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THE SPOUSES HIDDEN GLORY. SOLOMONS SONG, Chap. 8. vers. 5. Who is this that commeth out of the Wildernesse, leaning upon her beloved?
THE SPOUSES HIDDEN GLORY. SOLOMONS SONG, Chap. 8. vers. 5. Who is this that comes out of the Wilderness, leaning upon her Beloved?
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THis Booke is called the Song of Songs; Canticum Canticorum, that is Canticum Excellentissimum; the most excellent Song;
THis Book is called the Song of Songs; Canticum Canticorum, that is Canticum Excellentissimum; the most excellent Song;
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so Vatablus: and Estius gives the reason; because it contains a discourse betwixt Christ the Bridegroome, and his Church the Bride.
so Vatablus: and Estius gives the reason; Because it contains a discourse betwixt christ the Bridegroom, and his Church the Bride.
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The Song of Songs, as a note of Eminency (thinks hee) Mr Brightman will have it as well Nota distinctionis quam Eminentiae, a note of distinction, as of eminency;
The Song of Songs, as a note of Eminency (thinks he) Mr Brightman will have it as well Nota distinctionis quam Eminentiae, a note of distinction, as of eminency;
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A Song more excellent then all those which Solomon made; The Song that sounded sweetest to Solomons penitent heart: A Song more excellent then all those which Solomon made; The Song that sounded Sweetest to Solomons penitent heart:
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But truly well may that be called the Song of Songs, where every straine is breathed by the Spirit of the most High, whose pen man was Sonne and Heir to the sweet Singer of Israel, and had the most wise understanding heart, that ever blest a creature:
But truly well may that be called the Song of Songs, where every strain is breathed by the Spirit of the most High, whose pen man was Son and Heir to the sweet Singer of Israel, and had the most wise understanding heart, that ever blessed a creature:
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whose every note is a note of Free grace, and every close a close with Christ,
whose every note is a note of Free grace, and every close a close with christ,
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an union with him who is the head of his Church:
an Union with him who is the head of his Church:
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Finally, where every line breaths the perfume of the Rose of Sharon, and is beautified with the colour of the Lilly of the Valleys. It is a Song of Love, sung in parts, by the Sonne of his fathers Love, The Lord Christ,
Finally, where every line breathes the perfume of the Rose of Sharon, and is beautified with the colour of the Lily of the Valleys. It is a Song of Love, sung in parts, by the Son of his Father's Love, The Lord christ,
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and the wife of his bosome, The Church in generall, and every beleeving soule in particular:
and the wife of his bosom, The Church in general, and every believing soul in particular:
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It begin• with Love, Let him kisse me with the kisses of his mouth, for his love is better then wine; Osculum est Symbolum amoris:
It begin• with Love, Let him kiss me with the Kisses of his Mouth, for his love is better then wine; Osculum est Symbol amoris:
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And it ends with love, Make hast my beloved, and come away.
And it ends with love, Make hast my Beloved, and come away.
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The fountain from whence it ariseth is a spring of love, and the sea into which it falls is an Ocean of love, where the soule that enters is swallowed up of love, and drowned in sweetnesse.
The fountain from whence it arises is a spring of love, and the sea into which it falls is an Ocean of love, where the soul that enters is swallowed up of love, and drowned in sweetness.
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The whole streame of the booke, is a streame of love, running betwixt two pretious banks, Iesus Christ, and the beleeving soule;
The Whole stream of the book, is a stream of love, running betwixt two precious banks, Iesus christ, and the believing soul;
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Sometimes it runnes an higher, sometimes a lower water; it is alwayes some, though the Flood-gates be not alwayes open.
Sometime it runs an higher, sometime a lower water; it is always Some, though the Floodgates be not always open.
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The two lovers spend their song in feasting themselves with each others beauties; One while the Bridegroome is courting his Bride with ravishing strains of grace;
The two lovers spend their song in feasting themselves with each Others beauty's; One while the Bridegroom is courting his Bride with ravishing strains of grace;
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another while she is emptying her soule into her beloveds bosome.
Another while she is emptying her soul into her beloveds bosom.
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The whole song is but a sweet enterchange of delightfull expressions, while both seeme to be ravished with each others mutuall embraces.
The Whole song is but a sweet interchange of delightful expressions, while both seem to be ravished with each Others mutual embraces.
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I shall not study the coherence of the Text, it being a straine of the Song that stands in small dependency to the other.
I shall not study the coherence of the Text, it being a strain of the Song that Stands in small dependency to the other.
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The spouse had now her bridegroome by the hand, it was her turne to poure her love into her beloveds bosome:
The spouse had now her bridegroom by the hand, it was her turn to pour her love into her beloveds bosom:
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from the 10. verse of the former chapter.
from the 10. verse of the former chapter.
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My text seemeth to be a parenthesis, standing in small relation to the antecedent, or subsequent words;
My text seems to be a parenthesis, standing in small Relation to the antecedent, or subsequent words;
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but seemes to be rhe voice of some third person, viewing this blessed pair sweetly embracing one another,
but seems to be rhe voice of Some third person, viewing this blessed pair sweetly embracing one Another,
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and the beloved following her love through most rugged places and wildernesse wayes;
and the Beloved following her love through most rugged places and Wilderness ways;
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in those wayes leaning upon Christ, either in admiration of Christs condiscention, that he would please through wildernesses to lead his beloved,
in those ways leaning upon christ, either in admiration of Christ condescension, that he would please through Wildernesses to led his Beloved,
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or in admiration of the spouse so worthlesse a creature, that she should leane;
or in admiration of the spouse so worthless a creature, that she should lean;
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or of her beauty by the refl•xion of her beloveds countenance, or of her constancy, that the bria•s and thorns of the wildernesse could not separate her beloved and her, Quos Deus conjunxit, &c. cries out, Quae est illa quae ascendit ex deserto? What manner of creature is this, that she should leane? or what so glorious creature is this that leans? What manner of love is this, that makes her follow her Beloved through such uncoth, rugged, dangerous wayes as these?
or of her beauty by the refl•xion of her beloveds countenance, or of her constancy, that the bria•s and thorns of the Wilderness could not separate her Beloved and her, Quos Deus conjunxit, etc. cries out, Quae est illa Quae ascendit ex Deserto? What manner of creature is this, that she should lean? or what so glorious creature is this that leans? What manner of love is this, that makes her follow her beloved through such uncouth, rugged, dangerous ways as these?
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Learned •remellius would have these words to bee no Parenthesis at all, but the continued speech of the Church,
Learned •remellius would have these words to be no Parenthesis At all, but the continued speech of the Church,
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and sayes it is an Expression of the great love that the Church bare to the Lord Christ, by comparison.
and Says it is an Expression of the great love that the Church bore to the Lord christ, by comparison.
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What Church ever (saith she) would undertake so many and so great labours encounter so many dangers to get her beloved? These are pledges of my good will, that by faith I have overcome all difficulties, leaning upon him, even in the wildernesse. What Church ever (Says she) would undertake so many and so great labours encounter so many dangers to get her Beloved? These Are pledges of my good will, that by faith I have overcome all difficulties, leaning upon him, even in the Wilderness.
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But with all due respect to Tremellius, I rather agree with our whole streame of Expositors, that it is a Parenthesis,
But with all due respect to Tremellius, I rather agree with our Whole stream of Expositors, that it is a Parenthesis,
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and the voice of a third person speaking, Quae est illa? The onely question is, who this third person should be:
and the voice of a third person speaking, Quae est illa? The only question is, who this third person should be:
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Beda and Mr Brightman understand it to bee the voice of the Iewish Church, that with the eye of prophecy fore seeing the conversion of the Church of the Gentiles, cry out, Who is this? This wildernesse creature? that she should have any thing to do with the Messias? and therefore they read it, Dilectum meum, my beloved;Beda and Mr Brightman understand it to be the voice of the Jewish Church, that with the eye of prophecy before seeing the conversion of the Church of the Gentiles, cry out, Who is this? This Wilderness creature? that she should have any thing to do with the Messias? and Therefore they read it, Dilectum meum, my Beloved;
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Who is this that comes up from the wildernesse leaning upon my beloved? whom I thought only to have loved me, and to have been unknown to other nations (saith Beda) C••us nominis sit haec Gens quae ascendit ex deserto? Insti•ni videtur haec quaestio de grandioribus natu sororibus, quae stupescent hoc novo & inaudito spectaculo, saith Mr Brightman ad locum. Who is this that comes up from the Wilderness leaning upon my Beloved? whom I Thought only to have loved me, and to have been unknown to other Nations (Says Beda) C••us Nominis sit haec Gens Quae ascendit ex Deserto? Insti•ni videtur haec Question de grandioribus Natu sororibus, Quae stupescent hoc novo & inaudito spectaculo, Says Mr Brightman ad locum.
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But I see no reason why it should only be restrained to be the voice of the Iewish Church,
But I see no reason why it should only be restrained to be the voice of the Jewish Church,
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nor why [ illa ] [ this ] should be meant only of the Church in generall,
nor why [ illa ] [ this ] should be meant only of the Church in general,
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whiles that which is predicated of this subject is common to each beleeving Soule as well as the beleeving Church:
while that which is predicated of this Subject is Common to each believing Soul as well as the believing Church:
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And therefore I rather agree with Luther upon the text; And Therefore I rather agree with Luther upon the text;
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Not only (saith he) the neighbour nations, but those in the same nation shall admire her comming out of the wildernesse.
Not only (Says he) the neighbour Nations, but those in the same Nation shall admire her coming out of the Wilderness.
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And I see no reason why wee may not make the ordinary eye of the world, the eye of the text, that seeing the beleeving soules confidence in Christ,
And I see no reason why we may not make the ordinary eye of the world, the eye of the text, that seeing the believing Souls confidence in christ,
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and affiance to him, that no wildernesse will make her let go her hold but through every wildernesse shee finds a way by the help of her Saviour, who is her way, and up out of every wildernesse (how rugged soever) she will come,
and affiance to him, that no Wilderness will make her let go her hold but through every Wilderness she finds a Way by the help of her Saviour, who is her Way, and up out of every Wilderness (how rugged soever) she will come,
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and not lose her Saviour her beloved neither, but comes up leaning, cries out, Quae est illa quae ascendit e deserto? Who is this that comes out of the Wildernesse? [ leaning ] Associans, associatura, Marrying or about to marry her self to her beloved;
and not loose her Saviour her Beloved neither, but comes up leaning, cries out, Quae est illa Quae ascendit e Deserto? Who is this that comes out of the Wilderness? [ leaning ] Associans, associatura, Marrying or about to marry her self to her Beloved;
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so Tremellius Delicijs affluens, feasting her self with delight, abounding with delights in her beloved:
so Tremellius Delicijs affluens, feasting her self with delight, abounding with delights in her Beloved:
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so Vatablu, Hierome and Lyra, Innixa leaning upon her beloved; so Mr Brightman, and reverend Beda: The matter is not much.
so Vatablu, Jerome and Lyra, Innixa leaning upon her Beloved; so Mr Brightman, and reverend Beda: The matter is not much.
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1. Leaning is a posture of familiarity and she that is so bold to lean upon her beloveds arme, is surely lodged in her beloveds heart,
1. Leaning is a posture of familiarity and she that is so bold to lean upon her beloveds arm, is surely lodged in her beloveds heart,
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and is associans, marrying, or associatura, about to marry her self to her beloved; and 2. Leaning is a posture of love too: She that leans, loves;
and is associans, marrying, or associatura, about to marry her self to her Beloved; and 2. Leaning is a posture of love too: She that leans, loves;
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surely she takes pleasure in her posture, shee delights her self in her beloveds shoulder.
surely she Takes pleasure in her posture, she delights her self in her beloveds shoulder.
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The Text contains an imperfect description of a Virgin, the daughter of Zion, the Spouse of our Saviour;
The Text contains an imperfect description of a Virgae, the daughter of Zion, the Spouse of our Saviour;
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In which consider, 1. The place whence she came, The Wildernesse: 2. Her motion, She comes up: 3. Her posture, Innixa, Leaning: 4. The person upon whom she leans, Dilectum, A beloved: 5. The proper interest she hath in him, Dilectum suum, Her beloved:
In which Consider, 1. The place whence she Come, The Wilderness: 2. Her motion, She comes up: 3. Her posture, Innixa, Leaning: 4. The person upon whom she leans, Dilectum, A Beloved: 5. The proper Interest she hath in him, Dilectum suum, Her Beloved:
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The imperfection of the description appears in the first words, being interrogatory, Quae est illa? Who is this? we know not what rare, princely, glorious creature it is?
The imperfection of the description appears in the First words, being interrogatory, Quae est illa? Who is this? we know not what rare, princely, glorious creature it is?
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Who is this? It is formula interrogandi. An interrogatory form of speech; and doth (arguere ignorantiam) argue an ignorance;
Who is this? It is formula interrogandi. an interrogatory from of speech; and does (arguere ignorantiam) argue an ignorance;
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We know not who she is; what is she? Secondly, it is a form of admiring, and doth argue amaze.
We know not who she is; what is she? Secondly, it is a from of admiring, and does argue amaze.
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Whatso glorious creature is this, that hath such relation to the Kings Sonne, that she leanes up•n him? Hence we learne
Whatso glorious creature is this, that hath such Relation to the Kings Son, that she leans up•n him? Hence we Learn
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1. That the Spouse of Christ is a glorious creature that the world knowes not; from the latter part of the Text.
1. That the Spouse of christ is a glorious creature that the world knows not; from the latter part of the Text.
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2. That it is the property of the believing soule the spouse of the Lord Christ, to come out of the wildernesse leaning upon her Beloved.
2. That it is the property of the believing soul the spouse of the Lord christ, to come out of the Wilderness leaning upon her beloved.
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Of the first, First, That the Spouse of Christ is a glorious creature that the world knowes not:
Of the First, First, That the Spouse of christ is a glorious creature that the world knows not:
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Here first, we will enquire, Who is the Spouse. Secondly, How she is so glorious. Thirdly, How she is unknown, and what of her is unknown:
Here First, we will inquire, Who is the Spouse. Secondly, How she is so glorious. Thirdly, How she is unknown, and what of her is unknown:
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The confirmation will be interwoven with the explication:
The confirmation will be interwoven with the explication:
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By the Spouse of Christ every one knowes is meant either the Church in generall, Hosea 2.19.20.
By the Spouse of christ every one knows is meant either the Church in general, Hosea 2.19.20.
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I will betroth thee unto me for ever, yea I will betroth thee unto me, in righteousnesse, I will betrothed thee unto me for ever, yea I will betrothed thee unto me, in righteousness,
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and in judgment, and in loving kindenesse, and mercyes. And I will betroth thee unto me in faithfullnesse; and in judgement, and in loving kindness, and Mercies. And I will betrothed thee unto me in faithfulness;
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Or the believing soule in particular;
Or the believing soul in particular;
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the believing soule stands in the nearest relations to Iesus Christ, 12. Matthew. 50. She is his mother and sister, and Christs sister is his spouse.
the believing soul Stands in the nearest relations to Iesus christ, 12. Matthew. 50. She is his mother and sister, and Christ sister is his spouse.
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My sister, my spouse, he calls her Cantic. 5. ver. 1. But wherein is this Spouse of her Saviour so glorious that any neede say concerning her, Quae est illa? Who is this that cometh up?My sister, my spouse, he calls her Cantic. 5. for. 1. But wherein is this Spouse of her Saviour so glorious that any need say Concerning her, Quae est illa? Who is this that comes up?
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There are six things which may breed an admiration in the eye of the beholders, in relation to any Bride, all which are eminenter in this spouse. 1. Her breeding, that's admirable;
There Are six things which may breed an admiration in the eye of the beholders, in Relation to any Bride, all which Are Eminently in this spouse. 1. Her breeding, that's admirable;
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she is borne of God, 1 Ioh. 5.18. God is her father: she calls him Our Father and Abba Father every day. Iesus Christ himself Baptized her.
she is born of God, 1 John 5.18. God is her father: she calls him Our Father and Abba Father every day. Iesus christ himself Baptised her.
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He shall Baptize you with the holy Ghost and with fire, Math. 3. she is a Kings daughter. 45. Psal. 13. and she lives in the Spirit of God Gal. 5.25. she and God are all one in a mystery;He shall Baptise you with the holy Ghost and with fire, Math. 3. she is a Kings daughter. 45. Psalm 13. and she lives in the Spirit of God Gal. 5.25. she and God Are all one in a mystery;
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the Saint is a mysticall peece of Jesus Christ; it lives with him and in him, and he lives in and with it.the Saint is a mystical piece of jesus christ; it lives with him and in him, and he lives in and with it.
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It is writen the heavens shall containe him; contain him, but not circumscribe him; he lives under the Cottage-roof of the meanest Christian;
It is written the heavens shall contain him; contain him, but not circumscribe him; he lives under the Cottage-roof of the Meanest Christian;
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Christ dwells with the believer, and lives too.
christ dwells with the believer, and lives too.
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I live, but yet not I, but Christ lives in me (saith the Apostle.) The soule must needs be well bred under such a Tutor, a glorious breeding!I live, but yet not I, but christ lives in me (Says the Apostle.) The soul must needs be well bred under such a Tutor, a glorious breeding!
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Its brother is Iesus Christ, Husband and brother too.
Its brother is Iesus christ, Husband and brother too.
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The spouse is Iesus Christs sister and spouse, as Abraham said concerning Sarah: She is near a kin to the Trinity;
The spouse is Iesus Christ sister and spouse, as Abraham said Concerning Sarah: She is near a kin to the Trinity;
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to all the Apostles and Saints; of the blood Royall:
to all the Apostles and Saints; of the blood Royal:
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admirable for her breeding, that in that regard they might say, Quae est illa? Who is this?
admirable for her breeding, that in that regard they might say, Quae est illa? Who is this?
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2. Her carriage, that is admirable, this depends much upon breeding you know; she shames not her breeding:
2. Her carriage, that is admirable, this depends much upon breeding you know; she shames not her breeding:
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her deportment is according to her birth, her companions noble Kings daughters 45. Psal. 9. Her carrriage chast, a Virgine through a spouse Christus non renascitur, nisi in cordibus eorum qui spirituales sunt virgines, & Deo uno spiritu adherent.
her deportment is according to her birth, her Sodales noble Kings daughters 45. Psalm 9. Her carrriage chaste, a Virgae through a spouse Christus non renascitur, nisi in cordibus Their qui spirituales sunt Virgins, & God Uno spiritu adherent.
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Christ is not borne againe, nor married to those that are not spirituall Virgins, and adhere to him alone.
christ is not born again, nor married to those that Are not spiritual Virgins, and adhere to him alone.
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She loveth righteousnesse, and hateth wickednesse, 45. Psal. 7. and keepeth her garment unspotted from the flesh;
She loves righteousness, and hates wickedness, 45. Psalm 7. and Keepeth her garment unspotted from the Flesh;
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she carries not her self like the wanton women:
she carries not her self like the wanton women:
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those that see the Saints carriage for humility, for gravity, for her whole deportment, may in admiration say, Quae est illa? Who is this? What rare, what glorious creature?
those that see the Saints carriage for humility, for gravity, for her Whole deportment, may in admiration say, Quae est illa? Who is this? What rare, what glorious creature?
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3. Her Beauty is admirable, 45. ps. 2. She is fairer then the Children of men,
3. Her Beauty is admirable, 45. psalm. 2. She is Fairer then the Children of men,
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for grace is poured into her lips. Some daughters are beautifull, but she is far more beautifull.for grace is poured into her lips. some daughters Are beautiful, but she is Far more beautiful.
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Some in part, but she is all faire; thou art all faire my spouse.
some in part, but she is all fair; thou art all fair my spouse.
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She is black (that is in her morning) but her black morning proves a fair day;She is black (that is in her morning) but her black morning Proves a fair day;
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black by nature, faire by grace, comely as the Tents of Kedar and Curtaines of Solomon.
black by nature, fair by grace, comely as the Tents of Kedar and Curtains of Solomon.
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A lilly (though amongst thornes.) 1. Her beauty is a perfect beauty.A Lily (though among thorns.) 1. Her beauty is a perfect beauty.
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The Church was once calld the perfection of Beauty, 2. Lament. 25. No beauteous face and deformed body, much lesse deformed soule;
The Church was once called the perfection of Beauty, 2. Lament. 25. No beauteous face and deformed body, much less deformed soul;
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All faire. See her full description from the best limner in the 7. chap. to the 7. verse.All fair. See her full description from the best limner in the 7. chap. to the 7. verse.
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She is without spot, or wrinkle. 2. It is a desireable beauty, Kings shall desire thy beauty:
She is without spot, or wrinkle. 2. It is a desirable beauty, Kings shall desire thy beauty:
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amongst Creatures somtimes the flesh may be beautifull, but the countenance casts a vaile over, and makes the beauty not lovely, or desirable;
among Creatures sometimes the Flesh may be beautiful, but the countenance Cast a veil over, and makes the beauty not lovely, or desirable;
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but this is a lovely Beauty even in the eyes of Kings. 3. It is a constant beauty, no sicknesse can make her unlovely;
but this is a lovely Beauty even in the eyes of Kings. 3. It is a constant beauty, no sickness can make her unlovely;
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nothing can wrinkle the believing soule, or curle the gracious brow, the lilly of these valleyes looseth no beauty in the scorches of afflictions or haile of sorrow, or stormes of temptation;
nothing can wrinkle the believing soul, or curl the gracious brow, the Lily of these valleys loses no beauty in the scorches of afflictions or hail of sorrow, or storms of temptation;
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but in every condition those that look uppon her may say, Quae est illa? What so beauteous creature is this?
but in every condition those that look upon her may say, Quae est illa? What so beauteous creature is this?
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4. She is admirable for her Clothing. Her clothing is of wrought gold. 45. Psal. 13. She shall be brought unto the King in a garment of needlework;
4. She is admirable for her Clothing. Her clothing is of wrought gold. 45. Psalm 13. She shall be brought unto the King in a garment of needlework;
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in her espousall dayes she is cloathed with grace, hereafter she shall be clothed with glory:
in her espousal days she is clothed with grace, hereafter she shall be clothed with glory:
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she hath put off her widowes garments, and put on a garment like the garment Mordecay was arayed with. Ester 8.15. Royall apparrell taken out of the wardrobe of glory. Blew, and white, pretious Rayment;
she hath put off her Widows garments, and put on a garment like the garment Mordecai was arrayed with. Ester 8.15. Royal apparel taken out of the wardrobe of glory. Blew, and white, precious Raiment;
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even of the same cloth with the King of glories attyre. Dan. 7.9. Revel. 3.5. And with a crowne of glory upon her head, and a garment of fine linen, and purple;
even of the same cloth with the King of Glories attire. Dan. 7.9. Revel. 3.5. And with a crown of glory upon her head, and a garment of fine linen, and purple;
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Indeed she was cloathed like Iehoshua with filthy garments. Indeed she was clothed like Joshua with filthy garments.
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But God hath said take away the filthy garments from her, and I will clothe her with change of Rayment. Zech. chap. 3. ver. 4.5. 1. She is admirable.
But God hath said take away the filthy garments from her, and I will cloth her with change of Raiment. Zechariah chap. 3. ver. 4.5. 1. She is admirable.
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First for the Variety of her clothing. Secondly, For the perfume of her garments.
First for the Variety of her clothing. Secondly, For the perfume of her garments.
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We will open her wardrobe and shew you a few of the changes of Raiment this Bride hath:
We will open her wardrobe and show you a few of the changes of Raiment this Bride hath:
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First, She hath her Inner garment of Christs righteousnesse, her robe of righteousnesse;
First, She hath her Inner garment of Christ righteousness, her robe of righteousness;
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this the Saints are clothed with, and this is their long white garment: Their inner garment that goes next their soule.
this the Saints Are clothed with, and this is their long white garment: Their inner garment that Goes next their soul.
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They are clothed in white, Revel. 7.13.14. Those that come out of Tribulation and have washed their robes in the blood of the Lamb are arrayed in white robes.
They Are clothed in white, Revel. 7.13.14. Those that come out of Tribulation and have washed their robes in the blood of the Lamb Are arrayed in white robes.
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2. She hath another white garment of chastity, which the Apostle bids Timothy put on, and the young women must have gownes made of it;
2. She hath Another white garment of chastity, which the Apostle bids Timothy put on, and the young women must have gowns made of it;
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they were to be chaste and discreet, not committing adultery with the pleasures and profits and vain delights as well as men of the world,
they were to be chaste and discreet, not committing adultery with the pleasures and profits and vain delights as well as men of the world,
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but keepe her whole love and whole soule to God, and God alone.
but keep her Whole love and Whole soul to God, and God alone.
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3. Shee hath a long garment of Charity, her cloak of charity, this is both long and full;
3. She hath a long garment of Charity, her cloak of charity, this is both long and full;
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with the others shee clothed her selfe, with this she clotheth others;
with the Others she clothed her self, with this she clotheth Others;
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with this she clotheth the naked, and this is a true garment, and it covers a multitude of sinnes: 1 Pet. 5.8. A garment that neatly becomes a Christian, and which she should be sure to have what ever she wants to the back of her soule:
with this she clotheth the naked, and this is a true garment, and it covers a multitude of Sins: 1 Pet. 5.8. A garment that neatly becomes a Christian, and which she should be sure to have what ever she Wants to the back of her soul:
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Above all have fervent charity (saith the Apostle) It is a garment that the Bridegroome will looke that his Bride should bee clothed with, at the great marriage day, Matth. 25.34. &c. Come ye blessed of my Father, Above all have fervent charity (Says the Apostle) It is a garment that the Bridegroom will look that his Bride should be clothed with, At the great marriage day, Matthew 25.34. etc. Come you blessed of my Father,
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and inherit the kingdome prepared for you, before the foundation of the world, for I was an hungry and ye gave me meat &c. and inherit the Kingdom prepared for you, before the Foundation of the world, for I was an hungry and you gave me meat etc.
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A fourth change of Rayment, shee hath, is the hair cloath of humility; an homely, but precious garment, 1 Pet. 5.5. Bee yee clothed with humility;
A fourth change of Raiment, she hath, is the hair cloth of humility; an homely, but precious garment, 1 Pet. 5.5. be ye clothed with humility;
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The Bridegroome himself woed his spouse with this robe, He humbled himselfe and became obedient unto God,
The Bridegroom himself wooed his spouse with this robe, He humbled himself and became obedient unto God,
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even to death, the death upon the crosse; even to death, the death upon the cross;
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For these two last changes of rayment my heart akes to think how many Christians have left them off:
For these two last changes of raiment my heart akes to think how many Christians have left them off:
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Charity is growne cold, to a Proverb; and humilitie, the precious garment of humility, changed for the conceited coat of singularity;
Charity is grown cold, to a Proverb; and humility, the precious garment of humility, changed for the conceited coat of singularity;
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the party coloured coat of factions hath brought this garment out of fashion; It hath lost no beauty, though it bee pittifully out of fashion. A fifth change of raiment;
the party coloured coat of factions hath brought this garment out of fashion; It hath lost no beauty, though it be pitifully out of fashion. A fifth change of raiment;
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is her garment of Moderation, a summer garment to be worn when the Sun of prosperity shines hott:
is her garment of Moderation, a summer garment to be worn when the Sun of Prosperity shines hot:
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then let your moderation be known unto all men, Philip. 4.5. Sixthly, She hath likewise a winter garment of Patience, and this the Spouse puts on in a storm;
then let your moderation be known unto all men, Philip. 4.5. Sixthly, She hath likewise a winter garment of Patience, and this the Spouse puts on in a storm;
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Tribulation worketh Patience: This the good Church of Ephesus was clad with, and her God loved her in this habit, Rev. 2.3. And hast borne and had patience, and for my name hast laboured, and hast not fainted. Tribulation works Patience: This the good Church of Ephesus was clad with, and her God loved her in this habit, Rev. 2.3. And haste born and had patience, and for my name hast laboured, and hast not fainted.
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Seventhly, Many are the changes of this Spouses Raiment, I will only mention one more,
Seventhly, Many Are the changes of this Spouses Raiment, I will only mention one more,
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and that is Vestimentum fidei, her Buff-coat of faith, this is Pistoll, yea Canon proof, this shee puts on in a time of warre:
and that is Vestimentum fidei, her Buffcoat of faith, this is Pistol, yea Canon proof, this she puts on in a time of war:
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The shield of faith, called Ephes. 6.16. This is her militia vestment: These are the Spouses severall changes of Vesture, and many more;
The shield of faith, called Ephesians 6.16. This is her militia vestment: These Are the Spouses several changes of Vesture, and many more;
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she hath garments of needlework, and divers colours, and she shall have at last a garment of Glory;
she hath garments of needlework, and diverse colours, and she shall have At last a garment of Glory;
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She is glorious for the change of her raiment, that the eye of the beholder may be put to amaze,
She is glorious for the change of her raiment, that the eye of the beholder may be put to amaze,
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and he in admiration say, Quae est illa? Who is this that commeth up?
and he in admiration say, Quae est illa? Who is this that comes up?
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2. She is admirable, as for the change, so for the perfume of her garments, Psal. 45.8. All her garments smell of Myrrh, Aloes, and Cassia. Cant. 4.11. The smell of thy garments is like the smell of Lebanon;
2. She is admirable, as for the change, so for the perfume of her garments, Psalm 45.8. All her garments smell of Myrrh, Aloes, and Cassia. Cant 4.11. The smell of thy garments is like the smell of Lebanon;
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no perfume like the beleevers sweetnesse, sweetnesse that cannot be worn out, she gives a smell as she goes,
no perfume like the believers sweetness, sweetness that cannot be worn out, she gives a smell as she Goes,
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like the smell of a garden, like the smell of a field which the Lord hath blest; like the perfume of Paradise.
like the smell of a garden, like the smell of a field which the Lord hath blessed; like the perfume of Paradise.
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3. As she is admirable for her clothing, so for her vertues also, Vertues shall I say? Vertue is too cheap a garment for this glorious Bride;
3. As she is admirable for her clothing, so for her Virtues also, Virtues shall I say? Virtue is too cheap a garment for this glorious Bride;
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Graces are inward ornaments, and indeed this is but her clothing of wrought gold;
Graces Are inward Ornament, and indeed this is but her clothing of wrought gold;
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I have spoke something to this before, the best nature is but the thred of her garment, the Gold of grace is wrought upon it, the warp of nature and the woof of Grace;
I have spoke something to this before, the best nature is but the thread of her garment, the Gold of grace is wrought upon it, the warp of nature and the woof of Grace;
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she is cloathed with grace as a garment:
she is clothed with grace as a garment:
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Vertue is the cheapest cloth she wears, though that bee more pretious then a cloth of silver or gold:
Virtue is the cheapest cloth she wears, though that be more precious then a cloth of silver or gold:
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The vertues of her Bridegroome are in her; Nature refined beyond nature; The Quintessence of ingenuous nature seven times refined, clarified, spiritualized:
The Virtues of her Bridegroom Are in her; Nature refined beyond nature; The Quintessence of ingenuous nature seven times refined, clarified, spiritualized:
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Vertues (say they) are chained together:
Virtues (say they) Are chained together:
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This spouse is not adorned with collars of pearle, the most precious pearle is too cheap for her Ornaments,
This spouse is not adorned with collars of pearl, the most precious pearl is too cheap for her Ornament,
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but her cheeks are comely with rowes of jewels, and her neck with chains of gold, Cant. 1.16. What chains, but the chains of her vertues and graces? and this chain of grace ravisheth the heart of Iesus, Cant. 4.9. Thou hast ravished my heart my sister my spouse, thou hast ravished my heart with one of thy eyes, with one of the chains of thy neck, this pretious Chain the Apostle perswades the Saints to put on, 2 Pet. 1.5.
but her cheeks Are comely with rows of Jewels, and her neck with chains of gold, Cant 1.16. What chains, but the chains of her Virtues and graces? and this chain of grace ravisheth the heart of Iesus, Cant 4.9. Thou hast ravished my heart my sister my spouse, thou hast ravished my heart with one of thy eyes, with one of the chains of thy neck, this precious Chain the Apostle persuades the Saints to put on, 2 Pet. 1.5.
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Adde to your faith vertue, and to vertue knowledge, and to knowledge temperance, and to temperance patience, Add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience,
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and to patience godlinesse and to godlinesse brotherly kindnesse, and to brotherly kindnesse charity; Oh pretious chaine of intermixed pearle!and to patience godliness and to godliness brotherly kindness, and to brotherly kindness charity; O precious chain of intermixed pearl!
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Surely this will make the spouse admirable, that whosoever hears of her, or sees her, will, must say, Quae est illa? who is this commeth up?
Surely this will make the spouse admirable, that whosoever hears of her, or sees her, will, must say, Quae est illa? who is this comes up?
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4. Lastly, She is admirable for her Attendants, this makes all that see her, or know her,
4. Lastly, She is admirable for her Attendants, this makes all that see her, or know her,
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or hear of her, stand and admire her, and say, who is this? &c. Psal. 45.9. Kings daughters were among thine Honourable women, upon thy right hand did stand the Queen in gold of Ophyr;
or hear of her, stand and admire her, and say, who is this? etc. Psalm 45.9. Kings daughters were among thine Honourable women, upon thy right hand did stand the Queen in gold of Ophyr;
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None more glorious Attendants then Kings and Queenes, Isay. 49.23.
None more glorious Attendants then Kings and Queens, Saiah 49.23.
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And kings shall be thy nursing fathers, and Queens thy nursing mothers, they shall bow downe to thee, with their faces towards the earth, And Kings shall be thy nursing Father's, and Queen's thy nursing mother's, they shall bow down to thee, with their faces towards the earth,
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and lick up the dust of thy feet; and lick up the dust of thy feet;
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What more honourable Attendants then the glorious Angels? Those houshold servants of the King of glory,
What more honourable Attendants then the glorious Angels? Those household Servants of the King of glory,
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even these are this Brides waiting servants, Are they not all ministring spirits, sent forth to minister for them who shall bee heirs of salvation? Heb. 1.14. Shall I goe yet higher? The King of glory himself is the Attendant of the Kings daughter;
even these Are this Brides waiting Servants, are they not all ministering spirits, sent forth to minister for them who shall be Heirs of salvation? Hebrew 1.14. Shall I go yet higher? The King of glory himself is the Attendant of the Kings daughter;
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he took upon him the forme of a servant, he came in person to attend her, he comes still and bears her company;he took upon him the Form of a servant, he Come in person to attend her, he comes still and bears her company;
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yea Iesus Christ is the beleevers servant in heaven, for hee stands at the right hand of her father, to make intercession for her, to make her prayers,
yea Iesus christ is the believers servant in heaven, for he Stands At the right hand of her father, to make Intercession for her, to make her Prayers,
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and her welcome into the chambers of his Fathers glory, (the Mansion house of the King of heaven) Shee is admirable for her Attendants;
and her welcome into the chambers of his Father's glory, (the Mansion house of the King of heaven) She is admirable for her Attendants;
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first for the multitude of them, The Creation is all her servant, the Creatures below are as the groomes of her kitchin, the Angels are the Gentlemen of her Bed-chamber, Queens are her maids of Honour, Iesus Christ her Bridegroome is her servant, though her Lord;
First for the multitude of them, The Creation is all her servant, the Creatures below Are as the grooms of her kitchen, the Angels Are the Gentlemen of her Bedchamber, Queen's Are her maids of Honour, Iesus christ her Bridegroom is her servant, though her Lord;
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all his imployment is to do her service.
all his employment is to do her service.
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Secondly, for the gloriousnesse of her Attendants, the Queen that stands at her right hand, is clad with gold of Ophyr:
Secondly, for the gloriousness of her Attendants, the Queen that Stands At her right hand, is clad with gold of Ophyr:
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the Angels that are her ministring spirits are clothed with eternity;
the Angels that Are her ministering spirits Are clothed with eternity;
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None so glorious a retinue as this Spouses, they that look upon her Traine as she commeth, must needs say, Quae est illa? Who is this that commeth up? and thus I have shewed how this beloved soule is admirable;
None so glorious a retinue as this Spouses, they that look upon her Train as she comes, must needs say, Quae est illa? Who is this that comes up? and thus I have showed how this Beloved soul is admirable;
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but the words are as well formula inquirendi as admirandi, a form of inquiring as a form of admiring;
but the words Are as well formula inquirendi as admirandi, a from of inquiring as a from of admiring;
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It argues they did not know her;
It argues they did not know her;
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therefore they say Who is this that commeth up? The beleever is a bride that is unknown to the world, an unknown creature.
Therefore they say Who is this that comes up? The believer is a bride that is unknown to the world, an unknown creature.
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To whom and what are they unknown, and how far known? what of her must be known,
To whom and what Are they unknown, and how Far known? what of her must be known,
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and what in her is hidden? First, She is unknown to the wayes and carriage of the world.
and what in her is hidden? First, She is unknown to the ways and carriage of the world.
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Secondly, She is unknowne to the men of the world.
Secondly, She is unknown to the men of the world.
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First, She is unknown to the wayes of the world, she hates the garment spotted with the flesh, Iude v. 23. shee is none of those that dare revell in mixed dances, she is not seene at every fair, she proclaimes not her beauty at every crosse, she dresseth not her selfe like a puppet of pride that forgets shee is dust and ashes, shee is indeed all glorious, but it is within;
First, She is unknown to the ways of the world, she hates the garment spotted with the Flesh, Iude v. 23. she is none of those that Dare revel in mixed dances, she is not seen At every fair, she proclaims not her beauty At every cross, she dresseth not her self like a puppet of pride that forgets she is dust and Ashes, she is indeed all glorious, but it is within;
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there her clothing is of wrought gold;
there her clothing is of wrought gold;
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she paints not her borrowed face, she knowes not how to looke God in the face another day with a face that is not of his adorning;
she paints not her borrowed face, she knows not how to look God in the face Another day with a face that is not of his adorning;
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she hath beauty enough, she needs not borrow any, she knowes that paint will consume in hell fire:
she hath beauty enough, she needs not borrow any, she knows that paint will consume in hell fire:
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The painted puppets of earthly pride that fare deliciously every day, wonder at her native beauty,
The painted puppets of earthly pride that fare deliciously every day, wonder At her native beauty,
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though maintained with pulse, and when they see her face out-shine theirs, and her making conscience of what they make no scruple, they shall wonder,
though maintained with pulse, and when they see her face outshine theirs, and her making conscience of what they make no scruple, they shall wonder,
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and say, Who is this?
and say, Who is this?
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Secondly, She is unknowne to the men of the world, an hidden creature, 1 Ioh. 3.1. The world knowes us not.
Secondly, She is unknown to the men of the world, an hidden creature, 1 John 3.1. The world knows us not.
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They are called Gods hidden ones, 83. Psal. 3. Sometimes compared to Iewels, In that day when I make up my Iew•ls, I will spare them.
They Are called God's hidden ones, 83. Psalm 3. Sometime compared to Jewels, In that day when I make up my Iew•ls, I will spare them.
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Iewells are not seene to every one;
Jewels Are not seen to every one;
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the Spouses excellency is not known to all, The men of the world do not know them.
the Spouses excellency is not known to all, The men of the world do not know them.
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What, are they spirits? doe not they live in the lower region? How so hidden then?
What, Are they spirits? do not they live in the lower region? How so hidden then?
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Answ. First, They doe not know them Scientiâ perfectâ, with a perfect and full knowledge, they look upon a gracious man as one only of a refined nature, a pure moralist, that doth no one wrong,Answer First, They do not know them Scientiâ perfectâ, with a perfect and full knowledge, they look upon a gracious man as one only of a refined nature, a pure moralist, that does not one wrong,
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for they have only the carnall eye of sence, and the spirituality of a Christian is spiritually discerned:
for they have only the carnal eye of sense, and the spirituality of a Christian is spiritually discerned:
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These diamonds are no better to them then pebles; a Iewell to them is but worth a barly corne.
These diamonds Are no better to them then pebbles; a Jewel to them is but worth a Barley corn.
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Secondly, They doe not know them Scientiâ Scientificâ with a distinguishing knowledge;
Secondly, They do not know them Scientiâ Scientificâ with a distinguishing knowledge;
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the Bristow stone is as precious to them as the Diamond, nor can they distinguish them;
the Bristol stone is as precious to them as the Diamond, nor can they distinguish them;
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and indeed no one hath infallible marks of them but hee that searcheth the hearts, and trieth the reins:
and indeed no one hath infallible marks of them but he that Searches the hearts, and trieth the reins:
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An hypocrite may paint her self with such seeming graces, that the world may say of her, Surely this is the Lords annointed, or as in the text, who is this that cometh up? But can the Saint be hidden? It is hard (saies that pious man) to hide a great fire,
an hypocrite may paint her self with such seeming graces, that the world may say of her, Surely this is the lords anointed, or as in the text, who is this that comes up? But can the Saint be hidden? It is hard (Says that pious man) to hide a great fire,
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or to cast a covering upon sweet odours that they smell not;
or to cast a covering upon sweet odours that they smell not;
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Christs name by which she is called is as a sweet ointment poured out, as a mountain of spices,
Christ name by which she is called is as a sweet ointment poured out, as a mountain of spices,
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and he is the strong favour of heaven, and of the highest Paradise; you may cast a covering over the man, that hee shall not see the Sun:
and he is the strong favour of heaven, and of the highest Paradise; you may cast a covering over the man, that he shall not see the Sun:
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But not over the body of the sunne to hide daylight;
But not over the body of the sun to hide daylight;
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To whom is she hidden therefore? and to whom not hidden? What of her is uncovered, and what is covered?To whom is she hidden Therefore? and to whom not hidden? What of her is uncovered, and what is covered?
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First, She is not hidden to God;
First, She is not hidden to God;
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Elijah thought all the saints had beere both dead and buried, when hee complained that he was left alone,Elijah Thought all the Saints had beer both dead and buried, when he complained that he was left alone,
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but God saw seven thousand in Israel, that had not bowed their knee to Baal:
but God saw seven thousand in Israel, that had not bowed their knee to Baal:
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Ezechiel saw no mourners but God sent him to mark out such a precious tribe from the tribes of Israel: he saw their private drops;Ezechiel saw no mourners but God sent him to mark out such a precious tribe from the tribes of Israel: he saw their private drops;
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God need not say concerning the most retired saint, Who is this that commeth up?
God need not say Concerning the most retired saint, Who is this that comes up?
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Secondly, To her selfe she is not hidden, She hath her conscience bearing her witnesse, the manifestation of Gods love in her owne soule, the prints of his foot-steps:
Secondly, To her self she is not hidden, She hath her conscience bearing her witness, the manifestation of God's love in her own soul, the prints of his footsteps:
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Gods Spirit bearing witnesse with their own Spirits; God's Spirit bearing witness with their own Spirits;
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Christ is written in great letters in their hearts, she hath her NONLATINALPHABET her marks to know her selfe by:
christ is written in great letters in their hearts, she hath her her marks to know her self by:
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By this we know 1 Iohn 2.3. and by this again we know vers. 5. 3. She is unknowne and hidden to the world, to the saints of the world, (her brethren know her not) and to the men of the world;By this we know 1 John 2.3. and by this again we know vers. 5. 3. She is unknown and hidden to the world, to the Saints of the world, (her brothers know her not) and to the men of the world;
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to the one lesse, to the other more; the saints know her not infallibly.
to the one less, to the other more; the Saints know her not infallibly.
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It was a true saying of him, " When any of us come in heaven, we shall see some faces there that we never thought had beene there,
It was a true saying of him, " When any of us come in heaven, we shall see Some faces there that we never Thought had been there,
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and misse some others that we had verily thought to have found there. But yet many wayes may the Saints discerne by the fruits, betwixt light and darknesse;and miss Some Others that we had verily Thought to have found there. But yet many ways may the Saints discern by the fruits, betwixt Light and darkness;
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yet not any that I know so certaine to our duskish eyes, that by it I can positively and infallibly say of any, This or that is a Saint of God,
yet not any that I know so certain to our duskish eyes, that by it I can positively and infallibly say of any, This or that is a Saint of God,
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though in charity I ought to judge so of many; yet Samuel may bee deceived in Eliab, Gods eyes see not as man sees:
though in charity I ought to judge so of many; yet Samuel may be deceived in Eliab, God's eyes see not as man sees:
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Therefore I have sometimes wondred with what face any man (that professeth himselfe a servant of Iesus Christ) dare for a fee at a funerall, lift a moralist to heaven, that possibly burnes in hell that houre;
Therefore I have sometime wondered with what face any man (that Professes himself a servant of Iesus christ) Dare for a fee At a funeral, lift a moralist to heaven, that possibly burns in hell that hour;
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I should feare to speak it positively of him that (in my deceivable eyes) seems a pious Christian;
I should Fear to speak it positively of him that (in my deceivable eyes) seems a pious Christian;
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They are Hidden ones: How many that shine in heaven at this day a glorious constellation that went out of the world clouded? and with what face shall a minister of Iesus Christ say more of me then I dare say of my self? How comes his assurance if I want mine? I know charity in this case is pleaded;
They Are Hidden ones: How many that shine in heaven At this day a glorious constellation that went out of the world clouded? and with what face shall a minister of Iesus christ say more of me then I Dare say of my self? How comes his assurance if I want mine? I know charity in this case is pleaded;
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But I conceive charity is enough shewen to say I hope, or we hope, if the tree may be judged by the fruits;
But I conceive charity is enough shown to say I hope, or we hope, if the tree may be judged by the fruits;
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declare the probabilities, and leave the soule to God:
declare the probabilities, and leave the soul to God:
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But I am not amongst an indocible kinde of creatures, that will tell me, they are too old to be taught,
But I am not among an indocible kind of creatures, that will tell me, they Are too old to be taught,
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and I too young to teach them.
and I too young to teach them.
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To return therefore whence I digrest, and to tell you what of the Christian cannot be hidden,
To return Therefore whence I digressed, and to tell you what of the Christian cannot be hidden,
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and what of them is hidden.
and what of them is hidden.
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1. The acts of his graces cannot bee hidden, A Christian must shew his love to God,
1. The acts of his graces cannot be hidden, A Christian must show his love to God,
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though God clouds himself to him; If they have any habit of love in them, it will act;
though God Clouds himself to him; If they have any habit of love in them, it will act;
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For Love is strong as the grave, and jealousie burnes like fire, Cant. 8.6, 7. Many waters cannot quench love;
For Love is strong as the grave, and jealousy burns like fire, Cant 8.6, 7. Many waters cannot quench love;
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Their zeale cannot bee hidde, no not from the world, he cannot heare a wretch sweare, see him drunk, profaning Gods sabbaths,
Their zeal cannot be hid, no not from the world, he cannot hear a wretch swear, see him drunk, profaning God's Sabbaths,
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nay, abusing his Christs blood, but he must speake, The zeale of Gods house hath eaten up the Christian, as well as his master:
nay, abusing his Christ blood, but he must speak, The zeal of God's house hath eaten up the Christian, as well as his master:
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The hypocrite learns that politick paradox to see, and not to see, to see and winke:
The hypocrite learns that politic paradox to see, and not to see, to see and wink:
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Eliah must be zealous for the Lord God of hosts;Elijah must be zealous for the Lord God of hosts;
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The hypocrite will tell you of discretion, " O that idoll of discretion (said hee) (and very well) that drives the power of Godlinesse out of the Kingdome!
The hypocrite will tell you of discretion, " O that idol of discretion (said he) (and very well) that drives the power of Godliness out of the Kingdom!
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Discretion indeed is commendable, The prudent man ordereth his affairs with discretion, but not with discretion as now impleaded;
Discretion indeed is commendable, The prudent man Ordereth his affairs with discretion, but not with discretion as now impleaded;
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The Magistrate must be zealous in his place;
The Magistrate must be zealous in his place;
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these tell him he must bee moderate, Summum jus est summa injuria, he must not anger his rich neighbour, to levy the penaltie for swearing or blaspheming,
these tell him he must be moderate, Summum jus est summa injuria, he must not anger his rich neighbour, to levy the penalty for swearing or blaspheming,
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nor make the poore men his enemies by executing the Statutes for tipling and drunkennesse, he must keepe his oath with discretion and punish sin with discret•on,
nor make the poor men his enemies by executing the Statutes for tippling and Drunkenness, he must keep his oath with discretion and Punish since with discret•on,
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and damne his owne soule with discretion too;
and damn his own soul with discretion too;
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The ministers they must act by the hypocriticall Newters lukewarme principles of discretion too, they must not reprove faction till they see how it will be favoured above;
The Ministers they must act by the hypocritical Newters lukewarm principles of discretion too, they must not reprove faction till they see how it will be favoured above;
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see what government will be settled and then speak against those that oppose it;
see what government will be settled and then speak against those that oppose it;
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See the truth of Christ rent in peeces, his precious robe of truth torne from top to bottome, his church rent limb from limb, cut in more peeces then the Levites concubine, yet must they say nothing;
See the truth of christ rend in Pieces, his precious robe of truth torn from top to bottom, his Church rend limb from limb, Cut in more Pieces then the Levites concubine, yet must they say nothing;
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It were indiscretion, want of moderation, bitter Presbyterianisme, what not? to speak against these butchers;
It were indiscretion, want of moderation, bitter Presbyterianism, what not? to speak against these butchers;
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wait and see what will bee done above, and so indeed it may be salvation may bee brought to the church another way,
wait and see what will be done above, and so indeed it may be salvation may be brought to the Church Another Way,
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but we must know then assuredly that wee, and our houses, and our fathers houses shall perish:
but we must know then assuredly that we, and our houses, and our Father's houses shall perish:
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The word of God was in Ieremiahs heart as a burning fire shut up in his bones, Ier. 20.9.
The word of God was in Jeremiah's heart as a burning fire shut up in his bones, Jeremiah 20.9.
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Grace commands a Christian Magistrate, and a Christian Minister sometimes beyond what the world judgeth discretion, witnesse that though an extraordinary case of Phineas for Zimri and Cosbi. But alas where is this zeale? we have more Discreeter (as the world calls them) then Gracious zealous preachers by one half, meer Gallioes that can see a Church rent in peeces, soules perverted, truth torne,
Grace commands a Christian Magistrate, and a Christian Minister sometime beyond what the world Judgeth discretion, witness that though an extraordinary case of Phinehas for Zimri and Cozbi. But alas where is this zeal? we have more Discreeter (as the world calls them) then Gracious zealous Preachers by one half, mere gallio that can see a Church rend in Pieces, Souls perverted, truth torn,
n1 vvz dt njp n1, cc dt njp n1 av p-acp r-crq dt n1 vvz n1, vvb cst cs dt j n1 pp-f np1 p-acp np1 cc np1. cc-acp uh q-crq vbz d n1? pns12 vhb av-dc jc (c-acp dt n1 vvz pno32) av j j n2 p-acp crd j-jn, j n2 cst vmb vvi dt n1 vvn p-acp n2, n2 vvn, n1 vvn,
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and they care for none of these things:
and they care for none of these things:
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And we have more moderate Magistrates then Godly, more that the world calls honest then God will thank for their honesty another day.
And we have more moderate Magistrates then Godly, more that the world calls honest then God will thank for their honesty Another day.
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It was never before our dayes the Commendation of a Magistrate to be last in action, to do nothing against blasphemers, Hereticks, &c. Where •s these pretended Christians graces? O away with these Cyphers on Benches;
It was never before our days the Commendation of a Magistrate to be last in actium, to do nothing against blasphemers, Heretics, etc. Where •s these pretended Christians graces? O away with these Ciphers on Benches;
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act for God or the Devill:
act for God or the devil:
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When God calls as in these dayes, Who is on my side, who? why do ye hide your heads in holes? were there a dramme of grace in your hearts, it could not be but we should see a little flame.
When God calls as in these days, Who is on my side, who? why do you hide your Heads in holes? were there a dram of grace in your hearts, it could not be but we should see a little flame.
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The acts of Christians graces cannot be hidden. No, one must say of them in that sence. Who is this? The acts of Christians graces cannot be hidden. No, one must say of them in that sense. Who is this?
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Secondly, Their gracious and holy life cannot be hidden, They must walk as it becomes children of the light;
Secondly, Their gracious and holy life cannot be hidden, They must walk as it becomes children of the Light;
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they cannot be saints here, and Devils there; their company be it good or bad, shall be the better for them:
they cannot be Saints Here, and Devils there; their company be it good or bad, shall be the better for them:
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It was a shrewd failing of Peter, to be a Iew amongst the Iewes ▪ and a Gentile amongst the Gentiles, Paul reproved him to his face for it. Thus they are not hidden;
It was a shrewd failing of Peter, to be a Iew among the Iewes ▪ and a Gentile among the Gentiles, Paul reproved him to his face for it. Thus they Are not hidden;
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if they be Gods coine they will have his image and superscription upon them:
if they be God's coin they will have his image and superscription upon them:
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How then are they hidden from the world, that they may say, who is this? admiring her, that her beloved so great,
How then Are they hidden from the world, that they may say, who is this? admiring her, that her Beloved so great,
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so glorious, should suffer her to leane on him? Many things in her are hidden, especially these five:
so glorious, should suffer her to lean on him? Many things in her Are hidden, especially these five:
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First, Her b•eeding, that is hidden; Not a beleever but is a Kings daughter, borne of God, brother of Christ;
First, Her b•eeding, that is hidden; Not a believer but is a Kings daughter, born of God, brother of christ;
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doe the scornfull gallants of the world think thus, that a Pesantly Christian is better bred then they that so boast of their Genus & proavos? do they think that the King of glory is father to that leatherne Christian? The Christians face indeed discovers his father, he is Christened with the name of the •rince of peace;
do the scornful gallants of the world think thus, that a Pesantly Christian is better bred then they that so boast of their Genus & Proavos? do they think that the King of glory is father to that leathern Christian? The Christians face indeed discovers his father, he is Christened with the name of the •rince of peace;
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Gods eldest son gives them their name Christian, but this their breeding is hidden: the worlds sayes, Who is this? Is not this the Carpenters Son?
God's eldest son gives them their name Christian, but this their breeding is hidden: the world's Says, Who is this? Is not this the Carpenters Son?
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Secondly, Her Value that is hidden;
Secondly, Her Valve that is hidden;
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Who knowes the Value of a childe of God? those are pretious creatures that are the passive creatures of the earth;
Who knows thee Valve of a child of God? those Are precious creatures that Are the passive creatures of the earth;
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those Precisians, Puri ans, call them what you please, those that have trialls here of cruell mockings, scourgings,
those precisians, Puri ans, call them what you please, those that have trials Here of cruel mockings, scourgings,
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yea moreover of bonds and imprisonments, that are stoned, sawne in sunder, tempted, slain with the sword, that wander about in Sheep-skins and Goat-skins, being destitute, afflicted, tormented, Of these the world is not worthy, Heb. 12.37.38.yea moreover of bonds and imprisonments, that Are stoned, sawn in sunder, tempted, slave with the sword, that wander about in Sheepskins and Goatskins, being destitute, afflicted, tormented, Of these the world is not worthy, Hebrew 12.37.38.
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The world, the fine world that glifters in cloth of Gold, knowes not the value of a Christians leatherne dublet, Sub sordido pallio jacet pietas, the world wonders to see a poor creature a peece of momentany dust, leaning upon the Prince of Glory, confiding in Christ, living upon Christ,
The world, the fine world that glifters in cloth of Gold, knows not the valve of a Christians leathern doublet, Sub sordido Pallio jacet pietas, the world wonders to see a poor creature a piece of momentany dust, leaning upon the Prince of Glory, confiding in christ, living upon christ,
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so welcome to his house, so precious in his eyes, so familiar with his heart, resting upon the Prince of glories bosome;
so welcome to his house, so precious in his eyes, so familiar with his heart, resting upon the Prince of Glories bosom;
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they wonder what they are, what invisible beauty this Prince should set his eyes on, they see no such worth in the Christian,
they wonder what they Are, what invisible beauty this Prince should Set his eyes on, they see no such worth in the Christian,
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therefore they say, Quae e•t illa? Who is this that comes up? What hidden beauty is inner? Her Value is hidden.
Therefore they say, Quae e•t illa? Who is this that comes up? What hidden beauty is inner? Her Valve is hidden.
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Thirdly, Her joy and peace that is hidden.
Thirdly, Her joy and peace that is hidden.
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The Spouse of Iesus Christ is a carelesse creature, yet not secure, she is a calme in all tempest;
The Spouse of Iesus christ is a careless creature, yet not secure, she is a Cam in all tempest;
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let the winds blow and the waves beat this house is founded upon a rock, the gates of hell cannot prevaile against it;
let the winds blow and the waves beatrice this house is founded upon a rock, the gates of hell cannot prevail against it;
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Let heaven and earth rush together yet the Christian is safe.
Let heaven and earth rush together yet the Christian is safe.
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There are in especiall five stormy and tempestuous dayes, which trouble the worldling, and they are all sun-shiny to this Spouse, she hath joy,
There Are in especial five stormy and tempestuous days, which trouble the worldling, and they Are all sunshiny to this Spouse, she hath joy,
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and peace joyfull peace, and peace•ull joy in all. The first is the day of sicknesse t• his body;
and peace joyful peace, and peace•ull joy in all. The First is the day of sickness t• his body;
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The worldling cries out my burthen is too heavy for me to bear, the Saint sayes, O my God! I will kisse thy rod;
The worldling cries out my burden is too heavy for me to bear, the Saint Says, Oh my God! I will kiss thy rod;
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Thy rod as well as thy s••ffe shall comfort me;Thy rod as well as thy s••ffe shall Comfort me;
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The rod of God to the Christian is made of severall boughs of joy and twigs of consolation:
The rod of God to the Christian is made of several boughs of joy and twigs of consolation:
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Though he kills me (saith Iob yet I will trust in him; Who is this that hath such peace? saith the worldling; Her peace is hidden.Though he kills me (Says Job yet I will trust in him; Who is this that hath such peace? Says the worldling; Her peace is hidden.
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A second tempestuous day is the day of trouble to the Spirit;
A second tempestuous day is the day of trouble to the Spirit;
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let the worldling be a little troubled in spirit, his foule conscience a little shaked up, the stink choaks him:
let the worldling be a little troubled in Spirit, his foul conscience a little shaked up, the stink chokes him:
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Give me an halter, saith Iudas: Oh what shall he doe? Now he is damnd, that never would beleeve any such matter as damnation before, he that would beleeve no hell till hee felt it;
Give me an halter, Says Iudas: O what shall he do? Now he is damned, that never would believe any such matter as damnation before, he that would believe no hell till he felt it;
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and scarce any one wicked man but hath at some time or other, a storme in his conscience,
and scarce any one wicked man but hath At Some time or other, a storm in his conscience,
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for all the flattered peace of their soul:
for all the flattered peace of their soul:
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The merryest youth, if Democritus had the Anatomizing of him, would be sound to have some melancholy in him:
The merriest youth, if Democritus had the Anatomizing of him, would be found to have Some melancholy in him:
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Esay sayes they are like a foaming sea continually casting forth mire and dirt; Now here hath the Christian peace, the winds and the waves obey her Master;Isaiah Says they Are like a foaming sea continually casting forth mire and dirt; Now Here hath the Christian peace, the winds and the waves obey her Master;
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If the winds blow, she casts but out her anchor of hope, and the ship of her soule is still;
If the winds blow, she Cast but out her anchor of hope, and the ship of her soul is still;
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though she doth strike her sailes a little, yet she is sure her cable cannot breake in her saddest sorrowes:
though she does strike her sails a little, yet she is sure her cable cannot break in her Saddest sorrows:
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she rejoyceth in the salvation of God, she findes a bottome in the deepest seas,
she Rejoiceth in the salvation of God, she finds a bottom in the Deepest Seas,
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and as confidently looks, that though sh• goes out weeping, yet carrying precious seed, she shall returne rejoycing, and bring her sheaves with her;
and as confidently looks, that though sh• Goes out weeping, yet carrying precious seed, she shall return rejoicing, and bring her sheaves with her;
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as after a storme, the weather-beaten mariner expects a calme;
as After a storm, the Weather-beaten mariner expects a Cam;
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the worldling wonders at her hope that makes her not ashamed, at her joy and peace, that cannot be drowned in sorrow,
the worldling wonders At her hope that makes her not ashamed, At her joy and peace, that cannot be drowned in sorrow,
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and sayes, Who is this that cometh up?
and Says, Who is this that comes up?
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3. A third tempestuous day, is a day o• trouble in the publicke State or Church;
3. A third tempestuous day, is a day o• trouble in the public State or Church;
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Here the worldling is distracted, and cries out, What shall we do to be saved? In this day she hath peace, she trusts in God,
Here the worldling is distracted, and cries out, What shall we do to be saved? In this day she hath peace, she trusts in God,
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and her God is able to deliver her;
and her God is able to deliver her;
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she useth lawfull means to calme these tempests, and throwes her God-displeasing Ionas into the sea;
she uses lawful means to Cam these tempests, and throws her God-displeasing Ionas into the sea;
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if all will not doe, in a sweet acquiescency of spirit, she rests, saying, Deus est, It is God, let h•m doe what seemeth him good:
if all will not do, in a sweet acquiescency of Spirit, she rests, saying, Deus est, It is God, let h•m do what seems him good:
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No stroake can be unlovely that comes from the hand of a father: The Saints of God see God, though he ride• upon the wings of th wind,
No stroke can be unlovely that comes from the hand of a father: The Saints of God see God, though he ride• upon the wings of that wind,
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and makes the whirlewind his chariot, and she doth not much care whether she goes to heaven in a calme or in a storme,and makes the whirlwind his chariot, and she does not much care whither she Goes to heaven in a Cam or in a storm,
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whether she be gently taken thither, or wrapt up in a fiery chariot, whether she goes fairly by land,
whither she be gently taken thither, or wrapped up in a fiery chariot, whither she Goes fairly by land,
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or swims through a sea of bloud: The world wonders at this carelesse, secure calme and sayes, Who is this?
or swims through a sea of blood: The world wonders At this careless, secure Cam and Says, Who is this?
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4. A fourth tempestuous day, is the day of death; Oh! here is the worldling troubled,
4. A fourth tempestuous day, is the day of death; Oh! Here is the worldling troubled,
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now he sighs out (with the dying Emperour) Animula! quo vadis? I have drunk away my soule, sworne away mine heaven, blasphemed the God that should now save me; Now poore soule!
now he sighs out (with the dying Emperor) Animula! quo vadis? I have drunk away my soul, sworn away mine heaven, blasphemed the God that should now save me; Now poor soul!
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whither goest thou? The spouse of Christ goes downe to the grave as willingly as the sleepy body goes to bed;
whither goest thou? The spouse of christ Goes down to the grave as willingly as the sleepy body Goes to Bed;
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Indeed this virgin hath cause to go willingly to it, she goes but to see where her Lord lay;
Indeed this Virgae hath cause to go willingly to it, she Goes but to see where her Lord lay;
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It was her Bridegroomes bed, She loves the winding sheet ever since it enwrapt her Saviour;
It was her Bridegrooms Bed, She loves the winding sheet ever since it enwrapped her Saviour;
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The grave is a bed of roses to her, ever since, and she cries out, I desire to be dissolved,
The grave is a Bed of roses to her, ever since, and she cries out, I desire to be dissolved,
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and to be with Christ, which is best of all; and to be with christ, which is best of all;
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She is of the Spirit of that dying Saint, that profest, If all the crownes and empires, riches, honours and glory of the earth were on one hand,
She is of the Spirit of that dying Saint, that professed, If all the crowns and empires, riches, honours and glory of the earth were on one hand,
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and death on the other, he would scorne them and embrace this:
and death on the other, he would scorn them and embrace this:
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The world wonders at the serene death of the Saint, that the King of terrours should be a messenger of joy, the most fearfull thing of things to be feared, the most joyfull thing to be emb aced:
The world wonders At the serene death of the Saint, that the King of terrors should be a Messenger of joy, the most fearful thing of things to be feared, the most joyful thing to be Emb aced:
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Balaam himsel• could •ay, O that I might dye the d•ath o• the Righteous let my latter end be like his; balaam himsel• could •ay, Oh that I might die the d•ath o• the Righteous let my latter end be like his;
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A as the Godly man his peace and joy is hidden, and when they see him li•ting up his undaunted •ead in this terrible day, they say concerning him, Who is this?
A as the Godly man his peace and joy is hidden, and when they see him li•ting up his undaunted •ead in this terrible day, they say Concerning him, Who is this?
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5. The last tempestuous day indeed it is the last d y, he day of Iudgement: this day but in a fancy the thoughts of this day, Oh how they troub•e a worldling when they but think they heare the trumpet sounding Alarum to this dreadfull day!
5. The last tempestuous day indeed it is the last d y, he day of Judgement: this day but in a fancy the thoughts of this day, O how they troub•e a worldling when they but think they hear the trumpet sounding Alarm to this dreadful day!
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Oh how ready are they to have their hearts like Nabals dye within them, and become as cold as a stone!
O how ready Are they to have their hearts like Nabals die within them, and become as cold as a stone!
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how ready be•ore their time to cry, O Rocks, Rocks, fall upon us, cover us from the face of the lamb.
how ready be•ore their time to cry, Oh Rocks, Rocks, fallen upon us, cover us from the face of the lamb.
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When they hear but those words r•peated, Behold I come like a theife, that • (saies this wretch) is that Iesus whose blood I have trampled upon, whose free grace I have despised;
When they hear but those words r•peated, Behold I come like a thief, that • (Says this wretch) is that Iesus whose blood I have trampled upon, whose free grace I have despised;
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that I (saies the Spouses) is the first letter of my Iesus, my sweet and precious saviour;
that I (Says the Spouses) is the First Letter of my Iesus, my sweet and precious Saviour;
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Oh how glad shall I be to see my husband with his glorious retinue come to fetch me away to his bed of glory! O come my precious Iesu!
O how glad shall I be to see my husband with his glorious retinue come to fetch me away to his Bed of glory! O come my precious Iesu!
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my deare husband come quickly, Oh that the dayes of my widdowhood were accomplished, Oh that I could see but my husbands face in the clouds, that I might say, Lo this is my Christ, I have waited for him,
my deer husband come quickly, O that the days of my widowhood were accomplished, O that I could see but my Husbands face in the Clouds, that I might say, Lo this is my christ, I have waited for him,
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Lo this is my Christ, I have waited for him, I will rejoyce and be glad in his salvation. Lo this is my christ, I have waited for him, I will rejoice and be glad in his salvation.
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The world wonders what manner of spirit the Christian hath that is scared with nothing, what manner of peace it is that passeth all understanding, he cries out Quae est illa? Who is this? I must confesse the fountain though it be of a great depth, may not contain it self within its owne banks;
The world wonders what manner of Spirit the Christian hath that is scared with nothing, what manner of peace it is that passes all understanding, he cries out Quae est illa? Who is this? I must confess the fountain though it be of a great depth, may not contain it self within its own banks;
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but if full, it must runne over;
but if full, it must run over;
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The Saint must speak his joy, if his heart be full, It must breath out its comforts, I charge you tell my beloved, O ye daughters of Ierusalem, that I am sick of love;
The Saint must speak his joy, if his heart be full, It must breath out its comforts, I charge you tell my Beloved, Oh you daughters of Ierusalem, that I am sick of love;
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Ioy will speak it selfe, It is not, it cannot be dumb; If the Bridegroome be with the Children of the Bride-chamber, they cannot mourne.
Joy will speak it self, It is not, it cannot be dumb; If the Bridegroom be with the Children of the Bridechamber, they cannot mourn.
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1. But first, The ground of their joy is not knowne, that is hidden, they know not whence the spring cometh that maketh the fountain of their joy so brimfull as it is;
1. But First, The ground of their joy is not known, that is hidden, they know not whence the spring comes that makes the fountain of their joy so brimful as it is;
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they see them smile, but they know not wherefore. 2. The measure of their joy is hidden;
they see them smile, but they know not Wherefore. 2. The measure of their joy is hidden;
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I may know by the brook, that there is water in the fountain, but I cannot know by the shallow brooke what depth the water is that is in the fountaine:
I may know by the brook, that there is water in the fountain, but I cannot know by the shallow brook what depth the water is that is in the fountain:
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they may say for this, Who is this joyfull creature? What is the Basis? How great is the depth of her hidden joy? what is she? Who is this that commeth?
they may say for this, Who is this joyful creature? What is the Basis? How great is the depth of her hidden joy? what is she? Who is this that comes?
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4. But Fourthly, The Saints sincerity is hidden, From the world? yea from one another infallibly:
4. But Fourthly, The Saints sincerity is hidden, From the world? yea from one Another infallibly:
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The Barbarians think Paul a murtherer one day, a God another day, they know not what any day:
The Barbarians think Paul a murderer one day, a God Another day, they know not what any day:
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The disciples are readier to accuse themselves then Iudas: An unmixed company of Saints is peculiar to the Church triumphant.
The Disciples Are Readier to accuse themselves then Iudas: an unmixed company of Saints is peculiar to the Church triumphant.
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I would demand of any who plead for unmixed Congregations, by what infallible mark I shall know a sincere Christian from a deceitfull hypocrite;
I would demand of any who plead for unmixed Congregations, by what infallible mark I shall know a sincere Christian from a deceitful hypocrite;
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and to my thoughts, that title of Visible Saints seemes to have contradictionem in terminis; for if they be saints they are not visible;
and to my thoughts, that title of Visible Saints seems to have contradictionem in terminis; for if they be Saints they Are not visible;
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at least the truth of their Saintship is not visible;
At least the truth of their Saintship is not visible;
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And why it is necessarily required to the constitution of Gods Church, that they be such as my deceivable eye judgeth Saints, which may be the eldest children of perdition and the worst of devils, is such a riddle,
And why it is necessarily required to the constitution of God's Church, that they be such as my deceivable eye Judgeth Saints, which may be the eldest children of perdition and the worst of Devils, is such a riddle,
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as I must professe I cannot open, nor can (I suppose any considerable reason be given for it.
as I must profess I cannot open, nor can (I suppose any considerable reason be given for it.
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It was a true saying of him, To have none good, is the property of a Church malignant;
It was a true saying of him, To have none good, is the property of a Church malignant;
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to have all good, and none bad, is the property of the Church Triumphant; to have some good and some bad, is the property of the Church Militant:
to have all good, and none bad, is the property of the Church Triumphant; to have Some good and Some bad, is the property of the Church Militant:
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Only God and their own consciences know their sinceritie;
Only God and their own Consciences know their sincerity;
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O Lo d remember how I have walkt before thee (saith Hezekiah ) God knew, and his own conscience knew:Oh Lo worser Remember how I have walked before thee (Says Hezekiah) God knew, and his own conscience knew:
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The Saints sincerity is hidd•n to the world;
The Saints sincerity is hidd•n to the world;
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they are ready to say, Who is this? what wine-bibber? as concerning Iohn, What friend of Publicanes and sinners? as concerning Christ.
they Are ready to say, Who is this? what winebibber? as Concerning John, What friend of Publicans and Sinners? as Concerning christ.
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What Babler? as concerning Paul. What Puritan? What Round-head? as now adayes, Who is this?
What Babbler? as Concerning Paul. What Puritan? What Roundhead? as now adays, Who is this?
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5. Lastly, The Saints Glory is hidden, their future estate; and this is one reason why the world despiseth them;
5. Lastly, The Saints Glory is hidden, their future estate; and this is one reason why the world despises them;
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the world useth to make much of great men, Kings and Queenes; but their greatnesse must be visible;
the world uses to make much of great men, Kings and Queens; but their greatness must be visible;
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the world would be kinder to them, if they knew they should be their Iudges, and sure enough they shall;
the world would be kinder to them, if they knew they should be their Judges, and sure enough they shall;
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it is written, The Saints shall judge the world, they shall have a Kingdome, when these shall go to hell;
it is written, The Saints shall judge the world, they shall have a Kingdom, when these shall go to hell;
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and an hidden Kingdome it is, 1 Cor. 2.9. Eye hath not seene, nor eare heard ▪ nor can it enter into the heart of man to conceive what things God hath prepared for th•m that love him.
and an hidden Kingdom it is, 1 Cor. 2.9. Eye hath not seen, nor ear herd ▪ nor can it enter into the heart of man to conceive what things God hath prepared for th•m that love him.
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So much may serve for the Doctrinall part; now let us bring what you have heard to practise.
So much may serve for the Doctrinal part; now let us bring what you have herd to practise.
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1. Let this be a cautionary reproof to the men of the world:
1. Let this be a cautionary reproof to the men of the world:
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no such despised handfull of dust and ashes as the little flock, the handfull of Christians;
no such despised handful of dust and Ashes as the little flock, the handful of Christians;
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the mouth of every dogge is open against them: O let what thou hast heard of their glory, be a bridle in thy lips,
the Mouth of every dog is open against them: Oh let what thou hast herd of their glory, be a bridle in thy lips,
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and an hook in thy nostrills:
and an hook in thy nostrils:
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The least and meanest of them, though c ad in raggs, is a better man, of better breeding, of more value then thou art, that abasest them,
The least and Meanest of them, though c ad in rags, is a better man, of better breeding, of more valve then thou art, that abasest them,
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though in cloth of Gold and cloak of Scarlet; Saints are precious creatures. First, Consider •he is the Spouse of the King of glory; Mighty •esus is her husband;
though in cloth of Gold and cloak of Scarlet; Saints Are precious creatures. First, Consider •he is the Spouse of the King of glory; Mighty •esus is her husband;
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Art thou a gallan, t and hast thou a wife of thy bosome? tell me, what wouldst thou do to him that in thy absence should turn her out of doores ▪ or kick her about the streets? Is not the Lord Christ (thinkst thou) as tender of his,
Art thou a gallan, tO and hast thou a wife of thy bosom? tell me, what Wouldst thou do to him that in thy absence should turn her out of doors ▪ or kick her about the streets? Is not the Lord christ (Thinkest thou) as tender of his,
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as thou canst be of thy Spouse? She is the wife of an Omnipotent Christ, whose power makes him able,
as thou Canst be of thy Spouse? She is the wife of an Omnipotent christ, whose power makes him able,
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and whose •ove makes him willing to avenge his Spouse: Verily he will teare thee in pe•ces, and there shall be none to deliver thee:
and whose •ove makes him willing to avenge his Spouse: Verily he will tear thee in pe•ces, and there shall be none to deliver thee:
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Her husband is one that non• can stand before, when he is angry: If he be angry but a little, Blessed are all they that trust in him:
Her husband is one that non• can stand before, when he is angry: If he be angry but a little, Blessed Are all they that trust in him:
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O take heed if he drawes his sword, wo unto thee!
Oh take heed if he draws his sword, woe unto thee!
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and he loves his spouse ▪ for concerning her, he hath said, He that toucheth you, toucheth the apple of mine eye.
and he loves his spouse ▪ for Concerning her, he hath said, He that touches you, touches the apple of mine eye.
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Beware, O Beware of the Apple of Gods eye:
Beware, Oh Beware of the Apple of God's eye:
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I had rather lie under the feet ▪ then but tread upon the toe of Gods childe.
I had rather lie under the feet ▪ then but tread upon the toe of God's child.
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I might draw some arguments from Love, as this from fear considering she is so lovely, so glorious a creature.
I might draw Some Arguments from Love, as this from Fear considering she is so lovely, so glorious a creature.
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But I will use but one more, from the latter part of my doctrine.
But I will use but one more, from the latter part of my Doctrine.
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2. Remember she is an hidden unknowne creature; we have a Proverb, De absentibus & mortuis nihil malum, speak no evill of those that are absent or dead:
2. remember she is an hidden unknown creature; we have a Proverb, De absentibus & mortuis nihil malum, speak no evil of those that Are absent or dead:
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we may put in a third, de ignotis; Ingenuity commands us, as well not to wrong those we know not,
we may put in a third, de ignotis; Ingenuity commands us, as well not to wrong those we know not,
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as those that are dead, or ab ent:
as those that Are dead, or ab ent:
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O that rhese few words might bridle the tongues of wretches, from abusing that poore little flock which God is so tender of, that his eye will not endure to see any of it wronged in the least sort,
Oh that rhese few words might bridle the tongues of wretches, from abusing that poor little flock which God is so tender of, that his eye will not endure to see any of it wronged in the least sort,
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before they repent them of the wrong they offer to them, before this Spouse cries out to her husband and his wrath be kindled in his b east but a little;
before they Repent them of the wrong they offer to them, before this Spouse cries out to her husband and his wrath be kindled in his b east but a little;
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his wrath is far sooner kindled then quenched. In the second place, it may be applied by way of discovery:
his wrath is Far sooner kindled then quenched. In the second place, it may be applied by Way of discovery:
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First, To discover the reason why the children of God meet with such course handling from the men of the world;
First, To discover the reason why the children of God meet with such course handling from the men of the world;
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they are accounted as the off se•uring of the world, and refuse of the Nations; It is because they are hidden ones, the world knowes them not;
they Are accounted as the off se•uring of the world, and refuse of the nations; It is Because they Are hidden ones, the world knows them not;
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a King may walk in a place where he is not knowne, and the meanest Pea•ant not stir•e his hatte to him;
a King may walk in a place where he is not known, and the Meanest Pea•ant not stir•e his hat to him;
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an Emperour may walk in a forreigne Nation, and the most sordid clowne not give him the way;
an Emperor may walk in a foreign nation, and the most sordid clown not give him the Way;
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The Saint is here in a st ange countrey; he is in, but not of the world:
The Saint is Here in a Saint ange country; he is in, but not of the world:
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I am a sojourner and a pilgr•m here (said the holy man) as all my fathers were; I am a sojourner and a pilgr•m Here (said the holy man) as all my Father's were;
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Their dwelling (their fixed dwelling, I mean) is not in the world, they have tents,
Their Dwelling (their fixed Dwelling, I mean) is not in the world, they have tents,
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but they will build no Tabernacles; They will scarce say It is good for us to be here;
but they will built no Tabernacles; They will scarce say It is good for us to be Here;
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their voice is Cupio dissolvi, I desire to be dissolved, and be with Christ; Their inheritance is above the starres, their mansion house in the land of glory;
their voice is Cupio Dissolvi, I desire to be dissolved, and be with christ; Their inheritance is above the Stars, their mansion house in the land of glory;
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if once they come in heaven, the Saints shall Court th m, the blessed Angels shall wait upon them, the King of glory their Father shall bid them welcome,
if once they come in heaven, the Saints shall Court that m, the blessed Angels shall wait upon them, the King of glory their Father shall bid them welcome,
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and their Bridegroome give them joy;
and their Bridegroom give them joy;
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there they are known, here they are not, The world saies of them, Who are these?
there they Are known, Here they Are not, The world Says of them, Who Are these?
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2. This may, Secondly, discover a difference betwixt the meanest Saint, and the greatest Worldling.
2. This may, Secondly, discover a difference betwixt the Meanest Saint, and the greatest Worldling.
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Are they so glorious in •ods eyes, how mean soever in the eyes of men? learne then that a leathern doublet may be more precious then a scarlet coat: These are born of God:
are they so glorious in •ods eyes, how mean soever in the eyes of men? Learn then that a leathern doublet may be more precious then a scarlet coat: These Are born of God:
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the Devill is their father, how great soever their parentage be: You are of your father the devill, Ioh. 8.44. There's their Breeding in Gods Heraldry.
the devil is their father, how great soever their parentage be: You Are of your father the Devil, John 8.44. There's their Breeding in God's Heraldry.
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And the lus•s of their father they will doe: There's their Carriage.And the lus•s of their father they will do: There's their Carriage.
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No•withstanding their gay clothes, they are clothed with the ragges of unrighteousnesse, and their garments are spotted with the flesh, Their best clothes w ll not cover this Nakednesse;
No•withstanding their gay clothes, they Are clothed with the rags of unrighteousness, and their garments Are spotted with the Flesh, Their best clothes w ll not cover this Nakedness;
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The Saints are glorious, these inglorious creatures, in the sight of their God.
The Saints Are glorious, these inglorious creatures, in the sighed of their God.
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3. Thirdly, Are the Saints hidden creatures? This may then informe us, that all is not Gold that glisters;
3. Thirdly, are the Saints hidden creatures? This may then inform us, that all is not Gold that glisters;
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the sincerity and habit of the Saints graces is hidden: every one in Israel is not of Israel: Saints are hidden creatures;
the sincerity and habit of the Saints graces is hidden: every one in Israel is not of Israel: Saints Are hidden creatures;
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hidden to others, and something modestly retired to themselves:
hidden to Others, and something modestly retired to themselves:
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they are such as we must say of them, Who are these? I like not those that are too much their own trumpets;
they Are such as we must say of them, Who Are these? I like not those that Are too much their own trumpets;
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when I heare one boasting of his graces, (which, by the way, is the best beauty he hath to glory in,
when I hear one boasting of his graces, (which, by the Way, is the best beauty he hath to glory in,
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if hee might glory in any thing, when hee hath nothing but what hee hath received ) inviting others into his chariot to see his zeale for the Lord God of Hosts (as Jehu once did Jonadab; ) though I had rather call a mans title to his lands,
if he might glory in any thing, when he hath nothing but what he hath received) inviting Others into his chariot to see his zeal for the Lord God of Hosts (as Jehu once did Jonadab;) though I had rather call a men title to his Lands,
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then his title to the Kingdome of heaven in question, which is his best inheritance;
then his title to the Kingdom of heaven in question, which is his best inheritance;
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yet I am ready to suspect such a creature, that there is more without then within;
yet I am ready to suspect such a creature, that there is more without then within;
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more in his forehead then in his heart: I am ready to feare the Cities running out of the gates; the empty vessell sound•ng most.
more in his forehead then in his heart: I am ready to Fear the Cities running out of the gates; the empty vessel sound•ng most.
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It is a pretty Simile of a quaint Divine of our owne, Those Merchants and other Whole-sale men in a City, whose shops are of greatest value,
It is a pretty Simile of a quaint Divine of our own, Those Merchant's and other Wholesale men in a city, whose shops Are of greatest valve,
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and have most solid Merchandise in them, set no great shew out at their shop windowes, perhaps they are shut up,
and have most solid Merchandise in them, Set no great show out At their shop windows, perhaps they Are shut up,
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whiles the poore Pedlar layes out every piece of Ribband, and bit of Lace hee hath:
while the poor Pedlar lays out every piece of Ribbon, and bit of Lace he hath:
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The solid and serious Saint is an hidden creature;
The solid and serious Saint is an hidden creature;
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of whom we must say, Who is this? Hee doth not care to set out so much at his windowes as hee hath in his shop;
of whom we must say, Who is this? He does not care to Set out so much At his windows as he hath in his shop;
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and yet not so hidden, but communicative upon occasion too.
and yet not so hidden, but communicative upon occasion too.
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To demonstrate that the smell of Christs spikenard is upon his clothing, that his garments smell of Myrrhe, Aloes and Cassia;
To demonstrate that the smell of Christ spikenard is upon his clothing, that his garments smell of Myrrh, Aloes and Cassia;
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whiles the pedling hypocrite hangs out every seeming grace to the eye of the world;
while the peddling hypocrite hangs out every seeming grace to the eye of the world;
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I am afraid at this time there is many a painted Theban Lady in the Church of God, that will not endure to wash her face:
I am afraid At this time there is many a painted Theban Lady in the Church of God, that will not endure to wash her face:
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many a painted hypocrite, that dare not come at the fire. We say, Good Wine needs no Bush:
many a painted hypocrite, that Dare not come At the fire. We say, Good Wine needs no Bush:
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The good Christian needs no Trumpet. The beauteous face looks most beautifull through a vaile; and odours will smell through a covering:
The good Christian needs no Trumpet. The beauteous face looks most beautiful through a veil; and odours will smell through a covering:
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It is the painted lewd strumpet that walks the streets brazing every one shee meets, that calls to every one to look on her beauty,
It is the painted lewd strumpet that walks the streets brazing every one she meets, that calls to every one to look on her beauty,
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and invites the wild-eyed passenger to her lodgings. The modest Gentlewoman weares a vaile, and is only seen under that.
and invites the wildeyed Passenger to her lodgings. The modest Gentlewoman wears a veil, and is only seen under that.
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It is the strum•et in Christianity that proclaimes her beauty to all, and sounds a trumpet before her,
It is the strum•et in Christianity that proclaims her beauty to all, and sounds a trumpet before her,
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and invites all to kisse her because she is Christs Spouse.
and invites all to kiss her Because she is Christ Spouse.
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O friend take heed ▪ let there be more in thy heart, and lesse in thy tongue;
O friend take heed ▪ let there be more in thy heart, and less in thy tongue;
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Christs Spouse is all-glorious, but not vain-glorious: Glorious, but it is within: Shee hath a glorious inscription, but her superscription is not in so big characters.
Christ Spouse is All-glorious, but not vainglorious: Glorious, but it is within: She hath a glorious inscription, but her superscription is not in so big characters.
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You will say of the Saint of God whiles you have a glympse of her beau•y through her vaile, Who is this? As for the other, you shall not need ask who they are, they are the on•ly Church of Chri•t, The godly party, THE well-affected.
You will say of the Saint of God while you have a glimpse of her beau•y through her veil, Who is this? As for the other, you shall not need ask who they Are, they Are the on•ly Church of Chri•t, The godly party, THE Well-affected.
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These say ▪ Stand by your selves; come not neare to us; we will have no communion with you;
These say ▪ Stand by your selves; come not near to us; we will have no communion with you;
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for we are holier then you. The holy God make them more holy;for we Are Holier then you. The holy God make them more holy;
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but the Lord grant that none of these boasters be a smoke in Gods nose, we find them a fire that burnes all the day, Isai. 65.5. The next Life is of Exhortation:
but the Lord grant that none of these boaster's be a smoke in God's nose, we find them a fire that burns all the day, Isaiah 65.5. The next Life is of Exhortation:
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to teach all of us severall lessons. 1. To those that are not yet married to this King of glory:
to teach all of us several Lessons. 1. To those that Are not yet married to this King of glory:
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O that this day might be a day of espousalls!
Oh that this day might be a day of espousals!
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And me thinks I have spoke enough to perswade with poore creatures, that are vile dust and ashes, to consider how glorious they are made after this wedding day.
And me thinks I have spoke enough to persuade with poor creatures, that Are vile dust and Ashes, to Consider how glorious they Are made After this wedding day.
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What is there desireable in an husband that is not to be found in this mighty Jesus? I know but foure things that can make a Bridegrome desireable;
What is there desirable in an husband that is not to be found in this mighty jesus? I know but foure things that can make a Bridegroom desirable;
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all which are to be found to the highest in the Lord Iesus Christ: 1. Breeding. 2. Beauty. 3. Riches. 4. A loving ingenuous nature.
all which Are to be found to the highest in the Lord Iesus christ: 1. Breeding. 2. Beauty. 3. Riches. 4. A loving ingenuous nature.
d r-crq vbr pc-acp vbi vvn p-acp dt js p-acp dt n1 np1 np1: crd n-vvg. crd n1. crd n2. crd dt j-vvg j n1.
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I am come this day to plead for my Master with you (friends) who are but dust and ashes:
I am come this day to plead for my Master with you (Friends) who Are but dust and Ashes:
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Doth any one here think that the marriage of Christ will disparage their house? and his crosse dishonour their coat? Know (friend) my Master (whose love I tender thee) is the Son of the Lord of lords; the Heire of heaven and earth;
Does any one Here think that the marriage of christ will disparage their house? and his cross dishonour their coat? Know (friend) my Master (whose love I tender thee) is the Son of the Lord of Lords; the Heir of heaven and earth;
vdz d crd av vvb d dt n1 pp-f np1 vmb vvi po32 n1? cc po31 j n1 po32 n1? vvb (n1) po11 n1 (rg-crq n1 pns11 vvb pno21) vbz dt n1 pp-f dt n1 pp-f n2; dt n1 pp-f n1 cc n1;
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One that hath alwayes been brought up in the Court of glory:
One that hath always been brought up in the Court of glory:
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One that in the day of thine espousalls to him shall put a degree of honour more upon thee,
One that in the day of thine espousals to him shall put a degree of honour more upon thee,
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though thou wer't the Empresse of the world before.
though thou Were't the Empress of the world before.
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No honour like the honour to be call'd the sons and daughters of the most High.
No honour like the honour to be called the Sons and daughters of the most High.
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If thou hast an ambitious eye, here is an object of highest honour for thee;
If thou hast an ambitious eye, Here is an Object of highest honour for thee;
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thou shalt be daughter to that King that can bind Kings in chaines, and Nobles in links of iron;
thou shalt be daughter to that King that can bind Kings in chains, and Nobles in links of iron;
pns21 vm2 vbi n1 p-acp cst n1 cst vmb vvi n2 p-acp n2, cc n2-j p-acp n2 pp-f n1;
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and Bride to him that hath Emperors for his meanest servants, and is Heire of eternity.
and Bride to him that hath Emperor's for his Meanest Servants, and is Heir of eternity.
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2. Hast thou a wanton eye? will beauty move thy affection? My Master is the fairest of ten thousand, white and ruddy, Cant. 5.10. His head is of most fine gold, his locks bushy and black as a Raven, &c. See the full description of him in that Chapter.
2. Hast thou a wanton eye? will beauty move thy affection? My Master is the Fairest of ten thousand, white and ruddy, Cant 5.10. His head is of most fine gold, his locks bushy and black as a Raven, etc. See the full description of him in that Chapter.
crd vh2 pns21 dt j-jn n1? vmb n1 vvi po21 n1? po11 n1 vbz dt js pp-f crd crd, j-jn cc j, np1 crd. po31 n1 vbz pp-f ds j n1, po31 n2 j cc j-jn c-acp dt n1, av vvb dt j n1 pp-f pno31 p-acp d n1.
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The creatures beauty is mouldring paint, but His native beauty is permanent glory.
The creatures beauty is mouldering paint, but His native beauty is permanent glory.
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3. Hast thou a covetous eye? and doest thou look for a great joynture? My Master hath it for thee:
3. Hast thou a covetous eye? and dost thou look for a great jointure? My Master hath it for thee:
crd vh2 pns21 dt j n1? cc vd2 pns21 vvi p-acp dt j n1? po11 n1 vhz pn31 p-acp pno21:
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Hee is rich in inheritance, heaven is his, and earth is his, and the sea is the work of his hands. He is rich in moveables:
He is rich in inheritance, heaven is his, and earth is his, and the sea is the work of his hands. He is rich in movables:
pns31 vbz j p-acp n1, n1 vbz png31, cc n1 vbz png31, cc dt n1 vbz dt n1 pp-f po31 n2. pns31 vbz j p-acp n2:
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Every beast of the forrest is his, and the cattell upon a thousand hills: The fowls of the mountaine, and the wild beasts of the field. Ay, and all is thine;Every beast of the forest is his, and the cattle upon a thousand hills: The fowls of the mountain, and the wild beasts of the field. Ay, and all is thine;
d n1 pp-f dt n1 vbz png31, cc dt n2 p-acp dt crd n2: dt n2 pp-f dt n1, cc dt j n2 pp-f dt n1. uh, cc d vbz png21;
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for hee can with-hold no good thing from those that live uprightly. The Father of glory gives all with his Son in marriage.
for he can withhold no good thing from those that live uprightly. The Father of glory gives all with his Son in marriage.
c-acp pns31 vmb vvi dx j n1 p-acp d cst vvb av-j. dt n1 pp-f n1 vvz d p-acp po31 n1 p-acp n1.
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He hath given us his Son; shall hee not with him give us all things?
He hath given us his Son; shall he not with him give us all things?
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4. Hast thou a sober ingenuous eye? that thou thinkest love is the best riches,
4. Hast thou a Sobrium ingenuous eye? that thou Thinkest love is the best riches,
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and a certainty in that the best joynture? Know that my Master is of a loving nature too. Read this delicious Song;
and a certainty in that the best jointure? Know that my Master is of a loving nature too. Read this delicious Song;
cc dt n1 p-acp d dt js n1? vvb cst po11 n1 vbz pp-f dt j-vvg n1 av. np1 d j n1;
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tell me what Gallant ever courted his Mistresse (though far above himself) with such Rethoricall expressions of love as this precious Jesus woes poor dust and ashes? O tell me (poore creature) how wouldst thou desire to try my Masters love towards thee? O man, did ever Bridegroome do so much for his Bride? why man? he hath come and left his pallace of Glory,
tell me what Gallant ever courted his Mistress (though Far above himself) with such Rhetorical expressions of love as this precious jesus woes poor dust and Ashes? O tell me (poor creature) how Wouldst thou desire to try my Masters love towards thee? O man, did ever Bridegroom do so much for his Bride? why man? he hath come and left his palace of Glory,
vvb pno11 r-crq n-jn av vvd po31 n1 (cs av-j p-acp px31) p-acp d j n2 pp-f n1 c-acp d j np1 n2 j n1 cc n2? sy vvb pno11 (j n1) c-crq vmd2 pns21 vvi pc-acp vvi po11 ng1 n1 p-acp pno21? sy n1, vdd av n1 vdb av av-d c-acp po31 n1? q-crq n1? pns31 vhz vvn cc vvn po31 n1 pp-f n1,
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for thee, and lived a scornfull tedious life upon the earth; he hath pleaded night and day with his angry father in heaven for thee:
for thee, and lived a scornful tedious life upon the earth; he hath pleaded night and day with his angry father in heaven for thee:
p-acp pno21, cc vvd dt j j n1 p-acp dt n1; pns31 vhz vvn n1 cc n1 p-acp po31 j n1 p-acp n1 p-acp pno21:
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that thy soule might not be damned; but thou mightst be married to him;
that thy soul might not be damned; but thou Mightest be married to him;
d po21 n1 vmd xx vbi vvn; cc-acp pns21 vmd2 vbi vvn p-acp pno31;
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he hath made thee a path for thy prayers to his father, and thou hast not had a gracious answer to one prayer,
he hath made thee a path for thy Prayers to his father, and thou hast not had a gracious answer to one prayer,
pns31 vhz vvn pno21 dt n1 p-acp po21 n2 p-acp po31 n1, cc pns21 vh2 xx vhn dt j n1 p-acp crd n1,
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but hath come under Christs hand, and been sealed with my masters blood.
but hath come under Christ hand, and been sealed with my Masters blood.
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Wilt thou try him by what he hath or will suffer for thee? Why poor creature,
Wilt thou try him by what he hath or will suffer for thee? Why poor creature,
vm2 pns21 vvi pno31 p-acp r-crq pns31 vhz cc vmb vvi p-acp pno21? q-crq j n1,
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for thee hath he been buffeted, beaten, whipt, prickt with a crowne of thorns; for thee did he suffer his precious side to be ript with a speare;
for thee hath he been buffeted, beaten, whipped, pricked with a crown of thorns; for thee did he suffer his precious side to be ripped with a spear;
p-acp pno21 vhz pns31 vbn vvn, vvn, vvd, vvn p-acp dt n1 pp-f n2; p-acp pno21 vdd pns31 vvi po31 j n1 pc-acp vbi vvn p-acp dt n1;
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for thee did that precious bloody balsamy sweat trickle down his sacred cheeks, for thee was he nailed to crosse,
for thee did that precious bloody balsamy sweat trickle down his sacred cheeks, for thee was he nailed to cross,
p-acp pno21 vdd cst j j n1 vvb vvi a-acp po31 j n2, p-acp pno21 vbds pns31 vvn pc-acp vvi,
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for thee he did suffer such torments as made his dying soule cry out, Eli, Eli, lama sabachthani? is this no suffering? doth not he deserve thee, that hath suffered so much for thee that art but a peece of momentary clay? The Gallant perhaps will venture his life for his Mistresse,
for thee he did suffer such torments as made his dying soul cry out, Eli, Eli, lama sabachthani? is this no suffering? does not he deserve thee, that hath suffered so much for thee that art but a piece of momentary clay? The Gallant perhaps will venture his life for his Mistress,
p-acp pno21 pns31 vdd vvi d n2 c-acp vvd po31 j-vvg n1 vvb av, np1, np1, fw-la fw-la? vbz d dx n1? vdz xx pns31 vvi pno21, cst vhz vvn av av-d p-acp pno21 d n1 p-acp dt n1 pp-f j n1? dt j-jn av vmb vvi po31 n1 p-acp po31 n1,
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but my Master hath more then ventured his life for thee; he embraced death for thee; He knew he should dye;
but my Master hath more then ventured his life for thee; he embraced death for thee; He knew he should die;
cc-acp po11 n1 vhz dc av vvd po31 n1 p-acp pno21; pns31 vvd n1 p-acp pno21; pns31 vvd pns31 vmd vvi;
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yet to shew that he valued not his heart blood for thee, he shund not the crosse:
yet to show that he valued not his heart blood for thee, he shunned not the cross:
av pc-acp vvi cst pns31 vvd xx po31 n1 n1 p-acp pno21, pns31 vvd xx dt n1:
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I doubt whether a gallant would fight a duell for his Love, if he were certain he should be slain in that duel:
I doubt whither a gallant would fight a duel for his Love, if he were certain he should be slave in that duel:
pns11 vvb cs dt j-jn vmd vvi dt n1 p-acp po31 n1, cs pns31 vbdr j pns31 vmd vbi vvn p-acp d n1:
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But this my Master hath done for thee.
But this my Master hath done for thee.
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Some have a trick to try the constancy of their lovers, by making them long suitors:
some have a trick to try the constancy of their lovers, by making them long Suitors:
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If they be content to woe seven years, then perhaps they will love: This is but an unmannerly trick;
If they be content to woe seven Years, then perhaps they will love: This is but an unmannerly trick;
cs pns32 vbb j p-acp n1 crd n2, av av pns32 vmb vvi: d vbz p-acp dt j n1;
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but yet thus hast thou tryed my Lord, and Master (most unworthy creature) He hath proved himself constant in his patient woings and waitings upon thy scorne;
but yet thus hast thou tried my Lord, and Master (most unworthy creature) He hath proved himself constant in his patient wooings and waitings upon thy scorn;
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this hath been his woing place; every minister came with a love-letter from my Master to thee;
this hath been his wooing place; every minister Come with a love-letter from my Master to thee;
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He hath come himselfe many a time and knockt at the door of thine heart, whilst thou hast been in bed with sin;
He hath come himself many a time and knocked At the door of thine heart, while thou hast been in Bed with since;
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yea he hath stood and knockt while his locks have been wet with the dew of the night; O hard heart!
yea he hath stood and knocked while his locks have been wet with the due of the night; Oh hard heart!
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Why dost thou tire out my Masters patience (most worthlesse creature?) What, hath he not staid for thee long enough? is not yet the constancy of his love approved to thee? What, was it for a portion he should have with thee what portion but sin? he must give his blood to cleanse thee before he can embrace thee;
Why dost thou tire out my Masters patience (most worthless creature?) What, hath he not stayed for thee long enough? is not yet the constancy of his love approved to thee? What, was it for a portion he should have with thee what portion but since? he must give his blood to cleanse thee before he can embrace thee;
q-crq vd2 pns21 vvi av po11 ng1 n1 (av-ds j n1?) q-crq, vhz pns31 xx vvn p-acp pno21 av-j av-d? vbz xx av dt n1 pp-f po31 n1 vvn p-acp pno21? q-crq, vbds pn31 p-acp dt n1 pns31 vmd vhi p-acp pno21 r-crq n1 p-acp n1? pns31 vmb vvi po31 n1 pc-acp vvi pno21 c-acp pns31 vmb vvi pno21;
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yet rather then loose thee he will do it: O precious melting love! here love was stronger then the grave indeed;
yet rather then lose thee he will do it: Oh precious melting love! Here love was Stronger then the grave indeed;
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was ever love like his? Let me be familiar with thee this day; (I would gladly make joy in heaven this day,
was ever love like his? Let me be familiar with thee this day; (I would gladly make joy in heaven this day,
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for the marriage of some poor soule to my Master) What makes thee so coy and scornfull? Art thou a creature of such deserts dost thou think? What dost thou deserve? if any thing, it is hell:
for the marriage of Some poor soul to my Master) What makes thee so coy and scornful? Art thou a creature of such deserts dost thou think? What dost thou deserve? if any thing, it is hell:
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yet he, even he who is in heaven it self, and glory it self, he woes thee.
yet he, even he who is in heaven it self, and glory it self, he woes thee.
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What will move thee? Thou art vile and filthie, polluted in thy blood, more loathsome then a toad, worse then the stinking leper that goes up and down the stree•s:
What will move thee? Thou art vile and filthy, polluted in thy blood, more loathsome then a toad, Worse then the stinking leper that Goes up and down the stree•s:
q-crq vmb vvi pno21? pns21 vb2r j cc j, vvn p-acp po21 n1, dc j av dt n1, av-jc cs dt j-vvg n1 cst vvz a-acp cc a-acp dt n2:
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O come, come this day and be married to the Lord Christ;
Oh come, come this day and be married to the Lord christ;
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Take him, and him alone, not for the heaven thou shalt have with him, but for the heaven thou shalt have in him;
Take him, and him alone, not for the heaven thou shalt have with him, but for the heaven thou shalt have in him;
vvb pno31, cc pno31 av-j, xx p-acp dt n1 pns21 vm2 vhi p-acp pno31, cc-acp p-acp dt n1 pns21 vm2 vhi p-acp pno31;
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he shall make thee admired, thou shalt be a Queen, thou that art the childe of the Devil shalt become the childe of God;
he shall make thee admired, thou shalt be a Queen, thou that art the child of the devil shalt become the child of God;
pns31 vmb vvi pno21 vvn, pns21 vm2 vbi dt n1, pns21 cst vb2r dt n1 pp-f dt n1 vm2 vvi dt n1 pp-f np1;
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thou that wert so filthy shalt learne the carriage of a Kings daughter;
thou that Wertenberg so filthy shalt Learn the carriage of a Kings daughter;
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thou that wert all dirty, and besmeared with sin, shalt become all faire; Thou art all faire my s ouse;
thou that Wertenberg all dirty, and besmeared with since, shalt become all fair; Thou art all fair my s ouse;
pns21 cst vbd2r d j, cc vvn p-acp n1, vm2 vvi d j; pns21 vb2r d j po11 ng1 n1;
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Thou that hadst nothing but raggs of iniquity, shalt now be clothed with the glorious robes of righteousnesse;
Thou that Hadst nothing but rags of iniquity, shalt now be clothed with the glorious robes of righteousness;
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Isai. 61. vers. 10. Thou shalt be cloathed with the garments of salvation, and covered with the robes of righteousnesse:
Isaiah 61. vers. 10. Thou shalt be clothed with the garments of salvation, and covered with the robes of righteousness:
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Thou shalt be deckt like a Bridegroome, and as a Bride decks her selfe with jewells. Thou shalt be decked like a Bridegroom, and as a Bride decks her self with Jewels.
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He shall make thee so glister with graces, and shine with holinesse in thy life and conversation, that the worlds eye shall be dazled upon thee,
He shall make thee so glister with graces, and shine with holiness in thy life and Conversation, that the world's eye shall be dazzled upon thee,
pns31 vmb vvi pno21 av vvi p-acp n2, cc vvi p-acp n1 p-acp po21 n1 cc n1, cst dt ng1 n1 vmb vbi vvn p-acp pno21,
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and they shall say of thee, Who is this? O you that are children of pleasure, Come;
and they shall say of thee, Who is this? Oh you that Are children of pleasure, Come;
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O make haste and be married to this glorious Bridegroome; the King of glory waits upon you to honour you this day:
Oh make haste and be married to this glorious Bridegroom; the King of glory waits upon you to honour you this day:
uh vvb n1 cc vbi vvn p-acp d j n1; dt n1 pp-f n1 vvz p-acp pn22 pc-acp vvi pn22 d n1:
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O come to the wedding, become his friends, and Eat of his fatnesse, and drink of his sweetnesse,
Oh come to the wedding, become his Friends, and Eat of his fatness, and drink of his sweetness,
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and be merry and rejoyce in the God of your salvation, and let us all cry out, Effice (O Christe) nos dignos ut ad Nuptias Agni aliquando introducamur, Lord make us all worthy of such a Bridegroome.
and be merry and rejoice in the God of your salvation, and let us all cry out, Effice (Oh Christ) nos dignos ut ad Nuptias Agni aliquando introducamur, Lord make us all worthy of such a Bridegroom.
cc vbi j cc vvi p-acp dt n1 pp-f po22 n1, cc vvb pno12 d vvi av, n1 (uh np1) fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, n1 vvb pno12 d j pp-f d dt n1.
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Secondly, Are the Saints of God hidden creatures, that the world must say of them, Who are th•se? Then judge not, that ye be not judged;
Secondly, are the Saints of God hidden creatures, that the world must say of them, Who Are th•se? Then judge not, that you be not judged;
ord, vbr dt n2 pp-f np1 j-vvn n2, cst dt n1 vmb vvi pp-f pno32, r-crq vbr j? av vvb xx, cst pn22 vbb xx vvn;
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Say not, This man is a Saint, and the other a Reprobate, lest you condemne the generation of the just,
Say not, This man is a Saint, and the other a Reprobate, lest you condemn the generation of the just,
vvb xx, d n1 vbz dt n1, cc dt j-jn dt n-jn, cs pn22 vvi dt n1 pp-f dt j,
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and justifie the generation of the wicked, both which things are an abomination to the Lord.and justify the generation of the wicked, both which things Are an abomination to the Lord.
cc vvi dt n1 pp-f dt j, d r-crq n2 vbr dt n1 p-acp dt n1.
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A Third branch of this use, may reach to the children of God, those who are already marryed to this blessed Bridegroome,
A Third branch of this use, may reach to the children of God, those who Are already married to this blessed Bridegroom,
dt ord n1 pp-f d n1, vmb vvi p-acp dt n2 pp-f np1, d r-crq vbr av vvn p-acp d j-vvn n1,
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and made honourable and glorious by such a marriage;
and made honourable and glorious by such a marriage;
cc vvd j cc j p-acp d dt n1;
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O carry your selves as the Brides of so glorious a Bridegreome, as it becommeth those that should not shame their breeding, that the world may say concerning you, Who is this? you are made glorious, you were inglorious creatures:
Oh carry your selves as the Brides of so glorious a Bridegreome, as it becomes those that should not shame their breeding, that the world may say Concerning you, Who is this? you Are made glorious, you were inglorious creatures:
uh vvb po22 n2 p-acp dt n2 pp-f av j dt n1, c-acp pn31 vvz d cst vmd xx vvi po32 n-vvg, cst dt n1 vmb vvi vvg pn22, r-crq vbz d? pn22 vbr vvn j, pn22 vbdr j n2:
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First, Remember what you were, and carry your selves humbly: Philip King of Macedon, would alwayes be awaked with a momento of his mortality;
First, remember what you were, and carry your selves humbly: Philip King of Macedon, would always be awaked with a momento of his mortality;
ord, vvb r-crq pn22 vbdr, cc vvb po22 n2 av-j: np1 n1 pp-f np1, vmd av vbi vvn p-acp dt fw-la pp-f po31 n1;
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and Wigiliscus would delight to hear Memento quid fueris, O remember what thou wert;
and Wigiliscus would delight to hear Memento quid fueris, Oh Remember what thou Wertenberg;
cc np1 vmd vvi pc-acp vvi n1 fw-la fw-la, uh vvb q-crq pns21 vbd2r;
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Such were some of you, humbled the beleeving Corinthians, though now they were washed and sanctified; Quanto Nobilior es tanto te geras submissius, Humility is the g•eatest Ornament of Honour:Such were Some of you, humbled the believing Corinthians, though now they were washed and sanctified; Quanto Nobilior es tanto te geras submissius, Humility is the g•eatest Ornament of Honour:
d vbdr d pp-f pn22, vvn dt j-vvg np1, cs av pns32 vbdr vvn cc vvn; fw-es fw-la fw-la fw-la fw-la n2 fw-la, n1 vbz dt js n1 pp-f n1:
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Thou art admired, but it is Christ and free grace that hath set the lustre upon thee, and made thee admirable;
Thou art admired, but it is christ and free grace that hath Set the lustre upon thee, and made thee admirable;
pns21 vb2r vvn, cc-acp pn31 vbz np1 cc j n1 cst vhz vvn dt n1 p-acp pno21, cc vvd pno21 j;
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Admire him for his goodnesse, and let others admire thee for thy humble carriage:
Admire him for his Goodness, and let Others admire thee for thy humble carriage:
vvb pno31 p-acp po31 n1, cc vvb n2-jn vvi pno21 p-acp po21 j n1:
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The Leper was to bring two birds at his cleansing, the one was to be killed, the other let go,
The Leper was to bring two Birds At his cleansing, the one was to be killed, the other let go,
dt n1 vbds pc-acp vvi crd n2 p-acp po31 vvg, dt pi vbds pc-acp vbi vvn, dt n-jn vvb vvi,
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but first dipt in the blood of the dead bird;
but First dipped in the blood of the dead bird;
cc-acp ord vvn p-acp dt n1 pp-f dt j n1;
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The Christians heavenly life must be dipt in the blood of the bird which it hath killed:
The Christians heavenly life must be dipped in the blood of the bird which it hath killed:
dt np1 j n1 vmb vbi vvn p-acp dt n1 pp-f dt n1 r-crq pn31 vhz vvn:
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Though our sins be pardoned, they may be remembred so far as to make us humble:
Though our Sins be pardoned, they may be remembered so Far as to make us humble:
cs po12 n2 vbb vvn, pns32 vmb vbi vvn av av-j c-acp pc-acp vvi pno12 vvi:
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Let the world for thy humble lowly carriage, say, Who is this?
Let the world for thy humble lowly carriage, say, Who is this?
vvb dt n1 p-acp po21 j j n1, vvb, r-crq vbz d?
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Secondly, Walk thankfully; Thou wert not honourably clothed, he hath given thee the Robes of righteousness•;
Secondly, Walk thankfully; Thou Wertenberg not honourably clothed, he hath given thee the Robes of righteousness•;
ord, vvb av-j; pns21 vbd2r xx av-j vvn, pns31 vhz vvn pno21 dt n2 pp-f n1;
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Thou wert without Ornaments, he hath given thee bracelets, and ear-rings;
Thou Wertenberg without Ornament, he hath given thee bracelets, and earrings;
pns21 vbd2r p-acp n2, pns31 vhz vvn pno21 n2, cc n2;
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O be singing perpetuall Hosanna's, till thou shalt be translated, and sing perpetuall Hallelujah; Be alwayes saying Quid Retribuam, O Quid Retribuam? What shall I? what can I render unto the Lord for his mercie? O that I could praise the name of my God! whose mercie endures for ever,
Oh be singing perpetual Hosanna's, till thou shalt be translated, and sing perpetual Hallelujah; Be always saying Quid Retribuam, O Quid Retribuam? What shall I? what can I render unto the Lord for his mercy? O that I could praise the name of my God! whose mercy endures for ever,
uh vbb vvg j npg1, c-acp pns21 vm2 vbi vvn, cc vvi j np1; vbb av vvg fw-la fw-la, fw-la fw-la fw-la? q-crq vmb pns11? q-crq vmb pns11 vvi p-acp dt n1 p-acp po31 n1? sy cst pns11 vmd vvi dt n1 pp-f po11 np1 rg-crq n1 vvz p-acp av,
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for his mercie endureth for ever. Thirdly, Walk lovingly towards this Bridegroome that hath honoured thee;for his mercy Endureth for ever. Thirdly, Walk lovingly towards this Bridegroom that hath honoured thee;
c-acp po31 n1 vvz p-acp av. ord, vvb av-vvg p-acp d n1 cst vhz vvn pno21;
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thou wert naked, He hath clothed thee with the garments of Righteousnesse and Salvation, O keep it on for his sake;
thou Wertenberg naked, He hath clothed thee with the garments of Righteousness and Salvation, Oh keep it on for his sake;
pns21 vbd2r j, pns31 vhz vvn pno21 p-acp dt n2 pp-f n1 cc n1, uh vvb pn31 a-acp p-acp po31 n1;
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Thou wert damned, remember who saved thee, for to marry thee; Thou wert rolled in thy blood;
Thou Wertenberg damned, Remember who saved thee, for to marry thee; Thou Wertenberg rolled in thy blood;
pns21 vbd2r vvn, vvb r-crq vvd pno21, c-acp pc-acp vvi pno21; pns21 vbd2r vvn p-acp po21 n1;
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Remember who gave his blood to wash thee;
remember who gave his blood to wash thee;
vvb r-crq vvd po31 n1 pc-acp vvi pno21;
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Thou wert filthy, and defiled, Remember who annointed thee with oyle, and made thy face to shine, Thou wert clothed with raggs, O remember who puld off his own robes to clothe thee;
Thou Wertenberg filthy, and defiled, remember who anointed thee with oil, and made thy face to shine, Thou Wertenberg clothed with rags, Oh Remember who pulled off his own robes to cloth thee;
pns21 vbd2r j, cc vvn, vvb r-crq vvd pno21 p-acp n1, cc vvd po21 n1 pc-acp vvi, pns21 vbd2r vvn p-acp n2, uh vvb r-crq vvd a-acp po31 d n2 pc-acp vvi pno21;
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Thou wert poore, Remember who left heaven and glory to make thee rich;
Thou Wertenberg poor, remember who left heaven and glory to make thee rich;
pns21 vbd2r j, vvb r-crq vvd n1 cc n1 pc-acp vvi pno21 j;
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Thou wert starved, Remember who gave thee his flesh for meat, and his blood for drink;
Thou Wertenberg starved, remember who gave thee his Flesh for meat, and his blood for drink;
pns21 vbd2r vvn, vvb r-crq vvd pno21 po31 n1 p-acp n1, cc po31 n1 p-acp n1;
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Thou didst play the Adulteresse with him;
Thou didst play the Adulteress with him;
pns21 vdd2 vvi dt n1 p-acp pno31;
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O remember who notwithstanding that, received thee again into favour, and let us all say with that Holy man, Tota vita nostra conformis illi reddatur qui ex amore nostri totum se nobis conformavit, Let us in all our life conforme our selves to him, who out of a meer principle of love in all things made himselfe conformable unto us;
Oh Remember who notwithstanding that, received thee again into favour, and let us all say with that Holy man, Tota vita nostra conformis illi reddatur qui ex amore Our totum se nobis conformavit, Let us in all our life conform our selves to him, who out of a mere principle of love in all things made himself conformable unto us;
uh vvb r-crq a-acp cst, vvd pno21 av p-acp n1, cc vvb pno12 d vvi p-acp d j n1, np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, vvb pno12 p-acp d po12 n1 vvi po12 n2 p-acp pno31, r-crq av pp-f dt j n1 pp-f n1 p-acp d n2 vvd px31 j p-acp pno12;
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Art thou made a glorious creature? Walk lovingly, that for that they may say, Who is this?
Art thou made a glorious creature? Walk lovingly, that for that they may say, Who is this?
vb2r pns21 vvn dt j n1? vvb av-vvg, cst p-acp cst pns32 vmb vvi, r-crq vbz d?
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Fourthly, Keep the garbe of of a Kings daughter, walk according to thy place; a Kings daughter is no conpanion for every idle woman;
Fourthly, Keep the garb of of a Kings daughter, walk according to thy place; a Kings daughter is no conpanion for every idle woman;
ord, vvb dt n1 pp-f pp-f dt ng1 n1, vvb vvg p-acp po21 n1; dt ng1 n1 vbz dx n1 p-acp d j n1;
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you that are the Saints of God, keep company like your selves:
you that Are the Saints of God, keep company like your selves:
pn22 cst vbr dt n2 pp-f np1, vvb n1 av-j po22 n2:
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How precious is the communion of Saints? How unpleasant is the company of sinners? Dishonour not your selves.
How precious is the communion of Saints? How unpleasant is the company of Sinners? Dishonour not your selves.
c-crq j vbz dt n1 pp-f n2? q-crq j vbz dt n1 pp-f n2? vvb xx po22 n2.
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Fifthly, Walk Dependently: The Spouse leans upon her Bridegroome, she drawes her very breath from Christs lungs, She breaths through Christs lips.
Fifthly, Walk Dependently: The Spouse leans upon her Bridegroom, she draws her very breath from Christ lungs, She breathes through Christ lips.
ord, vvb av-j: dt n1 vvz p-acp po31 n1, pns31 vvz po31 j n1 p-acp npg1 n2, pns31 vvz p-acp npg1 n2.
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She is described here to come up leaning;
She is described Here to come up leaning;
pns31 vbz vvn av pc-acp vvi a-acp vvg;
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O lean upon his arm, if you be his Bride, lean upon him for pardoning grace, upon him for strengthning grace, upon him for perfecting grace, Begg not your bread out of your husbands doores, it were a signe he kept too poor an house to maintain you.
Oh lean upon his arm, if you be his Bride, lean upon him for pardoning grace, upon him for strengthening grace, upon him for perfecting grace, Beg not your bred out of your Husbands doors, it were a Signen he kept too poor an house to maintain you.
uh j p-acp po31 n1, cs pn22 vbb po31 n1, j p-acp pno31 p-acp vvg n1, p-acp pno31 p-acp vvg n1, p-acp pno31 p-acp j-vvg n1, vvb xx po22 n1 av pp-f po22 ng1 n2, pn31 vbdr dt n1 pns31 vvd av j dt n1 pc-acp vvi pn22.
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6. Lastly, Walk chastly, that the world may see that every thought of your heart is but as an arrow drawn from the Quiver of your soules,
6. Lastly, Walk chastely, that the world may see that every Thought of your heart is but as an arrow drawn from the Quiver of your Souls,
crd ord, vvb av-j, cst dt n1 vmb vvi cst d n1 pp-f po22 n1 vbz cc-acp c-acp dt n1 vvn p-acp dt n1 pp-f po22 n2,
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and shot heavenward, that your language is the dialect of Canaan, and your actions all aiming at the glory of God;
and shot heavenward, that your language is the dialect of Canaan, and your actions all aiming At the glory of God;
cc vvd av, cst po22 n1 vbz dt n1 pp-f np1, cc po22 n2 d vvg p-acp dt n1 pp-f np1;
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that all the perishing profits, and vanishing pleasures of the world cannot flatter downe your heavenly soule to an houres lodging;
that all the perishing profits, and vanishing pleasures of the world cannot flatter down your heavenly soul to an hours lodging;
cst d dt j-vvg n2, cc vvg n2 pp-f dt n1 vmbx vvi a-acp po22 j n1 p-acp dt ng1 n1;
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But you love the Lord your Christ, with all your heart, and all your soule, and will serve him with all your minde, and all your strength:
But you love the Lord your christ, with all your heart, and all your soul, and will serve him with all your mind, and all your strength:
cc-acp pn22 vvb dt n1 po22 np1, p-acp d po22 n1, cc d po22 n1, cc vmb vvi pno31 p-acp d po22 n1, cc d po22 n1:
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Thus walk beleevingly, above meanes, beyond meanes, with and without meanes; Leane when Christ may seem to draw away his shoulder;
Thus walk believingly, above means, beyond means, with and without means; Lean when christ may seem to draw away his shoulder;
av vvb av-vvg, p-acp n2, p-acp n2, p-acp cc p-acp n2; j c-crq np1 vmb vvi pc-acp vvi av po31 n1;
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Though he kills you, yet trust in him, and make the world admire and say, Who is this?
Though he kills you, yet trust in him, and make the world admire and say, Who is this?
cs pns31 vvz pn22, av vvb p-acp pno31, cc vvi dt n1 vvb cc vvi, r-crq vbz d?
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Walk humbly, Remember what you were, whence you are, what hath saved you, despising no Saint, humbling your self to all, that the world may admire,
Walk humbly, remember what you were, whence you Are, what hath saved you, despising no Saint, humbling your self to all, that the world may admire,
vvi av-j, vvb r-crq pn22 vbdr, c-crq pn22 vbr, r-crq vhz vvn pn22, vvg dx n1, vvg po22 n1 p-acp d, cst dt n1 vmb vvi,
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and say, Who is this?
and say, Who is this?
cc vvi, r-crq vbz d?
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Walk holily and righteously, defrauding none, graciously and strictly before God, close with him, loose to the world,
Walk holily and righteously, defrauding none, graciously and strictly before God, close with him, lose to the world,
vvi av-j cc av-j, vvg pix, av-j cc av-j p-acp np1, av-j p-acp pno31, vvb p-acp dt n1,
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and make the earthly world to say, Who is this?
and make the earthly world to say, Who is this?
cc vvi dt j n1 pc-acp vvi, r-crq vbz d?
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Walk lovingly to your husband, charitably to your brethren, judging none, condemning none, honouring all, becoming all things to all men, to gain some;
Walk lovingly to your husband, charitably to your brothers, judging none, condemning none, honouring all, becoming all things to all men, to gain Some;
vvi av-vvg p-acp po22 n1, av-j p-acp po22 n2, vvg pix, vvg pix, vvg d, vvg d n2 p-acp d n2, pc-acp vvi d;
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courteously, ingenuously, graciously, that the world may admire, and say, Who is this?
courteously, ingenuously, graciously, that the world may admire, and say, Who is this?
av-j, av-j, av-j, cst dt n1 vmb vvi, cc vvi, r-crq vbz d?
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Walk finally as becomes the Brides of so glorious a Bridegroome, in all places, in all conditions, Remembring what you are,
Walk finally as becomes the Brides of so glorious a Bridegroom, in all places, in all conditions, Remembering what you Are,
vvi av-j c-acp vvz dt n2 pp-f av j dt n1, p-acp d n2, p-acp d n2, vvg r-crq pn22 vbr,
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and whence you are, letting your graces shine out, even to your enemies, till your gracious soul•s be swallowed up in glory.
and whence you Are, letting your graces shine out, even to your enemies, till your gracious soul•s be swallowed up in glory.
cc c-crq pn22 vbr, vvg po22 n2 vvb av, av p-acp po22 n2, c-acp po22 j n2 vbb vvn a-acp p-acp n1.
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Lastly, Let it be a word of consolation to all the Saints of God, that can say with Hezekiah, Remember Lord how I have walked before thee in truth, and with a perfect heart;
Lastly, Let it be a word of consolation to all the Saints of God, that can say with Hezekiah, remember Lord how I have walked before thee in truth, and with a perfect heart;
ord, vvb pn31 vbi dt n1 pp-f n1 p-acp d dt n2 pp-f np1, cst vmb vvi p-acp np1, vvb n1 c-crq pns11 vhb vvn p-acp pno21 p-acp n1, cc p-acp dt j n1;
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or with Peter, Thou knowest Lord that I love thee; against all the scoffs, slanders and malice of the world: Alas! they know thee not;
or with Peter, Thou Knowest Lord that I love thee; against all the scoffs, slanders and malice of the world: Alas! they know thee not;
cc p-acp np1, pns21 vv2 n1 cst pns11 vvb pno21; p-acp d dt n2, n2 cc n1 pp-f dt n1: uh! pns32 vvb pno21 xx;
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not thy sincerity, nor thy joy, nor thy value ▪ nor thy glory;
not thy sincerity, nor thy joy, nor thy valve ▪ nor thy glory;
xx po21 n1, ccx po21 n1, ccx po21 n1 ▪ ccx po21 n1;
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carry thy selfe so gloriously before them, that they may see the vertue that is in thee,
carry thy self so gloriously before them, that they may see the virtue that is in thee,
vvb po21 n1 av av-j p-acp pno32, cst pns32 vmb vvi dt n1 cst vbz p-acp pno21,
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and glorifie thy Father which is in heaven; then and not before, will the world have a better estimate of thee.
and Glorify thy Father which is in heaven; then and not before, will the world have a better estimate of thee.
cc vvi po21 n1 r-crq vbz p-acp n1; av cc xx a-acp, vmb dt n1 vhb dt jc n1 pp-f pno21.
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And so I have done with the imperfection of the description, from the interrogatory Who is this? I now come to the description it selfe, Cometh up from the wildernesse, leaning upon her Beloved.
And so I have done with the imperfection of the description, from the interrogatory Who is this? I now come to the description it self, Comes up from the Wilderness, leaning upon her beloved.
cc av pns11 vhb vdn p-acp dt n1 pp-f dt n1, p-acp dt n-jn r-crq vbz d? pns11 av vvb p-acp dt n1 pn31 n1, vvz a-acp p-acp dt n1, vvg p-acp po31 j-vvn.
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We have already taken notice of two travellers in this text: Christ is a traveller;
We have already taken notice of two travellers in this text: christ is a traveller;
pns12 vhb av vvn n1 pp-f crd n2 p-acp d n1: np1 vbz dt n1;
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for had he not come up with his garments died, from Bozra, we had been in the wildernesse still.
for had he not come up with his garments died, from Bozrah, we had been in the Wilderness still.
c-acp vhd pns31 xx vvn a-acp p-acp po31 n2 vvd, p-acp np1, pns12 vhd vbn p-acp dt n1 av.
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And his Spouse is a traveller, the text saith, she comes up from the wildernesse, leaning upon her beloved.
And his Spouse is a traveller, the text Says, she comes up from the Wilderness, leaning upon her Beloved.
cc po31 n1 vbz dt n1, dt n1 vvz, pns31 vvz a-acp p-acp dt n1, vvg p-acp po31 j-vvn.
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We have took notice of her glorious garbe, and her vaile:
We have took notice of her glorious garb, and her veil:
pns12 vhb vvd n1 pp-f po31 j n1, cc po31 n1:
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she is still upon her march, let us now take a more full survey of her,
she is still upon her march, let us now take a more full survey of her,
pns31 vbz av p-acp po31 n1, vvb pno12 av vvi dt av-dc j n1 pp-f pno31,
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and enquire whence she comes? and who is her companion? and what her posture?
and inquire whence she comes? and who is her Companion? and what her posture?
cc vvi c-crq pns31 vvz? cc q-crq vbz po31 n1? cc q-crq po31 n1?
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Whence comes she? E Deserto from the Wildernesse, that is Terminus a quo, the place from which she comes.
Whence comes she? E Deserto from the Wilderness, that is Terminus a quo, the place from which she comes.
q-crq vvz pns31? sy av p-acp dt n1, cst vbz np1 dt fw-la, dt n1 p-acp r-crq pns31 vvz.
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What's her motion? Ascendit, She commeth up. Her posture is Leaning, Innixa,
What's her motion? Ascendit, She comes up. Her posture is Leaning, Innixa,
q-crq|vbz po31 n1? fw-la, pns31 vvz a-acp. po31 n1 vbz vvg, np1,
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The person upon whom she lea•s, is Dilectum, a Beloved; and she hath a propriety in him, it is Dilectum suum her Beloved: Who is this that commeth up from the wildernesse, leaning upon her Beloved?
The person upon whom she lea•s, is Dilectum, a beloved; and she hath a propriety in him, it is Dilectum suum her beloved: Who is this that comes up from the Wilderness, leaning upon her beloved?
dt n1 p-acp ro-crq pns31 vvz, vbz fw-la, dt j-vvn; cc pns31 vhz dt n1 p-acp pno31, pn31 vbz fw-la fw-la pno31 j-vvn: r-crq vbz d cst vvz a-acp p-acp dt n1, vvg p-acp pno31 vvn?
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Doct. It is the property or the duty of the Spouse of the Lord Iesus Christ, to come out of the Wildernesse, leaning upon her Beloved.
Doct. It is the property or the duty of the Spouse of the Lord Iesus christ, to come out of the Wilderness, leaning upon her beloved.
np1 pn31 vbz dt n1 cc dt n1 pp-f dt n1 pp-f dt n1 np1 np1, pc-acp vvi av pp-f dt n1, vvg p-acp po31 j-vvn.
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We must take it in pieces, and handle the parts severally: These four things lie couched in it.
We must take it in Pieces, and handle the parts severally: These four things lie couched in it.
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1. That the Spouse of Christ hath had, and may sometimes have her dwelling in the Wildernesse. That is implied.
1. That the Spouse of christ hath had, and may sometime have her Dwelling in the Wilderness. That is implied.
crd cst dt n1 pp-f np1 vhz vhn, cc vmb av vhi po31 n-vvg p-acp dt n1. cst vbz vvn.
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2. Though she hath had, and may sometimes have her dwelling in the Wildernesse, yet she rests not there, She comes up from it.
2. Though she hath had, and may sometime have her Dwelling in the Wilderness, yet she rests not there, She comes up from it.
crd cs pns31 vhz vhn, cc vmb av vhi po31 n-vvg p-acp dt n1, av pns31 vvz xx a-acp, pns31 vvz a-acp p-acp pn31.
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Who is this that comes up? 3. She cannot come up alone; She must come up leaning. Who is this that comes up? 3. She cannot come up alone; She must come up leaning.
q-crq vbz d cst vvz a-acp? crd pns31 vmbx vvi a-acp av-j; pns31 vmb vvi a-acp vvg.
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4. She will lean upon her Beloved, and he will, and only can bear her. First, She hath had, and sometimes may have her dwelling in the wildernesse:
4. She will lean upon her beloved, and he will, and only can bear her. First, She hath had, and sometime may have her Dwelling in the Wilderness:
crd pns31 vmb vvi p-acp po31 j-vvn, cc pns31 vmb, cc av-j vmb vvi pno31. ord, pns31 vhz vhn, cc av vmb vhi po31 n-vvg p-acp dt n1:
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Here first I must open the terme Wildernesse. Secondly, I shall shew you what Wildernesse the Spouse hath had,
Here First I must open the term Wilderness. Secondly, I shall show you what Wilderness the Spouse hath had,
av ord pns11 vmb vvi dt n1 n1. ord, pns11 vmb vvi pn22 r-crq n1 dt n1 vhz vhn,
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or may have her dwelling in. I shall open the first in five or six particulars.
or may have her Dwelling in. I shall open the First in five or six particulars.
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1. The Wildernesse is an untilled place, where wild nature is yet seen, that Art hath not yet tamed, no pruning hook hath lopt the over-grown trees, no plow broke up the soyle to make it fruitfull:
1. The Wilderness is an untilled place, where wild nature is yet seen, that Art hath not yet tamed, no pruning hook hath lopped the overgrown trees, no blow broke up the soil to make it fruitful:
crd dt n1 vbz dt vvn n1, c-crq j n1 vbz av vvn, cst n1 vhz xx av vvn, av-dx vvg n1 vhz vvn dt j-vvn n2, dx n1 vvd a-acp dt n1 pc-acp vvi pn31 j:
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The husband-man hath not tilled the ground there; nor can the reaper fill his hand: It is a place just in its naturall state, not yet manured.
The husbandman hath not tilled the ground there; nor can the reaper fill his hand: It is a place just in its natural state, not yet manured.
dt n1 vhz xx vvn dt n1 a-acp; ccx vmb dt n1 vvb po31 n1: pn31 vbz dt n1 j p-acp po31 j n1, xx av vvn.
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2. The Wildernesse is a losing place; no beaten road for the Traveller there to follow, no land-marks, nothing to guide him in his way, hee is lost if once in it;
2. The Wilderness is a losing place; no beaten road for the Traveller there to follow, no landmarks, nothing to guide him in his Way, he is lost if once in it;
crd dt n1 vbz dt vvg n1; dx j-vvn n1 p-acp dt n1 a-acp pc-acp vvi, dx n2, pix pc-acp vvi pno31 p-acp po31 n1, pns31 vbz vvn cs a-acp p-acp pn31;
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hee looks on this side, and on the other, forward, backward, every way, still hee sees himselfe lost, knowes not whither to goe:
he looks on this side, and on the other, forward, backward, every Way, still he sees himself lost, knows not whither to go:
pns31 vvz p-acp d n1, cc p-acp dt n-jn, av-j, av-j, d n1, av pns31 vvz px31 vvn, vvz xx c-crq pc-acp vvi:
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Hee is in a Wildernesse, and knowes not the way out.
He is in a Wilderness, and knows not the Way out.
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3. The Wildernesse is a dangerous place: A man in the Wildernesse is a prey to the mouth of every Lion;
3. The Wilderness is a dangerous place: A man in the Wilderness is a prey to the Mouth of every lion;
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the Lion is the King of those waste places; and the Bears, Wolves, Cockatrices, and Adders his lesser subjects:
the lion is the King of those waste places; and the Bears, Wolves, Cockatrices, and Adders his lesser subject's:
dt n1 vbz dt n1 pp-f d j n2; cc dt n2, n2, n2, cc n2 po31 jc n2-jn:
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There dwells the young Lion, the Cockatrice, and the Adder together, each one searching for his prey: It is a dangerous place.
There dwells the young lion, the Cockatrice, and the Adder together, each one searching for his prey: It is a dangerous place.
a-acp vvz dt j n1, dt n1, cc dt n1 av, d pi vvg p-acp po31 n1: pn31 vbz dt j n1.
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4. The Wildernesse is a solitary place; where hee that walks, as hee hath no path, so hee hath no company:
4. The Wilderness is a solitary place; where he that walks, as he hath no path, so he hath no company:
crd dt n1 vbz dt j n1; c-crq pns31 cst vvz, c-acp pns31 vhz dx n1, av pns31 vhz dx n1:
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The paths in the Wildernesse are not trodden, no beaten highwayes are there;
The paths in the Wilderness Are not trodden, no beaten highways Are there;
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no company but the Owls and the Ostriches, the beasts of the field, and creeping things of the earth:
no company but the Owls and the Ostriches, the beasts of the field, and creeping things of the earth:
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Nothing fit to be a companion for man: No, it is a Wildernesse.
Nothing fit to be a Companion for man: No, it is a Wilderness.
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5. The Wildernesse is a disconsolate place: no curiosities of nature to refresh his spirits with: Terror is round about him; no pleasure to delight him.
5. The Wilderness is a disconsolate place: no curiosities of nature to refresh his spirits with: Terror is round about him; no pleasure to delight him.
crd dt n1 vbz dt j n1: dx n2 pp-f n1 pc-acp vvi po31 n2 p-acp: n1 vbz av-j p-acp pno31; dx n1 pc-acp vvi pno31.
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6. Lastly, the Wildernesse is a place voyd of all provisions: There is neither bread for the hungry,
6. Lastly, the Wilderness is a place void of all provisions: There is neither bred for the hungry,
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nor water for the thirsty soule; no necessities, much lesse superfluities. The expression is very apt:
nor water for the thirsty soul; no necessities, much less superfluities. The expression is very apt:
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Such a Wildernesse, yea many a such Wildernesse the Spouse of Christ hath had, and may have her dwelling in:
Such a Wilderness, yea many a such Wilderness the Spouse of christ hath had, and may have her Dwelling in:
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1. A Wildernesse of Sinne. 2. A Wildernesse of Sorrow. 3. A Wildernesse of Affliction. 4. A Wildernesse of Temptation. 5. A Wildernesse of Desertion.
1. A Wilderness of Sin. 2. A Wilderness of Sorrow. 3. A Wilderness of Affliction. 4. A Wilderness of Temptation. 5. A Wilderness of Desertion.
crd dt n1 pp-f n1. crd dt n1 pp-f n1. crd dt n1 pp-f n1. crd dt n1 pp-f n1. crd dt n1 pp-f n1.
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Nay, lastly, This whole life is but a Wildernesse to her: Shee hath been in some of these, and may be in all of them;
Nay, lastly, This Whole life is but a Wilderness to her: She hath been in Some of these, and may be in all of them;
uh-x, ord, d j-jn n1 vbz p-acp dt n1 p-acp pno31: pns31 vhz vbn p-acp d pp-f d, cc vmb vbi p-acp d pp-f pno32;
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but out of all Shee cometh up leaning. Every one of these is the soules Wildernesse:
but out of all She comes up leaning. Every one of these is the Souls Wilderness:
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and as they come up to Christ, they come up from some of them; and in their walking with the Lord Christ, they goe through some of them;
and as they come up to christ, they come up from Some of them; and in their walking with the Lord christ, they go through Some of them;
cc c-acp pns32 vvb a-acp p-acp np1, pns32 vvb a-acp p-acp d pp-f pno32; cc p-acp po32 n-vvg p-acp dt n1 np1, pns32 vvb p-acp d pp-f pno32;
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and some goe through all of them. The first is Eremus peccati, The Wildernesse of sinne;
and Some go through all of them. The First is eremus peccati, The Wilderness of sin;
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and every soule is born in this Wildernesse: Man at first created dwelt in Paradise; but alas!
and every soul is born in this Wilderness: Man At First created dwelled in Paradise; but alas!
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hee threw himselfe out into the Wildernesse, and God lockt the Garden gate against him. Sinfull man preferr'd the Wildernesse before Paradise, and God allots him his dwelling there:
he threw himself out into the Wilderness, and God locked the Garden gate against him. Sinful man preferred the Wilderness before Paradise, and God allots him his Dwelling there:
pns31 vvd px31 av p-acp dt n1, cc np1 vvd dt n1 n1 p-acp pno31. j n1 vvd dt n1 p-acp n1, cc np1 vvz pno31 po31 n1 a-acp:
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There was man throwne, and all mankind born in it. We are all Wildernesse brats by nature, Ephes. 2.3. You were children of wrath by nature, even as others.
There was man thrown, and all mankind born in it. We Are all Wilderness brats by nature, Ephesians 2.3. You were children of wrath by nature, even as Others.
pc-acp vbds n1 vvn, cc d n1 vvn p-acp pn31. pns12 vbr d n1 n2 p-acp n1, np1 crd. pn22 vbdr n2 pp-f n1 p-acp n1, av c-acp n2-jn.
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And sinne may well be call d a Wildernesse; it is status naturalis, our naturall condition:
And sin may well be call d a Wilderness; it is status Naturalis, our natural condition:
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We are in a Wildernesse habit, when we are clothed with the raggs of iniquity. Ay and it is a state as dangerous as the Wildernesse:
We Are in a Wilderness habit, when we Are clothed with the rags of iniquity. Ay and it is a state as dangerous as the Wilderness:
pns12 vbr p-acp dt n1 n1, c-crq pns12 vbr vvn p-acp dt n2 pp-f n1. uh cc pn31 vbz dt n1 c-acp j c-acp dt n1:
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The Lion claimes him in the Wildernesse as his prey;
The lion claims him in the Wilderness as his prey;
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and if hee scapes his teeth, it will be hard to escape the Cockatrice, and young Lion,
and if he escapes his teeth, it will be hard to escape the Cockatrice, and young lion,
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and Adder, the lesser fry of destroyers:
and Adder, the lesser fry of destroyers:
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If in this sinfull naturall condition we doe escape the mouth of the roaring Lion the Devill, it is greatly to be seared that the Beare,
If in this sinful natural condition we do escape the Mouth of the roaring lion the devil, it is greatly to be seared that the Bear,
cs p-acp d j j n1 pns12 vdb vvi dt n1 pp-f dt vvg n1 dt n1, pn31 vbz av-j pc-acp vbi vvn cst dt n1,
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and the Wolfe, and the Cockatrice, the lesser judgements of God, will swallow us up: we are children of wrath, as well passively as actively, in a dangerous condition.
and the Wolf, and the Cockatrice, the lesser Judgments of God, will swallow us up: we Are children of wrath, as well passively as actively, in a dangerous condition.
cc dt n1, cc dt n1, dt jc n2 pp-f np1, vmb vvi pno12 a-acp: pns12 vbr n2 pp-f n1, c-acp av av-j c-acp av-j, p-acp dt j n1.
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Lastly, as the Wildernesse is a place voyd of all necessary provisions for the body, so is sinne a state voyd of all necessary provisions for the soule:
Lastly, as the Wilderness is a place void of all necessary provisions for the body, so is sin a state void of all necessary provisions for the soul:
ord, c-acp dt n1 vbz dt n1 j pp-f d j n2 p-acp dt n1, av vbz n1 dt n1 j pp-f d j n2 p-acp dt n1:
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We are hungry, and naked, and bloudy, and filthy in our sinnes, it is a Wildernesse dresse Ezek. •6.
We Are hungry, and naked, and bloody, and filthy in our Sins, it is a Wilderness dress Ezekiel •6.
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As for thy nativity, in the day that thou wert born, •hy navell was not cut: As for thy Nativity, in the day that thou Wertenberg born, •hy navel was not Cut:
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neither wert thou washed in water to su ple thee, thou wert cut out in the open field. neither Wertenberg thou washed in water to sum ple thee, thou Wertenberg Cut out in the open field.
av-dx vbd2r pns21 vvn p-acp n1 p-acp n1 vvb pno21, pns21 vbd2r vvn av p-acp dt j n1.
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Vers. 8. Every spouse of the Lord Christ hath been in this Wildernesse. Who is this that cometh up?
Vers. 8. Every spouse of the Lord christ hath been in this Wilderness. Who is this that comes up?
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The second Wildernesse is Eremus c•ntritionis, The Wildernesse of contrition, or sorrow for sinne: Every soule is naturally in the Wildernesse;
The second Wilderness is eremus c•ntritionis, The Wilderness of contrition, or sorrow for sin: Every soul is naturally in the Wilderness;
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but every one that is in it seeth not that it is there: Every soule is born blind, though most think they see.
but every one that is in it sees not that it is there: Every soul is born blind, though most think they see.
cc-acp d pi cst vbz p-acp pn31 vvz xx cst pn31 vbz a-acp: d n1 vbz vvn j, cs av-ds vvi pns32 vvb.
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When God opens the soules eyes, and shewes it the hell that it treads over every houre,
When God Opens the Souls eyes, and shows it the hell that it treads over every hour,
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and makes the soule apprehensive of its danger, it conceives it selfe in a worse Wildernesse then before; the physick works:
and makes the soul apprehensive of its danger, it conceives it self in a Worse Wilderness then before; the physic works:
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the Patient thinks it is nearer death then before it took it. Here it cryes out, Oh, I am a lost undone creature!
the Patient thinks it is nearer death then before it took it. Here it cries out, O, I am a lost undone creature!
dt n1 vvz pn31 vbz jc n1 cs p-acp pn31 vvd pn31. av pn31 vvz av, uh, pns11 vbm dt j-vvn vvn n1!
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Oh, whither should I goe? on one side behold terror! on the other side despaire!
O, whither should I go? on one side behold terror! on the other side despair!
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If it looks up to heaven, there is an angry God; if downward, there is a gaping hell:
If it looks up to heaven, there is an angry God; if downward, there is a gaping hell:
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Oh, whither should it goe? Now it cryes out (with the Iaylor) O what shall I doe to be saved? I am lost in my sinnes!
O, whither should it go? Now it cries out (with the Jailer) Oh what shall I do to be saved? I am lost in my Sins!
uh, q-crq vmd pn31 vvi? av pn31 vvz av (p-acp dt n1) uh q-crq vmb pns11 vdi pc-acp vbi vvn? pns11 vbm vvn p-acp po11 n2!
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I am lost in mine own righteousnesse! I know not what to doe: If I stay in my sinnes I perish;
I am lost in mine own righteousness! I know not what to do: If I stay in my Sins I perish;
pns11 vbm vvn p-acp po11 d n1! pns11 vvb xx r-crq pc-acp vdi: cs pns11 vvb p-acp po11 n2 pns11 vvb;
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if I goe out of the world I perish.
if I go out of the world I perish.
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Here stands the soule turning it selfe every way, and seeing comfort no way, till the Lord Christ bowes the heavens,
Here Stands the soul turning it self every Way, and seeing Comfort no Way, till the Lord christ bows the heavens,
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and thrusts out his arme of salvation, his shoulder of merits, and takes the soule by the hand, saying, Come (my Beloved) I will tell thee what thou shalt doe;
and thrusts out his arm of salvation, his shoulder of merits, and Takes the soul by the hand, saying, Come (my beloved) I will tell thee what thou shalt do;
cc vvz av po31 n1 pp-f n1, po31 n1 pp-f n2, cc vvz dt n1 p-acp dt n1, vvg, vvb (po11 np1) pns11 vmb vvi pno21 r-crq pns21 vm2 vdi;
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I am the way out of this wildernesse, come out leaning; leane thy arme of faith upon the shoulder of my merits;
I am the Way out of this Wilderness, come out leaning; lean thy arm of faith upon the shoulder of my merits;
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Free grace is able to beare thee:
Free grace is able to bear thee:
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I am thy Welbeloved, and thy Welbeloved is thine. And ordinarily the soule when it comes to the Lord Christ, comes through this wildernesse, this losing place of conviction and contrition,
I am thy Well-beloved, and thy Well-beloved is thine. And ordinarily the soul when it comes to the Lord christ, comes through this Wilderness, this losing place of conviction and contrition,
pns11 vbm po21 j, cc po21 j vbz po21. cc av-j dt n1 c-crq pn31 vvz p-acp dt n1 np1, vvz p-acp d n1, d vvg n1 pp-f n1 cc n1,
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and weeps her selfe a path;
and weeps her self a path;
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where shee would drown in the waters of Marah, if Christ did not hold her up.
where she would drown in the waters of Marah, if christ did not hold her up.
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Indeed God could have brought the Israelites a shorter Journey, then through the wildernesse to Canaan;
Indeed God could have brought the Israelites a shorter Journey, then through the Wilderness to Canaan;
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and sometimes God miraculously drawes a soul to himselfe, onely by the cords of mercy: God is not tyed alwayes to bring a soule the same road to heaven;
and sometime God miraculously draws a soul to himself, only by the cords of mercy: God is not tied always to bring a soul the same road to heaven;
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Elijah was carried to heaven in a fiery chariot; but the more ordinary way is by Jacobs ladder.Elijah was carried to heaven in a fiery chariot; but the more ordinary Way is by Jacobs ladder.
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The common way to heaven is by the gates of hell; the way to life is through the chambers of death, through a wildernesse:
The Common Way to heaven is by the gates of hell; the Way to life is through the chambers of death, through a Wilderness:
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Who is this that cometh up out of the wildernesse? Who is this that comes up out of the Wilderness?
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The third wildernesse in which the Spouse of the Lord Christ may sometimes have her dwelling in, is the Wildernesse of afflictions; bodily afflictions I meane.
The third Wilderness in which the Spouse of the Lord christ may sometime have her Dwelling in, is the Wilderness of afflictions; bodily afflictions I mean.
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A wildernesse is a place full of bryars and thornes;
A Wilderness is a place full of briars and thorns;
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and through such a wildernesse (the holy Ghost tells us) lies the Saints way to heaven:
and through such a Wilderness (the holy Ghost tells us) lies the Saints Way to heaven:
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By much tribulation [ much pricking of thornes, thornes in the flesh sometimes ] must wee enter into the kingdome of God. By much tribulation [ much pricking of thorns, thorns in the Flesh sometime ] must we enter into the Kingdom of God.
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The Spouse hath a dirty way to goe to marrying in; and when shee is married, shee hath a dirty way home too: A wildernesse on either side.
The Spouse hath a dirty Way to go to marrying in; and when she is married, she hath a dirty Way home too: A Wilderness on either side.
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The Apostle speaks plain, Heb. 11.7, 38. They wandred about in Sheep-skins, and Goat-skins, being destitute, afflicted, tormented, they wandred in deserts,
The Apostle speaks plain, Hebrew 11.7, 38. They wandered about in Sheepskins, and Goatskins, being destitute, afflicted, tormented, they wandered in deserts,
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and in mountains, and in dens, and in caves of the earth; and in Mountains, and in dens, and in caves of the earth;
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And who were these that wandred thus in the wildernesse? They were such of whom the world was not wo•thy;
And who were these that wandered thus in the Wilderness? They were such of whom the world was not wo•thy;
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the Spouses of the Lord Christ. And truly afflictions may bee called a wildernesse, for the disconsolacy of them too;
the Spouses of the Lord christ. And truly afflictions may be called a Wilderness, for the disconsolacy of them too;
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they are times of sorrow, no delights please; the Spouse in affliction is in a wildernesse.
they Are times of sorrow, no delights please; the Spouse in affliction is in a Wilderness.
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4. A fourth wildernesse that the Spouse sometimes dwells in, is the wildernesse of temptations; The Bridegroome himselfe was in this wildernesse;
4. A fourth Wilderness that the Spouse sometime dwells in, is the Wilderness of temptations; The Bridegroom himself was in this Wilderness;
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Hee was led into the Wildernesse, to bee tempted of the Devill; He was led into the Wilderness, to be tempted of the devil;
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The Spirit took him thither, Matth. 4. vers. 1. and Paul was in this wildernesse, troubled on every side, this is Sathans wildernesse, that hee leads many a poore soule into,
The Spirit took him thither, Matthew 4. vers. 1. and Paul was in this Wilderness, troubled on every side, this is Satan's Wilderness, that he leads many a poor soul into,
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and it had beene a sadde wildernesse, had not our WAY beene there first:
and it had been a sad Wilderness, had not our WAY been there First:
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If the Devill could have lost our Saviour in it, wee should never have found the way out of it:
If the devil could have lost our Saviour in it, we should never have found the Way out of it:
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A dangerous, a disconsolate place, well termed a wildernesse, as the Saint will tell you that hath beene in it.
A dangerous, a disconsolate place, well termed a Wilderness, as the Saint will tell you that hath been in it.
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5. A fifth Wildernesse that the Spouse is sometimes in, is the Wildernesse of desertion; Heres a sad wildernesse, a desert indeed, Quum Deus deseruit, When God hath forsaken or withdrawne himselfe from the Soule;
5. A fifth Wilderness that the Spouse is sometime in, is the Wilderness of desertion; Heres a sad Wilderness, a desert indeed, Whom Deus deseruit, When God hath forsaken or withdrawn himself from the Soul;
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this Desert Christ himself was in, Eli, Eli, lamasabachthani? My God, my God, why hast thou forsaken me? was the voice of the Lord Iesus hollowing in the wildernesse:
this Desert christ himself was in, Eli, Eli, Eli, Eli, lema sabachthani? My God, my God, why hast thou forsaken me? was the voice of the Lord Iesus hollowing in the Wilderness:
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such a wildernesse was the Spouse in, when she sought him, but found him not, Cant. 3. vers 2. In this desert the soule is solitary, her God is gone,
such a Wilderness was the Spouse in, when she sought him, but found him not, Cant 3. vers 2. In this desert the soul is solitary, her God is gone,
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and she knowes not what is become of him; the soule never calls any company her company, if her God be not there:
and she knows not what is become of him; the soul never calls any company her company, if her God be not there:
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David was in this wildernesse too, he is often crying out of the wildernesse he was in,David was in this Wilderness too, he is often crying out of the Wilderness he was in,
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when God hidde his face from him:
when God hid his face from him:
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The soule that belongs to the Lord Iesus goes through many a wildernesse in this world,
The soul that belongs to the Lord Iesus Goes through many a Wilderness in this world,
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but scarce any which Christ hath not walkt in before it, and hewen it a way through it;
but scarce any which christ hath not walked in before it, and hewn it a Way through it;
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through every wildernesse we may follow the Lamb in his own path. 6. Nay lastly, The Saints whole life below, is but a wildernesse: Earth is a Christians desert;
through every Wilderness we may follow the Lamb in his own path. 6. Nay lastly, The Saints Whole life below, is but a Wilderness: Earth is a Christians desert;
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while she lives here, she lives in widowhood, it is a sinfull place and a dangerous place, a thorny place,
while she lives Here, she lives in widowhood, it is a sinful place and a dangerous place, a thorny place,
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and a place where she findes an abatement of the joyes she shall be swallowed up in glory.
and a place where she finds an abatement of the Joys she shall be swallowed up in glory.
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Mortality is but Meshech, and her best habitations are but tents of Kedar, nothing to the temple of Glory she shall worship her God in hereafter;
Mortality is but Meshech, and her best habitations Are but tents of Kedar, nothing to the temple of Glory she shall worship her God in hereafter;
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and the former deserts are but as severall corners of this wildernesse; but she cometh up out of every wildernesse:
and the former deserts Are but as several corners of this Wilderness; but she comes up out of every Wilderness:
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That is the next branch of the Doctrine I hasten to.
That is the next branch of the Doctrine I hasten to.
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Doctr. 2. That though the Saint of God hath had, and may have her dwelling in the wildernesse, she rests not there,
Doctrine 2. That though the Saint of God hath had, and may have her Dwelling in the Wilderness, she rests not there,
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but cometh up out of it. She cometh up:but comes up out of it. She comes up:
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It seems to argue a propriety in the motion, as if she were not driven nor drawn up,
It seems to argue a propriety in the motion, as if she were not driven nor drawn up,
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and a voluntarinesse in the motion, as if she were not compelled nor made to come,
and a voluntariness in the motion, as if she were not compelled nor made to come,
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but of her self came, and of her own strength, and yet not of her own strength neither;
but of her self Come, and of her own strength, and yet not of her own strength neither;
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her own leggs would not bear her, for the text tells us she comes up leaning, she had fallen had she not leaned. Here is the Question stated;
her own legs would not bear her, for the text tells us she comes up leaning, she had fallen had she not leaned. Here is the Question stated;
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what the soule doth towards its conversion, what power of doing any thing tending towards its conversion before it is sanctified,
what the soul does towards its conversion, what power of doing any thing tending towards its conversion before it is sanctified,
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or after it is sanctified, whether it be meerely passive, what she may doe, what she cannot doe,
or After it is sanctified, whither it be merely passive, what she may do, what she cannot do,
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how farre she may come, where she must leane?
how Far she may come, where she must lean?
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Whether hath the soule any power to come up out of the wildernesse of sin to the Lord Christ, to move one step heavenward of it self? And here I have a narrow path to tread betwixt the Pelagians and Arminians on the one side, that would make the soule have more power then it hath:
Whither hath the soul any power to come up out of the Wilderness of since to the Lord christ, to move one step heavenward of it self? And Here I have a narrow path to tread betwixt the Pelagians and Arminians on the one side, that would make the soul have more power then it hath:
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and the Antinomians and Sectaries on the other side, that are so farre from holding that the soule hath no power to come to Christ, that they would make us beleeve she hath no power to come to Church neither.
and the Antinomians and Sectaries on the other side, that Are so Far from holding that the soul hath no power to come to christ, that they would make us believe she hath no power to come to Church neither.
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I shall not know how to determine this Question better then in the words of pious and learned Bishop Davenant, Determ.
I shall not know how to determine this Question better then in the words of pious and learned Bishop Davenant, Determ.
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Q. 9. p. 46. Non potest quodvis opus ex divina promissione, ad impetrandam peccatorum remissionem, aut ad eundam possessionem regni coelorum ordinatum, The soule cannot doe any thing that is ordained by God,
Q. 9. p. 46. Non potest quodvis opus ex Divine promission, and impetrandam peccatorum remissionem, Or ad eundam possessionem Regni Coelorum ordinatum, The soul cannot do any thing that is ordained by God,
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or hath the promise of God, to obtain pardon of sins, or possession of the Kingdome of heaven;
or hath the promise of God, to obtain pardon of Sins, or possession of the Kingdom of heaven;
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shee cannot savingly beleeve, repent, love, &c. for these are the acts of grace, and God is the fountain and donour of all grace.
she cannot savingly believe, Repent, love, etc. for these Are the acts of grace, and God is the fountain and Donor of all grace.
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1. But first, She may, by Gods generall restraining grace, without speciall and saving grace, abstaine from grosse sinnes; the heathens did so;
1. But First, She may, by God's general restraining grace, without special and Saving grace, abstain from gross Sins; the Heathens did so;
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the light of nature which God keeps from none, will shew her that this is darknesse.
the Light of nature which God keeps from none, will show her that this is darkness.
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2. Secondly, Shee may by Gods exciting grace, without any saving grace performe many previous actions that are required of men to faith and repentance;
2. Secondly, She may by God's exciting grace, without any Saving grace perform many previous actions that Are required of men to faith and Repentance;
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she may by vertue of Gods generall grace, his exciting grace, goe to Church, hear the word of God, meditate of God, peccata propria considerare & sensu eorum expavescere, saith Dr. Davenant; Ay,
she may by virtue of God's general grace, his exciting grace, go to Church, hear the word of God, meditate of God, Peccata propria considerare & sensu Their expavescere, Says Dr. Davenant; Ay,
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and shee may begge deliverance from that wofull condition, which she apprehends her selfe in;
and she may beg deliverance from that woeful condition, which she apprehends her self in;
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but she stirrs not one of these stepps after a spirituall, but after a naturall manner, till the quickning grace of God come:
but she stirs not one of these steps After a spiritual, but After a natural manner, till the quickening grace of God come:
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A man may in a wildernesse conceive himselfe lost, look about for the way out, call for help, be willing to be out,
A man may in a Wilderness conceive himself lost, look about for the Way out, call for help, be willing to be out,
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yet not be one step in the way that will lead him out; and this the soule must doe so far as it can:
yet not be one step in the Way that will led him out; and this the soul must do so Far as it can:
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Negamus etenim hanc gratiam regenerantem, infundi homnibus, mertibus sed animis per verbum Dei erectis, & subactis, Negamus Etenim hanc gratiam regenerantem, infundi homnibus, mertibus sed animis per verbum Dei erectis, & subactis,
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& per praedictas actiones quodammodo dispositis, viz. We deny that regenerating grace is infused into sloathfull men,& per praedictas actiones quodammodo dispositis, viz. We deny that regenerating grace is infused into slothful men,
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but into soules subdued by Gods word and law, and after a manner disposed by the foregoing actions;
but into Souls subdued by God's word and law, and After a manner disposed by the foregoing actions;
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yet wee say, that even these forgoing actions have their first motions from God;
yet we say, that even these foregoing actions have their First motions from God;
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and the question is whither God doth not first work a sight and sense of sinne,
and the question is whither God does not First work a sighed and sense of sin,
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and an humiliation for it by his exciting grace, before he comes with his regenerating, quickning and saving grace into the soule;
and an humiliation for it by his exciting grace, before he comes with his regenerating, quickening and Saving grace into the soul;
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we say he doth in his ordinary course of his dispensations. (Only I must here be safely understood that I speak according to mans apprehension;
we say he does in his ordinary course of his dispensations. (Only I must Here be safely understood that I speak according to men apprehension;
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for in respect of God, nothing is first or last, hee works all in an instant, all graces together in the soule;
for in respect of God, nothing is First or last, he works all in an instant, all graces together in the soul;
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but the question lies not whether God works the habit of Repentance before the habit of Faith, or no;
but the question lies not whither God works the habit of Repentance before the habit of Faith, or no;
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for without question he works together all his works; but whether God makes humiliation act before faith, which wee say hee doth.
for without question he works together all his works; but whither God makes humiliation act before faith, which we say he does.
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Esau and Iacob may be in their mothers wombe together, but Esau may come out and be seene in the world before Iacob: yet not tying up the Almighty to this method, who can and will work any way,Esau and Iacob may be in their mother's womb together, but Esau may come out and be seen in the world before Iacob: yet not tying up the Almighty to this method, who can and will work any Way,
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even which way it pleaseth him:
even which Way it Pleases him:
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Nor doe we say that any such previous action can be performed by the Creature, ut de merito congrui teneatur Gratiam dare, That God is bound for the desert of any such previous action to give his inward and regenerating quickning grace:
Nor do we say that any such previous actium can be performed by the Creature, ut de merito congrui teneatur Gratiam Dare, That God is bound for the desert of any such previous actium to give his inward and regenerating quickening grace:
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But yet this we say, that in the church of God, where men are dayly stirr'd up by the word and spirit to repent and beleeve savingly, God will give (though not for any of these previous or dispository actions,
But yet this we say, that in the Church of God, where men Are daily stirred up by the word and Spirit to Repent and believe savingly, God will give (though not for any of these previous or dispository actions,
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yet) freely, regenerating grace to all such as are capable of it, unlesse they have resisted the Spirit of God in the preceding operations, and rejected his quickning grace;
yet) freely, regenerating grace to all such as Are capable of it, unless they have resisted the Spirit of God in the preceding operations, and rejected his quickening grace;
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but yet we deny, that any man can performe these actions so but he will offend and resist the Spirit of God in them:
but yet we deny, that any man can perform these actions so but he will offend and resist the Spirit of God in them:
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Now why when as all resist, God should reject some, as they have rejected him,
Now why when as all resist, God should reject Some, as they have rejected him,
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and leave them to the hardnesse of their own hearts, and work irresistibly on others who have resisted their God as much,
and leave them to the hardness of their own hearts, and work irresistibly on Others who have resisted their God as much,
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and break open their hearts, though lock'd and barr'd against him, and fill them with quickning grace,
and break open their hearts, though locked and barred against him, and fill them with quickening grace,
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and pull a Lot out of Sodom by force, and draw a soule out of the wildernesse by head and shoulders, I say,
and pull a Lot out of Sodom by force, and draw a soul out of the Wilderness by head and shoulders, I say,
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why he should doe it, when two are grinding at the same mill, take one and leave the other;
why he should do it, when two Are grinding At the same mill, take one and leave the other;
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when two are in the same field, why the one should bee taken the other left;
when two Are in the same field, why the one should be taken the other left;
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when two soules are equall in duties, fasting, mourning, in the way that God hath appointed,
when two Souls Are equal in duties, fasting, mourning, in the Way that God hath appointed,
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why hee should baulk this and take the other, when perhaps that which is taken hath beene the least penitent too, I will conclude with Dr. Davenant, is Sacrum Misterium divinae voluntati reliquendum, A sacred and secret mystery to be left to the divine pleasure,
why he should balk this and take the other, when perhaps that which is taken hath been the least penitent too, I will conclude with Dr. Davenant, is Sacrum Misterium Divinae Voluntati reliquendum, A sacred and secret mystery to be left to the divine pleasure,
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and the reason lies in the agents own breast;
and the reason lies in the agents own breast;
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It is because he will have mercy upon whom he will have mercy, and whom he wills he hardeneth;
It is Because he will have mercy upon whom he will have mercy, and whom he wills he Hardeneth;
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God is his own reason, and his free grace its owne cause.
God is his own reason, and his free grace its own cause.
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So then wee conclude, that the soule cannot move one foot to a spirituall action spiritually, not by any common grace, it must be onely by Gods regenerating and saving grace.
So then we conclude, that the soul cannot move one foot to a spiritual actium spiritually, not by any Common grace, it must be only by God's regenerating and Saving grace.
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So that to answer yet more distinctly to the Question.
So that to answer yet more distinctly to the Question.
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In respect of Gods exciting and preventing grace, if wee looke so farre wee cannot come, but that preventeth us:
In respect of God's exciting and preventing grace, if we look so Far we cannot come, but that preventeth us:
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Wee are as clay in the hands of the Potter, wee are all dead in sinnes.
we Are as clay in the hands of the Potter, we Are all dead in Sins.
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But when the Lord hath changed the soule, then it commeth.
But when the Lord hath changed the soul, then it comes.
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The first motion upon the will is from God, before there is any motion of the will unto God;
The First motion upon the will is from God, before there is any motion of the will unto God;
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but when the will is healed of God, then the soule commeth, then the soule which was meerly passive before, is active,
but when the will is healed of God, then the soul comes, then the soul which was merely passive before, is active,
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& wil endeavor to do something for that God, that hath done so much for her.
& will endeavour to do something for that God, that hath done so much for her.
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It followes, the drawing of God, most holy Spirit: Draw me (saith the Spouse) and I will runne after thee. First, I must be drawne; but then I will runne:
It follows, the drawing of God, most holy Spirit: Draw me (Says the Spouse) and I will run After thee. First, I must be drawn; but then I will run:
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In the same moment God makes us to will, and wee will; and yet all the efficacy of the Action comes from Gods most holy Spirit.
In the same moment God makes us to will, and we will; and yet all the efficacy of the Actium comes from God's most holy Spirit.
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It is certaine (saith Augustine ) That wee are willing when wee are willing;
It is certain (Says Augustine) That we Are willing when we Are willing;
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but he makes us willing, that workes in us to will and to performe, Phil. 2.13. And so he, NONLATINALPHABET;
but he makes us willing, that works in us to will and to perform, Philip 2.13. And so he,;
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God drawes, but he drawes the soule that is willing: Ay, but first, NONLATINALPHABET, he makes it willing.
God draws, but he draws the soul that is willing: Ay, but First,, he makes it willing.
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So, I have shewed what proprietie the soule hath in the Action, how she commeth, and how willing she is to the motion.
So, I have showed what propriety the soul hath in the Actium, how she comes, and how willing she is to the motion.
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She is drawne, but she is willing to be drawne to Jesus Christ. But first, she is made willing before she is willing, ay, and in her life,
She is drawn, but she is willing to be drawn to jesus christ. But First, she is made willing before she is willing, ay, and in her life,
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after she is come to Christ, in her walking with Christ;
After she is come to christ, in her walking with christ;
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Non suis confidit viribus, she trusts not her owne strength, she even then commeth leaning, which is the next Branch of the Doctrine I have to handle.Non suis confidit viribus, she trusts not her own strength, she even then comes leaning, which is the next Branch of the Doctrine I have to handle.
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Though she comes up from the wildernesse, yet she comes up, not of her owne strength, but leaning. Though she comes up from the Wilderness, yet she comes up, not of her own strength, but leaning.
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First, Let us enquire what the expression holds out to us. Secondly, What is the soules hand.
First, Let us inquire what the expression holds out to us. Secondly, What is the Souls hand.
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Thirdly, Who it is she leanes upon.
Thirdly, Who it is she leans upon.
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Fourthly, What in him she hath to trust to, and how in every wildernesse she leanes,
Fourthly, What in him she hath to trust to, and how in every Wilderness she leans,
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and out of every wildernesse comes up leaning.
and out of every Wilderness comes up leaning.
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I conceive, here are foure things hinted in this expression leaning, which I may terme the foure fingers of the Spouses hand, which she layes upon her Saviours shoulders.
I conceive, Here Are foure things hinted in this expression leaning, which I may term the foure fingers of the Spouses hand, which she lays upon her Saviors shoulders.
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First, It doth argue that the soule is weary, otherwise she would not leane. Secondly, It is a willing posture;
First, It does argue that the soul is weary, otherwise she would not lean. Secondly, It is a willing posture;
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I am not forced to leane, I doe it willingly: The soule that comes up with Christ is willing.
I am not forced to lean, I do it willingly: The soul that comes up with christ is willing.
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Thirdly, It is a posture of love; Otherwise she would not leane.
Thirdly, It is a posture of love; Otherwise she would not lean.
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Fourthly, It doth argue a confidence that the soule hath in the Lord, that he is able to boare her;
Fourthly, It does argue a confidence that the soul hath in the Lord, that he is able to boar her;
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Otherwise she would not trust the weight of her soule upon him. First, It doth argue wearinesse; If she were not weary she would not leane.
Otherwise she would not trust the weight of her soul upon him. First, It does argue weariness; If she were not weary she would not lean.
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Humiliation is a preface to faith, and the way to be found is to be lost.
Humiliation is a preface to faith, and the Way to be found is to be lost.
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It is not a leaning of wantonnesse, but a leaning of wearinesse:
It is not a leaning of wantonness, but a leaning of weariness:
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O Lord, I am sinking into Hell, let me save my selfe from sinking by thy shoulders;
Oh Lord, I am sinking into Hell, let me save my self from sinking by thy shoulders;
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I am falling, Lord let me leane:I am falling, Lord let me lean:
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whiles the soule hath any strength to goe, it is too proud to be beholden to leane;
while the soul hath any strength to go, it is too proud to be beholden to lean;
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Come unto me ye that are weary and heavy laden, and I will ease you, Mat. 11.29. First, weary; then come: First, heavie laden; then I will ease you:Come unto me you that Are weary and heavy laden, and I will ease you, Mathew 11.29. First, weary; then come: First, heavy laden; then I will ease you:
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What shall I doe to be saved (saith the Gaoler?) O I am lost! undone! I am at a Non-plus!What shall I do to be saved (Says the Gaoler?) O I am lost! undone! I am At a Nonplus!
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O what shall I doe? I am weary!
O what shall I do? I am weary!
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for I am farre readier to beleeve, That that Voice, What shall I doe? is rather the Voice of the soule (at it's nil•••tra ) Sadly sensible of it's lost and miserable condition, sufficiently humbled in the sense of it,
for I am Far Readier to believe, That that Voice, What shall I do? is rather the Voice of the soul (At it's nil•••tra) Sadly sensible of it's lost and miserable condition, sufficiently humbled in the sense of it,
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then the voice of a soule, thinking it might doe any thing that might be but in the least contributary to the desert of salvation.
then the voice of a soul, thinking it might do any thing that might be but in the least contributary to the desert of salvation.
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I cannot be perswaded, to thinke, that when the Gaoler spake those words, prostrated by humiliation at the Apostles feet, that he had the least thought that he could throw in so much as two mites into the Treasury of free grace.
I cannot be persuaded, to think, that when the Gaoler spoke those words, prostrated by humiliation At the Apostles feet, that he had the least Thought that he could throw in so much as two mites into the Treasury of free grace.
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But as it is the ordinary speech of one drown'd in the depth of sorrow, amazing sorrow;
But as it is the ordinary speech of one drowned in the depth of sorrow, amazing sorrow;
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O what shall I doe? What shall I doe? though at that instant they know they can doe nothing to helpe themselves.
Oh what shall I do? What shall I do? though At that instant they know they can do nothing to help themselves.
uh q-crq vmb pns11 vdb? q-crq vmb pns11 vdb? cs p-acp d n-jn pns32 vvb pns32 vmb vdb pix pc-acp vvi px32.
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So the Gaoler, in a true sense of his own lost condition, cryes out, O what shall I doe? he was weary, it was time for the Apostle to bid him leane,
So the Gaoler, in a true sense of his own lost condition, cries out, Oh what shall I do? he was weary, it was time for the Apostle to bid him lean,
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then beleeve (saith the Apostle) and thou shalt be saved.
then believe (Says the Apostle) and thou shalt be saved.
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It is but a wresting of the place, or mocking it rather, to bring it to perswade that duties preparatory were here excluded.
It is but a wresting of the place, or mocking it rather, to bring it to persuade that duties preparatory were Here excluded.
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Surely, had not the Apostles seene him humbled in some degrees, they would as well have prefixed Repent here,
Surely, had not the Apostles seen him humbled in Some Degrees, they would as well have prefixed repent Here,
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as Peter did to them, Act. 2. Repent, and be baptized. The Fig-leafe is too thin to cover these Opinionists nakednesse;
as Peter did to them, Act. 2. repent, and be baptised. The fig leaf is too thin to cover these Opinionists nakedness;
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Christ came not to call the Righteous, but sinners to repentance.
christ Come not to call the Righteous, but Sinners to Repentance.
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He is a Saviour, but it is for them that are lost in their owne feeling too.
He is a Saviour, but it is for them that Are lost in their own feeling too.
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And the truth of it is, the soule scorns to leane upon Christ so long as it is able to goe alone,
And the truth of it is, the soul scorns to lean upon christ so long as it is able to go alone,
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when it hath never a crutch of merits or duties to rest upon, then it lookes out for some rest for it's foot,
when it hath never a crutch of merits or duties to rest upon, then it looks out for Some rest for it's foot,
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for some shoulder to beare up, for some staffe to stay it selfe upon: Leaning doth argue wearinesse, that's the first.
for Some shoulder to bear up, for Some staff to stay it self upon: Leaning does argue weariness, that's the First.
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Secondly, It doth argue a willingnesse in the soule to come to Jesus Christ: Leaning is not a forced action.
Secondly, It does argue a willingness in the soul to come to jesus christ: Leaning is not a forced actium.
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Indeed (as I said before) Christ first workes this willingnesse;
Indeed (as I said before) christ First works this willingness;
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he it is that gives us power to will, and it is by his power that wee are willing as it is written;
he it is that gives us power to will, and it is by his power that we Are willing as it is written;
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They shall be willing in the day of my power. But he doth not let us leane before wee are willing;They shall be willing in the day of my power. But he does not let us lean before we Are willing;
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leaning is an action proceeds from the will, Who is this commeth up leaning? leaning is an actium proceeds from the will, Who is this comes up leaning?
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Thirdly, Leaning doth argue love, who leanes upon his enemies, I will not leane upon one whom I cannot trust, I must have some good thoughts of his love.
Thirdly, Leaning does argue love, who leans upon his enemies, I will not lean upon one whom I cannot trust, I must have Some good thoughts of his love.
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The soule that leanes upon the Lord Jesus Christ loves Christ;
The soul that leans upon the Lord jesus christ loves christ;
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that Faith, that pretended dependancy of any upon Christ, that proceedeth not out of a principle of love, groweth out of a false root;
that Faith, that pretended dependency of any upon christ, that Proceedeth not out of a principle of love, grows out of a false root;
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the loving soule is onely the truely beleeving soule, Leaning is a loving posture: That's the third.
the loving soul is only the truly believing soul, Leaning is a loving posture: That's the third.
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Fourthly, It doth argue fiduciam, a resting, a trusting the soule upon Christ; he that leanes upon another reposeth his whole weight, trusteth his whole strength upon him:
Fourthly, It does argue fiduciam, a resting, a trusting the soul upon christ; he that leans upon Another reposes his Whole weight, Trusteth his Whole strength upon him:
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He doth as much as say, well; I know I cannot go alone, I cannot stand;
He does as much as say, well; I know I cannot go alone, I cannot stand;
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but I will trust my selfe, upon thy strength will I leane, if I fall, I fall:
but I will trust my self, upon thy strength will I lean, if I fallen, I fallen:
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So the soule that comes up out of the wildernesse of sinne to the Lord Jesus Christ, doth repose it's whole weight upon the Lord Christ, it sayes, O Lord, I am a great and grievous sinner, I am not able to stand upon mine owne legges,
So the soul that comes up out of the Wilderness of sin to the Lord jesus christ, does repose it's Whole weight upon the Lord christ, it Says, Oh Lord, I am a great and grievous sinner, I am not able to stand upon mine own legs,
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but I trust my soule upon thy armes;
but I trust my soul upon thy arms;
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thou hast mercies, and great mercies, and free mercies, if I fall, I fall, if I be damned, I am damned; here I will leane.
thou hast Mercies, and great Mercies, and free Mercies, if I fallen, I fallen, if I be damned, I am damned; Here I will lean.
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And here you have the second thing plain, viz,
And Here you have the second thing plain, videlicet,
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Secondly, The soules hand with which she leanes upon Jesus Christ for salvation & these 4. things which I have hinted from this expression, leaning, are as the foure fingers of the hand of Faith.
Secondly, The Souls hand with which she leans upon jesus christ for salvation & these 4. things which I have hinted from this expression, leaning, Are as the foure fingers of the hand of Faith.
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And wee may thus give a description of it.
And we may thus give a description of it.
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Faith is the hand of a soule which God hath humbled, whereby the soule, being not able to stand alone, Faith is the hand of a soul which God hath humbled, whereby the soul, being not able to stand alone,
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nor daring to trust to any thing else, and being made willing by God, out of a principle of love, layes hold upon Jesus Christ,
nor daring to trust to any thing Else, and being made willing by God, out of a principle of love, lays hold upon jesus christ,
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and trusts and rests it selfe upon him for her salvation. and trusts and rests it self upon him for her salvation.
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And that leads me to the third thing I propounded, the Person upon whom she leanes, the Text renders it, Her beloved; or as I conceive, the old Translation better, Her welbeloved: The Latin dilectum suum, him that is her, conjugally beloved.
And that leads me to the third thing I propounded, the Person upon whom she leans, the Text renders it, Her Beloved; or as I conceive, the old translation better, Her well-beloved: The Latin dilectum suum, him that is her, conjugally Beloved.
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This is the last Branch of the Doctrine, That though the beleeving soule comes up from the wildernesse leaning,
This is the last Branch of the Doctrine, That though the believing soul comes up from the Wilderness leaning,
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yet shee will onely leane upon her beloved, and he onely can and will beare her. yet she will only lean upon her Beloved, and he only can and will bear her.
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Wee know, that whosoever leanes, must have a Person to leane upon.
we know, that whosoever leans, must have a Person to lean upon.
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Secondly, There must be a capacitie in this arme to beare her, some strength, yea, there had need be a great deale to hold up the weight of a soule:
Secondly, There must be a capacity in this arm to bear her, Some strength, yea, there had need be a great deal to hold up the weight of a soul:
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First, let us enquire who the Person is, rendred in the Text dilectum, Her welbeloved; in plaine termes, her Husband, one that hath more then an ordinary portion of her love.
First, let us inquire who the Person is, rendered in the Text dilectum, Her well-beloved; in plain terms, her Husband, one that hath more then an ordinary portion of her love.
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Here are five things hinted in this Expression. It is one whom she loves: The word signifies a speciall sort of love;
Here Are five things hinted in this Expression. It is one whom she loves: The word signifies a special sort of love;
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and every greater includes a lesse. One that she is married to, he is welbeloved, her dearest love;
and every greater includes a less. One that she is married to, he is well-beloved, her dearest love;
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not charum, but dilectum; one that hath a title to her. Her Beloved, not anothers Beloved.
not charum, but dilectum; one that hath a title to her. Her beloved, not another's beloved.
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Her Beloved: He that is her Beloved, not who was her Beloved. Her Beloved, not her Beloveds. Her beloved: He that is her beloved, not who was her beloved. Her beloved, not her Beloveds.
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First, It is one whom shee loves. This I hinted at before;
First, It is one whom she loves. This I hinted At before;
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it is a principle of love, that drawes the Soule to leane upon the Lord Jesus Christ.
it is a principle of love, that draws the Soul to lean upon the Lord jesus christ.
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The hatred of her selfe, hath bred the love of her Saviour in it. And no Soule loves Christ more then that which loaths it selfe most:
The hatred of her self, hath bred the love of her Saviour in it. And no Soul loves christ more then that which Loathes it self most:
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When the Soule shall consider what a Brand for Hell it was in its originall,
When the Soul shall Consider what a Brand for Hell it was in its original,
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how worthlesse a worme it is, how basely it hath dealt by God, trampling upon his rich offers of Grace, scorning his Invitations.
how worthless a worm it is, how basely it hath dealt by God, trampling upon his rich offers of Grace, scorning his Invitations.
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And againe, consider that God hath no need at all of it: But if it were burning in hell, could be as glorious as in its Salvation,
And again, Consider that God hath no need At all of it: But if it were burning in hell, could be as glorious as in its Salvation,
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and yet would be pleased to powre out his pretious bloud for it, yet so unworthy:
and yet would be pleased to pour out his precious blood for it, yet so unworthy:
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To woe the Soule that hath need of him, and yet never praies to him nor ever was a suitor for mercy.
To woe the Soul that hath need of him, and yet never prays to him nor ever was a suitor for mercy.
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This breeds love in the Soule:
This breeds love in the Soul:
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And the more the Soule fadomes her owne misery, the more yet she loves and admires the Lords mercy,
And the more the Soul fathoms her own misery, the more yet she loves and admires the lords mercy,
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and loving thus, she leanes upon him.
and loving thus, she leans upon him.
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Secondly, It is one that she pleades some title to, and interest in, she cals him hers.
Secondly, It is one that she pleads Some title to, and Interest in, she calls him hers.
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Christ is the Bridegroome of the Soule, and the Soule is Christs Bride: christ is the Bridegroom of the Soul, and the Soul is Christ Bride:
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Beloved, in all this Song is taken for the highest degree of love, and nearest relation, conjugall love,
beloved, in all this Song is taken for the highest degree of love, and nearest Relation, conjugal love,
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therefore Christ elsewhere calls her his Sister, his Spouse; she hath a title to, and interest in him, possession of him;
Therefore christ elsewhere calls her his Sister, his Spouse; she hath a title to, and Interest in him, possession of him;
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and in another place, I am my welbeloveds, and my welbeloved is mine. She is his, and he is hers:
and in Another place, I am my welbeloveds, and my well-beloved is mine. She is his, and he is hers:
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they have a propriety each in other.
they have a propriety each in other.
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But suppose we should put the Spouse to prove her title to him, What is thy Beloved more then anothers Beloved? Or,
But suppose we should put the Spouse to prove her title to him, What is thy beloved more then another's beloved? Or,
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why is he thy Beloved (O beleeving soule) more than the Beloved of another? shew thy title to him:
why is he thy beloved (Oh believing soul) more than the beloved of Another? show thy title to him:
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And againe, why is she Christs more than another? Why should the Beleever monopolize Christ? and how came Christ to be hers? she is his,
And again, why is she Christ more than Another? Why should the Believer monopolize christ? and how Come christ to be hers? she is his,
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and he is hers by right of gift, her heavenly Father hath given her unto him;
and he is hers by right of gift, her heavenly Father hath given her unto him;
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hence is that Phrase of her Saviours Prayer, John 17.9. All that the Father hath given me, and I pray for all them that thou hast given me.
hence is that Phrase of her Saviors Prayer, John 17.9. All that the Father hath given me, and I pray for all them that thou hast given me.
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She hath given her selfe to him. Cant. 1.2. Let him kisse me with the kisses of his mouth, for his love is better then wine. She hath given her self to him. Cant 1.2. Let him kiss me with the Kisses of his Mouth, for his love is better then wine.
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She hath said, Draw me, and I will run after thee; ay and he hath given himselfe to her;
She hath said, Draw me, and I will run After thee; ay and he hath given himself to her;
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he hath given his grace unto her, Gal. 1.6. And his glory unto her. The glory which thou hast given me I have given them.
he hath given his grace unto her, Gal. 1.6. And his glory unto her. The glory which thou hast given me I have given them.
pns31 vhz vvn po31 vvb p-acp pno31, np1 crd. cc po31 vvb p-acp pno31. dt n1 r-crq pns21 vh2 vvn pno11 pns11 vhb vvn pno32.
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Her Beloved by right of gift. She is his, and he is hers, by right of bargaine and sale. Her beloved by right of gift. She is his, and he is hers, by right of bargain and sale.
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The Ancients had three waies to get themselves wives; by gift, purchase, or desert.
The Ancients had three ways to get themselves wives; by gift, purchase, or desert.
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The Fathers sold their Daughters, and the Bridegroome bought his Bride, he gave a Dowry for her.
The Father's sold their Daughters, and the Bridegroom bought his Bride, he gave a Dowry for her.
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Hence when Sechem had a minde to Dinah the daughter of Jacob, he saies, Aske me what Dowry thou wilt,
Hence when Shechem had a mind to Dinah the daughter of Jacob, he Says, Ask me what Dowry thou wilt,
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and I will give it thee. Christ hath bought his Beloved; hence (saith the Apostle) He hath paid a price for us. A bloudy price:and I will give it thee. christ hath bought his beloved; hence (Says the Apostle) He hath paid a price for us. A bloody price:
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more than all the world was worth. But he would have her because he delighted in her, and so she is his,
more than all the world was worth. But he would have her Because he delighted in her, and so she is his,
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and he is hers by right of purchase.
and he is hers by right of purchase.
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She is his Beloved, and he is hers (by correlation) By right ef desert, she deserved not him, but he deserved her.
She is his beloved, and he is hers (by correlation) By right ef desert, she deserved not him, but he deserved her.
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This was a third way by which the Ancients got them wives, by some gallant exploit, or great service.
This was a third Way by which the Ancients god them wives, by Some gallant exploit, or great service.
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Their wives were sometimes given them for wages; Jacob served fourteene yeares for Rachell, Gen. 29.17. David for his Soveraignes daughter, encountred great Goliah; and afterwards robbed the Philistines of their foreskins:
Their wives were sometime given them for wages; Jacob served fourteene Years for Rachel, Gen. 29.17. David for his Sovereigns daughter, encountered great Goliath; and afterwards robbed the philistines of their foreskins:
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he paid more for her, then she proved to be worth:
he paid more for her, then she proved to be worth:
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By this right, the beleeving soule is the beloved of Christ, he hath served a long service for her;
By this right, the believing soul is the Beloved of christ, he hath served a long service for her;
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not fourteene, but above thirty yeares, he hath vanquished the Goliahs of our soules, and hath conquered our Spirituall Enemies.
not fourteene, but above thirty Years, he hath vanquished the Goliath's of our Souls, and hath conquered our Spiritual Enemies.
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He is hers, and she is his, by right of possession, he dwels in her, and she dwels in him.
He is hers, and she is his, by right of possession, he dwells in her, and she dwells in him.
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The second person in the Trinity, is an inmate with the beleeving soule: He dwels under the roofe of her heart:
The second person in the Trinity, is an inmate with the believing soul: He dwells under the roof of her heart:
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He hath a chamber in the soule, and hath pitched his tent within her, and she is in him too;
He hath a chamber in the soul, and hath pitched his tent within her, and she is in him too;
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united each unto other, this is very plainly exprest, Ga. 2.20. I live, but yet not I, but Christ lives in me.
united each unto other, this is very plainly expressed, Ga. 2.20. I live, but yet not I, but christ lives in me.
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I am the Carcasse, Christ the Soule; the Soule moveth the body, so Christ moves my soule:
I am the Carcase, christ the Soul; the Soul moves the body, so christ moves my soul:
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I move not from any principle in my selfe, but from a principle of Grace.
I move not from any principle in my self, but from a principle of Grace.
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The life I live in the flesh, I live by the life of the Sonne of God who dwelleth in me, who loved me, and gave himselfe for me. The life I live in the Flesh, I live by the life of the Son of God who dwells in me, who loved me, and gave himself for me.
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Thus you see she may well call Christ her Beloved, and Christ may well call her his Beloved, He hath a propriety in her,
Thus you see she may well call christ her beloved, and christ may well call her his beloved, He hath a propriety in her,
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and she hath a propriety in him also;
and she hath a propriety in him also;
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he hath married her, and dwels with her, yea, and in her, dilectum suum her welbeloved indeed.
he hath married her, and dwells with her, yea, and in her, dilectum suum her well-beloved indeed.
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Thirdly, It is her beloved, not anothers beloved. Every soule hath a Beloved; the Drunkard hath his beloved cups;
Thirdly, It is her Beloved, not another's Beloved. Every soul hath a beloved; the Drunkard hath his Beloved cups;
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the wanton hath his beloved Queanes; the Covetous person his beloved Gold;
the wanton hath his Beloved Queans; the Covetous person his Beloved Gold;
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The soule that leanes upon Christ, goes not a whoring after other Gods. The Spouse of Christ, leanes not upon the Papists beloved merits,
The soul that leans upon christ, Goes not a whoring After other God's The Spouse of christ, leans not upon the Papists Beloved merits,
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nor upon the Turkes beloved Mahomet, nor upon the Pharisees beloved duties, nor upon the Idolaters beloved Saints;
nor upon the Turkes Beloved Mahomet, nor upon the Pharisees Beloved duties, nor upon the Idolaters Beloved Saints;
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she saies, Abrah•m knowes her not, and Israell is ignorant of her, but the Lord is her father, Christ is her Redeemer, and her maker, her Redeemer is her husband, Creator tuus est sponsus tuus. Her Beloved, not anothers Beloved.
she Says, Abrah•m knows her not, and Israel is ignorant of her, but the Lord is her father, christ is her Redeemer, and her maker, her Redeemer is her husband, Creator Thy est Sponsus Thy. Her beloved, not another's beloved.
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4. He that is her Beloved, not that which was her Beloved. She once loved her sins, and her lust were the beloveds of her soule.
4. He that is her beloved, not that which was her beloved. She once loved her Sins, and her lust were the beloveds of her soul.
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The name of Baali was in her mouth; her lusts were her Lords, and they ruled over her.
The name of Baal was in her Mouth; her Lustiest were her lords, and they ruled over her.
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But now the name of Baalim is taken out of her mouth:
But now the name of Baalim is taken out of her Mouth:
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she calls the Lord Ishi, God alone is her beloved, sin was the dearly beloved of her soule,
she calls the Lord Ishi, God alone is her Beloved, since was the dearly Beloved of her soul,
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but now she calls sin no more Naomi, she cals it Marah; that which was once the sweetnesse, is now the bitternesse of her soule, she takes no pleasure in it;
but now she calls since no more Naomi, she calls it Marah; that which was once the sweetness, is now the bitterness of her soul, she Takes no pleasure in it;
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no, nor doth she account her duties her beloved; she useth them, but she dares not trust her soule upon them;
no, nor does she account her duties her Beloved; she uses them, but she dares not trust her soul upon them;
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she dares not plead any desert in them, though once perhaps she had a Pharisaicall conceit, that her duties would be her healing,
she dares not plead any desert in them, though once perhaps she had a Pharisaical conceit, that her duties would be her healing,
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yet when she comes to the Lord Christ to leane upon his Arme, though she useth duties,
yet when she comes to the Lord christ to lean upon his Arm, though she uses duties,
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and is as full of full of Prayer and humiliation as ever:
and is as full of full of Prayer and humiliation as ever:
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she knocks her hand upon her brest, and cries she is a sinner, Oh! but what remedy? the knocking her hand upon her brest she knowes cannot save her;
she knocks her hand upon her breast, and cries she is a sinner, Oh! but what remedy? the knocking her hand upon her breast she knows cannot save her;
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no, for that, God be mercifull to her, she leanes upon Christ, that is her now Beloved, not upon any duties,
no, for that, God be merciful to her, she leans upon christ, that is her now beloved, not upon any duties,
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or any other merits that was before her Beloved. Fifthly, Her beloved, not her beloveds.
or any other merits that was before her beloved. Fifthly, Her Beloved, not her beloveds.
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The soule that comes to the Lord Jesus Christ loves him intensly, and as she loves him best, so she loves him only.
The soul that comes to the Lord jesus christ loves him intensely, and as she loves him best, so she loves him only.
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As nothing shall have her whole heart, so neither will she divide her heart betwixt him and another:
As nothing shall have her Whole heart, so neither will she divide her heart betwixt him and Another:
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he shall have her heart, and he only shall have her heart, and he shall have her whole heart too;
he shall have her heart, and he only shall have her heart, and he shall have her Whole heart too;
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she dare trust her strength upon Christ, and upon him alone: she desireth only to be found in the Lord Jesus, who is her Bridegroome;
she Dare trust her strength upon christ, and upon him alone: she Desires only to be found in the Lord jesus, who is her Bridegroom;
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she is a Virgin, not a Whore; she leanes not upon Christ with one hand, and her owne merits with another:
she is a Virgae, not a Whore; she leans not upon christ with one hand, and her own merits with Another:
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no, nor dares she leane upon the merits of another; she durst not trust the weight of her soule upon the wings of an Angell,
no, nor dares she lean upon the merits of Another; she durst not trust the weight of her soul upon the wings of an Angel,
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nor to the Prayers of a Saint; she relies upon God, and upon God only. The Papists leane upon Christ, but not upon him alone:
nor to the Prayers of a Saint; she relies upon God, and upon God only. The Papists lean upon christ, but not upon him alone:
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she knowes it will be a dishonour both to her and her husband, to take any thing in partem amoris, to share with her husband in his love;
she knows it will be a dishonour both to her and her husband, to take any thing in partem amoris, to share with her husband in his love;
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she will keepe her honour in being the wife of one husband.
she will keep her honour in being the wife of one husband.
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And so I have shewed you how she leanes, what is her hand, who it is she leanes upon, what title she hath to him, what rules she observeth in her leaning.
And so I have showed you how she leans, what is her hand, who it is she leans upon, what title she hath to him, what rules she observeth in her leaning.
cc av pns11 vhb vvn pn22 c-crq pns31 vvz, r-crq vbz po31 n1, r-crq pn31 vbz pns31 vvz p-acp, r-crq n1 pns31 vhz p-acp pno31, r-crq vvz pns31 vvz p-acp pno31 vvg.
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I have but one thing more, and that is, to shew you what strength there is in the Lord Christs shoulders to beare her;
I have but one thing more, and that is, to show you what strength there is in the Lord Christ shoulders to bear her;
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how she leanes even in every wildernesse, and what fulnesse of strength there is in her husbands arme to keepe her up from falling.
how she leans even in every Wilderness, and what fullness of strength there is in her Husbands arm to keep her up from falling.
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The first wildernesse you may remember, was the wildernesse of sin: Here the Spouse cannot be said properly to leane upon her beloved,
The First Wilderness you may Remember, was the Wilderness of since: Here the Spouse cannot be said properly to lean upon her Beloved,
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for she wants the hand of faith to lay hold upon Christ, and indeed she is not weary:
for she Wants the hand of faith to lay hold upon christ, and indeed she is not weary:
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yet I do not know why in some sense, even in this estate, the elect soule is not beholding to free grace;
yet I do not know why in Some sense, even in this estate, the elect soul is not beholding to free grace;
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he is her Christ here, though he hath not yet manifested himselfe to be her Iesus, her saviour.
he is her christ Here, though he hath not yet manifested himself to be her Iesus, her Saviour.
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The elect soule in sin is elect, & decreed to be saved, though she be not declared to be elect;
The elect soul in since is elect, & decreed to be saved, though she be not declared to be elect;
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she is beloved in decree, though God hath not actullay manifested his love unto her:
she is Beloved in Decree, though God hath not actullay manifested his love unto her:
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he is not her beloved, but the soule is his beloved, not actually but decretally, he hath thoughts of good to her,
he is not her Beloved, but the soul is his Beloved, not actually but decretally, he hath thoughts of good to her,
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but his thoughts are kept within himselfe, till he is pleased to reveale them to her at his best time:
but his thoughts Are kept within himself, till he is pleased to reveal them to her At his best time:
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she is his Beloved though there be no correlation, she is in his thoughts, his Spouse, aye, and positively, not conditionally.
she is his beloved though there be no correlation, she is in his thoughts, his Spouse, aye, and positively, not conditionally.
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The Arminians falsely dreame of Gods conditionall decrees, because they comprehend not the wayes of God:
The Arminians falsely dream of God's conditional decrees, Because they comprehend not the ways of God:
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Beleeving is necessarily required, yet it was not a condition in Gods decree:
Believing is necessarily required, yet it was not a condition in God's Decree:
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The soule is his beloved, though yet there be no correlation, though she be not his wife yet,
The soul is his Beloved, though yet there be no correlation, though she be not his wife yet,
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yet she is intended for his wife.
yet she is intended for his wife.
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To speake according to the wayes of men, I may intend to make a woman my wife,
To speak according to the ways of men, I may intend to make a woman my wife,
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before I actually declare my intentions to her;
before I actually declare my intentions to her;
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she is my wife in my determinations and thoughts before I wooe her, though not actually my wife before I have wooed her,
she is my wife in my determinations and thoughts before I woo her, though not actually my wife before I have wooed her,
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and she hath yeelded too, there lyes onely this difference, my determination must be but conditionally,
and she hath yielded too, there lies only this difference, my determination must be but conditionally,
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if she will accept of my proffer'd love: There lyes a power in her to refuse.
if she will accept of my proffered love: There lies a power in her to refuse.
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Wee may therefore make the simile a little higher; A great Emperour buyeth a woman that is a slave, which he intends to marry,
we may Therefore make the simile a little higher; A great Emperor buyeth a woman that is a slave, which he intends to marry,
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and will, whither she will or no;
and will, whither she will or no;
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yet he will wooe her, and if it be possible marry her will, as well as her person; yet whither she will or no, he will and may marry her,
yet he will woo her, and if it be possible marry her will, as well as her person; yet whither she will or no, he will and may marry her,
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for she is his purchase, she is his wife in his determination before he hath married her.
for she is his purchase, she is his wife in his determination before he hath married her.
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But yet even this simile is lame. (Every simile, comparing the wayes of God, with the wayes of man, must at least halt of one foot) for though this Emperour hath power to force the womans body to the action,
But yet even this simile is lame. (Every simile, comparing the ways of God, with the ways of man, must At least halt of one foot) for though this Emperor hath power to force the woman's body to the actium,
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yet he hath no power to force her will, to be willing to the action: The will is alwayes independent.
yet he hath no power to force her will, to be willing to the actium: The will is always independent.
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sui juris; but God hath power, not onely to marry the soule, which he hath bought from being a slave to the Divell,sui Juris; but God hath power, not only to marry the soul, which he hath bought from being a slave to the devil,
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but to make her willing to marry him;
but to make her willing to marry him;
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yet she is in Christs decree his Spouse, before he hath actually revealed his decree unto her:
yet she is in Christ Decree his Spouse, before he hath actually revealed his Decree unto her:
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So though strictly and properly the soule cannot be said to lean upon Christ in the wildernesse of sinne, yet she may be said to be beholden unto the Lord Christ, and that thus.
So though strictly and properly the soul cannot be said to lean upon christ in the Wilderness of sin, yet she may be said to be beholden unto the Lord christ, and that thus.
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Every soule hath the like principles of corruption, and would act to the full of it's depraved operations, were it not for Gods preventing and restraining grace, Shee is beholding unto God for his preventing and restraining grace, though here she is meerly passive.
Every soul hath the like principles of corruption, and would act to the full of it's depraved operations, were it not for God's preventing and restraining grace, She is beholding unto God for his preventing and restraining grace, though Here she is merely passive.
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Secondly, She is beholden unto God for his exciting grace: The foule heares, and fasts and prayes, meditates of her owne sad condition,
Secondly, She is beholden unto God for his exciting grace: The foul hears, and fasts and prays, meditates of her own sad condition,
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though for the substance of the action it is her owne, yet it is Gods exciting grace makes her willing to hear, fast, pray,
though for the substance of the actium it is her own, yet it is God's exciting grace makes her willing to hear, fast, pray,
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though not his speciall saving-grace, yet his common grace: But this is not a leaning meant in the Text, shee leanes here upon Christ,
though not his special Saving grace, yet his Common grace: But this is not a leaning meant in the Text, she leans Here upon christ,
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but not upon Jesus [ a Saviour ] upon God, but not as her Beloved. And here the soule is brought into a second wildernesse.
but not upon jesus [ a Saviour ] upon God, but not as her beloved. And Here the soul is brought into a second Wilderness.
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The wildernesse of Sorrow, Contrition, Repentance, call it what you please; though I know the latter terme Repentance, be controverted by some new Opinionists.The Wilderness of Sorrow, Contrition, Repentance, call it what you please; though I know the latter term Repentance, be controverted by Some new Opinionists.
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Yet I know not why wee may not say, That a man may repent without saving-grace.
Yet I know not why we may not say, That a man may Repent without Saving grace.
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And for that Repentance which they say must be the effect of faith;
And for that Repentance which they say must be the Effect of faith;
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if I were a Schoole-man, I should rather call it Godly Sorrow, but I desire not to play upon termes:
if I were a Schoolman, I should rather call it Godly Sorrow, but I desire not to play upon terms:
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And for their defining Repentance, To be a sorrow for sinne out of the sense of the love of God revealed in Jesus Christ, it is a definition they have devised for their owne purpose;
And for their defining Repentance, To be a sorrow for sin out of the sense of the love of God revealed in jesus christ, it is a definition they have devised for their own purpose;
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And give them their premises according as they please, they would be poore Logicians if they made the conclusion to displease them:
And give them their premises according as they please, they would be poor Logicians if they made the conclusion to displease them:
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For from hence they argue, If the love of God be the ground and cause of Repentance [ viz. the love of God manifested and sensible to us, wee having apprehended it by faith ] the speciall love of God then faith must goe before repentance, viz. an apprehension of Gods saving love, and reliance upon it.
For from hence they argue, If the love of God be the ground and cause of Repentance [ viz. the love of God manifested and sensible to us, we having apprehended it by faith ] the special love of God then faith must go before Repentance, viz. an apprehension of God's Saving love, and reliance upon it.
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But I answer, the definition which they give us of Repentance is deceitfull;
But I answer, the definition which they give us of Repentance is deceitful;
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it is a definition of a Species in steed of a Genus (as wee say in Logick) As some unwary Divines define Faith, to be an assurane of Gods love in Iesus Christ:
it is a definition of a Species in steed of a Genus (as we say in Logic) As Some unwary Divines define Faith, to be an assurane of God's love in Iesus christ:
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This is true, but this is a faith of the highest stamp, and many a precious soule is without this faith to his dying day.
This is true, but this is a faith of the highest stamp, and many a precious soul is without this faith to his dying day.
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Faith of adherence is another thing;
Faith of adherence is Another thing;
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as if I should goe to define a man to be a reasonable creature, skil'd in all sorts of Learning.
as if I should go to define a man to be a reasonable creature, skilled in all sorts of Learning.
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Any man would understand me, that I did not goe about to describe a man in generall,
Any man would understand me, that I did not go about to describe a man in general,
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but this or that particular man.
but this or that particular man.
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And I say once againe, If I were a Schoole-man, I should rather call this A godly sorrow, and define Repentance in generall to be A sorrow for sinne, there is the genus and differentia: Or if there be required a fuller definition with the ground,
And I say once again, If I were a Schoolman, I should rather call this A godly sorrow, and define Repentance in general to be A sorrow for sin, there is the genus and differentia: Or if there be required a fuller definition with the ground,
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though I conceive such a definition would be more proper to give of Repentance in it's severall kinds, then of Repentance in generall;
though I conceive such a definition would be more proper to give of Repentance in it's several Kinds, then of Repentance in general;
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yet wee may give it thus, It is a sorrow for sinne, arising out of the feare of Gods wrath, or apprehensions of Gods love.
yet we may give it thus, It is a sorrow for sin, arising out of the Fear of God's wrath, or apprehensions of God's love.
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And I know not, why we may not say, That a man may repent without saving grace.
And I know not, why we may not say, That a man may Repent without Saving grace.
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Bishop Davenant sayes, A man by exciting the grace of God, may Peccata propria considerare, ad sensum corundem expavescere & liberationem ab hoc metu exoptare, tremble for his sinnes, and mourne for them,
Bishop Davenant Says, A man by exciting the grace of God, may Peccata propria considerare, ad sensum corundem expavescere & liberationem ab hoc metu exoptare, tremble for his Sins, and mourn for them,
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and desire deliverance out of them, and if this be not Repentance, I know not what is, (not taking Repentance for the whole worke of conversion,
and desire deliverance out of them, and if this be not Repentance, I know not what is, (not taking Repentance for the Whole work of conversion,
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as sometimes it is taken in Scripture) but taking Repentance for a wearinesse of sinne and sorrow for it.
as sometime it is taken in Scripture) but taking Repentance for a weariness of sin and sorrow for it.
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But those of our Brethren here (that are so afraid of Babylon, that they will runne quite beyond Ierusalem, so afraid of being Arminians, or Papists, to ascribe any desert to duties,
But those of our Brothers Here (that Are so afraid of Babylon, that they will run quite beyond Ierusalem, so afraid of being Arminians, or Papists, to ascribe any desert to duties,
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or tye that God hath to concurre with our duties, that they are resolved they will not be sober Protestants: So afraid of being Heterodox, that to avoyd it, they will not be Orthodox.
or tie that God hath to concur with our duties, that they Are resolved they will not be Sobrium Protestants: So afraid of being Heterodox, that to avoid it, they will not be Orthodox.
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Tell us, that this is a legall, not a saving Repentance, it soundsill to distinguish betweene a legall and saving Repentance.
Tell us, that this is a Legal, not a Saving Repentance, it soundsill to distinguish between a Legal and Saving Repentance.
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I will digresse a little to rend this Fig-leafe, being all they have to cover the nakednesse of their Opinion:
I will digress a little to rend this fig leaf, being all they have to cover the nakedness of their Opinion:
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I would faine understand that terme saving Repentance, in what sense they take it; the Scripture warrants no such distinction.
I would feign understand that term Saving Repentance, in what sense they take it; the Scripture warrants no such distinction.
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If they meane by saving Repentance, such a repentance as merits Salvation;
If they mean by Saving Repentance, such a Repentance as merits Salvation;
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or such a Repentance as God is tyed necessarily to concurre with, with his saving grace I say, no Repentance can be saving Repentance.
or such a Repentance as God is tied necessarily to concur with, with his Saving grace I say, no Repentance can be Saving Repentance.
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No Repentance (saith Learned Davenant ) can so dispose the heart; Ut ex merito congrui teneatur Deus gratiam cuiquam infundere.
No Repentance (Says Learned Davenant) can so dispose the heart; Ut ex merito congrui teneatur Deus gratiam cuiquam infundere.
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If they meane by saving Repentance, such a repentance, as of it selfe without any more adoe, shall be sufficient to Salvation:
If they mean by Saving Repentance, such a Repentance, as of it self without any more ado, shall be sufficient to Salvation:
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I say againe, no Repentance can be called a saving Repentance. For, Without Faith, it is impossible to please God.
I say again, no Repentance can be called a Saving Repentance. For, Without Faith, it is impossible to please God.
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901
If they meane by saving Repentance, a repentance that conduceth to Salvation;
If they mean by Saving Repentance, a Repentance that conduceth to Salvation;
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902
I say, this kind of Repentance (let them call it legall or what they please) is a saving Repentance.
I say, this kind of Repentance (let them call it Legal or what they please) is a Saving Repentance.
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903
If they meane by saving Repentance, such a repentance as is wrought ordinarily in such as shall be saved;
If they mean by Saving Repentance, such a Repentance as is wrought ordinarily in such as shall be saved;
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I say, in that sense this Repentance is a saving Repentance.
I say, in that sense this Repentance is a Saving Repentance.
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Now, Whether it ought not to be preacht, as well from law as Gospel-motives, is a question lyes not in my way to determine;
Now, Whither it ought not to be preached, as well from law as Gospel-motives, is a question lies not in my Way to determine;
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906
only I hear my Saviour (though he were Gospel it sell, preaching it from a Law-motive, Luk. 13.2. Except yee repent, yee shall all likewise perish.
only I hear my Saviour (though he were Gospel it fell, preaching it from a Law-motive, Luk. 13.2. Except ye Repent, ye shall all likewise perish.
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Let the unprejudiced Reader judge, if damnation be not there preached as a terrible motive to Repentance:
Let the unprejudiced Reader judge, if damnation be not there preached as a terrible motive to Repentance:
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908
Surely I then may learne to preach from the Best of Preachers, and preach, Repent, or you will goe to Hell;
Surely I then may Learn to preach from the Best of Preachers, and preach, repent, or you will go to Hell;
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909
Repent, or you will be damn'd, as well as Repent, because God hath loved you: repent, or you will be damned, as well as repent, Because God hath loved you:
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910
Yea, and John too preacht Repentance as well, because The axe was laid to the root of the tree,
Yea, and John too preached Repentance as well, Because The axe was laid to the root of the tree,
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911
and whatsoever tree brought not forth good fruit, should be hewen downe and cast into the fire, as because The Kingdome of Heaven was at hand. and whatsoever tree brought not forth good fruit, should be hewn down and cast into the fire, as Because The Kingdom of Heaven was At hand.
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912
I dare not learne contrary to Christ, and Baptists Copy;
I Dare not Learn contrary to christ, and Baptists Copy;
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I will preach Mercy and Judgement: The Law and the Gospel goe well together, I will not be accursed for seperating what God hath joyned. But
I will preach Mercy and Judgement: The Law and the Gospel go well together, I will not be accursed for separating what God hath joined. But
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Lastly, I conceive, Wee cannot call any Repentance saving Repentance, till the worke of conversion be fully wrought in our soules.
Lastly, I conceive, we cannot call any Repentance Saving Repentance, till the work of conversion be Fully wrought in our Souls.
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915
Nay, I make a question, whither any man (without the grace of Assurance) can properly call his Repentance saving Repentance, till he comes in Heaven.
Nay, I make a question, whither any man (without the grace of Assurance) can properly call his Repentance Saving Repentance, till he comes in Heaven.
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And for my owne part, I am full in the Negative.
And for my own part, I am full in the Negative.
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But I have digressed too farre, to convince some (who I feare are not so willing to suffer the word of conviction,
But I have digressed too Far, to convince Some (who I Fear Are not so willing to suffer the word of conviction,
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as I to speak it.)
as I to speak it.)
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We left the Spouse in the second wildernesse, The wildernesse of sorrow; 'tis time wee now returne to her,
We left the Spouse in the second Wilderness, The Wilderness of sorrow; it's time we now return to her,
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920
and comfort her, and shew you how she comes out of that, leaning upon her Beloved.
and Comfort her, and show you how she comes out of that, leaning upon her beloved.
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Here now the beloved Soule is mourning like a Turtle, and crying, O what shall I doe to be saved? I am lost!
Here now the Beloved Soul is mourning like a Turtle, and crying, Oh what shall I do to be saved? I am lost!
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oh, how shall I find the way out of this wildernesse? O my sins pull me back!
o, how shall I find the Way out of this Wilderness? O my Sins pull me back!
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I cannot set a step forward! Sin trips up my heeles. The Devill tels me I am his;
I cannot Set a step forward! since trips up my heals. The devil tells me I am his;
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924
and my sins beare witnesse to his words? Now she that is not the Spouse of Christ, sinkes in these mighty waters, she sinkes to hell in despaire, is quite lost,
and my Sins bear witness to his words? Now she that is not the Spouse of christ, sinks in these mighty waters, she sinks to hell in despair, is quite lost,
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925
if once she comes into them:
if once she comes into them:
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But he that said not one of those whom his father had given him should perish, seeing the poore soule like Peter, (Math. 14.30.) that thought to have trode upon those waters, sinking in them,
But he that said not one of those whom his father had given him should perish, seeing the poor soul like Peter, (Math. 14.30.) that Thought to have trodden upon those waters, sinking in them,
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927
and crying, Lord save me or else I perish!
and crying, Lord save me or Else I perish!
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928
when he sees such a poore soules ship in which he is, though he seemes to sleepe, tost in these bitter waves,
when he sees such a poor Souls ship in which he is, though he seems to sleep, tossed in these bitter waves,
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when the tempest ariseth, and hearing the soule in this Agony, crying out, Master save me or else I perish, now he begins to arise,
when the tempest arises, and hearing the soul in this Agony, crying out, Master save me or Else I perish, now he begins to arise,
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930
and stretch out his shoulder for the soule to leane upon, speakes, and rebukes the winds, and calmes the busie tempests;
and stretch out his shoulder for the soul to lean upon, speaks, and rebukes the winds, and calms the busy tempests;
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931
when the Whale of sorrow hath swallowed up these Jonahs, and they are in the bottome of the Sea in the Whales belly, they cry, their God heares:
when the Whale of sorrow hath swallowed up these Jonahs, and they Are in the bottom of the Sea in the Whale's belly, they cry, their God hears:
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and causeth the Whale to vomit them out on the dry land.
and Causes the Whale to vomit them out on the dry land.
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933
Me thinkes that voyce of Ionah, is the voice of every penitent soule, Ionah 2. The soule cries by reason of her affliction unto the Lord, and the Lord heares her;
Me thinks that voice of Jonah, is the voice of every penitent soul, Jonah 2. The soul cries by reason of her affliction unto the Lord, and the Lord hears her;
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out of the belly of hell she cries, and he heares her voyce for he hath cast her into this deepe, into the midst of the Seas,
out of the belly of hell she cries, and he hears her voice for he hath cast her into this deep, into the midst of the Seas,
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935
and the flouds compasse her about, and all the billowes, and the waves past over her.
and the floods compass her about, and all the billows, and the waves passed over her.
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Then the soule saith, I am cast out of the Lords sight! yet I will looke again towards his holy Temple:
Then the soul Says, I am cast out of the lords sighed! yet I will look again towards his holy Temple:
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937
The waters compasse her about, even to the soule, the depths closed round about her, the weeds were wrapt about her head;
The waters compass her about, even to the soul, the depths closed round about her, the weeds were wrapped about her head;
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938
she went downe to the bottome of the mountains, the earth with her barres was about her,
she went down to the bottom of the Mountains, the earth with her bars was about her,
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939
yet her Lord, her God brings up her life from corruption:
yet her Lord, her God brings up her life from corruption:
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940
when her soule faints within her, she remembers the Lord, and her prayers come unto him, even into his holy place. when her soul faints within her, she remembers the Lord, and her Prayers come unto him, even into his holy place.
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941
And when the soule is in this wildernesse, in the deepes of sorrow, then her Beloved doth throw her his shoulder of supporting grace to leane upon:
And when the soul is in this Wilderness, in the deeps of sorrow, then her beloved does throw her his shoulder of supporting grace to lean upon:
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that she saith as David, Psal. 94.17, 18. Unlesse the Lord had been my helpe, my soule had almost dwelt in silence,
that she Says as David, Psalm 94.17, 18. Unless the Lord had been my help, my soul had almost dwelled in silence,
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when I said my foot slippeth, thy mercy O Lord held me up. When the soule cries, O I am drowned!when I said my foot slippeth, thy mercy Oh Lord held me up. When the soul cries, Oh I am drowned!
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Then the Lords mercy holds her up:
Then the lords mercy holds her up:
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No (saith God) thou art not drowned, here is a cord of mercy for thee to lay hold upon,
No (Says God) thou art not drowned, Here is a cord of mercy for thee to lay hold upon,
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946
and I will draw thee out by it. Here is my hand, be still O ye waves, this soule is mine.
and I will draw thee out by it. Here is my hand, be still Oh you waves, this soul is mine.
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When the soule is burthened with sins, laden with the sense of them;
When the soul is burdened with Sins, laden with the sense of them;
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and in the sad apprehension of them, cries out, my burthen is too great for mee to beare: O I sinke! I sinke under it!
and in the sad apprehension of them, cries out, my burden is too great for me to bear: Oh I sink! I sink under it!
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then Christ lookes out of the heavens, and saies, Cast thy burthen upon the Lord (man) and he shall sustaine thee:
then christ looks out of the heavens, and Says, Cast thy burden upon the Lord (man) and he shall sustain thee:
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or Come unto me all ye that are weary and heavy laden, and I will ease you: Mat. 11.29. or Come unto me all you that Are weary and heavy laden, and I will ease you: Mathew 11.29.
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951
The supporting grace of God, is the Anchor of the soule, which staies the Ship of the soule when a tempest of sorrow arises,
The supporting grace of God, is the Anchor of the soul, which stays the Ship of the soul when a tempest of sorrow arises,
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952
and the waves beate upon it. Now this Anchor hath two flukes. The first, is her Beloveds mercies and merits.
and the waves beat upon it. Now this Anchor hath two flukes. The First, is her Beloveds Mercies and merits.
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The second, is her Beloveds promises, when she is in this sad wildernesse of sorrow, her Beloved gives her a staffe of merits,
The second, is her Beloveds promises, when she is in this sad Wilderness of sorrow, her beloved gives her a staff of merits,
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and mercy, and free grace to leane upon, and a clue of promises to lead her out of this Labyrinth:
and mercy, and free grace to lean upon, and a Clue of promises to led her out of this Labyrinth:
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955
and the mercies and merits of her Beloved, have two hookes, both which take fast hold to stay her soule. 1. The fulnesse of them. 2. The freenesse of them. The fulnesse of them:
and the Mercies and merits of her beloved, have two hooks, both which take fast hold to stay her soul. 1. The fullness of them. 2. The freeness of them. The fullness of them:
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The soule cries out, O I am damned! Christ suggests to her:
The soul cries out, Oh I am damned! christ suggests to her:
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But didst thou never heare of one that came to save those which were in their owne apprehension damned? I deserve to dye everlastingly, saith the soule, oh!
But didst thou never hear of one that Come to save those which were in their own apprehension damned? I deserve to die everlastingly, Says the soul, o!
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but did not he dye for thee, that deserved to live everlastingly. (saith Christ?) I deserve infinite torments, (saith the soule) Oh! but are not thy Christs mercies infinite mercies, (saith God) Thy mercy held me up.
but did not he die for thee, that deserved to live everlastingly. (Says christ?) I deserve infinite torments, (Says the soul) Oh! but Are not thy Christ Mercies infinite Mercies, (Says God) Thy mercy held me up.
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My sins have cryed up to heaven, (saith the soul) O but my mercies are above the heavens, (saith Christ) Psal. 108.5.
My Sins have cried up to heaven, (Says the soul) Oh but my Mercies Are above the heavens, (Says christ) Psalm 108.5.
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960
My sins are more in number then the haires of my head, (saith the soule) O,My Sins Are more in number then the hairs of my head, (Says the soul) Oh,
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but my mercies ) saith Christ) are more in number then the sand which lies on the Sea shore.
but my Mercies) Says christ) Are more in number then the sand which lies on the Sea shore.
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Psal. 139.17, 18. My sins have abounded, (saith the soule) O, but my grace hath much more abounded, (saith Christ) NONLATINALPHABET Rom. 5.20.Psalm 139.17, 18. My Sins have abounded, (Says the soul) Oh, but my grace hath much more abounded, (Says christ) Rom. 5.20.
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O, but my heart is as hard as Iron, and the face of my sins like Brasle, (saith the soule) O,
O, but my heart is as hard as Iron, and the face of my Sins like Brasle, (Says the soul) Oh,
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but that God that made the Leviathan, is as strong as the Leviathan. He esteemes Iron as straw, and Brasse as rotten wood.
but that God that made the Leviathan, is as strong as the Leviathan. He esteems Iron as straw, and Brass as rotten wood.
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My sins are many, (saith the soule) But were their name Legion, (saith Christ) I could cast them out.
My Sins Are many, (Says the soul) But were their name Legion, (Says christ) I could cast them out.
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O, but I am an old sinner, I have a mountaine of sins. But my mercies are from euerlasting, (saith Christ) so are not thy sins,
O, but I am an old sinner, I have a mountain of Sins. But my Mercies Are from everlasting, (Says christ) so Are not thy Sins,
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and I came to levell Mountaines, Luke 3.4.
and I Come to level Mountains, Lycia 3.4.
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The more old thou art, the more glory shall my free grace have, all the world shall see, I do not pardon thee for any service thou canst,
The more old thou art, the more glory shall my free grace have, all the world shall see, I do not pardon thee for any service thou Canst,
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or wilt do me, thou must ere long lye downe in the grave. Thus the soule in this wildernesse of sorrow, leanes upon the fulnesse of Gods mercies.
or wilt do me, thou must ere long lie down in the grave. Thus the soul in this Wilderness of sorrow, leans upon the fullness of God's Mercies.
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But secondly, there must be freenesse, as well as fulnesse, or else what hath the soule to do with Christ? O, (saith the soule) I know that the least drop of Christ bloud is fully able to wash away all my guilt: But oh!
But secondly, there must be freeness, as well as fullness, or Else what hath the soul to do with christ? O, (Says the soul) I know that the least drop of christ blood is Fully able to wash away all my guilt: But o!
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what have I to do with Christ? I am a poore creature • the fitter object for divine charity:
what have I to do with christ? I am a poor creature • the fitter Object for divine charity:
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what dowry have I for Christ to marry me? Because thou hast nothing, therefore I will doe it, (saith Christ) If thou hadst any thing that thou thoughtest riches, I would not have married thee (saith Christ) Thou art mistaken in my thoughts, I do not marry thee because thou art rich,
what dowry have I for christ to marry me? Because thou hast nothing, Therefore I will do it, (Says christ) If thou Hadst any thing that thou thoughtest riches, I would not have married thee (Says christ) Thou art mistaken in my thoughts, I do not marry thee Because thou art rich,
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but because I have a delight in thee, and have an intention to make thee rich: Hosea. 14.4.
but Because I have a delight in thee, and have an intention to make thee rich: Hosea. 14.4.
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I will heale their back-slidings, I will love them freely, Ezek. 16.7, 8, 9. Now the soule being fully perswaded of this, that Christ is full of mercy,I will heal their backslidings, I will love them freely, Ezekiel 16.7, 8, 9. Now the soul being Fully persuaded of this, that christ is full of mercy,
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and able to pardon her, and free in his mercy, therefore willing to forgive her,
and able to pardon her, and free in his mercy, Therefore willing to forgive her,
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and desiring nothing for her pardon, but to live like a Spouse in his sight, begins to leane, beleeving he will pardon her:
and desiring nothing for her pardon, but to live like a Spouse in his sighed, begins to lean, believing he will pardon her:
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But yet saith the soule, I could desire to see it under Christs hand; I thinke I could take his word now.
But yet Says the soul, I could desire to see it under Christ hand; I think I could take his word now.
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So she leanes upon Christs promises, which are as the other Fluke of this Anchor:
So she leans upon Christ promises, which Are as the other Fluke of this Anchor:
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Now saies the soule, Oh, that I had it but under Christs hand, that my sins (which I am scarce able to thinke can be pardoned) may be pardoned,
Now Says the soul, O, that I had it but under Christ hand, that my Sins (which I am scarce able to think can be pardoned) may be pardoned,
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though I staid my Jesus his leisure for the sealing of it.
though I stayed my jesus his leisure for the sealing of it.
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Here she enquires for first, Promises: and secondly, Presidents: Did ever Christ promise (saith the Soule) to pardon such a scarlet, crimson sinner as I am? Yes, I have (saith Christ) looke Isai. 1.18. Though your sins be as scarlet, they shall be as snow, though they be red like Crimson, they shall be as wooll:
Here she enquires for First, Promises: and secondly, Presidents: Did ever christ promise (Says the Soul) to pardon such a scarlet, crimson sinner as I am? Yes, I have (Says christ) look Isaiah 1.18. Though your Sins be as scarlet, they shall be as snow, though they be read like Crimson, they shall be as wool:
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and so Isai. 55.6, 7. I will have mercy upon you, I will abundantly pardon you. Matth. 11.29.
and so Isaiah 55.6, 7. I will have mercy upon you, I will abundantly pardon you. Matthew 11.29.
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O, but where hath Christ promised freely to dispense these mercies (saith the soule?) Christ turnes her againe to Isai. 55.1, 2, 3. He every one that thirsteth, come buy of me without money, or money worth:
O, but where hath christ promised freely to dispense these Mercies (Says the soul?) christ turns her again to Isaiah 55.1, 2, 3. He every one that Thirsteth, come buy of me without money, or money worth:
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O, but secondly, where did he ever pardon such a sinner as I am (saith the soule?) Christ puts her in mind of Mary Magdalen, Manasses. O,
Oh, but secondly, where did he ever pardon such a sinner as I am (Says the soul?) christ puts her in mind of Marry Magdalen, Manasses. Oh,
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but where one that was so neare hell as I am (saith the Soule) an old sinner? the theefe upon the Crosse (saith Christ.)
but where one that was so near hell as I am (Says the Soul) an old sinner? the thief upon the Cross (Says christ.)
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Now it must not be understood, that Christ Jesus should reveale these Promises Audibly to the Soule, but
Now it must not be understood, that christ jesus should reveal these Promises Audibly to the Soul, but
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1. Either sets his Ministers a worke to declare his Charters of Grace, and read the Soules pardon.
1. Either sets his Ministers a work to declare his Charters of Grace, and read the Souls pardon.
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2. Or else he suggests into the soule such promises in such a seasonable time, which must be taken as the voyce of God to that soule.
2. Or Else he suggests into the soul such promises in such a seasonable time, which must be taken as the voice of God to that soul.
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Thus the soule furnished with presidents, trusting upon promises, wipes her eyes, comes out of the wildernesse leaning upon her blessed Saviour,
Thus the soul furnished with Presidents, trusting upon promises, wipes her eyes, comes out of the Wilderness leaning upon her blessed Saviour,
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and saying, O my sweet Saviour! thou that hast drawne me from the pit of hell,
and saying, Oh my sweet Saviour! thou that hast drawn me from the pit of hell,
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and hast reached out thy arme for a worthlesse lost worme, to leane upon thee. I dare beleeve thee.
and hast reached out thy arm for a worthless lost worm, to lean upon thee. I Dare believe thee.
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I now roule my soule upon thee, I am shipwract, but thou are my harbour;
I now roll my soul upon thee, I am shipwract, but thou Are my harbour;
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and now, ô what shall I do for thee? O my God! I am sicke of love! Thou hast rauished my heart!
and now, o what shall I do for thee? O my God! I am sick of love! Thou hast ravished my heart!
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I am thine, I am thine. I am thine, I am thine.
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Thus have I shewen how the Soule comes out of the wildernesse of sin, and sorrow, leaning upon her Beloved.
Thus have I shown how the Soul comes out of the Wilderness of since, and sorrow, leaning upon her beloved.
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And here the ship is in harbour, but yet ever and anon she is tossed still, persecuted, though not forsaken:
And Here the ship is in harbour, but yet ever and anon she is tossed still, persecuted, though not forsaken:
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This is the most dangerous wildernesse; afterwards she is often in the Corner of a Desart.
This is the most dangerous Wilderness; afterwards she is often in the Corner of a Desert.
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I must shew you how even then she leanes, and how out of them she comes leaning upon her Beloved.
I must show you how even then she leans, and how out of them she comes leaning upon her beloved.
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She is alwayes a dependent creature; she leanes when ever she is wearied. The third Wildernesse therefore is the wildernesse of afflictictions; in this she leanes;
She is always a dependent creature; she leans when ever she is wearied. The third Wilderness Therefore is the Wilderness of afflictictions; in this she leans;
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out of this she comes leaning upon her Welbeloved, id est, In afflictions she leanes. Christ is her Comfort in her saddest troubles.
out of this she comes leaning upon her Well-beloved, id est, In afflictions she leans. christ is her Comfort in her Saddest Troubles.
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Shee leanes upon him, viz. Upon his supporting grace: Thy rod and thy staffe comforted me, Psal. 23. The staffe held him up,
Shee leans upon him, viz. Upon his supporting grace: Thy rod and thy staff comforted me, Psalm 23. The staff held him up,
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while the rod was upon his back. The rod was a comfort because of the staffe;
while the rod was upon his back. The rod was a Comfort Because of the staff;
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the more he had of the rod, the more he had of the staffe also.
the more he had of the rod, the more he had of the staff also.
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In afflictions, the beleeving soule leans upon •od, and sayes, 2 Lam. 20. Behold O Lord, for I am in distresse:
In afflictions, the believing soul leans upon •od, and Says, 2 Lam. 20. Behold Oh Lord, for I am in distress:
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Out of the belly of Hell she cries, as Jonas, chap. 2.
Out of the belly of Hell she cries, as Jonah, chap. 2.
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First, She beleeves, that she shall suffer no more then she is able to beare, 2 Cor. 12.9. My grace shall be sufficient for thee For Gods strength is made perfect in the Christians weak nesse.
First, She believes, that she shall suffer no more then she is able to bear, 2 Cor. 12.9. My grace shall be sufficient for thee For God's strength is made perfect in the Christians weak ness.
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Secondly, She believes, that she shall beare no more then shall be for her good, Rom. 8.28. All things shall worke together for the good of those that love God.
Secondly, She believes, that she shall bear no more then shall be for her good, Rom. 8.28. All things shall work together for the good of those that love God.
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Shee hath a Promise or two here to leane upon also, Job 5. v. 19. He shall deliver thee in six troubles,
She hath a Promise or two Here to lean upon also, Job 5. v. 19. He shall deliver thee in six Troubles,
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yea in seven there shall no evill touch thee: And Isa. 43.2. When thou passest through the waters I will be with thee, and through the Rivers, they shall not over-flow thee:
yea in seven there shall no evil touch thee: And Isaiah 43.2. When thou passest through the waters I will be with thee, and through the rivers, they shall not overflow thee:
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when thou walkest through the fire thou shalt not be burnt, neither shall the flame kindle upon thee. when thou walkest through the fire thou shalt not be burned, neither shall the flame kindle upon thee.
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She comes out also leaning, trusting upon God as before, that he would helpe her out,
She comes out also leaning, trusting upon God as before, that he would help her out,
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if hee saw best, or support her in: So when she is come out, she believes that God loves her never the worse;
if he saw best, or support her in: So when she is come out, she believes that God loves her never the Worse;
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neither doth shee love him any whit the worse, she cries, It is good for me that I was afflicted.
neither does she love him any whit the Worse, she cries, It is good for me that I was afflicted.
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When she is in, she believes she shall come out;
When she is in, she believes she shall come out;
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and she commeth out with as much love to her God, and confidence in him as ever shee had before, not being wearie of Gods service, because he hath smitten her:
and she comes out with as much love to her God, and confidence in him as ever she had before, not being weary of God's service, Because he hath smitten her:
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Shee sees a smile in a smiting, favour in a frowne, love in a lower,
She sees a smile in a smiting, favour in a frown, love in a lower,
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and she is resolved, though he kills her, yet to trust in him: shee comes out of this Wildernesse leaning.
and she is resolved, though he kills her, yet to trust in him: she comes out of this Wilderness leaning.
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A fourth wildernesse that the Spouse is in sometimes, is the Wildernesse of Temptations. Even in this shee leanes upon the Lord Jesus Christ.
A fourth Wilderness that the Spouse is in sometime, is the Wilderness of Temptations. Even in this she leans upon the Lord jesus christ.
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They were not the Spouses of Christ, The good ground, Luke 8.13. Which when they heard, received the Word with joy, but having no root, for a time believed, and in time of temptation tell away.
They were not the Spouses of christ, The good ground, Lycia 8.13. Which when they herd, received the Word with joy, but having no root, for a time believed, and in time of temptation tell away.
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The true Disciples are those that continue with Christ in tentations, Luke 22.18.
The true Disciples Are those that continue with christ in tentations, Lycia 22.18.
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First, they beleeve, that God who is faithfull, will not suffer them to be tempted above that which they are able:
First, they believe, that God who is faithful, will not suffer them to be tempted above that which they Are able:
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But will with the temptation also make way to escape, that they may be able to beare it, 1 Cor. 10.13. They believe, in that himselfe suffered, being tempted, he is able to succour those that are tempted, 2 Heb. 18. The Saints that suffered many things were in many wildernesses, Heb. 11.37. Amongst the rest were in this also;But will with the temptation also make Way to escape, that they may be able to bear it, 1 Cor. 10.13. They believe, in that himself suffered, being tempted, he is able to succour those that Are tempted, 2 Hebrew 18. The Saints that suffered many things were in many Wildernesses, Hebrew 11.37. among the rest were in this also;
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and they all leaned, v. 39. They received a good report through faith.
and they all leaned, v. 39. They received a good report through faith.
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Yea, temptation is so farre from making a childe of God let goe his hold, that it makes him lay the faster hold, 1 Pet. 1.6. Though now for a season you are in heavinesse, through manifold temptations;
Yea, temptation is so Far from making a child of God let go his hold, that it makes him lay the faster hold, 1 Pet. 1.6. Though now for a season you Are in heaviness, through manifold temptations;
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yet it is that the triall of your faith (being much more precious then of gold which perishes) though it be tried with the fire, might be found unto praise,
yet it is that the trial of your faith (being much more precious then of gold which Perishes) though it be tried with the fire, might be found unto praise,
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and honour, and glorie In temptations they leane upon God;and honour, and glory In temptations they lean upon God;
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and they come out of these temptations leaning, believing upon God too, having found, that he is able, and knoweth how to deliver the godly out of all temptations, 2 Pet. 2.9.
and they come out of these temptations leaning, believing upon God too, having found, that he is able, and Knoweth how to deliver the godly out of all temptations, 2 Pet. 2.9.
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A fifth wildernesse, in which the Spouse of Christ leaneth upon her beloved, and out of which she commeth leaning, is the wildernesse of desertion. And this is one of the saddest Wildernesses that the Spouse of Christ comes in,
A fifth Wilderness, in which the Spouse of christ leaneth upon her Beloved, and out of which she comes leaning, is the Wilderness of desertion. And this is one of the Saddest Wildernesses that the Spouse of christ comes in,
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and she hath an hard worke to leane here, when Christ seemeth to pull away his shoulder: yet even here she leanes: Christ himselfe did so:
and she hath an hard work to lean Here, when christ seems to pull away his shoulder: yet even Here she leans: christ himself did so:
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My God! my God why hast thou forsa•en me? Mark the phrase, Forsaken, yet not forsaken:My God! my God why hast thou forsa•en me? Mark the phrase, Forsaken, yet not forsaken:
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the Bride-groom cries out he was forsaken, yet my God! Gods forsaking us is no ground for us to forsake him:
the Bridegroom cries out he was forsaken, yet my God! God's forsaking us is no ground for us to forsake him:
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If hee seems not to owne us, it is no warrant, nor policy in us not to owne him:
If he seems not to own us, it is no warrant, nor policy in us not to own him:
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It is the duty of a pious soule, when God clouds himselfe, yet to crie, My God. The Bowels of the father must yerne upon the childe againe,
It is the duty of a pious soul, when God Clouds himself, yet to cry, My God. The Bowels of the father must yearn upon the child again,
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if the childe cries, and will not shake him off, It is a remarkable expression of Job, chap. 13. v. 15. Though he kills mee, yet will I trust in him.
if the child cries, and will not shake him off, It is a remarkable expression of Job, chap. 13. v. 15. Though he kills me, yet will I trust in him.
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How now? if thou beest kill'd (blest Job ) how canst thou trust? O immortall faith I that puttest Spirits of confidence in the dust and ashes of Job. Let God hide himselfe from the soule,
How now? if thou Best killed (blessed Job) how Canst thou trust? O immortal faith I that puttest Spirits of confidence in the dust and Ashes of Job. Let God hide himself from the soul,
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and so kill it. (For Gods separration of himselfe from the Christians soule, is a worse death then the separation of his soule from his body.) Yet the soule must trust in him, it must, it will leane upon him.
and so kill it. (For God's separration of himself from the Christians soul, is a Worse death then the separation of his soul from his body.) Yet the soul must trust in him, it must, it will lean upon him.
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The Spouse looseth not, but quickens her faith in a fit of desertion.
The Spouse loses not, but quickens her faith in a fit of desertion.
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That place of the Prophet is remarkable, Isa. 50. v. 10. Who is amongst you that feareth the Lord? that obeyeth the voice of his servant? that walketh in darknesse and hath no light;
That place of the Prophet is remarkable, Isaiah 50. v. 10. Who is among you that fears the Lord? that Obeyeth the voice of his servant? that walks in darkness and hath no Light;
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let him trust in the Name of the Lord, and stay upon his God. let him trust in the Name of the Lord, and stay upon his God.
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They that feare the Lord, though they may walke in a darke Wildernesse, and see no such light as they were wont to see, have no such comfortable enjoyments of their God as they were wont to have,
They that Fear the Lord, though they may walk in a dark Wilderness, and see no such Light as they were wont to see, have no such comfortable enjoyments of their God as they were wont to have,
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yet they will trust and rest themselves upon the Lord, and come out of this wildernesse leaning.
yet they will trust and rest themselves upon the Lord, and come out of this Wilderness leaning.
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In all the wildernesses of this life, the Spouse will leane upon her Beloved, yea,
In all the Wildernesses of this life, the Spouse will lean upon her beloved, yea,
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and upon him alone, in all states, in all conditions, upon him for directing grace, upon him for quickning grace, upon him for whatsoever shee hath need of, either pardon,
and upon him alone, in all states, in all conditions, upon him for directing grace, upon him for quickening grace, upon him for whatsoever she hath need of, either pardon,
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or guidance, or direction, or assistance, or comfort or heaven; at all times she must trust in the Covert of his wings, for all blessings:
or guidance, or direction, or assistance, or Comfort or heaven; At all times she must trust in the Covert of his wings, for all blessings:
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The Spouse of Christ is a most dependent creature.
The Spouse of christ is a most dependent creature.
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The Babe of grace is never old enough to goe alone, it hangs like a childe upon the mothers hands,
The Babe of grace is never old enough to go alone, it hangs like a child upon the mother's hands,
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and leanes like a Bride upon the Bride-grooms bosome. Thus have I done with the Doctrinall part, having shewed you, how she hath had,
and leans like a Bride upon the Bridegrooms bosom. Thus have I done with the Doctrinal part, having showed you, how she hath had,
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and sometimes hath her dwelling in the wildernesse;
and sometime hath her Dwelling in the Wilderness;
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and how out of every wildernesse shee commeth up but leaning, and what strength there is in her Saviour to beare her up leaning upon him; even in every wildernesse.
and how out of every Wilderness she comes up but leaning, and what strength there is in her Saviour to bear her up leaning upon him; even in every Wilderness.
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Who is this commeth up from the wildernesse leaning upon her Beloved? Now let us see what use we may make of it.Who is this comes up from the Wilderness leaning upon her beloved? Now let us see what use we may make of it.
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And first here may a word of reproofe, and a brand of folly be fastned upon divers erroneous opinions and practises.
And First Here may a word of reproof, and a brand of folly be fastened upon diverse erroneous opinions and practises.
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First is it so that the Spouse of the Lord Christ, that comes, and is married to the Lord Christ, comes out of the wildernesse of sinne? Then this may reprove the errour and folly of those that dream of heaven,
First is it so that the Spouse of the Lord christ, that comes, and is married to the Lord christ, comes out of the Wilderness of sin? Then this may reprove the error and folly of those that dream of heaven,
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and flatter themselves with the hopes of glorie: but yet never regard comming out of this Wildernesse.
and flatter themselves with the hope's of glory: but yet never regard coming out of this Wilderness.
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Christ came not to call the righteous, but sinner to repentance. These men dreame of heaven, and yet never think of Repentance. christ Come not to call the righteous, but sinner to Repentance. These men dream of heaven, and yet never think of Repentance.
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Christ came to seek and to save that which was lost (friend) how lost? what, insensibly lost,
christ Come to seek and to save that which was lost (friend) how lost? what, insensibly lost,
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as all of us were by Nature? This is an idle construction that giddy headed Sectaries have of late devised to help themselves to heaven with. The Devills are so lost:
as all of us were by Nature? This is an idle construction that giddy headed Sectaries have of late devised to help themselves to heaven with. The Devils Are so lost:
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yet Christ never came to save them: No no friend!
yet christ never Come to save them: No no friend!
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it is those that are lost in their own apprehensions, those that know not what to doe to be saved, those that feele themselves even in the jawes of hell:
it is those that Are lost in their own apprehensions, those that know not what to do to be saved, those that feel themselves even in the Jaws of hell:
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hee makes apprehensions of his wrath precede the apprehensions of his love: But woe, and alas!
he makes apprehensions of his wrath precede the apprehensions of his love: But woe, and alas!
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how many thinke they have a part in Christ, That the Devill hath as great a part in Christ actually as they have? heaven is growne the common journeyes end,
how many think they have a part in christ, That the devil hath as great a part in christ actually as they have? heaven is grown the Common journeys end,
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and let men ride which way they list.
and let men ride which Way they list.
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Not the most debauched wretch in a Congregation, but aske him what hee thinks shall become of him,
Not the most debauched wretch in a Congregation, but ask him what he thinks shall become of him,
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if he dyes in that condition: why he hopes he shall goe to heaven; nay I wish he doth not say, he is sure of it too. All men are sinners:
if he dies in that condition: why he hope's he shall go to heaven; nay I wish he does not say, he is sure of it too. All men Are Sinners:
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He is lost, but Christ came to seek and save that which was lost.
He is lost, but christ Come to seek and save that which was lost.
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Tell him of mourning for his sinnes, if he meanes to be comforted, of humbling himself,
Tell him of mourning for his Sins, if he means to be comforted, of humbling himself,
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if he means to be exalted, of feeling hel, if ever he means to feele heaven:
if he means to be exalted, of feeling hell, if ever he means to feel heaven:
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O then, you are a legall Preacher. Heare what the other side saith, what those you call• Antinomian Preachers;
Oh then, you Are a Legal Preacher. Hear what the other side Says, what those you call• Antinomian Preachers;
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O these are the onely Gospel-preachers to them. This makes them passe for such honest men:
Oh these Are the only Gospel preachers to them. This makes them pass for such honest men:
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O they shew a fine Cushion-way to Heaven! that you shall not need wet a a foot or eye in:
Oh they show a fine Cushion way to Heaven! that you shall not need wet a a foot or eye in:
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But let them preach what they will (friend) beleeve him, who (although he knowes but little) yet knowes you must goe out of the wildernesse if ever you come there.
But let them preach what they will (friend) believe him, who (although he knows but little) yet knows you must go out of the Wilderness if ever you come there.
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The way is, neither the Drunkards Ale-way, nor the Adulterers uncleane way, nor the Covetous man his dirtie way,
The Way is, neither the Drunkards Ale-way, nor the Adulterers unclean Way, nor the Covetous man his dirty Way,
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nor the Ambitious mans high-way, nor the Hypocrites hidden way, nor the Carnall-Gospellers formall way, nor the Antinomians easie way.
nor the Ambitious men highway, nor the Hypocrites hidden Way, nor the Carnal-gospelers formal Way, nor the Antinomians easy Way.
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It is a way through a wildernesse, not a way in a wildernesse:
It is a Way through a Wilderness, not a Way in a Wilderness:
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The Spouse is not described by her staying in the wildernesse, but by comming out of the wildernesse;
The Spouse is not described by her staying in the Wilderness, but by coming out of the Wilderness;
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Who is this commeth out of the wildernesse? Who is this comes out of the Wilderness?
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Secondly, Doth the Spouse of the Lord come out of a wildernesse of sorrow, leaning upon her Beloved? First, she is in, then she commeth out;
Secondly, Does the Spouse of the Lord come out of a Wilderness of sorrow, leaning upon her beloved? First, she is in, then she comes out;
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then this reproves the folly of those that preach men found before they were lost, and of those that dreame of leaning before they are in the wildernesse:
then this reproves the folly of those that preach men found before they were lost, and of those that dream of leaning before they Are in the Wilderness:
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The Spouse leans, but it is when she is comming out of the wildernesse:
The Spouse leans, but it is when she is coming out of the Wilderness:
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Is there none that preacheth downe a needlesnesse of duties, that mocks at mourners? that learne people a way to be found before they are lost? Examine the Scriptures before you trust them;
Is there none that Preacheth down a needlessness of duties, that mocks At mourners? that Learn people a Way to be found before they Are lost? Examine the Scriptures before you trust them;
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under a pretence of exalting Faith, doe they not cry downe sorrow for sin? and all preparatory duties? Nay, they doe cry downe the preaching of the Law, to bring men to see they are in the wildernesse, that they might leane:
under a pretence of exalting Faith, do they not cry down sorrow for since? and all preparatory duties? Nay, they do cry down the preaching of the Law, to bring men to see they Are in the Wilderness, that they might lean:
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Doe they make you beleeve, that preaching the Law is a piece of Anti-christianisme, and no one ought to preach it? And for their parts, they will take heed of it,
Do they make you believe, that preaching the Law is a piece of Antichristianism, and no one ought to preach it? And for their parts, they will take heed of it,
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for feare of preaching away their hearers. O beware of this leaven!
for Fear of preaching away their hearers. O beware of this leaven!
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For my part, I had rather heare them, then beleeve them; (and yet I would not much care for that neither) were it nothing but to consider.
For my part, I had rather hear them, then believe them; (and yet I would not much care for that neither) were it nothing but to Consider.
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First, That this way of preaching, hath beene that which God hath most blest by his Servants labours:
First, That this Way of preaching, hath been that which God hath most blessed by his Servants labours:
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Witnesse our Rogers, our Hooker, our Pious Shepard; those three, to which many threes may be added, thougn they will scarce come up to the first three. Those three Constellations of Heaven, that gave more light to darke Travellers, that wandred in the night of sinne while they shined in our Firmament,
Witness our Rogers, our Hooker, our Pious Shepard; those three, to which many threes may be added, thougn they will scarce come up to the First three. Those three Constellations of Heaven, that gave more Light to dark Travellers, that wandered in the night of sin while they shined in our Firmament,
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then all these Ignes fatui; Oh! I would I could not construe it false-fires, mis-leading poore Travellers.
then all these Ignes Fatui; Oh! I would I could not construe it false-fires, misleading poor Travellers.
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Was ever any of these Leaders so honoured (though they have beat up their Drums almost in every street of the Kingdome for followers) as to gather such Troopes of Saints to the Christian warfare,
Was ever any of these Leaders so honoured (though they have beatrice up their Drums almost in every street of the Kingdom for followers) as to gather such Troops of Saints to the Christian warfare,
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as these before mentioned? Did ever God honour their labours so much as these? who (poore soules!) shone in their dayes like lights under Bushels too, had onely the corner of a Pulpit,
as these before mentioned? Did ever God honour their labours so much as these? who (poor Souls!) shone in their days like lights under Bushels too, had only the corner of a Pulpit,
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or a Pulpit in some blind corner tolerated them.
or a Pulpit in Some blind corner tolerated them.
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Nay, looke upon these that have lately fallen into this Veine, and were Preachers of Gods whole truth before;
Nay, look upon these that have lately fallen into this Vein, and were Preachers of God's Whole truth before;
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was not their first fruits better, and more accepted of God then their harvest is now? Hath not God distinguished which way of preaching he will most honour, by making the first ripe grapes sweeter then the whole Vintage? were it onely for this, And
was not their First fruits better, and more accepted of God then their harvest is now? Hath not God distinguished which Way of preaching he will most honour, by making the First ripe grapes Sweeten then the Whole Vintage? were it only for this, And
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Secondly, For the constant experience of the Saints of God, let them speake their minds freely;
Secondly, For the constant experience of the Saints of God, let them speak their minds freely;
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hath not this beene the way of their conversion? Have not the best Saints in Heaven cryed out of the belly of Hell before God heard their voice? Was not Paul strucken downe to the earth before he went in the Triumph of Glory? Did not the Gaoler come in trembling, and fall at the Apostles feet,
hath not this been the Way of their conversion? Have not the best Saints in Heaven cried out of the belly of Hell before God herd their voice? Was not Paul strucken down to the earth before he went in the Triumph of Glory? Did not the Gaoler come in trembling, and fallen At the Apostles feet,
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and cry, what shall I doe to be saved? before they bid him beleeve, and thou shalt be saved.
and cry, what shall I do to be saved? before they bid him believe, and thou shalt be saved.
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Neither can they evade it with saying, That trembling was not an humiliation for sinne, but occasioned for feare his prisoners were gone.
Neither can they evade it with saying, That trembling was not an humiliation for sin, but occasioned for Fear his Prisoners were gone.
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Least people should wrest it in that manner, The Holy Ghost hath cleared it to their hand;
lest people should wrest it in that manner, The Holy Ghost hath cleared it to their hand;
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for before wee read of his trembling, Paul had cryed with a loud voice, vers 28. Do thy self no harme for wee are all here.
for before we read of his trembling, Paul had cried with a loud voice, vers 28. Do thy self no harm for we Are all Here.
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Neither do wee read, that he trembled for th•t at all;
Neither do we read, that he trembled for th•t At all;
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but like one strucke senselesse, and his spirits dead as it were, in a fit of desperate madnesse, was about with his Sword to let out his owne blood.
but like one struck senseless, and his spirits dead as it were, in a fit of desperate madness, was about with his Sword to let out his own blood.
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Now I say, were it no more then to heare such doctrine, contrary to the Doctrine which God hath chiefly honoured in his Servants lips, by making it efficacious for the salvation of their soules, and contrary to the experience of the generalitie of Gods Servants,
Now I say, were it not more then to hear such Doctrine, contrary to the Doctrine which God hath chiefly honoured in his Servants lips, by making it efficacious for the salvation of their Souls, and contrary to the experience of the generality of God's Servants,
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if not contrary to the Preachers owne former and better thoughts and practice, it would be sufficient to make me suspend my faith, from being too hastie to beleeve this new way to Heaven:
if not contrary to the Preachers own former and better thoughts and practice, it would be sufficient to make me suspend my faith, from being too hasty to believe this new Way to Heaven:
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But it is enough to confirme me, to heare my Christ calling, Come unto me all yee that are weary and heavy laden, and I will ease you.
But it is enough to confirm me, to hear my christ calling, Come unto me all ye that Are weary and heavy laden, and I will ease you.
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Before you are sensible of an heavy load you will need no ease, and to heare my Text speaking of leaning, but in a wildernesse;
Before you Are sensible of an heavy load you will need no ease, and to hear my Text speaking of leaning, but in a Wilderness;
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Nay, it may be noted too, The Text saith, Who is this that commeth? Not who is this that jumpeth up from the wildernesse;
Nay, it may be noted too, The Text Says, Who is this that comes? Not who is this that jumps up from the Wilderness;
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I cannot fancy this going to Heaven at a running jump, nor can I like this pressing faith without preaching repentance also:
I cannot fancy this going to Heaven At a running jump, nor can I like this pressing faith without preaching Repentance also:
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Faith is an act of an humble soule. Faith is an act of an humble soul.
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Nor can the soule apprehend the beautie of Christ, and love Christ, before it apprehends it's owne miserable condition.
Nor can the soul apprehend the beauty of christ, and love christ, before it apprehends it's own miserable condition.
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The onely harme this Doctrine doth, is to make poore soules presume, insteed of beleeving, for alas!
The only harm this Doctrine does, is to make poor Souls presume, instead of believing, for alas!
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Tell an impenitent soule of beleeving, it apprehends it easie, because it doth not understand it,
Tell an impenitent soul of believing, it apprehends it easy, Because it does not understand it,
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and runnes on upon a supposition, that it hath faith, when, alas, it beleeveth no more then the Divell beleeveth:
and runs on upon a supposition, that it hath faith, when, alas, it Believeth no more then the devil Believeth:
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sorrow for sinne is better understood by a carnall heart then faith is; for the truth of it is, the humbled soule onely can tell what faith is:
sorrow for sin is better understood by a carnal heart then faith is; for the truth of it is, the humbled soul only can tell what faith is:
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The other sees, neither the want they have of faith, nor yet the nature of that precious grace.
The other sees, neither the want they have of faith, nor yet the nature of that precious grace.
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Shall I tell you what pious Master Rutherford sayes concerning this.
Shall I tell you what pious Master Rutherford Says Concerning this.
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Faith (saith he) is bottomed upon the sense and paine of a lost condition;
Faith (Says he) is bottomed upon the sense and pain of a lost condition;
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Povertie is the nearest capacitie of beleeving. This is Faiths method, be condemned, and be saved; be hang'd, and be pardoned; be sick, and be healed.
Poverty is the nearest capacity of believing. This is Faiths method, be condemned, and be saved; be hanged, and be pardoned; be sick, and be healed.
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Faith is a flower of Christs onely planting, yet it growes out of no soile,
Faith is a flower of Christ only planting, yet it grows out of no soil,
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but out of the margin and banck of the lake, which burnes with fire and brimstone — Antinomians (saith he againe) make faith an act of a loftie Pharisee, applying, (immediato contactu) presently, his hot boyling and smoking lusts to Christs wounds, blood,
but out of the margin and bank of the lake, which burns with fire and brimstone — Antinomians (Says he again) make faith an act of a lofty Pharisee, applying, (immediato contactu) presently, his hight boiling and smoking Lustiest to Christ wounds, blood,
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and merit, without any conscience of a precedent command, that the person thus beleeving should be humbled, wearied, loaden, grieved for his sinnes:
and merit, without any conscience of a precedent command, that the person thus believing should be humbled, wearied, loaded, grieved for his Sins:
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I confesse (saith he) This is hastie, hot worke, but it is a wanton, fleshly, presumptuous opinion, that it is an immediate worke to lay hold on the promises and be saved. I confess (Says he) This is hasty, hight work, but it is a wanton, fleshly, presumptuous opinion, that it is an immediate work to lay hold on the promises and be saved.
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In his Book of the Tryall and Triumph of Faith, you hear the opinion of Gods Servants,
In his Book of the Trial and Triumph of Faith, you hear the opinion of God's Servants,
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and the Text mentions a comming too; pedetentim, gradatim, little by little, step by step:
and the Text mentions a coming too; pedetentim, gradatim, little by little, step by step:
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Those that come, cannot goe so fast as these illegall Sectaries, because they are weary and heavie loaden. Those that learne people to jumppe, must take away Math. 11.29. the heavie load of sinnes which the Spouse hath upon her shoulders, keepes her from that hastie motion that Antinomians make.
Those that come, cannot go so fast as these illegal Sectaries, Because they Are weary and heavy loaded. Those that Learn people to jump, must take away Math. 11.29. the heavy load of Sins which the Spouse hath upon her shoulders, keeps her from that hasty motion that Antinomians make.
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I doe not speake to limit the Almighties power, but to shew you his ordinarie dispensations;
I do not speak to limit the Almighty's power, but to show you his ordinary dispensations;
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not what he can doe, but what he will doe, what he hath used to doe,
not what he can do, but what he will do, what he hath used to do,
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and God ordinarily walkes in his owne paths, not in the paths our fancies make for him:
and God ordinarily walks in his own paths, not in the paths our fancies make for him:
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we may looke for God in his ordinary wayes of Providence and dispensations to the soule,
we may look for God in his ordinary ways of Providence and dispensations to the soul,
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if he comes in a new way, it must be beyond our expectations, though not beyond our faith that he can doe it,
if he comes in a new Way, it must be beyond our Expectations, though not beyond our faith that he can do it,
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yet beyond our faith that he will doe it.
yet beyond our faith that he will do it.
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When wee have no word to assure us, what shall faith be builded upon? God can turne mid-night into mid-day, ipso facto: But wee know in Gods ordinary course of Providence,
When we have no word to assure us, what shall faith be built upon? God can turn midnight into midday, ipso facto: But we know in God's ordinary course of Providence,
c-crq pns12 vhb dx n1 pc-acp vvi pno12, q-crq vmb n1 vbi vvn p-acp? np1 vmb vvi n1 p-acp n1, fw-la fw-la: cc-acp pns12 vvb p-acp npg1 j n1 pp-f n1,
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first comes the dawning of the day, then the morning, then the noone-day:
First comes the dawning of the day, then the morning, then the noonday:
ord vvz dt n-vvg pp-f dt n1, cs dt n1, cs dt n1:
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God can take a soule and marry it, and never humble it, but where hath he promised it? where hath he done it? or if he hath done it, wee say, one Swallow makes not a Summer, one example make• not a Rule, one president makes not a Law.
God can take a soul and marry it, and never humble it, but where hath he promised it? where hath he done it? or if he hath done it, we say, one Swallow makes not a Summer, one Exampl make• not a Rule, one president makes not a Law.
np1 vmb vvi dt n1 cc vvi pn31, cc av-x vvi pn31, cc-acp q-crq vhz pns31 vvn pn31? q-crq vhz pns31 vdn pn31? cc cs pns31 vhz vdn pn31, pns12 vvb, crd n1 vvz xx dt n1, crd n1 n1 xx dt n1, crd n1 vvz xx dt n1.
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It is no rule for thee or me to trust in that, no more then the saving of the thiefe upon the Crosse, might be a safe president for us to deferre repentance tell our dying day.
It is no Rule for thee or me to trust in that, no more then the Saving of the thief upon the Cross, might be a safe president for us to defer Repentance tell our dying day.
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Let thee and I learne to be humbled, to get broken hearts, to loath our selves, see our owne misery.
Let thee and I Learn to be humbled, to get broken hearts, to loath our selves, see our own misery.
vvb pno21 cc pns11 vvb pc-acp vbi vvn, pc-acp vvi j-vvn n2, pc-acp vvi po12 n2, vvb po12 d n1.
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Sorrow is the ordinary doore to joy, Humiliation the ordinary step to exaltation, Mourning for sinne the onely preface to Faith in the Lord Jesus Christ, in Gods ordinary way of dealing out grace.
Sorrow is the ordinary door to joy, Humiliation the ordinary step to exaltation, Mourning for sin the only preface to Faith in the Lord jesus christ, in God's ordinary Way of dealing out grace.
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The Latine is full, Quae est illa quae ascendit, that ascends from the wildernesse: Our Translation commeth up, implying an ascensive motion, tis hard running up an hill.
The Latin is full, Quae est illa Quae ascendit, that ascends from the Wilderness: Our translation comes up, implying an ascensive motion, this hard running up an hill.
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They that runne up a mountaine, if they runne too fast, they may quickly runne themselves out of breath:
They that run up a mountain, if they run too fast, they may quickly run themselves out of breath:
pns32 cst vvb a-acp dt n1, cs pns32 vvb av av-j, pns32 vmb av-j vvi px32 av pp-f n1:
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It is bad jumping over a broad ditch (especially if it be drowning depth) for feare if wee jumpe short wee jump our last.
It is bad jumping over a broad ditch (especially if it be drowning depth) for Fear if we jump short we jump our last.
pn31 vbz j vvg p-acp dt j n1 (av-j cs pn31 vbb vvg n1) p-acp n1 cs pns12 vvb j pns12 vvb po12 ord.
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It is a great jump from the bottome of Hel to Heaven, to take it at one leape.
It is a great jump from the bottom of Hell to Heaven, to take it At one leap.
pn31 vbz dt j n1 p-acp dt n1 pp-f n1 p-acp n1, pc-acp vvi pn31 p-acp crd n1.
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I wish, those that dare take it, do not fall short and drown themselves eternally.
I wish, those that Dare take it, do not fallen short and drown themselves eternally.
pns11 vvb, d cst vvb vvi pn31, vdb xx vvi j cc vvi px32 av-j.
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I had rather go up Gods steps, then make such a hasty motion, God give me grace to ascend up the Saints staires to the chambers of glory.
I had rather go up God's steps, then make such a hasty motion, God give me grace to ascend up the Saints stairs to the chambers of glory.
pns11 vhd av-c vvb p-acp npg1 n2, av vvb d dt j n1, np1 vvb pno11 n1 pc-acp vvi a-acp dt n2 n2 p-acp dt n2 pp-f n1.
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Elijah was such a favourite to heaven, that God sent a coach for him; but those that will expect till that fiery Chariot be sent downe for them too:Elijah was such a favourite to heaven, that God sent a coach for him; but those that will expect till that fiery Chariot be sent down for them too:
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I suppose may waite something a longer time then they desire.
I suppose may wait something a longer time then they desire.
pns11 vvb vmb vvi pi dt jc n1 cs pns32 vvb.
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O beg of God to humble you, to powre out his spirit of mourning, and supplications upon you, this will learne you to beleeve (friends) It is the humbled soule only that can construe that word Faith: it is Hebrew to others, it poseth the impenitent heart, Faith is a riddle to them:
O beg of God to humble you, to pour out his Spirit of mourning, and supplications upon you, this will Learn you to believe (Friends) It is the humbled soul only that can construe that word Faith: it is Hebrew to Others, it poseth the impenitent heart, Faith is a riddle to them:
sy vvb pp-f np1 pc-acp vvi pn22, pc-acp vvi av po31 n1 pp-f n1, cc n2 p-acp pn22, d vmb vvi pn22 pc-acp vvi (n2) pn31 vbz dt j-vvn n1 av-j cst vmb vvi d n1 n1: pn31 vbz njp p-acp n2-jn, pn31 vvz dt j n1, n1 vbz dt n1 p-acp pno32:
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Christ findes his Spouse in the wildernesse, and there he gives her his shoulder to leane upon: But,
christ finds his Spouse in the Wilderness, and there he gives her his shoulder to lean upon: But,
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1145
Thirdly, She commeth up leaning out of the wildernesse.
Thirdly, She comes up leaning out of the Wilderness.
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1146
Is it the duty of a soule that is in a wildernesse of sorrow or affliction,
Is it the duty of a soul that is in a Wilderness of sorrow or affliction,
vbz pn31 dt n1 pp-f dt n1 cst vbz p-acp dt n1 pp-f n1 cc n1,
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or temptation, or desertion, to leane upon the Lord Christ? Then this may reprove those that are in these wildernesses,
or temptation, or desertion, to lean upon the Lord christ? Then this may reprove those that Are in these Wildernesses,
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and yet cannot be perswaded to leane upon the Lord Christ: hence they cry out, O, faith is impossible!
and yet cannot be persuaded to lean upon the Lord christ: hence they cry out, Oh, faith is impossible!
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1149
is it possible to beleeve that Christ Jesus will save me? me, that have scorned his salvation,
is it possible to believe that christ jesus will save me? me, that have scorned his salvation,
vbz pn31 j pc-acp vvi cst np1 np1 vmb vvi pno11? pno11, cst vhb vvn po31 n1,
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and slighted his mercies? And because thou hast slighted mercy, wilt thou therefore still slight mercy? still refuse his offer of grace? Thou sinnest as much now in not beleeving there is mercy for thee, that hast despised mercy,
and slighted his Mercies? And Because thou hast slighted mercy, wilt thou Therefore still slight mercy? still refuse his offer of grace? Thou Sinnest as much now in not believing there is mercy for thee, that hast despised mercy,
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as thou didst sin in despising that mercy.
as thou didst sin in despising that mercy.
c-acp pns21 vdd2 vvi p-acp vvg d n1.
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1152
O why is it harder to raise up, then to cast downe a soule? Why wilt thou not beleeve, O thou of little faith? Is the mole-hill of thy sins,
O why is it harder to raise up, then to cast down a soul? Why wilt thou not believe, Oh thou of little faith? Is the molehill of thy Sins,
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1153
like the mountaine of his mercies? doth the voice of thy sins roare like the voice of his loving kindnesse? Is there any humbled soule before the Lord? O do not provoke God by thy infidelity now he hath made thee capable of faith:
like the mountain of his Mercies? does the voice of thy Sins roar like the voice of his loving kindness? Is there any humbled soul before the Lord? O do not provoke God by thy infidelity now he hath made thee capable of faith:
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1154
You that are Christians, for shame, in your severall wildernesses of afflictions, temptations, and desertions, doe not, O do not cast downe your heads,
You that Are Christians, for shame, in your several Wildernesses of afflictions, temptations, and desertions, do not, Oh do not cast down your Heads,
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1155
and say, who shall shew us any good? or if you do, say againe with the Saint in the ensuing words, Lord lift thou up the light of thy countenance upon us:
and say, who shall show us any good? or if you do, say again with the Saint in the ensuing words, Lord lift thou up the Light of thy countenance upon us:
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Beleeve in your depths of sorrow, beleeve in your most trying afflictions, most sadding temptations, most killing desertions, beleeve me, it is the greatest honour you can put upon the Lord Christ:
Believe in your depths of sorrow, believe in your most trying afflictions, most sadding temptations, most killing desertions, believe me, it is the greatest honour you can put upon the Lord christ:
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1157
And it is the greatest dishonour you can put upon your God, to have any diffidence in the Lords armes, any distrust in the Lords free-grace.
And it is the greatest dishonour you can put upon your God, to have any diffidence in the lords arms, any distrust in the lords Free grace.
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1158
It is the property, nay, it is the duty of the Spouse to come out of wildernesses leaning.
It is the property, nay, it is the duty of the Spouse to come out of Wildernesses leaning.
pn31 vbz dt n1, uh-x, pn31 vbz dt n1 pp-f dt n1 pc-acp vvi av pp-f n2 vvg.
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1159
Fourthly, Doth she leane upon God before she can come? must he worke the first motion to make her willing,
Fourthly, Does she lean upon God before she can come? must he work the First motion to make her willing,
ord, vdz pns31 vvi p-acp np1 c-acp pns31 vmb vvi? vmb pns31 vvi dt ord n1 pc-acp vvi po31 j,
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1160
before she can beleeve in him?
before she can believe in him?
c-acp pns31 vmb vvi p-acp pno31?
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1161
Then how are those to be here reproved that would make mans will to be the Author of its first motions unto God.
Then how Are those to be Here reproved that would make men will to be the Author of its First motions unto God.
av c-crq vbr d pc-acp vbi av vvn cst vmd vvi ng1 n1 pc-acp vbi dt n1 pp-f po31 ord n2 p-acp np1.
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1162
Pelagius was a great defender of it.Pelagius was a great defender of it.
np1 vbds dt j n1 pp-f pn31.
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1163
First he would hold, That the grace of God was not necessary, but by the law of nature we might be saved.
First he would hold, That the grace of God was not necessary, but by the law of nature we might be saved.
ord pns31 vmd vvi, cst dt n1 pp-f np1 vbds xx j, cc-acp p-acp dt n1 pp-f n1 pns12 vmd vbi vvn.
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1164
2. That the grace of God (which the Apostle speakes of) was only in giving the law of nature.
2. That the grace of God (which the Apostle speaks of) was only in giving the law of nature.
crd cst dt n1 pp-f np1 (r-crq dt n1 vvz pp-f) vbds av-j p-acp vvg dt n1 pp-f n1.
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1165
3. Driven from this, he would maintaine, that the faculties of the soule, and their naturall Actions was the grace of God, understood by the Apostle.
3. Driven from this, he would maintain, that the faculties of the soul, and their natural Actions was the grace of God, understood by the Apostle.
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1166
Yet here is no leaning upon our Beloved. Afterwards he would maintaine.
Yet Here is no leaning upon our beloved. Afterwards he would maintain.
av av vbz dx vvg p-acp po12 np1. av pns31 vmd vvi.
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1167
4. That the grace of God was necessary for sins past, but it was in the power of mans free-will, to avoid or commit sins for the time to come, and to resist rebellious corruptions. 4. That the grace of God was necessary for Sins past, but it was in the power of men freewill, to avoid or commit Sins for the time to come, and to resist rebellious corruptions.
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5. After this, he would maintaine, That some men indeed were weake, and must do all by the grace of God, others that were stronger might act good by their owne will.
5. After this, he would maintain, That Some men indeed were weak, and must do all by the grace of God, Others that were Stronger might act good by their own will.
crd p-acp d, pns31 vmd vvi, cst d n2 av vbdr j, cc vmb vdi d p-acp dt n1 pp-f np1, n2-jn cst vbdr jc n1 vvi j p-acp po32 d n1.
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1169
But still only some Spouses leane. Lastly, he would maintaine, (and the Arminiams still from him:
But still only Some Spouses lean. Lastly, he would maintain, (and the Arminiams still from him:
p-acp av av-j d n2 j. ord, pns31 vmd vvi, (cc dt njp2 av p-acp pno31:
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1170
) That grace did indeed helpe a good worke, but it had its first motion from our wils, or at least might have: ) That grace did indeed help a good work, but it had its First motion from our wills, or At least might have:
) d n1 vdd av vvi dt j n1, cc-acp pn31 vhd pn31|vbz ord n1 p-acp po12 n2, cc p-acp ds n1 vhb:
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1171
and the will had a negative voice, and might resist and crosse grace which did not worke irresistably in the soule, to force the soule to him. and the will had a negative voice, and might resist and cross grace which did not work irresistible in the soul, to force the soul to him.
cc dt n1 vhd dt j-jn n1, cc vmd vvi cc vvi n1 r-crq vdd xx vvi j p-acp dt n1, pc-acp vvi dt n1 p-acp pno31.
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1172
I would not rake up these graves, did not these ghosts walke in these our dayes, I would not rake up these graves, did not these Ghosts walk in these our days,
pns11 vmd xx vvi a-acp d n2, vdd xx d n2 vvb p-acp d po12 n2,
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1173
when every grave of Heresie is unbowelled, and no one takes care to throw the dirt upon them againe.
when every grave of Heresy is unboweled, and no one Takes care to throw the dirt upon them again.
c-crq d n1 pp-f n1 vbz vvn, cc dx pi vvz n1 pc-acp vvi dt n1 p-acp pno32 av.
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1174
Nay, and the Papists having beene tainted with this Leven, the Sententiaries now tell us, That a man without grace, meerly by the strength of his free will, may avoid any mortall sinne,
Nay, and the Papists having been tainted with this Leven, the Sententiaries now tell us, That a man without grace, merely by the strength of his free will, may avoid any Mortal sin,
uh-x, cc dt njp2 vhg vbn vvn p-acp d crd, dt n2-j av vvb pno12, cst dt n1 p-acp n1, av-j p-acp dt n1 pp-f po31 j n1, vmb vvi d j-jn n1,
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and prepare himselfe for Gods free grace, and fulfill the Commandements of God; and prepare himself for God's free grace, and fulfil the commandments of God;
cc vvb px31 p-acp npg1 j n1, cc vvi dt n2 pp-f np1;
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1176
Quoad substantiam actus, for the substance of the Act. And another more impudently maintains, That a man without any grace of God (by the meere strength of nature) may doe workes morally good,
Quoad substantiam actus, for the substance of the Act. And Another more impudently maintains, That a man without any grace of God (by the mere strength of nature) may do works morally good,
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1177
yea, even such as God shall be bound to concur with, and give his speciall grace for. yea, even such as God shall be bound to concur with, and give his special grace for.
uh, av d c-acp np1 vmb vbi vvn pc-acp vvi p-acp, cc vvi po31 j n1 p-acp.
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1178
Even thus going back from their owne great Rabbies, one of which was pleased to confesse, That a man without the grace of God, could not but sinne both mortally and venially.
Even thus going back from their own great Rabbies, one of which was pleased to confess, That a man without the grace of God, could not but sin both mortally and venially.
av av vvg av p-acp po32 d j n2, crd pp-f r-crq vbds vvn pc-acp vvi, cst dt n1 p-acp dt n1 pp-f np1, vmd xx p-acp n1 d j-jn cc av-j.
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1179
What is become here of the Beloveds Leaning? But no more of these;
What is become Here of the Beloveds Leaning? But no more of these;
q-crq vbz vvn av pp-f dt ng1-vvn vvg? p-acp dx dc pp-f d;
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1180
onely if you heare such Doctrines (as you may heare any thing in these dayes) beleeve them not.
only if you hear such Doctrines (as you may hear any thing in these days) believe them not.
av-j cs pn22 vvb d n2 (c-acp pn22 vmb vvi d n1 p-acp d n2) vvb pno32 xx.
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1181
Doth God move the will attending him in duties, first? secondly, when the will is thus moved, doth it then come? when it is drawne, doth it runne? Then this reproves the Enthusiasts of old, the Anabaptists, Antin•mians, Seekers of our dayes, that hold,
Does God move the will attending him in duties, First? secondly, when the will is thus moved, does it then come? when it is drawn, does it run? Then this reproves the Enthusiasts of old, the Anabaptists, Antin•mians, Seekers of our days, that hold,
vdz n1 vvi dt n1 vvg pno31 p-acp n2, ord? ord, c-crq dt n1 vbz av vvn, vdz pn31 av vvn? c-crq pn31 vbz vvn, vdz pn31 vvi? cs d vvz dt n2 pp-f j, dt np1, njp2, n2 pp-f po12 n2, cst vvb,
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1182
first, there is no need of duties.
First, there is no need of duties.
ord, pc-acp vbz dx n1 pp-f n2.
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1183
The Enthusiasts of old affirmed, That for the receiving of the Spirit of Promise and saving grace, the Spirit of God was either infused to them in a dreame, Vel per simulationem orationis:
The Enthusiasts of old affirmed, That for the receiving of the Spirit of Promise and Saving grace, the Spirit of God was either infused to them in a dream, Vel per simulationem orationis:
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1184
Ay, and the motions of the Spirit, were as sensible in their flesh as the beating of the pulse, so blasphemous were they growne;
Ay, and the motions of the Spirit, were as sensible in their Flesh as the beating of the pulse, so blasphemous were they grown;
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and thence they would lye, and gape for Revelations, and so indeed they may have a suggestion from the Devill but scarce a Revelation from God.
and thence they would lie, and gape for Revelations, and so indeed they may have a suggestion from the devil but scarce a Revelation from God.
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Oh! How in these dayes are mentainted with these lazie Opinions! slighting duties, vilifying Sabbaths, neglecting ordinances;
Oh! How in these days Are mentainted with these lazy Opinions! slighting duties, vilifying Sabbaths, neglecting ordinances;
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that if poore people would truely now give account of their growth in grace, and of their learning godlinesse: many of them might truly.
that if poor people would truly now give account of their growth in grace, and of their learning godliness: many of them might truly.
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As the child that ye have heard a story, in the learning of its primer, boasted to the fathe• that it had learned past Grace. Is not this the miserable learning of our dayes? that men are growne past grace, past Prayer, past Ordinances, past all duties?
As the child that you have herd a story, in the learning of its primer, boasted to the fathe• that it had learned passed Grace. Is not this the miserable learning of our days? that men Are grown passed grace, past Prayer, past Ordinances, passed all duties?
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6. Again what you have heard, that after the soule is drawn, then it comes, may shew us the falsenesse of another Doctrine of Enthusiasme, too briefe even in these dayes also:
6. Again what you have herd, that After the soul is drawn, then it comes, may show us the falseness of Another Doctrine of Enthusiasm, too brief even in these days also:
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that the soule is meerly passive, even after the worke of conversion also; and is even then a meere stone.
that the soul is merely passive, even After the work of conversion also; and is even then a mere stone.
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Draw me (saith the Spouse) and then, I will run after thee. Draw me (Says the Spouse) and then, I will run After thee.
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Indeed, after our conversion, the will is but in part sanctified, and the Image of God in us will want of his first integrity, after it is renewed:
Indeed, After our conversion, the will is but in part sanctified, and the Image of God in us will want of his First integrity, After it is renewed:
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but Christs strength is perfected in our weakenesse;
but Christ strength is perfected in our weakness;
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we must understand if we be the children of God, that God hath therefore wrought in us that we might also worke something,
we must understand if we be the children of God, that God hath Therefore wrought in us that we might also work something,
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and when we have wrought it, give thankes to God, who hath made us to worke;
and when we have wrought it, give thanks to God, who hath made us to work;
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for God hath wrought in us, that we might worke, not that we should be idle.
for God hath wrought in us, that we might work, not that we should be idle.
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Thus I have laboured to you to divide the Truth from Errour; Now you have heard of the leaven of these Pharisees; take heed of it.
Thus I have laboured to you to divide the Truth from Error; Now you have herd of the leaven of these Pharisees; take heed of it.
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In the next place, what you have heard, that the soule that comes to the Lord Jesus Christ, leanes upon a new Beloved, not upon her old beloveds:
In the next place, what you have herd, that the soul that comes to the Lord jesus christ, leans upon a new beloved, not upon her old beloveds:
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may serve to reprove those that would faine plead a title to Christ, and have a portion in Christ,
may serve to reprove those that would feign plead a title to christ, and have a portion in christ,
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but they will not take Christ alone: two sorts there are of these.
but they will not take christ alone: two sorts there Are of these.
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The one cannot leave their old beloveds, and the other cannot trust this Beloved O the wicked man would have his portion in Christ,
The one cannot leave their old beloveds, and the other cannot trust this beloved O the wicked man would have his portion in christ,
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if he might but have his lusts too, his pleasures, his profi•;
if he might but have his Lustiest too, his pleasures, his profi•;
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but to take Christ, & Christ alone, ô this is such a hard saying that they cannot beare by any meanes;
but to take christ, & christ alone, o this is such a hard saying that they cannot bear by any means;
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If Christ and his lusts would lye both in one bed, Christ at the feet, and his lusts at the head;
If christ and his Lustiest would lie both in one Bed, christ At the feet, and his Lustiest At the head;
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then Christ should be as welcome as any thing to him, but he is loath to sue a divorce for this Beloved, he is loath to part with his old love for a new;
then christ should be as welcome as any thing to him, but he is loath to sue a divorce for this beloved, he is loath to part with his old love for a new;
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till he seeth how he can love him. But at a venture he will take him in p•rtem amoris. O wretch!
till he sees how he can love him. But At a venture he will take him in p•rtem amoris. Oh wretch!
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flatter not thy selfe, if Christ be thy Beloved, he will endure no Polygamy; you must leave your sins or be without your Christ.
flatter not thy self, if christ be thy beloved, he will endure no Polygamy; you must leave your Sins or be without your christ.
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The true Spouse leanes upon her Beloved, not upon her Beloveds, upon her now Beloved, she forsakes her old.
The true Spouse leans upon her beloved, not upon her Beloveds, upon her now beloved, she forsakes her old.
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Lastly this may serve to reproove.
Lastly this may serve to reprove.
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1. Those that would leane upon Christ, but they dare not trust their soules upon Christ alone.
1. Those that would lean upon christ, but they Dare not trust their Souls upon christ alone.
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Forsooth he will be the Spouse of Christ, but he must leane upon Christ with one hand,
Forsooth he will be the Spouse of christ, but he must lean upon christ with one hand,
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and his good workes with the other. The whore of Babylon commits adultery with her selfe.
and his good works with the other. The whore of Babylon commits adultery with her self.
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2. Under this lash comes a better ranke of people, that when God hath shewed them their owne sinfull, sad condition, they do not only performe duties, pray,
2. Under this lash comes a better rank of people, that when God hath showed them their own sinful, sad condition, they do not only perform duties, pray,
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and mourne, and repent, and be humbled, all which they ought to do; but they are ready to rest in them, and make them their Beloved:
and mourn, and Repent, and be humbled, all which they ought to do; but they Are ready to rest in them, and make them their beloved:
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It is naturall to the soule, that God hath made to loath its sins, to love its duties, it finds duties almost as consentaneous to its nature, as sins were before;
It is natural to the soul, that God hath made to loath its Sins, to love its duties, it finds duties almost as consentaneous to its nature, as Sins were before;
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and it is too ready to thinke that its saving, or damning, depends upon such a quantity of teares, and humiliation:
and it is too ready to think that its Saving, or damning, depends upon such a quantity of tears, and humiliation:
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Hence, you heare soules in this condition, often complaining; oh! I could beleeve, if I were humbled enough, if I could but mourne enough.
Hence, you hear Souls in this condition, often complaining; o! I could believe, if I were humbled enough, if I could but mourn enough.
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This soule doth well to be sensible of the hardnesse of its own heart; and it is too true, it can never mourne, it can never be humbled enough.
This soul does well to be sensible of the hardness of its own heart; and it is too true, it can never mourn, it can never be humbled enough.
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But it doth ill to thinke that free-grace stints its operation, and blessed influence, to such a quantity of teares,
But it does ill to think that Free grace stints its operation, and blessed influence, to such a quantity of tears,
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if it be humbled enough, to see its want of Christ.
if it be humbled enough, to see its want of christ.
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The water runs through the river, that is the way to the Sea, but it doth not rest in the river,
The water runs through the river, that is the Way to the Sea, but it does not rest in the river,
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but with a swift and continued motion, runs betwixt the banks, till it comes, and is swallowed up in the Sea:
but with a swift and continued motion, runs betwixt the banks, till it comes, and is swallowed up in the Sea:
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Even so the soule ought to run through duties, but not to rest betwixt the bankes of duties,
Even so the soul ought to run through duties, but not to rest betwixt the banks of duties,
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but to run through, till it come to the Sea of free-grace, where it will be swallowed up of infinite mercy;
but to run through, till it come to the Sea of Free grace, where it will be swallowed up of infinite mercy;
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and our imperfections will be drowned in his infinite perfection;
and our imperfections will be drowned in his infinite perfection;
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we ought to take duties in our way to Christ, but not to make duties our Jesus. God hath ordained that they should fit us for him;
we ought to take duties in our Way to christ, but not to make duties our jesus. God hath ordained that they should fit us for him;
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but it is written, My glory will I not give to another. The glory of the Lords free-grace, is his greatest glory;
but it is written, My glory will I not give to Another. The glory of the lords Free grace, is his greatest glory;
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he will not give that to any other: None shall share with him in his Spouses love, he is a jealous Saviour.
he will not give that to any other: None shall share with him in his Spouses love, he is a jealous Saviour.
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The Spouse leanes upon her Beloved, not Beloveds: Thus I have done with my use of reproofe.
The Spouse leans upon her beloved, not Beloveds: Thus I have done with my use of reproof.
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The next use is for examination, here may every one try himselfe whether he be the Spouse of the Lord Jesus Christ, or no:
The next use is for examination, Here may every one try himself whither he be the Spouse of the Lord jesus christ, or no:
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Even by what hath been already said; I will reduce it all 〈 ◊ 〉 three heads.
Even by what hath been already said; I will reduce it all 〈 ◊ 〉 three Heads.
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First Examine thy selfe, whether thou beest out of the wildernesse of sin, yea, or no.
First Examine thy self, whither thou Best out of the Wilderness of since, yea, or no.
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Secondly, Whether thou wert, or art in any other wildernesse, yea, or no.
Secondly, Whither thou Wertenberg, or art in any other Wilderness, yea, or no.
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Thirdly, What was, or is thy demeanour in these wildernesses thou hast been, or art in,
Thirdly, What was, or is thy demeanour in these Wildernesses thou hast been, or art in,
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and how hast thou come, or dost thou come out. Examine whether thou beest not in the wildernesse of sin, yea, or no:and how hast thou come, or dost thou come out. Examine whither thou Best not in the Wilderness of since, yea, or no:
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It was given as the Character of the Spouse, to come out of this wildernesse:
It was given as the Character of the Spouse, to come out of this Wilderness:
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O, but how shall I know that? (will the soule say.) I will name two or three notes, by which thou mayest suspect thy selfe as from probabilities.
Oh, but how shall I know that? (will the soul say.) I will name two or three notes, by which thou Mayest suspect thy self as from probabilities.
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1. The wildernesse it is an incult place; a place where the soyle was never tilled, it is as hard almost as a milstone;
1. The Wilderness it is an incult place; a place where the soil was never tilled, it is as hard almost as a millstone;
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the over-growne Trees were never pruned, the unruly boughs never lopt, the bushes never cut or stubbed:
the overgrown Trees were never pruned, the unruly boughs never lopped, the Bushes never Cut or stubbed:
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dost thou finde thy heart in such a condition, that it is as hard as ever;
dost thou find thy heart in such a condition, that it is as hard as ever;
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neither judgement breakes it, nor mercy melts it, the fallow-ground of it is not plowed,
neither judgement breaks it, nor mercy melts it, the Fallow-ground of it is not plowed,
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nor the seed of righteousnesse sowne in it? Thy unruly lusts are not tamed, thy life is as much overgrowne with sin as ever it was:
nor the seed of righteousness sown in it? Thy unruly Lustiest Are not tamed, thy life is as much overgrown with since as ever it was:
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thy sins were never yet cut off from the body of thy life. O friend! suspect thy selfe;
thy Sins were never yet Cut off from the body of thy life. O friend! suspect thy self;
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Thou mayest justly feare, yea, and know too, that thou art not the Spouse of Christ, thou art in the wildernesse, in thy naturall estate.
Thou Mayest justly Fear, yea, and know too, that thou art not the Spouse of christ, thou art in the Wilderness, in thy natural estate.
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Secondly, The wildernesse is a barren place, it brings forth no corne for the sickle, no wholesome fruit, no figgs, no grapes for mans pallat,
Secondly, The Wilderness is a barren place, it brings forth no corn for the fickle, no wholesome fruit, no Figgs, no grapes for men palate,
ord, dt n1 vbz dt j n1, pn31 vvz av av-dx n1 p-acp dt n1, dx j n1, dx n2, dx n2 p-acp ng1 n1,
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for can a man gather grapes of thistles, or figgs of thornes? No pastures wholsome for the beasts.
for can a man gather grapes of thistles, or Figgs of thorns? No pastures wholesome for the beasts.
c-acp vmb dt n1 vvi n2 pp-f n2, cc n2 pp-f n2? av-dx n2 j p-acp dt n2.
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The fire hath devoured the pastures of the wildernesse. Joel 1.19. And God complained that Nineveh was dry like a wildernesse. Zeph. 2.13. Art thou a barren, and unfruitfull creature, that dost nothing for God? thy heart is a barren heart, no seeds of good are sowne there, thy tongue is a barren tongue, no good words come out thence;The fire hath devoured the pastures of the Wilderness. Joel 1.19. And God complained that Nineveh was dry like a Wilderness. Zephaniah 2.13. Art thou a barren, and unfruitful creature, that dost nothing for God? thy heart is a barren heart, no seeds of good Are sown there, thy tongue is a barren tongue, no good words come out thence;
dt n1 vhz vvn dt n2 pp-f dt n1. np1 crd. cc np1 vvd cst np1 vbds j av-j dt n1. np1 crd. vb2r pns21 dt j, cc j n1, cst vd2 pix p-acp np1? po21 n1 vbz dt j n1, dx n2 pp-f j vbr vvn a-acp, po21 n1 vbz dt j n1, dx j n2 vvb av av;
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thy whole soule a barren soule; not a good action upon the record of thy life.
thy Whole soul a barren soul; not a good actium upon the record of thy life.
po21 j-jn n1 dt j n1; xx dt j n1 p-acp dt n1 pp-f po21 n1.
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Indeed, no soule can be barren, the soule is of a working nature;
Indeed, no soul can be barren, the soul is of a working nature;
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but sinfull workes are unfruitfull workes (in the Apostles language.) The unfruitfull workes of darknesse, and what fruits had ye of those things, whereof you are now ashamed? Gods Spouse is a fruitfull creature, Gal, 5.22. The fruit of the Spirit is love, joy, peace, long-suffering, &c. A barren soule is alwaies a wildernesse soule.
but sinful works Are unfruitful works (in the Apostles language.) The unfruitful works of darkness, and what fruits had you of those things, whereof you Are now ashamed? God's Spouse is a fruitful creature, Gall, 5.22. The fruit of the Spirit is love, joy, peace, long-suffering, etc. A barren soul is always a Wilderness soul.
cc-acp j n2 vbr j n2 (p-acp dt n2 n1.) dt j n2 pp-f n1, cc r-crq n2 vhd pn22 pp-f d n2, c-crq pn22 vbr av j? npg1 n1 vbz dt j n1, n1, crd. dt n1 pp-f dt n1 vbz n1, n1, n1, j, av dt j n1 vbz av dt n1 n1.
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Those that are borne of God, bring forth fruits unto God.
Those that Are born of God, bring forth fruits unto God.
d cst vbr vvn pp-f np1, vvb av n2 p-acp np1.
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Thirdly, Thou mayest know whether thou beest in the wildernesse or no, by the company thou delightest in:
Thirdly, Thou Mayest know whither thou Best in the Wilderness or no, by the company thou delightest in:
ord, pns21 vm2 vvi cs pns21 vb2s p-acp dt n1 cc uh-dx, p-acp dt n1 pns21 vv2 p-acp:
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It is a known rule, Noscitur ex socio qui non dignoscitur ex se. He that is a wildernesse creature, loves wildernesse company, the wolves, and beares, and foxes:
It is a known Rule, Noscitur ex socio qui non dignoscitur ex se. He that is a Wilderness creature, loves Wilderness company, the wolves, and bears, and foxes:
pn31 vbz dt j-vvn n1, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la. pns31 cst vbz dt n1 n1, vvz n1 n1, dt n2, cc vvz, cc n2:
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but he that is out, keeps the company of men;
but he that is out, keeps the company of men;
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dost thou love the wildernesse company? the swinish drunkard, the politike Foxe, the malitious Lyon, the venemous lyar and slanderer, the lascivious wanton, more then the Children of God? oh suspect thy selfe!
dost thou love the Wilderness company? the swinish drunkard, the politic Fox, the malicious lion, the venomous liar and slanderer, the lascivious wanton, more then the Children of God? o suspect thy self!
vd2 pns21 vvi dt n1 n1? dt j n1, dt j n1, dt j n1, dt j n1 cc n1, dt j j-jn, av-dc cs dt n2 pp-f np1? uh vvb po21 n1!
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By this we know (saith John) that we are translated from death to life, if we love the Brethren: By this we know (Says John) that we Are translated from death to life, if we love the Brothers:
p-acp d pns12 vvb (vvz np1) cst pns12 vbr vvn p-acp n1 p-acp n1, cs pns12 vvb dt n2:
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Lazarus when he was raised from the grave, we do not read he went to keep the dead men company again:Lazarus when he was raised from the grave, we do not read he went to keep the dead men company again:
np1 c-crq pns31 vbds vvn p-acp dt n1, pns12 vdb xx vvi pns31 vvd pc-acp vvi dt j n2 n1 av:
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those that God hath raised from the death of their sins, live amongst living men, and delight in living mens company;
those that God hath raised from the death of their Sins, live among living men, and delight in living men's company;
d cst np1 vhz vvn p-acp dt n1 pp-f po32 n2, vvb p-acp j-vvg n2, cc vvi p-acp vvg ng2 n1;
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Thus examine whether thou beest come out of the wildernesse of sin, or no. Secondly, As comming out of the wildernesse is a sign of the child of God:
Thus examine whither thou Best come out of the Wilderness of since, or no. Secondly, As coming out of the Wilderness is a Signen of the child of God:
av vvb cs pns21 vb2s vvn av pp-f dt n1 pp-f n1, cc uh-dx. ord, c-acp vvg av pp-f dt n1 vbz dt n1 pp-f dt n1 pp-f np1:
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so being in the wildernesse, is likewise a note whereby thou mayest know thy selfe.
so being in the Wilderness, is likewise a note whereby thou Mayest know thy self.
av vbg p-acp dt n1, vbz av dt n1 c-crq pns21 vm2 vvi po21 n1.
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Gods Spouse comes out of one wildernesse into another, out of the wildernesse of sin into the wildernesse of sorrow,
God's Spouse comes out of one Wilderness into Another, out of the Wilderness of since into the Wilderness of sorrow,
npg1 n1 vvz av pp-f crd n1 p-acp j-jn, av pp-f dt n1 pp-f n1 p-acp dt n1 pp-f n1,
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and out of that to their Saviour.
and out of that to their Saviour.
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Wouldest thou know whether thou art found, or no? Examine whether thou wert ever lost or no:
Wouldst thou know whither thou art found, or no? Examine whither thou Wertenberg ever lost or no:
vmd2 pns21 vvi cs pns21 vb2r vvn, cc dx? vvb cs pns21 vbd2r av vvn cc dx:
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wouldst thou know whether ever thou wert a beleever, examine whether ever thou wert a penitent, or not. This is Gods ordinary way;
Wouldst thou know whither ever thou Wertenberg a believer, examine whither ever thou Wertenberg a penitent, or not. This is God's ordinary Way;
vmd2 pns21 vvi cs av pns21 vbd2r dt n1, vvb cs av pns21 vbd2r dt j-jn, cc xx. d vbz ng1 j n1;
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thence he complaines of his people, that they would not repent, that they might beleeve in him.
thence he complains of his people, that they would not Repent, that they might believe in him.
av pns31 vvz pp-f po31 n1, cst pns32 vmd xx vvi, cst pns32 vmd vvi p-acp pno31.
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Dost thou find God in another manner of working in thy soule? blesse God for it;
Dost thou find God in Another manner of working in thy soul? bless God for it;
vd2 pns21 vvi np1 p-acp j-jn n1 pp-f vvg p-acp po21 n1? vvb np1 p-acp pn31;
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and if thy title be good to heaven, which will be knowne by thy walking with God;
and if thy title be good to heaven, which will be known by thy walking with God;
cc cs po21 n1 vbi j p-acp n1, r-crq vmb vbi vvn p-acp po21 n-vvg p-acp np1;
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beleeve me, God hath used thee kindly, heaven hath cost thee cheaper then it costs many a poore soule,
believe me, God hath used thee kindly, heaven hath cost thee cheaper then it costs many a poor soul,
vvb pno11, np1 vhz vvn pno21 av-j, n1 vhz vvn pno21 jc cs pn31 vvz d dt j n1,
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and walke humbly before God, because he hath not humbled thee under his mighty hand, as he hath done many another poor creature:
and walk humbly before God, Because he hath not humbled thee under his mighty hand, as he hath done many Another poor creature:
cc vvi av-j p-acp np1, c-acp pns31 vhz xx vvn pno21 p-acp po31 j n1, c-acp pns31 vhz vdn d j-jn j n1:
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and though I would not condemne those that plead their title to heaven this way,
and though I would not condemn those that plead their title to heaven this Way,
cc cs pns11 vmd xx vvi d cst vvb po32 n1 p-acp n1 d n1,
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for feare I should condemne the generation of the righteous, yet beleeve me, I should suspect it in my owne cause.
for Fear I should condemn the generation of the righteous, yet believe me, I should suspect it in my own cause.
p-acp n1 pns11 vmd vvi dt n1 pp-f dt j, av vvb pno11, pns11 vmd vvi pn31 p-acp po11 d n1.
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They that go out weeping, and carry precious seed, shall returne rejoycing, and bring their sheaves with them. They that go out weeping, and carry precious seed, shall return rejoicing, and bring their sheaves with them.
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2. Examine thy selfe, What other wildernesses thou meetest with? Afflictions, temptations, &c. I would not give this as an infallible marke,
2. Examine thy self, What other Wildernesses thou meetest with? Afflictions, temptations, etc. I would not give this as an infallible mark,
crd vvb po21 n1, q-crq j-jn n2 pns21 vv2 p-acp? n2, n2, av pns11 vmd xx vvi d p-acp dt j n1,
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and yet God saies, whom he loves he chasteneth, and scourgeth every child whom he receiveth;
and yet God Says, whom he loves he Chasteneth, and scourges every child whom he receives;
cc av np1 vvz, r-crq pns31 vvz pns31 vvz, cc vvz d n1 r-crq pns31 vvz;
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and thence the Father drew out his Conclusion, Unicum Deus habuit filium sine peccato, nullum sine flagello.
and thence the Father drew out his Conclusion, Unicum Deus Habuit Son sine Peccato, nullum sine Flagello.
cc av dt n1 vvd av po31 n1, np1 fw-la fw-la fw-la fw-la n1, fw-la fw-la fw-la.
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God had one Sor without sin, but none without a rod. But I know, even the wicked sometimes begin their hell upon the earth:
God had one Sor without since, but none without a rod. But I know, even the wicked sometime begin their hell upon the earth:
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and though would suspect my selfe, if I met with no afflictions, ye I would not be glad to have a life full of crosses,
and though would suspect my self, if I met with no afflictions, you I would not be glad to have a life full of Crosses,
cc cs vmd vvi po11 n1, cs pns11 vvd p-acp dx n2, pn22 pns11 vmd xx vbi j pc-acp vhi dt n1 j pp-f n2,
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and afflictions my best evidence for heaven: I rather named this for a prefac• to the next note,
and afflictions my best evidence for heaven: I rather nam this for a prefac• to the next note,
cc n2 po11 js n1 p-acp n1: pns11 av-c vvd d p-acp dt n1 p-acp dt ord n1,
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3. Examine how thou carriest thy selfe in the wildernesse ▪ there is a different carriage betwixt the child of God,
3. Examine how thou carriest thy self in the Wilderness ▪ there is a different carriage betwixt the child of God,
crd vvb c-crq pns21 vv2 po21 n1 p-acp dt n1 ▪ a-acp vbz dt j n1 p-acp dt n1 pp-f np1,
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and th• child of the Devill in afflictions:
and th• child of the devil in afflictions:
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the one sinkes into his grav• with despaire, the other lifts up his head to Sion with hope the one is prest to death under crosses, the other lives above al crosses.
the one sinks into his grav• with despair, the other lifts up his head to Sion with hope the one is pressed to death under Crosses, the other lives above all Crosses.
dt pi vvz p-acp po31 n1 p-acp n1, dt n-jn vvz a-acp po31 n1 p-acp np1 p-acp n1 dt pi vbz vvn p-acp n1 p-acp n2, dt j-jn n2 p-acp d n2.
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Caine cries, my punishment is too heavy for me to beare Job cries, though he should kill me, Cain cries, my punishment is too heavy for me to bear Job cries, though he should kill me,
np1 vvz, po11 n1 vbz av j c-acp pno11 pc-acp vvi np1 vvz, c-acp pns31 vmd vvi pno11,
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yet I will trust in him: yet I will trust in him:
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Th• Reprobate cryes, Who is the Lord that I should wait for him? The Saint sayes, I will patiently wait for the Lords Salvation:
Th• Reprobate cries, Who is the Lord that I should wait for him? The Saint Says, I will patiently wait for the lords Salvation:
n1 n-jn n2, r-crq vbz dt n1 cst pns11 vmd vvi p-acp pno31? dt n1 vvz, pns11 vmb av-j vvi p-acp dt n2 n1:
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the wicked man dyes, the Saint leanes; the eyes of the sinners faile that day; but the Saints looke up to Sion, from whence comes their helpe that day.
the wicked man dies, the Saint leans; the eyes of the Sinners fail that day; but the Saints look up to Sion, from whence comes their help that day.
dt j n1 vvz, dt n1 vvz; dt n2 pp-f dt n2 vvb d n1; cc-acp dt n2 vvb a-acp p-acp np1, p-acp q-crq vvz po32 n1 cst n1.
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Examine How thou hast come out of thy wildernesse? of thine owne strength? or leaning? Canst thou say, That God knew thee in the wildernesse, in the land of great drought. Hos. 13.5.
Examine How thou hast come out of thy Wilderness? of thine own strength? or leaning? Canst thou say, That God knew thee in the Wilderness, in the land of great drought. Hos. 13.5.
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If thou thinkest thou camest out alone, thou art there still, What gave thee comfort in the depths of sorrow? what? thy merry company? did thy duties doe it? If any thing did it but thy Christ, I feare thou art still in the wildernesse:
If thou Thinkest thou camest out alone, thou art there still, What gave thee Comfort in the depths of sorrow? what? thy merry company? did thy duties do it? If any thing did it but thy christ, I Fear thou art still in the Wilderness:
cs pns21 vv2 pns21 vvd2 av av-j, pns21 vb2r a-acp av, q-crq vvd pno21 vvi p-acp dt n2 pp-f n1? q-crq? po21 j n1? vdd po21 n2 vdb pn31? cs d n1 vdd pn31 p-acp po21 np1, pns11 vvb pns21 vb2r av p-acp dt n1:
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when thou didst mourne, as one that mourneth for his onely begotten sonne, didst thou looke upon him whom thou hadst pierced? there is nothing but the blood of Christ can give a cordiall to a fainting soule;
when thou didst mourn, as one that Mourneth for his only begotten son, didst thou look upon him whom thou Hadst pierced? there is nothing but the blood of christ can give a cordial to a fainting soul;
c-crq pns21 vdd2 vvi, c-acp pi cst vvz p-acp po31 j vvn n1, vdd2 pns21 vvb p-acp pno31 ro-crq pns21 vhd2 vvn? pc-acp vbz pix p-acp dt n1 pp-f np1 vmb vvi dt j p-acp dt j-vvg n1;
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nothing but the hand-kerchiefe of free grace that can wipe thine eyes;
nothing but the handkerchief of free grace that can wipe thine eyes;
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nothing but the blotting out of the hand-writing, which was written in Gods Booke, and thine owne conscience against thee, that can make thy heart leave trembling,
nothing but the blotting out of the handwriting, which was written in God's Book, and thine own conscience against thee, that can make thy heart leave trembling,
pix cc-acp dt vvg av pp-f dt n1, r-crq vbds vvn p-acp ng1 n1, cc po21 d n1 p-acp pno21, cst vmb vvi po21 n1 vvb j-vvg,
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and thy knees leave beating together for terror. Thou canst not come out alone, if ever thou camest out, it was leaning.
and thy knees leave beating together for terror. Thou Canst not come out alone, if ever thou camest out, it was leaning.
cc po21 n2 vvb vvg av p-acp n1. pns21 vm2 xx vvi av av-j, cs av pns21 vvd2 av, pn31 vbds vvg.
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Examine thy selfe, How thou hast carried thy selfe since thou camest out? How hast thou beene since thou wert humbled,
Examine thy self, How thou hast carried thy self since thou camest out? How hast thou been since thou Wertenberg humbled,
vvb po21 n1, c-crq pns21 vh2 vvn po21 n1 c-acp pns21 vvd2 av? q-crq vh2 pns21 vbn p-acp pns21 vbd2r vvn,
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and lost in the wildernesse of sorrow? What effects hath the wildernesse of sorrow wrought upon thee? Hath thy sorrow beene like the sorrow of Achan, that thou hast beene onely sorry because thou hast beene under an Attachment of wrath? Or like Ahab, rending his clothes, putting on his sack-cloth,
and lost in the Wilderness of sorrow? What effects hath the Wilderness of sorrow wrought upon thee? Hath thy sorrow been like the sorrow of achan, that thou hast been only sorry Because thou hast been under an Attachment of wrath? Or like Ahab, rending his clothes, putting on his Sackcloth,
cc vvn p-acp dt n1 pp-f n1? q-crq n2 vhz dt n1 pp-f n1 vvn p-acp pno21? vhz po21 n1 vbi av-j dt n1 pp-f np1, cst pns21 vh2 vbn av-j j c-acp pns21 vh2 vbn p-acp dt n1 pp-f n1? cc av-j np1, vvg po31 n2, vvg p-acp po31 n1,
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and going softly? 2 Chron. 22. Or like Pharoah, saying, I have sinned? Exod. Or like Balaam, saying, I have sinned, I will returne backe againe? when he might have had more thankes for his labour and never have come there, he had checks enough.and going softly? 2 Chronicles 22. Or like Pharaoh, saying, I have sinned? Exod Or like balaam, saying, I have sinned, I will return back again? when he might have had more thanks for his labour and never have come there, he had Checks enough.
cc vvg av-j? crd np1 crd cc av-j np1, vvg, pns11 vhb vvn? np1 cc j np1, vvg, pns11 vhb vvn, pns11 vmb vvi av av? c-crq pns31 vmd vhi vhn dc n2 p-acp po31 n1 cc av-x vhi vvn a-acp, pns31 vhd n2 av-d.
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Art thou worse when thou commest out of the wildernesse of Affliction, that wee may brand thee with Ahaz his Brand, This was that King Ahaz? Or doest thou come out of thy Afflictions leaning, with thy weake faith strengthened,
Art thou Worse when thou Comest out of the Wilderness of Affliction, that we may brand thee with Ahaz his Brand, This was that King Ahaz? Or dost thou come out of thy Afflictions leaning, with thy weak faith strengthened,
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and thy strong faith confirmed? Hast thou lost no grains, but got in the fire? Is thy gold as good weight now as before? it is a good signe it is good then.
and thy strong faith confirmed? Hast thou lost no grains, but god in the fire? Is thy gold as good weight now as before? it is a good Signen it is good then.
cc po21 j n1 vvn? vh2 pns21 vvn dx n2, cc-acp vvd p-acp dt n1? vbz po21 n1 c-acp j n1 av p-acp a-acp? pn31 vbz dt j n1 pn31 vbz j av.
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But I hasten to the next Use, which may be to informe us: First, The sad condition that all unbeleevers are in.
But I hasten to the next Use, which may be to inform us: First, The sad condition that all unbelievers Are in.
p-acp pns11 vvb p-acp dt ord n1, r-crq vmb vbi pc-acp vvi pno12: ord, dt j n1 cst d n2 vbr p-acp.
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Secondly, The joyfull condition that all the Children of God are in.
Secondly, The joyful condition that all the Children of God Are in.
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Thirdly, The great love of God, that he would send Christ to seeke us up in the wildernesse,
Thirdly, The great love of God, that he would send christ to seek us up in the Wilderness,
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and give his hand to poore creatures to lead them out. and give his hand to poor creatures to led them out.
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And lastly, If in every wildernesse wee must leane upon the Lord Jesus Christ, It may informe us, what need wee have at all times to walke close with the Lord Christ.
And lastly, If in every Wilderness we must lean upon the Lord jesus christ, It may inform us, what need we have At all times to walk close with the Lord christ.
cc ord, cs p-acp d n1 pns12 vmb vvi p-acp dt n1 np1 np1, pn31 vmb vvi pno12, q-crq vvb pns12 vhb p-acp d n2 pc-acp vvi av-j p-acp dt n1 np1.
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First, here see the sad condition that all men and women by nature are in, that have not the Lord Jesus Christ. It consists in two things:
First, Here see the sad condition that all men and women by nature Are in, that have not the Lord jesus christ. It consists in two things:
ord, av vvb dt j n1 cst d n2 cc n2 p-acp n1 vbr p-acp, cst vhb xx dt n1 np1 np1. pn31 vvz p-acp crd n2:
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First, They are in a wildernesse: Sinne is a wildernesse.
First, They Are in a Wilderness: Sin is a Wilderness.
ord, pns32 vbr p-acp dt n1: n1 vbz dt n1.
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Now which of you (friends) but would thinke himselfe as good as a dead man if he were in the midst of an Arabian desert, that he could not see any possibilitie of getting out,
Now which of you (Friends) but would think himself as good as a dead man if he were in the midst of an Arabian desert, that he could not see any possibility of getting out,
av r-crq pp-f pn22 (n2) cc-acp vmd vvi px31 p-acp j c-acp dt j n1 cs pns31 vbdr p-acp dt n1 pp-f dt jp n1, cst pns31 vmd xx vvi d n1 pp-f vvg av,
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nor any comfort he could enjoy there: terror on every side, comfort on no side;
nor any Comfort he could enjoy there: terror on every side, Comfort on no side;
ccx d n1 pns31 vmd vvi a-acp: n1 p-acp d n1, n1 p-acp dx n1;
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the Lyons and beasts of prey of every hand ready to devour him, and it is well if he can keepe his flesh for food for himselfe,
the Lyons and beasts of prey of every hand ready to devour him, and it is well if he can keep his Flesh for food for himself,
dt n2 cc n2 pp-f n1 pp-f d n1 j pc-acp vvi pno31, cc pn31 vbz n1 cs pns31 vmb vvi po31 n1 p-acp n1 p-acp px31,
(4) sermon (DIV1)
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for he can get no provision for his body, nothing, except he would eate the barke of trees; o• the parched grasse.
for he can get no provision for his body, nothing, except he would eat the bark of trees; o• the parched grass.
c-acp pns31 vmb vvi dx n1 p-acp po31 n1, pix, c-acp pns31 vmd vvi dt n1 pp-f n2; n1 dt j-vvn n1.
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What man would not tremble, to thinke of on that should be condemned to such an exile? Doe not your hearts pittie as oft as you thinke of those poore men that were left but halfe a yeare in Green-land? And yet O Lord! How few pittie themselves! O poore creature!
What man would not tremble, to think of on that should be condemned to such an exile? Do not your hearts pity as oft as you think of those poor men that were left but half a year in Green-land? And yet Oh Lord! How few pity themselves! O poor creature!
q-crq n1 vmd xx vvi, pc-acp vvi pp-f p-acp cst vmd vbi vvn p-acp d dt n1? vdb xx po22 n2 vvb c-acp av c-acp pn22 vvb pp-f d j n2 cst vbdr vvn p-acp j-jn dt n1 p-acp np1? cc av uh n1! c-crq d vvb px32! sy j n1!
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Mutato nomine de te fabula narratur, the Story is thy owne, apply it therefore: You that are in your sinnes are all in a sad wildernesse;Mutato nomine de te fabula narratur, the Story is thy own, apply it Therefore: You that Are in your Sins Are all in a sad Wilderness;
fw-la fw-la fw-la fw-la fw-la fw-la, dt n1 vbz po21 d, vvb pn31 av: pn22 cst vbr p-acp po22 n2 vbr d p-acp dt j n1;
(4) sermon (DIV1)
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the judgements of God, like the beasts of prey, are ready to swallow you up on every hand;
the Judgments of God, like the beasts of prey, Are ready to swallow you up on every hand;
dt n2 pp-f np1, av-j dt n2 pp-f n1, vbr j pc-acp vvi pn22 a-acp p-acp d n1;
(4) sermon (DIV1)
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'tis a miracle of mercy you are not in hell; there is but a thred betwixt you and death;
it's a miracle of mercy you Are not in hell; there is but a thread betwixt you and death;
pn31|vbz dt n1 pp-f n1 pn22 vbr xx p-acp n1; pc-acp vbz p-acp dt n1 p-acp pn22 cc n1;
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the Sword of Gods wrath hangs over your head, while you are at your Drunken Banquets of sinne:
the Sword of God's wrath hangs over your head, while you Are At your Drunken Banquets of sin:
dt n1 pp-f npg1 n1 vvz p-acp po22 n1, cs pn22 vbr p-acp po22 j n2 pp-f n1:
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Oh! what comfort? what joy can you have in the wildernesse (friends?) that when you lye downe at night, you know not but you may wake in the morning past Repentance,
Oh! what Comfort? what joy can you have in the Wilderness (Friends?) that when you lie down At night, you know not but you may wake in the morning passed Repentance,
uh q-crq n1? r-crq n1 vmb pn22 vhb p-acp dt n1 (n2?) cst c-crq pn22 vvb a-acp p-acp n1, pn22 vvb xx p-acp pn22 vmb vvi p-acp dt n1 p-acp n1,
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even with Hell flames about you; as the Lord lives, there is but a haires breadth betwixt you and Hell.
even with Hell flames about you; as the Lord lives, there is but a hairs breadth betwixt you and Hell.
av p-acp n1 vvz p-acp pn22; c-acp dt n1 vvz, pc-acp vbz p-acp dt ng1 n1 p-acp pn22 cc n1.
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Consider, That you have no one to helpe you out of any wildernesse; if Christ be not yours, nothing is yours:
Consider, That you have not one to help you out of any Wilderness; if christ be not yours, nothing is yours:
vvb, cst pn22 vhb xx pi pc-acp vvi pn22 av pp-f d n1; cs np1 vbb xx png22, pix vbz png22:
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what will you doe in a stormy day of Afflictions, when you shall cry unto God,
what will you do in a stormy day of Afflictions, when you shall cry unto God,
q-crq vmb pn22 vdi p-acp dt j n1 pp-f n2, c-crq pn22 vmb vvi p-acp np1,
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and he shall say unto you, as he once said to the roaring Israelites, Judg. 10.14. Goe, and cry unto the gods which you have chosen;
and he shall say unto you, as he once said to the roaring Israelites, Judges 10.14. Go, and cry unto the God's which you have chosen;
cc pns31 vmb vvi p-acp pn22, c-acp pns31 a-acp vvd p-acp dt j-vvg np1, np1 crd. vvb, cc vvb p-acp dt n2 r-crq pn22 vhb vvn;
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let them deliver you in the time of your tribulation. let them deliver you in the time of your tribulation.
vvb pno32 vvb pn22 p-acp dt n1 pp-f po22 n1.
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Cry unto your Gold now, unto your Lusts now, trust your Riches now, make you a golden Calfe!
Cry unto your Gold now, unto your Lustiest now, trust your Riches now, make you a golden Calf!
vvb p-acp po22 n1 av, p-acp po22 n2 av, vvb po22 n2 av, vvb pn22 dt j n1!
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See if it will now save you. O thinke!
See if it will now save you. O think!
n1 cs pn31 vmb av vvi pn22. sy vvb!
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You that live in sinne, and love and delight in sinne, what shall I doe in a sad day of sicknesse,
You that live in sin, and love and delight in sin, what shall I do in a sad day of sickness,
pn22 cst vvb p-acp n1, cc n1 cc vvi p-acp n1, q-crq vmb pns11 vdi p-acp dt j n1 pp-f n1,
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when the feare of the grave shall surround me, and the terrors of Hell shall make me afraid? What shall I leane upon when these comforts shall be no comforts? when I shall say to all creature enjoyments, miserable comforters are you all.
when the Fear of the grave shall surround me, and the terrors of Hell shall make me afraid? What shall I lean upon when these comforts shall be no comforts? when I shall say to all creature enjoyments, miserable Comforters Are you all.
c-crq dt n1 pp-f dt n1 vmb vvi pno11, cc dt n2 pp-f n1 vmb vvi pno11 j? q-crq vmb pns11 vvi p-acp c-crq d n2 vmb vbi dx n2? c-crq pns11 vmb vvi p-acp d n1 n2, j n2 vbr pn22 d.
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Where shall I warme me when these flashes will be out? when these sparkes of pleasure and profit shall be choakt,
Where shall I warm me when these flashes will be out? when these sparks of pleasure and profit shall be choked,
q-crq vmb pns11 vvi pno11 c-crq d n2 vmb vbi av? c-crq d n2 pp-f n1 cc n1 vmb vbi vvn,
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and kill'd with the dust and ashes of my grave? Heare yee this all yee, That kindle a fire that compasse your selves about with sparkes;
and killed with the dust and Ashes of my grave? Hear ye this all ye, That kindle a fire that compass your selves about with sparks;
cc vvd p-acp dt n1 cc n2 pp-f po11 n1? vvb pn22 d d pn22, cst vvb dt n1 cst vvi po22 n2 a-acp p-acp n2;
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walke in the light of your fire, and in the sparkes that you have kindled; This shall yee have at the Lords hand, you shall lye downe in sorrow: walk in the Light of your fire, and in the sparks that you have kindled; This shall ye have At the lords hand, you shall lie down in sorrow:
vvb p-acp dt n1 pp-f po22 n1, cc p-acp dt n2 cst pn22 vhb vvn; d vmb pn22 vhb p-acp dt n2 n1, pn22 vmb vvi a-acp p-acp n1:
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Your pleasurable sinnes are but as sparkes (Sirs) What will you doe when your sparkes are out? They are (as wee say of a short flame) but a Widowes joy for a moment:
Your pleasurable Sins Are but as sparks (Sirs) What will you do when your sparks Are out? They Are (as we say of a short flame) but a Widows joy for a moment:
po22 j n2 vbr cc-acp p-acp n2 (n2) q-crq vmb pn22 vdi c-crq po22 n2 vbr av? pns32 vbr (c-acp pns12 vvb pp-f dt j n1) p-acp dt ng1 n1 p-acp dt n1:
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Take heed, that when your sparkes are out you blow not your nailes in hell: Take heed, that your sparkes doe not kindle everlasting burnings for you.
Take heed, that when your sparks Are out you blow not your nails in hell: Take heed, that your sparks do not kindle everlasting burnings for you.
vvb n1, cst c-crq po22 n2 vbr av pn22 vvb xx po22 n2 p-acp n1: vvb n1, cst po22 n2 vdb xx vvi j n2 p-acp pn22.
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What will you doe in a wildernesse of Affliction? how will you come out? What will yee leane upon?
What will you do in a Wilderness of Affliction? how will you come out? What will ye lean upon?
q-crq vmb pn22 vdi p-acp dt n1 pp-f n1? q-crq vmb pn22 vvb av? q-crq vmb pn22 vvi p-acp?
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Secondly, This may serve to informe us of the happy condition of Gods Children, and that è contrario, in a just opposion to the others misery:
Secondly, This may serve to inform us of the happy condition of God's Children, and that è contrario, in a just opposion to the Others misery:
ord, d vmb vvi pc-acp vvi pno12 pp-f dt j n1 pp-f npg1 n2, cc cst fw-la fw-la, p-acp dt j n1 p-acp dt ng2-jn n1:
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O lift up your heads yee righteous, and be glad yee upright in heart: Your happinesse consists in these two things:Oh lift up your Heads ye righteous, and be glad ye upright in heart: Your happiness consists in these two things:
uh vvb a-acp po22 n2 pn22 j, cc vbb j pn22 av-j p-acp n1: po22 n1 vvz p-acp d crd n2:
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First, You are out of the wildernesse, out of the danger of Hell, and those that can spell in their thoughts but that word Hell, will know it to be a mercy to be out of the feare of it.
First, You Are out of the Wilderness, out of the danger of Hell, and those that can spell in their thoughts but that word Hell, will know it to be a mercy to be out of the Fear of it.
ord, pn22 vbr av pp-f dt n1, av pp-f dt n1 pp-f n1, cc d cst vmb vvi p-acp po32 n2 p-acp d n1 n1, vmb vvi pn31 pc-acp vbi dt n1 pc-acp vbi av pp-f dt n1 pp-f pn31.
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You are out of the wildernesse, O blesse that God that hath helpt you out: 'tis a great happinesse to be delivered of feares; beleeve me!
You Are out of the Wilderness, Oh bless that God that hath helped you out: it's a great happiness to be Delivered of fears; believe me!
pn22 vbr av pp-f dt n1, uh vvb cst np1 cst vhz vvn pn22 av: pn31|vbz dt j n1 pc-acp vbi vvn pp-f n2; vvb pno11!
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Did the wicked men seriously thinke what a weight of wrath they lye under, what a cloud of bloud hangs over their heads, they would pray till all their knees were melted (though they were all steele) to be delivered from it.
Did the wicked men seriously think what a weight of wrath they lie under, what a cloud of blood hangs over their Heads, they would pray till all their knees were melted (though they were all steel) to be Delivered from it.
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Hold up your hands that you have escaped a drowning; that you feare not the wild beasts that belong to the wildernesse;
Hold up your hands that you have escaped a drowning; that you Fear not the wild beasts that belong to the Wilderness;
vvb a-acp po22 n2 cst pn22 vhb vvn dt vvg; cst pn22 vvb xx dt j n2 cst vvb p-acp dt n1;
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Gods dreadfull judgements you dare meet, the Lyon and the Beare, and they dare not set the print of their teeth upon you.
God's dreadful Judgments you Dare meet, the lion and the Bear, and they Dare not Set the print of their teeth upon you.
n2 j n2 pn22 vvb vvi, dt n1 cc dt n1, cc pns32 vvb xx vvi dt n1 pp-f po32 n2 p-acp pn22.
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A godly man is like a man under protection, he owes much, but the Bayliffe dares not meddle with him;
A godly man is like a man under protection, he owes much, but the Bailiff dares not meddle with him;
dt j n1 vbz av-j dt n1 p-acp n1, pns31 vvz d, cc-acp dt n1 vvz xx vvi p-acp pno31;
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Christ hath undertaken the debt for him, he is under the protection of the Sonne of God;
christ hath undertaken the debt for him, he is under the protection of the Son of God;
np1 vhz vvn dt n1 p-acp pno31, pns31 vbz p-acp dt n1 pp-f dt n1 pp-f np1;
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he can looke a Judgement in the face, and never runne for it. The wicked man, on the contrary, is like one.
he can look a Judgement in the face, and never run for it. The wicked man, on the contrary, is like one.
pns31 vmb vvi dt n1 p-acp dt n1, cc av-x vvn p-acp pn31. dt j n1, p-acp dt n-jn, vbz av-j crd.
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that hangs upon every bush (as wee say) owes more then he is worth;
that hangs upon every bush (as we say) owes more then he is worth;
cst vvz p-acp d n1 (c-acp pns12 vvb) vvz av-dc cs pns31 vbz j;
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he dares scarce looke out of the doores whiles the Bayliffes are about;
he dares scarce look out of the doors while the Bailiffs Are about;
pns31 vvz av-j vvb av pp-f dt n2 cs dt n2 vbr a-acp;
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when the judgements of God are about, the wicked wretch dares not looke out, he sinks into his grave in the thoughts of it.
when the Judgments of God Are about, the wicked wretch dares not look out, he sinks into his grave in the thoughts of it.
c-crq dt n2 pp-f np1 vbr a-acp, dt j n1 vvz xx vvi av, pns31 vvz p-acp po31 n1 p-acp dt n2 pp-f pn31.
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This Plague, this Feaver, this Ague, may be a Bayliffe to Arrest me, that God hath sent to carry me bound hand and foot and throwne into Hell, where is weeping and wayling, and gnashing of teeth.
This Plague, this Fever, this Ague, may be a Bailiff to Arrest me, that God hath sent to carry me bound hand and foot and thrown into Hell, where is weeping and wailing, and gnashing of teeth.
d n1, d n1, d n1, vmb vbi dt n1 pc-acp vvi pno11, cst np1 vhz vvn pc-acp vvi pno11 vvn n1 cc n1 cc vvn p-acp n1, q-crq vbz vvg cc vvg, cc vvg pp-f n2.
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And then thinks with himselfe (O that they did so!) Where is my suretie (if it should be so?) who would be bound for the payment of the Debt due for my sinnes,
And then thinks with himself (Oh that they did so!) Where is my surety (if it should be so?) who would be bound for the payment of the Debt due for my Sins,
cc av vvz p-acp px31 (uh cst pns32 vdd av!) q-crq vbz po11 n1 (cs pn31 vmd vbi av?) q-crq vmd vbi vvn p-acp dt n1 pp-f dt n1 j-jn p-acp po11 n2,
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and to be payd at Gods judgement seat? The godly man, he likewise saith; This Plague, this Feaver, this Sicknesse, may Arrest me:
and to be paid At God's judgement seat? The godly man, he likewise Says; This Plague, this Fever, this Sickness, may Arrest me:
cc pc-acp vbi vvn p-acp npg1 n1 n1? dt j n1, pns31 av vvz; d n1, d n1, d n1, vmb vvi pno11:
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But suppose they should, the Sonne of God is bound for my Debt; My Judge surely will not demand better Suretie then his owne Sonne.
But suppose they should, the Son of God is bound for my Debt; My Judge surely will not demand better Surety then his own Son.
cc-acp vvb pns32 vmd, dt n1 pp-f np1 vbz vvn p-acp po11 n1; po11 n1 av-j vmb xx vvi jc n1 cs po31 d n1.
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1346
I blesse God I am out of the wildernesse: O happy man! Here's a portion of thy happinesse; but here is not all.
I bless God I am out of the Wilderness: Oh happy man! Here's a portion of thy happiness; but Here is not all.
pns11 vvb np1 pns11 vbm av pp-f dt n1: uh j n1! av|vbz dt n1 pp-f po21 n1; cc-acp av vbz xx d.
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2. Consider, That if thou shouldest fall into the corner of another wildernesse: Thou hast one to leane upon, even in every wildernesse:
2. Consider, That if thou Shouldst fallen into the corner of Another Wilderness: Thou hast one to lean upon, even in every Wilderness:
crd np1, cst cs pns21 vmd2 vvi p-acp dt n1 pp-f j-jn n1: pns21 vh2 crd pc-acp vvi p-acp, av p-acp d n1:
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If thou shouldst have a rod upon thy back, thou hast a staffe to comfort thee.
If thou Shouldst have a rod upon thy back, thou hast a staff to Comfort thee.
cs pns21 vmd2 vhi dt n1 p-acp po21 n1, pns21 vh2 dt n1 pc-acp vvi pno21.
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Thou hast one to lead thee out, when soever thou art in: an arme that thou mayest trust to.
Thou hast one to led thee out, when soever thou art in: an arm that thou Mayest trust to.
pns21 vh2 crd pc-acp vvi pno21 av, c-crq av pns21 vb2r p-acp: dt n1 cst pns21 vm2 vvi p-acp.
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1350
Happy is he that hath a friend in the Court, such is thy friend.
Happy is he that hath a friend in the Court, such is thy friend.
j vbz pns31 cst vhz dt n1 p-acp dt n1, d vbz po21 n1.
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A friend in adversity, is better then a Brother, (saith Solomon ) thou hast a friend in adversity, and he is thy brother.
A friend in adversity, is better then a Brother, (Says Solomon) thou hast a friend in adversity, and he is thy brother.
dt n1 p-acp n1, vbz jc cs dt n1, (vvz np1) pns21 vh2 dt n1 p-acp n1, cc pns31 vbz po21 n1.
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Thy brother Christ is thy friend, that will lead thee through, & out of every wildernesse;
Thy brother christ is thy friend, that will led thee through, & out of every Wilderness;
po21 n1 np1 vbz po21 n1, cst vmb vvi pno21 a-acp, cc av pp-f d n1;
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1353
Is the child happy that in want hath a father to run unto? the wife happy that hath a husband in time of sicknesse to comfort her? The servant happy that hath a Master in adversity to pitty him? then I dare pronounce thee in all times happy.
Is the child happy that in want hath a father to run unto? the wife happy that hath a husband in time of sickness to Comfort her? The servant happy that hath a Master in adversity to pity him? then I Dare pronounce thee in all times happy.
vbz dt n1 j cst p-acp n1 vhz dt n1 pc-acp vvi p-acp? dt n1 j cst vhz dt n1 p-acp n1 pp-f n1 pc-acp vvi pno31? dt n1 j cst vhz dt n1 p-acp n1 pc-acp vvi pno31? cs pns11 vvb vvb pno21 p-acp d n2 j.
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Thy husband loves thee, thy father sends his Son to lead thee: thy husband is alwaies by, to comfort thee, and lead thee by his hand. God hath said, Esay 58.11. That he will guide thee continually, and satisfie thy soule in drought, and make fat thy bones.
Thy husband loves thee, thy father sends his Son to led thee: thy husband is always by, to Comfort thee, and led thee by his hand. God hath said, Isaiah 58.11. That he will guide thee continually, and satisfy thy soul in drought, and make fat thy bones.
po21 n1 vvz pno21, po21 n1 vvz po31 n1 pc-acp vvi pno21: po21 n1 vbz av p-acp, pc-acp vvi pno21, cc vvb pno21 p-acp po31 n1. np1 vhz vvn, np1 crd. cst pns31 vmb vvi pno21 av-j, cc vvi po21 n1 p-acp n1, cc vvi j po21 n2.
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Thou hast alwaies a friend at need, a brother in adversity.
Thou hast always a friend At need, a brother in adversity.
pns21 vh2 av dt n1 p-acp n1, dt n1 p-acp n1.
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Thirdly, Is it so that the Spouse comes out of the wildernesse ▪ leaning upon her Beloved? This may then shew us the infinite love of God to the Creature;
Thirdly, Is it so that the Spouse comes out of the Wilderness ▪ leaning upon her beloved? This may then show us the infinite love of God to the Creature;
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that he would be pleased to looke us up in the wildernesse, and let us leane upon him:
that he would be pleased to look us up in the Wilderness, and let us lean upon him:
cst pns31 vmd vbi vvn pc-acp vvi pno12 a-acp p-acp dt n1, cc vvb pno12 vvi p-acp pno31:
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Christ was lead into the wildernesse because thou wert there, he had a bad journey to fetch thee home:
christ was led into the Wilderness Because thou Wertenberg there, he had a bad journey to fetch thee home:
np1 vbds vvn p-acp dt n1 c-acp pns21 vbd2r a-acp, pns31 vhd dt j n1 pc-acp vvi pno21 av-an:
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Oh! what should? what could (besides his infinite free-grace) make his bowels of mercy so yerne towards the Creature,
Oh! what should? what could (beside his infinite Free grace) make his bowels of mercy so yearn towards the Creature,
uh q-crq vmd? q-crq vmd (p-acp po31 j n1) vvb po31 n2 pp-f n1 av vvi p-acp dt n1,
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as to looke it up in the wildernesse, to cloath it naked, to wash it polluted, to save it damned? Christ the shepheard had lost his stray sheepe,
as to look it up in the Wilderness, to cloth it naked, to wash it polluted, to save it damned? christ the shepherd had lost his stray sheep,
c-acp pc-acp vvi pn31 a-acp p-acp dt n1, p-acp n1 pn31 j, pc-acp vvi pn31 vvn, pc-acp vvi pn31 vvn? np1 dt n1 vhd vvn po31 n1 n1,
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and goes after that which was lost in the wildernesse untill he findeth it, then he layeth it on his shoulders, and bringeth it home.
and Goes After that which was lost in the Wilderness until he finds it, then he Layeth it on his shoulders, and brings it home.
cc vvz p-acp d r-crq vbds vvn p-acp dt n1 c-acp pns31 vvz pn31, cs pns31 vvz pn31 p-acp po31 n2, cc vvz pn31 av-an.
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O, blessed be the name of the Lord for his free grace and mercy! The sheepheard followed the sheepe, whiles the sheep regarded not the sheepheard;
O, blessed be the name of the Lord for his free grace and mercy! The shepherd followed the sheep, while the sheep regarded not the shepherd;
sy, j-vvn vbb dt n1 pp-f dt n1 p-acp po31 j n1 cc n1! dt n1 vvd dt n1, cs dt n1 vvd xx dt n1;
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we were in a wildernesse, he came to find us out. O! was not this infinite love, astonishing mercy?
we were in a Wilderness, he Come to find us out. OH! was not this infinite love, astonishing mercy?
pns12 vbdr p-acp dt n1, pns31 vvd pc-acp vvi pno12 av. uh vbds xx d j n1, vvg n1?
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Lastly, Is it so? that we must come out of every wildernesse leaning upon our Beloved? O then let this informe us what need we have to walke close with the Lord Jesus Christ;
Lastly, Is it so? that we must come out of every Wilderness leaning upon our beloved? O then let this inform us what need we have to walk close with the Lord jesus christ;
ord, vbz pn31 av? cst pns12 vmb vvi av pp-f d n1 vvg p-acp po12 np1? sy av vvb d vvi pno12 r-crq n1 pns12 vhb pc-acp vvi av-j p-acp dt n1 np1 np1;
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what need we have to be fearefull of offending, and carefull to please him: It is he that must helpe us in every need;
what need we have to be fearful of offending, and careful to please him: It is he that must help us in every need;
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he that must lead us in every wildernesse: If he forsakes us we are undone. Have we but one friend? let us keepe him then:
he that must led us in every Wilderness: If he forsakes us we Are undone. Have we but one friend? let us keep him then:
pns31 cst vmb vvi pno12 p-acp d n1: cs pns31 vvz pno12 pns12 vbr vvn. vhb pns12 cc-acp crd n1? vvb pno12 vvi pno31 av:
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if we anger him, we loose our best friend:
if we anger him, we lose our best friend:
cs pns12 vvb pno31, pns12 vvb po12 js n1:
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hath the shiftlesse child need to keepe the love of the father? the Babe need to keepe in the armes of the Nurse? the wife need to keepe the love of the husband? the blind man need to keep the love of his guide? O Christian, thou hast much more need to keep the love of thy Christ.
hath the shiftless child need to keep the love of the father? the Babe need to keep in the arms of the Nurse? the wife need to keep the love of the husband? the blind man need to keep the love of his guide? O Christian, thou hast much more need to keep the love of thy christ.
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It is he that must succour thee at every need; he that must make the rugged waies plaine for thee;
It is he that must succour thee At every need; he that must make the rugged ways plain for thee;
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It is he that must carry the Babe of grace in his armes, least it should dash its feet against the stones of affliction.
It is he that must carry the Babe of grace in his arms, lest it should dash its feet against the stones of affliction.
pn31 vbz pns31 cst vmb vvi dt n1 pp-f n1 p-acp po31 n2, cs pn31 vmd vvi po31 n2 p-acp dt n2 pp-f n1.
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It is he that must lead the child of God upon his hand, least in this world of afflictions it fall, and hurt it selfe.
It is he that must led the child of God upon his hand, lest in this world of afflictions it fallen, and hurt it self.
pn31 vbz pns31 cst vmb vvi dt n1 pp-f np1 p-acp po31 n1, cs p-acp d n1 pp-f n2 pn31 vvb, cc vvi pn31 n1.
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O keep close in his armes, keep thy selfe warme in his bosome; feare that which may make thy God go from thee.
O keep close in his arms, keep thy self warm in his bosom; Fear that which may make thy God go from thee.
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Gods departing from the Creature is a peice of hell: thou knowest not how soone thou mayest need him;
God's departing from the Creature is a piece of hell: thou Knowest not how soon thou Mayest need him;
npg1 vvg p-acp dt n1 vbz dt n1 pp-f n1: pns21 vv2 xx c-crq av pns21 vm2 vvi pno31;
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yea, thou alwaies needest him, therefore take heed of sinning against him; thou wilt anger the best friend, I will assure thee.
yea, thou always Needest him, Therefore take heed of sinning against him; thou wilt anger the best friend, I will assure thee.
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I hasten to the last use, which shall be a word of Exhortation: Doth the Spouse of Christ come out of the wildernesse leaning upon her Beloved.
I hasten to the last use, which shall be a word of Exhortation: Does the Spouse of christ come out of the Wilderness leaning upon her beloved.
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First, O then, you that are yet in the wildernesse of sinnes, come out, come out, get this Spouses Beloved, and then leane upon him.
First, Oh then, you that Are yet in the Wilderness of Sins, come out, come out, get this Spouses beloved, and then lean upon him.
ord, uh av, pn22 cst vbr av p-acp dt n1 pp-f n2, vvb av, vvb av, vvb d n2 vvn, cc av j p-acp pno31.
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2. You that are in the wildernesse of sorrow for sin, afflictions, temptations desertions, leane upon your beloved, live leaning and dye leaning:
2. You that Are in the Wilderness of sorrow for since, afflictions, temptations desertions, lean upon your Beloved, live leaning and die leaning:
crd pn22 cst vbr p-acp dt n1 pp-f n1 p-acp n1, n2, n2 n2, j p-acp po22 j-vvn, vvb vvg cc vvb vvg:
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you that say you are sinking, and you cannot beleeve. Oh leane! and come out of this wildernesse leaning upon your Beloved. A word to the first:
you that say you Are sinking, and you cannot believe. O lean! and come out of this Wilderness leaning upon your beloved. A word to the First:
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Is there any before the Lord this day that is yet in the gall of bitternesse,
Is there any before the Lord this day that is yet in the Gall of bitterness,
vbz a-acp d c-acp dt n1 d n1 cst vbz av p-acp dt n1 pp-f n1,
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and in the bond of iniquity, with what arguments shall I plead with such a soule? Those are not wanting,
and in the bound of iniquity, with what Arguments shall I plead with such a soul? Those Are not wanting,
cc p-acp dt n1 pp-f n1, p-acp r-crq n2 vmb pns11 vvi p-acp d dt n1? d vbr xx vvg,
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but with what arguments shall I prevaile with such a soule, to come unto the Lord Christ? were any here drowning in the water? a little Rhetoricke would perswade them to let me helpe them out? were any cast in a wood, I should not need much entreat them to give me their hand,
but with what Arguments shall I prevail with such a soul, to come unto the Lord christ? were any Here drowning in the water? a little Rhetoric would persuade them to let me help them out? were any cast in a wood, I should not need much entreat them to give me their hand,
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and I would shew them a way out of that loosing place, why should I not as much prevaile for heaven this day?
and I would show them a Way out of that losing place, why should I not as much prevail for heaven this day?
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1 Consider what estate it is that thou takest such pleasure to continue in? first, It it a dangerous place, more dangerous then the sands to the ship:
1 Consider what estate it is that thou Takest such pleasure to continue in? First, It it a dangerous place, more dangerous then the sands to the ship:
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thou art ready to be swallowed up of hell every houre in it. A troope of judgements waites upon thee to destroy it;
thou art ready to be swallowed up of hell every hour in it. A troop of Judgments waits upon thee to destroy it;
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how canst thou abide consuming fire? or dwell in everlasting burnings? Secondly, Consider, it is a joylesse condition: There is no true joy to the sinner,
how Canst thou abide consuming fire? or dwell in everlasting burnings? Secondly, Consider, it is a joyless condition: There is no true joy to the sinner,
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though he sings sometimes amongst his drunken cups, yet he cannot feed heartily upon a feast of joy,
though he sings sometime among his drunken cups, yet he cannot feed heartily upon a feast of joy,
cs pns31 vvz av p-acp po31 j n2, av pns31 vmbx vvi av-j p-acp dt n1 pp-f n1,
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because the Sword hangs over his head;
Because the Sword hangs over his head;
c-acp dt n1 vvz p-acp po31 n1;
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it is but a feigned joy that the sinner hath, a sudden short lived flame, without any coales underneath to preserve it.
it is but a feigned joy that the sinner hath, a sudden short lived flame, without any coals underneath to preserve it.
pn31 vbz p-acp dt j-vvn n1 cst dt n1 vhz, dt j j vvd n1, p-acp d n2 a-acp pc-acp vvi pn31.
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There is no peace to the wicked (saith God) and if no peace, there can be no joy;There is no peace to the wicked (Says God) and if no peace, there can be no joy;
pc-acp vbz dx n1 p-acp dt j (vvz np1) cc cs dx n1, pc-acp vmb vbi dx n1;
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when the sinner is serious he cannot rejoyce, his rejoycing is like the skipping of mad men that know not what they do.
when the sinner is serious he cannot rejoice, his rejoicing is like the skipping of mad men that know not what they do.
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Thirdly, Consider, it is a starving c•ndition. The sinners soule starves whiles he feasts bis body like a glutton, his soule dyes for thirst,
Thirdly, Consider, it is a starving c•ndition. The Sinners soul starves while he feasts bis body like a glutton, his soul dies for thirst,
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when his body is overflowen with drunkenesse. It is impossible the puffe-past of iniquity should nourish a soule:
when his body is overflown with Drunkenness. It is impossible the puff-past of iniquity should nourish a soul:
c-crq po31 n1 vbz vvn p-acp n1. pn31 vbz j dt j pp-f n1 vmd vvi dt n1:
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Doth an Angell feed upon the earth? doth a Saint feed upon hell? The soule is of an Angelicke substance, it cannot feed upon sin: sin starves it.
Does an Angel feed upon the earth? does a Saint feed upon hell? The soul is of an angelic substance, it cannot feed upon since: since starves it.
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Dost thou love to be in the middest of thornes? dost thou delight to lye downe in sorrow? canst thou endure to see thy better part starved,
Dost thou love to be in the midst of thorns? dost thou delight to lie down in sorrow? Canst thou endure to see thy better part starved,
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whilest thou pamperest thy filthy Carcasse? O let this deterre thee from the wildernesse of sin,
whilst thou pamperest thy filthy Carcase? O let this deter thee from the Wilderness of since,
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and perswade thee to come out of it unto Paradise. There, First, Thou shalt be in a safe condition:
and persuade thee to come out of it unto Paradise. There, First, Thou shalt be in a safe condition:
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Out of the feare of judgements, out of hells gunshot.
Out of the Fear of Judgments, out of Hells gunshot.
av pp-f dt n1 pp-f n2, av pp-f ng1 n1.
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There life or death will be either peace temporall, or else eternall, either grace, or glory unto thee;
There life or death will be either peace temporal, or Else Eternal, either grace, or glory unto thee;
a-acp n1 cc n1 vmb vbi d n1 j, cc av j, d n1, cc n1 p-acp pno21;
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here thy soule shall be in a harbour, if thousands fall at thy left hand, and ten thousands at thy right:
Here thy soul shall be in a harbour, if thousands fallen At thy left hand, and ten thousands At thy right:
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none shall make thee afraid, thou shalt laugh at trouble when it comes. Thou shalt be sure to go to heaven either by land, or water:
none shall make thee afraid, thou shalt laugh At trouble when it comes. Thou shalt be sure to go to heaven either by land, or water:
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If thou goest through the fire, thou shalt be sure to have Christ with thee.
If thou goest through the fire, thou shalt be sure to have christ with thee.
cs pns21 vv2 p-acp dt n1, pns21 vm2 vbi j pc-acp vhi np1 p-acp pno21.
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Heaven is a security in all estates, a protection from all Arrests, if the King of Glory hath a mind to sue thee, thou shalt not be arrested (like other men) with a writ of wrath,
Heaven is a security in all estates, a protection from all Arrests, if the King of Glory hath a mind to sue thee, thou shalt not be arrested (like other men) with a writ of wrath,
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but invited to sup with him in glory, only by a letter of love, and he will send his Ushers of glory to waite upon thy soule to the chambers of glory, Luke 16.22. The soule of good Lazarus was carried by Angels into Abrahams bosome:
but invited to sup with him in glory, only by a Letter of love, and he will send his Ushers of glory to wait upon thy soul to the chambers of glory, Lycia 16.22. The soul of good Lazarus was carried by Angels into Abrahams bosom:
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you shall not live like other men, haunted with the bloud-hounds of wrath, nor dye like other wretches, that go out of the world, haled by the Serjeants of hell to everlasting prison:
you shall not live like other men, haunted with the bloodhounds of wrath, nor die like other wretches, that go out of the world, haled by the Sergeants of hell to everlasting prison:
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but quietly sleepe, and awake againe one day in glory.
but quietly sleep, and awake again one day in glory.
cc-acp av-jn vvi, cc vvb av crd n1 p-acp n1.
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O who would not desire such a protection for himselfe? such a security for his soule? who would not throw off his raggs of sinne, to put on Christs livery of grace,
O who would not desire such a protection for himself? such a security for his soul? who would not throw off his rags of sin, to put on Christ livery of grace,
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when Christs badge upon his shoulder shall free him from all Arrests? That he shall walke up and downe,
when Christ badge upon his shoulder shall free him from all Arrests? That he shall walk up and down,
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and nothing shall make him affraid?
and nothing shall make him afraid?
cc pix vmb vvi pno31 j?
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Secondly, Consider that Heaven is a place as full of joy, as ever the wildernesse was full of sorrow and trouble; of this I spake before.
Secondly, Consider that Heaven is a place as full of joy, as ever the Wilderness was full of sorrow and trouble; of this I spoke before.
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O thinke of the joy of the Saints, you children of vaine pleasure, you mad-men of the earth, that can dance over the hole of the Aspe, and put your hands on the Cocatrices den.
O think of the joy of the Saints, you children of vain pleasure, you madmen of the earth, that can dance over the hold of the Asp, and put your hands on the Cockatrices den.
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Your false and flattering joy is nothing to the reall joyes of heaven, There is joy like the joy in the harvest,
Your false and flattering joy is nothing to the real Joys of heaven, There is joy like the joy in the harvest,
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like the joy when men divide the spoyle. The yoke of their burthen is broken, and the rod of the oppressour:like the joy when men divide the spoil. The yoke of their burden is broken, and the rod of the oppressor:
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O you that love your drinking meetings, and dancing dayes, that you would but love heaven, where you might drinke new wine with your Lord Christ:
Oh you that love your drinking meetings, and dancing days, that you would but love heaven, where you might drink new wine with your Lord christ:
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where you might dance in glory, and make all your daies, dayes of joy, and every houre, an houre of pleasure.
where you might dance in glory, and make all your days, days of joy, and every hour, an hour of pleasure.
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Thirdly, consider, that there, and there only, is provision for your soule. Christs robes is the only cloathing that will cover the nakednesse of it;
Thirdly, Consider, that there, and there only, is provision for your soul. Christ robes is the only clothing that will cover the nakedness of it;
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his flesh is meat indeed, and his bloud is drinke indeed, there my friends, Eate, and drinke, and be merry, there you may have wine and milke without money, or without price. his Flesh is meat indeed, and his blood is drink indeed, there my Friends, Eat, and drink, and be merry, there you may have wine and milk without money, or without price.
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O, spend not your money for that which is not bread, and your labour for that which profiteth not? O, spend not your money for that which is not bred, and your labour for that which profiteth not?
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Here you may eate that which is good, and let your soule delight it selfe in fatnesse.
Here you may eat that which is good, and let your soul delight it self in fatness.
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Here is a Feast of fat things; The fatlings are killed: O come unto the wedding!
Here is a Feast of fat things; The fatlings Are killed: Oh come unto the wedding!
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Why should your roomes bee emptie in the day of the Lords Espousalls? You shall bee welcome to my Masters Table:
Why should your rooms be empty in the day of the lords Espousals? You shall be welcome to my Masters Table:
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Now, O now, Behold hee stands at the doore and knocks:
Now, Oh now, Behold he Stands At the door and knocks:
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(Lord, breake where thou knockest) If any man will heare his voice, and open the doore, he will come into him,
(Lord, break where thou knockest) If any man will hear his voice, and open the door, he will come into him,
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and sup with him, and he shall sup with him. O let mee intreat you, to pittie the yerning of your Saviours bowels toward you; and sup with him, and he shall sup with him. Oh let me entreat you, to pity the yearning of your Saviors bowels towards you;
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pittie the groanings of his tender heart for you; pittie your selves, if not your Christ;
pity the groanings of his tender heart for you; pity your selves, if not your christ;
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and, O come, come out of the wildernesse of sinne into this wildernesse of sorrow; that of a drunken profane creature, thou mayest be a mourning pious soule;
and, Oh come, come out of the Wilderness of sin into this Wilderness of sorrow; that of a drunken profane creature, thou Mayest be a mourning pious soul;
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of a proud carelesse sinner, become a poore humbled poenitent;
of a proud careless sinner, become a poor humbled penitent;
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that the world may admire, Saul amongst the Prophets, and Paul amongst the Apostles, and thee amongst the Saints of Christ;
that the world may admire, Saul among the prophets, and Paul among the Apostles, and thee among the Saints of christ;
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and say of thee, who art now a profane Swearer and Blasphemer, Behold hee Prayeth! Of thee that wert a filthy Wanton, Behold hee Mournes!
and say of thee, who art now a profane Swearer and Blasphemer, Behold he Prayeth! Of thee that Wertenberg a filthy Wanton, Behold he Mourns!
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Of thee that wert a filthy Drunkard and Glutton, Behold hee Fasts!
Of thee that Wertenberg a filthy Drunkard and Glutton, Behold he Fasts!
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And may in time say of thee, Who is this that commeth up from the wildernesse leaning upon her Beloved? But,
And may in time say of thee, Who is this that comes up from the Wilderness leaning upon her beloved? But,
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Secondly, Is there any before the Lord this day, that is in any other wildernesse of Sorrow, Affliction, Temptation, Desertion, &c. O leane!
Secondly, Is there any before the Lord this day, that is in any other Wilderness of Sorrow, Affliction, Temptation, Desertion, etc. O lean!
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Come out of your wildernesse leaning upon your Beloved.
Come out of your Wilderness leaning upon your beloved.
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First, Is there any one here, to whom the Lord hath shewen their owne sad condition too,
First, Is there any one Here, to whom the Lord hath shown their own sad condition too,
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and yet hath not revealed the fulnesse of his free grace to them? O leane upon the Lord Jesus Christ,
and yet hath not revealed the fullness of his free grace to them? O lean upon the Lord jesus christ,
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and leaning come out of thy wildernesse;
and leaning come out of thy Wilderness;
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Beleeve, and thou shalt be saved? But here's the hard taske, to perswade such a soule to beleeve. Consider but these few things.Believe, and thou shalt be saved? But here's the hard task, to persuade such a soul to believe. Consider but these few things.
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1. That now thou art in a capacitie of beleeving. Povertie of spirit is the nearest capacitie of faith;
1. That now thou art in a capacity of believing. Poverty of Spirit is the nearest capacity of faith;
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Blessed are th•y that hunger and thirst after righteousnesse. Now thou art weary. Christ hath promised to ease thee;Blessed Are th•y that hunger and thirst After righteousness. Now thou art weary. christ hath promised to ease thee;
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now thou art heavie laden, he hath promised to helpe thee. Secondly, Consider that thou hast ground enough to build thy faith upon;
now thou art heavy laden, he hath promised to help thee. Secondly, Consider that thou hast ground enough to built thy faith upon;
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Christs power and love are two Pillars, able to hold up the weakest faith. First, Beleeve;
Christ power and love Are two Pillars, able to hold up the Weakest faith. First, Believe;
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leane upon Christ, for he is able to pardon thy sinnes; thou shouldest blaspheme in thy thoughts if thou shouldest not thinke this.
lean upon christ, for he is able to pardon thy Sins; thou Shouldst Blaspheme in thy thoughts if thou Shouldst not think this.
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Can infinite mercy be fadomed thinkest thou? Can any one plead his undeservings against free grace? Were thy burthen farre heavier then it is, cast it upon Christ,
Can infinite mercy be fadomed Thinkest thou? Can any one plead his undeservings against free grace? Were thy burden Far Heavier then it is, cast it upon christ,
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for he is able to beare it; Art thou thick darkenesse? he is infinite light:
for he is able to bear it; Art thou thick darkness? he is infinite Light:
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Art thou all sinne? he is all pardon: Art thou altogether lovely? why Christ is altogether lovely. Secondly, Beleeve;
Art thou all sin? he is all pardon: Art thou altogether lovely? why christ is altogether lovely. Secondly, Believe;
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because Christ is as much love as he is power: he is not onely able, but he is willing to pardon thee; free grace thirsts after thee.
Because christ is as much love as he is power: he is not only able, but he is willing to pardon thee; free grace thirsts After thee.
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Nay, beleeve me, thou canst give Christ no greater satisfaction then to receive his mercies.
Nay, believe me, thou Canst give christ no greater satisfaction then to receive his Mercies.
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Christ is withchild of free grace (to speake it with reverence) and he desires nothing more then to be delivered in thine heart.
christ is withchild of free grace (to speak it with Reverence) and he Desires nothing more then to be Delivered in thine heart.
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He is a Sea of mercy, and he would rejoyce to emptie himselfe by drops into his peoples hearts.
He is a Sea of mercy, and he would rejoice to empty himself by drops into his peoples hearts.
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But why did I say emptie? Can the Sunne loose any light by communicating his light to others? When the creature speakes of God, he must speake NONLATINALPHABET, he would fill thee, and yet continue full himselfe.
But why did I say empty? Can the Sun lose any Light by communicating his Light to Others? When the creature speaks of God, he must speak, he would fill thee, and yet continue full himself.
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He is satisfied when thou art full. He shall see of the travell of his soule, and shall be satisfied.
He is satisfied when thou art full. He shall see of the travel of his soul, and shall be satisfied.
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Thou art not so willing to receive, as he is to bestow free grace. O then leane upon him.
Thou art not so willing to receive, as he is to bestow free grace. O then lean upon him.
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Thirdly, Consider, thou canst not dishonour thy God;
Thirdly, Consider, thou Canst not dishonour thy God;
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more then when thou art humbled by him for thy sinnes, and cast downe in thine owne thoughts,
more then when thou art humbled by him for thy Sins, and cast down in thine own thoughts,
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and cal'd to beleeve in his mercies, and secured upon his word, if thou wilt but trust him. and called to believe in his Mercies, and secured upon his word, if thou wilt but trust him.
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If thou wilt not, then beleeve in him, Surely then thou art of a little faith, if not an Infidell.
If thou wilt not, then believe in him, Surely then thou art of a little faith, if not an Infidel.
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Thou couldst not beleeve when thou wert an impaenitent hard-hearted creature. Why? because thou knewest no need thou hadst of faith:
Thou Couldst not believe when thou Wertenberg an impenitent hardhearted creature. Why? Because thou Knewest no need thou Hadst of faith:
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Neither couldst thou heare Christs invitation, because thou wert not weary and heavie loaden;
Neither Couldst thou hear Christ invitation, Because thou Wertenberg not weary and heavy loaded;
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but now that the Lord hath humbled thee, now the promises belong unto thee, what? darest thou not take Christs word? Suppose a Traytour were condemned to dye,
but now that the Lord hath humbled thee, now the promises belong unto thee, what? Darest thou not take Christ word? Suppose a Traitor were condemned to die,
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and the King should send a Pardon by the hand of his owne Sonne to this forlorne wretch,
and the King should send a Pardon by the hand of his own Son to this forlorn wretch,
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and hee should refuse it, saying; The King cannot pardon me;
and he should refuse it, saying; The King cannot pardon me;
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what hath hee to doe to send me a Pardon? I know hee doth but mocke mee, he meanes nothing lesse, &c. Were not this a piece of unworthinesse, by which he should dishonour his Prince as much as with his Treason before? O take heed of provoking the Lord still;what hath he to do to send me a Pardon? I know he does but mock me, he means nothing less, etc. Were not this a piece of unworthiness, by which he should dishonour his Prince as much as with his Treason before? O take heed of provoking the Lord still;
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it is enough that thou hast provoked him once, yet he will pardon thee. And on the contrary, thou canst not honour Christ more then in beleeving;
it is enough that thou hast provoked him once, yet he will pardon thee. And on the contrary, thou Canst not honour christ more then in believing;
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for thou acknowledgest the unfadomable depth of his free love and mercy;
for thou acknowledgest the unfadomable depth of his free love and mercy;
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Thou proclaimest God, to be a God, gracious, long-suffering, a God that may bee trusted by the creature which hath deserved nothing at his hand;
Thou proclaimest God, to be a God, gracious, long-suffering, a God that may be trusted by the creature which hath deserved nothing At his hand;
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that he is so pure an Essence of love, that he will create himselfe a cause of love where is none.
that he is so pure an Essence of love, that he will create himself a cause of love where is none.
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And though he could find nothing in thee to pardon thee, for thy sake, yet he would pardon thee for his owne Name sake.
And though he could find nothing in thee to pardon thee, for thy sake, yet he would pardon thee for his own Name sake.
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So likewise, you that are in any wildernesse, or shall be, of Affliction, Desertion, Temptation, &c. O leane! leane! 'Tis that which God requires at your hand;
So likewise, you that Are in any Wilderness, or shall be, of Affliction, Desertion, Temptation, etc. O lean! lean! It's that which God requires At your hand;
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'tis that which will ease you when you are weary; helpe you when you are heavie laden;
it's that which will ease you when you Are weary; help you when you Are heavy laden;
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Beleeving will ease you when complaining will not; 'tis that which honours God, and honours Christ;
Believing will ease you when complaining will not; it's that which honours God, and honours christ;
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It gives him the glory of his Power, and Providence, and Dominion, and free Grace, and mercy.
It gives him the glory of his Power, and Providence, and Dominion, and free Grace, and mercy.
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1471
Christ, beleeve me, will take it kindly at your hands, that you will try him in need,
christ, believe me, will take it kindly At your hands, that you will try him in need,
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and trust him even in despaire; though he kills you, yet you will trust in him.
and trust him even in despair; though he kills you, yet you will trust in him.
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1473
Those that venture upon Death with such a faith cannot dye. Those that have such a Spirit must live eternally.
Those that venture upon Death with such a faith cannot die. Those that have such a Spirit must live eternally.
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1474
The way to live, is to dye beleeving, and the way to stand, is to leane falling.
The Way to live, is to die believing, and the Way to stand, is to lean falling.
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1475
O come all yee that love the Lord • and trust in his mercies: I have done, only I conclude with my Text.
O come all ye that love the Lord • and trust in his Mercies: I have done, only I conclude with my Text.
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1476
O you that are falling, as you thinke into the pit of despaire that are lost in the wildernesse of sorrow:
Oh you that Are falling, as you think into the pit of despair that Are lost in the Wilderness of sorrow:
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1477
Beleeve, beleeve, and you shall be saved. Come out trusting upon God;Believe, believe, and you shall be saved. Come out trusting upon God;
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resting upon the fulnesse of his mercy, and the freenesse of his grace, come out, come out leaning upon your Beloved.
resting upon the fullness of his mercy, and the freeness of his grace, come out, come out leaning upon your beloved.
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1479
O you that are in a wildernesse of afflictions, leane upon Gods staffe, let his rod comfort you;
Oh you that Are in a Wilderness of afflictions, lean upon God's staff, let his rod Comfort you;
uh pn22 cst vbr p-acp dt n1 pp-f n2, j p-acp ng1 n1, vvb po31 n1 vvi pn22;
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1480
beleeve that he smileth while he smiteth thee, beleeve in affliction you shall have no more then you are able to beare;
believe that he smileth while he smites thee, believe in affliction you shall have no more then you Are able to bear;
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he will let his grace bee sufficient for you, all shall worke for your good ▪ And come you out of your wildernesse leaning upon your Beloved.
he will let his grace be sufficient for you, all shall work for your good ▪ And come you out of your Wilderness leaning upon your beloved.
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1482
O you that are in the wildernesse of temptations, in the snare of the Divell, beleeve,
Oh you that Are in the Wilderness of temptations, in the snare of the devil, believe,
uh pn22 cst vbr p-acp dt n1 pp-f n2, p-acp dt n1 pp-f dt n1, vvb,
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1483
and leane, your Christ was tempted, and he knowes how to succour those that are tempted:
and lean, your christ was tempted, and he knows how to succour those that Are tempted:
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1484
leane upon him to beare you up in, and to give you an happy issue out of your temptations in which you are in, for the triall of your faith, and come you out likewise leaning upon your Beloved.
lean upon him to bear you up in, and to give you an happy issue out of your temptations in which you Are in, for the trial of your faith, and come you out likewise leaning upon your beloved.
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1485
You that are in the sad wildernesse of Desertion, cry, My God! though you be forsaken, keepe your faith, retaine your Interest;
You that Are in the sad Wilderness of Desertion, cry, My God! though you be forsaken, keep your faith, retain your Interest;
pn22 cst vbr p-acp dt j n1 pp-f n1, vvb, po11 np1 cs pn22 vbb vvn, vvb po22 n1, vvb po22 n1;
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1486
O leane, loose not your hold you have upon the Almighty, leane in: and come out of this your wildernesse leaning upon your Beloved. Finally.
Oh lean, lose not your hold you have upon the Almighty, lean in: and come out of this your Wilderness leaning upon your beloved. Finally.
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1487
All you that are in the wildernesse of sin; the worst wildernesse of all:
All you that Are in the Wilderness of since; the worst Wilderness of all:
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1488
Let me conclude with you, And once more as the Emba••adour of Jesus Christ, in my Masters name,
Let me conclude with you, And once more as the Emba••adour of jesus christ, in my Masters name,
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as if he himselfe were here.
as if he himself were Here.
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I beseech you, by the many, and tender mercies of him, whose bowels yerne towards you, by his precious bloud, which was powred out upon the Crosse for sinners, (and who knowes,
I beseech you, by the many, and tender Mercies of him, whose bowels yearn towards you, by his precious blood, which was poured out upon the Cross for Sinners, (and who knows,
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whether not for you, as well as others) as you tender the life and happinesse of your owne soules, the joy of your faithfull pastours:
whither not for you, as well as Others) as you tender the life and happiness of your own Souls, the joy of your faithful Pastors:
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nay, (which is most of all) as you tender the honour of God, come out, ô come out of your sad wildernesse!
nay, (which is most of all) as you tender the honour of God, come out, o come out of your sad Wilderness!
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be humbled, and mourne, sit down in dust and ashes, that you may rise up, adorned with grace,
be humbled, and mourn, fit down in dust and Ashes, that you may rise up, adorned with grace,
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and be crowned with glory, that you may leane upon your Beloved, and (O that my first or last words might prevaile with some great sinner this day for whom we might all rejoyce, concerning whom we might all say, who is this that comes out of the wildernesse leaning upon her welbeloved. FINIS.
and be crowned with glory, that you may lean upon your beloved, and (Oh that my First or last words might prevail with Some great sinner this day for whom we might all rejoice, Concerning whom we might all say, who is this that comes out of the Wilderness leaning upon her well-beloved. FINIS.
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