­on, Psa. 73.11. They say, how doth God know? and is there any knowledge in the most high? Psa. 64.5. They commune of laying snares privily, they say, Who shall see them? Wretches! that if they get but into a blind Ale-house, where the Magistrate can't see them, think them­selves past all danger, when they are as much in it, as that Creature that while it turnes away its face from [Page 186] beholding its devourer, exposeth its whole body to bee his prey: In such a darksome bush shal a presumptuous sinner be caught, instead of being hid, and be destroyed instead of being secured; for Psa. 139.12. The dark­nesse hideth not from God, but the night shines as the daie, the darkness and the light are both alike unto him. As to Gods eye and eare, thou hadst as good the Magistrate should heare every Oath thou swearest; thou hadst as good bee staggering in the streets, and whore, as Zim­ri, in the openest view, as to go into a Corner, and say, Doth God see it, because thou turnest away thine eyes from beholding of God.

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

6ly, A mixt darkness of all these.Sixthly and lastly, A mixture of all that have been named, is a bewildring darknesse to many a soule; some things they know not, and there they are in the [Page 187] dark; other things that they know, they doe not con­sider, and so they are in the dark and bewildred still; that which they doe consider, they will not be perswa­ded of, or unto; and so from such willfull unperswa­sion, passe on to Presumption, and from Presumpti­on, strait forward (when time serves) unto Despaire: and surely all these blended together, are enough to make a darknesse more darke then that of Aegypt. Therefore when the Apostle tells you what Methods Satan hath to bewilder souls, Eph. 6.11. He calls the Devills immediately, verse 12. The Rulers of the dark­ness. As a Commander would order such and such a Party for one place, such an one for another, a For­lorn-hope, a Left-wing, a Right-wing, a Reserve, &c. So doth Satan Marshall and order various darknesses to undoe poore soules, for he is the Ruler of them, that if Ignorance can't doe it, Inconsideratenesse may; if that will not, that willfull unperswasiblenesse may, if God sometimes almost perswade, as he did Agrip­pa, that Presumption may still hold; or if ever Pre­sumption leaves them, that cursed despaire may seize upon them, for he is [...], the great Ru­ler, or Generall, or Commander of Darkness.

CHAP. XIX. Containes the second sort of bewildring darknesse, viz In conversion, whereof three kinds. 1. Such as relate to our selves. Foure particu­lars removed.

THe second sort of bewildring Darknesses, 2d. Sort of darkness. In Conversion. are such as attend the soule in, or unto Conversion. And these are a wildernesse of Gods own providing; not a wildernesse of sinne, but a wildernesse wherein to af­flict the soule for sinne; as it is said of that Wilderness wherein the Lord led Israel forty years, that it was to humble and to prove them, Deut. 8.2. And to do them [Page 188] good in their latter end, ver. 16. So when God intends to convert a soule, he brings it usually, if not alwaies, first into a Wildernesse, but the designe of God is to humble it, and to prove it, and at length to doe it good. The first view that soules have of God, is as if his waies were a Wildernesse, a Land of darknesse, and it is the pleasure of God it should be so, Hos. 2.14. I will allure her, and bring her into the wildernesse, (that's a dark dispensation indeed) Oh! but then, saith God, I will speak, comfortably to her. I will first bewilder her to humble her, and then at her latter end, I will do her good. Verily sirs, if you will walke (as we all naturally doe) in the darke wildernesse of Soul-transgression (though you be the deare Elect of God, yet) shall you walke in the darksome wildernesse in Soul-affliction, and be as those, Isai. 50.10. Walking in darknesse, and seeing no light at all. As God tells Israel, Ezek. 20.34. &c. so will he deal with the soule that he brings home to himselfe; I will bring you out of the people, and ver. 35. I will bring you into the wilderness of the people, and there will I plead with you face to face, and verse 37. I will cause you to passe under the Rod, and bring you in­to the bond of the Covenant, and verse 38. I will purge out the Rebels from among you. These are the pure de­signes and aims of God, in bringing soules into such a Darknesse, into such a Wildernesse, namely, to ga­ther them out of other Countries (i. e. from the world, and their vaine Conversation) to cause them to passe under the Rod, (that is, to humble them, and to bring them, as Israel in the Wildernesse, into a new bond of Covenant) and to purge out the Rebells, &c. that is, by making sinne (the hearts rebellion) a bitterness to their soules, to give Corruption a Deaths-wound in their soules.) As God of old by bringing Israel into the Wildernesse, thereby first brought them out of Aegypt, and then humbled them to purpose there, and [...]ade them enter into Covenant, to be his people, and there he wasted the rebellious ones that were amongst [Page 189] them: so usefully (however irksome) it was for Israel to be brought into that Wilderness; and verily so need­full is it, if not much more in all these respects, that God should first lead a soul into this darksome Wilder­ness, before he lead them into Canaan, or speak com­fortably unto them. Neither may a sinner take this ill at the hands of God; for if he find a Convert perver­ting his way, he will make him know, that he wae a­gaine in the Wilderness, by bringing him back by an Hedge of thornes, and by setting darkness in his paths, and fencing up his waie that he cannot pass; therefore wonder not at the Thornes, Hos. 2.6, 7. or the Wil­derness, verse 14. Onely as you know how busie Satan was to lead them (whilest they were in that Wilder­nesse) into temptation; (so that it is called, The day of temptation in the wilderness, Heb. 3.8.) So verily will he be sure exceedingly to endeavour to make this time of thy being led into the Wilderness of Gods owne providing, an houre of temptation unto thee, that so he may in sinne bewilder thee; whilst God de­signes by such bewildring of thee, to lead thee out of the wilderness of sinne.

I shall rank the bewildring-darkness of such a day, Of these three kinds. under this Threefold Head: such as respect our selves, such as respect God, such as respect the way of Reconcli­ation betwixt us and God. All which God (at least) dis­poseth for our good, though in them Satan purposeth our ruine.

First, In the time of Conversion, 1. Kind, such as relate unto our selves. we are exceeding­ly subject to be bewildred with much darkness rela­ting unto our selves, as to have exceeding darke thoughts of our selves, Of this kind are to passe darke sentences upon our selves, to take up dark resolves concerning and a­gainst our selves, and make darke resolutions with our selves.

First, 1. Darke thoughts con­cerning, and of our selves. Soules in such a time have dark thoughts of themselves, and in them they are bewildred: before they were be wildred in sinne, now they are bewildred [Page 190] in the sence of sinne, so that they cannot find any way out, no way but one, and that is Death, there they must die for it, they must fall in this Wildernesse. Me­morable is that passage, The sence of sinne. Rom. 7.9. Sin revived, and I dyed: that is the sence of sinne; then it followes, verse 11. For sin taking occasion by the Commandement deceived me, and by it slew me. When the terrours of the Law, joyne with the serious sense of sinne, and these sur­round the soul, this is the entangling killing wilder­nesse, the dark valley of the shadow of death. It decei­ved me; how is that? truly thus much I can say to it, from the experience that I have had of poore soules in such a condition: Darkning us. that their sense of their sinne hath beene more then true, even greater in some re­spect then their sinne. Consult with Paul, who tells you here, that he was deceived, but doth not tell you wherein, 1 Tim. 1.15. Christ came to save sinners (saith he) of whom I am chiefe. Why? how could that bee? Paul was before Conversion, a sober, blamelesse man, as touching the Law, Phil. 3.6. Zealous according to his light: if you urge his persecuting of the Church, why? still there are as great, if not much greater sin­ners then he, for 1 Tim, 1.13. He did it ignorantly. Yet still when the Law stirres up the sence of sinne, as en­compassing poore Paul; this is that that kills him, that he is the chiefe of sinners. Thus is it with our poore hearts: Oh! when we see the brightnesse and glory of the Law of the Lord, how Holy, and just, and good it is, and how vile, and sinfull, and abominable, our selves are: Oh! never was there any sinne like ours, ne­ver any guilt like ours: What sinne against such meanes as I? against such light as I? against such mercies as I? against such calls of Grace as I? Oh! never any one sinned as I have done. Yes friend, thinke as bad of thy selfe as thou wilt, others as sinfull as thou have gone before thee.

Now this is one bewildring darknesse [...] in the fence of sinne, which may more humble then hurt you, I [Page 191] would many were allured into this wilderness this day.

But now comes Satan, as I said before, Darkning that splendor of Gods mercy unto us. and his busi­nesse is to raise the darksome fogges of thy selfe-con­demning, and soul-bewildring thoughts; yet higher, so as not onely to bedarken all that is within thee, but to cloud the face of mercy, and to obscure the glory of Christs undertakings, by the black guilt of thy sinnes. Here is a worse deceiving by the sense of sin (through Satans temptation) and this makes the formes Wil­dernesse much more bewildring, and the poore lost Creature ten thousand times more at a loss then it was before; when the soule comes to see its sinnes greater, then any other sinnes of the Children of men, Satan striketh in, and takes advantage to make it account its sinnes greater then any of Gods pardons; and this is a deceiving indeed unto slaying; and such I believe was the dark bewildring sence that Cain and Judas had of their sinnes; take heed, take heed of this deceipt in your sensibleness of your sinnes; and yet even in this dark wilderness, are many deare unto God for a sea­son left, and as it were, lost till God come and speake comfortably unto them.

I can give you two eminent instances both of mine owne knowledge: Instance. The one was when I was a little one; A rich man was walking, and there comes a poor Creature to him with death in his face, and begges of him some reliefe: the man was an hard man, and de­nyed; the poor wretch importunes, and through im­portunity prevailes thus farre; saith the rich man, come to my house to morrow, and I will give you something: Oh! sir, saith the poore one, I shall die before morning, if I have not something to succour me this night; yet could not the Rich man be then prevailed with: that very night the begger dyed, & was sound dead the next morning: the Rich man laies this to hear (as I confess well he might) & was so terrified, that for much time not the least comfort could be fast­ned on him, but never was any guilt or sinne like his; [Page 192] by night he was faine to have constant company, and Candles burning with him, and it would frequently cry out, That now the Devill was ready to seize on him: He was through providence brought unto a godly Minister where I was, and to whom I was re­lated; I being little was left in the roome, when the Minister and he were together, Oh! it would have broken any heart that had the least of tendernesse, to see the poore man, what paines he tooke to load him­selfe with misery, and to obstruct the way of mercy; and this was the upshot of all, never was there such a Murtherer as he, that obtained mercy. I remember (for the afflicted mans carriage made the discourse take more impression on me) the Minister instanced in Davids Murther, and aggravated it, what a man Da­vid was, of what profession, under what mercies, &c. and what a man Uriah was, a godly man, a faithfull sub­ject, a publique spirited man, &c. and what a murther it was: known, wilfull, devised, plotted, longed for, and pleasing to David when accomplished; and yet I re­member, would not that poore man bee perswaded, but that his sinne was farre greater then Davids, and so such as God would not pardon, although at length it pleased God by that Minister, to fasten some comfort on him.

Instance.The other was mine owne experience, also not long since. Indeed the good woman desired me for Caution unto others (concealing her) to take some occasion to speake of the thing. Her great sinne, for which shee thought there was no mercy, no pardon was a lie; and on this manner she was private at duty in a roome that was said to be haunted (as the phrase is) in the night, and there came by the Chamber doore, a man of the house that hearing some stirring there, asked her (it being very dark) whether she was there or no, calling her by her name, she being unwilling that hee should know that she used to be there, of the suddaine answered, that it was not she; he urged her again and [Page 193] again, she denyed: At length the man halfe affrighted, prayed her, as ever she look'd for mercy from God, that she would tell him if it were she, and shee being much moved, and yet unwilling (through the strength of the present temptation) to unsay what she had spo­ken, denyed it yet again. I thus farre agreed with her, that it was indeed a very great sinne, and deeply to be sorrowed for; but her language was, that it was the greatest sinne that ever was committed, and that there could be no mercy for her, because she had denyed the mercies of the Lord. I instanced in Peters denial of Christ once, twice, thrice, till it came to cursing and swearing, and perfect disowning of his Saviour, I know not the man; I aggravated it from Peters solemne profession of Christ, his engagement not to deny him, &c. and yet notwithstanding he obtained mercy. But for all I could say, I could not for the present perswade the woman, but that her denyall was a farre greater sinne then Peters; and though she believed that there was mercy for him, and salvation for him, that de­claredly denyed his Saviour; yet could I not perswade her, that there was any mercy for her, who as shee thought, had more perfectly denyed mercy: Yet I be­lieve the woman to be a good woman, something of refreshment she had e're she went away. This is the of sinne, a bewildring darkness to such a soule: ag­gravate your sinnes as much as you will, onely by their aggravation take heed of diminishing the freeness or fulness of Gods grace.

Secondly, Soules in such a case, 2. Pass darke sentences on our selves. lose themselves in the dark sentences that they pass upon themselves. Paul tels you, that sin by the Law slew him; that is, pas­sed a sentence of death upon him, according to that phrase, 2 Cor. 1.9. Who received the sentence of death in our selves. Poor soules will save God (as I may so say) a labour in the condemning of them, for they will con­demne themselves, and their sentence shall be very dark, even as dark as death it selfe. Oh! never did [Page] any deserve Hell more then my selfe, thither I am a going, and there I must receive a just recompence of re­ward. Let me go to Hell, said one, for that is the fittest place for me.

Thirdly, They often in such a season, take up dark Resolves concerning themselves; 3ly, Take up dark, resolves concerning themselves. they themselves pas­sed Sentence, and now they proceed to Execution. They say, they have deserved Hell, and it must be so, they must go to Hell, there's no helpe for't; say what you can to comfort me, my sinne will slay me; doe what you can for me, my sinne will slay me. I have heard such language, and now the soule's at an utter loss: Oh! I shall verily die in my sinnes, Jer. 15.18. My pain is perpetuall, and my wound incurable. Oh! if the terrours of the Lord were but for a day, or a year, I might better beare them, saith such a soul; but they are perpetuall, eternall death is the wages of my sinne, what shall I doe? Oh! if my wound were curable, though it be great and terrible! but I am without any expectation of recovery, past all hope. Thus poore ones in this darksome wildernesse, do resolve concer­ning themselves.

4ly, Dark reso­lutions with themselves.4ly, From dark Resolves concerning themselves, they sometimes pass to darker resolutions with them­selves. Their hearts language is not onely I may be damned, and I must be damned, there's no other way; but even almost, I will be damned. There's no comfort for me, and I will take no comfort to me, Jer. 15.18. My pain is perpetuall, and my wound incurable, which refu­seth to be healed. Not onely incurable (that is, that cannot be healed) but that refuseth to be cured, (that is, that will not be healed) and verily, as for soules that have a long time said, Note. that there is no mercy or comfort that belongs unto them, there is a kind of spirituall pride in the lowest ebbe of very despaire, they have so long said that they shall perish, that when they begin through mercy to be better perswaded, they are very loath to think that it shall be otherwise, [Page 194] and so refuse to be healed: so Asaph, Psal. 77.2. My sore ran in the night, and ceased not, my soul refused to be comforted. Oh! take heed of thrusting Gods preci­ous Consolations so often, or so long from you, as to get an habit of refusing him; habits are hardly left, though there be never so great reason to disswade us from them. Sometimes poore soules in this darksome wilderness, are ready to be of his minde and vote, who desired that he might be in Hell, that he might know the worst of his torment: yet God that allures into the wilderness, fastens comfort oft-times upon such a soul.

These are bewildring-darknesses as to our selves.

CHAP. XX. Contains the second kind of bewildring darkenesse in conversion. viz. relating to God in foure particulars removed.

BUt secondly, 2d. Kind, such as relate unto God. There are attending upon conver­sion bewildring darknesses, as relating to God, Dark thoughts concerning the Purposes, the Thoughts, the Providences, the Justice and mercy of God to­wards us.

1. 1. Darknesse as to Gods purposes. Such a day many times bewildes poore soules in dark thoughts concerning Gods purposes about them­selves. Oh! saith many a soule, I should be glad to pray, to repent, to believe, to do any thing for God; but I am a Reprobate, I know God hath from all eter­nity cast me away, and therefore it is in vaine for me to doe any thing, but (as my deserved portion is) everlastingly to despair.

Here is the blacknesse of darkness indeed; but who told thee that thou are a Reprobate? Why? I am sure I am a Reprobate. But why dost thou think that Gods eternall purpose was to pass thee by? Why? I am sure I am a Reprobate.

My Brethren, I know it is the great duty of every Saint, to give all diligence to make their calling and e­lection [Page] sure, and so saith the Apostle, 2 Pet. 1.16. We ought to make sure, (that is, be assured of) our election, so that we might conclude it, and comfortably assert from our Calling; that is, because we find that we are converted, to rest assured that we were elected, because called, therefore that we were chosen of God. But ther's no Scripture, that either bids or warrants us, to make our Reprobation sure; that is, to stand assured that we are reprobated, no not because we are unconverted. You'l say, the Apostle bids us to examine our selves upon such terms, 2 Cor. 13.5. Know ye not your selves, how that Jesus Christ is in you, except you be Reprobates? the word i [...] [...]. Why? Jesus Christ is not in me, therefore I am a Reprobate. Is this thine argument? truly then thou must also say, that there was a time when Paul was a Reprobate (that spake it) for there was a time when Christ was not in Paul: Yea, that the Saints that are in heaven were once Reprobates; for certaine it is, that they were once Christless: and if this be so, then to be Reprobate is no more then to unconverted; and if this be thy meaning, why should'st thou despaire up­on the thoughts that thou art a Reprobate? for though thou be Christless, and by such reasoning a Reprobate to day, as Paul before Conversion, yet maist thou bee saved as well as he, and so reprobation shall no more hinder thy salvation, then unconversion. But it is evi­dent from the dark despaire, that rests upon their spi­rits unto whom I speake, that conclude they cannot be saved, because (as they thinke) they are Reprobates, that they are not so criticall as to distinguish betwixt Reprobate as opposed to Elect, and opposite to Gods present approbation, which an Elect (but unconver­ted) person may not have: but take Reprobate in the saddest sence, in which I cannot apprehend how any with reason, can make unconversion an assuring token of it: onely glad they are (poor souls) to take up any staffe wherewith to beat themselves. I shall therefore in a word, tell you what I think from these two Scriptures that I have mentioned.

[Page 195]1. That souls that have Christ and are converted, may from thence be sure that they are elected: but yet that it doth not hence follow, that souls that are yet Christ­less, and unconverted as yet, are reprobated. But yet

Againe, (so much I presume the second Scripture speaks) that no soul can come to say, I am not repro­bate, I know I am not, but by being able to say, Christ is in me: although another soule may not say, because Christ is not in me, therefore I am a Reprobate: Christ is in me, therefore I am no Reprobate, that Scripture concludes undoubtedly true Christ is not in me, there­fore I am a Reprobate, that Scripture concludes not, neither can it so conclude, for it is a lie: sinners in hell may say, we are all Reprobates, therefore Christ is not in us: sinners upon Earth may not say, Christ is not in us, therefore we are all Reprobates; for though Christ be not in you to day, who can, or dare say, but that God may convert you to morrow?

I shall illustrate the whole of this, 2. Simile. by a similitude obvious to you. You have in your Town an hundred shifts by a Benefactors will, to be dealt forth to an hun­dred poor men and women, whom the Trustees shall choose out of all the poor. They are chosen before the Dole, which is to be at twice, and in two severall pla­ces, some to be distributed in the fore-noon, at one place of concourse; some in the after-noon at another: the man or woman that receives in the forenoon, may rest assured, that he or she was elected or chosen, because they have received; but he that stands by and receives not, cannot rest assured, or be sure, that he is not elect­ed, because although he receives not then, yet he may in the afternoon. Sinners that are timously conver­ted, may be sure they were elected, because they have received the gift of God: But sinners that are yet uncon­verted, I grant, they have abundant reason to question, whether they be elected or no, and a great deal of rea­on to fear, lest God should call them Reprobate silver, but they cannot be sure, they may not conclude that [Page] they are Reprobate, because God may at the eleventh hour send them into the Vineyard. Though hee that re­ceives not in the forenoon, may fear he is not chosen; yet he may not conclude, so as to neglect to wait in the afternoon, it may be he may then receive. Unconver­ted ones have reason to fear, that they are unelected ones: and let this to purpose humble them, but let them not so wretchedly conclude as to despair, and so as to neglect the afternoones dole: yea, surely they should be the more humbly solicitous, because there is but one part of the day to deal in, and if that be over, and Christ the gift of God not received, they may then conclude they were reprobated; but whilst they are yet on this side Hell, let them return to God, for who knows, but God may return to them, and leave a blessing behind him, Jon. 3.9: So then my conclusion is, that whatever thy Conversation hath been, it is not for thee to conclude (if now thine heart be in any measure inclined towards God) that thou art a Reprobate, onely let prophane and impenitent ones know, that I speak to poor distract­ed Consciences this day. Your arguments are such as these.

Object. 1 1. The greatness of your sins in themselves. Oh sai'st thou, Never were such great sins committed by any elect, therefore I am a Reprobate

Ans. I do seriously believe, that if Davids murther with Adultery, and Peters deniall had been commit­ted by thee, thou wouldst have thought (as I believe they did) that they were the greatest sins in the world; yea, greater than those very sins that thou arguest thy reprobation from. But this is no argument, for they were the elect of God.

Object. 2 2. Oh! but my sin hath been against light of Conscience, against profession of God, against vowes, and Covenants &c. my sins admit of all manner of aggravations, therefore I am a reprobate.

Ans. Read the entire stories of David, and Peter, and if thou maist not unfeignedly judge, that if thou hadst [Page 196] been the aggravator of their sins, as thou art of thine own, thou wouldest have spoken as bitter things of their sins, as thou now dost of thine own, and found as sad circumstances whereby to heighten them, supposing them thine: then (I had almost said) be disconsolate still.

Thirdly, Oh but mine whole Conversation hath been a very Object. 3 trade of sinning, I have done evills over and over, again and a­gain, even as I could, with both hands greedily, even unto this end of my dayes; and now I am just agoing out of the world, and therefore I am a Reprobate.

Ans. I confesse this is very sad indeed, but yet I must say, Here is not enough in the premises whence to infer the con­clusion. For the Thiefe, Luk. 23. was a Thiefe to his dying day, whose whole trade was to sin, he lived upon it, and no question used both hands in it, delighted in it, and which is sad; 'tis said, that both the Thieves (at first) reviled Christ, and cast the blasphemous reproaches of the wicked multi­tude into Christs teeth, Mat. 27.44. And this was the ve­ry day that the Thiefe (that was saved) went to be hanged, so Mark 15.32. And yet this Thiefe presently falls a repro­ving the other, condemning himselfe, justifying Christ, praying unto Christ, believing in Christ, and saith Christ unto him, Verily this day thou shalt be with me in Paradice, Luk. 23.39, 40, 41, 42, 43. Therefore he was Elected, and therefore thou canst not hence conclude, that thou art a Reprobate, as op­posite to Elect; for [...] is sometimes to be taken for one that is as yet unsound, though he may be elect.

But to close this: I pray you, who are the reprobates that I am now speaking to? even such as I could wish the most of you that hear me this day were, if they be not already such, even such as Job was, Chap. 27.2. The almighty hath taken away my judgement, saith he, that is, God hath reject­ed me, he will have nothing at all to doe with me, and yet ver. 3.4, 5. he saith againe, All the while my breath is in me, my tongue shall not utter deceit, nor my lips speake wickedly: I will hold mine integrity until I die. My brethren, they are such among you, that fear the Lord, and obey the voyce of his servants, that walk in this darknesse and see no light, Isa. 50.10. [Page] I remember once I was in discourse with a poore woman, whose whole complaint against her selfe was in conclusion this; that she was a Reprobate: I perceived much good in the womans spirit, yet this was at the end of all: I asked her why she concluded so hardly against God, and her selfe, that whatever God had done as to others (whose mercy to others she was wrapt up in the admiration of) God had cast her a­way? I asked her if she were resolved to harbour sin, and to hold her iniquity till she should die, that she did so deter­mine, that she was a Reprobate? The poor heart brake out into a passion of tears, and said, Oh! no, I had rather be dam­ned with holinesse, then carry sin to heaven with me; for, God knows, I hate it with a perfect hatred: These are the souls I speake unto, that are under this bewildring temptation, be­cause of their darkness in respect of the purposes of God, of whom I am bold to conclude, that though they bee their own Reprobates, yet are they none of Gods.

2ly, Dark­ness as to Gods thoughts.2ly, They are bewildred in exceeding much darknesse, as to the thoughts of Gods heart toward them. You know in generall, we are very apt to measure every ones thoughts by our own. The proud Spirit wonders that every one doth not think him worthy of that respect, that he thinks him­selfe worthy of: and again the lowly Spirit that thinkes meanly of himselfe, wonders that any one should think bet­ter of him, then he doth of himselfe; that any Godly Mi­nister or Christian should think well, or speak well of him, when he cannot bestow a good thought upon himselfe; and indeed whatever it be that we have taken up a strong per­swasion of, we admire that every one thinks not as we thinke. Now when once poore soules come to harbour those sad thoughts, that I have spoken of against themselves, they are much in the dark concerning Gods thoughts, being wholly disposed to measure Gods thoughts by their own. When a Mini­ster brings them a comfortable word, they cannot be per­swaded that God is of that mind, because they are not of that mind. When David brings lame creeple Mephibosheth to eat bread at his own table, 2 Sam. 9.7. He can't be perswaded that he means as he saith, that he should eat bread alwaies [Page 297] there, ver. 8. What is thy servant, that thou shouldest looke on such a dead Dog as I am. What? would you make me believe, that God hath any thoughts of saving such a dead soule as I am? such a sinner? how can it be? I know mine owne thoughts, that I would never find in mine heart to do such a thing for such an Enemy of mine, and of my good, as I have been unto God, and unto his glory: therefore I can never thinke it. I thinke if I were as judge, I should undoubted­ly damne such an one as my selfe is, and therefore let me alone: God can have no thoughts of good concerning me.

Now hold a little, whilest we read Isai. 55.7. 8 [...]. Let the wicked forsake his waies. Why? what shall he get by that, is there any hope of good for a wicked man? Yes, God will have mercy upon him. Yea, but saith thy soule, not upon such a grievous sinner as I am: yes, God will abundantly pardon. Do you say so? O but I can never think that. Yea, but friend, that's an unrighteous thought, and you must forsake it: Let the unrighteous forsake his thoughts. Forsake it, why? ver. 8. For (saith God) My thoughts are not your thoughts, nor are your waies my waies: but as the heavens are higher then the earth, so are my waies then your waies, and my thoughts higher then your thoughts, ver. 9. So that it is a bewildring darkness for thy poor heart to conclude, that God thinks no thoughts of peace towards thee, because thou canst not think thy soul worthy of that peace, &c. For saith God, I know the thoughts that I think towards you, thoughts of peace, Jer. 29.11.

3ly, Poor souls in such a day, 3ly, Dark­ness as to Gods pro­vidence. are much in the dark as to Gods providential dispensations. Oh! saith the soul, if God intended to pardon me in the end, he would never thus long keep me upon the rack: if God intended to save me in the Conclusion, he would never suffer Satan thus to buffet me, unbeliefe to have so much power over me, temptations to blasphemous thoughts, and despairing words thus far to pre­vaile against me, &c. Therefore doth Eliphaz sinfully and uncharitably, conclude concerning good Job, Jo. 22.5. &c. That his wickednesse was great, and his iniquities infinite, &c. because ver. 20.11. That snares were round about him, and darkness that he could not see, &c. And thus think poor souls [Page] of themselves, that because they are under darker dispensa­tions (as they think) then any others, that therefore their sins are greater, and their conditions more desperate then any others. Now this is darkness: for this is to judge accor­ding to the appearance, and not with righteous judgement. Thus though God had brought comforts to Zion, and tels her, that he will have mercy upon his afflicted, Isa. 49.13. Yet (because she was afflicted) verse 14. Sion said, the Lord hath forsaken me, and my Lord hath forgotten me. He would never have staid so long, saith the soul but that he hath quite forgotten me, he would [...]ever have served me so and so, but that he hath quite forsaken me. Now how much darknesse there is in this kind of arguing, you may easily see in the next verses: though a Mother forget her Child (and can that be?) yet I will not forget thee, saith the Lord) for thou art graven upon the palms of mine hands, verses 15.16.

4ly, Dark­ness as to Gods ju­stice and mercy.4ly, They have exceeding darkness upon their thoughts, as to the justice and mercy of God, and hereby they are also bewildred. They (poor Creatures) can not think but that God is more inclined to justice, then to mercy towards them; and here still they judge according to flesh & blood. Indeed flesh and blood saith, it is the glory of a man to revenge himselfe upon them that have wronged him; but the Spirit saith, It is the glorie of a man to pass by an infirmitie. Now this they cannot but judge, that God will have more glory in damning them, then in saving them; therefore they conclude that they shall be damned: justice must passe upon them.

Now such thoughts are very darknesse, for verily neither is Gods delight so much in, nor his glory so much advan­ced, by taking of revenge upon his Enemies (though venge­ance be his, and he will repay) as in shewing mercy unto poore souls.

1. God delights most in mercy.1. Scripture seems to hold forth, that there is nothing so much of Gods heart in punishing, as in pardoning, as is cleare in those two known Scriptures, Isa. 28.21. Where judgement is called his work, but his strange work: his act, but his strange act, as if he did not know how to goe about it. How shall I give thee up Ephraim? &c. but Mich. 7.18. God [Page 198] pardoneth iniquity, and passeth by transgression, because he de­lighteth in mercy: he delighteth in mercy, in the worke of pardoning sin, in the act of passing by transgression, as if hee knew not how to go about any other work: how dark then are thy thoughts that perswade thee, that it will please God better to damn thee, then to save thee.

2ly, The exerting of pardoning grace, 2ly, Gods glory is most in mercy. sets the brightest crown of glory upon the head of the Almighty, Exo. 33.18. Moses begs of God, I beseech thee shew me thy glory: and how doth God answer his prayer herein? why ver. 19. I will make all my goodness pass before thee, and I will proclaime [...] name of the Lord before thee, and will be gracious to whom I will be gracious, and will shew mercy to whom I will shew mercy; this is Gods name, and his glory. If this then be the darkness where­in thou hast walked, that God will have most glory in dam­ning thee, take hold upon this name of the Lord, and stay thy selfe upon him as thy God.

CHAP. XXI. Containes the third kind of bewildring darkness, viz. re­lating to the way of reconciliation betwixt us and God in three particulars, under the last whereof this question is resolved, what humiliation is sufficient to reconciliation.

THe third & last sort of bewildring darknesses attending conversion it self, 3d. Kind. Such as respect the way of re­concilia­tion be­twixt us and God. are such as relate unto the way of Re­conciliation between us & God. And verily, though we have a desire now to make peace with God, yet how shal we come at him, if we be in the dark, as to the way of peace? The way of peace they have not known, may be truly said for some sea­son of some souls that would have peace. I remember, when God had hammered them by so many judgements, Amos 4.12. At length he comes to a nameless judgement so sad, that it seems, it could not be expressed, Therefore thus will I doe unto thee. Thus? how's that? truly I can't tell how: and what of that? Oh! therefore prepare to meet thy God O Israel! to meet him; therefore you must goe onely in that way to­wards [Page] him, wherein he is a comming towards you; if you go in any other way, you I will misse of him, not meet him: and if you be in the dark, though you desire to meet him, yet may you misse of the way, and so be bewildred, when you would be reconciled: therefore Mat. 5.25. Agree with thine Adversary quickly, whilst thou art in the way with him. If thou wouldest agree with God, thou must be in the same way with God: if thou wouldest meet him, thou must meet him in his own way. Now there is but onely one way of Reconciliation, wherein God will draw neere unto a lo [...]t soule, being justified by faith through Jesus Christ we shall have peace with God, Rom. 5.1. And therefore the same is our onely way of Pacification with God, so Heb. 10.20. This is the new and living way. Now all other are but dead waies, wherein a lost soule seeks life. Now what heart hath light enough at the first to see, and to hit upon this new and living way? I can challenge your darknesse in this re­spect, upon this three-fold accompt.

1. You think, that undubtedly you must give something to God, 1 Darknes we thinke we must give some­thing to God. towards your reconciliation with God. Now this is very darkness, for it is Gods giving of Christ unto you, not your giving of any thing unto God, that is the bot­tom of your pacification. But very ready are we to thinke, and Satan to perswade us, that there is no comming unto God, but by bringing something of our owne unto God. Hence that enquiry, Mic. 6.6. Wherewithall shall I come before the Lord, and bow my self before him? shall I come before him with sacrifices, &c. Oh! that's the dark counsell of our vain hearts: Bribe Justice, and then you shall have its favour.

I speak not to streighten your hearts or hands from lending to the Lord, but to direct your souls where to bottom your peace. Doth your goodness extend unto him? or will he take a reward to clear him that is guilty? God forbid that any heart should think so: and yet if many an heart were asked, Wherefore are all these alms that thou givest? Consci­ence must answer, as Jacob in his course Complement to Esau, Gen. 33.8. Esau said, What meanest thou by this drove? and Jacob said, These are to find grace in the sight of my Lord; [Page 196] he had need call him my Lord, when he intimates him to be of so base and ignoble a a spirit, that a Bribe should purchase pardon for a Brother. Just so deal souls with God, the alms they give, their bounty to Saints, to Ministers, &c. are to find favour in the sight of God. But if Esau can refuse his present telling him he hath enough, surely God may much more despise thy gifts, be they what they will be, because all things are his, Psa. 50.9, 10. I will take no Bullock out of thine house, nor Hee-goat out of thy fold, for the beasts of all the Forrest, &c. are mine. Set a side the Lord Jesus Christ, and peace in believing, and I dare say it would begger all the Saints and Angels in Heaven and Earth, to make one Peace-offering to the Lord for any lost soul.

2ly, You think, 2d. Darkness. We think we must do something for God▪ that undoubtedly you must at least d [...] some­thing as a bottom and ground to your reconciliation with God. Now this is also a soul-bewildring darknesse; for if it be onely what Christ hath given, then it is onely what Christ hath done, that can be a propitiation to God for us. What, will God ever be friends with me, that give him nothing, nor do any thing for him? how shall I think that? Verily flesh and blood wil hardly think it, therefore as the former question was, Wherewithall shall I come before God? what shall I give? and the answer from God comes, without money, and without price: so the next question that dark na­ture prompts, is this; Good Master, what good thing shall I do, that I may inherite eternal life? Mat. 9 16. What good thing shall I do? Oh! we think it must be some good thing of our own doing, that must be at the bottom of our salvation. What good thing? saith Christ, keep the Law, and fulfill the Gospel, & that perfectly, for that's the sum of Christs answer to him. Now friend, if thy good­ness extend so far, then go on to meet the Lord in thine own way. But now thou that livest upon such terms, if ever God take thee, (as Solomon took Shimei, when he had gone beyond his limits from Jerusalem to Gath, after his run-away servants, 1 Kin. 2.39, 40.) The Lord will deal with thee, if ever he find thine heart running after the world, or after sin, as he dealt with Shimei, ver. 44. God will call thee to a severe account upon every old score, and return all thy wickedness upon thine own head, judging thee by thine own mouth. Think of the Pharisee, who comes and tells God what he hath done for God, &c. Lu. 18.12. And yet went away un­stified, v. 14. Think of those lost souls, that shall come to Christ in the last day, telling what they have done for him, how they have preached in his Name, and cast out Devils for him. &c. And yet Christ tells them, he doth not know them. Think of Noahs Work­men, that holpe to build the Ark, yet were not saved by the Ark. [Page] But you wil then say, What shall we do with our doings? truly I must say as to the business of justification, and making your peace with God, say when you have done all (as Lu. 17.10.) That you are but unprofitable servants.

3ly, But when the soul comes to be yet farther enlightned and directed; 3d. Dark­ness. We must be humbled to such a degree. so as to think indeed that what it can give, or what it can do, are nothing indeed, neither are they that which (as to peace-making) God requires; yet is there bewildring darkness upon the Spirit, when the soul comes to be of Davids mind, and to speake his language, Psal. 51.16. Thou desirest not sacrifice, else would I give it, thou delightest not in burnt-Offerings: then in comes the 17, v. The sacrifices of God are a broken heart: and here the poor crea­ture is at a losse, and in the dark still, crying out, Oh! what shall I do for such a Sacrifice? Now goeth he to hammer his own spi­rit, and to see if he can break his own heart, and yet it doth not please him. Poore ones place this brokenness of heart, in such a measure of being humbled: yea, David might well say indeed, that he he had a Broken heart, & so a sacrifice which God would not despise: for he watered his Couch with his tears; if I could do so, saith the soul, I durst then think that I had a Sacrifice. Yea, but prophane Esau had multitude of brinish teares, and yet he had no Sacrifice, Heb. 12.17. Thou thinkst the Sacrifice of broken-heartednesse, consists in such degrees of being humbled, and till thou come to such a measure as such an one had, thou darest not believe in Jesus Christ, and so thou still walkest in darknesse. Ob­serve what the Psalmist sayes, The sacrifices of God ( [...] not [...]) not the Sacrifice, but the Sacrifices of God are a broken heart. And here it seems, that a Broken heart, if it go alone, and carry not a­long with it another Sacrifice, ( viz. Christ,) can never be accep­table unto God. For it is not onely expresly manifest, that David looks beyond the Sacrifices of the Law, by what he saith in the precedent verse, but it is to me evident (not onely from the clear­nesse and Evangelicalness of this Psalms whole style, but) par­ticularly from that particular Petition, v. 7. Purge me with Hysop, and I shall be clean; which Hysop was of a two-fold use in the Ce­remoniall Law. 1. For the sprinkling of the blood of the cleane Bird (a type of Christ) by which sprinkling the Leper was to be cleansed, Lev. 14.6, 7. And 2ly; For the sprinkling of the water of Separation, or purification, Numb. 19.9, 18. called therefore Holy water, Chap. 5.17. because the unclcan were therewith purified: It is, I say, to me evident, that by faith, David had respect to that Blood and Water, that at once issued out of the side of Jesus Christ, Jo. 19.34. At that time when he offered up his body once for all, [Page 197] Heb. 10.9. That one Sacrifice offered for sins for ever, v. 12. Which Blood and Water is expresly called Zach. 13.1. (and I think not impertinently to this matter) a fountaine opened for sin ( viz. that of blood) and for uncleanness ( viz. that of water) to the house of David, [...] for sinne, and for separation; that is to say, separation for uncleanness, expresly respecting that Water of separation, which was a type of sanctification, as the fountaine for sin, that blood, for Justification, & both are for the house of David. Oh happy re [...]urne of the foresaid holy prayer! But now where is the bleeding Bird, and the running Water, and the Hysop wherewith this sprinkling is to be made read but the preceding verses, ch. 12. [...]0. I will poure upon the house of David (again) the spirit of grace and supplications (that is the same thing that David in the foresaid Psalme, calls the broken spirit, the Sacri­fices of God; but how comes it to be so?) They shall look on me whom they have pierced, and mourn &c. (there are the Sacrifices) a blee­ding Spirit, looking to a bleeding Christ; a pierced soul, taking hold by faith upon a pierced Christ; a broken heart acting faith (for the same thing that in our Text is called Leaning, is in that Text called Looking) upon a broken Christ. Oh these are Gods Sacrifi­ces, such as he will not, such as he cannot despise: such a soul hath the blood of pierced Christ, for the doing away of the Leprosie and plague of sin, and the water of a pierced Christ, for the purging of pollutions of sin away from it; and it want, not the Hysop of bit­ternesse (if you look to the end of the verse) that bitter but purga­tive grace (of godly sorrow to repentance, never to be repented of) whereby that Blood & Water are sprinkled upon it unto Righte­ousne [...]s & Holiness, whilst it by faith continueth looking on him that was pierced, or (in the language of our Text) leaning upon the Beloved. But and if we shall think, that the Psalmists expression is onely an Hebraism, the Sacrifices; that is to say, the best or chief Sacrifice of God, is a broken heart; we must yet understand it, of an heart Evangelically broken, and so the matter of necessity re­turns to the same thing.

Know ye therefore this day, Note. That all the businesse and use of a broken heart, as to Pacification & the Atonement of the sinner unto God (though as to us there may be other uses of it, such as to make us to walk humbly with good Hezekiah all our dayes, Isa. 38.15) I say, all the use of the broken heart as to pacification with God, is meerly to make the penitent sinner willing to take hold on a bro­ken Christ; and when these two go together there are the Sacrifi­ces of God. Thou art in the darke, if thou thinke that thy bro­ken-heartedness makes peace with God for thee (any more then any Gift or Work of thine) by or of it self; but broken-heartedness makes thee see what need thou hast of, & makes thee desirous ac­cordingly [Page] to take hold upon Gods strength, that He may make peace with God for thee. Thine humblings (be they as great as E­saus) are no better Sacrifices to God, then his teares, unlesse thy broken heart hold up a broken Christ for a sin-offering, for a propi­tiation unto God. Query. If you say then, how shall I know whether my heart be sufficiently broken? Solu. I answer, If thine heart (whe­ther it be harrowed or shattered to pieces more or less, according to the different fram of it, or of thy conversation, through Educati­on or Restraining grace, &c.) I say if thou be so far broken, as to be truly necessitous and poor in spirit undone sensibly, and undone utterly without a Christ, & so willing to close with a broken Christ absolutely upon his own terms; let them be what they wil, yet thou must have him: & art willing to come up to any terms, rather then to go without him: whether thy sorrowings have been yeares or months, or weeks, or daies, or hours: whether thy tears have been many or few; whether thine humblings have been more or lesse, thine heart is enough broken to take hold upon, and by Christ to become the sacrifices of God, even such as he will not despise.

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

CHAP. XXII. Containes the third sort of Bewildring darkness, v [...]z. after conversion in three particulars, the first whereof in this Chapter: viz. Declaring our first Love.

THere is a third kind of bewildring darkenesses, The third kind of bewil­dring darke­nesse, viz. after conver­sion. As to our com­forts. 3. particulars. which I refer to our after-Conversion-State, which either bewilder us, and make us at a losse, as to our comforts, or as to the exercise of our graces.

1. There are darknesses bewildring us after our con­version, as to our comforts; And those are principal­ly upon one of these three accounts, either from the withdrawing the first light of Gods countenance, or our first Love; or 2. Gods darksom dispensations out­wardly towards us: or 3. our own dark backslidings from him.

First, The declining of our first height of zeale for God, and Gods ravish­ing smiles up­on us. the declining of our first height and heate of Love, and also of the ravishing sense of Gods pardoning grace and love towards us (which we sometimes have in a very high measure in our first conversion, but abates oft times afterwards) is as it were the setting of the Sun upon us, and leaves us many times so much in the darke, as to make us at a losse, as to all our Spirituall comfort, and brings us indeed into a second wilderness.

Give me leave to illustrate this by a parable. A parable. The first Apo­stacy of our hearts. The state of unconversion. Sup­pose a woman in a crosse humour leaving her husband, and forsaking his house, makes (as she intends) for some friends house that may receive her, and where she may better indulge her own mind, and cocker her owne will and spirit: But missing of the way, lights into a wil­derness and loseth her selfe, and anon the night over­takes her, now she weepes and wailes, The state of Conviction. but there is none to comfort her, she listens and harkneth if she might happily heare the voyce of any guide, but in stead of the voyce of a man to comfort her, there are the roarings of [Page 202] all the devouring beasts to affright her, she is afraid to call out for helpe, lest by such intelligence, the ravenous beasts find her and seize upon her, and she spends the miserable night, but yet is kept alive, till at length the day star ariseth, First glimme­rings of hope or tidings of mercy. Dawnings of some comfor­table hopes. Conversion. and that is some refresh­ing to her, the day breakes, and that is more; the sun ariseth, and the Lyons lay themselves downe in their dens, their roaring ceaseth: oh! now she gets up and listens, and whose voyce should she heare, but the voyce of her affectionate, carefull, faithfull husband, who had followed her with love to find her when shee was lost; and how do you thinke will that voice revive her? yea, but when he comes to her, embraceth her, pitties her, pardons her, leads her out of the wildernesse, he gives her wine, Justification, &c. hee powres oyle into the rents which the thornes of the wildernesse had made: the bryers of the wilderness having torne away her cloathes from her, hee takes his own garment and casts it over her, Ravishing joyes. Enlargements of heart to­wards God. he adornes, he perfumes her. Oh! what ravishing joyes are there now thinke you in the heart of this woman? Oh! now she will returne home, she will goe, and dwell with him, and she will never forsake him any more. Yes, home she must; and she hath such a mind to it, that sometimes she outgoes (as it were) her husband, he doth not go fast enough for her: But at length as willing as she is, Drowsinesse after conver­sion. her leggs grow weary of that fast pace, and her spirits are so tyred, that she draggs behind and falls asleep, and there she lyes: her husband looks, and calls her, but she is fast asleep: he comes to her, joggs her, and awaketh her, but she is immediately asleep againe, being heavy with sleepe: Darknesse through Gods withdrawing. Bewildring after conver. At length the night comes on againe, and her husband withdrawes himselfe, shee wakens, but is neere the borders of the wildernesse still; she heares yet again the roarings almost as lightly perhaps as when she was in the midst of the wildernesse: she looks, she calls, she feeles for her husband, but he is gone, yet she goeth in the darke, and after him she goes, but in stead of finding [Page 203] him, loseth her selfe: Now perhaps she may fear, yea think, yea be perswaded, that the joyes of yesterday were but a dreame, and that she was never at all brought out of the Wil­dernesse: Thus she takes on, perhaps, more than at the be­ginning; untill the day again breaks, and her Husband (that all this while observed her) speaks unto her, and reveales himself afresh, and comforts her. And now this is that she will doe, she takes hold of him, she followes after him, and yet keeps close unto him; she makes him her strength; if she cannot goe, he must leade her, he must carry her; for home with him she must; she is resolved to goe.

Pardon the Allegory; for I speake of Christ and his Church. The Soul departing from the Lord (as all of us did in Adam) is called a woman departing from her first Hus­band, Hos. 2. It thinkes to please it selfe in sin, but instead of finding a way to true pleasure, hits upon this spirituall Wil­dernesse. The Night is the darksome clouding of a convict­ed, wounded spirit. The Lyons roaring, &c. is the terrours of the Law, temptations of Satan, horrors of Conscience. In this condition (as I said) the soul is afraid of crying out for a Guide, for a God, for fear of the Devil: Many a such soul is more afraid of praying now, than it was of cursing, or swearing before. This Sunset of carnall comforts, this Midnight of black terrours may, and often doth continue long, and alwaies long enough to make the poor heart weary of the Wildernesse: But God is faithfull, who suffers not the soul (that he loves) to be tempted above what it is able, but will with the temptation also make a way to escape: Through the tender mercy of this God the Day-star at length visites the soul thus sitting in darknesse. And heres some glime­ring of comfort to the heart: Yea, but anon, the Sunne of Righteousnesse ariseth with healing under his wings. And now are the beasts of the prey laying themselves downe in their dens: Satan is chained up from assaulting: the Law is prohibited from condemning, and Conscience begins a little to be cheared, and now the soul gets up upon her feet to hear what God will say; and the sound that she hears, is the voice [Page 204] of her Beloved, where art thou poore Soul? come unto me, and I will give thee rest: And this abundantly revives her; yea, but by and by Christ comes and manifests himself unto her, and receives her, making her able by Faith to embrace him: He puts (his Robes) his Righteousnesse upon her na­kednesse; his Oyle (his Comforts) into her wounds; his Wine (his Joyes) revive her; his Grace (his Oyntments) doe perfume her: and now the heart that was rent, and the bones which were broken doe rejoice with joy unspeakable, and full of glory. And now the soul makes too much haste home, even greater than Christ seeth convenient for it, cry­ing out, Oh that I were dissolved, that I might be at home with the Lord! Lord, now lettest thou thy servant depart in peace. Oh! that I had but power according to my minde, what would not I doe for God? This is much haste, but doth this hold alwaies? No verily, the Spirit indeed is will­ing, but the Flesh is weake; its not able to beare such hard travail, it grows drowsie and dull, and heavy with sleep, I meane security, or sloath, or the like; yea, and asleep it falls under the edge of the Wildernesse; though it be out of the state of sinne, yet it is neare unto the terrours and actings of sin still: And as soon as this soul falls asleep, Christ seemes to withdraw: Anon the soul is again awakened, but night is come upon it. It is not yet so free from the Wildernesse but it can againe heare the roaring Lyons, that is, 'tis again afflicted, perplexed, troubled: Satan's as loud, Conscience is as loud as ever: And now saith the soul, alass! all was but a dreame, but a delusion, and I was never at all brought out of the Wildernesse, never savingly wrought upon. Now she gets up, and loseth her self in looking a Christ, now she is in as much darknesse as ever, as to her apprehension; and this is the first bewildring darknesse after Conversion, v [...]z. upon the soules falling asleep in spiritual sloth and security, even upon such withdrawing of its first zeale, and Gods withdrawing his first smiles. But when Christ hath to pur­pose tryed, he will graciously returne unto such, and restore the joy of his salvation: yet, perhaps, never againe in such a [Page 205] ravishing transporting measure here, though he will restore a convenient measure to support for the present; yet (it's like) so sparingly, as to keep the soul in more humble and close de­pendance for the future.

I have been the longer, Made out in the Spouse. because I have been telling the main of the story of this Spouse in the Canticles unto that verse which is my Text.

You may observe mention of two eminent times of dark­nesse, or benighting times to the poor Spouse; Twice in the dark. the first was Cant. 3.1. By night I sought him, &c. Being in the dark she was afraid to be any more without him. The second was, Cant. 5.2. when she fell asleep, and Christ waited to awaken her, till his locks were bedewed with the night, saith the Text. Now in both these darknesses she was at a losse for her belo­ved, Cant. 3.1. I sought him, but I found him not. so ver. 2: so also Cant. 5.6. I sought him, but he had withdrawn him­selfe. Here it seemes she had once found him, but now she hath lost him.

Now suitable to this double losse, Twice coming out of the Wilderness. and benighted condi­tion, you have mention made twice of her coming out of the Wildernesse. Cant. 3. she is bewildred and benighted, and at a losse for Christ, but ver. 4. at length she gets at him; and it followes ver. 6. Who is this that comes out of the Wilder­nesse perfumed with all the precious powders of the Mer­chant? Where you have to observe, 1. How sadly shee was bewildred till she came at Jesus Christ. 2. In how glorious and transcendent beauty she was, when she, by taking hold upon Christ (as is said ver. 4.) came out of the Wildernesse. Oh 'tis such a bright day now, that she doth not thinke of a­nother night, so much peace of conscience & joy in believing, so much ravishment, such smoking perfumes, &c. Now she comes out of the wilderness, and she is a perfumed Spouse.

But then again, as you read of her second Night, and se­cond Bewildring in the fifth Chapter, so of her comming out of the wildernesse the second time in our Text. Onely ob­serve the difference, and you shall find it what I said true: Who is this that comes up from the wildernesse, leaning upon [Page 206] her beloved, Cant. 8.5. Oh! it was a long time this last bout, ere she could finde that which she had lost in a nights steep of sloth and security. At first, you see her at a loss, chap. 3.1. and coming out of the wilderness, ver. 6. But now you must read from Chap. 5. to Chap. 8. before you heare of her coming up from the wilderness: At first she comes up in full sense of her glory; she is a perfumed Spouse. Next bout she comes up in full sense of her infirmity; she is now a leaning Spouse. Th re was more sparkling, flaming, smoaking, per­fumes of joy before; but more serious, sober, setled humility and dependance now. Before she was more proud of her Be­loved, and lesse ashamed of her selfe: But now how glad in her Saviour, and yet how sad in her self. Yea, herein her heart (although she lean, and come up from the wilderness) is ready still to faile; because after she had tasted of his love, she fell asleep: And although she were out of the first Wilderness (viz. that of the state of Condemnation) yet fell into the second Wilderness, even that drowsinesse of spirit after Con­version. Therefore let not any poor heart among you (for whose sake I have spoken all this) say, that it was never truly brought out of sin, because it is now, or hath been upon the wrack of new terrours, because of its after-conversion, drowsinesse, or security: Onely if ever thou be (as no doubt thou wilt be) brought out of the Wildernesse the second time, covet rather to come out a leaning Spouse, than a per­fumed Spouse. I mean, rather desire to be kept low, and in dependance by Grace, than to be raised over-high by comfort. Thus much of the first bewildring darknesse after Conversi­on, as to the enjoyment of our comforts. I would not let him goe, chap. 3.4. (That's her language at her coming first out of the Wildernesse, and 'tis pretty high and confident) but chap. 8.1, 2. O that thou wert as my Brother, I would lead thee, and bring thee, &c. (this is her Dialect at her second coming up from the second Wilderness) here's more humility and dependance.

CHAP. XXIII. Two farther particulars, dark providences on Gods part, and backslidings on our parts, darkning our comforts; as also two particulars darkning our graces.

THe second sort of after-conversion darknesses, is, 2. Dark provi­dences as to our outward man. Darke Providences, as to our outward man, and hence we are many times bewildred, and at a loss, as to our inward. As they (that I spake of) were found despairing before conversion, so these repining after conversion, if God lead us into a Land of seeming darknesse, it will be to us a wildernesse, Ier. 2.32. Surely saith the soul, I have been but deluded in spirituals, to think that God would save my soule, for in naturals I am at a great straight, and God doth not provide for my body. If he loved me, he would never keep me so low, he would never so afflict me. Now this is Darknesse, for saith Divinitie, If he should not afflict thee, surely he doth not love thee. Such a darke cloud of providence in Jobs outward Estate, makes him at a loss for his inward hope. Hear his language, Iob. 19.8. He hath fenced up my way that I cannot passe, he hath set darknesse in my paths: that's the darknesse that I now speak of, for vers. 9. He hath Stript me of my glory; and what of that? why vers. 10. Mine hope hath he removed: when his outward glory, his attyring glory, (for saith he) He hath stript me) is lost, his inward hope is lost too, because his enjoyment of earth is gone for the present, he is at a losse for the hope of heaven, &c. And this is our very usual and bewildering darknesse, to measure and account Gods in­ward love or hatred, from what providentiall dealing out­wardly is before us, but no man knowes it thereby, Eccle. 9.4.

Gods chastisements then to Gods own children, Gods chastise­ments on his Saints, a cloud, a dark cloud. are Clouds so full of darknesse, that they are often bewildred as to Gods Inward favour, and the light of his counte­nance, [Page 208] (which they have sometimes accounted better then life) that sun sets in this cloud. A cloud it is, and a dark one too, under which (without great wisdome from a­bove) we may sadly lose our selves, as to our comforts. But Gods chastisements to his people in their owne na­ture are, (and so doth God intend them) onely as Israels Cloudy pillar in their Wildernesse. 'Twas very dark, but ve­rie usefull. 1. For Protection. 2. For Guidance. But

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

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

3. Dark back­slydings.3ly. The Third sort of bewildring darknesses after conversion, are from our partiall apostacie, and wretch­ed back-slydings. In this darke we lose our comforts. No sooner doth Satan turne us aside, but he bewilders us; he turns us aside from holinesse, and bewilders us as to comforts. For my part, I judge it impossible for any, even for any Saint to maintaine spiritual comfort, in turning aside to a carnal conversation. If you will adventure into [Page 209] the dark of sinne, you shall be lost sadly (though not final­ly) in the dark of sorrow, Mich. 7.8, 9. When I fall, I shall arise, when I sit in darknesse, the Lord shall be a light unto me: I will beare the indignation of God, because I have sinned a­gainst him. From hence you may observe thus much.

1. That the back-slydings, or fall of Saints, shall not be unto death, as the sinnes of the wicked, I mean to death eternall.

2. But yet if they will dare to sinne, they shall find darknesse wherein they may fall.

3. Yea, and if they fall into sinne, they shall sit, (that is) continue some sad season in the darke, and bear (not onely feel) the indignation of the Lord.

4. But at length, God shall plead the cause of such a soule, and he shall bring it forth unto the light, and it shall behold his righteousnesse yet againe, so saith the 9th vers. so then from all put together, you may conclude how little there is in a Saints back-slydings, either for the enemy, or for themselves to rejoyce in; because if they fall, they shall arise; but not untill they have sate in darkenesse, or born Gods indignation: and believe it, this is a wildring work for them that have tasted of his good­ness; their pardons, and all other their comforts, may continue where they were still; but the darkness is like to be such, as that for the present, they can neither read the one, nor find the other. As you say of an Eclipse some yeares agoe, is was so dark that you could not see to read, nor find readily what you looked for, although it were at full day. It's easie for the Eclipse of our graces, to bring a bewildring darkenesse upon our comforts. And as for you that have found this, sinne no more, least a worse thing come unto you.

Secondly, 2. As to the exercise of our graces. There are after conversion darknesses bewildring us, as to the exercise of our graces. And verily my Bre­thren, this is sad to purpose; a man that hath been kept in a dark dungeon, and hath never seen the light, 'tis not so much for him to be continually kept in those [Page 210] chaines of darknesse; but for a man that comes out of a light Roome, to walk in darke wayes, oh! this is sad, and sadly dangerous. He may the sooner stumble, because he came from the light. Now this darkness the Children of light meet withall, whilst they have too much to doe with the world, and secondly with this world.

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

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

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

Hopes.How do our darke hopes in worldly vanities, render us lost Creatures almost, when we have nothing but the an­chor of spiritual hope to take hold upon?

How are we bewildred in the darke joyes of this world? Joyes. so that we little know what it is to have the joy of the Lord for our strength.

Thus worldly feares, and worldly love, Feares, Love, &c. are dark prin­ciples, and the more you find of them, the more you feel we are at a losse for the contrary spiritual graces. Now the old Serpent is the Ruler of all this darkness; there­fore he will order it the most politiquely that possibly he can, that thereby he may the more effectually bewilder poor converted ones. I have heard of a Commander, Simile. who being in the field, and in danger of being surprised by the powers and numbers of the prevailing Enemy in the same field, caused a good quantity of Powder to be cast on the ground, betwixt him and his approaching enemy, and on the sudden fired, that by the advantage of the darke smoake, he might securely draw off his own men, as well as the prisoners, that he had before taken from his enemy. Thus did he, and so doth Satan, (the Ruler of the darke­nesse of this world:) sometimes he hath some of Gods Souldiers prisoners, and when God encounters Satan by his word, (for the weapons of our Warfare are not carnall, but spirituall) and is ready to rescue his Saints, as well as to surprize some of Satans followers; this Ruler causes some of these worldly delights, &c. to flash betwixt them and God, the flash is but short, (the pleasure of sinne soone gone) but the smoke continues, it darkneth the aire, and gives Satan advantage not onely to carry his owne men, but too too often some of Gods own people off the field; that they are not at that time rescued out of Satans power, by reason of the flashing, smoking, dark things of this world. Oh! what need have converted ones to walke as children of the light? Oh! what need have they, as they are Gods Souldiers, to put on the whole Armour of light?

Secondly, The darksome temptations of this age. There is a bewildring darknesse in this world, I mean, this Age, that sadly casts a black vaile over the face of the firmament of Profession, which I think o­ther [Page 212] Ages have scarce ever seen so black as we have done. A dark cloud of Levity in the things of God. Men there are that speak of conversion, as if they were feelingly acquainted with what they say, those that hear, take them unquestionably to be Saints, but saith the Proverb, Loquere ut videam; marke their conversation, and what ever their hearts be, (perhaps Jacobs Saints sometimes from their profession, dare not question) or their voyces (which are plainly Jacobs;) yet their hands look strangely on't, (like Esau's.) This is a strange kind of time, you can neither well call them Saints, nor yet confidently wicked persons. These are like that time spoken of Zach. 14.6.7. It shall come to passe in that day, that it shall not be light, nor darknesse, night nor day. Heare them speake, and you would verily think they are Children of light; and observe their walking, and what can you call their deeds, but darkness? They make little conscience what way it is that they get by, whe­ther by right or wrong, true or false; little conscience make they of a promise, little conscience of paying their debts, though they be able &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 [Page 213] 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 [Page 212] [...] [Page 213] [...] [Page 214] 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 [Page 215] 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, I meane the way of believing all is writ­ten in the Law and the Prophets. Neither would I be un­derstood, as speaking out of passion, or ill-will (where­of I know not any reason) but of love, and tendernesse, and commiseration unto their souls, to whom I am spea­king, [Page 216] with meekness instructing those that oppose them­selues, if God peradventure would give them repentance to the acknowledging of the truth, according to my ex­presse duty, 2 Tim. 2.25. And yet on the other hand with such love unto the truth, as to contend earnestly for for the faith, which was once delivered to the Saints, which is a duty as expresse, Jud. vers. 3. I would be farther understood as speaking without any respect of persons, accouning those, and all those, to be going fires, and be­wildring lights, whom the Scriptures bring under the following Characters. And further I shall not desire, or dare to affi x any other brand upon such, then what this Bible in mine hand shall prepare unto my hand: wherein I dare not be so unfaithfull, or inaffectionate to their soules, as to conceale from them their danger; for we have Christ himselfe the true light, telling us before of these false ones, and you know we are commanded to hear for afterward. My brethren, there's danger in follow­ing every light, for saith our Saviour, Mat. 24.23. If any man shall say, lo, here is Christ, or lo, there is Christ, believe him not: That is, follow you not every light; what not when they speak of Christ? No, vers. 24. For there shall a­rise false Christs, and false Prophets &c. and vers. 25. Be­hold, I have told you before. vers. 26. Wherefore if they shall say unto you, behold, he is in the desert, go not forth; if in the secret Chamber, believe it not. Lights then they are, but but false lights; Prophets, but false ones, false Christs. Wherefore you must not goe out after them, if you doe, you may find a desert, but not find a Christ. To come then to the paralell.

Description of a going fire A going, or fools fire, is a more grosse and fatty Exha­lation, kindled either by its owne motion, or by contrary cold, &c. carryed unconstantly up and downe in the lower Region of the Aire, and frequently leading Travellers in­to places of danger, into pits and precipices, being ex­haled out of some rancke and fat soile, such as burying-places, or fields where great slaughters of Armies have [Page 217] beene made, or bogges and putrid parts of the Earth, So these false lights 1. Arise from Corrupion. &c.

1. Then these spiritually wandering and bewildering lights, arise (as that Meteor from putrid places) from mens corrupt minds. It hath been accounted of late by some, a solaecisme to call Men Corrupt from their opini­ons: oh! he is a very honest man (let his principles be as corrupt as may be) but it was not so in the dayes of the Apostles, 2 Tim. 3.8. Men of corrupt minds, reprobate con­cerning the faith, the Apostle calls him Corrupt; that is, Corrupt as to the faith, as well as him that is corrupt as to obedience. Opinions that are wicked, render men cor­rupt as well as wicked practises. Now then let us take heed what Principles we suck in, as well as what Practises we run into. Oh! there is a corrupt mind, as well as a sound one, & from the former do arise these seduing fires, 1 Tim. 6.5. Perverse disputings of men of corrupt minds. Yea, but such as these will charge you of corruption in judge­ment, and who shall judge?

I answer, Two kinds of Corruption. There are two undoubted signes of corrupti­on in the flesh, and those may well serve here, since the Apostle chargeth corruption upon some spirits, 1. Swelling. 2. Running. Under either of these, who can clear the bo­dy from corruption?

So then, those Principles that in their own nature, Swelling signes. tend either to the swelling of the spirit, or the running; I mean to spirituall pride, or pollution, cannot but passe for corruptions of mind, and out of these are generated these going and bewildring lights.

1. Swelling Principles. The Apostle is full to this pur­pose, 1 Tim. 6. v. 3. He consents not to wholesome words, &c. vers. 4 He is proud, v. 5. Perverse disputings of men of cor­rupt minds (and what followes?) destitute of the truth. So 2 Tim. 3.2. Boasters, proud, &c. & v. 8. Men of corrupt minds. And upon this account, I am altogether dissatisfied with the Armine [...]cei vrine of free-wil, because its necessary and direct tend [...] the [...]s they expound it) is to gratifie pride in its highest kind, even spirituall pride; that vaine man [Page 218] might be able to say of his own salvation, Is not this Babel which I have built by the strength of my might? &c.

2. Putrifacti­on.2. Putrifying Principles, whose immediate tendency is to filthinesse of spirit; for what ever they think that would have none censured for their minds, yet is there filthinesse of spirit as well as of flesh, from which, even from all of which Gods heirs of promise must cleanse them­selves, 2 Cor. 7.1. Now Principles there are tending to this rottenness, such are theirs, who turn the grace of God into wantonness, Jude 4. Yea more express, 2 Pet. 2.18. They speake great swelling words of vanity (there's the for­mer) They allure through the lusts of the flesh, through much wantonness (there's the latter) Those that were clean escaped from them that live in Errors. Marke the phrase: Now, how did they allure them? Why? that which is forbidden to Saints, ( Gal. 5.13. viz. Not to use Christian liberty as an occasion to the flesh:) is intimated to be their practice, vers. 19. Whilst they promise them liberty, they themselves are the servants of Corruption. Mark that: you may be sure that Principles tending to looseness, lust, wantonness, are corrupt Principles, and out of those bogs a­rise these lights.

Secondly, That Meteor is a fatty viscous Exhalation: so these going and seducing lights, 2. They are carnall. are sensuall principles, car­nal principles, fl [...]shly principles, and such are the men them­selves, Jude 19. These be they that separate themselves, sen­sual, having not the spirit. There is an holy separation that Scripture calls for; but amongsts us there is a vaine car­nal separation without the spirit, but not without sensuality: these separate from men, but not from sinne; they are for­sooth better then others, but they do worse then others; they are begodded above men, but they live beastially and below men. One drinketh drunk, and speaks not at all of Christ, as the rude prophane drunkard: pices her drinks drunk too as the other, but professe [...] such I speakes of Christ, and saith he is a Saint, and others in darknesse; [Page 219] and why? may not this be counted the more prophane of the two? These are they that say they cannot sin, that delight in nothing else but sin.

Thirdly, That Meteor is light, uncertaine, 3. Vncertain. carryed a­bout with every aire; so these are car [...]yed to and fro with every wind of doctrine, Eph. 4.14. One while you must seeke Christ here, and another while, lo, Christ is there: one while he is to be found in the Wilderness, another while in the Chamber, Mat. 24.23. &c. One while in the Ordi­nances, another while above the Ordinances; therefore some now, and all another time, and none of them another. Now the noise that these going fires make, cannot pos­sibly be a saving sound, because they are an uncertaine sound; and if the Trumpet give an uncertaine sound, who shall prepare himselfe to the battel? Truth is not so, it can­not be at uncertainties; from the beginning of the Bible to the end thereof, in all the Types, Histories, Prophesies, Gospell, &c. there is onely one thing, and that at all cer­tainty preached, viz. Jesus Christ. Hence is that testimo­ny born unto [...]he Scripture, 2 Pet: 1.19. You have a sure (or certaine) word of prophesie, whereunto you doe well that you take heed, as unto a light shining in a darke place, until the Day-star arise in your hearts, which is onely to be understood of the day of glory, according to that (and other) Scriptures, till I come, give attendance to reading, &c. And lo, I am with you to the end of the world, till glory come, the word is a sure guide. Now it is not possible that a true light to day, should be a false light to morrow; or a light to day, and none to morrow: where­fore it is called a sure word.

4. The Meteor hath not its light from the Sun, 4. Kindled not by the Sun, but by the cold or selfe motion. but it is kindled either by the Antiperistasis (as they call it) of the coldness of the night, or its own motion, &c. Of the first of these our Saviour saith, Mat. 24.12. The love of many shall wax cold, and vers. 11. Many false Prophets shall a­rise, and deceive many. We give advantange unto false O­pinions, by the coldness of our hearts, and want of zeale [Page 220] in the true. These Meteors have not their light from the Sun, I read no Philosopher saying so. Selfe-kindled they are, and so are these false lights. They have not their light from the Word, but from selfe, 2 Tim. 3.2. Men shall be lovers of themselves. It is the first of those many Characters, that he gives of those false guiding lights. Whence are Errors? Why? Men are in love with them­selves, with every Notion of their owne braine, and thought of their owne heart. Yea, 'tis zeale for selfe, and zeale from selfe, that kindleth their light. The Character that the spirit affixeth upon that fools-fire Theudas is this, Act. 5.36. He boasted himself to be some-body. Selfe is at the botome, and selfe is the concernment. Oh! that doctrine is very dangerous, and very likely to kindle many fatty, carnall, sensuall hearts, that gratifieth sin­full selfe, 2 Tim. 3.4. They themselves are lovers of plea­sures, more then lovers of God; and their Proselytes or Disciples, vers. 6. Are still led away with (that is under the power of) divers lusts. Selfish doctrine is carnall doctrine, and so must needs be a false light; for true do­ctrine is, Deny your selves, and welcome to a prophane heart, shall be that light that will lead to heaven, and not burn up sinful self.

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

CHAP. XXV. Contains the Application of the foregoing Chapter.

TO improve now what hath been spoken. Use. To pitty those that follow false lights. If there be a possibility of being Bewildred, by following of the Light, what shall we then doe? Why? truly, my bre­thren, Pitty such as follow them, and doe not onely take heed of darknesse, but of light also. You know our usual word to a stranger whom we lodge, I pray, Sir, follow the Light; but truly if a transformed Devil can set up Lights, let us take heed what Light we follow. A King being about to Invade a Country, whereunto he must come by Sea, and plotting to take his advantage in the Night, the Go­vernour of that Country, having intelligence, appoints burning Lights to be set upon some Rocks not far from shore, and which run some way into the Sea, having some of their heads above water. The Invader made no que­stion, but that they were Lights upon the shore, and so runnes destructively upon the Rocks without feare. Sa­tan doth, verily, set many a Light a burning, but they are all deceitfull ones, they are all set upon the Rocks; and those Soules that come neare them (as Paul's phrase is) concerning the Faith make Shipwrack. O pitty there­fore, pitty the poore Soules that rush upon the Rocks, while they follow the Light, and thinke it to be the true Light. I believe amongst our bewildred ones, many such poor ones there are: Oh! pray, pray hard for such, con­sidering thy self, lest thou also be tempted.

And secondly: As for your selves, Take heed what light you follow. take heed what you Use. 2 receive for Light: I say not, beleeve what I say; but you have a Card to sail by, a sure word to goe by: Try all by the Scriptures; even try the Lights, whether they be of God or no. For thus much I dare assert, even concerning these Times, That though there be many false Christs, and false Lights, and that many follow their pernicious waies, as is [Page 222] said 2 Pet. 2.2. yet may we say with John, 1 Epist. 2.8. that the true light now shineth. Though there are many false Lights, yet there is a Sun in the firmament, and a true Christ in the word preached. If you demand

Quest. How the true light is to be known? Answ. By humble addresse to the Throne of Grace.But how shall I doe to know whether that Light, which I follow, be the true light or no?

I answer: Addresse thy selfe in all humility to the Throne of Grace (in the sense of thy weake and wan­dring judgement, how unable thou art to discerne of things that differ, how unable to choose that which is good, how subject to be carried about with every wind of doctrine) 'Twas (I thinke) the Devils undoing sin to be proud, but Psal. 25.10. The meek will God teach his judgements, the meek will he teach in his way; the humble will God teach, and they shall know his way. Goe thus to God, and he will tell thee which is the true Light, and which the false. But I know, you would bee glad in such a case to carry a promise with you to the Throne of Grace, to put it in suit by prayer there; A promise that we shall know the true light. take that, and I think it worth the bearing along with you, Isa. 52.6. Therefore my people shall know my name; therefore they shall know in that day, that I am he that doth speak, behold it is I. Act Faith up­on this promise, and God shall make thee to discern the true Light, though thou be not able to dispute for it; yet shalt thou be fully satisfied in it by the guidance of the Spirit.

Object. Yea, but will these Seducers say, we have the Spirit as well as you, and we are as sure as you, and why may not we be right as well as you?

Answ. They and we cannot be both sure, and both right, because we are Contradictory. But that you may know which is true, for both cannot be true, take this a more general and precious Rule. A general rule to know false light. There is no true Light differing in the whole kind, or contradictory to another true Light. There may be a true Light, yet lesser than ano­ther; as in this respect, there is one glory of the Sun, ano­ther of the Moon, another of the Starres, yet are they all [Page 223] true Lights; but then they are not contrary, but subor­dinate the one unto the other. Thus the light of a Candle and the light of the Noon-sun b [...]th are true lights; for though the Sun's doe swallow up the Candle's light (as it were) yet you see the Candle hath its light still. But now take a Glow-worm, or a Scale of a Fish, or a peece of rotten wood, these shine in the darke also, but they are false Lights; for bring them to the Candle, or to the Sun, and there is nothing like light in them, they differ from it in the whole kinde. Thus the light of the Law, and the light of the Gospel, and the light of Grace, and the light of Glory, are different Lights, or distinct, one subor­dinate to the other, but not in the least contrary. But bring an Errour to the Light of the Word, and it is (like a peece of rotten wood brought unto a Candle) very darknesse, ceasing altogether to be a Light. So then what ever Doctrine it is, that is contrary to any knowne true Light, resolve upon it, that that is a false Light.

More particularly, take this threefold Rule; Three parti­cular Rules. for there is a threefold known Light. So then whatever Doctrine runs counter, either first to the light of Nature, or secondly to the light of the Spirit, or thirdly to the truth as it is in Je­sus, cannot be a true Light.

1. Then, 1. The light of Nature, that is, so far as men goe along with the Bible without a Bible. there is an undoubted impresse of Eternall Verity upon our natures, some sparkes whereof yet re­main after our ruines of Nature in the fall, which nothing in all the Scripture is, or can be contrary unto, because it is a true Light as far as it goeth, and for the quality of it. This you read of in the Heathens, Rom. 1.19, 20, 21. I say not, that by improvement of that, they might have demerited a saving measure of true light, but so much they had, that by the using of it, they might have avoy­ded that grosse Idolatrous darknesse, that he there speaks of; for this is flatly contradictory to the light of natural reason, that that which was made by me (suppose an Idol) should be my Maker. I remember once in Ireland, one went about to disswade the souldiers from opposing the [Page 224] Rebels; for, said he, If one smite thee on the one cheek, turn to him the other; and this he called a Scripture-self Resignation, mistaking that scripture, and opposing it a­gainst the Law of Self-preservation written indelebly in all hearts. I have also read in the History of Munster in Germany, of two men that solicited two young Virgins (made their Proselytes) to Fornication; the Maids re­fused the motion with disdaine, telling them, that their natural modesty and shame abhorred it; they replyed im­pudently, and importunately, and it seemes too prevail­ingly, that that was self, and to be denyed, else no salva­tion. Now that could not be a true light, because natu­rall conscience it selfe did abhominate it. In such cases we may say as Paul, 1 Cor. 11.14. Doth not even Nature it self teach you?

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

How we may know the judgement the holy Spi­rit. Answ. As by the Writings of Judge Cook we know his judgement in things of Law, and by the Writings of any other Author that is personally withdrawne, we see his mind, so though the Holy Spirit hath withdrawne himself, as to any more vocal decisions of our Contro­versies, yet hath he not left himself without witness, in that the Scriptures are expresse, and expresly his, 2 Pet. 1.21. The Prophecie came not by the will of man, but holy men of God spake, as they were moved by the Holy Ghost.

Object. Yea, but say they, we maintaine our opinion by Scripture, and that's your exposition, and this is mine, that's your sense, this is mine, and why not mine be true as well as yours?

Answ. There is not any intelligent Author, but it is easie to gather the tendency and scope of the whole [Page 225] discourse. Now we may very usually meet with a passage, which being viewed alone, and at suddaine appearance, may seem to contradict the genius of the whole discourse: Now if that sentence be competently capable of another sence, (than that which singly and suddainly it seems to beare) and that other sence be fairely coincident with the plaine bent of the whole discourse, in this case no man ever doubts to say, that this sence, (so made out, and orderly according with the whole) is the Authors very judgement.

So here, the Scriptures (as before) are the undoubted writings of the holy Spirit. Sum of the Scriptures. The plaine tendency of these is clearer then the Sunne. viz. That salvation is from God onely through Christ, and according to the Election of grace unto man-kinde once happy, now lost, by that lively faith which carryeth perseverant obedience in its bosome, to the praise of the glory of his grace, that God may be all in all. This, who so runs through the scriptures may read, and such a scope you have called the Analogy of Faith. Now then if there be any single sentence that seems to divide from the whole, either you must deny the scriptures to be the Holy Spirits, (which is blasphemous, & who so comes that, first let him seek satisfaction of whom he will, I study not to satisfie him) or if you yeeld them to be of divine inspiration, you must suppose (that though you be ignorant, or your reason in the dark, which may well be) that yet there is a sence of it that you discover not, that bears a sweet harmony with the whole; and some worthy men have sweetly studyed out much exquisite Musick in these seeming discords, which they have gather­ed by collations of scripture with scripture: and if a sence be discovered (though latent as to the letter, or first view, &c.) that may competently fall in with the present intended discourse, and accord with the whole frame of the scriptures, we cannot be at such a blind confusion, as was supposed in the Objection; that you may say, this is your sence, that is mine; and why may not [Page 226] I be as right as you? Thou hast one sence of a scripture, and another hath another: thou thinkest that thine inter­pretation unties all the knots of that scripture, and his thou thinkst doth not: but now friend, if thy sence be contrary to the undoubted principles of truth in gene­ral, and the tendency of the scriptures, though thou be not sure that the other mans sence (supposed to accord with the rule of faith) is the very sence of this very place, because he cannot by it resolve all thy difficulties; yet may he be sure that thy sence is false, as to this scripture in particular, because it will not stand with the sence of scriptures in the generall; for every spark is Homogene­ous, and of the same kind with the whole flame.

The Apostle writeth expresly to this purpose, Rom. 12.6. Make use of the Analogy of faith. Let us prophesie ( [...]) accord­ing to the rule, or square, or scope, or proportion of the faith. When we preach upon a particular verse, let us not one­le sute our Doctrine to the particular notions that we have raised from thence, but be we sure that the scope, tendency, and proportion of the truth will bear it, lse how sparkling or shining soever our Notion may be, they will prove but ignes fatui, bewildring false lights. And verily (I think) it were easie upon this score, to attaint many of those ranging Errors of the times. Who can re­concile the Popish Doctrine of merits to that undoubted Rule, there is no name whereby we must be saved, but the name Jesus Christ? Who can make the licentious no­tion of fruitlesse believing, to stand before that Capital truth, that faith without workes, is dead faith? Who can bring the Arminian, or Pelagian Doctrine of free-wil, to a subserviency to the praise of the glory of free-grace? Thus much for scripture- [...]ight.

3. The truth as it is in Je­sus, the rule of the new Creature.But thirdly, That light which is contrary to the truth as it is in Jesus, can not but be a false light. This is elsewhere called the rule of the new Creature, and as many that walke according to it, peace be on them, and on the whole Israel of God, this is described, Eph. 4.21. If you have been taught [Page 227] by him, as the truth is in Iesus, verses 22.23, &c. Put off concerning the former conversation, the old man, that is cor­rupt according to deceiptful lusts, and be renewed, &c. Put on righteousnesse and holinesse, vers. 24. Putting away lying, speake truth, vers. 25. Putting away wrath, vers. 26. Not stealing, but labouring, vers. 28. Not corrupt in communi­cation, but edifying, vers. 29. Not grieving the holy Spirit, &c. vers. 30. If any thing, called light, be contrary to these Rules of the new Creature, as most of our wanton licentious going fires are, 'tis unquestionably false light. So then to conclude in the Prophets language, Isai. 8.20. To the Law, and to the Testimony, Conclusion. if any speake not accord­ding to this word, it is because there is no light, (that is, no true light) in them: But let us say with David, Psa. 119.105. Thy Word is a lamp unto my path, and a light unto my feet.

CHAP. XXVI. Containes the Collaterall doctrine, that every unregene­rate soule, is a lost soule, expounded and improved.

ANd thus have you heard what advantages Satan hath, what paines he takes, what meanes are made use of unto the bewildring of poor soules. And thus much for the discovery of the point. Instead of Appli­cation (because I have all along applied things in par­ticular) I shall subjoyne a Collateral doctrine, A Collateral Doctrine. and that is this; If every unregenerate heart be in a bewildred condition, then that

Every soule that is in an unregenerate state, An unregene­rate soule, is a lost soule. is in a lost e­state, Psal. 119.176. I have gone astray like a lost sheepe. Soules that are astray, that is, spiritually bewildred, are spiritually lost. Christ binds downe this truth with a three-fold Cord, three Parables, Luk. 15. The lost sheepe, vers. 4. The lost piece of silver, vers. 8. The lost Prodigall, [Page 228] vers. 24. and all these to import the unregenerate condi­tion. An unconverted soule, is a lost soule.

Lost? —I know not what word goes higher to ex­presse an undone estate. Many say, I had a good wife, but I have lost her; a dear childe, but I have lost him; a precious friend, a faire estate, but I have lost them. I be­leeve if you should be questioned for the cause of most of your complainings, 'twould be found that (lost) lies at the bottome of them: Losses are burthensome, we know not how to beare them. Rachel had lost her Chil­dren, and she refused to be comforted: Let me look then a­mong you Mourners and Complainers: one mourns for the losse of a debt, a Ship taken by Pirats, an house burnt; another for the losse of a friend, a relation, &c. A third hath lost his strength, his limbs, his hearing, his sight; and amongst you all are there none whose lamentation is, Oh! but I have lost a precious soule. 'Tis strange that that there is so much moan for other losses, & so little for this; for let me till every unconverted heart amongst you, that thou art not possibly lyable to such another losse as this, for this is a comprehensive, an irreparable, an eternal losse.

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

1 Lose thy soule, and lose thy selfe.1. The soule is such a thing, as in the enjoyment where­of a man enjoyes himselfe, and therefore losing it, loseth himselfe. You say of some mad distracted man, he hath a faire estate, a good wife, pretty children, but he hath not himself; and what poorest man amongst you, would exchange Estates with such an one? so the unregenerate of the world have honours, pleasures, profits, what not? but they have not themselves, they have lost themselves, because they have lost their soules, Mat. 16.26. It runs, What will it advantage, if a man gaine the world, and lose his own soule? But Luk. 9.25. If he gaine the world and lose himselfe. He that loseth his soule, loseth himselfe: You [Page 229] say, Anima hominis & homo, the soule is the man, sure here it must passe for current undoubtedly, if thou have lost thy soule, thou hast lost thy selfe. The Prodigal was a jolly man whilst he was a lost Sonne, but in the Lords eye, and his owne, when he came to be enlightned, he was not an enjoyer of himselfe, Luk. 15. v. 17. When he came (that's by repentance) to himselfe, he said.

2. In the enjoyment of our soul, 2. Lose all o­ther things too. we enjoy all things else. If thou canst not say, that thy soule is thine, thou canst not say any thing else is thine, therefore in losing thy soule, thou hast lost all things else: as

1. God is none of thine. 1. Losest God. Thus the Apostle expressing the unregenerate estate of the Ephesians, Chap. 2.12. saith, they were without God in the world. Hence our ordinary phrase, unregenerate ones are ungodly ones; gracelesse ones are godlesse ones. What, my Brethren, lost God? Heaven and Earth tremble at this loss! lost God? there's one word for all, for God is all in all. A Saint may say as Jacob said, I have all, Gen. 33.11. for so the Hebrew Text bears, Qui habet habentem omnia, habet omnia, he hath all, that hath him that hath all. A Saint may say, this is my wine, and my wool, and my flax, and mine oyle, for the Lord is my God, and therefore

Secondly, Mammon is, and shall be none of thine. 2 Mammon. Vaine men care not for losing their soules, if that be the worst of it, that they must lose God by it, for they say unto God, depart from us: Vaine men care not for losing their soules, so as that they may either get, or save their Mammon. But friend, if thou lose thy soule, that's the way to lose thy Mammon also. If thou canst not say thy soule is thine, whose shall those things be when that is gone? If thy soule be required this night of thee, then whose shall these things be that thou hast provided? Luk. 12.20. The lost Sonne was faine to rob the Swine, to fill his bel­ly with their husks. Thou art a robber when thou takest either fleece or flesh from the poor sheep to feed thy belly, or to cloath thy back; and, save that the sheep is dumb be­fore [Page 230] the shearer and slaughterer, it would cry out Robbe­ry and Murder, for it is more innocent then thou, nei­ther is it any of thine, save onely by Gods permission and thine usurpation. Therefore God saith, (as if thou u­surpest his right) I will recover my Wool, and my Flax, and take away my Corne and Wine, Hos. 2.9. if thy soul be not thine.

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

3. Eternal.3. It is an eternall losse, because it is the losse of that which is immortal. 'Tis in the soule that the worme lives that never dyeth: 'Tis upon such a soule that the fire feed­eth, that never goeth out, Isai. 66.24. The griefe, the sence, the sorrow of other losses dyeth with thee; but this [Page 231] losse, and the unconceiveable sadnesse of it, begins most to live when thou dyest; the losse of temporal things is but temporal, but the losse of the immortal soul is eternal: What friend! lost for ever? for ever? — Oh! let that word break thy heart.

From hence, let me first speake to those that are lost, Use 1 and not yet found: This is, and shall be for a lamentation. To those that are lost and not yet found, lament. What my Brethren, have you lost your soules, and not found them? Why, every one is solicitous for losses, 1 Sam. 9.3. The Asses of Kish were lost, and he said unto Saul, arise, take servants with thee, and go and seek the Asses. Up and call in helpe, and take all paines, and all to seek the lost Asses. And thus they pass through the Land of Shalishah, but they found them not, through the Land of Shalim, but there they were not; through a third Land, and yet found them not, Seek your soules. and yet on they went to seeke them still, verses 4.5. Oh! how shall this story rise up to condemne poor soules? Hast thou ever taken such paines to finde thy lost soule? to go from Ordinance to Or­dinance, from duty to duy, from one endeavour to another, restlesly laborious in seeking that which thou hast lost? You have a saying, that I love you as I love my soule. Why? upon the account of this history, I had rather be some mans Asse, then thy soule; yea, most mens Dogge, ra­ther then thy soule; if they lose their Dogge, they'l whistle for him: If a Gentleman lose a setting Dogge, &c. all the Country shall be searched for it; but how few Gentles or others, take paines inseeking their lost soules? Alass! this is in a sort, an infinite loss, wherein thou losest an infinite God? How sad is it then, that herein thou shouldest be, or not at all, or so sparingly affected? My friends, I see you are yet alive; and thus much accor­ding to the same truth, I would say to qualifie what was before spoken of this losse (for the sake of broken hearts, not of obdured sinners) that the soule is not so (as I said) lost until your lives be lost: for until you have lost your lives 'tis good seeking, and great hopes of finding your [Page 232] lost soules? Possibility of being found. The lost Sheepe, lost piece of Silver, lost Prodi­gall, were all three of them found, Luk. 15.6. Rejoyce with me, for I have found my Sheepe which was lost, vers. 9. Rejoyce with me, for I have found the Piece which I had lost, vers. 24. This my Sonne was lost, and is found. Therefore though thy soule be lost, yet seeke it, for there is comfor­table hope that it may be found.

Querie. But maist thou say, How shall I do to seek my lost be­wildred soul?

Answ. I answer, The way to seeke your soules, is to seek God, find him, and you find them, for he is the God of your soules. I would at once, have you to charge your soules to seek God, and to begge of God to seek your soules. Take you paines as they did in seeking the Asses; and as they, when they had done all, went to the man of God for them, 1 Sam. 9.6. So when you have taken, or shall take all paines, and use all endeavours to find your lost souls, go out of your selves, and beyond your own labours, go to God that he may find you; thus David goes to God, and saith, Psal. 119.176. I have gone astray like a lost sheepe, seeke thy servant. Art thou gone astray? is thy soule lost? Oh! seeke to God to seeke you, Gods way to seek thee, is by making thee to seeke him. In this God works by making thee to worke with him. It is safer thus to joyne the Notions, then to make too nice distinctions in Theo­ry, 'tis (I thinke) undoing to make distinctions in pra­ctice. If thou say, thou wilt stay till God seeke thee, thou maist never be sought: and if on the other hand, thou trust to thy owne seeking, thou maist nere be found; therefore as it were, quicken, and stir up God to quicken thee; Be exhorted hereto. 1. For your own sakes. Yours the loss. say unto God, Lord, seeke my poore lost soule. Let me beg this of you.

1. For your owne sakes. Oh! friends 'tis you, 'tis on­ly you that can properly be said to have the losse: if thy soule be lost, surely it is thy losse: If thou lose thy owne soule, mark those appropriating terms, Mat. 16.26. Alas! thy damnation will not hinder either Gods being glori­fied, [Page 233] or thy faithful Ministers being saved; but thine own salvation, thine owne glory, this is lost, lost eternal­ly.

Secondly, For Gods sake, for Heavens sake. 2. For God and heavens sake. Heaven loseth. Although not properly, yet in some sort 'tis losse to Heaven, when a soule is lost; for 'tis joy in heaven over any soule that is found. The Angels rejoyce; yea, God saith, Let us be merry, for this my Sonne was lost, and is found, Luk. 15.32.

3. For the Gospel sake, for your Ministers sake. 3. For the Go­spels sake. That loseth. You pre­tend to love the Gospel, and to love your Ministers; Oh! then look after your lost soules. Friends, if your soules be lost, 'twil be in a sort the Gospel's loss, 2. Cor. 4.3. If our Gospel be hid, 'tis hid in those that are lost; thy losse is an Eclipse, a kind of hiding to the Gospel. Yea, if you be lost, 'twil be in a sort our losse also, 1 Cor. 3.9. (Though I rather take this Text to be meant of the building up of Doctrines, then of Hearers; yet give me leave to allude unto it. You have Ministers called labourers with God, the labour is building, Christ is the foundation, v. 10. The materials are Gold, Silver, precious Stones, (these you know will abide the burning) Hay, Wood, Stubble, (these are combustible) v. 12. (Some are Saints and precious Soules, some Hypocrites, some wretched Creatures.) Now every mans worke shall be tryed by fire, of what sort it is, v. 13. Whether you be rot [...]n or sound, that day will manifest: Now if any mans worke abide, he shall receive a reward; (if your soules be saved, your Preacher shall be a gainer) v. 14. But if any mans worke be burnt, he shall suffer loss, yet himselfe shall be saved, yet so as by fire, v. 15. When God comes to look over a Gospel Minister, and finds him faithful, (though soules have perished under his Ministry) himselfe shall be saved; yet though he be saved, if they perish, he shall suffer losse; for those that convert many to righteousness, shall shine as the Starres of Heaven, Dan. 12.3. Think of this you Formalists, in whose profession there is no more substance, then hay, or stubble, no more durableness, then in wood before the de­vouring flame.

Encourage­ment hereun­to. Christs office is to find lost soules.Now for the encouragement, as to a search after your lost soules, I shal say no more, but onely tell you where you may heare of them. If you lose a Book, or any thing else in the Congregation, you go to the Clark to enquire for it, because it is his office and businesse to take up that which you have lost, and to save it for you. Oh! goe to Jesus Christ, 'tis his very office, Luk. 19.10. To seeke, and to save that which is lost. If you would heare of your long-lost soules, go to Christ, he can tell you tydings of them. Indeed it cost Christ dear, before he could take them up, but you may have them againe at an happy rate. He that understands the value of his soule, or believes what I have said this day, wil not thinke it an ill bargain to redeem his soule upon any terms. Come to Christ and welcome, you have lost your selves in selling your selves for naught, as it is said, Isai. 52.3. But you may be re­deemed without money, and without price.

Use. 2 Secondly, From hence a word to those that were lost, but are found: To those that were lost, but are found. Art thou found? Why, welcome friend, I am glad to see thee, onely labour henceforward to follow close after that God that hath found thee. The spouse was once bewildred, but now she is found; therefore she will lean upon her beloved. That you may so do,

Rules. 1. Be shie of the wayes of sinne.1. Be exceeding shie of th [...] wayes of sinne, and of your owne hea [...]ts. Oh! how cautelous is that Caution, Prov. 4.14, 15. Enter not into the path of the wicked, and go not in the way of evill men. Doe not goe, do not so much as enter. And then in the next verse, Avoid it, passe not by it, turne from it, and pass away. He cautioneth, as if he could never enough caution us, surely there is great danger in having the least to do with those wayes.

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

3. Be watch­ful over thine Affections, the feet of thy soul.Thirdly, Be very watchful over thine Affections, the feet of thy soule, Psal. 119.101. I have refrained my feet, [Page 235] from every evill way, that I may keepe thy word. Keepe the Word, and it shall keepe thee, If so be that the Lord have graciously found thee. Keepe thy feet, and thou shalt keepe the word.

CHAP. I. Containes two precious Doctrines. 1. That there is a way from the Wildernesse of sinne. 2. That it is an uphill way. The latter is largely opened and applyed.

ANd thus much of the second maine point in our Text; That every Christlesse, or unregenerate soule is a bewildred, and so a lost soule. We passe on to the

Third main Doctrine; That It is the great concernment of poore bewildred soules to come, 3d. Main Do­ctrine, under which two previous Do­ctrines. even to come up from the wilderness of SIN. And so you have the third thing propounded in the draught of this MAP, viz. Mo­ses on Pisgah, turning his back on the wilderness, and point­ing towards Canaan.

Before I come to handle this point, I must minde you of two previous and implyed truths in these words, Com­eth up from the wilderness.

First, That there is a way from the wilderness of sinne. Doct. 1 The Spouse in the Text found that WAY, and so left, That there is a way from the wilderness. and came out of that WILDERNESSE.

But this point I shall but mention here, because I shal have occasion to explain it afterward, shewing Who is this way, viz. Christ, how he is, and came to be this [Page 236] way? what manner of way he is? and what improve­ment we ought hereof to make?

Doct. 2 The second is this, and I shall a little speake to it; that The way out of the wilderness of SIN, The way from the wilderness of sin, is an up hill way. is an up-hil WAY. Who is this that comes up from the Wilderness?

My Brethren, my businesse is to chalk out unto you, the best and truest, not the easiest way. You would have small cause to thank any man, that should lead you into the way of the valleyes, when your way is the way of the hills, and life and death depends on the dispatch of your journey. I had as live Christ should have no fol­lowers, as such as will not follow the Lamb whithersoever he goes; so Rev. 14.4. Now the usual posture of the Lord Jesus is, Leaping over the Mountaines, skipping upon the Hills, Cant. 2.8. When God calls a soule by conversion, 'tis like his Call to Lot in Sodome, Gen. 19.14. Up, get you out of this place, for the Lord will destroy this City. Up, g [...]t you out of the state of sinne, for the Lord will set fire on the thickets of this VVilderness. Up, get you out, so saith Christ to the Spouse, Cant. 2.10. Rise up my love, my faire one, and come away. Himselfe was upon the Hills and Mountaines, v. 8. and therefore he calls her to come up thither, that (as his phrase in John is) VVhere he is, she may be also. Therefore I said, Christ had as good have no followers, as such that will onely follow in the way of the plaines.

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

1. By inducti­on of particu­lars.1. By induction of particulars, I shall mention these four. 1. Repentance. 2. Faith. 3. Obedience. 4. Gospel-converse. And verily for proof of each these, I think I shall need little more then your owne ordinary expressions of your owne ordinary experience. Oh! what a-doe have I (saist thou) [Page 237] to get up mine heart unto true Gospel-sorrow for my sinnes? Oh! what an hard worke is it (saith another) To bring my heart up to a beliefe of the promises? to trust God in difficul­ties, &c. Oh! how difficult to get up the hil of Gospel-obedi­ence? what pains must I take to get to Communion with God in the spirit? &c.

1. The way of Repentance is an up-hil way. 1. The way of repentance is an up hil way. This is the language of the repentant Prodigal, Lu. 15.18. I will arise, and go to my father: without getting up, no­thing can be done as to repentance. Sin is asleepe, it is a death at the bottom of the hill, and there is no repentance without an awaking, an arising, a getting up to the top of the Hil. Thinke with your selves, and remember you that have been acquainted with repentance, whether mortification for sinne, mortification of sinne, dying un­der it by the Law, and dying unto it by the Gospel, were an hard or an easie matter, an up-hill or an down-hill way.

Secondly, Faith is an up-hil way. Have you not heard of the fath of Abraham? 2. The way of faith. (as the scripture saith of the pa­tience of Job?) Now where was it, that Abraham was canonized for the father of the faithful? why you have the story of it, Gen. 22.14. 'twas in the place named Jeho­vah-Jireh, In the Mount of the Lord it will be seen. Faith must get up to the top of the Mount, the Mount of the Lord, e're ever it can see what it would, what it should see; as we go to the top of an hil for a prospect, when we desire to see a great way round about us; and the higher the hil is, the more paines is it to get up, but when we are up, the farther we see. Prov. 18.10. The name of the Lord (which is that you know, that faith leans upon); is a strong Tower, the righteous running into it is safe. A Tower? why, that's usually scituate on an Hil, as there is Tower-hil in our great City; and if so, then he that wil into the Tower, must up the hill, and he that wil into the name of the Lord for security, must up the Mount of the Lord by beleeving.

3. Of obedience.Thirdly, Gospel-obedience is an up-hil way. Its hard to get a great weight up an hill; therefore when the A­postle presseth Gospel-obedience, he bids us lay aside the weight, that we may runne with patience, Heb. 12.1. The old Adam is a clog to our obedience, and weights easily pull us down, and if down, to rise againe, it is up-hil work; such is obedience. Gods call for our obedience, is like his command to Moses, Gen. 32.49, 50. Go up to Mount Nebo, and dye there. So, go up into thy Closet, and kill thy Corruptions, let thy dearest lusts dye there, pluck out thy right eye there, and cut off thy right hand there. I had as live dye, (saith a stubborn spirit) as do such a thing, and such verily is our natural stubbornness against God. When God bids us up & do this, or that, flesh and blood had as live dye as do it. When the Gospel bids thee look about all things, Father, Mother, Wife, Children, Lands, Houses, Life; and Leave, Forsake, Hate them all, and then thou shalt be a Disciple unto Gospel-obedience: Is not this every whit as much, as go up to Mount Nebo, and 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 [Page 239] 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 [Page 240] 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, [Page 241] 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 the Wildernesse, take (as some do) much paines to go farther down into it: Alas, poor soules, 'tis 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 [Page 242] 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.

[Page 243]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, 'tis 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, [Page 244] 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 'tis 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 [Page 245] 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 [Page 246] 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.

1 First. A life sutable to such a motion. The soul can [Page 247] 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 up; for that is raising up, when God raiseth up us, and our wills at once. My soule hates their prophane Notion, that teach soules to lye still as the beast in the ditch that cannot stirre, dawbing with such untempered Morter as this, if God will, and when God will, thou maist and shalt repent, and beleeve, and thou canst do no more then God will, and there­fore trouble not thy selfe to take any paines, or to go any far­ther: my Text saith not, VVho is this that was taken out of the wildernesse, but who is this that comes out, &c. though God raise up, yet she must come up. Gods motions herein may help, but must not hinder thine own motions.

2. It consists.But Secondly, Wherein is this comming up from the Wildernesse dispatched?

I answer.

1. In the get­ting up of our eyes.First, In the getting of our eyes up. Oh! labour we to looke from the top of the Wildernesse, from the Lyons Dens, and from the Mountaines of the Leopards. Art thou going up the hil? Why? Prov. 4.25. Let thine eyes look right on. Oh! how doe Christians hinder their progresse to­wards Canaan, for want of due observance unto this rule? We must be looking this way, and that way, (to this va­nitie to day, to another to morrow) like fools and chil­dren, and so trifle away our time, wherein we should dis­patch our business, Psal. 119.5. Oh! saith David, That my wayes were directed, that I might keepe thy statutes. And what wil he doe to this end? v. 15. I will meditate in thy precepts, and have respect unto thy wayes. There he gets up the eyes of his soule. When I have respect to all thy Com­madements, v. 6. More expresly, 37. Turn away mine eyes from beholding vanity, and quicken me in thy way. Wouldest thou be quick in the wayes of God? Why? Turn away thine eyes from vanitie: please not thy selfe with it, medi­tate not upon it: I perswade my selfe, that the reason why so few come up to the wayes of holinesse, is, because they never yet lifted up their eyes unto the beauties of holinesse, and have therefore thought that the onely pleasing waies are in the Wilderness, 1 Cor. 1.21. The World by wisedom knew not God. My Brethren, we must get up from our wisdoms, (to look higher then that) or else we can not get up from the Wildernesse: that is, We must come ve­rily to apprehend, judge, and account the wayes of God to be the best wayes; and what carnal wisdome can doe so? Thus must you get up your eyes.

2. In the get­ting of our hearts.Secondly, In the getting up of your feet. i. e. your Will and Affections, Prov. 4.26. Ponder the path of thy feet, Psa. 119.101. I have refrained my feet from every false way, that I may keepe thy Word. Get up the feet of your soules, and you get up all; when you once truly [Page 249] set your affections upon things above, then are you risen with Christ, Col. 3.1. Then are you come up from the Wildernesse leaning upon the beloved. Drunkards, get up your affections from drunkenness: you Worldlings, get up your affections from the world; if your affections were once truly up, 'twere easie, 'twere nothing to get your conversations up; Set your affection on heaven, ver. 2. And 'twere the ready way to mortifie your members which are upon earth; v. 5.

This Doctrine hath been Practical, instead of Use, this Querie offers it selfe.

But how shall I do to get up my feet from the Wilder­nesse?

I answer. Take these four Rules. Rules to help us herein. 1. Occasion our hearts the uphil-way.

First, Let your occasions lye this way. If a mans occa­sions lye an up-hil way, it matters not much how high the hil be: he must go that way, his occasions lie there, Ier. 2.24. In her occasion, who can turn her? When your occa­sions are for London, though it be up to London, yet you wil goe, and who can turne you? My Brethren, some mens occasions lye in the Ale-house, as (Maulsters &c.) Oh! this is sad! who can perswade or turn them up­ward, when their occasions lye down the hill, downe to hel-ward? yet I condemn not that Calling, but caution the men: labour thou to have occasions lying at the Throne of Grace, in the house of Prayer, &c. and then God shall have more of thy company.

Secondly, Accustom thy heart this way. Its little to him to go up to London every week, 2ly. Accustom we our hearts that way. that is accustomed to go up: 'Twil be tedious to pray, if thou doe not ac­custome thy selfe to pray. He that is accustomed to a way, can say as Paul, I forget what is behind, and presse forward to the price of the high Calling of God, Phi. 3.13.14. Though we be called to high duty, as well as high priviledges; yet on can the Saint go, that is accusto­med to go. You read of some accustomed to do evill, Jer. 13.23. Get you the custom, as well as the conscience of do­ing well.

3ly. Keep we up-hil compa­ny.Thirdly, Keep up-hil Company. I am a companion of them that fear thee, and that keepe thy word, Psa. 119.63. Oh! Company is a great solace in a wearisome way: if two walk together in one way, and the one fall, the other shall lift him up. Unchristian people know not the benefit of Christian communion; therefore it is that they do not prize it, and so missing of the company, they often miss of the way.

Fourthly, Above all, get a nature that may move that way. 4ly. Get we a nature moving up-wards. The stone naturally moves down-ward, but the sparks as naturally fly upward. If there be any sparke of grace in thee, it wil be soaring upward, 2 Pet. 1.4. That you might be partakers of the divine nature; That is, the nature I speak of: Oh! that will alwayes he mounting upward: if you press downe a flame, it will up againe: if temptation croud downe grace, as soone as ever it can get from under, will up againe, towards God again; what ever meanes else you use, nothing will be effectu­al, unless you get a new nature, then (though it be up the hil) you will be able to go in the new way.

CHAP. I. Containes the proofe by way of Removall of nine false leaning Stocks.

ANd thus much be spoken concerning so much of the Text, viz. Who is this that comes up from the wilder­nesse. It followes that we now speake to the words that follow, viz. Leaning upon her beloved.

In these words you have that Action that gave life and vigor to her motion; she [comes up &c.] [leaning up­on &c.] leaning upon her beloved. [leaning] there's her Act; [upon] directs you to the Object: [her] shewes her interest, the ground and spring of the Act; [her be­loved] speaks her relation to him whom she leanes upon, from whence we may conclude the nature of the Acti­on; she comes up leaning upon one [to whom solely she commits, to whom wholly she submits her selfe;] up­on one [with whom she dares fully trust, to whom she freely can yeeld her selfe:] she leans with all complacenti­al satisfaction, with all conjugall subjection: 'Tis her be­loved she leans upon. Now the End of this Action, is the foresaid Motion, she leanes on him to come up by him. This is a Mystery, but it is spoken of Christ and Converts, of Christ and his Church. A Mystery say I, and so saith the Text; a matter worthy the enquiring after, and admiring at; Who is she that comes up from the Wilderness? Who is [Page 152] she that comes leaning upon her beloved? ye daughters of Je­rusalem, look out at your windowes, and aske who comes yonder? 'Tis your sister, 'tis your sister, & the daughter of your Mother! she was dead, but she is alive again, born dead by her that once bare her, but raised up under the Apple tree by him that now bears her; she was lost, but she is found; she was cast out into the wilderness, in the day that she was born, to the loathing of her person, but now she comes up from the wilderness, leaning on her Lord in the day of her espou­sals! Call her no more Mara, but Naomi, for the Lord hath dealt very graciously with her! see how she leanes, and look how he perfumes, behold how she looks like pillars of smoke, with all powders of the Merchant! So let the Lord Jesus be glorified in his Saints, so let him be ad­mired in all them that believe. Who is this that commeth from Edom, with dyed Garments from Bosrah? There's a wondering at the Bridegroom: Who is this that comes up from the VVilderness? Here's a wondering at the Bride. He that speaks in righteousness, mighty to save is the Bride­groom, (Isai. 63.1.) She that needs a Righteousness, and a mighty salvation, is the Bride. 'Tis a joy in heaven, and a wonder on earth, to see them together, and never, ne­ver like to be put asunder! she leans on her beloved; that is, her Lord Jesus Christ, [her Lord] that commands her to come from Lebanon, Cant. 4.8. [Her Jesus] that inableth her to come home from the wilderness, Lu. 15.4, 5, 6. [Her Christ] that perfumes her with Mirrhe and Frankencense, with all Powders, (knowledge, righteous­ness, and true holinesse, as Prophet, Priest, and King) while she comes up from the wildernesse, Cant. 3.6. And (as you have Prophet, The fourth main Doctrin, There is no salvation for lost soules, but onely by lean­ing on the Lord Jesus Christ. Priest, and King, in one Christ, so) she leanes on the Lord Jesus Christ in one beloved.

Come we therefore to

The fourth and last maine Observation, viz.

There is no coming up from the Wilderness of sin, but onely by leaning upon the Lord Jesus Christ; that is,

Gospel-reliance on Jesus Christ, is the onely way of sal­vation to lost sinners.

Lost souls had need be leaning souls, for there is no reco­very of the sinner, but by recumbency on the Saviour.

Eve was the first that was in the transgression, she comes out of the wildernesse, though an exile from Pa­radice, looking at Christ in her promised seed, whom she therefore names SETH, (Gen. 5.25.) A foundation to be leaned upon. Abraham of old, hath respect unto his day, and bottoms his joy thereupon, Joh. 8.56. David, though his Father, yet calls him Lord, ( Lu. 20.43.) And in the day of Calamity, this Lord (saith David) was my stay, Psa. 18.18. The word (is [...] In sustenta­culum. of [...] in Niph. Jnnixus est and) properly signifies, the Lord is my leaning stock. And Mary, though his Mother, while the Child was yet unborn, leans for salvation upon the Babe in her womb, Lu. 1.47.

He is the annointed, the accomplished Saviour, Proof of the point. sent on purpose to seek and to save that which was lost, Luk. 19.10. Neither is there salvation in any other; for there is no other name under heaven given among men whereby we must be saved, Act. 4.12. Christ is that living stone to whom we must come, that Corner stone (upon which all the building doth leane) and he that believeth on him shall not be confounded: and unto them that believe, he is pre­cious, (beloved indeed of the leaning soule,) 1 Pet. 2.6, 7. And even in this sence may I say, Other foundation can no man lay than which is laid, which is Jesus Christ.

Thou shalt love the Lord thy God with all thine heart, and with all thy soul, &c. This is the great Commandement in the Law.

Thou shalt lean on the Lord thy Redeemer with all thine heart, and with all thy soul, &c. This is the great Com­mandement of the Gospel. Look unto me, and be ye saved all the ends of the Earth: surely shall one say, In the Lord have I righteousness and strength; in the Lord shall all the seed of Israel be justified, and shall glory, Isai. 45.22, 24, 25.

I shall therefore endeavour the proof of the point. 1. By taking from under you, your other supports. 2. By roling your soules, with mine own, upon Jesus Christ.

And 1. For Negative proofe of the point, by way of removal of other leaning stocks. 1. Negative. By removal of other leaning stocks. I may say in the gene­ral of all other supports, what is said of the Hypocrites, His hope shall be cut off, and his trust shall be a spiders wed; He shall lean his upon house, but it shall not stand; he shall hold it fast, but it shall not indure, Job. 8.14, 15. A poore house, you will say, that falls if the Owner of it doe but leane unto it; such are all Christless supports to the lost soule. 'Tis recorded of Absalom, That having no Chil­dren (for his Name and Memorial to rest upon) he built him a Pillar, 2 Sam. 18.18. that was before that he had, (or else when he had buryed) the Sonnes spoken of, Chron. 14.27. Let those soules that never have heard of a Christ to rest upon, make Pillars for themselves of other things: But as one living Son would be better then a thousand dead Pillars, so is one living Saviour of (infi­nitely) more value then 10000 dead supports for thy poor soule to leane upon.

I shall speake particularly to these nine, the onely like­ly leaning stocks, Particularly these nine. none of which shall without a Christ, stand thee in stead when thou leanest upon them.

First, If thy leaning stock be thine old acquaintance, with God as Creator, 1. Leaning up­on God as Creator. 'tis as nothing (if it goe alone) in order to salvation; many poor creatures have this, and no more to lean to. VVhat do you think God that made me, will damn me? yes truly, I doe thinke so, if thou have no more to say for thy selfe; for if this were enough to salvation, none, no not Devils, should be damned. It is not old acquaintance, as a Creature; but new acquaintance, as a new Creature, that is spoken of Job 22.21. and that is, (as saith the Apostle, by being in Christ.) As for any others, The Lord that made them, will not have mercy on them; and he that formed them, will shew them no favour, Isai. 27.11. It would be sad believing, if poor [Page 255] souls have no better promises then this to leane unto.

Secondly, 2ly. Leaning upon the pro­vidence of God. If thy leaning stock be onely some latter acquaintance with God in his outward providence. And believe it, with very many this goes very far. What, do you think that God that hath given me such prosperity, will in the end damn me? I have a faire portion of outward things, shall all this love end in eternall hatred? Nay, when I was in great streights, God gave me great deliverances; when I was at deaths door in such a sickness, &c. and do you thinke he will now cast me into hell? Verily for ought I know he may, and if thou have no more to lean unto, I know he will. You have an eminent passage, a providence to a miracle, yea to heaps of miracles, Psal. 78.23. He opened the door of heaven, gave them Corn of heaven, vers. 24. Angels food, meat to the full, vers. 25. He rained flesh as dust, and feathered foul, as the sand upon the Sea shore, vers. 27. He gave them their own desire, vers. 29. Yet while the meat was in their mouths, the wrath of God came upon them, and slew the fattest of them, verses 30.31. Mark, First, Whilst it was in their mouthes. Secondly, The fattest of them. Ah! friends, many times, fair pasture is a foul sign; You, your selves, litter and fodder those Cattel best, that you in­tend for the slaughter soonest. Go to therefore rich men, lament and howl, and let your joy be turned into weeping, if you have nothing but this worlds good to lean unto, as a to­ken of Gods love for the present, or your owne salvation for the future.

Thirdly, If Civility be thy leaning stock. 3ly. Leaning upon Civility. Of this I spake before (as a way) and therefore shall onely set a brand of it here, that you may know it againe to be a rot­ten Pillar, an house with a sandy foundation, if you lean unto it, will not stand. All these have I done from my youth, Mat. 19.20. saith the civil young man, yet went a way with a sad heart, for all he had his Crurch of civility, (and riches to boote) to lean upon.

Fourthly, 4ly. Leaning upon religious duty. If thy leaning be upon thy religious exer­cises (of this also, as some mens way before.) This (sirs) [Page 156] stood by the Pharisee, and he thought he might stand by it, Lu. 18.11. He stood and prayed; Let such a soule read Isai. 1. For all their duties, and the multitudes thereof, the Lord bitterly rejects them, as the men of Sodom, and people of Gomorrah, vers. 10. And tells them, he is weary of their services, verses 11.14. Calls them vain Ob­lattions, vers. 13. And sure if it be vanity to bring them, then how much more vanity to lean upon them?

5ly. Leaning upon adven­tures for God. or successes therein.Fifthly, If thou leane upon thine Adventures for God; yea, though thou hast had prosperous successes therein. Many, many, lean here, and with a great deal of confi­dence too. Come, see my zeal for the Lord, saith Jehu. Ma­ny that fight the Cananites, &c. the Lords enemies; many that fight the Lords battels, shall never come to possesse the Lords Canaan: and truly we would thinke it great pitty, that any should make such fair adventures, and doe God such eminent service, and that the Devil should pay them their eternal wages; yet so too often it is, in those that think themselves, and indeed are eminent instru­ments in the Lords hand, as Cyrus, as Jehu, as the Earth helping the woman against the Dragon, Rev. 12. Nay, per­haps eminent dispencers of the Gospel to others, yet come themselves to be cast away. My beloved, I tremble to think what singular adventures they were engaged in, what signal successe they had, how confidently they leaned hereunto, how miserably their Pillar shrunk from under them, when they leaned upon it, and easily gave way to their going downe into hell, Mat. 7.22. Many shall say to me in that day, (marke, 'tis not a rare instance, this is a common leaning stock) Lord, Lord, (there is confidence) Have we not prophesied in thy name? (there is the adven­ture) and in thy name have cast out Devils? (there is suc­cesse) and in thy name done many wonderfull works, (there is the quantity of the adventures, and quality of the suc­cesses.) And what followes, vers. 23. And then will I profess unto them, I never knew you, depart from me you that work iniquity. Ah! friends, this may make the best hear [...] [Page 257] in our bosomes ake, if we have no more to leane to then this, to be able to say, I have been in these many battels for God and Religion; I have preached so many Ser­mons, and done so much service in the Gospel; when all the worke is done, the Lord will not know us; that is, ac­knowledge us, so as to pay us any other wages, then the wages of iniquity.

Sixthly, If thou leane unto thy Church-priviledges. 6ly. Leaning upon Church-priviledges. If thou presume that thou art alive, because thou hast a name to live; and that surely God accepts thee, because men thinke well of thee; thou art judged worthy of Go­spel-seales, and to be admitted into Gospel-fellowship, &c. And is this that which thou leanest unto? Verily this is but a rotten pillar. Sardis had a name to live, but was dead, Rev. 3.1. And God saith expresly, Jer. 7.4. Trust ye not in lying words, saying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these: That is, Leane not to this, if you doe, you will find it a lye, it will deceive you, & vers. 8. Behold ye trust in lying words that cannot profit. Nay read that Tremendous passage, Amos 6.1. Wo be unto them that are at ease in Sion, that trust in the Mountain of Samaria, that are named the chief of the Nations, unto whom the house of Israel came, &c. Sirs, It is priviledge unspeakable, and blessed are they that dwell in the house of the Lord; but if there be any of you, that shall grow lazy, and at ease, because they are in Sion, in a Church-way, and therefore thinke they are wel enough, leaning unto the Mountain of Samaria; wo, wo, unto such a soul.

Seventhly, Repentances and Reformations, 7ly. Leaning upon repen­tance & some Reformations. are but rotten supports if leaned unto. They in Isai. 58. Leaned so much to their humblings, that they wondred God did not accept them, vers. 3. Wherefore have we afflicted our soules, and thou takest no knowledge? And in very deed they leaned so much, that God wonders that they should once thinke that he would accept them, ver. 5. Wilt thou call this a fast? an acceptable day to the Lord? Oh! how [Page 258] might this qualme our heart from leaning upon such humblings, if we consider how different an estimate and value the Lord and we set upon them. Nay, my friends, there may be something done in good earnest by way of Reformation, that is not yet to be leaned unto: Some refor­mado Drunkard may say perhaps, As long as I haunted Ale-houses, I could have no peace of conscience, but now I have left those courses, & grown civil, I can walk very quietly & calm­ly: this is well that thou hast left off the practice of sins, that did once ensnare thee; but if thou stay here, or lean hereon, all is nothing, Mat. 12, 44. The house was empty, and swept, and garnished, (that is, it was voyded of sinne, reformed, and now had some garnish of civility, for­mality, or the like;) but because it was emptied of the former uncleane spirit, and not filled with Christs spi­rit; the first, in time returns. v. 45. and takes with him seven spirits worse then himselfe, and they enter, and dwell there, and the last estate is worse then the beginning: verily, this may well be called a repentance to be repented of. The poor man thinks, if his bad tenant such a corruption were out, it's no matter for getting Christ in; But godly sorrow worketh repentance, never to be repented of, 2 Cor. 7.10. There are, it should seem, repentances to be repented of; and undoubtedly of this sort, is every repentance that you rest in, or lean upon.

8ly. Leaning upon the pro­mises without Christ.Eighthly, If you lean upon the promises of God them­selves, and not upon Jesus Christ in them; this will also come to nothing: Whence is it that you shall have so many soules bringing a promise to the throne of grace, and carrying so little away from it? I feare it is frequent­ly from hence, because they leane unto promises, with­out leaning to Christ in the promise. Thus you shall find the Jews in scripture, to leane much upon the promises of the Messiah, who when Christ came that was the Mes­siah, him they rejected altogether. Thus many would willingly owne the promises, that will not leane upon Jesus Christ. But what saith the Spirit? 2 Cor. 1.20. All [Page 259] the promises of God in Christ are yea, and in him, Amen: That is, the assurance, stability, certainty of them all stan­deth in leaning upon Jesus Christ; He is the Yea, and A­men of them. Now what a vanity would it be for a man to put a Paper in sute, which hath neither yea nor amen to it, neither hand nor seal to it? Sir, might he say to any man, These are your Articles, you know you wrote them: wrote them, saith the other: but who subscribed them? who sealed them? the Hand and Seal are the confirmation of the Bond, which without them, let it relate never so much, is worth nothing in Law, no wise man will leane to it, so vaine a thing is it to put any one promise into sute at the throne of Grace (because all the promises in Christ are Yea, and in him onely Amen) without leaning upon Christ in them: for indeed they say nothing, what ever they say, there is neither Yea, nor Amen in them; there's nothing affirmed to thee in them, nothing confirmed; neither hand nor seal to these Bonds, if thou have not Christ; therefore, thou hast no part nor portion in this mat­ter.

Ninthly, Yea, 9ly. Leaning upon God himselfe out of Christ. though you should leane upon the God of promise, without leaning upon Christ in whom he hath promised, the Lord would reprove thee for making choice of himselfe, as an absolute God for thy Leaning-stock. You have some severely threatned by the Lord, that are yet said willingly to lean upon the Lord, Mich. 3.11. God was in Christ reconciling sinners to himselfe, and seek­ing lost soules, 2 Cor. 5.19. Woe to them that come to him, not bringing this his Benjamin along with them. Lean not immediately, I mean without the Sonne, but by the Sonne upon the Father: for (as the Lord hath limited himselfe by his owne purpose and word of truth, where­in it is impossible for God to lye.) God can do nothing for a poor lost soule, without Jesus Christ; therefore (to speake with all reverence and holy sobriety) to come to God without Christ for spiritual helpe or support, is to come to one that cannot helpe you, because he hath resol­ved, [Page 260] and said he will not; and it is uncomfortable lean­ing where we are forbidden to expect reliefe. My Bre­thren, it may be in great concernments, as needful for us to have interests in a great persons Secretary or Officer of his Seal, or his Lord privy Signet, or Master of Requests as to have favour from the Prince himselfe, because his Law and way, whereunto he in forraigne freedome, hath bound himself, is to dispatch such things by such officers, and by his Seal which is in his Officers keeping, and not to dispatch them otherwise; so that if one be supposed to come to such a King, and sue for the accomplishment of such a business, and do not bring the Officer with him, by which the King wil onely transact it, the King would put him off, and say, My Lord Keeper &c. is not in the way, and nothing can be done without him. Now Jesus Christ is the Lord Commissioner, and sole Commissioner of the broad seale of Heaven, the onely Master of Requests unto the great King of Glory; come then with as much confidence of Gods favour, (as those in Micah) even as it is possible for any Christlesse soule to have, the Lord will utterly reject thy sute, and turn thee backe, until thou look out the Lord Jesus Christ to come with thee unto the Fa­ther; and thus much Christ himselfe hath told thee, No man comes to the Father but by me, Joh. 14.6. But why speake I thus mildly herein? Sirs, should you bring your Christlesse soules, and cast them upon the Throne of an absolute God for a resting place, having not made the Kings Chamberlain first your friend, (as they did in the Acts 12.20.) without making the Angel of his presence, the Lord Christ your friend: behold, Divine justice would immediately spie you out, and as soon cry out, Behold a REBELL in the Court, and so apprehend you, and im­mediately deliver you to the Tormenter for ever; thus it was with them, Mich. 3.11. They will (by all means) lean upon the Lord; and yet this God, vers. 12. expresly declares, that he will plough them up, and make them to become heapes. Now friends, if God himselfe will not be [Page 261] leaned upon out of Christ, what then shall poor Christlesse Creatures dare to leane unto? And thus much for removal of other leaning stocks.

Secondly, 2ly. Positive proofe, by pro­pounding Christ as the only leaning stock. I come now to assert and propose Jesus Christ as the onely stay and stable support for lost soules to leane upon. And that upon this cleare and familiar e­vidence. If you leane 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 [Page 262] (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 [...]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 [Page 264] 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, 'tis 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.

[Page 265]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 'tis 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 [Page 266] 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 [Page 267] 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 to reckon them up, and what they did by faith, this he inserts in the close of all Heb. 11.34. A double in­stance. 1. Wouldst thou have thine under­standing stren­thened, thou must become a fool. That out of weakenesse they were made strong.

I shall illustrate this in a double instance.

1. Wouldst thou have strength into thine understand­ing by leaning unto Christ for strength, truly thou must goe in all manner of sense of the weaknesse of thine un­derstanding, to the Throne of Grace, and complaine of [Page 268] thy blind heart in that language, I am of yesterday, and know nothing; or in Asaphs, Psal. 73. I am brutish and ig­norant, and as a beast before thee. If thou goe knowing to the Lord Jesus, thou shalt come away ignorant; if thou goe blind, thou shalt come away seeing; if thou be a fool when thou goest to him, thou shalt come savingly wise from him; if thou goest in the thoughts of selfe-wisdome, thou shalt be a fool at thy comming away, 1 Cor. 3.18. Let no man deceive himselfe, if any man amongst you think­eth himselfe to be wise, let him become a fool that he may be wise.

2ly. Wouldst have thy whole soule strong? thou must be sensible of thy weakness, in will, affections, &c.2. If thou wouldst by leaning upon Christ, derive any strength into thy will or affections, thou must goe in the sense of thine infirmity, viz. That thou art not sufficient of thy selfe so much as to thinke any thing that is good; that thou hast from thy selfe, neither to will, nor to doe; thou must come complaining as Paul, Rom. 7. When I would do good, evill is present with me. 21. Nay, that thy will to good is but weake, and thy will to corruption strong, so that the law of thy members doth not onely warre, but take thee captive to the Law of sinne, as he complaines, ver. 23. and cryes out upon it, Oh wretched man that I am! ver. 24. Then comes he out of this Wilderness, leaning on the beloved, I thanke God through Jesus Christ, ver. 25.

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

1. To those that are truly weak, comfort.1. To those of you that are truly weake. Is it so that none can leane upon Christ, unlesse they be as thou art? here then is abundant matter of rejoycing and reviving to thee, where thou thoughtest there was nothing but sadnesse, even sorrowing unto death. There have sundry soules come sad unto me upon this account, and this was the great burthen of their complaint. Oh! I am so weake in prayer, of such a weake judgement, that I can­not discern, or so weake a memory, that I cannot retaine the things of God; and surely it can never be well with [Page 269] me, and truly mine heart hath often leapt within me, for joy to behold this their sweet sorrow: these poor ones do not find others complaining so much of weaknesse, and therefore they thinke that every one is indeed stron­ger then they. Now to such let me speake, even to those amongst you, whose strong holds the weapons of our warfare have been pulling down, and whose strength the Lord hath weakened, that if there be any cause of rejoy­cing unto any soule on this side Jesus Christ, it is barely, and onely our being made weake by Christ, or our tho­rough sense and feeling of our weaknesse out of him: and herein verily we may boast, so farre as our weaknesse gives an objective advantage unto the glorifying of the strength of the Lord: so saith the Apostle, 2 Cor. 12.9, 10. I will glory in mine infirmities, that the power of Christ may rest upon me; yea, I take pleasure in my weaknesses, for when I am weake, then am I strong. Methinks, I am sent this day with that message unto such soules that I meet with, Isai. 35.3. Strengthen you the weake hands, and confirme the feeble knees: Say unto them be strong, ver. 4. What ever infirmity you can complaine of, I think the Lord hath there on purpose answered you. The blind shall see, the deafe shall heare, the lame shall runne, the dumb shall sing, verses 5.6. Yea, the wayfaring men, though fools, shall not erre in that high-way, that way of holiness; and which is there to be remarked, all these promises are made to wil­derness-soules, ver. 1.2, 6, &c. As if so be the Lord should on purpose say, whatever weaknesse you can complaine of, it shall not be able to hinder your everlasting joy spo­ken of v. 10.

Secondly, Let me speak to those of you that are strong, 2ly. To those that are selfe-strong, confu­sion of face. but not by leaning on Jesus Christ. Let me tell you, that had you no more to answer for, or to reckon with God for, then your very strength, there is enough for the Lord to confound you; yea, and he will confound you. That God that is resolved to stain the pride, is resolved to pull down the strength of all flesh! Woe be to thee, whose [Page 270] strength is in thine hearing, or praying, or Alms, as Sam­sons was in his haire. The Lord will be sure to cut off thy proud locks, and then where shall thy strength be found? These are the soules that compasse themselves with sparks of their own kindling, that warme their hearts at their own fire, and say, aha! aha! such as these shall have no hold on the name of the Lord, no stay upon the beloved, but instead thereof, this shall they have of the hand of the Lord, they shall lye down in sorrow, Isa. 50.10, 11.

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

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

The weak and weary of their weaknesse, are fit to be lean­ing souls.In the second place, It is not onely weaknesse, but wea­riness, that disposeth the soul for leaning effectually up­on the Lord Jesus. The soule that is weake, and weary of its weaknesse: for indeed, as the strength that we spake of, was the Pharisees weakness; so the weakness we spake of, the Hypocrite makes it his strength. But now that [Page 271] soule that is throughly solicitous to be rid of its weake­nesse, which can onely be by wearinesse, is fit to sit down upon this well of living waters: for Jesus himselfe also be­ing weary (according to the flesh) sat down upon the well, Joh. 4.6. Till Hagar was wearied, as well as weakened in the wildernesse of Beer-shebah, the Angel of the Lord ne­ver opened her eyes, nor discovered unto her the Well of waters, Gen. 21. from the 14. to the 19. So until souls be weary of the wildernesse of sin, as well as weakned in it, & by it, the Lord wil never reveal unto them those refresh­ments that are from the presence of the Lord, in the hand and dispensation of the Angell of his presence, First proved, after opened. Proofe. 1. In that God the fountaine is onely open to the weary. the Lord Jesus.

This I shall first prove, and then open. I prove it thus,

1. The Lord is the fountaine of all spirituall refresh­ments, so saith the Scripture, Act. 3.19. The times of re­freshing come from the presence of the Lord. Now this foun­taine which experience shews us to be a fountaine seal­ed to the rest of the world, is a fountaine opened unto weary soules that they may drinke, and drink abundant­ly, Jer. 31.25. I have saciated the weary soule; that is, gi­ven them refreshment unto saciety, viz. as much as they need.

2. 2. In that the Lord Christ the dispenser of refresh­ments The Lord Christ is the Conduit pipe of this refreshment from God unto the soule: or rather thus, Christ keepes the lock and key of this fountaine, to him is committed the dispensation of these refreshments: and upon this ac­count there are these three things that the scriptures minde me of.

First, 1. Hath his in­structions pe­culiarly to re­spect the wea­ry. That the Lord Christ hath particular instructi­ons from the Father, that gave him his commission to dis­pense refreshments peculiarly to such weary soules. Read, and be ravished with that expression (which is plainly the Lord Christs) Isai. 50.4. I cloath the heavens with blacknesse, (saith he) ver. 3. Therefore it must be under­stood of Christ, not the Prophet. Now he goes on, ver. 4. The Lord hath given me the tongue of the learned, that I [Page 272] should know how to speake a word in season (to weary souls) to him that is weary, he wakeneth morning by morning, he wakeneth mine Eare to hear as the learned: As who should say, the Lord doth renew my instructions every morning, lest the weary should want seasonable refreshment any time of the day. It followes, that he gave his backe to the smiters, &c. which makes it cleare, that it is Christ that speaks of himselfe principally, though subordinately it was the Prophets commission, as it is ours in the Gospel, to speak in season a word to weary soules.

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

3ly. Applyeth these refresh­ments only to the weary.Thirdly, In pursuance of this invitation, Jesus Christ makes Application of his refreshments to the weary, Isai. 32.2. And a man (when he had spoken before of the Kingdome of Christ in the first verse) shall raign in righ­teousness &c.) shall be as the shadow of a great Rock in a weary Land. Look how weary those Eastlanders (to whom he then speaks) ever were under the scorching heat, of the Sun in their torrid zone at noon-day: look how weary Jo­nah was even of his life, when his Gourd that shadowed him was gone, so weary must souls be of their burning lusts, and the scorching flames of their awakened Conscien­ces, before they will care for Jesus Christ: but when they are once thus weary, his refreshments shall not be far off [Page 273] from them: Christ is a shadow of a great Rock, but his shadow doth ever stretch forth it selfe upon the wearie Land.

The point thus proved, The opening in two Que­ries. I shall endeavour to open by shewing what we must be weary of, and how we may know whether we be thus weary or no.

1. What must we be thus weary of?

I answer, Of all that we have formerly leaned unto, 1. What we must be wea­ried of? 1. Of Satan and his coun­sels. be­fore we can can leane unto Jesus Christ. More particular­ly,

1. Of Satan, and of all his counsels and perswasions. This is the voyce of the daughter of Sion in her spiritual travaile, those wearying pangs of the second birth, Jer. 4.31. I have heard a voice, as of a woman in travaile, that bringeth forth her first childe; the voyce of the daughter of Sion, that bewaileth her selfe, that spreadeth her hands, say­ing, Woe is me now, for my soule is wearyed because of mur­derers. 'Twas a long time that she conversed with them, but now her soule is wearyed with them. Murtherers they are now, when the soul is in the throws of birth, it finds them so; before the pleasure Devil, and the profit-De­vil w [...]re the best friends, the best companions: but now the soul is wearied with them all as so many murtherers. How weary of the company of Cutthroats would a man be, that should be surprised on the High-way, and in danger of his life, because of those that are with him, every step he goes? surely so weary of Satan and his company, must the soule be that comes to Christ? Or, how weary (if thou shouldst be taken by a Lyon of the Forrest, and kept for some space alive) wouldst thou be of the presence of the Lyon? and upon this, how glad wouldst thou be that some mighty man, some David should come and rescue thee? so weary of Satan must thou be, if ever thou woul­dest come up from the wildernesse leaning upon the Be­loved.

2ly. Of the World, and her projects and courses: 2ly. The world and her courses. these also we use to lean unto, and therefore must be weary of. [Page 274] Wee must say of our selves, as God saith of Israel, Isai. 47.13. Thou art wearied in the multitude of thy Counsels: thou hast laboured with them, even thy Merchants from thy youth, they shall wander every one to his quarter, none shall save thee, ver. 15. When you have been trading up and down in the world with the customes, or creature-vani­ties of the world, whatever thy merchant from thine youth hath been, bid them farewel, let them goe to their quarters, expect not to be saved by any of them, come to be weary of them all, or else there is no true leaning upon the Lord Jesus Christ.

3ly. Selfe and all its perfections.Thirdly, Of Selfe, and its glories and perfections. Some that have been converted, have been so proud of a fore-top, a lock, and garb, an attyre formerly, that they have thought they should never be weary of them, or of plea­sing themselves in them: but now when they have come to draw neare to Christ, they have been soon weary of these, and most readily fling them from them. So Paul even of his selfe-righteousnesse, calling it dross and dung, away with it, Phil. 3. Thus Hab. 2.14. The people shall labour in the fire, and weary themselves for very vanitie. When God casts all our perfections into the furnace, and we come to see that there comes forth nothing but dross, we shall (as Paul) be weary of our selves, as well as wea­ry our selves, because there is nothing in us but very va­nity. And that Hab. 3.16. is very eminent; When I heard (saith he) my belly trembled, my lips quivered at the voice, (when God speaks conviction and terror to the soule) rottenness entred into my bones, and I trembled in my selfe, that I might rest in the day of trouble. Marke you, the onely way to have a sure support in a troublesome day, is to be as much weary and willing to go out of our selves, as a man would be that lodgeth in a very rotten house, when that winds and stormes are at the highest. Unless thou have trembling and weariness in thy selfe, thou wilt never have strength and rest in Jesus Christ.

Secondly, But how may we know, 2ly. How we may discern our w [...]ariness. whether we be thus weary, yea, or no?

I answer, By our willing desisting from former labour, by our appetite after refreshments, by our glad acceptance of a convenient resting place.

First, By desisting from former labour, 1. By desisting from our wea­rying labour. viz. the work that wearied us. You perceive that a man man growes weary, when he becomes solicitous to take up his Inne; and indeed, though all ceasing from labour at all times, be not an argument of tyredness in the worke, yet when ever thou art tyred in any worke, thy vote will be for surceasing from the labour; so though every leaning of sinne be not an argument of through-weariness, (because there may be as many occasions of a mans suspending the sin, as of the formers suspending the work that he delights in, though he be not weary of it) yet when the soul is thoroughly wea­ried of sin, it will desist from sin: and if there be a ready and free sitting down from sinne, 'tis a good argument of the soules wearinesse. I think what Isaiah observes, concerning them that had wearied themselves with so often going down to Egypt, Isai. 30.7. Therefore I have cryed concerning this, their strength is to sit still: the s me may I say to poor sinners, that have wearied themselves in going down unto uncleanness, drunkenness, formality, &c. their strength is now to sit still; that is, to desist from their wearying trade of sinning. You know the language of a truly weary one is such as this, I will, I can go no far­ther; and this is the language of a soule in conversion, Job 34.32. If I have done iniquity, I will do so no more: or in Jobs own language, when at length God had made him weary of his standing upon his own righteousn [...]sse, Job 40.5. Once have I spoken, but I will not answer; yea twice, but I will proceed no farther. There's the voyce of true wearinesse. Oh! that I could heare some drunkards of you this day crying out, so often have I been drunk, or so long have I been a drunkard, but I will proceed no farther; and so for every other sinne: Thus long have I [Page 276] leaned upon my own performances, but I will doe so no more, &c.

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

3ly. By our willing close with Christ our resting-place.Thirdly, If thou be weary, thou wilt be glad to sit downe, and to close with a convenient resting-place; thus Jesus when he was weary, sat down on the Well, and thy soul, if it be weary, will be glad to sit downe on Jesus Christ.

My Brethren, if you were indeed weary, your soules would leap within you to heare the words that you have heard this day, concerning the refreshments to be had in the Lord Jesus.

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

1. That they can passe by Christ, and forget their resting-place.1. That they can come to the Inne where soules should lodge, and where there is as faire and convenient accom­modations, as the whole heaven can afford for weary Spirits, and passe it by without turning in, that they may be refreshed. Ile never believe that man to be perfectly weary, who when he comes to a good Inne, and especially be solicited to alight, shall spur on, and say, no, let us ride an hour longer, or we will goe three or four miles farther. If an Ague take you by the way, and tyre you, oh! say you, When shall we get in sight of the Inne? Upon this account is the Lords challenge, Jer. 50.6. They have gone [Page 277] from Mountain to Hill, they have forgotten their resting place. Ah! it's a slender signe that a Traveller is tho­roughly weary, that passeth by, and forgets to take up his lodging at his resting place. Soules, you do but dally with God, if you pretend to be weary of the wayes of sinne and vanity; and yet can come by Jesus Christ in so many Sermons, &c. and forget to sit down upon him, or to lodge with him.

2ly. 2. That though they pretend tyrednesse through sinne one while, yet are they quick­ly fresh for sin againe. That they can pretend (as some do) to so much tyredness in the wayes of sinne to day, (whilst some strong convictions are upon them) that can be fresh a­gaine for sinne to morrow. Ile never believe that hee was perfectly weary of any toyle, that can be so soone fresh for the same toyle. You are a little weary perhaps, that use to ride to London weekly, when you lye downe, but as fresh (you say) in the morning as at first setting out. Thus many an Hypocrite is a little weary of sinne for the present, but saith as the drunkard, Prov. 23.35. When I awake, I will seeke it yet again: and thus they re­turn as the Dogge to his vomit, or the Swine that is wash't to the wallowing in the mire. You have heard, who they are that are fit to lean on Jesus Christ, the weak and the weary soules. Of both these I have spoken seve­rally.

CHAP. IV. Containes a farther joynt discovery of this weaknesse and wearinesse: also improvement to the weaken­ing of your Christless strength.

THat which I shall further doe, A farther in­quiry into the state of this weakness and wearinesse. joyntly. shall be to enquire joyntly, concerning the true state of these qualifica­tions, and to endeavour to worke your hearts farther hereunto. You have heard of weak and weary ones, and what manner of ones they are, for surely 'tis not every [Page 278] weaknesse nor wearinesse, that drives a soule to Jesus Christ: Pharoah was weakened by some visitation, wea­ried by others, and there are many plagues that weaken and weary many, but drive few to Jesus Christ. Now then the Question yet worth our searching into, will be, What weakness and weariness that is, which we have been speaking of, and which we shall desire to work you to?

A three-fold Declaration of it. 1. As to their kind they must be spiri­tual.I answer, They must be for the kind, spiritual, for ex­tension, universall, for intensivenesse, burthensome.

First, That weakness and weariness must be spirituall. Many there be sensible enough, that their Estates are weak, thyir bodyes weary, &c. but few that are disturbed with spirits-weaknesse, or souls-wearinesse. But these must be such.

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

Question. How that shall be known. Answ. By spi­rit-complain­ings.But perhaps wilt thou say, How shall I do to know then, whether my weaknesses be spiritual or no?

I answer, Let me but heare thy complaint, and I will salve thy doubt. Oh! I have a poor weak Husband, saith one, and weeps bitterly: I have a poor weak Child, saith another, and wrings her hands: I have a poor weake sto­mack that can take nothing, saith a third: My strength is even done, I am at deaths door, saith a fourth: Oh! How weak is mine Estate now come to be, saith a fifth? Where was the Childs weaknesse? 2 King. 4.19. Oh! you may quickly know, if you but hear him speake, he cryes to his Father, My head, my head. Now speake Con­science, and tell me what thy complaint is, and i'le tell [Page 279] thee what thy weaknesse is. Oh! there are amongst the many other mourners over weaknesse (that I speake of) some precious ones, whose dayly groans are, my soul, my soul; Woe is me, how weak my prayers are! how unfit and unable am I for any the least thing that is spiritual? Thus David cryed; and what wast he cryed for? He cryed to be strengthened with strength in his soule, Psal. 138.3. In his soul, mark that. Sirs, If you have but a weak Estate in the world, and are yet more weak in spirituals, I would have you narrowly to watch, when as your hearts are most feelingly carryed out in prayer; when you come to that Petition, Thy will be done on Earth as it is in Heaven; or that, Give us this day our dayly bread. If to the former, 'tis a signe that thy weaknesse is truly a soule-weak­nesse, and such as will spur thee unto Jesus Christ.

Secondly, 2ly. Spirit-wearinesse. This Wearinesse must also be a spirit-wea­riness. Many are wearied with their sutes of Law, that ne­ver come to be wearied with their sins against the Gospel: but saith Sion, My soul is wearied, Jer. 4.31. It is soules wearinesse, and not barely so, but soul-wearinesse. This also you may discerne by your Complainings. What saist thou herein? art thou weary of the world, because of poverty, or iniquity? art thou weary of thy life, because thou continuest shining? or because thou continuest suffe­ring? Thou art sick, but sinfull, which tyres thee most; which complain'st thou of most? which is most wearying to thee, to go without the Creature, or without the Cre­ator? You know the complainings of that holy Asaph, Psal. 77.1, 2, 3. He could not get God to hear his prayer, nor to cure his soul, and therefore he complained, and his spirit was overwhelmed, Selah: (that is, mark that,) it was spirit-complaining.

Secondly, This weakness and weariness, 2ly. As to their extent they must be universal. 1. Weaknesse. must be for the extent of it whole and universall.

First, The weaknesse must be universall weakness, as they that have Isai. 35. Neither eye to see, nor ear to heare, nor tongue to speak, nor feet to walk, verses 5.6. All this is [Page 280] summ'd up in the fourth verse, where the heart is said to be weak, for heart-weakness you know is whole-weakness, so saith the Apostle, I will glory in my infirmities, that the power of Christ may rest upon me, or that I may rest upon the power of Christ weaknesses, not weaknesse. Paul opposeth, and so must thou, Christs single power to all thy weaknes­ses. I tell you, if you fail of unniversall weakness, when you come to Christ, you shall be sure to fail of universall strength, when you come away from Christ; for where ever thou hast any strength of thine own, the strength of Christ shall not advantage thee; and as the Lord saith to Israel concern­ing Egypt, Isai. 30.3. So say I to you, That strength of yours shall be your shame, and your trust under the shadow thereof, your confusion. You shall heare some say, I con­fess I have but a weak memory, and I am not able to discourse as many of them are, but I thank God I have as good an heart as any of them all. Fie, fie, if you have any thing good, all is naught. So

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

3ly. As to the intensivenesse, it must be burthensome. 1. So thy weaknesse.Thirdly, Thy weakness and weariness must be burthen­some as to the intensiveness of it.

First, Thy weaknesse must be burthensome. Many there are that are weak in duty, and weak in grace, (if so be they have enough to denominate them weak in it) and that see it too, and yet are not burthened with it. This is not the load that lyes upon their spirits; but an Habakkuk trembles, his lips quiver, and his heart faints at it, Hab. 3.16. And the Lord God shall be his strength, ver. 18. A Paul will cry out of it, O wretched man! and who shall deliver me? and 'tis a body of death, q. d. It could not be a grea­ter burthen to me to have a dead body fixed to me to car­ry about me, then to carry about this dead heart, &c. [Page 281] And then he can thanke God through Jesus Christ, Rom. 7.24.25.

Secondly, 2ly. So thy wearinesse. Thy wearinesse must be burthensome wea­rinesse, never be thou well till thou be rid of it, Mat. 11.28. Come unto me all ye that are weary and heavy laiden. Many are weary, that are not greatly burthened with their wearinesse: but Asaph was so loaden, that he was even over-whelmed again, Psa. 77.3.

Now if thy soule be thus burthened with thy spiritual either weaknesse or wearinesse, And if it be so, thou maist thus discover it.

First, 1. Thou wilt willingly part with that which so wea­kens and wea­ries. Thou wilt be marvellously willing to part with thy burthen, to part with that that weakneth or weari­eth thee, when Christ at any time offers to take it from off thy shoulders. Come to me and I will give you rest, ver. 28. Nay, there is not a Gospel Sermon you heare, but in some sort or other, such a tender is made unto you, and how few do then account their infirmities their bur­then?

Secondly, Yea, you will be glad at heart, but to change burthens with one that hath a lighter and easier then yours: Why such is Christs, (if you be truly weak and wearied) Mat. 11.29. Take my yoke upon you, and learn of me, for my yoke is easie, and my burthen light. Thy soule will think it an happy exchange, to passe from Satans plough, to the Lords plough; when once thou feelest the weight of Satans Chayne, thou wilt esteeme the greatest of the Lords Commandements, or thy duties, as a chaine of gold to hang about thy neck. Every neck would be willing to be so burthened.

From all that hath been spoken, A Conclusion from the pre­cedent truth, that no soule comes home to God in the strength of its own legges. to me it is easily to be concluded, that there is no lost soul that ever yet was, or ever shall be brought home unto God by the strength of its own leggs: I shall therefore conclude the state of these qualifications, according to the expresse doctrin of Lu. 15.5: The shepheard laies the lost sheep on his shoulders rejoycing; that is, he takes the lost sheep off its own leggs, [Page 282] and we read of its carrying, before its curing, (as of the Pro­digals comming, before his cloathing) that relates to ano­ther particle (as I may so say) of conversion. First; God acts when we act not, I meane in the first moment (I doe not meane of the time, but) of the work: next, that acting of God makes us act together, as to time. Christ carryeth (in the first parable) and we come (in the next) Arminians deny the one, Antinomians the other: I assert both. In that primely-prime act (as I may call it) Jesus Christ doth not cut off our legs, but yet he doth not use them, for he layeth us upon his shoulders. And who can conceive, if there be any portion of the conversion-act, wherein that may be truly said, that in such an act the sheep useth its own leggs, when it is carryed upon the shepheards shoulders?

And this doth genuinely fall in with what I have spo­ken of the spiritual and universal weaknesse and wearinesse, that must burthen us, before we have advantage from the strength of Jesus Christ. This sheepe had neither legge to stand on, or to go with, (though it had all its legges still) for if it had, it would undoubtedly have had legs to run away with; and suppose that Christ should cure us, whilest we lie weak and weary upon the ground, and so set us upon our own legges, (which blessed be God shall never be) and not bind us to his owne shoulders, (or bring us as the Spouse to leane upon him) by an union indissoluble; I need no argument, but sad experience to convince mine owne base heart, that I should quickly use (or abuse rather) my cured legges, and the rene [...]ings of strength, and of refreshment unto the turning aside into the crooked paths of the wilderness still, or to the run­ning away from him that healed me. But now by vertue of this union, our legges gather strength, as the woman that touched him, drew vertue from him, and now they can walke and runne; they are the old legs still (the same affections, will, and understanding, &c.) But it is not their old strength that they move by, but Christ's put in­to them, Christ gives them his Wine to refresh them, and [Page 283] make glad their hearts, his Oyle to heale, and make strong their bones, his life to act, and to inform their Or­gans: And thus, they that were weak in the Wildernesse, and not able (as Israel, Ezek. 16) They that had wea­ried themselves with wandering, and were too weary to go (as the lost sheep, Lu. 15. doe now come inseparably to wait upon the Lord (Christ, and by leaning on him) to renew their strength that they may run and not be weary, that they may walke and not faint, Isai. 40.31. And what is this precious Scripture but the summe, or the Epilogue of all that I have beene speaking? viz. That it is onely the weake and weary that can profitably leane, and by leaning, comfortably draw strength and refreshment from the Lord Christ.

And upon these accounts it may (by the way) appeare how strangely (some that call themselves Ministers of the Gospel of Christ) goe to work about poor soules. Ministers strengthning those whom God would yet have to be made weake. One comes to them, that can say, Sir, I thank God I have had an honest heart from my Cradle, I never wronged any man in my life, no man can say that black is mine eye, I have ever had a good mind towards heaven, I use prayer often, and give much Alms to the poor, and your selfe can bear me witness, sir, that I alwaies pay you Tythes of all that I possess, and am constantly at Church with you every sunday. But now I grow aged, (or I am sick, &c.) and I would be sure what e­state I am in, I pray sir, what think you of my condition? Why? [...]ruly it is the business of many mens preaching, to send away such a self-justifying, and so self-undoing Pha­risee to hell, (as some think that the Prophet sent away Naaman into the house of Rimmon) with a Goe in peace, and tels them, You are an happy man, I would we had more such as you are, I would not have you to question farther, you will do very ill to trouble your self with any doubting thoughts; and indeed what should they answer more, or other; for the line is like the Co [...]py they set, and the man hath done what they have called for. This is to strengthen the strong whom God would not have strengthened; for [Page 284] had this man come to one that takes up the Gospel from Christ's own mouth, he must have said, Oh! but sir, one thing you lack. You must go and strip your self of all this strength, your righteousnesse will not here availe you; You must part with all, and become a begger, or you can never become Christs Disciple: and although you have been one of the best, the strickest, the choicest of Pharisees, you must see your selfe to be the chiefest of sinners. Go, and sell all that thou hast, is a Doctrine seldome preached by such Ministers, or regarded by such hearers.

Ministers wea­kening those hearts that God would have made strong.Againe, Let others come to them with hearts full of sorrow, and eyes full of tears; Oh sir, I know not what to do, I would pray, but I have no strength to it; I would be­lieve, but I cannot! and why say I that I would? alas! alas! I have no strength to will any thing that is good. I find every corruption very strong, and nothing strong but corruption; and truly I am even weary of my life, because of mine infir­mities. Good sir, What must I do? how shall I get a better heart? &c. Why? saith some Minister, You complain much, but perhaps mend as little? you must go and turn from your evill waies, and amend your doings, repent, and pray, and read, and keep your Church; I cannot give you a jo [...] of comfort, or speak any peace unto you, till you grow better.

And canst thou not? this truly is to weaken the weake, whom God would have made strong, this is to speak a word altogether out of season (like raine in Harvest, or snow in summer) unto him that is wearie; 'tis as if a Physitian should say to a fainting man ready to swound away, you must stay till you be thorough well, before I can give you a cordial. But it is Christ's work (and should be ours) to give Cordials unto such, to make them well: and for my part, I hope I shall account it my work, where-ever I see a lost soul strong, to weaken it, that Christ may give it strength; or if another be throughly weake, and weary, to helpe it up (as much as my poore endeavours may any way thereto conduce) unto the shoulders of the Lord Jesus Christ.

And therefore my now-design, in stead of Application, Improvement. shall be an endeavour first to Weaken, and then to weary the lost souls that are amongst you, if so be that there­by they may be made ready for the shoulders of Jesus Christ. And

First, For the weakening of your Christlesse strength. 1. To the weakning of your Christless strength. Surely the weapons of our (ministerial) warfare, are pe­culiarly meant, 2 Cor. 10.4, 5. where they are said to be mighty thorough God, to the pulling down of strong holds; this is (as I said) Gods work, and it is to be mine this day, and indeed there is a strong man, and an armed, that is in every Christless soule, that must be cast out before ever the grace of the Lord dwell in that heart, Mar. 3.27. And 'tis in vaine to say to the everlasting doors, stand open, unless you have cast every carnal unregenerate strength out of doors, for every such strength will lay hold on the bolt, and manage the bars; so that Christ himselfe saith, No man can enter into the house. It is our ministerial charge to pull down, as well as to edifie, to weaken strength, and to strengthen weaknesse, to root out, and to plant, to throw down, as well as to build, Jer. 1, 10. I shall therefore take the Axe of truth, and lay it to the root of your strength this day. Two or thee blowes (if God strike with me) shall be sufficient to cut it downe, and down with it my Brethren even to the ground, why cumbreth it your souls?

First, 1. Consid. your choycest strength is with very weaknesse. Consider the utter weaknesse of thy choicest strength, to stand before the immense, the inconceivable and infinite justice and wrath of God, with which thy strength must wrestle and encounter. Wert thou to con­tend with man, or to enter into judgement with the Sonnes of men, perhaps thy slender, broken, finit strength, might helpe thee to prevaile, but it is God with whom we have do, whose very weakness is stronger then men, 1 Cor. 1.25. And then what is his strength? Thy strength O Pharisee, we know, and thy power we know; but who knowes the power of Gods wrath? even according to his fear, so is his [Page 286] anger, Psal. 90.11. Did thy soul feare him more, then woulst thou understand the power of his wrath better; though when all is known that can be understood, it passeth knowledge; Who knows it? Holy Job was most graciously under this conviction, Job 9.19, 20, 21, 22. If I speak of strength, lo he is strong; and of judgement, who shall set me a time to plead? If I justifie my selfe, mine own mouth shall condemne me; If I say I am perfect, it shall also prove me perverse: Though I were perfect, yet would I not know my soul, I would despise my life. That is, mine own strength were enough to ruine me, therefore had I more of it then I have, I durst take no notice of it, because I have to doe with the most strong. Let this serve for the first blow.

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

3d. Consid.Thirdly, Consider what ever strength thou hast on this side the strength of Jesus Christ, it is an Artichristian, as [Page 287] well as an Idolatrous strength. Your Christ­lesse strength is Antichristian. And wilt thou hope to be saved by an Antichrist? Rom. 10.3.4. The Jews going about to establish their own righteousnesse, (that is plainly to make their righteousnesse their strength.) They have not submitted themselves to the righteousnesse of God, for Christ is the end of the Law, for righteousness to them that believe. Who sees not what I say? they have not submit­ted: If thou make thy strength thy righteousness, this is very rebellion against the Lord, and Antichristianitie, even the setting of thy self in battel aray against the righteousnes of faith, and the strength that is to be had in the Lord Jesus Christ. Precious is that language of Davids, Psal. 21.13. Be thou exalted O Lord in thine own strength, so will we sing and praise thy power. Mark that, if we pretend to exalt the Lord, but we will do it in our own strength, (as Arminians in their own free-will, &c. When we come to the matter of praise, we shall quickly confer it (as I observe them to do) upon our owne power, and not the Lords. O the noble Principles, cry they, of the understand­ings, and reasons, and minds of men! which the scriptures, whilest unregenerate, call darkness, and foolishness, and enmitie against God; and say they, O that noble principle of free-will! which the scriptures call an heart of stone, and declare it to be to every good word and worke (of it selfe) Reprobate. Let us arise in the might of our own principles, say they, &c. But, Let God arise, and then his Enemies shall be scattered, say we. Yet will we also say, When the Ark ariseth, it is not a time for Israel to sit still. It is not their working, but their working in their own strength that I plead against.

Let me leave then this word with tender Consciences which I am not afraid of, declaring as the sence of my soule unto the world, although it be a sad apprehension. Let a poore creature go a begging to two doors, the Ma­ster of the one house takes a knife, and cuts a piece of vi­ctuals, and gives it as an Alms to the begger, and thinks when he hath done, that for this he is more in the books [Page 288] of God, (I meane as to the merit of favour and accep­tance) and goes away priding and pleasing his owne heart in what he hath done, and concluding from the bare act, that he offered to God a sacrifice, such as thereby to make him his Debter. And the Begger comes to an others house, where another man (in a passion) takes a knife, and cuts the poore wretches throat, and by that act his own Con­science is wounded, and his heart struck dead, that he now comes trembling and astonished before the Lord, whilest the other boasting, cryes out, God I thank thee, I cut him bread, but this man cut his throat; But the murtherer cryes out, The Lord be merciful, &c. Deliver me from blood-guil­tiness O God, &c. I believe this Murtherer way be nearer Heaven, then that Alms-giver: The former hath mur­thered the Begger, the other hath murthered the Lord Je­sus Christ. Our Saviour resents it thus, and thus expresseth it to the face of the Pharisees, Mat. 21.31. Verily I say unto you, that the Publicans, and the Harlots, goe into the Kingdom of God before you. For they believed, vers. 32. Those that were uncleane Harlots, are saved, when often-washing Hypocrites are damned. Those that were oppres­sing Publicans, are justified, when Beleeving Pharisees are condemned. And thus much be spoken in order to the weakening of your strength.

CHAP. V. Containes farther improvement by a designe to weary you, notwithstanding your Christless refreshments.

2ly. To weary you notwith­standing all your Christ­lesse refresh­ments.SEcondly, I shall labour to weary your Christless soules, even under any of your Christless refreshments: know therefore from the Lord, that these are truths, and such as you shall find to be so sooner or later.

First, That whatsoever the matter be, that thou be not weary, yet notwithstanding there is enough in all your wildernesse wayes, and refreshments too, to make you weary.

Secondly, That this being so, it is the saddest symptome in the world, and of the most dangerous importance, not thus to be weary.

First, Whatsoever the reason is, 1. There is e­nough in all your wilder­ness-wayes to weary you, however it comes to passe you are not wearied. that you are not wea­ry, there is enough in the wayes and pleasures of sinne too, to weary your poore soules: Surely as Noahs dove that could find no rest, till it came to the Ark from whence it came, so can no soul find any rest after all its wearinesse, but by returning to the Lord from whom it at first de­parted; and if the Lord be as Noah, Jesus Christ is as the Ark, there's no returning to the Lord, but by returning to Jesus Christ. I shall evince what I am a saying, Evinced. from Scri­pture testimony, reason, and experience.

First, For Scripture testimony. 1. From scrip­ture testimo­ny. The Holy Ghost tells you, Isai. 40.30. The youths shall be weary, and the young men shall utterly faint; but onely those that waite upon the Lord shall renew their strengeth: The young men that are the likeliest to continue fresh, or to find refresh­ment in the wayes of sinne, even all that can be found, they shall faint and utterly grow weary. Thus saith God concerning Israel, Thou art wearied, Isai. 47.13. And so Jer. 9.5. They weary themselves to commit iniquity, so Ezek. 24.12. She hath wearied her selfe with lyes, that is, (saith God) they sinne till thy tyre themselves, and com­mit iniquity unto wearinesse; onely here is the sad diffe­rence. As there are many humbled that are not humble, so many are wearied that are not weary: they are hum­bled indeed against their will by punishment, but yet they are never the more humble: so are they wearied by continued acts of sinne, and 'tis against their will it should be so, but yet they are never the more weary of it.

Secondly, For Scripture Reason. It must needs be, 2ly. Scripture. reason. that there should be all manner of wearinesse in the wayes of [Page 290] the Wilderness, if you consider either what you walke up­on, or what you sit down upon.

1. Wearying wayes to tra­vell in.First, All the wayes or works that are on this side Christ, are very wearying. The waies of the wildernesse are thorny waies, (as you have heard) and 'tis tyresome travelling upon thornes; either wonder then at thine owne lethargy, or dead palsie, or else expresly de­ny that Scripture, Iob 15.20. The wicked man travelleth with paine all his dayes; for if thou assent to this truth; thou must needs infer that it is a tyring travaile.

2ly. Only beds of thornes to rest upon.Secondly, As wearying as the wayes are, so when ever thou comest to lye down at night, you have but tyring entertainment in the wayes of sinne, and nature. He tra­vailes with paine all the day, and this, saith God, You shal [...] have of mine hand, you shall lye down in sorrow, Isai. 50.11. Oh! how wearying must it needs be to travaile in sinne, and then when we have done, to lie downe in sorrow? 'Tis want of sence in thee, not of truth in these Scrip­tures, that thou dost not thus feel it for the present, but there is time enough before thee, for thee to know it in.

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

1. Gods owne experiedce: Your wilder­nesse wayes have wearied him.First, I shall appeale to the experience of God himselfe; what ever the matter is, that thou art not weary of thy Christlesse wayes, there's enough in them all, in the best of them all, to weary God himselfe. Hear him speak.

First, There is enough in thy worst waies, Isai. 43.24. Thou hast wearied me with thine iniquities. It may be so; saith some selfe-righteous One, with the wicked God may be angry, and with their iniquities be wearied; but surely not with my services, with my devotions. Yes

Yea even the best of them.2. With thy best services, Isai. 1.13, 14. Your Oblations, New Moons, Sabbaths, solemne services, (Though these were Gods own appointments) they are, saith God, a trouble to me, I am weary to beare them.

Secondly, I appeal to the experience of all men, 2ly. Experi­ence of al men. as soon as they come but to understand things as they are; whe­ther Noahs Dove, or his Raven; I meane, the best, or the worst of men.

First, For the Saints, they can say, I dare say for them, 1. Saints ex­perience. that the Lord made them weary of other things, as a man would be of carrying a load of dross, or a burthen of dung, when Gold or Silver is offered unto them in their stead, Phil. 3.8. or as a childe that would quickly be weary of its lapfull of stones, when one comes and of­fers it an apron-full of plums.

2dly. For the worst of men. Those that are in Hell, 2y, Experience of the worst of men. have already found; they that are yet on this side Hell, shall quickly find what weariness there is in the wayes of sinne and vanity, Isai. 2.20. In that day, (that is the day of Conviction) shall a man cast his Idols of Gold, and his Idols of Silver, which they have made each one for himselfe, (Mark that, every mans particular Corrupti­ons and beloved lusts) to the Moles, and to the Bats; (that is, they shall be utterly weary of them) let who will take up their trade after them, they'l follow it no longer.

Thirdly, I appeale to all other Creatures, 3ly. Experi­ence of the whole Creati­on, all wearied under the bur­then of sinne. even this whole Creation. I tell you, that the Sun is tyred in its Orbe, with beholding the abominations of the Children of men by day, and the Moon and the Stars in their cour­ses, by seeing their works of darknesse in the night. I tell you, the Earth would sink under you, as it did under Corah, Dathan, and Abyram, as weary to beare the bur­thens of your sins, if the Lord would but give it a dis­charge. Yea, how doe the very houses of Clay, that sin­ners dwell in, spew them up, and cast them forth in a few yeares, as if weary of being so long possessed by them? Yea, how doth the very Gluttons, and Drunkards stomack tell him to his face, that it is weary of bearing his surfeiting, and drunkennesse, and therefore disbur­theneth it selfe upon the ground. This is no Notion or [Page 292] Hyperbole of mine, but a very expresse truth of God, and so to be by you laid to heart, Rom. 8 20. The Crea­ture was made subject to vanity. And we know, ver. 22. that the whole Creation groaneth and travelleth in paine together untill now. The very Heavens are weary of covering, and the Earth of bearing wretched sinners, and their continu­all groan in their kind unto God is, Oh! when shall there be an end of sinning? Oh! when shall we be delivered, verses 19.21.

2ly. Aggrava­ted. Your not being weary when you are wearied, a symptom of spiritual death.Secondly, Is it so that there is so much in sinne to weary thee, and yet thou art not weary? truly, this is the most dangerous, and mortall symptome that can be imagined.

As it is the saddest signe of a red-sea ruine, to be hum­bled so often with Pharoah; and yet not to come once to be humble: so it is for thee to be so often wearied by sinne, and never to become once weary of it. Sinners, I dare appeale (as the last appeale) unto you Consciences, even such as they are, whether you have not often weari­ed your selves with drinking, drabbing, &c? although you were never yet weary of the sin for the kind, yet weari­ed by the sin in the act. Thus those wretched Sodomites (who were now near a double Hell, even first an Hell from Heaven, and then an Hell in Hell) Gen. 19.11. They wearied themselves to find the doore: wearied, yet not weary. And wilt thou not be weary? Yes friend, thou must, and thou shalt be weary, onely thy wearinesse shall be, when times of refreshing shall not be, but when thy case is beyond Cure; thus was Moab: and oh! let every one of us all take up that lamentation from the mouth of the Prophet, Isai. 16.11. My bowels shall sound like an Harpe for Mo­ab, and mine inward parts for Kir-haresh. Why? what's the matter? ver. 12. It shall come to passe when it is seene, that Moab is weary on his high place, that he shall come to his sanctuary to pray, but he shall not prevaile. Oh! now father Abraham, one drop of refreshing water to coole my tongue, but it shall not be granted. 'Tis said of the Grave, [Page 293] that there the weary be at rest, but the quite contrary shall be said of Hell. Oh! sirs, you are not weary enough to drinke in the waters of refreshments to day; I had almost said, here is much water, and little or no thirst; there shall be thirst enough (such as it will be) but no water. When a sick man hath been a long time tossing his wearied bo­dy on this side of the bed first, and then on that, and after all these weariednesses, come to lye still, and stupid, and senslesse of any wearinesse; what doe we, I pray you, reckon this, but the sleepe of death? When wretched sinners come to be wearied with every sinne, so that the Lord can say, they weary themselves, and yet their cursed hearts can say, We are not weary, eternall death is in this mans countenance. We that are Physitians, have some sad reason to give him over, Jer. 51.64. Thou shalt say, Thus Babylon shall sinke, and shall not rise from the evill that I will bring upon her, and they shall be weary. She had wearied the people of God with her cruelties, and God himselfe with her abominations, but she her selfe was not weary, well saith God, thou art now a sinking O Babylon, and thou shalt be weary. So say I, thou art quickly a sink­ing into the Grave O sinner, and into Hell, and veri­ly thou shalt be weary.

What say I? thou art sinking into Hell: what, Such are the veriest pictures of Hell above-ground. and if I should say, thou art an Hell above ground? Verily there can not be such another picture of Hell drawne as thou art, who art wearied every day with sinning, and yet art fresh for sin still, The Heathens themselves represent the infinity of the torments of Hell by one Sysiphus, who (say they) is damned by the Gods to rowl a great stone up a very high hill, and ever when he hath gotten it up neare the top, it is to tumble down again upon him perpertually time after time: and truly is is a pretty strange kind of piece of heathenish Divinity: if they believed what they said, though it were but fabulous; yet had their hearts some nearer guesses at the truth, then the daring sinners that are amongst us. Their figure was something like, but thine [Page 294] is exact: for as Dives in hell suffers unconceivably to day, yet is perfectly fresh for the sufferings of to morrow, and so unto eternity: so thou sinnest to day, and travellest in pain, and weariest thy selfe to commit iniquity; yet art thou perfectly fresh for sin to morrow. We wonder to think how damned spirits contract fresh strength for their new torments, and so they shall to all eternity: but we need the lesse wonder, if we observe wearied sinners getting fresh strength for new sins: for as face in water answereth face, so doth the heart of sinners upon earth, answer the heart of sinners that are in hell; for these would also be fresh for sin, (if God should suffer it) unto all eterni­tie.

So then as its a sign of a Saint-like, & heavenly mind to be spiritually, & universally weary of the ways of nature, so farre as they hinder from leaning upon the Lord, even so weary of them as he is of his guest, Prov. 25.17. Remove thy foot from thy neighbours house, least he be wea­rie of thee, and so hate thee, to be so weary of them, as to hate them, Father, Mother, Wife, Children, Lands &c. which must be, Luk. 14.26. Yea, so as to be weary of their life, because of temptations unto sin, Gen. 17.46. As Rebekah was of the daughters of Heth, least they should draw her Jacob from the Lord: (if Jacob take a wife of the daugh­ters of the Land, what good shall my life doe me? so say they) as long as temptations prevaile against them, they are even weary of their very lives, because of their lusts: so it is a very signe of a very reprobate mind, and hellish heart to be able to go in the waies of the wildernesse of fin, and there to run without weariness, and to walke with­out being faint.

A word to those that are weary of no waies but Christs waies.But still there is one thing that I cannot passe over, but must lay it upon your hearts, as a lamentation. viz. since none can lay hold upon Jesus Christ, but those that are weary of all other waies; What shal we say to those that are wea­ry of none, but his waies? I finde it an easier matter by many degrees, to make some of you by close preaching, [Page 295] wearie of the word, to goe, to ride, to house your selves from the wearying word; then to make you weary of the world, to leave, to hate, or to forsake the toyling vanities and wearying wayes of fin. It is to be observed concer­ning the people of the Jewes, when now the Lord was wearie of them, and the precious Ordinances were taking wing, as weary of their despised aboad among them; and the word of truth was a flying from Malachi to Matthew, (and from the Jews unto the Gentiles, to whom it might be new newes and welcome) His great contro­versie (upon which he parts) with them is this, Mal. 1.13. Ye also have said (that is, of my service, of mine in­stitutions, as you may see in verse before) Behold, what a weariness is it? and ye have snuffed at it, saith the Lord of Hosts. What a tedious man (say some) is this, hee never knoweth when to have done; and then they look at the hour-glasse, and snuffe, and nothing tyres them so much as these holy things. Ah this is plain-dealing when thou saist so, God also deales as plainly with thee, Mal. 2.17. You have wearied the Lord with your words. Well met, you wearie of God, and God of you: but ah poore Creatures, who shall have the worst of it? Now all that I have said this day, I have spoken to this end, that if any amongst you are hereby wearied, and made truly weary, you might know where to have a resting place.

My God hath said unto me concerning the Lord Jesus Christ, as to Isaiah, as to Israel, Isai. 28.12. This is the rest wherewith you may cause the weary to rest, and this is the refreshment: (but oh! my brethren, let it not be said of any of you, as of Israel, in the words of the verse that run on) but you would not. And so I passe on to the

CHAP. VI. Containes Querie second, for what are lost soules to leane upon Christ. Answer 1. For all their strength.

2d. Question. In order unto what lost souls are to be lean­ing soules. Answer.SEcond Question. For what it is that lost soules are to lean upon, the Beloved?

The answer of this Question will be obvious from the answer [...]f the former; for if the weak and wearie be the onely true leaners, then 'tis strength and rest that they are to leane upon Christ for.

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

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

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

i. Mortifying Grace.1. Mortifying or subduing grace. Wouldst thou have the strong man out of doors? thy pride, thy passion, the va­nitie [Page 297] of thy thoughts thy lusts of uncleannesse, thy worldly lusts &c. removed? thou hast no way but to make Christ thy strength, who is stronger then these, and so to call in the Auxiliaries of heaven: had David gone out in Sauls Armour, undoubtedly Goliath had made him a prey; but David went out in the name of the Lord: Thus leane thou on the Lord Christ, and then what though it be an un­circumcised corruption, Note. a Giant-like lust that thou con­tendest with? The grand cause that some doe sincerely, yet insuccesfully warre with those worldly lusts that war against their souls, may be ignorance hereof, or neglect herein, Luk. 11.21. The strong man will keep his house till a stronger comes. Corruption, that is strong, will keep thine heart, till a Christ, that is stronger, comes. It followes, He that is not with me; is against me, and he that gathers not with me, scatters, verse. 23. As I said of your Christ­lesse strength, 'tis Antichristian: so here to War without Christ, is in some sort to War against Christ; and to think to gaine ground of thy sinnes in thine own strength, is the way to be a loser; a [...]sterer; though this vers, I know, hath another intendment, yet is this certaine, if Christ be with you, (as he will be, whilst you be with him, 2 Chron. 15.2. You shall carry the day, and divide the spoyle, he that spoyleth Principalities for you, can vanquish sin in you. Where this Josuah is Generall, the field cannot be lost; he that brought up the Israelites, conquers the Canaanites; neither can you be conquerors, but through Christ, Rom. 8.37.

2ly. Lean on Christ for Vivifying and renewing grace. This is that Law of the spirit of life which in Christ makes free (as you heard in the last) from the law of sin and death, Rom. 8.2. as who should say, Vivifying or quickning Grace. let there be what there can, or what there will be in any soul, unlesse there be the law of that spirit of life in Christ Jesus, there can not be any [...] of grace there. Christ is the strength of your quickning grace, and that

1. As to the root, and life, and habit of it, 1. Of the root of it. (I meane [Page 298] grace in the soule) Rom. 8.10. If Christ be in you, the Spirit is life because of righteousnesse. No life, or princi­ple, or habite of righteousnesse, (which is here to be expound [...]d by Sanctification) can possibly be in you, if Christ be not the strength of it in you.