from any way of the Lords and continue there he shall have storms and hence 1 Iohn 2. 3 4 5. Hereby we know him c. 4. He closeth with the whole will of the Lord as his happiness and utmost end as a man made himself his last end before and desired God and Christ only to keep his sores from aking for so I look upon all men made up of wants if the body ake with cold stomack with hunger head for want of sleep Conscience for sin all happiness lies in the easing hereof and here lies their bliss So now the soul make the life of the Lord its happiness to live unto him Gal. 2. 20. He makes it his meat and drink to do the Lords will for Iehu sought the Lord but his last end was himself as Iohn 16. 2. A man may kill and think he doth God good service but that is not his last end a carnal heart may cross his own wiâ—â— but not his own utmost end as Iudas A man may seek the Lord with delight and follow the Ordinances and fast and pray but himself is his end still Zac. 7. 5 6. Isai. 58. 4 5. As a man that goes to a City he will do your businesse but he would not go unless he had his own ends to bring about there But those that are truly sanctified make the Lord their last end and happiness It 's not only good to do the Lords will for thus men may seek the Lord as thinking it good so to do but as their blessednesse else 't is not their last end and so not sought as their last end and so 't is with the soul As a River running to the Sea many Springs run into it but it carries them down all with it so there are many occasions hindrances businesseâ— yet it carries them all down with it even the more violently the more 't is hindred Psal. 119. 126 127. Therefore love I them above gold And this expresseth it self in three things 1. In admiring at the glory of the Lord and his will and ways and accounting them happy men and blessed that thus can do and live For sometime the soul is decayed and â—allen from this or sick and weak now it accounts them happy that have health and strength to walk abroad Psal. 1. 1 2. 2. In being never at rest in his minde until now that he comes to this for therein a mans â—â—king any thing his last end appears as he made his goods his last end Luke 12. 19. Now therefore my soul be at rest for there is no seeking the Lord but self-seeking hinders Now though it be thus yet Do I make my self my last end then my minde would be at rest but if sanctified it s not at rest till now And hence Paul when he had run this race now you see him leaning upon his pillow 2 Tim. 4. 6 7. And hence Saints are loth to die and be blessed in heaven because they 〈◊〉 done so little work as yet little do the Saints for the Lord many times yet their hearts are upright for what mourn they for so much as this when they have lookt upon it oh that the Lord hath been a looser by them 3. It carries the soul thorow all difficulties with power and delight Prov. 10. 29. The way of the Lord is strength to the righteous and joy â—â—om 7. 22. I do delight in the law of God in the 〈◊〉 man Other Nations walk in the Name of their Gods we in ours Micah 4. 5. As when wealth or honour is a mans utmost end with what violence are men carried to it and hence a man thinks he hath never such good days as then when he can do much for the Lord and hence when any duty is to be done when fearful to do it or loth to perform it when the heart is dead yet beholding it with a spiritual eye that this gives Ieâ—â—vah honour oh this carries the soul headlong even into miseries Not my will 〈◊〉 〈◊〉 be done This easeth the heart even in the belly of Hell and in times of the deepest desertion To this Sanctification all the Saints do come every one in their measure and if ever the soul tasted the Lords love or ever was humbled with the bitterness of sin the first voice and main care is Lord What 〈◊〉 thâ—u have me to do Nay though no assurance and it cannot joy in the Lords love yet it will in the Lords will and hence when it hath fall assurance yet finding such a vile heart if God should give it heaven with such a heart it would be death And hence when he thinks of going to Hell yet there saith he let meâ—blesse thee This Sanctification all unsound hearts do want much Reformation much affection many duties but their end is not changed though their lives be and hearts seem to be 1. Because they cannot love the Lord because the Lord doth never shed his love into their hearts 2. This was the life of Christ Iohn 8. 29. of which life they that are dead in sin never have one act though they may think they have 3. This is the end of our Election which therefore an unsound heart may as soon attain to as to elect or to be elected of God Eph. 1. 4. holy in love This may be easily known 1. Cannot a man know when he is happy 2. Cannot Peter tell Christ that he loves him 3. Cannot a man tell whether he be an Hypocrite or no For he that cannot prove his utmost end is changed must confess himself an Hypocrite yet his heart was never changed what ever assurance or peace he hath had a thing is never good till it serves its end it was made for Oh therefore look that you content not your selves with Reformation but come to this else 1. You lose all your obedience the Lord regards it not the Lord will take all from you as Vessels that are made to hold Wine and they cannot lay them by the Lord hath no pleasure in you Mal. 1. 8 9 10. 2. If you do the Lord will accept your meanest and poorest services Consider 1. Christ cast by his Robes being privie to his own worth to become obedient Phil. 2. 6 8. 2. His infinite Wisdom is in every command though thy carnal reason like it not 3. His infinite love for thy good though thou thinkest 't is for thy hurt 4. His glory though thou gettest no good at all by it SECT VI. VI. Fulness of the Spirit of Glory in the room of the world WHom the Lord doth justifiâ— those he doth glorifie Rom. 8. 30. i. e. with the Glory of another world which though it be hid for a time from others and somtimes from themselves yet they do partake of it now and it shall be revealed upon them another day 1 Pet. 5. 1. Now though Hypocrites may tast of the Word nay of the powers of the world to 〈◊〉 yet they fâ—ll short of this measure
Lord and the affections once he had but he knows it not God did enlighten him but now he is blinding of him he did affect him but he is now benumming of him he did make him tender but not he is making his heart fat he did make him low in his own eyes as Saul but when a King then puâ—t up so God is swelling of him but this is most grievous he knows it not Isa. 6. If a man did know his lamp were going out he might seek as these for it and possibly find it but now no hope unless the Lord help as we see men wounded and falling they are astonished at the blow that they know it not and may die unless those about them dress them and send to and fro for help for them so it is with many men are so stupifled with some blows of their lusts that unless Christian friends exhort admonish and send their prayers and tears to heaven to the Lord no hope of recovery again and whether the Lord will be entreated is hard to say surely it is rare and yet thus it is 1 Ioh. 5. sometimes if it be not a sin unto death but in a Brother grace will fetch help but if the man never had grace and now fell without feeling there 's little hope if a man can feel no sun rising upon him nor yet how the day goes away whether the Sun be setting or no it argues miserable carelesness or miserable blindness and that the man is in darkness so here Secondly What will become of them that were never cast down so low as these that never came to be so good as Hypocrites For 1. You were born and have lived not only in a sinful estate but in a Christless estate dead without all life every part of thee polluted 2. If the Lord doth draw any out of this estate he will make you know what poor creatures you be that you shall say I thought I had been thus and thus but I see I am wretched I thought I should be saved but now I am condemned so that your mouth shall be stopped Rom. 3. 21. else you would never come to the Lord to your Fathers house and prize the grace of God if any husks to live upon now 3. You never knew this never came to complain to any Christian Oh my oyl is spent my lamp is out Christ and Spirit and all good is gone no you think your selves rich and want nothing you have some knowledge restraint of good affections and full of these The Lord will spue you out his mouth if it is thus with you Nay although you have means and hear of it yet all the world cannot make you know your nakedness misery sin and emptiness Well if the Lord doth not set up a Judgement-Seat now you shall be called before it one day and then your secrets shall be made manifest before all the world and because you say you see therefore your sin remains so say I to you You never did contemn God nor hate God c. therefore your contempt remains if it be there Christ will discover it and so remove it but is it not so â— therefore you sin remains SECT III. HEnce see the deceit of that sinful opinion That true Sanctification is to see I have no Sanctification and cleaness of heart to see nothing but uncleanness and that this is poverty of Spirit to see no grace in a mans self nor no Christ there and this not only hathâ—been but it seems is scattered still which as it is pleasing to many a graceless heart and suitable to his lust so it carries a fair cloak of Humility and Self-denial in it and makes way for such an Evidence which the Scripture did never yet declare Poverty of Spirit is a Grace peculiar to them that shall have the Kingdom of Heaven But to see no Grace is common to those that shall be shut out of the Kingdom of heaven none but those that are justified can be savingly sanctified many that shall be condemned may see do see that they have no Sanctification And therefore this is no Sanctification 1. If this be Poverty of Spirit to see no Grace then Common-grace is Special-grace peculiar to the Elect as true Poverty is 2. Then it is a grace of the Spirit of God to maintain an untruth and to give the holy Ghost the lye for where there is Poverty there is Grace and Christ. 3. Then the Grace of Poverty of Spirit should be quite contrary to the Spirit of Grace which makes us know the things given us of God but this poverty of Spirit makes us not to know them at all Yet many will profess this true Poverty of spirit and this is true Sanctification indeed First It is true where there was never any of the Grace of Christ but men have run upon Reformation without Christ and affection c. there men are bound to see their black feet and happy is the heart that can pull off every feather from such crests but where it is and the Lord hath given evidence thereby according to his Word now to deny it is devilish for it was he that said Iob did not serve God for nought and is a lye of which he was the Father and is great unthankfulness to the Spirit for what he hath done Secondly If there be no Grace in a Christian nor Spirit but all in Christ then say it upon the house tops and be not ashamed of it men must see nothing because they have nothing otherwise let this delusion rot and never find acceptance in holy hearts and yet how many still describe an Hypocrite by all the Graces of the Spirit Faith receiving Christ as King Priest and Prophet c. and so are clean creatures and upright men by seeing nothing in themselves contrary to Christ Ioâ— 13. You are clean but not all Thirdly It is true a gracious heart is apt to deny all the Lord hath done for him yet the Lord likes not this as Calvin thinks Peter did Lord hands and feet and all no saith the Lord thou art clean in head and all but thy feet and hence needs no washing but in that And what more frequent than this sin but to make what is sinful a duty this is to turn day into night and night into day to call evil good and bitter sweet SECT IV. Quest. 1. BVâ— doth not the Lord bring every man to see nothing in himself Answ. Yes that the Lord doth in preparing him for Christ or in drawing him toward Christ but it is where there is nothing neither poverty or any other grace Quest. 2. But is not this poverty of spirit or do not those that are poor in spirit see nothing Answ. 1. In regard of their unregenerate part which the longer they live the more they feel of the evil of it and so the more poor they grow they see no good there and so account themselves the most miserable
the creature 2 Because so long the soul cannot see nor come by the eye and feer of Faith to the Lord Jesus Iohn 5. 44. and think Christ better than all as Birds in a string may fly high but when they come to the end of the line fall down there and so though the soul flies to Christ yet when indeed it comes to the end of parting withall it falls down and falls off from Christ. Whole men have no heart nor desire after Physitians when all limbs are whole and strong no desire after Plaisters so while any thing easeth and contenteth the heart there is no desire after Christ Hos. 4. 11. Whoredom and wine have taken away the heart 3 Because so long the heart if it do come cannot stay with Christ to do any thing for Christ Mat. 6. 24. You cannot serve God and riches i. e. two Masters who have constant employment and Christ hath set us such employment Hence men on sick-beds are tame as may be promise any thing because their joy in the creature is gone Hence on the other side many men after many springings of heart are choaked by thorns of the world 4. From the abundant love that the Lord Jesus shews to them that ever have or look for communion with him Those to whom we shew much love from those we expect much again As a man if taken or cast out to be servant one looks not for love from him but when a man hath given himself and made over all his estate to another now all love is too little So 't is with the Lord Jesus Iohn 6. Will you also depart SECT V. 2 THE soul must be divorced from the Law i. e. from comforting it self with the righteousnesse thereof For explication of which we must consider these things 1. That the Lord doth not ever give a man content in his sins and lusts but wounds Conscience for the same 2. That so long as the Lord wounds a mans Conscience for sin no creature can give a man comfort or content A wounded spirit who can bear Iudas casts away his silver pieces and Belshazzar quakes who was but even now quaâ—â—ing in his cups As a man that hath an aking tooth or broken bones What can comfort him now 3. Hereupon the Law fals upon a man or a man meets with the Law for as all a mans sorrow is upon him because the Law is broken all a mans care is how he may keep it again What shall I do As a man cast in prison for debt there all is opened an the Law like an earnest suitor 1. Presleth hard for love and obedience 2. Promiseth a rich portion eternal life if he can keep it If not you must be damned therefore now forsake your sins c. 4. Hence the soul not knowing a better Husband consents and resolves to cleave to it Rom. 10. 3. Deut. 5. Whatever the Lord will have us do we will do it and here it stayes and is comforted here it rests as in Asa his time all rejoyced for the Oath 2 Chro. 15. Isai. 58. 1 2. and if it find not perfect comfort because of imperfect work it then closeth with Christ for to make up and piece up all Gal. 5. 1. And now I say 't is comforted in what it hath and doth and here it rests now from hence it must be divorced What need I prove it when the Apostle hath so fully Galat. per totum and consider the young man Mat. 19. Divorced I say the soul must be from this 1. Because he that doth thus sets up another Christ and makes himself his own Saviour can the Lord Jesus take such a soul into communion with him Suppose a Prince be pulled by his people from his Throne and they set up another pious vertuous Prince to Rule will this serve the turn to say he is an honest Prince so though duties be never so good yet not to advance Christ is to pull down Christ. 2. Because such persons do commonly most oppose the Lord Jesus in a way of believing though not in a way of doing the Lord hath more ado if any of these be brought home to bring them in they have somewhat to say for themselves they have stronger forts c. The Scribes and Pharisees rejected the counsel of God against themselves and hence no people lest to such deep desertions as these if the Lord intend mercy to them for they have more need than others 3. Because hereby a man doth but make a conspiracy against Gods greatest plot that ever he had a foot viz. to advance his free Grace Gal. 5. 4. you are fallen from Grace for nothing makes a man more fit to boast than works and resting in them sin makes a man ashamed and therefore if they come to Heaven they have laid a foundation to thank themselves for somewhat hence no communion with Jesus Christ in this frame no the Lord will tear down this foundation and make the soul cry guilty and make this Husband the Law to be judge to examine and condemn and now come and ask what have you to plead for your life and peace it hath no plea to shew but mércy c. it hath its duties evidencing against it SECT VI. 2 THe soul now comes to be Espoused to the Lord Jesus Quest. How The soul beholding the glory of the Lord Jesus makes choice of him as in all Marriage bonds there is a choice made and if love be great there is little standing on terms let me have him though I begg with him so the soul sees such a sutableness in the Lord Jesus as that it stands not on terms let me have him though in prison with him though in the Garden in Agonies with him though in the Cross in desertions with him he is enough as Peter when he saw Christ on the Sea desired he might come to him there Heb. 11. 26. Chusing the reproach of Christ c. And look as Christ chuseth the soul 1. The whole soul. 2. Everlastingly 3. Above all others so it makes choice of Christ whole Christ Phil. 3. 9. 2. Everlastingly The Lord is my portion for ever Psalm 73. 26. And before ever you can look for communion with him you must make this choice of him and glad too you may have him on any terms nay put it to any soul the Lord hath done good to and ask it will you have him 't is such a mercy I cannot conceive how one so vile as I should have it have him the Lord of glory the Prince of life and peace O yes Hence Peter said Master what shall we have that have forsaken all and followed thee you shall sit with me on Thrones and look as Christ now chuseth the soul above others as well as in Heaven Iohn 15. 16. so it now chuseth Christ Whom have I in Heaven or earth many when they think of death or are dying then chuse him but not now or
because though they see it good yet they place not their happinesse there because that is not their last end But come to this now it will do a man cannot bear a crosse yet let him consider the Lord shall gain though I do not so for Faith so for any other duty Men think it good but not their greatest good Hence see Christ better than thy self and his honour better than thy glory for ever Hence the Lord denies us help because we ask it for our Lusts not for himself Iames 4. 3. 4. Keep those glorious apprehensions of the Lord and his wayes which you have sometimes in an Ordinance You are sometimes near the Lord and you then see a beauty in Christ in his wayes and then thinkest shall I ever wrong him more then you come out and lose your light and so you ever lose your strength and life Hence Eph. 5. 11. 't is as with a man that eats but he looseth and spends his spiâ—its he can do no more work but faints away see 2 Pet. 2. 9. Steven can be content to have stones about his ears when he can say I see Iesus And hence when those glorious apprehensions come into your minds stamp them there for set up other Images of other things in your minds and your hearts will bow down every moment to them Doth not Christs Spirit do all yes but by this medium 2 Cor. 3. 18. As by the Spirit of the Lord. SECT IV. AFter you have done your work be ever humble and be ready to give the Lord the honour of his Grace that ever he gave any thing to you that ever he did any thing by you for the last end of all the Elect 't is to admire and honour the riches of Gods Grace Eph. 1. 5 6. Hence the Fall was permitted never should Grace have been seen if sin and misery had not come in Now if this be our last end in Glory then the heart is ready to have immediate fellowship with Christ there when 't is ready to act for its last end Hence it 's frequent in the Psalms when David was in any strait wanted any mercy nay the presence of the Lord here this is the last end he pursues the last word he speaks before the Lord My soul shall blesse thee as Psalm 63. 3 4. and hence when all his enemies were subdued and he ready to lay all in the dust he gives the Lord all 2 Sam. 22. per totum and 23. 5. Beloved this is Heavens work Oh learn this Song before you go there which none can learn but the Redeemed and Sealed of the Lord Rev. 14. 3. Iohn 1. 14. It 's writ of Christ he was full of Grace and Truth Do you ever think to meet with him that get not your hearts full of the sense of it Before I come therefore to presse this I shall premise these two things First That the Lord in all his dealings with his people seeks lastly to bring about the glory of his Grace he regards nothing men do if at last they deny him this He respects not what sins and evils men have if at last he gets this for this is his last end hence all he doth to his people for his people by his people 't is for this And hence 1. He leaves them a long time in their Graves and Sins that they live like other men which is strange that he that hath loved them so long should leave them so long to be as bad as any yet this he doth because it makes for the praise of his Grace Ephes. 2. 4 7 8. Dead in sin that in ages to come c. And this doth so confound Gods people that they wish not only Heaven but Earth and Ages to come may record this love 2. Hence out of men fallen he picks out usually the poorest and vilest the younger Brother lesse loved out of a Family leaves elder Rom. 9. 11. and the foolish and weak things and things that are not that no flesh might glory but in the Lord 1 Cor. 1. 26 31. and this is strange that the Lord should chuse thus but this he doth to blur the glory of all the world 3. Hence the Lord saves by Faith and justifies by Faith and seals by Faith Eph. 1. 13. and sanctifies by Faith and glorifies by Faith 1 Pet. 1. 3. So that all a Christians life is a Beggars life and 't is strange the Lord should chuse the basest poorest Grace to save by and the end is the glory of his Grace Rom. 4. 16. 'T is of Faith that it might be of Grace 4. The Lord leaves many wants in his people under which they sit sighing and that sometime very long refuseth to hear their Prayers that they may repair to the Throne of Grace and so in conclusion blesse Grace Heb. 4. 16. 5. Hence the Lord takes away sometimes those feelings those enlargements they had and baits them with most vexing sins and pricking distempers 2 Cor. 12. 7 9. and it is to advance Grace 6. Hence the Lord is sometimes angry with his people and hides his face from them that if ever he returns in love his Grace may be the sweeter and last the longer Isai. 54. 7. Nay hence sometimes strips them so of all that they have had or can do that if you ask what have you now to say for your selves nothing but Grace their mouths are stopt Hence Psalm 6. Lord save me for thy mercies sake Psalm 51. 11. According to the multitude of thy mercies c. 7. Hence the Lord speaks peace to his people that they may say I was so vile and yet loved Oh Grace Oh love Ezek. 16. 63. When they see nothing but shame and shame covers them and afraid to appear before God it is for this end I 'le name no more Do you not observe it Sometime you shall find the Lord so strangely carrying matters as if he did not love nor care for his people against the hair and grain of their desires and when all comes to winding up 't is to advance Grace All a mans good dayes and bad dayes all Gods frowns and smiles all the Lords Food and Physick all God cares for works plots for 't is to do his people no more hurt than this to advance his Grace in them and by them All his hewings and hammerings of you nay his knocking you a pieces and new melting and new casting of you 't is that you may be Vessels of his glorious Grace that you may be able to live in the air of Gods Grace to suck in and breath out Grace and let all the power of Hell seek to blur it yet Grace shall conquer VVho would not be under Grace Oh poor creature Satan is tempting sin vexing yet Grace must reign Secondly This I say that Gods own people do by strange wayes and courses deny the Lord and deprive the Lord of the Glory of his rich Grace for that being the Diamond
because all my strength is in him Wheâ— if this were true a man might argue because all Grace is originally in Christ hence no Grace in me because all Glory is in Christ originally hence no Glory shall be conveyed to me No this Scripture reconciles these Because I live therefore you shall live also John 14. 19. Because Christ is strong hence he will make us strong in the inner man and not in the Spirit only because Christ is glorious hence we are predestinated to be made like unto him Because all sap lies in the root to say therefore there is no sap or power in the branch to fructifie this is false 2. The hypocritical activity of false Professors who having no spring to feed their wells no Christ nor bucket to draw from him hence are their own men and set up for themselves till theâ— turn bankrupts And now because a Pharisee is so active as to go through seâ— and land to make a Proselyte therefore Paul hath no activity of Grace of Christ in him to go from land to sea to make Christians 3. Sloth A man sets upon a duty and now because he cannot do it easily nor quickly he cannot do it at all A man would have Grace active without means and God will not help in that way and hence many Christians cannot cleave to Christ by love or desire no so long as they pore upon their wants no encouragement but turn the mind and consider well of the love and glory of Christ then with Pâ—â—l 2 Cor. 5. 14. Christs love constrains 4. Judging that to be the power of Grace at all times which is at sometimes A man hath given special occasion for the Lord to leave him as the Camp in Ioshâ—â—hs time Iosh. 7. and he thinks there is no more power at any time in any man For then a man sees all the world cannot help when if Achaâ— were removed the Spirit of the Lord would return again 5. That hereby a man may have his sins without trouble for a man hath bin troubled and cannot get power now he heats there is no such power to be expected he looks to Christ and if power come well if not saith he 't is not my fault Thirdly Those that deny the evidence of it the evil of which apprehension I conceive to be no less then taking away that which is the chief if not only difference between hypocrites and Saâ—nts in virgin Churches for so 't is made here A man saith I have Christ and so have not they I ask where is the Spirit You have the Deed where is the Seal You have the Testator where is the Executor the Spirit in you Yes I have it it hath witnessed Christ is mine Answ. It hath witnessed but what hath it wroâ—ght Where is the power of his death killing thy lusts Where is the life of the Spirit of Jesus in you Where is the Oyle in your vessel Truly I look for the Bridegroom but I regard not that neither are others to regard it in way of evidence Then I say the chief evidence is destroyed in the Churches I have known many that have had assurances yet never saw them prove right till it witnessed this was here What should be the causes of this and that men should make blusters in the Churches because of this as though it was building on woâ—ks In several men they are several 1. An apâ—ness in mens hearts to â—ouâ—runâ— the Truth and to fall from one extream to another Many men there be that fall short of Christ and the Grace of God in and from him and from their loose prophane life fall to duties and imitate Gods people and then when they have got credit with good people they judge well of them and having made their peace hereby with conscience and not with God the Judge never look after the saâ—ing knowledge of and fellowship with and life from the Lord Jesus Now because men rest on this these duties 〈◊〉 no evidence heâ—ce none are at all The Corinthians first mourned not for the incestuous person and when cast out wanted pity towards him Calvin preached against Holidaies hence intrenched upon the Lords day Some of the separation see many Churches where they have come corrupt hence make them all no Churches A man is apt to think because I have rested on my self and found those signes which now are not sound hence all others do so too And I beleeve ivers Books have occasioned it which give signes that will not hold without a 〈◊〉 explication of them 2. The apostacy of eminent Professors who have bin deceived in their evidencing thus And truly it would maâ—e one think the honesty of the World is but a fashion and no evidence of any good estate hence men say you have joy so had the â—â—ony gâ—ound you are blameless and strict so was Paul a Pharisee and Satan hereby shakes many a foul hence the Apostle comes in Heb. 6. 9. and speaks of better things and things that accompany Salvation and these should you follow Hymeneur and Philaus fell both 2 Tim. 2. 18 19 20 21. Yet purge your selves and you shall be vessels of honour for the Masters use 3. Corrunt experience it may be a man walks so loosly without fear or life or love that the Lord leaves him and he can see no clear through-woâ—â— sometimes hath pangs and then hopes sometime dead then doubts hence being vext here and finding no peace if he find it any other way than this therehe rests As 't is observed with man 〈◊〉 hide their shame but when dead their face is also covered all their glory being then gone so some glory of God ap peares here but when Christians are dead they cover this He look no more to it all the glory of it is now gone and here lies a deceit to loveChrist for freeing me from this way of evidencing 4. A heart that never felt the bitterness and bondage of 〈◊〉 as the greatest evil Take a man full of fears of wrath on now assurance is his chiefest good and he will account it so but if ever God did load the Soul with 〈◊〉 ècontra you will account of deliverance from this highly nay a promise he will do it is sweet but to be feeling those sinews of sin crack oh it s the joy of Heaven that now sils that heart The greatest evil in Gods eyes is sin the gâ—eatest good we have is redemption from it by a mighty hand now not so much as to account of this highly this is hard Thus I have left these things to be thought of I cannot avoid it it lies in my text and the rather because of that Scripture abused If any say lâ—e here is Christ or there believe it not i. e. by signes or in a wildernesse i. e. in a sorrowfull estate of in the privy chambers in frames of heart believe it not neither Take heed you do not wrest Scriptureâ— thus I'ts said Esau
wonder if the City be taken though never so strong if it grow once secure no wonder if the world be entred and men are grown more worldly and if Satan be entred and men grow more passionate than ever before no wonder a mans work be neglected if he be asleep Ordinances more slighted than ever before Never shall you see Security fall upon a man alone but it brings its train with it when the Husbandmen sleep tares will be sown and when the Disciples sleep temptations will enter This is that which the Lord testifies of his people Ier. 2. 2 3 4. I remember what thou didst in times of streights in a land not sown every one that touched you did offend but in the seventh and eighth verses when brought to a plentiful Country they did not so much as say Where is the Lord that hath done this for us But yet the Lord questions his people for this What iniquity have you found in me which question you cannot answer without grief here or confusion another day You that are the Lords often have heard this complaint for this may be your condition as well as Noah's and Lot's but now see the cause of it how hard to awake on hour how hard to walk with God one day short awakenings you have but long sleeps this may be your condition for a time but you cannot continue so for ever if you are the Lords But if you do continue so especially without bemoaning this unto the Lord 't is a question whether ever there was that oyl in your vessel which others have when not only a mans acts grow worse but the very spirit of a man degenerates when not only the leaves of the Vine fall but the Vine it self groweth degenerate and hence continueth so this is a sore evidence of a woful state Ier. 2. 20 21. When the yoke was upon thy nick thou saidst Thou woâ—lâ—st not transgress but the Lord hath broken thy â—ands and now thou art becom a strange Vine Remember it will be an heavy indictment against thee to be good in Mesheck but base in Sion to be then worst when the Lord is best Use 3. Hence see one reason why the Lord pursueth many a Soul with inward terrors and outward sorrows Those that are fast asleep because soft speechs cannot awaken them hence we lay our hands upon them and sometimes knock them because this is the way to awaken them and then they hear so the Word and Spirit speak to a man but such soft still winds rock them asleep rather than awaken them hence the Lord layeth his iron hands upon a man and knocks by blows and now when affliction is upon you now you can hear When as the winds and water were ready to tear the ship in pieces now they enquire Why were they sent And the lot fell upon Ionah who was then sleeping it is easie to awaken out of natural sleep but very hard out of spiritual security All the terrors of God on Ionah within and without are little enough but at last he could hear and run on his errand Psal. 30. 6 7. Why did God hide his face from David he said in prosperity he should not be moved this was the reason of it the Lord sees you have need of it seldom shall one see an awakening Christian without inward temptations and terrors or outward sorrows Oh consider then if the Lord do meet with thee consider thy own security thou hast been in or art apt to fall into This is the sin you must enquire after and finde out and do not account it hard though long though bitter for never greater misery than for the Lord to say Sleep on it is one of the heaviest Judgements for the Lord to let a man go on in a secure condition without blows mark therefore unto the end of those blows to be throughly awakend by them For sometimes when the Lord sends them a man if they be not very bitter if he hath any rest lays them not to heart Isa. 42. 25. Fire burnt about him and in this Country I know not what curse befalls men peace makes men secure and sorow makes men discontented and sunk and discouraged which may be for a fit in a Saint but to continue so this is that Ahab Oh when as thou feelest the blow look now that thou dost awaken and be thankfull for it that you met with that you did never reckon upon viz. to be frighted out of security thereby SECT VI. Of Exhortation TO watch over one another by exhorting one another while it is called to day Heb. 3. 13. Let both the Watchmen and Members of Churches do this for this is one means appointed by the Lord to preserve the soul from sleeping 1 Thes. 5. 1 5 6. Exhorting one another as it is in Cities when the Watch is apt to sleep they have their companies that are passing up and down the walls the greatest part of the night and so they are kept waking and we shall finde that as it is in a Town where men are all asleep one Bell-man one waking Christian will keep life and spirit and the power of godliness in many and when he sleeps all are fast Nothing in the world brings security sooner upon men than sleepy company Officers of Churches watch not over members nor they one over another exhorting and crying one unto another to their work while it is called to day Oh then let every man get up and fall to this work of mutual exhorting go and visit one another go and speak oft to one another and if thou be a childe of the light see that thou endure not thy fellow servants to sleep in the open day in one duty or another Know if God stirs thee thou wilt awaken others 2 Cor. 5. 10. We knowing the terrors of the Lord perswade men 2. Consider thy labor cannot be in vain here the best mettalled horse needs spurs others are asleep You will say if I knew such a sin I would speak but I dare not Answ. It is the case of all the Virgins they have need of it Iude 23. Some save with fear pulling them out of the fire Matth. 3. 3. Consider this is one part of your Warfare to keep your watch whereby you may be made conquerors You complain you have many sins and temptations arising and prevailing never do they usually prevail but when you are secure first the Watch is taken and then the City is suddenly taken now look as Paul 2 Tim. 4. 6 7. he hath finished his course and fought his fight and now expects the crown how can you end your days in peace that cannot in some measure finde and feel this The Church is the City of the living God this is taken and every man in it unless you be watchful and exhort one another daily while it is called to day And that I may not speak in the clouds 4. Their sin will be yours First Labor to
not speak to me there by name particularly he speaks to others not to me Answ. 1. The Lord when he calls any to himself he doth not in his ordinary Call speak to them by name and yet they have so received the Lord in the Word as if he had called them by name for look as when the Law saith All that sin shall dye the Lord speaks to all by name and if conscience be awake it will apply it This sentence is against me so when the Lord saith All that will receive the Lord shall live before the Lord and therefore receive him if conscience be awake it will apply As in the three thousand that were converted What shall we do they were not called by name but when they heard that they that repented should live because the promise was to all they gladly received the Word so here it should be so and therefore we see when the Spirit makes particular application to a man he so sets on a truth as if the Lord spake to the soul particularly and therefore if you do not it is because you are left of the Spirit of God and the power of the Word for it is your duty so to do 2. Though your names are not set down in the words of the promise yet your names are wrapt up in the meaning and sense of the promise and this is as good as that for though the Lord doth not desire every man to keep the Sabbath by name yet he means every man and there your names are so when the Lord Jesus makes suit to a wretched heart to receive him he meaneth every man as if he had named them that which is set down in Scripture and written to others God means not them alone but all others in like case as Iâ—r 3. 12. What the Lord spake to Israel to return he meant especially Iudah so Esay 2. ver 1. to 5. There is a Prophesie of the Gentiles to flow to the Mount of the Lord what means the Lord by that the Lord meant hereby to stir up the Jews and therefore he saith Oh come house of Israeâ— c. And hence Rom. 15. 4. What is written it is for our learning that we might have hope i. e. God meaneth us therein also so that when you see the Lord calling the wretched Jews in his Word the Lord calls thee and when the Lord in his Ministery comes to them he comes to you and to have thy name in the sense of the Scripture is most for the glory of the Spirit and sâ—iting best with the work of faith and most sure and most sweet to you but especially I say when the Messengers of God come to you they make things particularly clear which were but generally set down O consider therefore the Lord is earnest in his suit to have thee receive him SECT VI. 1. IT breaks the heart of the Lord Jesus to see thee depart away and go a whoring from him when a man is so set in his desires that when he is crossed of his hopes in marriage it makes him sick and pine away with grief because he is very earnest for the match so it is here Ezek. 6. 9. And therefore we shall see Mark 8 12. the Pharisees who had seen all his works yet an adulterous generation sought after a sign it is said Christ sighed deeply in spâ—rit for this nothing grieves the Lord so much as this to despise any part of his will or poorest member of his grieves him but to dispise himself this much more as we shall not find any joy in Scripture â—ike this when the Lord hath overcome the unkinde heart of a rebellious sinner and hence heaven and earth and deserts are commanded to rejoyce at this devise to grieve him and you cannot do it so much as by refusing him 2. The Lord is so desirous of it that he will pass by all thy former lewdness if now thou wilt receive him Ier. 3. 1. with 4. men will not do so yet the Lord will what when so many vanities are loved more than the Lord can the jealousâ—e of Christ receive me Yes that he can 3. When the Lord hath cast off a poor creature for refusing him yet then his heart yearns and his soul longs for it many times again I a. 54. 5 6. the Lord hath called thee as a wife of youth when refused i. â— when God did appear to them to refuse them Oh wonderful that when the soul hath refused the Lord and the Lord it and all creatures refuse to love it yet these the Lord calls agan and hence the Lord comes upon his people Isa. 50. that complained God had utterly re ected them and all the fault is â—n him no their sins had done it but then he blames them that when he came no man answered c. 4. All the anger of Christ especially his greatest anger is expressed against a soul for want of this being willing to receive him when you say How doth the Lord regard or desire me when he fights against me First Is there an evil not inflicted but devised against thee as many a one fears what is not yet made known this is to make you râ—turne Jer. 18. 11. Secondly Are there any sorrows upon thy conscience upon thy outward man that God takes all comfort from thee Hos. 2. 9. 14. 16. Thirdly Are there any evils inflicted upon others in this life especially whole Churches their Ordinances broken Temples consumed and laid into dung-heaps it is to get thy good will Jer. 3. 8. Fourthly Are there any gone down to Hell who did once flourish here that you have even seen the flames and tears before you of crying Ghosts if so then know it it is that thou mightest draw near the Lord Psalme 73. 26 27. 5. The Lord professeth that he will give the choicest of all blessings to them that receive him and this argues strong desire Psal. â—1 11 12 13. Honey out of the rock 1. Thou shalt have himself taking infinite delight in thee because he will make thee beautiful with his own beauty and cloath thee with it Psa. 45. 12. 2. All creatures shall be servants to thee throughout the world Hos. â—â—lt As when one is married all the servants in the Family are to serve her or him so here it is in regard of the faithful Oh that you could hear the voyce of the Lord Jesus and his earnest suir to you herein This you see is clear There now wants nothing but for you to give your consent unto him and therefore this is that which the Lord lays to the charge of men viz. â—heir breaking off the match and so Rev. 2â— 17. Whoever will let him come and take Prov. 1. 29 30. they did not chuse the Lord nor would none of the Lords counsel and this made the Lord cast them off so that now there is nothing but thy wll Shall the Lord desire it and wilt not â—â—ou be glad
first in the promise First Labour to draw near unto and enjoy the Lord Jesus by the Promise Secondly Labour to enjoy him in the Promise First By the promise or by means of it all that which the Lord conveys to his is not by meeâ— providence but by promise Psal. 25. 10. He was free before their calling but now he hath bound himself by an eternal covenant to be all and do all for them Gen. 17. 1. So that the Saints may and should bring all their empty pitchers to the wells of the promise Isa. 12. 3. and draw out of thoâ—e breasts â— and get Christ Jesus Spirit in your hearts by them now some think the Promise is not theirs hence they go not thither for spiritual refreshments or at least they let other things come by providence especially common blessings without going to the promise for their daily bread or looking to the promise out of whose bowels they are begot Heb. 13. 5 6. the Apostle there sends them to the promise Or else they use not the means or faint in the use of it whereby they come to enjoy the Lord by his promise and that is restless wrestling with Christ by prayer for it Gen. 32. 12. Thou saidst I will surely do thee good He might have said I have a promise what need I pray or he might have said I had a promise of safe convoy but now I see the Lord is coming out to brâ—ak it and so he might have perished yet he prays and wrestles acknowledging himself unworthy of all the truth c. So Nâ—h 1. 8. Men have so little of Christ because so little of the Spirit of Prayer pressing Gods promise thou hast a barren empty weak heart because the promise is not improved as it should be Secondly Labour to enjoy him in the Promise sometimes the soul hath a Promise fair and seeks and finds not now the heart goes on to seek but is exceeding unbelieving or sad and troubled whiles it doth not feel and unthankful also and accounts it self miserable whiles it wants and so doth not glory in the Lord and his fulness which is his in the Promise unless he feels the good come from the promise like a man that doth not account himself rich while he hath it in his treasure a most safe and sure place where it is kept for him unless he gets a little out of it into his pockets and fears he shall be slain with thirst though he stands by the Spring and that be full if his dish be empty oh this is vile Heb. 11. 13. These received not the promise i. e. things promised yet saw them believed and embraced them i. e. in the promise You say you are sinful and born down by your distempers and base and poor I say you have power victory over all sin and misery and have eternal glory already in the promise only here is thy wound you think you want it because you have it not out of the promise though you have it in the swadling clouts of the promise lapt up there and by means of this sinful distemper of heart you partake not of Christ because you apprehend not your exceeding great riches in the promise 2 Pet. 1. 2. 2 Sam. 23. 4. God made an everlasting Covenant this is all his desire sweet was Davids spirit 2 Sam. 7. 22. Who is like to thee when he had no accomplishment of the promise Oh so do you say Heb. 6. 17. The Lord hath appointed we should have strong consolation by promise and oath not by dreams it was the complaint of Christ unless you see signs and wonders you will not believe so you call in question like Thomas unless you feel Oh close with the Promise keep it as most precious and then Psal. 25. 10. He saith not to them that keep their covenants or their feelings but his covenant as their portion and get the Lord to undertake to keep it for them and so make sure SECT XVIII 3. LAbor to be near the Lord in all his Ordinances also both privately and publickly for there is his presence Ezek. ult ult Psal. 26. 8. he not only loved Christ's presence but the place where it was it was an argument of his integrity Psal. 102. 13. They did love the dust of Sion never think there is a time of mercy till then First Be with him in secret as oft as you can prayer meditation daily calling your hearts to an account time hath been that you have been so when in affliction or at first conversion but now twenty hindrances and now you cannot only neglect but think you have reason so to do there have been tears and prayers and thoughts and pressings hard after the Lord but now no words nor groans you women have children to suck and families to tend you servants love your sleep rather than the bosom of Christ and though Conscience cry out against you for it yet you hope to be better one day and so you grow strangers to Christ and no publick Ordinances profit because private duties are neglected and thy heart like the sluggards garden is andressed is this to be as near the Lord as you can no if the Lord oves you look for the death of thy Husband Wife or Childe shortly look for terrors and then you shall account it an honor if you may but once more speak to the Lord. Secondly Be with him and as near him as you can in all publick Ordinances and not only to have them which some care not greatly for because they see no glory in them unless glorified souls should come out of heaven to be members and Moses and Elias to build tabernacles here and â—o be Elders but come through them look beyond them to the Lord look at them as empty and weak unless the Lord fill and be powerful in them David did enjoy God secretly yet there was more in publick hence Psal. 63. 2. The Saints are a generation of Seekers Psal. 63. My soul followeth hard afteh thee mercy and truth follows you many times when you forsake it Psal. 23. ult much more when you cleave to it Hezekiah's frame of heart Isa. 38. ult is imitable Act. 1. Christ promised to send the Comforter wait at Ierusalem as there they did in prayer and at last the Lord came You have forsaken all for Ordinances and now you have them you despise them I conâ—ess they are meer outsides yet the Lord is there there is a glory which wiâ—e men can see in Christ in the mangeâ— SECT XIX Fourthly LAbor by thy desires to be 〈◊〉 him Rev. 22. 20. So desire as to wait for thy change all thy life look for it 1 Theâ— 1. ult 1. Christ's desire is that thou wert with him when thou art ready and when thy work is done Oh let this make thee to desire it also 2. If you cannot keep your hearts from vain hopes and foolish and noysoâ— lusts without desiring him do not then desire
enter into the Marriage with him I will allow some unusual exceptions against general rules and put in Asa for one and leave secrets with God but ordinarily the Lord doth not let his deare Servants dye in a sottish secure estate When Sampsons locks are cut and his strength lost he shall lie in the Mill untill they be grown againe before he dies and Solomon may run ryot but he shall proclaim his folly to all ages in the world for it in Eccles. before he dies Epâ—es 5. 26 27. Christ presents his Church without wrinckle you are to be presented by Christ to the Father and to be set before Christ without wrinckle without witherings and decayes if he loves you he will wash you that it may be so SECT II. Quest. BVT must they be so farre awakened as to wait for the Lord and desire to be with him having got Vessels full and Lamps burning Answ. Yes in some measure at least for there are awakenings to the life of glory in another world and awakenings to the life of duties in this world by the one the soul is raised out of this world to the Lord in Glory by the other the soul is raised up to duties in this world if the Lord awakens not his Saints to the first either they are not awakened truly or not throughly and effectually for till then the soul is not ready Lukâ— 12. 40. with 35. As it is with a man who is sent for to enjoy favour and fellowship of the King he is not ready for it untill he stands waiting at the door and that it is his business the patternes of mercy and Vessels of glory are ever set out in the New Testament by this Heb. 9. ult Tit. 2. 12 13. Look as it was with Simeon Luke 2. 25. He had a promise he should see Christ before he died hence he waited for the consolation of Israel so the soul having a promise of seeing Christ when he is dead it makes him wait for this time and when he wants a promise sealed though he waites not nextly yet he waites remotely that the Lord would cause him to believe it that so he might wait for it that is his end this is the meaâ—es he knows it is best to be with the Lord where is no sin but holiness he hath found him sweet in his looks in his words in his works in his hopes his first fruits but to be with him is best This is not such an high pitch which Saints come not to it is indeed such which Hypocrites come not to the Hypocrites end is to escape misery hence they desire comfort by duties that they shall be freed from it but not to enjoy Christ the Lord never tied in their souls such a knot of faith and love which works this For 1. Security of Saints 't is not the privation of life that is death but a suspension of the acts of a heavenly life there is in them love to Christ delight in him happiness in living to him pleasing of him but it is suspended by cares or contents of the world and love of ease hence a Christian is never throughly awakened till he comes to that life againe his heart is with Christ in heaven and because he cannot be there hence he stayes a while and looks and waits for it anothers security is the privation of life of empty duties arising from some vanishing affections as in the foolish Virgins which were to quiet conscience only Hence their awakening are only to that life againâ—e at the best if ever God do awaken them unless the Lord indeed convert them 2. Every thing will mightily tend to that to which its nature bends and inclines it as a stone if thrown upward will mightily tend downward Some say there is an Element of fire above because this here endeavours to ascend as being out of its place he that is of the earth he will be tending to it though awakened tâ—ough lifted up Saints will be tending upward because their nature is heavenly loving looking waiting longing 2 Cor. 5. 3 4. with 1. as Angels here be willing to stay to do the work but yet they long to be before the face of God againe because their natures are heavenly and there their proper place is Now for the Lord Jesus sake examine your selves here I hope some are awakened the Word hath done it cry of afflictions inward temptations have made you look about you and you are wearied out with your own wayes but are you not since grown secure time was the feet of the Messengers of peace were glorious but now their Message is meane Sabbaths longed for now you are weary of them heartless in them sleep with the spoon in your mouths private duties were seasons of breaking the heart refreshing and comforting from the Lord but now you neglect them sleight them and the Lord in them and are not much troubled at it because you have some excuse or other for it thy mouth was full of good questions now thou thinkest thy self more fit to teach than learn thy society was sweet as the Rose in Spring now the sweet odour of it is lost time was thou werâ— exceeding tender of the least sinne and not a day past but thy cheeks were wet in secret before the Lord now thou art grown blinde and bold and you can defile your self in all your wayes and your faith in Christ keeps you from repentance for sin time was the truth was glorious and you could make use of your Notes many a day after when you did not finde good in publick but now pen and Ink is left at home you cast your bread into corners and feed not your hearts therewith Time was you could take a rebuke kindly when you were little in your own eyes but now if you think a reproof is meant of you your hearts can swell nay now your judgement decayes What warrant for private prayers twice a day what warrant for weekly Sermons when we have six dayes to labour and one to rest in you were formerly more exact but now wiser and thus you lie and as if you were come to the end of your race already and reach not after things before you you have enough grace hence you think you shall be saved and so sit stâ—ll and now play the good Husband Oh the Covenants you have had if ever you came hither what you would do oh the esteem of the Lord afar off but now you are broken by your Voyage and your Vessel is crackt and oyle is run out and Lamp is out will you dye so if you say yes I profess you are not ready it is a question if ever you had grace if it be so and therefore bless God the Lord gives you warning this day but I feare many will not stir till Christ comes I say as she to Sampson Vp for the Philistins are upon thee so I say Security is upon thee and wrath is now gone out
your own end that is not fruit Fruit refresheth others that tast it when a Christian walketh so as that another is not the better not much refreshed by him but it may be hardned rather by a saplesse example here is no fruit and this cals for the axe to cut down the tree 6. Divisions This puls down Kingdoms without help of foreign enemies If a Kingdom thrusts swords into each others bellies this will soon dispatch them It 's the Jesuits plot to subdue by private divisions whom they cannot conquer by force of Armes It was most pleasing to Satan to prevail with Christ to cast himself down headlong from the Pinacle rather than to fling him down himself It is the delight of Hell to set see Churches at variance among themselves this is the first thing he attempts in the best Churches and it is commonly prosperous if the Lord leaves the watchmen to slumber and not to be watchful and fearful and sudddenly sensible of the least beginnings herein It is a wonderful thing to see what a small occasion of offence will do a word a gesture a garment a matter of indifferency 't is strange to see how such small matters will gore if Satans head be in them and his Horns be set upon them especially in Churches where men are set at liberty and enjoy it one must have liberty to speak one thing and another another thing I am of this mind saith one I am not of that mind Brother saith another 'T is wonderful to see what a fire a secret smother and smoak of suspition will do But oh take heed here Gal. 5. 15. Love the Truth receive no opinion differing from the most approved in the Church suddenly but weep and pray and ask councel and tremble to entertain a thought of contention The first sin which brake out in the first Christian Church was â—urmuring Acts 6. 1. What followes Stephen an earthly Angel full of the holy Ghost suffers and is taken from them Acts 7. And after this the whole Church scattered Acts 8. Oh keep the peace of the Church and rend it not for small matters love one another sincerely and you cannot but live together quietly CHAP. III. Concerning the Coming of Christ and the security of Professors SECT I. THus much of the place now let us consider of the time when this preparation is made set down in that word Then which word hath reference to the 37 th v. of the 24 th ch viz. to the daies of the coming of the Son of man Now when are these daies We shall read both in Prophetical and Apostolical writings that all the time from the Ascension to the second coming of Christ is called the last daies Acts 2. 16 17. Hence the Primitive Churches did long since and all the Churches at this day ought to live in a daily expectation of his coming again as these Virgins here did And hence some think than all this time may be the daies of the coming of Christ wherein all the Churches either do or should look out for the coming of Christ. Now although I dare not exclude these daies in a large sense from being the daies of Christ's coming as being the last daies and it being the duty of all to wait for this coming of Christ as well as those who lived long before us 1 Thes. 1. 10. 1 Cor. 1. 7. Yet I believe here is meant more particularly the latter part of those last daies For our Saviour having foretold of many things which shall fall out before his second coming yet he seems to single out some particular time in these last daies to which he doth annexe this then and that is evident to all that view well the Text that they are the daies of his coming for though all the daies of the Gospel may be called the daies of the Son of man and some daies especially wherein there is some kind of coming of the Son of man as when he comes to hear prayers Luke 18. 8. yet to speak properly they are not the daies of the coming of the Son of man And look as the daies of Noah were not all the daies from the Creation to the Deluge but those particular years before the Flood so 't is here some special times before his coming are the daies of his coming SECT II. BUt what is this Coming of Christ There is a double coming of Christ. 1. His coming to call the Iews and to gather in the fulnesse of the Gentiles with them which is called the brightnesse of his coming 2 Thes. 2. 8. When there shall be such a brightnesse of the Truth shining forth in the world armed with such Instruments as shall utterly destroy Antichrist long before his second coming Rev. 19. 19 20. 2. His coming to Judgement Heb. 9. 28. 1 Cor. 15. 23 24. When there shall be an universal resurrection of good and bad 1 Thes. 4. 15 16 17 Now although it be true that at the time of the coming of Christ to call the Iews the Churches like chast Virgins shall wait and make themselves ready for the marriage of the Lamb Rev. 19. 7. Yet the second coming of Christ seems to be the time which is here directly pointed at Then shall those Churches be Virgin-Churche waiting for Christ's coming both to their particular judgment but especially to the general judgment when he shall appear as a glorious Bridegroom to the consolation and salvation of those who in truth have waited for him the second â—ime For this coming of Christ spoken of in these two chapters is that coming which is in power and great Glory not in the Churches spiritually but in the clouds of Heaven chap. 24. 30. Wherein he shall separate the sheep from the goats the one to lie among Devils the other to possesse not an earthly Kingdom here for a thousand years as some from mistaking the meaning of the 20 th ch of the Revel imagine but to inherit the Kingdom prepared for them from the foundation of the world Mat. 25. 34. which cannot be any be ter not any other than the third Heaven where the face of God is seen and where he hath had an innumerable Host of glorious Angels his Subjects to serve him not only since the first time of mans creation but the first foundation of the world Gen. 1. 1. Which also Christ himself is gone to prepare for us Iohn 14. 2 3. And which Abrahams Faith only expected even a City which was not earthly but heavenly which hath foundations whose builder and maker is God Heb. 11. 10 11. So that although this Parable looks most directly unto those times which are yet to come yet as all examples registred in holy Scripture for time past are applicable and useful for us so these that are yet to come are alike instructive to us especially in these times and places wherein the Lord according to his manner of working great things usually gives
s the great plot of Arminians to make Christ a means only to make every man a first Adam setting men to work for their living again for they grant all Grace is lost all comes from Christ Christ gives all and to Christ we must look for all and then when we have it use it well thus you shall have life else look for death So 't is a misery many a soul is in Men will trade in small wares rather than live on anothers Almes Do you think the Lord takes it well to make him a Merchant for your ends Oh no never look to have communion with him in this way 3. Those that close with but rejoyce more in a little Grace they receive from Christ than in all the fulnesse in Christ more in a little they do than in all the Lord Jesus hath done Phil. 3. 3. That is a womans husband in whom she rejoyceth most Do you rejoyce more in what you have and do than in what the Lord Jesus hath and hath done more in what you receive from him for a hypocrite may receive from Christ Iohn 15. 2. than in what there is in him It argues a whorish heart I know a man may rejoyce in what Christ works in him but 1. not more in this than in Christ himself 2. A child of God may while he knows not whether Christ is his do so but you think the Lord is yours well when you feel affections and life then you are glad when that is lost then sad why is there no life when thou art dead no glory when thou art base no wisdom no communion with God when thou hast none Yes why dost thou not rejoyce in this which is here most fully which Saints presenting please the Lord more by than by giving the glory of Angels infinite millions of years Oh thy heart is not in love with Christ but somewhat else for here is the joy of all Saints In thy seed shall all Nations account themselves blessed all Nations one and another Isai. 45. 24 25. shall all the seed of Israel be justified and shall glory Consider therefore this thou art sometime joyed why O I find my heart thus and thus and is this all yes for when this is gone all joy dies and should I not do thus yes else you never felt comfort of it but not only rejoyce here but when the beam is gone the Lord is not gone Rom. 7. ult when the bottles are spent the spring is full 4. He that performs any duty ultimately to ease his conscience he is married yet unto the Law for there are two sorts of duties to the Law 1. Some are directed to give Christ content to ease his heart by seeing Gods love in Christ then love being shed the heart sheds it on Christ again and thus saith the Apostle I through the Law am dead to it that I might live to God Gal. 2. 19. 2. Some are to give the soul ease it sees sin and fears it must dye and the Devil appears and when it lies down it fears it shall never awaken again and when it hears thinks no mercy but only threats belong to it and hence having no peace of conscience to think God will love it it loves duties doth duties and now takes these for good tokens and signs of love and if it feels a need of Christ 't is only to ease it Now a man is married to the Law when he crouds for ease into the bosome of it Deut. 5. 27. they were in great fear Whatever God will have us do we will do it is it not thus with many How shall we know this Answ. Dost find this while fears and terrors of conscience are on thee so long thou dost seek and pray and heâ—r and call on God and when they are worn away by time or blown over with feeling some good things and hopes from them then thy heart is careless again 't is certain you are yet married to the Law as many a man exceeding forward while prest under sense of sin for a year or two Lord how many hundreds drop away by little and little afterwards Deut. 5. 29. Oh that there were such a heart alway Mat. 3. 7. to 13. they saw a wrath to come hence feared and hence came to Iohns Baptism to repent and confesse him 5. No man that is married to the Law but his fig-leaves ever cover some nakedness all the duties ever broodsome lust there is some one sin or other the man lives in which either the Lord discovers and he will not parwith as the young man or else is so spiritual he cannot see all his life-time read through the strictest of all and see this Mat. 23. Painted Sepulchres Paul that was blamelesse yet Eph. 2. 3. Tit. 3. 3. served divers lusts and pleasures and the reason is the Law is not the ministration of the Spirit 2 Cor. 3. 8 9. which breaks off from every sin there is no saw that can give â—ife Gal. 3. 21. And hence many men have strong resolutions and break all again hence men sin and sorrow and pray again and then go with more ease in their sin examine thy self is there any living lust with thy righteousnesse 't is sure 't is a righteousnesse thou art married to and never wert yet match'd to Christ hence note thy self it may be thou hast rested in duties and since more light came saw it and seeing this thinking that here is all thy errour thou hast laboured to see the emptinesse of thy own Righteousnesse and the fulnesse of Christ and now thou art come to both and now well So then thou hast not found out any lust thou livest in all that time nor the 〈◊〉 of thy old nature no why then I pronounce thou art yet maâ—â—ied to the Law take and trust never so much to Christs righteousnesse 〈…〉 the power of a proud heart an unclean heart still never speak of Christ. 6. They that are fearful to be troubled at their estate to have it prove ill which a Saint may do yet brings it out to the light at last Iohn 3. 20. When a Woman is married to a condemned man guilt being upon him he loves not to be seen abroad in the sight of others thou hearest a Sermon and art loath it should be found out loath to be troubled he that hath righteousnesse in Christ will not only bring it to tryal before men but God himself Now is it thus with any of you what shall I say shall I say that Christ is or may be thine in this estate â—â—uly if I durst I should bless thy self thou maist but remember that the Lord will take thee to do for it and what is it to lose communion with Christ I cannot express it The Disciples were sad when he went away from them in his abasement but for the Lord to leave thee when in his glory to stand a far off and see him go never to see
now away to the Lord if ever help now 't is when most helplesse 2. If you can do any thing savingly good the soul is bound now by the power of Faith to stir up it self to act though not to trust to it alone for somtimes the soul hath the regenerate part uppermost and the prevailing Spirit of God Psal. 21. 3. which comes to him and gives it power to act before the soul come to it Now a man is bound to act because 't is from Christ now Hence Timothy was to stir up the gift 2 Tim. 1. 6. Hence complained of them Isa. 64. 8. None stir up himself to take hold on the Lord. A man must stir up himself to believe as well as other Graces hence the Kingdom of Heaven is taken with violence and though corruption is stronger than Grace yet Grace assisted with the Spirit is stronger than it which is never quite out of the soul but 't is in the soul 1 Iohn 4. 4. Stronger is he that is in you And 't is said professedly He purgeth himself and keepeth himself the evil one toucheth him not 1 John 5. 18. But mark trust not barely t◠this but when you do this withall remember Lord I cannot hold out in this unlesse thou dost help me But know Isa. 26. The Lord is the rock of my strength And if you by the Spirit mortifie c. Rom. 8. 13. Therefore ever hold up sailes but look for a wind And if a man be not to do this then when any sinful temptation comes if a man do not find the Spirit and strength ready at hand to help if he be not to stir up himself against it he is to suffer himself to be carried down by it Hence a man may neglect all duties a long time if he do not find the Spirit assisting if so be a man must not stir himself up and so will some say a man may May What shall I say to such sluggish soul but sleep on But know it the Lord will awaken thee when you shall say Oh that I had improved the Talent I had And if you do find Christ in such a condition know it they be but the last visits of Christ before he departs You can do more than you do and the Lord will have you do it But I cannot do it for good ends without Christ. Yet do the thing as far as you can else if you owe another a debt and will not pay because not for a good end that excuse will not serve So you owe the Lord your lives your spirits your abilities lay them out for the Lord though evil be in them be humbled for that Is this good requital to say you find your hearts dead in prayer and God must do all and there leave it 3. You are to expect and look for power from the Lord Jesus in the use of means all known means For Faith fetcheth all from Christ hence we must go thither where Christ is to be found and he dwells in his House in his Ordinances Therefore there you must depend upon him As 't is with a Merchant he wades not over the Sea for Pearls but gets into his ship and there he sits still so here Mat. 13. The Kingdom of Heaven is like a Merchant man Hence you that know you can do nothing being under a spirit of conviction and hence do nothing under a spirit of sloth and neglect of means by vertue of a spirit of presumption and say Christ must do all I say you take not the right course for the Lord to help you in The Lord will never be a slave to thy sloth but thou shalt be like a shrub never to see good when it comes and shalt die in horrour with this Oh I might have done more Hence you are worse than the other that think if a man fasts prayes watches against his distempers mourns for want of Christ and Grace and followes God hard here he is a Legal Christian Why these are but his own works and this is not living on Christ. I confesse bare using them or trusting to them is not but he that lives not on Christ in use of means these and all other means to find Christ or enjoy more of Christ shall never have him Neither do I know what turning Gods Grace into wantonnesse is if this be not and under a conceit of liberty to be a servant of corruption I know not whether it be thus with any but if I did I would pity them 4. If the soul cannot every moment live on Christ i. e. for every particular act have a distinct act of Faith for this cannot be yet every fit season that it can it ought to look up to the Lord for life and fresh strength Pray as 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every fit season And as he brings forth fruit so he goes for fruit in season Psal. 1. 3. And when the soul doth this the Spirit of the Lord helps when the act is ceased Now the fit seasons are 1. At beginning of any action as prayer hearing reading All the time a man is in his journey or in his work he is carried on by the act of Faith at first setting out The reach of Faith is long and continues all prayers all the duty throughout the act of faith is short Now the Lord looks to his people according to the first 2. When our act beigns to die as Moses lifted up his hands and when they were heavy Aaron and Hur supported them again 3. When a man feels himself strong now apt to be self-confident now Lord for an humble heart And thus you are to live on Christ which if done would make a Christians life glorious and give infinite content to the heart of Christ. But here is the misery either hearts are full and need not or slothful and care not for living so That truly I do not wonder to hear and see so many withering trees as though blasted by wrath because you fetch not all out of this stock and Christ is such a stranger because you are so seldom with him to act and bring forth fruit to him SECT VI. 2 COnsider of the means to act from Christ Jesus and indeed herein lies the skill and life of a Christian and this is the complaint of many a Soul Christ is full and he is not for himself but for those that want and I come to him when I want it and yet I find no help and hence many are brought to think either it 's in vain to come to Christ or else I have no Faith in Christ I will therefore premise these three things 1. That a false double treacherous disloyal heart to Christ cannot expect to receive any thing it comes for unto Christ. As 't is with a Woman that though others do not yet her Husband knows she is fallen in league with some other man he will be strange to her and will not do any thing for
love a spring of running love without measure for this is the difference between affectionâ— of Saints and Hypocrites to Christ the one ariseâ—h like a morning dew which is soon lickt up by the Sun Hos. 6. 4. the heat of affectionâ— after other things licks it up but the love of Saints to Christ is like a spring which riseth to everlasting life a spring is but little but yet the fâ—rther it goes the wider 't is till at last swallowed up in the Sun and there is no measure of water so Saints have but a little love but the longer they live the more enlarged for Christ and there is no measure but all is too little they never can never do love enough so that look as 't is said in another case Psalm 102. 13 14. ' T is time for thee to build up Ierusalem i. e. to return to thy people in thy Ordinances for they love the stones so then it 's time for Chriâ—t to come and then the set and fit time is come for a â—eople to meet with Christ out of Ordinances when the set time is come when they love Ordinances and love Christ much more When a man is gone beyond Seâ— and all his Friends and estate are at home they long for him and he is left among enemies why comes he not to them why send not they for him why they know he is sickly and cannot live on the dyer of the country hence he is unfit to come but when that is once come to passe that he can live only on it then he is ready when-ever they send so when men can live with and be content alone with Christ and his love now they are fi With what face can a man appear before Christ when he requires nothing but love and he hath not that 3. Then a man is unready for Christ whiles he neglects the work of Christ for suppose a man hath some inward love to Christ yet neglects hath no heart to do the work of Christ he is as yet no more fit to meet Christ than a Steward who hath had much betrusted him to improve for his Lords use and he hath let all seasons go wherein he might have traded for him and gained somewhat to him How can he appear before him when no fair accounts to be seen so the Lord hath betrusted thee with many Talents timeâ— strength means c. you are not Lords but Stewards of all these Now do you not let many fair seasonâ— and winds blow by you have if espoused to Christ every man some work Now how can you stand before Christ if that be neglected Oh thus 't is with many christians hence those sad alaâ—â—ms of conscience and shakings of Gods Spirit after many loose dâ—yes dipt in some good duties What dost thou that others do not that never shall see Gods face in Heaven Now therefore then the soul is ready for the Lord when 't is daily at it finishing Gods work hence Iohn 17. 5. I have finished my work now glorifie me Christ hath given us our lives work dayes-work every hours work for Christ hath ever eâ—ployment now though a soul may livelong and cannot finish its lives work yet if it finish its dayes work or hours work it may have comfort then if the Lord should come That look as 't is with a Marriner when he hath his Fraight now let the wind come to drive him out of the Haven he is ready to depart so here 2 Pet. 1. 8 9 10 11. If ye do these things and abound an open entrance shall be ministred unto you i. e. when a christian is ever acting for Christ and adding one Grace to another in his course then he is so ready that an open entrance is made for him Therefore look after this 'T is with most Professors commonly as 't is with a Woman that loves her Husband and begins to dresse her self but so much businesse to do that she doth it but by starts hence call her never so laâ—e she will say she is not yet ready she hath so much to do she cannot so 't is here Or as 't is in a house where all things are in a lumber and many things wrapt up and put into holes so long as all things be in a lumber there is no readinesse So many a soul hath a heart fit to receive Christ but all things are in a lumber in a confusion out of place and order and hence not yet ready to entertain Christ but when this work is done then ready Oh betimes do this work set things to rights in your souls 4. Then a man is unready when having done his work he grows puft up with it for let all the three former be wrought in the soul if now the soul be puft up thinks highly of it self attributes any thing to it self as he said in another case they are too many for the Lord so he is too big for the Lord. And truly this we shall find it 's pretty easie to be mean in our own eyes after we have been indeed carelesse and vile before the Lord but when the Lord hath mightily assisted enlarged assured enabled comforted quickened now to be as nothing this is difficult Hence Knox on his death-bed had this Temptation of Meriting When Hezekiah was sick he was cast down but when well and God gave him great Treasures his heart was lifted up now he was unfit Now therefore when a christian is ready to give all to free Grace and to adore that now he is ready for the Lord Psalm 108. 1. My heart is prepared I will sing 〈◊〉 give praise Gods last end is to bring the soul to the praise of the riches of his Grace not only to enjoy God as Adam Now the great reason why Christ comes not to his people presently after they are espoused to him 't is to make them ready to attain that end Hence he leaves sins temptations sorrows desertions on purpose that they may at conclusion look back and see if ever saved pardoned it 's Grace Now therefore when the soul is brought to do this when he hath this rent in his hand now the Lord is ready to receive him and it too and he is prepared for the Lord he that hath not his Rent ready himself is not as yet at all ready to meet with and see his Landlord So that you think you boast not Oh the Lord sees you do or have not hearts so enlarged towards Grace as you should it 's certain you are yet unready then but when empty and poor and cast down and makest an infinite matter of a small sin and settest a high price on a little love much more on infinite now you are prepared Hence David falls a praising when near to death and the Lord near to come to him SECT IV. 1. THe law of Respect and Love requires this of us when Peter would expresse his love unto Christ Luke 22. 33. he professeth
before you but my heart in secret hath gone after the world c. I have neglected the Lord secretly I have seldom thought of or prepared for Death and I had thought to have been better but the Lord hath met with me I know violence of Disease may do it sometime but I sâ—eak how ' â—is many times whereas otherwise an open entrance should be made 2 Pet. 1. 8. 9 10 11. And as it hath been with some so take warning lest it be so with you you may be saved alive yet to suffer wrack on the shoar is uncomfortable and know it if your conscience be awake it cannot but be so Therefore do not concluâ—e they were damned without Christ but they were not made ready for Christ and it may be your time draws â—igh and what have you to say now a world for half an hour will a dying distressed man say Is of a Four-fold exhortation to all those especially that the Lord hath espoused to himself CHAP. VIII A Four-fold Exhortation to Believers SECT I. TO quicken up all those doubting drooping yet sincere hearts that much question the love of Christ to them Now to use all diligence to make their Calling and Election and the love of Christ sure to them not but that it 's sure on Christs part but make it sure on your part too else how can you be in a readinesse to meet the Lord Jesus while the strong man keeps the Palace the Goods be in peace but when Christ hath once driven Satan out of his Throne â—â—en nothing sometimes but war but doubts and fears Satan told God to his face Iob served him for nought much more will he accuse the Soul it seâ—f and some Divines think the very first ingredient of Satans poyson and the first assault on Christ himseâ—f Mat. 4. was by seeking to make him doubt of his Sonship If thou be the Son of God c. And his wiles are here very great that hence very few living christians have any setled comfortable evidence of Gods eternal love to them in his Son and hence many sad events follow How can any blesse the Lord for that love which he knows not of many times 't is with a mans doubts drooping from his mind as 't is with his continual dropping on his Lungs there is a daily consuming of what once was that many a christian doubts away his life his heart his strength and when all is wasted glad now to return to that where he should at first have begun And hence in one word he is made every day unready for Christ. Oh therefore quiet not your selves in that estate as I fear too many do at least for a time it 's one of the most dangerous estates that can be to be troubled with weak fears and yet rest in uncertain hopes but bring it to a conclusion Is the Lord Jesus mine or no and if he be yours and his love yours see it that you may trample on the neck of death and triumph over hell and the grave and long to be with the Lord and love the appearing of the Lord and go away with joy unspeakable and full of glory out of this world as to your Wedding and if there be any hope of getting it who would be without it Some of you it may be have a long time been carelesse in seeking for it hence want it some of you have been traders with the Lord long and yet doubt some of you have not clear evidence but content your selves without being thankful to the Lord for what he hath done for you hence still doubt Others have gray hairs on your head or at least are near your Graves the battel is near your armour is not on you are not yet ready and so still doubt I remember what Christ said of Maries Box she prepared that for his burial it may be that these Truths may be prepared for your approaching departure and therefore light your Lamps at this fire and light of the Lords love to you and see that indeed he loves thee But why do you perswade to this till the Spirit comes and speaks it How can I see it 1. 'T is true the Spirit only can do it but yet the same Spirit that seals the Elect the same Spirit commands the Elect not to sit Idle and dream of the Spirit but to use all diligence to make it sure and you shall never have it unlesse you lay hold on a Fancy for it on those terms 2. Though there is an immediate witnesse of the Spirit of the love of Christ yet it doth most usually and firstly witnesse by means And hence I shall give you means looking only to the Spirit of Christ to set them on Evangelical Precepts have a power For Gospel-ministration of the Spirit consists not only of stories and promises but commands and the Elect feel them Hence carnal men under the Law yet pretending Gospel will professe the Law is preached when they are pressed to any Evangelical duty because they feel not the power of the Gospel being not yet under it And the means I shall mention are only general to establish the hearts of some Make a sad enquiry first of this Whether the Lord hath loved thee for his own everlasting Names-sake or no for if the Lord hath loved Thee for this cause then thy great Objection will be answered and that deep valley will be filled How can the Lord love me that am thus vile before God and fallen from God why if the Lord for his own sake hath loved thee then as no good in thee moved him to love thee so no sin which he did know was and would be in thee can quench that love and if he hath manifested his love to be grounded on this though but once that same Name when thou changest is not changed but is still as dear to him and ever before him to move him to love thee still Rom. 11. 2. The Apostle answers a Cavil Will God cast away his people no saith he none that he foreknew and who are these vers 5. A remnant according to Grace as with us i. e. God hath for his Grace-sake chosen and called without respect of any thing else Hence that is to be understood 1 Sam. 12. 21 22. For there are two sorts of people in the Church 1. Servants 2. Sons Iohn 8. 35. Hence there is a double love the Lord manifests to men 1. Some he loves as servants that as we hire some men to do our work and give them meat and wages and then turn them out of doors or let them go so God hath work to be done for his Son and Saints and for many reasons hires wicked men to it either by giving them reward in this life or hopes of reward hereafter and when the work is done and use made of their Gifts Graces Spirits then turns them out of doors But 2. Some he loves as Sons even the most
a close act mainly consisting in what is unseen and because men are apt to put off Christ with desires and serve Satan indeed and because apt to resolve all Religion into some two or three duties or Graces and because mens hearts are catching at comforts and promises but commands tedious and burdensome I shall presse this upon these Motives only here let me premise when I presse you to this 't is not to a Covenant of Works as though you could act your selves but we look to Christs Blood and Spirit to set on things I speak to them under Grace who have the Spirit without and Faith within to act and carry them here But 1. Whose work will you do you cannot cease to do Christs work but you must do your own work I speak not for idlenesse i. e. you must serve your lust now consider what good did thy self ever do thee nay Satan never such an enemy as thy own self and will you fall down to such an Image Shall thy lusts have content more and rather than Christ 2. Consider the Lord will take care and charge of thee to do thy work to bring about thy ends for thee do but thou do his Martha was cumbred about many things hence forsook the better part so men neglect forget Christs work because of so many distractions of their own What will become of my hundred Talents what will become of my Wife Child Now do you take care of the Lords work take that for your charge and the Lord will take charge of you The best readiest and only way to have your own ends is to seek the Lords and forget your own As in Solomon his great work and care was to rule a State well and the Lord gave all the rest Set thy face to the Sun and these shadows will follow you The Servant takes charge of his Masters work and he need not trouble himself for meat and drink and è contra First there shall not any evill hurt thee whereas else thy good things shall Isai. 27. 3. Secondly All Creatures in Heaven and Earth shall serve that man that serves his God Hos. 2. 21 23. whereas else they groan under thee Thirdly Angels shall come out of Heaven to guard thee Fourthly Nay the Lord Jesus himself shall stand at the top of the ladder that when every thing else shall leave thee he shall then bring the best wine at the last he will be a portion to thee Psalm 16. Phil. 3. 8. 3. Consider that the more difficult any duty is the more sweetnesse shall you receive if you break through it Men plead difficulty I plead gain Hence he that overcomes shall eat of the hidden Manna Hence never any so comforted honoured as Christ because never any went through so hot a work for the Father as Christ Phil. 2. You plead the difficulty of a christian life and taste not the sweetnesse of that life if you can do no more than what is easie and pleaseth self the Lord will never let you taste the sweetnesse of pleasing him Have you not sometimes found your hearts dead to Prayer yet you fell to it and then would not but have took the season for a world 4. Consider let the duty be to Nature impossible yet the Lord is at hand to help even when no strength Isai. 40. 29. Nay Heb. 11. 34. Out of weaknesse were made strong If you had no Christ no Spirit no Promises to assure you of help you might then cease acting and say 't is impossible I should ever overcome such evils attain to that measure but when Promises to assure and Christ and Spirit at hand now to plead impossibility is to reproach the Lord to think he will set his people to make Brick and give them no straw nay to war against God and to make the Lord war against you Numb 14. You know how they cried out of impossibilities and now the Lords anger rose when they were ready to enter Canaan So when men are ready to enter upon possession of Christ and Promises then impossibilities appear Consider therefore what the Lord hath done for David Gideon Samson who went out in the name and Spirit of the Lord and were helped If you were under the Law you might plead this but under Grace 't is horrible to make this excuse 5. Consider if the Lord do not help as he will be free yet he will accept thy will I know he will not accept the wishes of servants yet he will accept the will of Sons neither will he accept the will of Sons in a work they might have strength from him to do and go not to him for it but in that case he will as 2 Cor. 12. 9. i. e. 't is enough I accept thee and this is very sweet that for his own sake he should be pleased as well with the will as with the work for this is that which troubles I would have help the Lord gives none why the Lord accepts of it as if thou didst it as in Davids building a Temple For a Christians work is done two wayes First Sometimes by feeling when we feel help Secondly Some times by Faith by going to another for it and this the Lord accepts most mercifully for this is his Victory over all sin even his Faith When we see a duty hard and do not go to the Lord for help then we are overcome properly For out of the abundance of the heart the person acts for Christ. 6. Consider the Lord will honour thee though the work doth not Iohn 12. 26. Him will my Father honour both in this life Rom. 2. 29. and in that to come Now as 't is in acting parts 't is no matter what Fellow-acters think God is the great Spectator God will esteem of thee and Conscience shall witnesse as much when no eye sees or when men see and judge amisse yet the Lord approves and at the great Day before Men and Angels and all the world 1 Cor. 4. 5. Then shall every man have praise of God and hence Mat. 25. Christs judgement is made according to the works of his people because then they shall not be compared with themselves and their sins but with the wicked and hence to set out their glory he reckons up all they have done All men in all their acts seek to avoid shame and attain honour now if you did know a way for all men in the world to honour you would you not attend it what is their Dreams to Gods honour Hence not one act but is now chronicled Mal. 3. 16. and afterward rewarded 1 Cor. 15. 58. Oh then give content to the Lord. 7. Consider the peace you shall have by this means both while you live and when you dye what 's the cause of so many doleful clamours of Conscience but a loose carelesse heart the Lord is neglected that when one pleads Faith it will be replyed the true Faith is the Faith of the Son of
seeking by mourning They have the Lord himself not Kingdoms nor Heaven not guard of Angels noâ— pardon nor comfort or Grace only but which is greater and than which there can be no greater the Lord of Glory himself Is there any thing that is good there 't is theirs I doubt not but Angels stand amazed at this What hast thou Thou hast peace and ease and duties and friends but no Christ then poor and cursed thou art SECT VII HEnce leâ—rn to judge of your Faith whether it be of the right make or no whether it be such a Faith as will never fail you but shall in deepest miseries in soreâ—t agonies and most furious temptations nay in greatest sins and desertions be indeed a friend unto you Is it such a Faith as pitcheth on and closeth with the person of Christ himself and him alone So that all the delights in creatures quiet thee not unlesse thou canst find him through them Nay no Ordinances cheer thee unlesse thou canst see him in them Nay Heaven it self will not content thee but him in Heaven Psal. 73. 25. And hence 't is him thou seekest 't is him thou feet 't is him thou approvest thy self unto and servest So that 't is this Rock of ages thou trustest to Isa. 26. 3 4. 'T is his strength thou art strong by 't is his life thou livest by 't is the Lord himself that thy Faith fadoms This is right 1 Pet. 2. 7. For now what good can the Father deny thee when he hath given a Son to thee What hurt can Satan do thee by all his shakings when thou hast the Son himself this corner-stone this horn of salvation to support thee What hurt can the Law do thee when thou hast righteousnesse in a Son What hurt can delusion do thee when thou hast wisdom ever plotting for thy good in such a glorious Head as the Son What hurt can death do thee or sin do thee when thy life is in the Son Oh lead me to the Rock saith David that is higher than I. Oh here is a rock higher than death than grave than sin than Satan Who can hurt thee now But oh Beloved how many fall short of entring into this rest and closing with this person And there are four sorts of them that spin the finest thread of deceit to themselves that think they believe when yet they have not the Son 1. Those that do not close with himself but only come to him for some righteousness out of himself for I shall not speak of them that forsake all and follow Christ for the bagg and for the loaves for 't is with all men living naturally as 't is with men that have been rich shop-keepers but now they are broke and cast into great want steal they will not digg they cannot begg they know not how turn Prentice to another they must not they have not been used to that life hence they resolve to set up their Trade again though they sell but Pins and Points and small Wares and because they cannot set up for themselves they go unto Merchants to help them and run into their Books on trust and desire day and patience and they will pay them all again now 't is not the man that they respect but to make up their markets out of him but alass they cannot pay their Debts and hence to Prison they go so 't is here God set up Adam with a stock in his own hand now he is broken and cast into great want and fears the arrest of Gods displeasure now sin men dare not digg and help themselves they cannot and to begg and live upon the Lord and his Alms they know not how indeed they will not they are not used to this life hence seek to set up their Trade again though in never so small duties and because they cannot help themselves hence they go to Christ not as to an Husband for himself but as to a Merchant to set them up again and truly Christ for many ends and to shew his freenesse to his own gives many Talents to such which they receiving hope to please the Lord by when I can get the Lord to give me some more knowledg brokennesse affections enlargements abilities to do then I hope I shall please him but either they spend all and fall away to nothing before they dye or else Death come and carries them captive to the judgement-seat of God and there they see they are run but the deeper in Debt and not able to pay Thus it is with Papists who profess that none of their own Works save but his works in us and his Blood meriting that thesâ— shall save Hence they trust not to what they do but to what the Lord does against which very Faith the Apostle disputes Rom. 4. 5. Thus it was with the Jews divers despised Christ and sought a righteousness of their own others cryed Lord Lord Lord there be these sins that wring my Conscience ease me of them here be these duties I must do else never saved and my heart is dead Oh affect me and help me to do them there be such works I am to perform and have no strength to Pray to Prophesie Lord assist me Mat. 7. 21 22. Depart I know you not never accepted of you you thought these things would please me you closed not with me Oh now depart from me from my fellowship my bosom my presence for this is ever their frame they think to pacifie God by what they do and though they think his justice cannot yet they hope there is such indulgence in his mercy that he will accept Thus it was Isai. 58. 2. for this is their temper they are not wounded with the want of Christ himself but with some jarrings against the Law for which they fear they must dye Hence not seeing into the spiritual nature of the Law they are wounded not slain by the Law they hope they shall live if they can leave such sins perform such duties feel such abilities Now having made tryal at home they go to Christ and seek him with delight for to work this or that and then they are well now if they do not receive at present then they hope by seeking to find in time if he doth not help them then they shall be well Hence they ever live in some sin and know it not as these did and as the young man Mat. 19. And thus 't is as 't is with two Princes one is in trouble by inroders he sends for aid to another but doth not cast down his Crown and put himself in subjection to the other So men will be Kings and hence send for aid against the inrodes of some sin that stings Conscience but put not themselves under the Lord Jesus Bring those mine enemies hither Luke 19. 27. In one word as the Wound is so is my closing with Christ if one be in outward trouble now to Christ he goes to deliver if pressed with
have no will my heart is endeared to my sin Therefore resign up thy self to him to give thee a will put it into his hand as bad as it is this is Spouse-like and to take away that will to sin so thou shalt have him I am my Beloveds he is mine For the Father looks to the Law and saith Sinner if thou believe thou shalt be saved now lie under the Spirit and you are where you should be resist here you resist the Holy Ghost Oh but sin is dear Consider 1. What good did it ever do thee 2. Hath Christ shed his Blood or no if not Oh the wrath of God is to come if he hath Oh wilt thou offer this wrong to his Blood that a Lust shall be dearer than it thy bloody Knives dearer than the life and death and mercy of a Son Oh therefore if any Soul hath any lust dear I beseech you by all the bitter sorrows of Christ not to reject so great salvation But must I receivâ— Christ with my own strength No you cannot nor ought not but if the Lord puts strength in thee put itâ— forth Many followed Christ for loaves but none that ever came to him for himself that ever he put away Psalm 81. 11 12 13. I shewed much love but they would none of me Oh that they had hearkened At this instant God may give thee a heart But I fear I shall never get my sins removed that I feel which I think cannot stand with Grace Gods Promise and Reason is cross to thy fears if a Son all things also though many years hence Rom. 8. 32. If not by receiving is iâ— by rejecting that thou shalt attain thy end 'T is true thou hast fallen off by thy sin from Christ because thy falls have made thee fall off by unbelief from him and made thee say either I do not believe or the Lord intends no good to me you have had no strength because not satisfied with meat But I may presume Is it presumption to honour Christ and to have him honoured in thee No Dost think if the Lord shall after all thy sins and in the midst of all thy miseries give thee Christ shall he not be honoured by this yes who can ever have such cause to love him as I Shall not thy receiving of him by Faith honour him yes Rom. 4. 20. Canst dishonour him so much as by rejecting him when he hath laid down his life shewed his love offers himself now to reject him 't is to offer greatest contempt to him and his love that can be hence can you honour him so much as by this Do never so much without him he is unsatisfied do this he is well-pleased Nay after all thy sins yet he saith Return to me Nay nothing else is such a means to honour him by doing for him If so grant thou art vile unworthy poor yet for the honour of the Lord Jesus do it who is but little honoured in the world and stand out no longer thus receive him and then know it you are Sons and rejoyce in it and do it now while the Spirit is upon thee and remember now not to change Ier. 2. 11. As Women Oh I would not change see how happy is thy choice But Lord who hath believed our Report How may the Soul come to close with the person of the Lord Iesus 1. Before any man can close i. e. see and say he doth close with the Lord as his own he must feel a want of the Lord and his presence not only of his comforting but of his holy presence for some people there be that never felt a want of Christ at all they are great and grievous sinners but they trust to Christ and though he kill them yet they will trust to him others are in misery and they feel a want of redemption and hence close with Christ for that Psalm 78. 35. Oâ—hers are in horror and know not what to do and they feel a want of the comforts of Christ and hence close with Christ for that and if they find it they depart from Christ by looseness of life if not by despair of heart as Saul 1 Sam. 28. God answers me not by Urim c. Others feel a want of some righteousness from Christ the having of which supports and sustains them without Christ till with the Prodigal when all is spent then they think of Bread at home and the want of which makes them to have lesse esteem of and desire after Christ but they are full of Objections against the thoughts of closing with him but hence they close with Christ for that Others there are that feel a want of the Lord himself and hence close with him for himself so that let a man have all blessings in the world the purity of Ordinances never so many illapses and droppings of divine light and life and comfort in these Ordinances that he wonders the Lord should be so good to him yet he shall find if right his soul secretly unquiet and unsatisfied till he hath the Lord himself As the savour of meat makes a man that wants it cry the more after it long the more for it so the savour and sweet of all creatures all Ordinances all Duties do not stay but stir up the soul to seek Christ when he is himself Ier. 50. 4. They shall seek the Lord weeping Hence first they felt a want of him The full soul loaths the honey-comb Let the Lord be never so sweet let him do them never so much good the more good he doth them the lesse they regard him Ier. 2. 6. They said not where is the Lord Therefore that soul that truly closeth with the Lord must first feel a want of the Lord and say these Ordinances are not bread these creatures are not bread all these parts gifts duties are not bread bran not bread All this savour this sweetnesse 't is not bread Hence I perish for want of bread I have creatures Ordinances Affections comforts Duties but Oh no Christ. Like the Prodigall Luke 15. 17. Oh therefore do not only see but feel the want of the Lord Jesus you that never had him yet nay you that have him you cannot have more of him but by feeling more the want of him Oh it was a marvellous expression of Moses when the Lord began to grow weary of their company Exod. 33. 15. If thou goest not with us carry us not up hence i. e. Let us rather die than live without thee Mary when Christ was crucified the carcase of the Lord was gone she sate there weeping Oh much more for the Lord himself It s observed by some for the saddest spectacle to see a desert Town Oh what is it to see a desert heart where no Christ inhabits Or a city and no Inhabitants And hence its Romes curse to be made an habitation of devils so here What is Hell but this to see not
Abraham but to see Christ afar off and thy self shut out It may be 't is no sorrow now but it will be It s a sad thing to see a man rise up early go to bed late eat the bread of carefulnesse and yet gain nothing Phil. 1. 21. This is very sad Christ is our gain all the creatures you have means you use duties you do comforts you receive they are not gain nay the more God doth for thee the more thou losest if no Christ because now thou art full by this means Oh therefore get a heart sensible of the want of the Lord. Think there is a Christ whose Glory is the amazement of Heaven but Oh I see him not Happy for ever are they that have him but Oh I have him not Your hungry bellies cannot want bread if they do they are never quiet till they have it Is the Lord no better Lord grant this contempt be not revenged with spirituall plagues Some of you know not your want others feel it not you can live without him worse than Saul he went to Urim and lamented in great distresse He answers me not Oh you feel no distresse because of this I have him not Nay worse than Dives that begg'd Oh a drop of water to cool my tongue Why cry not you Oh the Lord Christ to comfort my heart Why is not all this fulnesse longed for Oh therefore let nothing else comfort and let nothing discourage but make this use of all Oh I want him 2. To the right closing with his person this is also required to tast the bitternesse of sin as the greatest evil Else a man will never close with Christ for his holinesse in him and from him as the greatest good For we told you that that 's the right closing with Christ for himself when it is for his holinesse For ask a whorish heart what beauty he sees in the person of Christ he will after he hath looked over his Kingdom his Righteousnesse all his works see a beâ—uty in them because they do serve his turn to comfort him only Ask a Virgin he will see his happinesse in all but that which makes the Lord amiâ—ble is his Holinesse which is in him to make him holy too as in marriage it is personal beauty draws the heart And hence I have thought it reâ—son that he that love Brethren for a little Grace will love Christ much more Hence if a man feels not the want of Christ the bitternesse of sin as his greatest evil he will never see nor admire Christs beauty much lesse close with it Hence Iohn 16. 9. Convinceth the world of sin because they believe not in me i. e. of that chiefly Oh these wrongs done against the Lord Why not of wrath and Hell Oh sin is the evil and then it appears exceeding evil when not against God simply but against a Son Paul why persecutest thou me Acts 9. Why Did he not live in lusts and self-confidence Yes but in all these he saw he persecuted Christ. And after saddest search I have feared the want of this is the great cause of all a mans closing amisse with Christ. I would but ask where was Iudas wound Was it resting in a Pharisaical righteousness without Christ Without Christ no for he forsook all and followed Christ. Was it want of profession of him preaching for him No. Was it for want of communion with him No one sin he lived in he had his bagg And hence when many went from him he stuck to him Iohn 6. Iudas still cleaves to him yet even then Christ calls him a Devil which if ever he had tasted the bitternesse of he would not have lived in not dyed desparately some think impardonably without Christ and so sin more against him Let any man living shew me how he can close with Christ and yet love one sin I 'le be his bond-man that can say I close with Christ as my Husband and yet I love my Whore too Let any man living close with Christ and keep his sin or hide his sin or let it be hid his closing with Christ shall harden him in his sin and so he shall dye without Christ in his sins as it is writ Exod. 21. 14. As it was with Ioab who fled to the Horns of the Altar so 't is with many men they sin and confess and sin under all Laws why they fly to Christ and this imboldens them hardens them why because they never tasted the bitterness of sin I know a mans sin may be crucified before 't is mortified as it may be buried after 't is dead Oh therefore I beseech you look to this you fail not here Many of you are troubled Oh take heed of being comforted until you get the Lord to do this for you or unlesse you depend upon the Lord for this in his time Some apply comfort when they see no good I dare not to my self or others Oh therefore imagine thou didst hear the Lord speaking Why dost thou persecute me why is a man so grieved at any thing that crosseth himself because a man loves himself because he thinks his good lies there most Oh see thy good more in Christ than in thy self Acts 9. 4. Oh me me in whom all good is oh to persecute him Two men hear and one is in horror and the other not oh 't is because God sets it on so here 3. Make the Lord Jesus present with you and set him really before you and see him willing to give himself unto you even to thee in particular Those that give themselves in Marriage separate themselves from all company and get alone together and give themselves one unto another so sever thy self from all the world and 〈◊〉 the Lord really beâ—ore thee as David Psalm 16. 8. and so close one with another For two things keep from Christ. Either First they care not for him and the cause is they make him noâ— present only have a notion and report of him Secondly They dare not close with him because they fear he is not willing to close with them with others not with me so that all the Scriptures they read all the Promises they hear are very sweet but they look on them as spoken to others Hence Acts 2. 39. For the Promise is made to you and to them afar off be thou never so far off if thou receivest him he will receive thee Luke 2. 14. Good will to men Oh see this good-will in the Lord to have thee receive him though thou hast no money nay because dead and vile nay because not sensible Rev. 3. 17 18. Oh wonderful because senseless of misery therefore close with him 1. Is it not his command it should be so 2. Is it not a sin to reject him will he not be angry with thee to reject him 3. Are not his conditions easie so as he hath undertaken to do all that which thou saist thou canst not Why wilt not 1. Oh if I were
The Jews before Christs coming had Christs presence then but a greater measure of it is given to the Church since his Resurrection and Glorification for it was reserved to honour Christ in his first coming But how many be there that see not the Lord Jesus so as they did under vails either get more or say Christ is not risen Iohn 14. 16. Christ promiseth to send his Disciples another comforter who was that the spirit of truth whom the world could not receive because it knew him not Why had the Disciples no spirit now yes he was in them but not that full measure with which though they were not as yet sealed yet they knew they had him and that Christ was theirs too So hast thou the Spirit of the Lord Jesus Oh begg for more of it not miraculous gifts for that is in vain but more of the special powerful presence and fulnesse of it for 't is this that the world cannot receive I have oft feared it's the great sin of this last age to comfort and settle christians in their weak beginnings as though there was no more of Gods Spirit to be poured down in times of the Gospel But consider First What came you into this wildernesse to see Reeds shaken with the wind No for more of the Lord Jesus and will you now forget the end for which you come it may be you never found lesse no but God is emptying of you that you might seek for more Herod a long time desired to see Jesus and then despised him Secondly You have here more means to have fellowship with the Lord and will you content your self with what you have had If you do what can you look for but that the Lord should take away Ordinances if they do you no more good and ease you of the burden of the Lord of Hosts or send sad and heâ—vy tryals It 's that I have oft thought of why are the wicked 〈◊〉 and Saints debâ—sed the worst are not bad enough to receive their plagues nor the best good enough to partake of blessings You have had soâ—e meâ—n do you soâ—e good here you have more that you may receive more good more liâ—e more of Christ Jesus if not then look for fire to purge you if you be Gold oâ— flames to devour you if you be but rottennesse and stubble But is this thus the Jews did long â—o Christ and when he caâ—e they cruciâ—ied him they loved the Prophets they 〈◊〉 have Prophets and their bâ—ood too to shy theâ—â— you love the Messengerâ— of Christ and you would have more of Christ c. they have them Lord but despise them they have them but condemn them they have them and though they will not cast them out of their place yet they will so weary theâ—r spirits and grieve thy Spirit in them that they will make theâ— glad to bury themselves and leave their places You shall have Propheâ—s and their Blood too and their tears and sorrows too But why do I coâ—plâ—in Let me perswade oh labour for more of Christ in his Servants in his Ordinances in his Providences in his Saints until at last thy desires break thy vessel and carry thee up to behold the Lord in Heaven If there were never saving work of Grace wrought but thou hast only rested in Duties without Christ now sell thy self out of all for him If there be any that the Lord hath setled there on his proâ—iâ—e which never can be shaken hold your stedfaâ—tness but yet still grow in Grace and in the knowledg of the Lord Jesus SECT VIII OH long to be with the Lord Jesus Before a man hâ—th Christ now his desires should be to have him when he hath Christ now his longings should be to be with him Do thus in this place especially in this Age. I have oft thought one great end of Gods bringing his own people into this place is to 〈◊〉 them to die and be with Christ. Men have heard of Christ and passed thâ—ugh the waves of death and stood many a week within six inches of Deâ—th to see Christ here well when you come here God visits you with troubles temptatâ—ons losses desertions fears for future times here it may be you see as some see an end of all perfection Church-builders Church-ordinances Church-professors c. or if they find the Lord 't is soon gone why all is that you might long to be at home The Lord when he called Abraham out of his own Country to his Friends he followed the Lord he knew not whither You live now out of your Fathers house and from all your Friends that long to see you nay are left among enemies and you know whither you are to go to God the Iudge of all and to an 〈◊〉 able compaâ—y of Angels and to the Spirits of just men made perfect Look but upon the men of this world they long for things here though but teâ—poral though they have no Christ. Oh long for this though thou 〈◊〉 no world When Christ would needs go to Ierusalem Iohn 11. 16. saith Thomas Let us go and die with him and shall not we go to live with him Did Moses forsake Egypts honours treasures and embraced the reproach of Christ as far better Oh if God should seâ— thee up in a Throne Oh depart from it to enjoy the glory of Christ himself in Glory Gâ—ant Death he dreadful yet when Soldiers see their Captain upon the walls among the enemies they will presse hard after to follow though they die in the breaâ—h To part with sin is bitter or to part with Christ but to part with the body for a â—ime and cast off the clothes this will be â—ound to be exceeding sweet Friends that send to us and provide for us in a desart place we 〈◊〉 to see them Now who bath clothed thee comforted pardoned revived found thee kepâ— thee that nothing hath hurt thee nay that thy sins have humbled thee and done thee good Oh ' â—s Christ Wilt not say who and where is he 〈◊〉 doth all this Oh consider how glad the Lord Jesus will be of thoe though the world and thâ—â— art weary of thy self Zeph. 3. 17. Luke 10. 21. I thank thee O 〈◊〉 so will the Lord say then Labour for assurance that Christ is thine else you will fear Death and 〈…〉 follows it and such an assurance as doth not only chase away 〈…〉 but fears at least in the power of them for there is many a 〈…〉 find the Proposition true in the word He that câ—mes to 〈…〉 the Spiâ—it clears Gods work and his own experience and saith 〈…〉 Christ now when he comes to make the conclusion though â—e 〈◊〉 not sin against clear light and evidence of the Spirit and conclude yet I 〈…〉 yet he dares not nor â—annot for a time conclude fully why because of some fears what if I should be mistaken and when I die all prove naughâ— and
yet meditation a man can get no head nor heart nor time for it if any good is got it s lost again Sabbaths spent and no good gained a man knows his soul lies waste and common without any fence or watch and that he would not let his fields lie as he doth his heart overgrown with cares and lusts and vain thoughts Now many a man though he doth dislike this yet lives in this Why Is this your home are these things your portion No but yet thinks he may with a safe Conscience continue thus and God forgive him too why the family is great children encrease upon me and they are so busie and long a dressing on the Lords day that Sermon is out before they come and we are not called to book it all day as Ministers can and worldly employments are so many and the best are entangled here and they think this is an excuse Luke 14. 18 19. Nay many a one convinced of this yet lives in this against the light of conviction hoping that one day the stream of worldly occasions will be run by I confesse as the Lord hath given us his Ordinances to seek him in so he hath appointed our callings to walk with him in Adam in Paradise must not be idle but look to the garden and in this land those that will be good husbands for God least they discredit their profession by bringing themselves to a piece of bread must be good husbands for themselves But here is that which stings when to worldly emploiments men are servants not Lords of them when men do not make their occasions â—ow down to them and serve them that they may serve and seek a God but they bow down their knees nay basely their backs under the feet of any mean imployment and that must be followed with neglect of God Do not say who is not entangled here I tell you if Christâ— prayer can prevail some are not Iohn 17. 15. I pray not that thou wouldest take them out of the world but keep them from the evil If blood can prevail it doth Gal. 1. 4. Oh look to this it may be some of you do not only neglect the Lord in means but when the Lord comes to you in means and quicâ—ens your hearts and kindles many resolutions in you you neglect the Lord all dyes again oh it is the world know your estates by this 3. Those that depart from God in the neglect of means because they finde no good and do not feel themselves a whit the better for them they neglect this trade because they finde it a gainless trade For thus God executes his eternall rejection upon many a soul As it was with Saul it was one of the last Vials God powred out upon him 1 Sam. 28. 5 6 15. saith he I am sore distressed and the Lord answers me not by â—rim nor by Thummin and therefore am I come to thee let a Devil comfort me if God will not So many a soul having committed some sin that lies glowing on the Conscience is sore troubled and first it goes to the Lord and the Lord answers not there is silence in heaven and in all means but the noise of fears within now at last the soul doth not forsake the Lord for Satan plainly but what means can comfort them that they seek for and in time a man is weary of waiting at Gods gateâ— and hence a form of duties and prayers and custome of devotion is kept to quiet the conscience but they are not restless for the gain of them for the Lord in them they think 't is in vain to no profit as those in Mal. 3. 14. to walk mournfully Ionah was cast out of Gods sight yet through the belly of a Wâ—ale he would look toward the Temple So 't is with the people of God though they sometimes conclude thus and think not to seek any more yet their hearts have tasted the good and their faith beleeves there is that hid in the Lord in his Temple that it never saw yet hence they look still What made the man Mat. 25. hide his talent in the earth I thought thou wast an hard Master and lookedst for so much gain and I could not get it and hence he hid his Talent Hence men keep the means without use of the means and some that have for a time been used to do so keep it as their custome without making any such work of it as to gain the end of the means 4. Those that do neglect the Lord in means by an effectual pursuit of them because of some sips and taste of some good in them and so me thinks 't is in this case as 't is in some Countries where if a man comes to their house in the afternoon and both have a minde to part yet loth to part without shewing some kindness and the other without tasting of it they lay their voiding napkin and finding that refreshing there they are content to lose their supper So 't is here a man comes weary to the Lords House to his Ordinances the Lord will not let him go without some expression of kindness nor they depart willingly from the Lord without it and hence the Lord gives them light out of darkness joy out of sorrow peace out of trouble a taste of his sweetness after tasts of sins bitterness and then they take their leave as they Hebr. 6. 2 3 4 5. And here the Lord leaves many a poor creature Deut. 29. 2 3 4. they did see something and tast something and there they rested Oh but the Lord gave them not eyes to see c. For no Hypocrite living is fully emptied of his lusts but hath somewhat to fill him but some emptiness he may have hence may have some desires after the Lord and hence it is not the fulness of God onely that satisfieâ— him but some tasts of Gods kindness and small thingâ— do and must fill him his lusts fill him in part and something of God is wanting and that some little matter doth make up Hence when this is done means is neglected fearfully a mans heart is hardned and ignorant a little light and sorrow stays him as the stony ground though there be a stone at bottom a man is full of doubts and a little hope which frees him from fears quiets him hence he never conquers unbelief A man hath lived a loose course a little resolution of heart stays him though the heart will depart again as those Deut. 5 27 29. the Lord hath but little of their hearts and the Lord shews them but little of his And hence this is usual to see a false heart most diligent in seeking the Lord when he hath been worst and most careless when 't is best Hence many at first conversion sought the Lord earnestly afterward affections and endeâ—vours die that now they are as good as the Word can make theâ— Hence the Lord when in mercy he deals with men keeps them
long fasting till the time of extremity comes and then he pours waters on the thirsty Hence better for those never to have known 2 Pet. 2 21. and an hypocrites last end is to satisfie himself hence he hath enough a Saints is to satisfie Christ hence he never hath enough 5. Those that do neglect the Lord under this colour of receiving Christ they can do nothing themselves and Christ must do all and hence neglect the Lord secretly and sometimes quarrel with the Ministry privately when pressed to a duty or to beleeve Alas what can a man do when all the Ministers in the world have preached their hearts out at last they must bring us to Christ what else should the Apostle mean Rom. 4 5. Not to him that worketh but beleeveth is faith accounted for righteousness I must not live I must let Christ live c. And hence say they the cause of perishing is not mens wills but Gods he elects not he gives no heart such hypocrites the Lord prophesies of Mat. 7. 21. Many that say to me Lord Lord i. that advance the Lord Jesus and live in neglect of all duties and bring the Lord of glory not from his Throne in Heaven to Hell but which is worse debase him from his glory to sin to be the cover of sin and protector of it Beloved I know no surer sign of a vessel that God intends to break in peeces then this to live in this neglect 2 Tim. 2 20. Nay 't is an evidence there is no hope no living hope 1 Iohn 3. 3. He that hath this hope purgeth himself as Christ is pure Many it seems boasted of hope in Christ so do Saints but he gives this Note He purgeth himself he will not sluggishly put all on Christ. T is true 't is the mighty working of Christ that must conquer thy lusts but must this put you to neglect striving Col. 1. 29. I strive according to the working And for mine own part though I le not dispute the point at large I beleeve there is a constant assistance of the mighty power of the Lord Jesus in the souls of all the Saints 1 Pet. 1. 5. And hence 1 Iohn 4. Greater is he that is in you then in the world The Saints as they receive the Lord Jesus to rule them that he alone may be Lord and King not only in heaven but in their heâ—rts So a false hearâ— receives Christ lastly for to ease him Sometime for to ease him of the burden of Conscience sometime to ease him of the Lords work the burthen of his will and hence some at last have complained though hardly convinced of it that they could be contented the Lord should act them but their end was that hereby they might be rid of their burden and so eased by him I have heard a Question should be askt What is the difference between the workings of Gods Spirit and the Saints And that the Answer was 1. The one is by graces the other immediatly 2. The Spirits is when a man labours least quite cross to the stream of truth Take heed how you understand these points aright the depth of the most hellish villany in the world lies unâ—er them Wo to thee that canst paint such a Christ in thy head and receive such a Christ into thy heart as must be a pander to your sloth the Lord will revenge this wrong done to his glory with greater sorrows then ever any felt To make Christ not only meat and drink to feed but cloaths to cover your sloth Why what can we doe what can we doe Why as the first Adam conveies not only guilt but power So the second conveys both righteousness and strength as Christ is now triumphing by his eternal Spirit and his life is heavenly so if you be in Christ there is a Spirit of Christ whereby a never dying life is begot that can and doth conquer though it be but a spark Christ maintaining it it shall come to victory You are forsaken of Christ if you want this or else take heed this colour make you not forsake him 6. Those that neglect the means and yet look for the end in hope of future time and so neglect the present season Thus 't is with many a one the day of life and health and day of Ordinances continues and hence the sluggard cryes Prov. 24. 33. Yet a little more slumber i. I le have but a little while longer c. Hence when Conscience checks Ministers warn the Lord wooes the Spirit cries a man puts off all with this I hope it will be better And hence it falls out with them as with those Matth. 24 The Lord comes in a time they look not for him and of this many on their deathbeds have cryed out Think of this you convicted persons that know its miserable with you before God stop your breath you have nothing to plead for your neglect but hope of time Know it Gods present seasons are golden one moment worth eternity and now is the time if you neglect his season he will not regard yours God is never found in your time but in his time Oh lay these things to heart especially you that are grown weary of means that faint in your way God is not yet weary of continuing means art thou weary of gaining by means Oh consider this you that have had many hopes desires purposes but all blasted your time and means neglected Think on this you that have had marvellous affections but your spirits are gone Nothing can make you mend your pace not all Ministry and Word but you are clog'd with means Remember that Isai. 65. 8 9 10 11 12 13 14. For my people that have sought me c. SECT V. TO all those that do effectually seek the Lord in the use of means And for discovery thereof Consider 1. If ever the Lord gave you a hearâ— effectually to seek him in means you will finde mighty opposition temptations springing up one after another c. from within from without and the oppositions will make you seek him the more Hence Rom. 13. 11 12. he bids us put off the works of darkness and put on the armour of light When man desires and lies in his sloth he meets with little opposition or trouble of his own heart but here 't is otherwise therefore put on armour And I say the soul is made hereby to seek the Lord the more as the blinde man Mark 10. 48. Redeem the time because the days are evill As 't is with Mariners they will not only use fair but side and almost contrary winds to come neer the shore they are bound for let the Lord give any grace oh more of that mercy as Moses Deut. 3. 24. Let the Lord deny yet the soul cries the more let agonies come Christ prays the more let the will oppose he will yeeld himself to the Lord to cross his own will and deny himself peâ—ce makes him love and
especially when with most difficulty when little strength within when little hope without yet I le not give over He never forgets this The Lord hath never such sad daies as when thou turnest thy back on him and thou never so good as when thou seekest him 3. Consider thy gaines there shall not be the least endeavour desire pursuit after the Lord not the least Word Prayer Thought time spent but an abundant recompense is in Christs hands 1 Cor. 15. 58. Ever abounding knowing that it shall not be in vain A man that rowes against the stream a little neglect of rowing carries him down again But oh be ever abounding in the Lords works for your labour is not in vain in the Lord. 4. Consider if after admonition again and again yet you nourish sloath there is some heavy stroke neer thee Believe it he will not alway bear with thy neglect As nothing joyes him more than your company so nothing cuts him more than your neglect But though he save you from eternal misery yet sometimes your greatest comfort is lost by this means Mat. 26. 38 40 44 45. First he stirs them up once and again then leaves them and comes again and saith nothing but the third time sleep on the Son of man is betrayed So your comfort and Christ and his presence are betraied Some have had their husbands wives children estates gone but which is worst of all the Lord betraied the comfort of their hearts gone and hence horrours and fears surprize them III. Motives to us especially in this Countrey 1. God hath put the price and wealth of the world better than all Gold and Silver into our hands who are most unthankful most unworthy and will you come so far for means and here neglect them Will you thus neglect the Lord Like men in Consumptions they long for any thing and when it comes they cannot touch it If it were night you might fall to sleep but the day approacheth Shall God plant his Vineyard but you never come to eat the fruit of it 2. Your Temptations are greater here to neglect the Lord. Others are tried with the scorching Sun there is no sleeping there God tries us with the shadow sets us under the Vines of Ordinances others are in storms we in calms When thou eatest and art full saith Moses Deut. 8. 10 11. Oh forget not the Lord You lose in your estates and now you are hungry after the same again Satan when Christ was hungry assaults him 'T is a thousand to one if he makes you not fair offers and overcomes Things that cost us much we prize and keep and improve if of any use When we go Twenty mile to a Sacrament Oh then its precious While under the bondage of oppressors oh liberty of Conscience and Ordinances are precious But when at liberty we have liberty to have them hence take liberty to neglect them 3. Our enemies will be upon us Who sees not that observes the Lords dealing that some sorrows are toward unlesse the Lord awaken some sudden blasting blow If any wind be stirring men on the tops of the mountains will feel it The Lord hath set his mountain above all others and its fâ—lly to think to flee from the Crosse unlesse we flee from Christ. 'T is part of the portion he doth owe us here if he loves us Yet seek the Lord neglect no seasons to gain him and you shall he hid Zeph. 2. 2. Nay when worst times come 2 Chron. 15. 3 4 5. when there is no peace they that seek him shall find him I do fear there is at this day as deep mischief plotting against New-England as ever the Sun saw Enemies will first deal subtilly before cruelly but subtilly that they may deal cruelly When Pharaoh deals wisely he means to kill Yet the Lord shall be with us as of late hath he not been seen in the midst of us for a refuge Whatever any think I believe never did the Lord stir up such prayers Faith c. amongst us 1. Oh therefore seek the Lord still in private If you find no good find out the sin Is not meditation neglected Communion of Saints not improved Do not say we can do nothing and why are we prest to it If you cannot yet 't is your duty and you must be prest and perish you shall if you seek not or if you be called there is some spirit of the Lord in you that is mighty 2. Being come hither for publick helps and means and all Ordinances Oh do not betray your Liberties but lose your Bloud before you lose them and the Lord in them Bear the Arke still on your shoulders that the Lord may dwell with you Hence 1. If you would have the Walls of Magistracy be broken down the means to preserve the Church and means among you If they make Laws deride them if they execute Laws appeal from them 2. Would you have confusion the mother of discord among the people let every man then once one day in the year turn Magistrate and out-face Authority and profess t is his liberty Would you have rapines thefts injustice abound let no man know his own by removing the Land-mark and destroying Proprieties 3. Would you have Gods Ordinances in the purity of them removed keep out the load of Superstition but yet for peace sake suffer a few seeds to be sown amongst you 4. Would you have all the Messengers of the Gospel at first revised at last massacred Profess they are no better than Scribes and Pharisees persecuting Egyptians enemies to the Lord Jesus and the more devout the worse as those that stirred up storms in Germany said Christ had four great enemies The Pope Anabaptists Martin Luther but especially Iohn Calvin 5. Would you ruine the Gospel set not Popery against it but Gospel against Gospel Promises against Promises Christ against Christ Spirit against Spirit grace against grace and then he is twice beaten that falls by his own weapons 6. Would you have oppressors set over you to remove ordinances to encrease your burdens Maintain this Principle then that they will not assault us first by craft and subtilty but openly and violently 7. Would you have this State in time to degenerate into Tyranny Take no care then for making Laws When they are made would you have all Authority turned to a meer vanity Be gentle and open the door to all comers that may cut our throats in time and if being come they do offend threaten them and fine them but use no Sword against them You Fathers of the Country be not offended this I speak not to disparage any the practise speaks otherwise I onely forewarn I hope the Lord hath prepared better days and mercies for us I am sure he will if what means we have we preserve and what we preserve we through grace shall improve CHAP. XVII That the hearts and souls of Believers are made as Vessels onely for the reception of Christ his
when he is gone oh the straitness vileness of a corrupt heart you say it may be If this be not a right Principle what is Answ. To undermine all false works oh therefore feel this plague If ever God works this grace feel you must the want of it and if you do mourn then you are under it And oh mourn 1. By considering the evil of it you can mourn after a dead father and shall you not over a dead heart 2. To think there should be so much Spirit in Christ and not a drop for me Is he so angry with me See therefore I pray you that you are led by ill principles or false principles I pray but self-love sets me a work I profess but praise of men acts me I observe duties in secret but natural Conscience only carries me No surer sign of ruine then for the Lord to hide these things from you nor of love then when he shews this and gives you not only sense of some one act but a spirit of heaviness under this This empties the Vessel and so makes us Vessels of honour do not therefore set thy self so much to do as to see where thy evil principle is in all thou doest Repair now to the fountain of life for a principle of life from him and fetch it from him What is thâ—â— and how shall I fetch it from him 1. T is not a mans own striving a man may imitate nature but cannot make nature All the world cannot make one poor flie And as 't is artis celare artem so when he hath done he may deceive himself and others but nothing else Born not of the will of mâ—n A man is in great distress of Conscience for sin past â—ear of death for time to come and now he comes just as far as a Devil then prays Lord save me and now comes as far as nature can carry him and therefore is eaâ—ed and now he hath Satans black seal upon him and self-flattery hath carried him on The fountain of life is not here 2. 'T is not the Law it convinceth one and he complains it condemns another and he cries out it irritates another and he falls to do what he can but the Law cannot give life Gal. 3. 21. 3. 'T is not bare Ordinances which are of themselves but husks and shels and empty pipes witness the cries of many a man Sabbath after Sabbath no life and that for a long time Nay he grows worse 4. 'T is not God simply considered He is indeed the fountain of life but sin hath sealed that fountain hence many a one goes to him and departs from him with frowns 5. Where is life then In Christ I know he is Lord and Prince of Life Yet consider as God-man no life is in him for you as to be communicated to you Where then 'T is in the blood and death of the Lord of life You are ready to undervalue this life Oh consider what it musâ— cost the Son of God and where it must lie Hebr. 9. 14. If Buls and Goats blood washed the flesh much more this blood c. Many a man feels a blind dead heart and all duties dead And hence useth many periwasions to himself yet they continue so still because he never looks to this blood There is this excellency in Christs blood not only to cleanse from guilt and power of sin but from dead works and none else can Now therefore repair hither for it know what your lives will and must cost Now how shall this be done Answ. 1. Prize this blood and satisfie thy Soul with it choose it and rest in it in the Lord himself as sufficient Ioh. 6. 53. Except you eat and drink c. many account it a common thing you receive it not then but trample it under their feet many esteem of it but they feed not themselves with it nor quiet their hearts with life there first and hence it falls out thus 2. Keep this Rule content not thy self with that measure which thou hast from Christ but be thankful for it and falling short call ever for more but satiate thy self with that which is in Christ. If thou canst not do this and it is beyond thy strength then consider Christ hath words of life Iohn 6. Oh beg for that and for those words Hear what the Lord will say Psal. 51. 8. You cannot see nor come to Christ Then hear and your souls shall live Who knows what the Lord may do 'T is not possible for man to do it but the Lord Jesus may and can Oh then you that have this Principle Let all your actions issue and spring from hence As Paul exhorted Timothy Stir up that gift that is in thee Up Deborah up Awake Harp and Lute saith David Do not say I can do nothing and so the Lord must do all Do not say I have a dead heart and can do nothing but stir it up It was the Lords complaint Isa. 64. 7. None took hold of the Lord nor stirred up himself to that end It may be some of you have some strength Oh put it forth I know all strength is from Christ but there is a peâ—manent strength in you You are not dead to act you wrong the Lord and his Grace if you think so As 't is a heavy sin to shut up and imprison natural truth Rom. 1. 18. So much more the power of Grace Others have lost it oh recover it And hence Paul praies for this earnestly Eph. 3. 15. The Lord strengthen you with might in the inner man And therefore put this forth to act and be sure you act only from this Spirit of Grace How shall I do this 1. Set the Lord Jesus in all his Glory before you There is that excellency of the knowledge of Christs Person that it makes us be and live like him and according to the propinquity of our souls and eyes to Christ so we are like him As â—tis with the Sun when it is gone from the earth there are not so much as leaves on the Trees yet when it returns the Trees bring forth fruit Or as 't is in Heaven 1 Iohn 3. 2. so in this life when we see him in a Glasse 1 Cor. 3. 18. That look as 't is with an ambitious man when he is in the presence of men he will manifest all his excellency nothing shall be done to gain discredit So if the Lord and his life be your excellency when you see Christ you will approve your selves to him See him therefore beholding and accepting and that Grace you would put forth see it in him 't is strange to see what a stream of spirit comes somtimes this way 2. Keep the remembrance of the exceeding greatnesse of his love fresh in your minds in that he hath quickned you Eph. 2. 4 5. and that this life was by his death All the Flowers of the field cast their savour but for a time and
a conjugal love here is now a degree of love but not of the same love for 't is not a whit conjugal it might then be sinful in some men so 't is here A man that hath filled his stomâ—ck with meat may have some desire after it but not an hungry deâ—â—re not in that degree hence not hungry at all So the sluggard desires and hath not a carnal heart desire and another desires the Lord Jesus a carnal sluggish heart desires and hath not but another hungers and is filled he hath not any degree of the same hunger 'T is therefore granted there are desires and joyes and light and growth in false hearts but there is not that fulnesse of joy that fulnesse of light that fulnesse of the Spirit which is in the Faithful and here they ever fall short Yet note 1. There is not a perfect measure noâ— the fulnesse that shall be when our souls shall be gathered to them that are made perfect 2. Nor yet that there is that fulnesse the Saints aim at for 't is the resurrection they aim at Phil. 3. 12 13 14. 3. Nor yet a glutting fulnesse that men have Manna enough and say the main work is wrought and that is enough Not such a fulness as satisfies their appetite from longing for more But which satisfies and quiets their Conscience in regard of the uprightnesse of their souls before the Lord. SECT II. BUT for the more full and clear explication of this point I shall shew you these three things 1. That Hypocrites may have some inward touches of Gods Spirit 2. That the very reason of their falsenesse is because they have no more than such touches or stroaks 3. That there is a fulnesse the Saints come to which others want To be shewed 1. Positively 2. Negatively I. That Hypocrites may have not only outward shews but some inward lighter stroaks of Gods Spirit As 1. Of the Spirit restraining and confining nay benumming of corruption as Paul was blameless nay he had no mind nor will to many sins nay did not think he had any living contempt and enmity of God in his heart Hence Rom. 7. 9. 't is said When the Command came sin revived Was it not living before Yes but it was asleep it was benummed like cold Snakes but not killed 2. Of the Spirit preventing and exciting unto many nay to any duty of the Law in general and that sometime by fears of misery and terrours of the Law Deut. 5. 23. And somtime by love and mercy morally affecting the heart Exod. 19. 4 5 6. You have heard what the Lord hath doâ—e Will you now enter into Covenant Yes yet what is said of them Psal. 78. 37. They were false in Gods Covenant 3. There may be some operative and quickning Grace of the Gospel Heb. 6. 4. They were enlightened c. 4. There may besome edifying and cooperating gifts of Law and Gospel whereby a man may not only be useful and helpful to some but to the Church of God as those that did prophecy in Christs Name And these may be so inward that they think themselves clean and sincere as Abimelech II. That the reason of their unsoundness is because they have no more than lighter stroaks of Gods Spirit As I might shew in all these Paul is blamelesse yet far enough from having sin mortified by Christ and hence professeth We did serve divers Lusts Tit. 3. 3. The Israelites cry out they will do what God will have them Yet Oh that there were such an heart Deut. 5. 29. They in Heb. 6. were enlightened and tasted yet fell He therefore adds We are perswaded v. 9. better things of you They did prophesie in Christs Name Mat. 7. Yet depart from me you workers of iniquity But see it more particularly Mark 12. 33. Saith the Scribe to him To love the Lord oh ' t is better than all burnt Offerings Some Iews did rest there but neglected the inward work but this man the inward work was prized in his judgment he had both profession and some affection And was he now entred into the Kingdome of God No. Here was his wound he fell short of it some degrees Hence it s said thou art not far from the Kingdom of God So the Israelites Why did not they enter Was not the Land good Oh yes That report the worst of the Spies brought But their hearts were not taken with the goodness of it as Calebs and Ioshuahs were And hence they were shut out Numb 13. 27. 14. 7 8 24. So it is here So an unsound heart may be enlightened as 't is there Heb. 6. 4 5. But there is a marvellous light which they never have they have not such a degree 1 Pet. 2. 9. And hence Deut. 29. 2 3 4. The Lord hath not given you eyes to see to this day Did the Lord give them no eyes to see no hearts to be affected with what they did see Why came they then out of Egypt Why did they sing when they saw Pharaoh drowned Why they had not such eyes and such hearts as Moses had not unto that day So for turning to the Lord. Do not many unsound hearts turn over a new leaf Do they not not only outwardly but inwardly too Where is the flaw then In the degree Jer. 3. 10. Iudah hath not turned with her whole heart but treacherously So there may be some growth and life in false unsound hearts that may after fall away But where is the wound Look in the Parable of the Seed Some grew not at all some did grow but not having depth of earth fell again Others fell not in persecution but there were the roots of Thorns that choakt the Seed the good grounds seed came to ripenesse and fulness of fruit though some in a greater degree than others yet none at all no ripe fruit in the rest Hence the Lord is said to weigh the heart Prov. 16. 2. Men think they are humbled and do believe but God finds them too light as Belshazzar was weighed and found too light And thus it will be seen at the last day when Christ Jesus shall appear that all the most glorious Profession of many a man is therefore rejected because found too light III. That there is a fulnesse which the Saints have and which others fall short of Which I shall shew I. Positively and affirmatively from what hath been said Prov. 12. 26. The righteous is more excellent John 14. 17. Whom the world cannot receive because it knows him not There is that Spirit in Saints which no unregenerate man knows hence desires not Because he dwells in you he doth not only send some gifts or work somwhat there but he dwells there he fils the heart Hence the end of Christs death is to purchase to himself a peculiar people Tit. 2. 14. Of such a spirit such holiness that only themselves know So 't is that which all the Prophets press to to a higher pitch and
His redemption is in him there could not be freedom one hour from unknown evils but by him Hence seeing him such an one he seeks him As why do men seek men especially if great Why do men desire to stand before Princes and please them so that they will not gladly offer them the least distaste Because they see them before them beholding of them apt to be angry if displeased and their greatness awes them So here Why is not the Lord Jesus pleased He is not seen in his Glory nor made really present and hence Rev. 5. 12 13. When they saw him on his Throne they cast down their Crowns and gave him Glory 2. The soul also feels his love and so abundantly loves him again For how come men to seek themselves in every thing and they cannot but do it 'T is because they love themselves and that abundantly necessarily as fire burns though they burn so hot in this love that at last they consume themselves So how do any can any seek the Lord We know the Apostle saith 1 Cor. 13. 5. Love seeks not her own When the Sun hath put out this fire of our self-love when the sense of the Lords love hath kindled that love to the Lord again as that it abundantly loves Christ now it will seek the things of Christ and not its own things And as there is abundance of self love that men are eaten up with it so there must be much love which must be abundantly shed in the heart so as to eat up that arising from the sense of the Lords love and that abundantly For many a man comes to have some good will and affection and love to the Lord but yet never comes to seek the Lord as his last end and live to him Why Because he hath not tasted abundantly of the Lords Mercy Grace and Love Psal. 86. 12 13. And hence the incomparable Spirit of Paul I seek not yours but you Wherein In being willing to spend But save your self Paul nay and to be spent With much ado Nay most gladly Though you love me not because I love you So here though Christ should not love it yet he is worthy he hath done enough and now the soul will not only do but rejoyce nay in sufferings because his love is not dropt but shed in our hearts And hence 't is a never-failing rule little love or assurance of it little seeking the Lord much assurance much seeking of him 3. Hereupon the soul closeth with the whole will of Christ and pleaseth it because it pleaseth him It s with every man as it was with Samson he would needs have a wife or the Philistims Why so Iudg. 14. 3. Because she pleaseth me So why will men seek themselves save themselves love themselves and please their own wills Because it pleaseth them Look therefore as the soul when he loved himself did seek to please only his own will in every thing and 't is good because it pleaseth me so the soul whose heart is now indeared to Christ though he cannot perfectly do it that 's in Heaven yet he seeks to give the whole will of Christ content because it pleaseth Christ. And this is that that God hath sworn his people shall have Luke 1. 74 75. And that Christ hath delivered us from all our enemies For the great reason why men cleave not to the Lord and please his whole Will is because they have many things to care for and â—eep and please which we account friends which are the Lords enemies Satan and world to serve him without fear i. e. in love and in holinesse and righteousnesse i. e. his whole Will all â—ur daies And hence Eph. 5. 8 9. They were darknesse but now are light by Faith now there is sanctity Walk as children of the light Wherein consists that Proving what is acceptable to God Hence Eph. 6. 6. They should please Christ doing the Will of God from the heart And this is so necessary that Gal. 1. 10â— The Apostle saith If I please men i. e. their wills I am not Christs And this is walking worthy of the Lord pleasing him in all things and this is fruit the end of the tree and leaves also and differencing a tree from all other that be beautiful but barren Col. 1. 10. But why do you make this to consist in pleasing the whole will of Christ and not of God the Creator 1. Because our sanctification now cannot please God as a Creator though it may pleâ—se him that is the Creator in Christ because only perfect Holâ—ness can please him 2. Because Christ hath pleased the Father by the Holiness of himself now this being done and therefore God having put all things into his hands having done that for us we are to give content to him And herein our sanctification is differing from the Image Adam had who in closing with the will of God looked upon him as a Creator ours respects a Redeemer who hath boughâ— us to himself and hence we are to respect him in our acts now But why doth the soul close with the whole will of Christ i. e. so far as 't is made known First Because the holiness of Christ hâ—re chiefly discovers it self and against this a carnal heart will discover it self For Copernâ—ites may boast in and give entertainment to the person of Christ but when they come to repent which was one part of his will that they did not that they would not Wo therefore to thee Caâ—ernâ—â—m as many will close with Christ for pardon of sin and lay their sacks on him but you must burthen your self with them or the Lord will never ease you of them Oh no and hence they have light sorrow for sin many will embrace the comforts of Christ and love of Christ and this joys them yet the will of Christ that is wearisome to them Rom. 8. 8. They will pick and chuse Secondly Because this discovers a deep ditch of deceit in the heart many take up some duties and why do they do them Because they please the Lord and the Lord commands and for his sake when indeed 't is to please themselves for in other things they care not whether they please the Lord or no. Thirdly Because this closing with his whole will only gives the Lord content As 't is not the strings or striking upon one string that makes the Musick but striking on them all according to rule So here And hence when they sacriâ—â—eed and observed new Moons Isai. 1. 14. Who hath required these things at your hands Hence when the people began to put the Lord off with mean perâ—ormances any common stuffe the Lord takes state upon him and saith he is a King Mal. 1. 14. 9 10. I have no pleasure in you Fourthly Because this only will give peace and therefore let any man begin to pick and chuse and his heart die to the Lords will if Ionah like he will flie
with 11. 2 Pet. 3. 11. 12. Some securelings thought all things were past No saith he there is a time a coming when all things shall be dissolved what manner of persons then should we be Hence this being lost men fear not sin men prize not mercy men wonder not if ever they escape hence men live and hang between doubt and fear never make sure because they know not what Gods wrath is Nay lastly hence nothing awakens them that though they know their misery yet they will go on the highest degree of spiritual security Oh then keep these thoughts awake what it is to be forsaken of God! what it is to grapple with him 3. When men have lost their foresight and hence provide not against an evil day when Christians keep their profession and go on sweetly in their course but to lay up for after-claps that they do not when Christians like Grashoppers sing all the summer but what have they to live upon in the winter time the An t can learn them that Prov. 6. 6. Go to the Ant thou sluggard that provideth her meat in the summer the Ant by a secret instinct though simple and little considereth there will be a winter and that summer is her gathering time so a Christian if awakened though simple will be taught to do something which may serve him not only now but hereafter also when men in times of peace and enjoyment of Ordinances never fear muchless provide for that time that all these treasures shall be taken away and carried to the King of Babel Isa. 39. when men in their life time think not of setting the house and heart in order before the evil day when men are not that now which they would wish themselves to be another day when men lay not up treasures of tears and prayers in heaven nor are provident for eternity noâ— think this will be my peace nay my glory another day though I lose now men will lay up treasures on earth and provide for themselves and theirs hence their hearts are lost here and lay in nothing spiritual for the future Prov. 10. 5. he that gathereth in harvest doth right but a sluggard will not his heart and mind is taken up to provide this and that for future and hence 't is that the Christian is full of sorrow and tears in times of peace but when the day of trouble comes he can lift up his head now redemption draws nigh when another in times of trouble hath most terrors because the one was not laying up against another day as the other did 4. When men go to prayer without receiving any answer now a man begins to slumber Prov. 13 4. men that are fast asleep speak not all but when awake a little they speak a little and then sleep and then awake and sleep again so men pray and sleep again it is a deep slumber also when men shall beg for bread and money and then fall a sleep constantly and so lie down satisfied Oh take heed of this Hence comes First Snarling at God Secondly Heartlesness to the duty Thirdly Formality in it Fourthly Prophaness of course at last 5. When men do gain something from the Lord in the use of means but now stand still they go no further they lose not what they had but they gain no more they grow not Matth. 25. 26. Thou evil and slothful servant that hid his talent and did not imploy it and here is usually the beginning of a mans fall when like one in a journey he goes not forward or backward but stands still and so falls Prov. 18. 9. 6. When men do duties that are easie but when any difficulty is in them now they fall down asleep Prov. 20. 4. and 12. 27. and hence beg the sweet and gain of Christianity it 's sown in difficult duties when the Soul denies it self most But when men not breaking through the difficulty finde not the sweet of it Lord what a tattered profession is there that men come to be the shame of Christ not his glory It 's easie to pray and outwardly to fast but yet to have a whole heart in the work is hard it is easie to cleave to the Lord when quickened but when God forsakes you now more than ever to cleave to him is difficult 7. When men fear not the danger of little sins they are not asleep yet so as not to fear great sins but in a slumber and hence however they fear not lesser sins hence come to commit them hence also to be hardned under them Many complain of hard hearts but consider is not this the reason of it you fear not sinful thoughts nor carelesness in your Christian course your slumber is now upon you thy Conscience startles at Whoredom but not at a wanton word or playing upon the Sabbath but unprepatedness for it that 's nothing sin in a manner with thee the reason is because spiritual slumber is upon thee 8. When men are deceived and deluded by appearances or colours as the Israelites when the Gibeonites came to them confident of themselves but deceived as the men of Ai by stratagems if ever your Souls be hurt it will be by appearances if ever this Country receive a blow it will be by appearances error will creep in by appearances the most vile wickedness hath been found to be hatcht under fairest colours If ever any shall come under an appearance of piety and promise of protection safety liberty onely your Government must be a little altered slumber here and you shall sleep in your enemies arms Grace and the love of Christ and the Spirit the fairest colours under the sun may be pretended but if you shall receive under this appearance that God witnesseth his love first by an absolute promise where neither grace nor life is seen take heed there for under this appearance you may as well bring in immediate Revelations and from thence come to forsake the Scriptures and then no wonder if men fall to deny all foundations in Christianity and Scripture also take heed of meer appearances of repentance in evil members be not deceived there Never was the world more full of craft be not laid asleep with appearances of truth Thus you see the point opened Stop security when it is risen to your anckles lest you be drowned in it and perish in it afterward CHAP. III. Security the last Sin of good and bad SECT I. THat carnal security is sometimes the last sin which doth surprise and overcome the hearts of good and bad wise and foolish in Virgin-Churches That as it is said That the last enemy that shall be destroyed is death so this death like sleeping is one of the last enemies that surpriseth the souls of the wise but Christ doth destroy it and of the foolish but it destroyeth them Thus it was here with the Virgins what was their sin that were ready with their Lamps burning waiting for the Bridegroom you see the wise
of reconciliation is now abolished 2 Cor. 5. 20. Fourthly That Christians must gather no evidence from Sanctification we shall finde the root of it to be difficulty which is never sloths bed-fellow 1. It is difficult to be holy always but there will be many weaknesses and sins c. 2. When we do so it will be hard to discern what holiness it is whether counterfeit or not 3. When we do so 't is hard to keep it but you will lose it again and be put to farther search and so off and on I believe Christians make them more difficult than indeed they are but yet it is the Lords way Scripture is plain for it and if avoided because difficult which to many is sweet what is this but an invention of sloth Fifthly That what a man cannot do is always a weakness which the Lord will pardon Sometimes it is but not here for a mans chief sin may be kept unsubdued from this ground which sloth makes warrantable Sixthly That if once the main be wrought though he never grow better yet he is to keep his peace and confidence Oh intreat the Lord to keep your heads sound though hearts be sluggish so as you may not love and defend your security and then go and leave Christ. SECT IX LEt this be a warning to all that there is such an enemy to be slain truly I had thought if I could have got my heart broken if I could seek the Lord till I had gotten a promise then I should be well enough Oh no there is a slothful heart yet continueth and let it be encouragement to war against it oh 't is the last enemy and then comes your crown and then your warfare is ended and therefore do as Sampson Lord help this one time that I may be avenged for my two eyes so thou hast been made a slave to it in private duties and God hath neglected thee In publick at meetings you have been forced to sleep that an Indian it may be if he had stood by would have jogged thee therefore pray Oh help Lord this one time though I dye against this one enemy Thus Paul 1 Cor. 9 ult Is an immortal crown nothing will it be no sorrow to you when you awake to lose eternal rest in God for a little rest in thy sloth Oh therefore beat down thy body it is the last hence the worst enemy say as Iudg. 9 54. What shall I fall by a woman shall I fall by the worst why did I oppose lust and pride oh because vile why this is worse it is the last and hence Christ hates it most and hath he given strength against any sin and will he not against this Oh therefore pray God that you fall not here CHAP. VI. Christs absence the cause of security in his Churches SECT I. THat Christs absence or tarrying long from the Churches is an occasion though mans corruption of all security in the Churches While Chirst delays the Bride sleepeth look as it was with the Israelites when Moses went first from them up to the mount they had no speech of making a Calf but when he staied long from them now they make it and make merry with it so it is here Exod. 32. 1. The holy Apostle notes this to be in the last days 2 Pet. 3. 3 4. Men shall say Where is the promise of his coming all things remain as they were and hence scoffers it may be with the tongue at least in the heart and so walking after their own lusts hence Matth. 24. 49. you see an evil servant smite his fellow servants what is the reasons of divisions between men one smites with the tongue the other with the hand and the other suffers and to eat and drink with the drunken it is a sign of a secure man when though he falls not into a prophane course but he can bear with it in others to sit by and see others sin without check what is the cause of this he saith not with his tongue but in his heart My Lord delays his coming The very scope of the parable iâ— to shew the sin of men herein and to prevent it by watchfulness SECT II. Quest. HOw and why doth this occasion and breed security Answ. 1. In that Christs absence from the world makes him to be much forgotten in the world out of sight out of minde especially at those times when men are ready to be overcome by sloth now forgetfulness of God is the beginning of all the deepest security that can fall upon men Deut. 32. 18 19 20. whence the Lord saith I will hide my face from them so as they shall not see me but I will see them and what their end shall be and hence this is made the begining of returning to the Lord Psa. 22. 27 28. All Nations shall remember and turn for the Kingdom is the Lords Secondly Because the absence of Christ keeps those things from being seen which should awaken and which sensibly do awaken that as it is within the night when there is little noise and darkness over-spreads all things it is hard now to be kept from sleep when the curtains are drawn so while Christs is absent it is a kind of night his coming called the day and the day of the Lord because the things of the Lord are hid from men And those are these two chiefly 1. The error of the Lord and the wrath to come why did men sleep all the Sermon long which lasted one hundred and twenty years when Noah preached because they knew not of the flood so shall it be in the days of Christs coming men know not what wrath is the thoughts of this kept Pauls eye waking 2 Cor. 5. 9 10 11 12. 2. The exceeding riches and weight of glory that shall crown all the Saints hence all the faithful have been abundant both in doing and suffering for the Lord 2 Cor. 4. It is not worthy the glory which shall be revealed Hence Heb. 10. 34. They took joyfully the spoiling of their goods because they had in heaven a more abiding sustance they overlooked all things here when they saw that When these two things are seen which are the last things that shall continue it would awaken but painted fire and a painted Kingdom never draws a mans heart much so neither do these work upon securelings or if they do see them they soon are hid from them again their light decaying being not like the morning but declining Sun and though the Saints do see them yet they are very apt to lose for a time the sight of them especially if the Lord tarrieth and hence Heb. 10. they had need of patience but when the day comes who can sleep Thirdly In regard of his absence do things of the world present and keep their glory before the eyes of men for what is the reason that worldly things which men in their judgements say are vain yet they are of such
that all the word shall stand amazed at them and then when Judgement is done up they go to Heaven the third Heaven with a shout and so be ever with the Lord. And then 3. Consider the fierce wrath upon Reprobates who shall rise like Toads coming out of their holes in winter time standing before Christ's Tribunal crying out of the day that ever they were born and receiving their final doom imagine the silence while the Lord is pronouncing the sentence and when past a cry and then Christ to depart and shut up himself in Heaven with his Saints the Reprobate never to see him nor his face any more are these things tales fables notions if they be blot out the Scripture but if real oh then who can but awake If God intends mercy to you the thoughts of these things will awaken you you shall see them really if not they shall awaken you by feeling of them 4. Consider how many will be found too light at that day Secondly Make this day present Optick glasses will take within them the present image of things afar off a Mud-wall cannot give the form of them so by Faith look at these things that be to come as near for if we see really the Lords coming but we look upon it as a thing that is afar off it will not affect Now a thing may be present to Faith which is not to sence It may be the last and great coming of the Lord is not very nigh although we are doubtless in the last times but the beginning of this thy Petty-Sessions before that general Assize may be nigh Oh therefore make it present Quest. How shall we make it present Answ. 1. By pondering that speech of Christ spoken to that end Matth. 24. 44. In an hour you think not of he comes so that either thy time is when thou thinkest it is nigh and then you attain the thing or when far off why then is the time and that he will not come presently is more then you can say you see with wrong eyes and wrong the Lords patience 2. By comparing the present time with eternity to come for look as it is with base and little things look upon them in themselves they are not base but compared with things excellent as the Prophet sheweth Isa. 40. 17. so the time of this life grant it be never so long look upon it in self it is long but compared with eternity it is exceeding short Set a prick alone and you may perceive it but when made at the beginning of a line it is scarce perceptible this time of life upon which we sit is but a point of eternity Oh eternity will amaze you and make this time short yea nothing Moses hence forsook Pharoahs honor because of the pleasures of sin for a season and Paul calls afflictions short when he saw the eternal glory which should be revealed Oh that you could think this time to be as the delivery of a childe by many pangs into the world so you by many sorrows are passing a short passage to eternity 3. By making earthly things nothing or not as great things A mans friend is night to him but there be trees and hills between them and if these were down or he could get above them he would easily see and say Oh I see him coming he is even at the door Iames 5. 8. So Christ is nigh unto us and we to him but the things of the world mountains and hills and cattel and ground this and that stands between us and our sight that we cannot see the Lord these things are so great that the Lord is little that though near we cannot see him now when God cuts down these things at sickness or when we can get above the world now we can see them whiles we look at them as they are 2 Cor. 4. Prov. 18. 11. The rich mans wealth is a tower in his conceit all things are swayed by conceit pull down that now you make all naked before you to see the Lord nigh Thirdly Do this daily else you will grow secure by little and little Oh that I could prevail with you to set before you once a day this time how would it keep your hearts from dreaming and doating upon these things When any sorrow that day will refresh 2. When any duty done that day will recompence 3. When in want yet full at that day 4. When in misery now blessed then When a man is ready with light and lamp at all watches of the night oh blessed then you can hardly keep from security and carelesness by this how will you then do without it you will die in security SECT V. LEt this be a warning to all those who have passed the first age of their Christian life after you have waited long and tarried for the Bridegroom take heed of security and think this may occasion it viz. The Bridegrooms delay In the first heat of your youthful affections there 's not that danger then as now lest you grow decrepit passive and dull and therefore think Whatever else I do I will be sure to keep this door it shall not come in here and yet do we not see men fall here one would think it should not be so in these times when God calls so many of his servants to Heaven to him and is hacking at so many posts and pillars of this Tabernacle especially considering withal that it is no time to seek great things to your selves Thou shalt have thy life for a prey as he said to Baruch Who is it that thinks it long to death that is within a days walk of his grave Oh if you have your life you are well you may be glad of a place to die in CHAP. V. Of Christs awakning cry before his coming VERSE 6 7 8 9. And at midnight there was a cry made Behold the Bridegroom cometh go ye forth to meet him Then all those Virgins arose and trimmed their lamps And the foolish said unto the wise Give us of your oyl for our lamps are gone out But the wise answered saying Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves SECT I. IN these words is set down the preparation made sometime before the Bridegrooms coming and that is by a Cry that the Bridegroom cometh and therefore the Churches should meet him This is amplified from two things chiefly First The time when this Cry was made and that was at Midnight Secondly the effect that this Cry took upon the Virgins from vers 8. to 10. What should be meant by this Cry is disputed of by some Some think by it is meant the descending of Christ from Heaven with a shout the voyce of the Arch-Angel and Trump of God 1 Thess. 4. ult which as I do not wholly exclude because there shall be such a clamor before the Lord comes as at the giving of the Law so at
draw desires after it they may find such a sweetness in it Lâ—k 13. 26. Many shall say Lord have not we can and drank in thy presence that is they find much sweetness there the Lord taught among them they desired him and thought he was their own yet shut out and hence verse 24. Many shall seâ—k to enter in and shall not be able Fourthly They may and do grow up in a glorious profession in the ways of grace and such a profession as to stand it out against persecution as the thorny ground did and may have some growth toward it which cannot be without some desires and springings of heart after it SECT II. HEnce let this be an item to all the people of God to preserve with all care and not to lose but to make much of the Spirit of Grace inherent in them for look as the Lord Jesus when he would make his Disciples wonder at their blessedness and make much of him and his love saith he Many Kings and Prophets have desired to see these days and have not seen them so many professors of great parts and gifts shall desire to have that Spirit of Grace and Peace which you have and shall never see it never shall have it when Davids heart began to be drawn away by the evils of the world and then beheld the vanity of that his desires are now turned another way Oh it is good for me to draw nigh to God that 's good As if he had said though it be good to have the things themselves yet it is not good for me to draw too nigh in my desires and esteem of them but good for me to draw nigh to him It may be sometimes your hearts are taken off from esteeming your condition and what the Lord hath done for you and hence no desire after the Lord or his Grace but the lawful comforts of the world not inordinately but if I had so much or as good as others then well Psal. 141. 4. David entreats the Lord not to encline his heart after any evil thing no not after the wickeds good things Let me not eat of their dainties for grant that thou losest all these things which others have the time will come when the greatest Prince and those that have their desires filled here shall say Oh that I was in that mans estate Let the Lord therefore exercise you with many wants and sorrows remember this your end will be peace which the worst would give a world for another day What then will become of them that never desired grace at all because they are well enough without it a man cannot live say they by praying and hearing of Sermons such duties are troublesom hinderances not desirable helps and when any Ordinance comes when will Sabbaths be ended and as for the people of God themselves they can see no difference between them and other men nay they think them worse if this be your Religion God keep me from your Religion Nay they can see no beauty in Christ to desire him they can desire that they were not kept inso much on the Sabbaths not so much pains taken with them to instruct them it may be these may desire that their hands be kept from stealing their tongues from cursing and their feet from runing to shed blood but the life of Grace and power of it they desire not that nor never did I remember when David was in extremity Lord saith he my groanings are not hid from thee this was his comfort when he could not pray Psal. 38. 9. But here it is otherwise Canst thou if extremity should come upon thee say Now I am not able to speak Oh remember my closet tears my midnight groans and daylight complaints and those daily sighings after thee which have arisen from this sorrowful heart did the Lord never work this in thee if extremity comes and thou hast no such thing to witness for thee do you think that you shall meet the Bridegroom in peace Oh no! go home and make thy moâ—n over thy own Soul the Lord is far from me if many seek to enter and shall never be able what will become of me Hence see how many people deceive themselves in their evidencing of a good estate who because they see no oyl in their vessel nor see no shining in their lives yet because they desire it they think hereupon the Lord accepts them and their desires and therefore the Lord will fulfill them this very conceit keeps thousands in their sins and miseries and that under conviction of them yet I desire it were better with me and they think Hypocrites make shews of this and that yet they have not unfeigned desires and here thousands rest and this slays them as Prov. 27. 5. The desires of the sluggard kills him SECT III. Quest. BUt doth not the Lord respect the groanings of his people doth not Christ say Joh. 4. 10. if thou hadst asked c. doth not the Lord look upon the inner man the very frame nay desires that have been past Answ. Yes there be some desires which are evidences some which are not I shall discover them that be unsound in the particular example of these foolish Virgins c. First Those are unsound desires which arise in the soul easily without feeling a need of the Lords almighty power and Spirit of life to work them at first we shall finde that the desires of regenerate Christians do not come easily but they finde a need of the Lord to draw them Ier. 31. 10. Lam. 5. 21. but the desires of others spring up easily and quickly as these foolish Virgins they wanted oyl they could quickly desire it and they go to their fellow-brethâ—en for help Oh give us of your oyl Look as it is with wilde Rye and Pease they will come up at the season of the year in abundance without sowing or plowing the ground bears them naturally but other corn and grain will not come so easily your ground will not bear it till plowed and digged and then the hand of man must set it and dye it must before it can live again so here if desires come and spring up easily it is a sign they are wilde the Lord must break the heart and then sow these and plant these from heaven and you must fetch it out of heaven else it is naught for when the Lord works saving desires indeed he ever sows them in a broken heart which is throughly broken indeed when God sets the smoaking flax on fire which are desires he first bruiseth the reed it self Secondly The subject in which these desires are a man hath a Son and a Servant the Son hath all his desires granted him because he hath a sonly spirit all the Father hath is for him that may be good for him a Servant desires importunately but he prays from the spirit of a Servant and all that his Master hath is not for him and therefore if he
the soul in private either to his shame or glory before Christ but the body is to be judged as well as the soul to shame before men or glory before all the world Fourthly In regard of Christ's soveraignty and excellency the coming of Christ is called his Kingdom 2 Tim. 4. 1. Why doth not Christ rule now in the world Yes but it is in the midst of his enemies his enemies rule and he rules also but there must a time come that no enemies must rule but Christ alone and this is his kingdom in a most illustrious manner for the things of Christ are said to be with us when they do in a special manner appear as the coming of his Spirit and his love so his Kingdom now Christ must reign till all his enemies are put under foot for it is not fit he should lose his Kingdom hath the Lord suffered others to reign and rule and himself to be hid and his glory lost and that so long and will he never return to his Kingdom to be glorious there to reap all his glory that he hath lost by all his enemies in the world Was there ever King that would ever endure one generation of Rebels after another and never make himself sole Sovereign however Man may suffer it yet the Lord will not he must reign And wherefore doth Christ reign It is to trample 〈◊〉 under foot his and his peoples enemies Christ sets death his enemy to destroy his enemies and keep them as in a Goal but afterward Christ will call them forth and pass an irreversible doom upon them SECT VI. SEE therefore and believe the truth of this Point as well as hear it At the first coming of Christ Heb. 11. 13. they did thus saw the Promises afar off and embraced them so see it afar off There be divers people that profess this truth that do not fully believe it for if they did they would never live as they do That look as men that know the Judge rides Circuit within half a year dare not commit any open sins so if you believed this you would make conscience of secret sins which this Judge shall judge Others there be that do believe it as they do reports that every man saith but they do not see that really to be true indeed which their hearts literally believe and hence mens hearts are not a whit moved with grief or sorrow or joy or fear at the remembrance of this day For as it is with us in reports of news out of Germany many hear things but are not affected with their misery because they do not see it acted before their eyes God presents not their sorrows and hence they are not moved but when they do see them acted then they are moved much so here Look as it is with a man awake and in sleep a man awake believes the day of Judgement and never stirs but when asleep he dreams of it and is much affected with that because he sees it acted before his eyes much more when men have not dreams but real visions or sight of it it will affect And hence set painted fire before a Malefactor it affects not but shew him really it wherein he must be burnt now it amazeth him and hence 2 Pet. 2. 11 12 14. looking for and hence Peter saith what manner of persons ought we to be and whereever there is Faith thus it will be Heb. 11. 1. it makes things absent present and things unseen evident Oh that God would shew you this truth you young men Eccles. 11. 9. you would not spend time vainly but know God You aged men whose hearts are rooted in this world Oh know that God will come and burn up your delights will you never see this day and fear it before you see it and mourn because of it Oh take heed of rash judging and condemning and suspecting and censuring other men In Pauls time Rom. 14. 10. one Brother in a Church there judged another about indifferent things in a Christ-like manner as if he had no Grace c. You shall stand before Christs Iudgement Seat saith Paul and hence Paul 1 Cor. 4. 3 4 5. accounts little of mans Judgement and bids them judge nothing c. What if Christ find that to be a lye which thou judgest to be true Many of Gods Servants lie under hard thoughts and speeches in private not only from Enemies abroad but from inhabitants at home men out of the Church censuring and judging of Members men in the Church one of another especially if they take to a side The Lord will discover hard speeches and an edition of all your hard thoughts put out in print at the last day This breaks love this breaks Church-fellowship and is the cause of breacheâ— in this Country Oh take heed of an hypocritical heart if the Lord should come to judge according to the seeing of the eyes of the outward man then well were it with many but when the secrets of the hearts shall be judged it will be terrible if there should never be a calling over of things again happy were it for many but 't is otherwise 2 Cor. 5. 10. Paul sought only to please the Lord for we must all appear c. Civil men if they can carry it so as men may not say hurt of them they think 't is well Hypocrites if they can maintain a name of Religion so as they may maintain their interest in good mens hearts it is well if they get some enlargement in duties that they are commenâ—â—â— of them well if they can get so much mercy as to get the Lord to accept of Christs righteousness for them it is well but saith Paul We laborto be accepted of him I am perswaded godly men do not think of this we think the wicked shall have all their secrets laid open but the Saints come not into condemnation 't is true not of wrath but of trial so as that their righteousness shall be laid open to all to their glory at the great day 1 Pet. 1. 6 7. And therefore get that life which Christ himself may commend that as Christ said I have not found such faith in Isrâ—el So here when thou hast spoken a good word repeated a Sermon spent a Sabbath ask thy heart is this worth shewing to all the world that though at be vile yet Christ himself will commend this Oh you will finde only acting for him will commend the act Mat. 25. 40. there is that needlework and golden Arras of Holiness which is lapt up in the Saints that Christ will open before all the world another day Oh therefore repent Act. 17. 31. Paul tells them times past were spent in ignorance without God time to come was a time of Judgement and wrath of God against all sin Oh then repent Mourn for all wrongs done against Christ You will â—â—il then if you take not your season now mourn therefore for time past and for
himself in his son Iohn 17. 23. That the world may know thou hast loved me the Father out of his infinite love commuâ—icates himself to Christ and his fellowship is with the Father all know this is a dear love in mean while love to his Saints is unknown they and the wicked share all alike and the Saints have the least portion and worst part many times so that men cannot see by any outward thing any more love to them than unto others the time will come that they shall be made perfect in one as near the Lord as can be that the world may know this love c. When Absoâ—om had slain his brother and fled from his father it is said 2 Sam. 13. 39. that the sâ—ul of David longed or was consumed to go forth to him David might have said I will never look after him more so might the Lord have said to us or if he lâ—ved he might never have manifested it as David but the Lord must shew his love c. Because this is the end of all the prayers and endeavours and all the workings of the Saints in this World Suppose all glory be in Christ let a thing be never so good but if a man hath no desires after it hath no mind to it it would not be blessednesse to him but this is the end of all the prayers duties of the Saints if at last they may be with the Lord Phil. 3. 8 9. Joh. 4. 14. He shall never thirst their desires are taken off from other things â—ut only their hearts are to this If there be any pillow the Lord lets them sleep upon in this world they shall finde it hard at last and arise with a Kings head and heart and say Oh here is not my rest the best entertainment this world can give hath ever somewhat mixt with it that makes the people of God say Oh that I might be with the Lord SECT VI. Quest. SHâ—ll not the happinesse of the Saints partly lie in fellowship with â—he Saiâ—s Answ. 1. True but this is but a consequent to the former as separâ—tion from God is â—he substance of misery in hell but other things follow upon it viz. communion with Reprobates and Divels so here we have first communioâ— with Christ here is the substance of our blessednesse then this is accidenâ—alâ— and follows upon that viz. the communion with the Saints which is exceeding sweet 2. That good we shall have in communion with Saints is not from themselves but Christ in them as 2 Thess. 1. 10. Christ shall s be admired in all his Saints so Christ shall â—hen in his Saints and Angels it is the light of the Sun that shines in the Stars and they shall do nothing but set out the praises of Christ. Quest. But what blessednesse is there in this seeing it is in one thing only when a man is sâ—â—k or poor can grace refresh him can he live by that thus many carnal hearts think Answ. 1. The Lord shall then take away all fleshly appetites or desires for then our bodies shall be spiritual bodies in this life sometimes God takes away the stomack when he takes away food Christ forgot his wearinesse because he had other bread to eat 2. It is therefore blessednesse because it is in one there is First Trouble in seeking and fetching our comfort out of many things 2. Unsatisfiednesse because one thing can give no more than it hath now all things in this one thing are there together the sweet of all creatures all Ordinances nay variety of unknown mercies Prov. 8. 21. shall center here in Christ Jesus SECT VII OF marvellous Consolation to the Saints of God Now you have many wants many sorrows many temptations many sins many cares and fears of livelihood but the time will shortly come when you shall be with the Lord alone in communion with him and so out of the crowd and presse of troubles and temptations and sins and evils in this world that as he himself is above all these so shall you Iohn 14. 1 2 3. Their hearts were grieved for the losse of Christ I will come to you and take you to my self that where I am there you may be also sometimes outward losses and fears trouble thee sometimes absence of Christ from thee troubles thee hear what the Lord saith Lâ—t not your hearts be troubled for the Lord will take you to himself again John 16. 22. Christ tells them I will see you again and your hearts shall rejoyce what if he had said I will come down from heaven to you again I tell you the Lord will do so to you but that he is in a better place preparing iâ— for you and doing better things for you but he sees you for the present and you shall be with him at last The Apostle prays that they might know what is the inheritance of the Saints so I desire of the Lord for you that you may know what it is to have communion with Christ alone oh see your blessednesse c. SECT VIII 1. This Communion it shall be by sight not chiefly by faith as it is in this world Many go many Miles to the supposed Sepulchre of Christ and account their time though superstitiously yet happily spent oh but what will it be to see the Lord himself not as he was here in his abasement but in all his glory brighter than ten thousand Suns now we see 1 Cor. 13. as in a glasse where we see the glory of God in the face of Christ but then we shall know as we are known as a childe knows not the father but at ripe years it doth but as Philip said to Nathanael who said Can any good come out of Nazareth so can any such mercy come from heaven come and see him of whom all the Prophets have spoken of so then the Father and Spirit and Saints and Angels will say oh come in and see him of whom all the Prophets have written come and behold him that hath shed his dearest blood for thee that hath taken thought and care for thee night and day that hath been all thy life inâ—erceding for thee Revel 22. 4. There you shall see his face 2. This comâ—union it shall be spiritual and inward wiâ—h tâ—e soul and conscience suppose the soul should be with Christ and not have spiritual communion with him what were it the better as many â—ad when Christ was here in this world that eat and drank in his presence and yet are now shut out Oh no! the glory beauty goodness of Christ is not to be seen with bodily eyes nor tasted nor handled with ouâ— carkasses and hence Angels though in heaven with Christ's person yet look to the Gospel to hear see and enjoy the spiritual excellencies of the Lord hence Simeon when he had Christ in his arms yet now desires to depart because he should then come near him into his spiritual communâ—on Oh this the soul shall
to be with him for you may desire communion with lusts and Christ. Object But death is terrible and separation from him bitter Answ. Long for him therefore to come and then take thee and see thou desire nothing but himâ— rebuke thy 〈◊〉 llingness of not being with him If Christ was on earth you would hazard your lives to get unto him much more herein Obj. But what will become of Gods name Answ. Let the Lord alone for that wâ—â—les thou livest enâ—â—avour to the utmost but it s appointed for thee a little season only to be here and be willing the Lord should honor himself also by others as well as by thee Object What will become of my wife and children Answ. Who regarded thee in thy blood when thou livest they are thine but then the Lords Desire to be with him this will support your hearts in all your changes of this 〈◊〉 SECT XX. Vse 6. YOu that never received Christ now do it Object Yes I have Answ. No you have not so received him as to let all go for him Why so because he alone will be blessedness but he is not so to thee Oh therefore let all go now you must part with Christ or all these things Which will you do If with Christ you cannot finde him in these things but if you part with these things then you shall finde them all in him Object But he will have none of me Answ. 1. He cries down thy laying out money for what is not Bread 2. He promises to give thee to drink now and hereafter CHAP. XIX Shewing that none shall enjoy Christ hereafter but those that are prepar'd here VERSE 10. They that were ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared SECT I. THose only who are ready and prepaâ—ed in this life for Christ shall enjoy eternal and immediate communion with Christ those only who are now fitted for his fellowship shall partake of his fellowship for of all these Virgins though many of them were otherwise very well qualified only those which were ready did enter in with the Bridegroom which readiness in these wise Virgins was not nor is not any Popish preparation either meritorious or congruous or wrought by the power of corrupted or adorned nature but Divine and glorious wrought by the power of Christ out of his eternal love to the Vessels of glory as an Antecedent not moving cause of this eternal fellowship it is the first degree of our Resurrectâ—on with Christ. Rom. 9. 23. Vessels of glory prepared unto glory the same word which is used here there are two ends God hath appointed all men to either to be Vessels of wrath who are those Ve se 22. Those that are fitted for desâ—ruction others of glory who are those prepâ—red unto glory 2 Cor. 5. 5. with 8. How comes Paul and all the Saints to know and groan for to be out of the body and to break the Cage and to be with the Lord one reason is they are wrought and moulded and fashioned for that condition by the hand of a merciful God even as one may know what Vessels are for special use by their metâ—al and curious engravings upon them SECT II. Reas. 1. BEcause all mens souls are naturally unfit and unprepared to enjoy communion with Christ it is said Rev. 21. ult Nothing enters into the new Ierusalem on earth which is uncleane and defileth and Heb. 12 14. Without holiness no man shall see God Now naturally all men are deâ—iled and unclean Vessels and under the power of their sins loathing Angels food the grace of Christ and weary of the fellowship of Christ and therefore they must be prepared for the Lord first this is one reason why preparation to every holy duty is needful and so needful that let men performe any holy duty wherein they draw near to Christ without a heart prepared Psal. 10. 17. their performances aâ—e rejected or not blessed and hence Rehoboam though he did maintaine the worship of God at Ierusalem yet he prepared noâ— his heart 2 Châ—on 12. 14. 〈…〉 and begs parâ—on for this That he is not so purified according to the purification of the Sanctâ—â—ry Now if to a holy duty and commâ—nion with Christ here this is needful much more to eternal fellowship with him sore eyes cannot behold the Sun without grief sick bodies loath the best food if the Lord should let a carnal heart into heaven with that heart he hath and not change his nature he would not stay there if he could escape but having his swinish nature he would be in his mire againe and the Government of Christ being a bondage to him he would break bonds and break his Prison if he knew where to fly from the presence of the Lord And hence no work so wearysome as Christs now no time so uncomfortable and tedious as abiding under Christs wings in his Ordinances now 1 Cor. 15. 50. If flesh and bâ—ood cannot enter into the Kingdom of heaven much lesse corruption Reas. 2. In regard of the rich grace and wisdom of his love towards his people for who sees not but that it is a curse to be unready as these foolish Virgins who were therefore shut out Oh therefore it is grace and mercy to make ready and indeed an answer to prayers and a comfort against all feares of the Saints who are then desiâ—oâ—s to be with the Lord when they are indeed ready readiness for Christ doth not destroy grace but being a fruit of Gods grace advanceth it Rom. 9. 23. the Apostle makes it the first fruit of glory that the Saints are prepared unto glory glory of mercy is the end preparedness thereto is the meanes or way leading to that end if God appoints the end his wisdom also leads first to the meanes which lead at last to that end if out of his rich grace he appoints the end out of the same grace by this other he leads to this end and though you think it not now grace you shall say it is so another day when with these foolish Virgins you shall say Oh that I were ready I know not almost which is greatest love to prepare for glory or to bring into the possession of iâ— to make a Vessel of poysonous dross a Vessel of gold or when it is so to fill it for the Lord to look upon a man when he is in his blood and then to wash him when a man is as water spilt upon the ground and a broken Vessel of no use now for the Lord to pity and fit for use it is exceeding rich grace Reas. 3. In regard of the honour of the Lord Iesus it was one part of the honour of Christ to have Iohn go before him and Luke 1. 17. to prepare a people ready for the Lord As it is part of a Princes honour to have his Bride ready and attired to welcome and entertaine him when he shall return to her she owes this honour to him and he expects this
the Spouse of Christ is made lovely by its Wedding Garment the Royal Robe of his own righteousness in the eyes of Christ for this Bridegroom though he findes his Spouse 〈◊〉 yet he being glorious and lovely himself makes it lovely and glorious Eâ—h 5. 25 26. A Queen fit for the fellowship of this King of Kings and thorow this righteousness though otherwise weak and vile yet the object of his and the Fathers infinite and endless delight in heavenly Glory now it is fit Zach. 3. 1 2 3 4 5. 2 Cor. 5. 2 3. Without this righteousness there is nothing but shameful nakedness in the best so as the soul 〈◊〉 Adam will rather seek bottomes of Mountaines to hide it from Christ 〈◊〉 to appeare before him Now examine you Saints time was that 〈◊〉 was no shame to thee though thou didst wallow in that Vomit and livedst in it and livedst by it as by thy Trade or if the Lord did keep and deanse you from foule sins and that you could pray and sorrow and kâ—ow and remember what you heard and had some good affections now you were some body in your own eyes and it may be you thought if you died then you should to heaven and Christ must needs save you who should he save else but now the Lord hath made thee poor in spirit and ashamed nay the Lord hath made thee lie down confounded because of all thy shame before him and the Lord hath made thee see a glory a riâ—ing Sun in Christs righteousness which the Gospel hath brought to light though thou wert a poor naked condemned vile creature yet the Lord hath made thee seek for it so as to esteem all things loss to be found there and now here is all thou hast to glory in as that which may make thee lovely in the Fathers sight and here the Lord hath quieted thy conscience and heart also be not discouraged nor afraid to stand before the Lord if he should send for thee this night for though thou art vile in thine own eyes yet the Lord looks upon thee as lovely The Apostle makes a question why the Gentiles are justified and not the Jewes Rom. 9. 30 31. he answers it verse 32. viz. they sought it by the works of the Law but if it be otherwise with thee that in Christ thy righteousness and strength is then thou mayst glory so that now thou shalt have peace againe against all the condemning of conscience Satan and God himself But have you seen your nakedness known and stood convinced of your viâ—eness and have heard the voyce of God condemning thee for thy sinful though civil life and been afraid and hereupon you have reformed your life lamented your course set upon some duties gone to Christ for strength against some corruptions and you have had it and you have looked about you and have been ready to say If the Lord saves not me who should he and so have sowen these leaves and skinnes together to cover your shame and now you are well being strangers to this true righteousness you shall never see the Lord in peace if you die thus Or if thus you see not Christ to be all sin is not your shame but you lie in it and holiness is not your glory and hence you esteem it not but it 's a common thing to you if that was then it would be your glory to be like Christ and to live to him Know it thou art not yet ready for thou only seest the Garment and you catch at it but the Lord helps you not by faith to put it on SECT VII 2. VVHen the soul is filled with the Spirit of Christ when there is not only some of the workings of the Spirit in the soul but the soul is filled with the Spirit for this was the wound of the foolish Virgins they had Lamps outward Profession and glorious which was a work of the Spirit and some dipping of their week in the oyle some lighter superficial changes and works of grace in their hearts but they had not oyle in their Vessel they had not plenty and fulness of the Spirit some unripe eares there were but not full and hence they were to buy when the Lord Jesus came but the wise had The blood and righteousness of Christ ever brings the plenty of the Spirit of Christ hence 2 Cor. 5. 5. earnest of the Spirit I speak not now of extraordinary fulness which Prophets and Apostles had nor of that fulness which is in glory as if we must have that here but of that which the Saints attaine to in this life every one according to his need and measure of capableness of the same the Spirit of love is not dropt but shed into the heart the Spirit of God in them is not a Spirit of some light affection dying affection but of eternal life Rom. 8. 2 3. The spirit of mourning doth not only drip upon them but it 's poured down upon them Zach. 12. 10. the spirit of wisdome doth not only give them light and knowledge but Marvellous Light 1 Pet. 2. 9. I have opened this at large only three signes now I shall give you to discerne this Spirit by SECT VIII 1. THis Spirit and fulnesse of it the Saints not only pray for but they follow their â—rayâ—rs to Christ untill thâ—ir souâ—s are sweetly satisfied with it and so it abides daily satisfying their hearts John 4. 14. The water I shall give shall be a spring so as the soul shall not thirst after more graâ—e i. e. with a tormenting thirst nor after the world the grace of God and the Spirit of God in the heart is so sweet that the soule saith Oh it is enough oh if my soul might ever be thus near the Lord indeared to him walking thus humbly thankfully cheerfully with him this should be all my desire and hence Iohn 14. 16. it is called the Com orter which dwells in them and is known by them the world knows it not Now here is the wound of others they have the Spirit convincing them of emptiness misery nakedness and they lie so and they desire but as Solomon saith Prov. 13. 4. They are forsaken of the Spirit before they finde him to be a Comforter quenching their thirsty desires making them to feele the sweetness of his Presence of his Grace Isa. 58. 11. There were divers that did pray fast draw near to God and did delight in it but they felt not what they desired at all there were some lusts their souls were leane and like parched desarts but when the heart is indeed humbled the spirit comes in and makes the bones fat and like a watered garden Oh therefore take heed you give not over till the Lord pour out in thy empty heart of the fulness of his grace 2. This Spirit ever keeps a man poor and vile in his own eyes and empty Take a man that hath no knowledge nor taste of Gods grace whiles he findes
death of thy friends or by secret feares of thine own heart thy time is not many hands breadth longer and it may be this shall be the Funeral Sermon of some of you you have been flying like Bees abroad in the world to gather your honey and the Lord haâ—h been smoaking of you and that in your own Hive you have thought to dwell long in Tabernacles the Lord hath let it fall to decayes and repaires it not again If you live unready it may be the Lord will try you with some sore conflict with fears of death and terrors of darkness and all your preparation is too little for your combate then The place of glory is made ready for you how shall I so unholy see God Christ is there Iohn 14. 3. waiting for thee longing after thee Thou art it may be yet in many respects unready As 1. Not yet planted in the House and Church of God not yet gathered to communion of Christ in his Saints on earth I know men may have just reasons to deferre but if they have none I would be loth to die in their room Hezekiah Isa. 38. ult Psalme 26. 8. I have loved the habitation of thy House Oh gather not my soule with the wicked I am perswaded some deare to Christ linger here and you cannot finde this not that saving good in your selves you say I had rather hear one mourn for emptiness than boast of his grace 2. There are many sinnes not yet mourned sufficiently for in daye of youth and in a secure condition in heaven is no mourning oh therefore take time now for want of this grace is not so sweet 3. It may be some main duty is neglected to the souls of them whom thou hast a charge of as not Caâ—echising thy family children not careful for their souls 4. It may be thou hast been little in prayer for the Churches though for thy family and children which is usually the last work of the Saints there 's no praying for them in Heaven as Christ at the end of his life like a Priest shed blood and prayed for them so Saints are made Priests to God and Christ 5. It may be thy house is not yet set in order nor thy Will made Reckonings between men not yet set right and even and then there is Quarrels when thou art Dead and trouble when you dye 6. It may be thou art grown secure and art lost and driven away and many wrinckles be on thy face and heart c. you cannot say with Paul 2 Tim. 4. That you have fought c. but are rather at truce with sin you run not but have slipt and fallen down and so lost all SECT XVI THerefore to help here in this readiness Get a heart more loosned and weaned from the world Solomon he did launch out his heart herein too far not in Epicurisme but Eccles. 2. 3. applying his heart to wisdome all this time so may you and be unready How I cannot but God will teach it you by affliction Psalme 39. 6 7. You are Sojourners here with God as all your Fathers there 's nothing proper nothing long to be enjoyed Own the Lord Iesus he is yours but you own him not as Simeon came to the Temple and there found him and there blest God and now saith he let me depart in peace hath the Lord stirred up unutterable sighings and groanings and mournings you think it may be if Christ was present you would not doubt of answer and they continue still and do you think Christ is hard-hearted hath the Lord come to thee in the Temple and manifested his love by his own promise sure and faithful and wilt thou not yet own him hast had and hast now the first fruition of the Spirit and wilt not yet own him and art afraid to go to him when others are in glory that trod in thy steps Oh be humbled for it I know there is nothing which makes thee feare it but a Rebellious vile heart and nature and can the Lord love such a one Yes such a one if he mournes under it Rom. 7. 24. Isaâ— 57. 18 19. The Lord will create peace he hath seen thy wayes and heâ—will heale them And when you have him thus own him daily keep your peace do nothing which may make you lose boldness in prayer and therefore reckon daily with him and Remember the promise stands when feelings are lost Object But I can do but little for him Answ. True Isa. 64. 6. Thou the Lords clay his Vessel though of little publique use yet in thy place do what thou canst for Christ Jesus Servants Masters Members Rich Poore bestirre your selves For Christ you shall lose nothing by it c. VERSE 10. The Door was shut IN these words is set down the consequent of that which immediately followed the Wise Virgins gracious entertainment with Christ the door was shut by which is signified the exclusion of the foolish from the fellowship of Christ as also the greatness of Christs love to the wise opening the door of glory unto them and when they are gathered shutting the door against every one else Hence Observe That the endeared love of Christ to his Elect doth much appear in this In opening the door of glory unto them and shutting it against others of great esteem and name in the Church of God for this is one Scope of the words Gen. 7. 16. To open the Kingdome of Heaven to all the world and save all would be great love in the eyes of the Saiâ—ts but to save them and condemne others to receive them and exâ—lude others and that of great name and esteem Virgins this sets out the Lords love exceedingly Christs distinguishing separating love is his great love Mat. 11. 25. If we consider the multitude of the one and fewness of the other not only in regard of the world but in regard of others in Churches Luke 13. 24. Many shall seek and many that are first shall be last Matthew 19. 30. If we consider that there is as much reason appearing outwardly that the Lord should choose thee one as well as the other what difference is appearing outwardly between these Virgins I 'le warrant you the wise did think the foolish as good and it may be far better than themselves Iudges 6. 15. Saith Gideon How wilt thou save Israâ—l by me I am the least in my Fathers house yet saith the Lord I will be with thee so the Saints may say and do say Why Lord wilt thou save me I am the least and poorest of all others If we consider the reason why the Lord doth this and that is because of nothing but the Will of God his good pleasure Matth. 11. 25. For why should their Vessels be filled they received and not others only the Will of God I know not you c. Of which hereafter If we consider the intolerable torment of those who go farre
sought your selves in all this Though the duty is hard and thy heart loth to come to it yet say For thy sake Lord I love it The earnest cryes and prayers of unregenerate men at death or judgement are then too late to prâ—cure mâ—râ—y from the hands of Christ. If there be any means in time of distress â—o have help it is by prayer itâ— helps the Saints out of deep pits dark dungeoâ—s Lam. 3. and Iron Furnaces bitter agonies intolerable pressures but this meanes though they shall use it then because their torment is great and their self-love remaines as these Virgins did yet it comes too late then I know their prayers differ but of that I shall speak hereafter If in this life sometimes they come too late much more after this but so it is sometimes Prov. 1. 28. Psal. 18. 41. Prov. 15. 1. even unto the Lord. The Lord sees it meet to give a taste of his severity after life and in this life that men may fear and the terrour may fall upon many Because then Christ sits upon the Throne of judgement and so no Mediatour to help them as hath been proved and if it be so how shall they stand Psalme 130. 3. In this life mercy waits and patience bears till it can bear no longer and then doth ease it self Ezâ—kiel 5. 13. and cries to justice c. And therefore the prayers and howlings of the wicked are to no more purpose than of a Malefactor before the Judge condemned for Treason Because their cryes are but only Howlings Hosea 7. 14. only rising from their own torment because the Spirit of God is quite gone and if the Lord should heare they would be as bad againe as ever before if mercy should save these Thieves from this Gallows they would cut the Throat and Sâ—ab the heart of mercy afterward as all such persons do who are carried from that principle in their prayers and therefore let them never look to be heard now Hence see the exceeding greatnesse of the wrath of Christ to them that die without him Psalm 18. 41. Many times the Lord hides his face from his people for a time but then they pray and seek his face again and the Lord heares them and shines upon them again when his Spirit in them speaks to him his Son in his Covenant speaks unto them and the Lord hears the cry of their weeping as well as their praying Psalme 6. 8. But if when they pray earnestly and the Lord hears not then but is angry with their prayers oh this is bitter to them Psal. 80. 4 5. Lam. 3. 44. 't is that which Christ typically complaines of Psal. 22. 1 2 4 5. There is no wrath like this for a God so pitiful as many times to help without cryes more than a Mother with tender bowels and not to regared cryes as if he had cast off his nature this makes wrath and sin bitter to the people of God and indeed this is the reason why the Lord gives his people mercy but 't is by means of prayer usually that they might see in what favour they are in his sight above others that when he seems to be averse from hearing yet prayer will turn the wheele and Iacob prevailes over God and hence Psalmâ— â— Christ shall have all Nations for his possessiâ—ns but yet Ask of me as Herâ—d said when he said Ask of me to half of the Kingdome c. And hence exceeding wrath is shewn in denying for a time to heâ—r prayer many times Now look upon the condition of poore â—inners dying without Christ they shall then cry and cry earnestly and yet not prevail if the wrath of God did break out at this time and lie heâ—vy and the Lord say Now cry and I 'le deliver it was no such sorrow â—hough bâ—â—ter enough to lie under wrath one moment but to cry and cry vehemently Lord Lord and never to be heard oh who can beare this their torments are intolerable hath the Lord no pity their cries are many and heartâ— are faint hath Christ no bowels hath this Lamb no more meekness gentleness yes that there is but such is his terrour now they are shut up from you and so shall ever be though you shall cry and weep as many teares and more too than the Sea hath drops and when you cannot come before his face the Gate being shut you shall cry That the Rocks and Mountaines may fall upon you to hâ—de you from this wrath of the Lamb and you shall then cry Behold and see if ever sorrow were like mineâ— but all shall be in vain Oh therefore see the greatness of this wrath so as to see the bitterness of any one sin which stands yet between thee and Christ which though it be sweet under thy tongue now yet when the day of thy anguish shall come it shall shut up Christs heart from hearing all cryes Of Exhortation To perswade all men to take their season of praying now Isa. â— 55. 1. with 6. when the Lord cryed Come to the waters c. and because they might plead Hereafter oh saith he Call upon him whiles he is nearâ— there will be a great Gulf between you and Christ when you are dead now therefore when the Lord comes in his Word especially cry unto him for help and pity You will say There is no great need thanks be to God of pressing ment to prayer here Who is so prophane but doth he is not worthy to live or to enjoy the benefit of the Sun nor fit to live among the society of men who dares not do thus but to live among Bears and Wolves and Beasts in the Wilderness I would to God there was no need to press this point but truly the Countrey being a place filled with discontents which ever keeps from prayer because the Devil is in them and also of great peace and rest hence here men are more apt to sleep and grow secure than in any other place of the world and the Spirit of prayer is ready to dye even in Gods own and hard 't is for this Incense to be sweet without some fire some affliction thereunto 1. Some there be that do not so much as feel their misery at all neither sin nor wrath and hence they cannot pray at all they are not in so good a case to pray as the damned who feel their misery and cry out under it these cast out of Gods sight yet hâ—ving hope and so should pray the more and so cry out under it yet cannot though the earth groanes under their sins yet their hearts are hard and they cannot feel them and so cannot pray and they quiet themselves with some formes and their Coleworts twice sodd and some cold prayers morning and evening and hope that these will serve the turn and here is all the comfort they have nay not only so but if others that know their hearts better and so pray longer
apprehends not by his dearest love For here were Virgins many of them who cryed Lord Lord only looking for salvation from him hanging upon grace clasping about his feet as it were and who in their life-time went out to meet the Bridegrom expecting love from him and yet Christ here professeth I know not you I love you not I say this is by a seeming â—aith for no man apprehends Christ by a lively Faith but iâ— appreheâ—ded of Christ Iâ—hn 1. 12. But if it be by a seeming Faith i. e which seemes to be Faith in the judgement and opinion of others and also which seemes only to be so to their own apprehension as it did unto these Virgins the Lord doth not apprehend such by his 〈◊〉 love and that is I say with his dearest love with common love he may but with deare and eternal love never The Faith of some men is like the casting of some Anchor at Sea it sometimes falls upon a Rock or light sand it toucheth the ground but the Rock holds not it and hence the Ship is ever driven before the winde or carried away with the ebbings and flowings of the water So it is here and hence men are tossed to and fro with lusts and temptations and driven before strong windes Or as it was of Saul to Samuel he apprehended Samuel but Samuel departed from him saw him no more untill the day of his death So here the Kingdome and Love of Christ is rent from you Iohn 2. 24. â—lt But he committed not himself to them Luke 13. 26 27. Hâ—ve â—ot we eat and drunk in thy presence and yet Christ will say I knâ—w you not and this is the â—ase of many Iob 8. 13 14. When an Hâ—pocrite dyes his hope perisâ—â—â— if the Lord had apprehended him with his dearest love it could not be so For Explication of this Point three things are to be opened 1. How one may be said to apprehend Christ Jesus by a seeming Faith 2. How Christ is sâ—id not to apprehend such 3. Why he dotâ— not Quâ—st First How may one be said to apprehend Christ by a seeming faith Answ. Five wayes usually 1. When men are forced â—o fly to Christ meerly out of extremity and pressures of misery the stroâ—ks and dry â—lowes of Divine Vengeance light upon them and now they cry Lord pity us It may be in time of peace while conscience and Divine Vengeance were asleep they regarded not Faith nor Prayer nor Christ nor any thing else notwithstanding aâ—l the heart-breaking cryes and loud calls of God but were merry and light and licentious c. but in extremity then they will cry and prize mercy above a thousand worlds Prov. 1. 28. One would think their mouths should be stopped then some think those words are an allusion to the Aâ—k in Noâ—hs time Hosea 8. 1 2 3. When the Eagle shall câ—me against Gods pâ—opâ—e Psal. 78. 35. they shâ—ll cry My God we know thâ—e No saâ—th the Lord The enemy shall apprehend them I will not this is not faith but only self-love when as men are naught before and their hearts sitting loose fâ—om God continualâ—y having no daily embracements of him and would be worse after Gods afflicting hand if he should help them but so it is that they cry out to God for help meerly because of torment c. This is like that cry of our Indians to the Devil who worship and cleave to him because he pâ—agues them True in times of extremity the faith of the Saints may be awakened which was asleep before and when God hedgeth their way with Thornes they may then returne to their first Husbaâ—d because iâ— was better but when exâ—remity begets it it begins and ends with it lives aâ—d dyes with it here such may feare that then Christ apprehends them not Psalme 66. 3. Because of thy power thy enemies shall staâ—er and submit A proud Rebelâ—ious Wretch in times of peace swells bigger than God and is above God the Lord Jesus hath his times wherein â—he grapples with them when no Ministers can and flings them down with his Sword at their heart and his hand at their Throat and terrours in their consciences and now they yield Christ may hence take these as common Subjects but never as special favourites to stand before him and this is the case of thousands who fly to Christ meerly for extremities Thus the case stood with old Ioab he should have dyed before 1 Kings 2. 30. but at last he neglects his harge he runâ—es to the Aâ—tar only out of selfâ—ove and there he will dye one would think a man that had been so useful flying to the Altar in his old age might be pitied No the Altar which secures others secures not him justice may be shewn to him that will abuse favour long so 't is here 2. When men fly to Christ in times of peace that so they may preserve their sins with greater peace of conscience so that sin makes them flie to Christ as well as misery not that they may destroy and abolish sin but that they may be preserved in their sins with peace For this is the frame of all men living sin before it is commited not all sin but what is 〈◊〉 able â—o mens constitutions corruptions place temptations is very sweet and if conscience be awake it 's after the commission bitter sweet in the mouth bitter in the belly or else they know it will be bitter another day Prov. 23. 32 sâ—ings like a Cockatriâ—e and what profit in inheriting lyes Now because men have not other good to live upon or delight in for God they have not hence many an heart secretly saith this If I can have my sin and peace and conscience quiet for the present and God merciful to pardon it afterward then all is well hereupon hearing those that put their trust in Christ shall be pardoned for present and saved afterward hence he doâ—h reâ—ie as he saith only on the mery of God in Christ and now this hardens and blindes him and makes him secure and his Faith is Sermon-proof nothing stirres him c. and were it not for their faith they should despaire but this keeps them up and now they think if they have any troâ—ble of minde the Devil troubles them and so make Christ and Faith protectors of sin not purifiers from sin which is most dreadful turning grace to wantonness as they â—id sacrifice so these would sin under the shadow of Christ because the shadow is good and sweet Miâ—ah 3. 11. they had subtle slye ends in good duties for therein may lie a mans sin yet they lean upon the Lord c. Matthew 3. 7 8. The Scribes came in peace to Iohâ—s Ministry which was to awaken men to believe in the Messiah Oh generation of Vipers who hath forâ—warned you to flee from wrath to come hence saith he Bring forth fruits as if he should say You would have the blessing of the warme Sun
sometimes to come to the fellowship of the Saints 2. Hence if they do come they come late 3. If timely yet without prayer or prizing of them they have felt no good and now they expect little 4. If conscience force to duties yet they think them too tedious or too frequent Ezekiel 11. 21. they are losing and dying no man will tell you so particularly but the Lord tells thee so now 3. The Lord visits them with many sad and outward evils and strange unexpected Trials which they thought they could beare but indeed cannot puts them upon great losses and leaves them to sad wants their estates decay they run into debt and provisions are scarce c. and now they secretly repent themselves of the fellowship of Gods people but accout their course and hazards they have run either madness or rashness Moses Heb. 11. 25. did choose affliction and suffering that he lotted upon and upon nothing else hence forsook honour and preferments and pleasures men not doing thus hence choose the world and forsake the wayes of God the Israelites brought to the Wilderness they would go back why they questioned whether God was with them why because they wanted water bread and variety of blessings Nâ—â—b 16. 13 14. And this sets them off as a man that loves his friend very well but when he puts him to so much cost and is so costly by his company let him then even go so do many men the Lord and his Ordinances 4. Hereupon they come to call all into question again which were without 〈◊〉 before the wayes and Ordinances of God What warrant now say they have you for Covenant such constitution on of Churches of Saints stâ—ict exami ing of members and why not a forme of Prayer and why not a Ceremoâ—y lawful and now they want but a temptation and then they fall 2. Thess. 2. 10. They receive not the truth in love Why not because they feel loss by the truth or feel not the spiritual good of the truth and hence are given up to believe lyes the first beginning of which is to question the Truth not from tenderness of conscience though that be pretended but from carnal lust and hence Ezekiel 11. 24. whose heart goes after that derestable thing and this they are hardned in if any good men by violence of temptation fall therein Thus men fall from fellowship and sit lâ—ose you will fall if you look not to it which I say is fearful And as Christ said By this shall all know you are my Disciples if you love so all men shall know you are none of Christs if you fall here if you sit loose c. I have been searching and discovering that which is working in sundry and lies as leaven cast it out of your doores We may see hence one just ground of that diligent and narrow search and trial Churches here do or should make of all those whom they receive to be fellow-members with them the Lord Jesus will make a very strict search and examination of wise and foolish when he comes and will put a difference between them then may not men not Churches imitate the Lord Jesus according to their light now If indeed all the Congrâ—ation of the baptized were holy then as Korah said They take too much upon them if Christ at his coming would make neither examination nor separation not only of people baptized at large but of professours and glorious professours of his Truth and Name if Churches were not set to disceâ—â—e between Harlots and Virgins foolish Virgins and wise as much as in them lies that so some of the glory of Christ may be seen in his Churches here as well as at the last day then the gate might be opened wide and flung â—â— the hinges too for all comers and you might call the Churches of Christ the Inn and Tavern of Christ to receive all strangers if they will pay for what they call for and beare scot and lot in the Town and not the house and Temple of Christ only to entertaine his Friends But Beloved the Church hath the keyes of the Kingdome of Heaven and what they binde and loose following the example and rule of Christ is bound and loosed in Heaven and they judge in the room of Christ. 1 Cor. 5. 4 5. 2. Cor. 2. 10. Whom the Church casts out and bids depaâ— to Satan Christ doth whom the Church receives to it self Christ doth we should receive in none but such as have visible right to Christ and Communion of Saints None have right to Christ in his Ordinances but such as shall have Commâ—nion with Christ at his coming to judge the World hence if we could be so Eagle-eyed as to dâ—scern them now that are Hypocrites we should exclude them now as Christ will because they have no right but that we cannot do the Lord will therefore do it for his Churches yet let the Churches learn from this to do what they can for the Lord now There is a foure-fold Glory of Christ shining in his separating foolish and wise at the last day which when Churches imitate now they hold out now First Hereby he shews his wisdome in discovering the secrets of darkness and all the wily knots men have tyed to hamper themselves in their own miseries so Churches shew forth this wisdome not only in discovering such whom you may feel to be hairy rough Esaus with Mâ—â—onson but such as have Iacobs voice and are very wily when the secrets of hiâ— spirit are discovered they will say if not proud and passionate God is in you hence the wisdome of Christ Rev. 2. 2. Secondly Hereby the Lord Jesus shews hâ—s holiness who withdrawes himself from those that are foolish though outwardly most glorious for he will be sanctified so the Churches shadow out the holiness of Christ â—erein who are bound to be holy as he is holy Thirdly Hereby the Lord keeps the Communion of his Saints pure this is a wonderful glory in Heaven that only the Elect and faithful of God shall lie down together and is the last and greatest glory that ever shall be seen in this world Revelations 21. 27. One man or woman secret'y vile which the Church hath not used all means to discover may defile a whole Church and bring it under wrath as Achan and make work and sorrow enough for many a day and year after and bring that blemish and scandal as will not eaâ—â—ly be worn off again and then men will wish that they had kept their communion pure Fourthly Hereby the Lord abundantly vouchsafes his presence to his people in Heaven when the Goats are separated now come and take your fill of love and possess your Kingdome so the Church hereby gaines more of the presence of Christ Jesus in publick and private when â—das is gone out now Christ comforts the hearts of his Disciples when the Lord hath his Spouse alone then he sports himself with her Isaiah 4. â—â—â—