him more when no tears shall ever prevail again Therefore if thou hast been found out this day confess and give glory to God and let thine eyes be tears that Christ would overcome and draw thy soul with love and espouse thee to himself for ever CHAP. VI. Containing Motives and Arguments to perswade us unto the Love of Christ and to be Espoused to him IS there no communion to be had with the Lord Jesus unlesse Virgins unlesse espoused to him Oh therefore here is a match for you chuse him get your affections if entangled to come off if ensnared to any other thing and set your hearts bestow your love upon him For 't is not a dead Faith but such a faith as is animated by love that doth espouse you to him Gal. 5. 6. Faith which works by love And therefore as the love of other things not worth looking after hath got the soveraignty and royalty of thy heart so this is a conjugal love when it bears rule in the heart let Christ have this love And as you have loved creatures for themselves now love the Lord Jesus for himself And as they have easily enticed you to set your hearts upon them now be perswaded to set your dearest affections on him It s said of Iohn Baptist he was the Bride-groom's Friend to speak for him Iohn 3. 29. And truly 't is the main work of the Ministry to wooe for Christ and so to present chast Virgins to Christ. This shall be my work now which may be seasonable in this decaying time Therefore I shall chiefly bend my speech to three sorts 1. To them that never yet loved the Lord Jesus unlesse it be from the teeth outward 2. Those that have been striving for this yet cannot to their own feeling come to this 3. Those that have so but their affections are dried up and love is parched away iniquity abounds c. And my Motives shall be these four 1. Consider the Glory of the person whom I shall be a spokes-man for this day 2. Consider he makes love to thee 3. Consider that all he seeks for is love 4. Consider what he will do for thee how he will love thee if thou wilt love him SECT I. 1. COnsider the Glory of the person for whom I plead for love What can you love besides him Where can you find any like unto him I know the Glory of the Lord is not revealed because the grasse withers not the flower fades not the creature appears not in his withering vanity Isa. 40. But if the Lord would but open your eyes to see him this would win your hearts alone to him Now I shall single out only these five things to give you a glimpse of his Glory Lift up thy heart and say Lord hide not now thy face from me 1. He is the Prince of the Kings of the earth Rev. 1. 5. The glory of the world is a Kingdom the glorious Diamond of that Kingdom is a Prince in his Glory now for a poor Beggar to have an offer of love from the greatest Prince in the world would it not tempt her Would she not forsake her lovers and set her heart on him Why look what a distance there is between the poorest Peasant and the highest Prince so base and a thousand times more are all the Princes of the world to Christ whose Dominion is from sea to sea from Sun to Sun who sets up and puls down Kings like Counters who rules their Courts their Kingdoms their hearts and they do not do they cannot do but what he will Other Kings are Princes are Rulers of men Christ Prince of Kings Now who would not be glad of his love who having tasted death is set down on the right hand of God on high cloathed with endlesse Glory who hath Kings in his chaines whose breath is not in his nostrils whose favour is not for a day but he lives and reignes for ever Now doth Christ reign Is he a Lord and in Glory upon his Throne Methinks I see Jesus at the right hand of God your foolish affections have undone you if you love him not 2. He is appointed by the Father to be Judge of quick and dead at the last day Iohn 5. 22 23. as well as to rule all now So that if you do maintain enmity against him he may let you alone you may live in health and die in peace in the eye of man and in thine own eyes too Yet there is a day coming he will break out of Heaven with a shout and appear in the clouds in the amazing Glory of his Father with all his mighty Angels and all the dead shall hear his voice and you shall appear before him with this body when the Heavens shall burn round about him and the earth shall tremble under him and all guilty eyes mourning and wayling because of him Then you shall know what 't is to despise him and wish oh that I had loved him Rev. 1. 7. You that say you love him yet by an imâ—enitent heart pierce him you shall wayl even so Amen Men do not see an end of these things not the Glory of the Lord another day Hence creatures are loved and the Lord of Glory is loathed A great Prince may not be so highly esteemed untill he appears in his state Prisoners would give any mony much more love for the Judges Favour 3. He only is the procuter and author of all the good that ever thou didst suck out here though thou hast neither known him not been thankful to him For look as it was with Angels so it should have been with man the wrath of God should have been poured out upon him and on all the world and creatures should have been tormentors of him but that the Lord Jesus begged and bought the world And hence 1 Tim. 4. 10. called Saviour of all but chiefly of the Elect. Micah 4. 4. In his daies men shall sit under Vines and Fig-trees So that if ever any creature did thee good it was Jesus that put that sweetnesse in it out of his fulnesse and set it awork sent it to thee gave it thee to do thee good Thou shouldst never have had winâ— of sleep never restrained from one sin but lived in blaspheming God never hà ve heard of a Gospel but for Christ And will you not love him Oh ungrateful world unnatural generation of men Why dost love any creature 'T is for the paint of it and good in it If there be so much in it what is there in Christ that gave it that dropt it into it Never love him if there be any thing good that is not by him Psal. 116. 1. The Lord hath heard my prayer I will call on him as long as I live Much more when the Lord hath delivered and thou didst never seek to him 4. He is the everlasting wonderment of Saints in Heaven the Queen of Sheba heard of Solomon which made her come to see him
but here not but then he will come himself and fetch thee Iohn 14. 1 2 3. Take thy soul to the Bride-chamber there to be with him for ever and ever and he will keep the dust of thy blessed body and not lose one dust of it and at the last day raise it and then when others shall cry out Yonder is him whom I have grieved then shalt thou lift up thy head Yonder comes my husband to comfort me to crown me that I may dwell with him It shall be the blessed day to thee And when judgement is done thou shalt go with thy beloved from the air up to Hewen with a shout and live in his love and dearest embracings of thee and this he will do for thee so poor and vile in thine own eyes Now will you have him and that now or no SECT V. 1. IF the Lord be so desirous of me why doth he not overcome me If the Lord doth it 't is by these cords of love and if not the brand of a reprobate is upon thee 2. But I do love him already Is it with such a love as makes you unable to resist him to wrong him as the Apostle said We cannot speak against the Truth but for it for if not 't is naught There is a natural love to Christ as to one that doth thee good and for thine own ends and spirituall for himself whereby the Lord only is exalted Hâ—st thou this 3. But I do not have Christ. If any man do not love him with a positive love let him be Anathema 4. I cannot love him 1. What canst thou love else 2. Thou canst not love him so well as thou shouldst therefore close with him and love will follow 3. Get the Lord to overcome thy heart Ier. 3. 19. How shall I do it 1. Set him before thee Who will commit lewdnesse while her husband lookâ— on Psal. 16. 8. 2. See what content thou givest Christ by love Smallest duties coming from love are accepted What makes thee wrong him to please thy self Let a thing crosse thee yet it conâ—ents Christ Jesus 3. Get him and wait by Faith on him to overcome thy heart and the work is done then Now will you do this or no If not say then you have had a fair offer and tell the Devils so when thou goest down to Hell as it may be thou maiest ere long Men talk of terrible Sermons but these sink deepest Tell me dost thou love the lord only Wil 't keep lusts or Christ alone If so then look to it In this Countrey a woman killed her child and she said when she did it her child smiled upon her Wilt thou kick Christs love now when he smiles upon thee Afterward shee repented but it was too late Women when they have a mind to some other murder their husbands but if known burnt they must be But wilt have him and love him alone Oh if perswaded to this then happy for ever Let this day be the beginning of eternal Glory to thy soul and the God of peace be with thee CHAP. VII Sheweth that a man hath no power in himself to do any spiritual work but that he must receive all from Christ. 4. HEnce we see a necessity if ever we look to have communion with Christ to do all spiritual work all we do Theologice from the mighty power of Christ from the life and Spirit of Christ. To bring forth no Spirituall Act but from Christ and for Christ I shall put both in one and the latter into the first for none act truly from him but it is for him for you know if a woman bring forth children to any other but her own husband that woman hath lost her chastity So when men shall bring forth the fruits of obedience to any other from any other but from Christ they lose their virginity their chastity without which no communion with Christ. For I have ever made two parts or degrees of Christian chastity as 't is in outward chastity 1. The soul sets its chief affections on Christ alone that look as 't is with a woman though she cannot do much nor deserve his love yet her heart is with him her self is his Cant. 6. 3. I am my Beloveds 2. The soul bâ—ings forth fruits of love only unto Christ i. e. from Christ and for Christ as in marriage the woman brings forth fruit of her womb to her Husband and this is set down plainly Rom. 7. 4. The first we have handled Now a little of this And that I may presse this which is of much use to you give me leave to expresse my self in these Conclusions SECT I. THat all men living nakedly considered in themselves have lâ—st all power to do any thing that is good Rom. 3. 12. None that doth good 1. His light is quite extinct and his eyes quite out hence said to sit in darknesse and the shadow of death Mat. 4 16. now a shadow is a privation of some light this of all light hence called darknesse it self take the blindest Indian he is a witnesse of this truth and a right picture of a soul fallen from God hence because he cannot see he cannot do 1 Cor. 2. 14. 2. All that life he had to act well is lost too Eph. 2. 1. he is dead in trespasses and sins he cannot breath not speak nor think nor do one thing that is good I say nakedly considered in himself And hence look upon a man quite forsaken of God in Hell there you may see as in a lively looking-glass what every man living is when the Lord leaves him he can blaspheme him he cannot love him he can contemn God he cannot esteem him he can wish there were no God to punish him he cannot submit unto God though he leaves the most heavy load upon him and you see not your selves untill you see your selves here and see your selves thus SECT II. THat unto some men especially nay unto all men almost though vile yet more or lesse the Lord gives a power to act and live and move and to do many spiritual duties or good duties from themselves For as there is a bredth in the wayes of Grace that every Christian hath not the like measure of Grace so there is a bredth or latitude in the wayes of sin every sinner breaks not forth into the like measure of sin but some are far better than others as the three grounds that were bad yet one better than another Now how comes this about why the Lord gives that power to act as all the knowledg of a God by the light of Nature falsly so called this is the work of God Rom. 1. 19. Hence all terrors and comforts and duties of Conscience are all from God so the Historical Faith of the Gospel which many have and so to confesse and professe no salvation but by Christ together with a readinesse to dye in
people prepared for the Lord to meet with Christ on earth now he is gone our work is to prepare a people to meet the Lord in Heaven Hence this is put in as the difference between Vessels of wrath and Vessels of Glory the one are fitted for destruction the others are fitted prepared or made ready for Glory and the glory of a christian is chiefly to enjoy fellowship immediatly with Jesus Christ. There is many a soul dear unto Christ and espoused to him and hath his heart affected to think of the good time that is coming when we shall ever be with the Lord but ask are you ready â—yet for to go to him though it be through fires waters thorns sorrows death it self who can say yes but say mens hearts shut the Lord out a little longer let not the door stand open yet yet this must be And therefore for explications sake let me 1. shew you when the Soul is in a readinesse for the Lord Jesus 2. The reasons why there must be a continual readinesse SECT III. VVHen is the Soul in a readinesse to enjoy Christ As there are four things which make a christian unready so this readinesse consists in Four things contrary 1. That which makes a christian unready for him are those strong fears and jealousies and damping doubts of the love of Christ to him The soul happly hath made choice of him is content with him melts into wonderment and love to think that he should love him what me and Christ hath writ him on his heart and on the palms of his hands but Israel saith my God hath forsaken me my God hath forgotten me Isai. 49. 14. Is it possible is it credible one that hath been so ville one that still hath such a heart for him to set his heart on me surely no hence the Soul is afraid to dye and desires too much to live still and the more he thinks of that time and blessednesse of following the Lamb where-ever he goes the more he sees and fears this may possibly never be my portion there may be some falseness in my heart towards him that I never yet saw some secret knot that was never yet unlosed and hence not yet ready Hence many a christian saith if I had a little more assurance let him come when he will Thus some think it was with Hezekiah who though he had walked before God with a perfect heart yet bitterly complained that he was cut off Isai. 38. per totum So therefore then the soul is prepared ready for him when he hath some comfortable assurance of the love of Christ towards him that it can say if I live he loves me though he kils me by Death yet I know that he loves me nay then he loves me moâ—t when he puts an end to my sins and to my sorrows too And therefore now saith as one ready to ceive a Prince now let him come to me or send for me when he will why so Who can separate me from the love of Christ Rom. 8. 35. That look as 't is with a Souldier that is to go to war where many bullets and arrows are like to fall about him and hit him while he hath no armour on call him to the Captain and he will say he is not ready yet but when he hath his armour on of proof and such armour that he knows let him receive never so many wounds yet he shall escape with his life and triumph with his Captain afterward Now give him but his watch-word he is ready though never so weak yet I am sure I shall escape with my life nay not so much as hurt So a christian wanting his assurance wants his armour he is weak and powers of darknesse will assault him and he is slain by them now he is unready but if assured though weak and feeble he is now at Christs watch-word I know I shall live I may fall but I shall rise again this puts courage and spirit into a christian Dan. 3. 17 18. Heb. 11. 35. Others were tormented and so ready not accepting deliverance why so to obtain a better Resurrection which they are sâ—id to see by the eye of Faith and this was by poor weak Women therefore labour for this else not prepared The Lord would have his people look death and dangers in the face and triumph in sorrows and not faint-hearted which cannot be done without this that the world may see that there is more than men in them 2 Cor. 4. 16 17 18. and 5. 1. who would be without this yet may we not complain as Christ of his Disciples Oh foolish and slow of heart to believe all that is written so many promises yet not assured so many experiences yet not established and therefore not yet prepared and ready for the coming of the Lord. A man that hath a fair estate and house befallen him so long as he is in Suit for it dares not dwell in it but makes a shift where he is but then he is ready when quiet possession is given him So get the Lord to passe sentence for assurance of your everlasting habitation then are you reâ—dy to dwell therein 2. Then a man is unprepared for the Lord Jesus his coming while he wants affeâ—tions suitable to the Majesty and according to the worth and love of the Lord Jesus Suppose a Woman knows her Husbands love yet if she have lost her love to him or if she love him 't is only as she loves another man not according to the woâ—th of her Husbands person or the greatnesse of his love Is she fit now to apâ—ear before him when no heart to receive him so although you question not Christs love to you thank God you doubt little of it yet where is your heart your love to him have you not lost your love your first love or second love if you have love is it not divided to other things as Wife Child Friends hopes of provision for them and too much care hereupon for that or if you do love him 't is with a carnal love he hath no more than a lust hath had and it may be not so much 't is with a cold love now you are unfit for him hence the Lord Luke 21. 34. Take heed your hearts be not overcharged 1 Pet. 4. 7. Now therefore then the soul is prepared to meet Christ when if the soul hath lost its affections it recovers them out of the hands of all creatures that stole them away from Christ and hence David prayes Oh spare that I may recover my strength and when it breaks out with such love unto Christ as is fitting for him 2 Tim. 4. 8. There is the righteoâ—s Judge ready to give the Crown when Christs appeâ—ring is loved i. e. they are so taken with him as that they love the looks of him it would rejoyce my heart to see which shall make others tremble to behold him Oh it must be a dear
in Gods Crown and the beloved Attribute which God intends to advance all the policy of Hell is against this this is the reason why Satans enmity is so bitter against Faith as in Peter and observe however there be many Temptations his end is to crush Faith the reason is as 't is with an enemy if the Besieged hath water brought to the City by Pipes he cuts off them and stops them so Faith fetching all from Grace and returning all to Grace hence Faith is opposed most and hence the unregenerate part will take Satans part and doth strangely rob the Lord of the glory of this though I confesse the Lord will have it for all that they seek to scatter it Isai. 43. 21 22. It 's strange to see how few plot for the praise of Grace hence how many are straitned nay do cross Christ in this As 1. If the Lord give them not what Grace they would then they sleight what little he bestows and if he gives them much then they solace themselves in it and grow puft up and proud It 's the temper of Gods own people to set up such a measure of Gods Grace and Spirit which they would have and therein they do well Paul Phil. 3. 11. lookt to the Resurrection of the dead but if the Lord denies them that as he will make his people live from hand to mouth they sleight what they have either as if all were but hypocrisie or because it is but little not so much as they would have and herein they do ill for here the Lord loseth the glory of some Grace for it's Grace that you have the least desires after it nay that you do but know what it is and see the want of it and yet ever complaining and never rejoycing for every degree of Grace in Saints is vertually saving though formally common But suppose the Lord fills the bottle full and gives as much peace affections enlargements of heart as it hath almost required for there are Spring-tides and over-flowing times of Gods Spirit now they are ready to swell and be puft up above measure as Paul 2 Cor. 12. 7. Lest I should be exalted above measure for there is self-self-love in Saints Hence they desire an excellency in themselves hence when they find none of their own they are apt to deck and set out themselves with what the Lord hath done and so to joy in this and now to think themselves better than others of Gods Saints whereas they should be more vile and advance Grace the more Eph. 3. 8. To me the least of Saints And hence the Lord after greatest deliverances and mercies sends great sorrows as to them in the Wildernesse Hence the Lord takes away affections and they dye that Grace might be the more advanced 2. If the sins of their hearts are common and cannot be removed and so seem little then they passe them by and never take notice of them God will pardon them and hence the Lord hath sad times of reckoning with a rod in his hand with his own people Ezek. 6. 9. That those loose times are heavy times this is for my neglect c. but hereby Grace loseth Glory for how can they see how deeply they are indebted to the Lord if they see not their Debt on the other side if their sins be very violent and their distempers so strong that they think none like me now their hearts sink and dye away and grow discouraged and all the use they make is this I think it will never be better with me and can there be life for me so dead deliverance redemption for me in such bondage love for one that cannot but loath my self and if others did know me they would do so too Can the Lord love me now Yes Beloved that he can and will Isai. 63. 16. Though Abraham know us not yet c. But here is your sin when you should make this use of all to feel the more need of Grace to pitty and say the more precious shall Grace be to me for ever your hearts now sink The Lord brings his people into very low condition to humble them and to shew them more of his Grace Psalm 78. 19. Can God prepare a Table they spake therein against God so 't is here for herein the Lords Grace is seen to love them when Lepers 3. Grace that hath been shewen for times past they forget it 2 Pet. 1. 9. And what is this but destroying Gods Grace for why is Grace so precious at first conversion that Heaven and Earth are too little to hold praises enough for it And afterward the Lord hath little love Oh you forget what once you were and what the Lord hath done hence 1 Tim. 1. 13 14. I was so and so c. but now have received abundant Grace You have had many meetings with God many answers from God many consolations and times of refreshing and reviving and these forgotten and buried the life of them after a year or two expired And what is this but eclipsing Gods Grace On the other side as for Grace for time to come they fear it especially when worms and no men in their own eyes Hence saith God Fear not worm Iacob Isai. 41. 14. There is a certain Divining Spirit as one once told me that untill that was pulled out no honour can the Lord get Before you come to Word or Prayer thou wilt fear thou shalt never get any good and when the Lord gives any thou wilt fear thou shalt never hold out and what Promise soever is made thou wilt fear thou shalt never find it And what doth this but eclipse Grace we should go with boldness to the Throne of Grace nay hence let the Lord send never so much Mercy for the Present a Fear will cut off all that all this will rise up in Judgement against me 4. When they are most fit to honour Gods Grace by Faith now they will not believe not then above any other time for then a man is most fit to honour Grace when he feels most need of it and when hath he most need but when he feels most emptinesse why now above any other time a man will not come in but will have somewhat in himself first and then he will when his heart is so and so sweetly setled c. Hence Luke 14. Poor and blind and lame and halt compelled to come in one would think there needed not that but now when fittest now they will not for let any man observe what would endear his heart so much to Grace as this to think if it be the Lords mind to save a poor dead damned creature then happy I This is wonderful this hath quickened dead love and dead Faith and a dead heart And on the other side if the Lord delay if it comes not at their own time then they distrust it Grace alas I feel my self never a whit better For there be two things in Faith First A coming
buffet them that there is nothing but clouds of wrath and no Star appearing Now look to the issue and mark the upright man his end is peace and consider this Christs Kingdom is hid and he brings contraries out of contraries he makes darknesse light Hell Heaven guilt pardon weaknesse strength and calls things that are not as though they were Then think within thy self I le conclude nothing against my self but stay and wait what the issue will be which is ever glorious Iames 1. 2 3 4. 1 Pet. 1. 5 6 7. Consider hath not the Lord done thee much good already Oh consider what is then behind 6. Never enter into dispute with Satan or thine own self about thy estate but by taking and making Scripture and Word tobe the Judge of the controversie Fears come in you shall never have mercy never have power Who told you so Doth the Word say that The Lord never gave himself to me I fear it Doth the Word say so Never was any as I Doth the Word say so Or doth not the Word say God delights to pick out the vilest to send the Physitian to them that be sick I cannot see nor conceive any mercy Doth the Word say so Are not the Lords thoughts above thine I have not that peace that others have therefore the Lord intends none toward me Doth the Word say so Oh but others if they knew me would loath me Doth the Word say so When as it saith Doublesse then thou art our Father Isa. 63. 16. And bring before this Judge both sides not only what sin can say or may do against thee but what the Word of the Lord Jesus can say for thee Jer. 31. 18 20. Ephraim cries out of stubbâ—â—nesse Oh but is not Ephraim my only Son Hear Ephraim lamenting too And hearâ— nothing against a Word Look on Paul warring against Christ and yet the Law of Christ in him also Luke 24. 25. 7. In times of greatest and smallest fears remember to be humble and vile in thine own eyes worthy never to be beloved And let the Lord have his Will of thee and this will give you peace God denies mercy to that man that will be Lord of it To be sure evidence mercy then he will not and when he doth manifest it 't is then when poorest and vilest and the heart is meek and humble Isa. 57. 15 16. Mat. 11. 29. Oh the Lord opens his heart and love when once his Will is dear The Lord casts by his rod and frowns now and creates peace Thus you may come to see the work or the Lords Grace in you To Ministers to take heed of making precious things common by giving in false Signs and Evidences of love but look up to the Lord for a special Spirit here To Gods poor people and thankfulnesse Oh that he hath called thee from darknesse into marvellous light into the Kingdom of his dear Son Oh that when so many come near to mercy and fall short of it yet me to be let in Caleb and Ioshua to be let into Canaan when the rest so near and all perished Blesse the Lord for all Afflictions Fears Temptations Enemies Evils Hidings of his Face hereby he hath but tried thee and purged away thy drosse and be comforted against all reproaches of Hypocrisie and Apostacy and a proud world that casts filth in the face of Holinesse Now we are Sons of God it appears not what we shall be but we shall be like him in Glory in Grace in Honour in his Kingdom for we shall see him as he is And as for you that live and lie and bed it with your ease lusts sloath and God sends you means but the Bellows are burnt the Lead is melted and your Drosse not consumed Reprobate Silver shall men call you and God shall destroy all your confidence But you that are the Lords Oh that you could see what the Lord hath done he hath put Heaven into thy soul and his work which is more Glorious than the Creation of Heaven and Earth CHAP. XV. Shewing that the Hypocrisie of the Heart proceeds from a want of a Saving Illumination in the Understanding SECT I. THE Spring or one great cause and original of Evangelical Truth and Hypocrisie is the mind of man For here there was an apparent difference between the Virgins in their practise and in their wills as hath been shewn yet the Lord expresseth it in general thus that some of them were wise which is one part of the perfection of the understanding and some of them were foolish which is the great defect of light in the mind or understanding because the truth of the one and the falshood of the other manifested what their hearts were in their heads and minds and the Truth in the one and Hypocrisie in the other did arise and was maintained by wisdom in some of their minds and by folly in the mind of some others Folly or want of Divine Light made the one unready for Christ wisdom or having of Divine Light made the other prepared for him Not that it doth exclude the evil or change of the will and affections but because they manifest themselves and are maintained in the mind Hence I say one great reason or Original of both lies in the mind Mat. 6. 22 23. If thy eye be single thy whole body is light c. The eye or mind of a man sits like the Coachman and guides the headstrong Affections if now this be blind there will be falls and deviations into crooked waies John 3. 19 20. Light is come Now what is the condemnation Men love darknesse i. e. will be blind and having sore minds and hearts will not look up to the Sun They see not nor receive not the Truth in love and hence condemned and è contra Hence Deut. 29. 1 2 3 4. Moses sets down the causes of all their evils The Lord hath not given you eyes to see to this day They did see and hear by natural and acquired knowledge but not by a Divine created infused knowledge all that God had wrought and done for them Heâ—ce when the Lord intends to seal down the Iews under unbelief Isa. 6. 10. The Lord then said shut their eyes lest they see and so be converted The heart makes the eyes blind and the mind makes the heart fat A man that is at enmity with God the Lord sets him against himself Hence men are left of God to their own lusts Luke 19. 42 44. Oh that thou hadst known and they knew not the day of visitation Hence Deut. 32. 29. Oh that this people had been wise to consider their latter end You know 't is in the Proverbs of Solomon the frequent title of those that are sincere and falshearted the one is called wise and the other foolish Insomuch that some Divines have made a necessity of a change and turning about of the will when there is fulnesse and clearnesse of light in
to Prayer and Word and want many things but find them not Oh come therefore Lord I must have I cannot go without supply Not but that a Christian must wait and be content humbly but not careâ—esly Therefore think within thy self 1. What is there that I need but this the presence of God the life of God c. Is it not enough in Heaven where 's no wealth nor comforts else and is it not suffâ—cient now 2. May I have it oâ— this condition I must have it I am resolved not to go without it Rev. 22. 17. if you will come take it Are the termes so sweet 3. Do wicked men thirst more and more after their lusts and is Christ and his Grace and his Presence no better that I have enough of them quickly God forbid there should be such a heart 4. Doth the least sin so exceedingly go to the heart of my God and shall I suffer it not only to act here and tempt here but remain alive here 5. Is not the Lord after all love shewn me worthy of infinite not a little honour from me and doth he deserve all and must I not shall I not give it him before I dye it must it shall be so Now when here you feel a need know it that you are at the very door of relief I conceive this is the great door at which Christ enters into the soul. The root of Faith i. e. the author object and foundation of Faith is out of a mans self the door of Faith which opens to all treasures is in a mans self This door is not any good in us for then we should have somewhat to boast of nor sin in us for that shuts out God from us nor knowledg of want for that the Devils have but sense of want which when the Saints have now the door is opened for the Lord Jesus in all his fulnesse to come in Now if you know these things blessed are you if you do them SECT VIII TO all the Churches of the Lord Jesus here planted in these Western parts of the World to maintain your Church-chastity and Virginity you have a name of it abroad pure chaste Virgin-churches not polluted with the mixtures of mens inventions not defiled with the company of evill men pure Ordinances pure People pure Churches which is the cause of the scoffs and enmity of some but of the desire and joy of others O if there how happy I and how blessed they Take heed you do not defile your selves again Open whoredoom is too gross too shameful to yeild to mans inventious to open the door for all comers into the Church but take heed of secret whoredoms and departings from Christ for think of this speech when you see me dead that of all Churches in the World the Lord Jesus carries a most jealous eye over these for whom he hath done such great things and I know it he takes exceeding ill your secret wantonnesse and whoredoms of heart the Lord hath kept you hitherto look you maintain it for you may be soon defloured again few Churches retain their purity long aged gray-haired purity is seldom seen I will tell you of the several Temptations some at least that may prevail to the defilement of you First Spiritual defilement is forsaking of the Husband a total secret forsaking of Christ for here is the temptation to it viz. Gods withdrawing himself in his Ordinances from his Ordinances For three sorts of Temptations make men fall back 1. By Persecution and there many fall though some hold out as in the stony land 2. By Peace and here many fall like the thorny ground like Saylors that in a storm at Sea every man is ready and will be pulling his rope but when a calm then go to their Cabbins and there fall asleep and here many fall in this place and others stand it out 3. By the Lords withdrawing from them as those Mal. 3. 14. and here the great ones fall Many come to enjoy Ordinances and persecution vext them not world it 's base it troubles them not and they think to find much but do not but the Lord withdraws and they can get no good hereupon their false hearts discover themselves they draw back from God and lie still whereas Saints cry the more after him and look the more into themselves and find out the cause of it and then the Lord helps them Isai. 63. 17. Oh take heed of this 1. Shall I forsake the Lord that hath done these great things for my Soul 2. Shall I now do it after I am so near Heaven 3. Shall I forsake him when he departs from me but for a time it may be when as he followed me when I departed long from him 4. Is it not Hell to dye without him and shall it not be Death to live without him 5. Doth he depart without a cause he hath no cause to follow me I have all reason to follow him the Lord grant you may do so Secondly Secret defilement is by neglect of private communion with him this is whorish in a Wife Here is stronger Temptation to neglect private Prayer and Meditation partly by want of room partly by multitudes of businesses and work and cares hereabout that being weary in the day sleepy at night busie in the morning Prayer Meditation daily examination are sent away as Paul from Faelix we will speak with these at some more convenient season and hence straitnesse of heart toward Christ and no means do good Oh Beloved have you such a Husband as Christ in Heaven that loves thy looks thy company thy sighs thy speeches and will you neglect him thus what no love 2. Is he not broken with this whorish heart 3. Is that speech worth any thing with you We shall ever be with the Lord doth it comfort you to think of being ever with him and now neglect him where are your hearts Thirdly Secret defilement is by bringing other lovers into the same bed the same heart with him and here the Temptation to this is strong for most men have lost and sunk in their Estates and it 's hard to live lower than we did and this is a grief and here 't is possible to recover estate again and here grief for losse hath a vent by greedinesse and pursuit after more In other places men had a very coâ—fortable estate hence rejoyced in what they had and did not greedily desire more but now want makes men hungry and greedy and now when a man hath thought and lookt about him and seen what he may gain by his labours of many acres by his Goats and Cartel in so many year now he casts himself into the world and also will not forsake Christ utterly but bring both into the same heart Christ shall have some love some desire but the world as much and so the heart is divided and hence some set high prizes on their corn commodities cattel others look for large wages
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
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-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
then away with them but Christs love and Christs death do usually alwaies breath a savour of life to a sincere heart that ever knew what the sting of death meant 2 Cor. 5. 14 15. Christs love constrains because he dies that we should live But how Because we thus judged God hath made man an Agent by counsel Now some Christians go to the Lord to help them but set not prayer of Faith awork and hence have no water of life Some do but use not other means to set the understanding the mind of Faith on work to quicken it up to act and so would have life brought in but not by the right door An empty Vessel will not be full of this water till now that the mouth of the understanding is open Now many things are to be considered to act every Grace as Gods Command and Promise c. But this is that which in the general quickens oh Christs love which constrains the Soul to live to him According as a man thus receives from Christ so he reâ—urns to him As 't is observed one sign that when a people visit not their Minister they receive no good so here That is sign of a decaying Christian for usually they that get good by Christ cannot by their good will stay away from Christ. So then the soul will return in all fruitful obedience to the Lord when he receives the sweet of the Love of the Lord. The Lord doth me good methinks and hence he follows the Lord. Satan hence prevails with the heart because of his external objects and a party within so here Christ prevails because there is a party within when external Objects are propounded Let a man have life if he have no food he will never live If bread be before him and he feed not on it and that abundantly he will never have strength so this love of Christ in us is life in us and food for us 3. Famish the contrary principle the strength whereof is by sucking in the sweet and receiving in carnal content from the creature Rom. 13. 14. Put on the Lord Iesus his Spirit his Righteousnesse his Life his Graces Make no provision for the Flesh. Many Christians look up to Christ in all means but can do nothing because they have some delight either in lawful or unlawful things that lies between him and Christ. Hence that grows strong the other feeble 4. Die to all self-confidence in Grace received or self-contentment with any measure of it for thereby you stop the Spirit For we of our selves cannot think a good thought Therefore be strong in Christ and hence Eph. 6. 10 11 12. A man is apt to fall to a double extream to be strong in the Lord without putting on Graces and to trust to them without being strong in him Corn must die before it lives so must you and rest not content with the measure received but look for more and hence be thankful and say 't is not I but Christ yet look for more 5. If no means come to give strength consider sadly if you have not broken covenant with God as in Samsons case God was in covenant with him but he had broken it on his part hence his strength was gone I know no place that breeds men of larger Covenants than this place by Sea and Land personall and especially Church-Covenants Now thy strength is gone Dost not live in breach of Covenant Not only it is broken but you live in it You covenant to cleave to the Lord or if you depart to return soon again but you lie in your falls Nay your Covenant and returning heals your horrour only not your sin You covenant to love Brethren dearly but a little offence one gives or hopes of a bigger Lot will tempt thy heart to leave them to their own shifts You covenant to submit to Officers in the Lord but some take liberty to speak what they will and others do what they list To watch over your brethren to put life in them but you grow a stranger and it may be see them not once in a quarter unlesse at Church But can it be said they are any better for thee Oh your sins are double and hence your plagues of heart are worse now more hard to be wrought upon and hence sin and Satan lead you Psal. 78. 57 60 61. Oh consider this sin the strength of God is taken as Captain of the Camp that when you cry Lord help there ' t is But alas 't is gone from you and 't is in Satans hand not only your strength but Gods strength and the soul is taken captive Oh therefore mourn for this lest you mourn at last CHAP. XIX Sheweth that there is such a fulnesse or measure of Grace in the hearts of Believers which the most Refined Hypocrites never arise unto SECT I. THat there is a certain plenitude fulnesse or full measure of the Spirit of Grace in the hearts of the Faithful which the most Glorious yet unsound Professors of Virgin-Churches want and have not in their Vessels but fall short of Just as these Foolish Virgins they had their Lamps a burning and shining Profession And had they no more Yes surely for their Lamp how could it burn but by means of some Oyl They had their wiek toucht and dipt in Oyl some lighter stroaks and superficial impressions of the Spirit They had not their Vessels filled with Oyl they had not this degree and full measure of the Spirit This they fell short of and herein appeared the difference There are certain inward touches an inward lighter Dye of Gods Spirit which serves to beget a most eminent Profession before men but never to make the Soul sincere indeed before the eyes of God That look as some Naturalists make three or four kinds of life differing only as higher or lower degrees of life though not of the same life as Plants have a Vegetative life only to grow but no sensitive to see because their forms are more drowned in their matter sensitive in beasts yet not rational rational in men but not Angelical c. So here a greater degree of the Spirits working makes a difference in kind between Christian and Christian 'T is the Spirit that makes a man live a civil moral life 't is the same Spirit by a greater stroke makes a man live the life of God Eph. 4. 18. Yet here are two kinds of lives as far different as sensitive and vegetative and though the rational hath both yet 't is neither of both So though a Saint lives the life of reason and morality yet there is another life he hath which doth differ from these of a higher degree and of another kind I do not say therefore that a sincere soul only hath a greater degree of the same Grace but that he is distinguished by a greater degree of Grace and working of the Spirit of Grace from an unsound heart As a man may love another but not with
those lusts are seated It hath been a Question What a mans raigning master sin is and many discoveries have been made of particular sins as that which riseth and awakeneth first in the morning with us that which rides and labours a man upon the Sabbath day when the Lord or sin must ride in triumph yet that is the misery of a carnal heart that when he gives his beasts rest yet such is sins tyranny he being sins beast that he shall then have no rest Now if their meaning be that some particular sin may be a raigning sin or a mans personal reigning sin then 't is true Iudas loves his bag best and Achitophel and Hâ—mâ—n his honour most and 〈◊〉 his whore most But if they mean a mans natural reigning 〈◊〉 the reigning sin then 't is not any particular sin so much as this For no sin is able to reign over any man but by commission and power from this As the Weeds can never grow â—all but by vertue of their soil where they grow Mat. 15. 19. All the boughs flourish by vertue of the root whence they grow And hence we shall see let Satan sow his seeds of pride or lust or passion in a man whose nature is changed its impossible they should come to any perfection there bâ—â—â—â—ey will die away within a time because the heart of the soil is gone and power of sin removed and hence also it comes to pass that a mans master sin may be changed Those sins that are his master-sins in his youth are not in his old age those that are at one time in one place are not in another Now there could never be such change of Governours and Vice-roys unless there were some great King that sets up one and pulls down another satis pro imperio This is therefore the raigning sin which hath taken possession of every part which hath its hand in every act which pulls down one sin and sets up another under it which gives strength to every sin that hath any which fights it out till the last This is I say the reigning sin hence think not that then the reigning sin is down when your personal sins are destroyed though it be with a most sudden and fearful destruction III. That when the Spirit of God humbles the soul indeed he strikes the head and wounds the â—eart of this sin he doth not only cut off some limbs of it not only binde it but slay it of its life and power That as 't is with some men they may have many pains gripes diseases yet live and recover again but the pangs are not so strong as to separate soul and body for then the man is gone So a carnal heart he may be troubled and have many gripes of Conscience and apply the promise Come to me you that be weary and so he may finde rest and as he recovers his peace his sin recovers its strength but when the pangs are so strong as to separate body and soul sin of nature which hath lived there now the man dies now the soul falls down indeed Now this effectual humiliation carries the soul unto Christ and hence Acts 26. 18. turned from the power of Satan to God Col. 1. 13. He hath delivered us from the power of darkness And hence Gal. 5. 24. They that be in Christ have crâ—eified the flesh as well as the affections and lâ—sts For if the Lord should only humble a man for the sins of a wicked life and some wants in the heart the Lord should only bruise Satans heel but never strike his head the Lord should slay the Aâ—alâ—kites but spare the Agag 't is true the Lord usually at first conversion sets one sin upon the soul that brings to minde many other and the Lord humbles for them and here the soul is apt to rest as many do but when the Lord comes indeed to work he cuts thus deep as now I speak 1 Cor. â—5 'T is said The Lord must reign till all his â—nemies are put under his 〈◊〉 Look therefore as this sin is the greatest enemy Christ hath so if he reigns in heaven he will be sure above all other sins to strike the head of this and disthrone this and wâ— shall find that there may be deep terrors upon the false hearted Virgins but they only assault the soul So on Saints but Christ then strikes at the sin and saves the soul Isai. 57. 16 17. And this I add there may be a great power of Christ put forth to humble the soul but mens hearts resist this and even Pharaoh was humbled but it s never saving unless it strike the very power and throne of sin and so this sin and now the soul is humbled indeed IV. That no unregenerate man ever had such a measure of humiliation as ascended to and ended in this though he may have all that Humiliation which is precedent unto this As 1. The Lord may arm first some few and then many of the sins of their lives upon them so as they may feel the most intollerable burthen of them not only to stand convinced they are most grievous sinners but to shed many tears nay to be sore troubled and distressed oh the heavy wrath that lies upon my soul Thus Saul 1 Sam. 28. 15. And hence many make heavy complaints oh the Lord hears me not Send for Moses saith Pharaoh My sin is grâ—â—â—er than I can â—ear saith Cain Nay not only so but they may feel more terrors â—han many of the Saints as the damned now for the Lord lays this burthen upon his peoples backs in measure but the Lord empties out the whole sack upon them and the ground of this is but the sting of sin or the gnawings of particular sins in the Conscience not the burthen of the sin of nature as yet 2. You will say these fell from God never looked to Christ not left their sin but I have done so I have seen the mercy of God in the Gospel the Lord Jesus hath been revealed there and I have seen sin I must part with my sin if ever I have him and so I have And this you may have you may see an excellency in Christ and be so affected with hope of his mercy and melt at the thoughts of his Love as to cast off all outward evils that thou hast or the world lives in 2 Peâ— 2. 20. So that thou maist escape these by coming to him to remove them and by seeing that else thou shalt have none of him and hence hated thou maist be of the world The reason is Christ hath only washed thy skin but never changed thy nature as yet so that you may thank God my Conscience is clear 3. You may have not only outward acts but for a time inward lusts quenched that a man hath no mind nor heart to any sinful way nor to the dearest sins he hath lived in whilst horrour lies upon him As in Iudas when God did heaâ— his
Conscience his lust after his Bag was gone he had more mind to an halter And hence fâ—ings away his pieces of silver and innocent blood lies heavy Oh â—he mercy of a Christ that I have sleighted He thought he might have had his money and Christ escaped with his life and his sin pardoned afterward And hence it s said Mat. 27. 3. When he saw he was condemned he repented and as a man not worthy to live in his own thoughts he goes and hangs himself 'T is with the soul as with water all the cold may be gone but the native Principle of cold remains still You may remove the burning of lusts not the blackness of nature from a carnal heart and the ground holds nature is not changed This I say an unregenerate man may have but yet never find this change of nature where the power of sin lies change of Conscience from security to terrour change of life from prophaneness and civility and fashions of the world to escape pollutions thereof change of lusts nay quenching them for a time but the nature is never changed in the best Hypocrite that ever was As 2 Pet. 2. 19 20. Thâ—â— were washed but never from their 〈◊〉 nature And here they ever fail Prov. 30. 12. There is a genâ—ration clean in their own eyes yet not washed from their filthinesse 2 Tim. 2. 18 19 21. Alexander fell and Hymeneus they talked of the glorious estate of Saints and that here was all the resurrection that is to be expected and iâ— seems it was such a fall of such persons that many stumbled and said How shall we know who are the Lords Doubtless we may fall No the foundation remains sure and the Lord knows who are his They were none of his all that time and let all that professe Christ depart from iniquity for he that purgeth himself shall be a Vessel of honour And therefore read through all the Scripture constantly never any Hypocriâ—es but they had this brand Mat. 7. 23. You workers of iniquiâ—y Herod and Iudas had their haunts c. And Rom. 1 2. The Apostle shews that all were under sin He may in eveâ—y thing else be humbled for all the humiliation besides this strengthens sin in its Kingdom and binds a man fasteâ— under the dominion of it And hence such men are more hard to he convinced thâ—n men that were never cast down at all But this he never finds for if he should then 1. A graceless heart might partake of the greatest Benefit of the Covenant of 〈◊〉 and love of God For Rom. 11. 26. This is my Covenant to take away their sâ—n For to subdue sâ—n is greater love than to conquer Devils death and Hell Isa. â—1 6. 'T is turning Lions into Lambs 2. Tâ—en an unregenerate man may partake of the last end of all the sufferings and sorrows of Christ which is to save his people from their sin And hence John 1. 29 Bâ—hold the Lamb of God which taketh away the sins of the world 1 John 3. 5 8. Christ came to destroy the works of the Devil This therefore he ever falls short of He â—haâ— hath found this easie and accounts this work common never had it yet Quest. How may a Christian know when the Lord hath changed his nature and taken doâ—â—â—he power of his Sin Answ. It might suffice to evidence this against all gain-sayers that thus 't is and so to know it by the Spirits witness which shews us the things freely given of God who to save the Lord a trying another day tries us now and makes known these hidden works Especially seeing some Divines think that as the first Adam conveyed this sin of Nature I not knowing so the second Adam doth also remove this by an immediate stroâ—k I conceive 't is so also but not only by it And therefore take two Evidences now 1. Where-ever this is done that soul doth not only see this sin for so an unregenerate Paul did Rom. 7. 9. Where sin revived c. And the Word is a divider of joynts and Marrow Nor do they only feel this as an evil and so be much troubled with it but when the Lord makes the dejected soul feel it as its greatest evil so long as it remains in its being as it will worse than death than hell than all afflictions and miseries 'T is not a particular sin but this that he feels thus You will say this is a high pitch I say consider if any man was ever humbled under sin but he that felt sin as it is For if I feel it not as 't is I am deceived Now 't is the greatest evil To depart from a living God is worse than for soul and body and all creatures to depart from me To make God miserable is worse than for all creatures ever to be made so and sin in its tendencie doth so being a cross to his Will Isa. 1. 24. Hence he that feels it indeed feels it so the beginning of which is a sorrow and mourning after God that it might be so Isa. 63. 17. Why hast hardned our hearts from thy fear But thus 't is indeed Rom. 7. 24. And when 't is thus it will hold thus till death while the cause remains nay the more life and love the more tender it grows setting aside some careless fits And hence its greatest joy is to think of the time it shall be for ever holy And hence accounts no such mercy as to be set at liberty to live to God indeed A graceless heart sees and fears it and cries out of himself for it but stay a while and he loseth his tenderness either because he cannot part with it or because of Christ he looks now to him or because he hath now some sprinkling of the Spirit nature is eased thereby and he is quieted and hence never any carnal heart but some root of bitterness did grow up at last in this Soyl. Hence Ordinances profit not because feeling is lost But the soul thus feeling it beholding the Holiness of God and Love of Christ and its constant withdrawings resistings oh it cuts deep 2. Then the nature is changed when the Conscience being still and quiet and the soul assured of the Lords love yet nothing gives the heart quiet till 't is contiguous to God in Christ to enjoy him in his Holiness and in the love and delight of his whole will For this is a certain Rule If the nature be not changed if Conscience be but once quieâ—ed with the sence of Gods love and affected with it and hath not God indeed nor his work to quiet it it will fall to lusting after Creatures and live upon them and feed the heart there For as 't is impossible for a man to live or to be without provision so the world being provision for the flesh meat drink sleep and these lawful things there iâ— doth and will lie quiet without God But now where the nature is changed and there
So since you have closed with Christ you have lost your faâ—ness and sweetness that once you had you are now out of your place go to your horrors and sorrows again till the Lord so give himself to you as that you may receive life from him But must all come thus to Christ with their whole soul will not part of the price serve No the whole soul must come and cannot but come 1. In regard of the Jealousie of God who is like a jealous Husband can bear with many weaknesses but will have the whole heart and they that do not shall be destroyed for spiritual Whoredom Psal. 73. 27. He should dishonour Christ else to sell him so cheap 2. In regard of the excellency of Christ The Lord draws the soul by the revelation of him Rom. 1. 16 17. Isa. 55. 3 4. Now look as men in this world when they see a seeming good their whole soul is over-powered to be drawn after it So here when such an Object is seen especially the Soul having been at his Sepulcher weeping as Iron never stirs till the Loadstone comes and then it makes to that only not to things toucht with it For as we love him because he loved us first so Christ loving the soul with all his heart and his whole heart set upon him the whole soul is â— contra set on Christ. 3. In regard else a man can receive nothing from the Lord Ier. 29. 12 13. As 't is with Conduit-Pipes let them be laid but not reach the Conduit head no water can come to that Family so here And this is the reason why men live and pray and receive nothing their hearts reach not hither Mens hearts reach but half way to Christ Tell me else did you ever not receive 4. Because else 't is indeed no coming to him but a leaning on him or toward him So as 't is with trees if not cut off quite or not pulled up quite by the roots they cannot be set in another Orchard if the tree be left with never so little twigs in the ground so here Nay the Lord accounts this worse than if a man had not come at all Ier. 3. 10. The Lord abhors a double heart that Iudas like forsakes all for the Lord but then loves the Lord and the Bag too You are not the Lords As it was with that man that quarrelled about the tree it leaned over the Pales but the root being found to be there his it was So though he lean on Christ he is none of his But do all Saints come to this measure Ponder these grounds else Object But are not our hearts partly carnal and so close with the Creature Answ. True but yet 1. So far as 't is carnal 't is lamented heavily so that they grow not there but are dying withering dayly Ier. 31. 18 19. When a mans affections grow out of the world and there is no fear nor sorrow in this respect now no Christ is there 2. The Bent and Byas of the Soul carries the whole Soul hither For I would not judge of this so much by sudden paâ—gs as by an inward bent for the whole Soul in affectionate expressions and actions may be carried unto Christ but being without this bent and change of affections it 's unsound As in Gideon they would on a hurry make him King He would not He knew it was a sudden pang which would die And the reason is the true turn of the whole Soul is not by turning old affections upon another Object but changing them first by this bent and so turning them For a carnal heart may have the first as the same eye may see the Sun and a Dunghill and the eye not changed So here Now when the whole Soul is set here it is never at rest till here But may not Hypocrites come to this 1. Then they may be blessed Psal. 119. 2. 2. Then they shall never be cast off from Christ Iohn 6. 37. 3. Then they may partake of that which the Lord only looks for For why is the Lord angry The heart is gone from him Why is the Ministry ordained but to win the whole heart to him Iohn 3. 19 20 21. Oh therefore consider whether it hath been thus with you or no! If not wo to you Oh be very careful here 'T is a thousand to one if some part of your heart be not fixt elsewhere If Christ were at Judgment and should say Come ye Blessed How glad would ye be Oh he saith now Come and take my self SECT IV. IV. Fulness of the Spirit it self in the room of Satan I Shall not speak here either concerning that fulness of the Spirit in extraordinary gifts spoken of frequently in the Acts nor yet of that Fulness of the Spirit which some Christians that the Lord sets apart to do and suffer more for him shall receive more than others For Iohn 14. 17. the Disciples had the Spirit and yet Christ promiseth to send them the Spirit And Stephen was a man full of Faith and the Holy Ghost Acts 6. 8. And Barnabas Acts 11. 14. was a good man full of Faith and the Holy Ghost But I shall speak of that Spirit which is in every Believer without which we are not Christs Rom. 8. 9. And this is that Spirit which is opposite to the evil Spirit the Prince of darkness which possesseth with craft and power all the souls of the sons of men who doth not only encamp about men 1 Pet. 5. 7 8. Nor only work within them Eph. 1. 2 3. but he inhabiteth and dwelleth in men He doth not only take men captive 2 Tim. 2. 26. but he dwells in and possesseth the souls of his Captives Luke 11. 21. And though he doth depart for a time yet v. 26. They return and dwell there Now in the room of this comeâ— Gods Spirit who v. 22. is said to be stronger than Satan which cannot be meant but of Christs Spirit That as 't is with a man whose heart is turned from the Lord he is not left only to be carried by the power of his sin but by the power of Satan also So when the whole soul is turned unto him the Lord leaves not the soul to be carried along by the power of his own Grace or Faith but the Spirit it self fills and acts that soul. And as the soul was carried by the mighty power of Satan before 't is now carried by the Almighty power of the Spirit it self Hence 1 Pet. 1. 5. Kept by the mighty power of God through Faith And hence Acts 26. 18. Turned from the power of Satan not to duties but to God himself i. e. the Spirit of God and so to close with him What is this Spirit which the Saints have I shall express my self in these three Conclusions 1. That if Adam had stood he and all his posterity should have had that poweâ— and presence and constant assiâ—tance
stands bent for such an end yet â—uns at one side but is turned by the skill of him that guides it into the way again and so let it run the mâ—n is with it So 't is here And because somthing is like this in Hypocâ—ites I shall endeavour to cut the thread I. Their whole hearts never do nor can depart from the Lord all thâ—ir sins and departings are against their new nature which the Lord hath given them It s against the grain which as it agravates their sin so it shews the difference between their sins and the sins of other men they may be drawn aside but it s against their wills or if so yet against the bent of their hearts which is set toward the Lord and Sion-ward they may be carried captive against their wills as Paul complained he was and made his moan to heaven of it or if with their wills yet it is against the active bent of their wills which inclines them another way 1 Iohn 3. 9. They cannot sin because the seed remains in them so that they cannot sin with their whole hearts nor depart from Christ with their whole hearts As it is with a Woman though her Husband hath her whole heart yet there is much weâ—kness and sin mixt with this love So that whatever unkindness she shewâ— it is not with her whole heart but against it and hence she is noâ— cast off So much more here Or as it is with the unregenerate man possessed by Satan though he may forsake many sinful courses take up many duties despise the World yet it is not with his whole heart And hence he is pulled back like a Bird by the leg Satan having an end of his heart and he that is unholy and unâ—leâ— will be so still So â— contra As 't is with a stone cast it up its against the 〈◊〉 of it because the nature of it is to rest in the Center and hence it comes down again It is not by internal bent but by external vis or force So sin and Saâ—â—n being cast out though they work in the soul yet they are external Agents it is not I but sin and hence it is against the bent The whole soul therefore never departs from the Lord Jesus but the Spirit keeps it there As 't is in the body of a 〈◊〉 he grows sick and inclines toward a dissolution or consumption and operations are hindred and little delight in any thing yet the soul and body are not yet parted wholly hereupon for even then they are kept close So though the heart may depart and incline towards consumption and death and little can the soul do but lie still and grieve yet the union between the Spirit and the â—oul once made is never broken For as the whole soul departed and made dis-union so the whole soul returning makes the union And hence if ever after the whole soul should depart the union should be broken and hence look on a Christian when he is himself he cannot stir nor depart partly by a spirit of fear Ier. 32. 40. Like a man in a Ship he cannot cast himself into Sea it makes him tremble to think what if I should fall in and hence keeps close in the Ship what-ever â—â—orms come what-ever calms come for he sees death before him Oh the loss of Christ and his fellowship hereafter nay here is dreadful to him Partly by a Spirit of love it constrains us that when the heart sometime caâ—es not for Christ yet the Spirit of love springs up Shall I now leave him that pitied me That brought me a Pardon when my neck was on the block c. II. When he doth depart by reason of some evil in his heart yet 't is not ever but he must return â—ooner or later to him again it was best with him then For look as 't is with Satan How doth he carry the heart from God You shall see it in Iudas John 13. He stands at the door and knocks by a sinful thought liked of vers 2. Then he enters the house by causing the will to resolve of it He doth not carry men like those Herds of â—wine against their wills but prevails with the Will to resolve thus vers 27. Hereupon Satan having a Commission carries him out and he must needs go whom the Devil drives so 't is here the Spirit in recalling the soul will have him come back 1. Pâ—â—s in secret sweet living thoughts again and makes the soul consider and remember from whom 't is fallen or who the Lord is 2. Then causeth the will to resolve of a return and then he must go whom the Spirit draws Psal. 63. 6. David remembers the Lord on his bed though now driven from all Ordinances Hence vers 7. Under thy shadow I will rejoyce Hence vers 8. My soul followeth hard after thee or cleaves to thee But David was weak and feeble how came he to do this Thy hand vers 8. upholdeth me Look as it was with Sampson when his locks were cut he was like other men and was made to grinde but they grew again and then he was like himself again So when the affections and hearts to Christ are cut they are like other men for a time but they are continually coming and growing again and then they are like themselves again And I say they must return for when the Spirit carries a man indeed there is a necessity put upon him Acts 4. 20. We cannot but speâ—k the things we have heard and 2 Cor. 13. 8. We can do nothing against but for the truth For here we shall see the broad difference between a convicted Hypocrite that knows all is amiss with him and the Saints He â—ees his falls from the Lord and is afraid in his Conscience of Misery if he doth not return and desires and endeavours for to do it but what if it be hard and it seem impossible to be better Now he falls down and thinks this is an infirmity which God will pardon and so Satan conquers him I say again not temptation but Satan conquers him For then a man is conquered when faith is conquered 1 Iohn 5. 4. then Faith is conquered when returning to Christ with the whole heart is conquered the whole heart returns not until a mans will resolves by being 〈◊〉 with a necessity of a return and staying there Now therefore the Spirit of God puts the soul upon a necessity of returning to the Lord that when the heart â—aith It cannot be that ever your heart should be better or the Lord help it must be saith the soul again and it is so I am not able to bear this evil for mercy must help and Spirit must draw and hence the soul must come Psal. 42. 7 8. The soul thinks mercy can and is willing but will it Why the Lord commands it when one waye calls in for another mercy must step in and hence my prayer is to thee Now this necessity of
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
Those that walk in crooked waies the Lord shall lead them forth This is given as a black mark of men that are broken off from the Lord Rom. 11. 9. Let their Table become a snare When it may be no unlawful thing but lawful is that which banes them 2 Pet. 2. 22. Sheep may fall into the mire but if they lie and wallow in it it 's a Swine and all their excellencies are but Pearls in a Swines snout But when doth a man make choice of it 1. When a mans heart is set upon a lust and God blesseth and prospers him in it When God fills the back-slider in heart full of his own waies His heart is wordly and he thrives in it his heart is ambitious and he hath his Honour This the Lord gives not to his people but some rod or other upon their backs Hos. 4. 17. Let him alone 2. When a man lies long in his Fall Saints lie not long I limit no time but when day after day a man lives in it Rom. 11. 10. Let their Backs be bowed down alway Oh when a mans heart and back is bowed down alway Saints are under Christs care 5. When the Cause of a mans withering is a withering root Trees in winter cast their leaves as withered trees but others root is hurt If the branches do wither yet if the root remain it will recover again So the Saints cast their leaf and their branches wither in desertions and temptations but they preserve themselves at the root But why do others wither 'T is because their Faith withers Heb. 10. 39. 3. 12 14. Many a man withers because of his Faith He feels many wants Why lives he so Why dies he in beggery Why see Micah 3. 11. When a man is twice dead and pulled up by the roots so that the root perisheth for him is reserved the blacknesse of darknesse for ever That the means and way of enriching Saints is a way of beggery to these 't is very fatal There is some false Faith in Saints but it is not wholly such Oh consider these things No Grace What no Grace I say then no life no God no Spirit no Christ no Glory Oh mourn here See it now that you may be humbled and so saved Else you will fall worse and worse still Ier. 3. 5 6. SECT VI. HEnce see how far they fall short of saving Grace that serve the Lord by fits and starts and whose hearts follow after the Lord and make much of the Lord only in good moods Dying pangs are not eternal graces Withering Grace is flourishing and prosperous wickedness If the Spirit of Grace in the Saints be of an eternal constant nature that is not the Spirit of Grace which accompanies salvation which is alive to day but dead to morrow which a man is full of to day but quite empty of to morrow Hence the Prophet cries out Hos. 6. 4 5. Oh Ephraim what shall I do What more means can I use for thy good Why do we not get good by means Yes but thy goodnesse is like the morning dew soon lickt up by the Sun and like a cloud which passeth away which promiseth much but is scattered again The Lord knows not what to do with such men yet how many be there of such that like Ionas Gourd spring up for a time and then die the next day and they comfort themselves under the shadow thereof That take them in their Moon they are as good as you can wish more than men but out of it they are bruit beasts not men Whatever is in a godly man the likeness and similitude of it is for a time in an Hypocrite Would you have earnest prayer for a blessing look upon Esau he seeks for it with tears and mourns for it for a time Would you have following the means and that the most powerful and searching and joy in it also See Iohn 5. 35. What went they out into the wildernesse to see a Prophet a burning and shining light and rejoyced therein for a season Would you have hazarding life for Paul and Ministry of the Gospel Alexander did thus for a time Would you have people enter into Covenant with God Look upon the Israelites Deut. 29. with 31. 16. I know that after they death this people will go a whoring Would you have thankfulnesse Psal. 106. 13. They sang his praise they soon forgat the Lord. And these Affections are for a time stronger than the Saints like land-floods and because they be violent and strong they last not long But however it argues a wretched false heart Psal. 78. 37. Their hearts were not right because not stedfast in his Covenant But what man is there but changeth What body so healthful that is found alway in the same temper Do not the Saints find their hearts soon cold their joy soon quencht their affections soon spent This therefore will discourage them I answer to it two waies First They sometimes deny the constancy of Grace where constantly it is for the Spirit of Grace in us is like life for 't is eternal life It 's ever acting or remaining in the soul and this they do by reason of many mistakes As 1. They think the Grace of God in them perisheth when the act ceaseth Whereas a man may be weary of actions of life where life remaineth as in sick men A man may have a rich treasure alway with him yet not alway spend it There is a gracious frame of heart which the Lord regards chiesly which is before the act hence may be without it The wheel doth not run that it may be round but it is made round that it may run Hence when the act of running ceaseth the frame whereby its fit to run again remaineth And this is the Seed of God 1 John â— 9. 2. Many think the act of grace ceaseth when it doth not act alway upon the same object as some think because they have not the sence of Gods love alway all grace is lost when it may be there is sence of corruption at that time sometime God gives victory over temptation it riseth again Now the soul thinks the very act of grace ceaseth when yet it s now warring against the temptation sometime the Spirit of grace may lead a man to prayer and sadness sometime to a mans calling and cheerfulness The act of grace is small its dominion large 3. They think they are not constant when they are not so at all times as they are at some times As a man thinks he is unconstant at prayer because he is not all day upon his knees not heavenly minded because he is not all day long minding heavenly things Whereas the Spirit should be ready so to do and be at all times and in every worldly occasion to be sowing or reaping some spiritual good yet 't is not a season alway to be upon the Mount Somtime Moses must come down to the camp
this your sin makes your shame and there 's the want of holiness 1 Pet. 3. 3. man might be conveâ—ted by the Wife and the Wife by the Husband not that it is always so but usually so Secondly Look into Churches what is the reason people lose their honor much in the hearts of Ministers he respects others but not me and sometimes they think now he strikes at me and meaneth me and then the heart swells c. what 's the reason that Paul professeth he will come with a rod among the Corinthians they were babes and carnal and contentious and puâ—t up little love and life and what 's the reason he sets out the Thessalonians so 1 Thess. 1. 5. because of this they did abound and hence commended of all Saints hence want of growth and holiness they travel in birth till Christ be formed and when they cannot see that hence they are in throws for you what 's the reason Ministers lose their glory among people I confess 't is not always for decay here for Iohn in prison did not lose his holiness and hence when they despised him Christ commended him and his reward was with the Lord it was not a testimony of his unholiness but a fore-râ—nner of the end of his days as well as of the end of his work and hence when all Asia forsook Paul 2 Tim. 4. 16. it was the time of his departing now at hand But that which is the cause of it many times is want of holiness within and hence though men fee not yet the Lord will not give a false testimony nor let men do so hence neither judgements nor their speeches reverenced or because men see not the ancient Spirit of holiness hence no mourning for them in secret no holiness in speeches they smell of the field not walking as patterns before them Mal. 2. 8 9. not caring for the fâ—ock which Christ hath purchased with his own blood What 's the reason there is that complaint of want of love one man to another one member to another who are bound by covenant to it such jars divisions c. Truly nothing makes so firm an union between man and man as holiness and grace this tieth the knot and it is not holiness hid but now seen it not being seen hence comes all your breaches its impossible else such small things should make it Oh a tender heart and the life of Christ is not indeed seen a holy man exact shall never want love that in every company scatters something that like Christ goes up and down doing good healing the diseases of mens hearts there 's a man I could dye with him in my very bosom I am perswaded the decay of holiness in the lives of men is the cause why Sanctification is questioned as an evidence of Justification and hence division Thirdly Look abroad into the world what is the reason the Churches lye among the pots and are soiled with so many disgraces that though we be the people of the Lord yet we are not called so why jaâ—s divisions earthliness want of love and mercy murmurings loss of former life When Jews are shining with the glory of God Kings and all Nations shall bring in their glory to them Oh consider this sin doth make you vile in Gods eyes and mans eyes Many complain they cannot be respected nor received this is the cause of it you excell not here others take notice of your unrighteousness unholiness of life there 's some evil in their bargaining and buying and ill language from the people of God Oh therefore go home and lament this as she The glory of God is departed from Israel so do you here SECT V. HEnce see when the Lord doth honor us to do his work what little cause there is to seek honor of men nay though all the worlds glory be taken from you because it is honor enough to do the Lords work would you have more honor than Christ this was his beauty glory and honor God hath an everlasting name for you though you have disgrace by it nay though no success yet Isa. 49. 5. glorious in the Lords eye Oh it was a sweet course of Barak Iudg. 4. 9. thou shalâ— lose honor that 's all one said she Let me do the Lords work though it be in a difficult work of pursuing the Lords enemies what profit have you on the other side when you seek it in your pitchers what company c. this was Sauls sin 1 Sam. 15. 30. Oh worship and honor me nevertheless this time before the people it 's his reward and it 's the Devils sin to be puft up this pull'd down Nebuchadnezar Herod was smote with worms because he gave not glory to God but took it to himself it was a heavy speech to Eli 1 Sam. 2. 29. Because thou honorest thy sons above me this and that I will do unto thee Nay though men are so holy as to honor God with their lips yet God will blast the wisdom of the wise for it Oh therefore let this be enough and then you will not hunger after other honor for this is glory and honor enough and you have thought so when your selves Oh if I may but honor the Lord it is enough Hence see what little cause any wicked man hath to lift up his head with any glory he hath because the spirit of holiness beauty and glory is departed from them as when the Soul is departed from the body its glory and beauty is departed from them it 's withered and therefore we shall read in Scripture what names the Lord gives them as Dogs Swine Serpents a generation of vipers painted Sepulchres Devils in the time of the greatest profession as Iudas Ioh. 6. Wilde beasts and that in the greatest outward glory and hence the four Monarchies of the world are resembled to such beasts Bears Leopards c. Thus for their persons And as for their actions all they do is unclean and ignoble and hence compared to Thistles that cannot bring forth Figs or Grapes and hence Solomon compares them As jewels in a Swines snout so is a parable in the mouth of a fool it becomes them not it 's abomination in the sight of God all that which they do though glorious before men and at last day they shall rise up to everlasting contempt and it is said Isa. 66. ult their worm shall never dye and they shall be an abhorring to all flesh though they may carry it out fair for a time the fairest professors that by their Sorceries and enchantments deceive the people shall be filled with shame and as the Magicians were smitten with sores they could not stand before Moses being smitten with sores so you shall not be able to stand before the Lord at the last day and look as it is with Christ and his people their cross and shame here it is but their preparation to their crown and hence when Christ was put to the
have inward light love peace c. it is Christ's great love to live with the soul but so to live with them that are his own as to live in them Oh this is exceeding love for Christ to live in one that was a dunghil It comforted the Disciples when he went away I will end you the comforter Oh but what a blessedness wiâ—â— this be to be with him and the comforter in us also 3. It shall be a fâ—ll and perfect communion communicating himself out to the utmost extâ—nt of the capacities of his people for here we have spiritual communion but we see but little and know little and receive but little the first fruits and tastes of what we shall drink but there fully 2 Thess. 1. 9. They shall be separaâ—e from the Lord and glory of his pâ—weâ— i. e. as much as ever the Lord is able to fill or load the soul withal a crown of glory as weighty as ever it can bear it wraps up the heart sometimes the soul lies down confounded before the Lord Oh that ever the Lord should here look upon such a one so vile much more then shall there be wonderment he will set open all his treasury Oh come take thy fill of love there he shall poure out all his heart c. 4. It shall be an exceeding familiar communion When Christ was here on the earth we know how familiar he was with his poor Disciples how one leaned on his breâ—â— could come to him speak to him c. Oh brethren much more shall it be then Ioh. 21. 17. â—ouch me not I am not ascâ—nded â— as if he should say Oh then there shall be sweet embracing as Ioseph that 〈◊〉 â—ver the neck of Benjamin Oh the spiritual embracings there the Lord and Christ will say I love thee dearly 5. It shall be an everlasting uninterrupted communion We have here communion with other creatures but they as passengers will leave us we have also communion with Christ but it is interrupted many clouds come between us and him but then it shaâ—l be everlasting without any interruption â— â—hess 4. ulâ— We shall eâ—er be wiâ—h the Lord hence comes comfort infinite is the glory of the Lord we cannot see it nor enjoy it in a short time we have no leisure here noâ— time enough to see it hence we shall be to â—â—â—eternity beholdâ—â—g and enjoying of it 6. A 〈◊〉 most sweet 〈◊〉 Psa. 16. ult filling the hâ—art with 〈…〉 of glory much more than feeling And Three things make it so SECT IX First IT will be after many troubles labors and conflicts here in this world there 's not a godly heâ—rt but hath his burden if not of misery yet of sin if not from flesh and blood yet from â—ell and he fears also it may be that he shall never come to heaven now hence this communion must be the more joyful as Iacob that thought he should never see Ioseph and as Isa. 9. 2 3. those that divide the spoils and reap the harvest then there shall be an answer to all thyâ— doubts c. Secondly It will be thus because this communion shall be chiefly in sucking ouâ— the sweet of all Gods love past present and to come Ephes. 4. 9. Psal. 24. 6. Love from a friend is sweet but from a God sweeter it doth us good to think of their love their honor and respect to us much more the Lords Oh this will like wine chear the heart that as the damned shall suck the fierce wrath of God Oh it shall sting them so this è contra we shall see all his bowels open Thirdly The Lord Christ himself shall rejoyce over the soul and so all Saints with him Luk. 10. 21. And the soul shall see this and all Saints rejoyce in its communion Oh consider this and comfort your hearts with this all ye people of the Lord I only say as Ioseph dying God will surely visit you when I am dead Gen. ult 24. So when thou art dying the Lord will surely visit thee with his presence and you shall surely be with him You have been praying for this and hearing and now and then you taste a little but think it is too good to be true yet if Christ be blessed thou shalt at last thou shalt not miss though thou finde but little of him here and walk in the dark of being with him for ever God hides his face from some of you and you mourn though the world rejoyceth but happy art thou for thy mourning shall be turned into joy SECT X. TO mourn for our strangeness now to Iesus Christ and our distances from the Lord Iesus may not the Lord take up that speech as to Philip Have I been so long with thee and hast thou not known me So hath Christ been so long with thee and shalt thou be for ever with him and yet dost not know him There are five things that are ever conjoyned with a near communion with Christ. First Knowledge of him Alas how little do we conceive of the Lord Secondly Perswasion of his love and faithfulness Alas we have little assurance of him Psal. 9. Thirdly Love to his fellowship and the more in it the soul is the more desirous it is of it Oh but the weariness of being with him that we haâ—e no oâ—â—ner are we with him now than needs must but hereafter it shall be otherwise Fourthly Likeness to him in his vertues as Moses comes shining down a man imitates them whose fellowship he loves in all their imitable excellencies Alas how unlike to him now are we to what shall be Fifthly A daily opening of and bemoaning daily evils to him Oh it easeth the heart if a man is gone from his friend yet troubles will fetch him in again but we pour not out our souls thus to him hence he poures not out his blood into our souls to heal us Oh may not we take up that complaint of Agur Prov. 30. that we are more foolish than any man speaking of Christ Oh therefore mourn for it David when God hid his face for a little time was troubled It was the complaint of the Prophet of evil men That in their eyes he was rejâ—cted and despised and we hid our faces from him Let the world do so will you do so also it should not trouble so much that he hides his face from you as that you have from him When David turned aside to Bathshâ—ba the Prophet comes and tells him I anoâ—nted thee King and dâ—lâ—vered thee out of the hands of Saul and gave theâ— thy Masters Wives and more also now wherefore hast thou despised the Lord the sword shall not depart Oh saith he I have sinned against the Lord so say I to you if the Lord had never made known himself to thee it had been another matter but the Lord hath delivered thy soul from hell thy eyes from tears the Lord hath anointed thee to partake of the glory of Christ
much self but it turnes in time to higher ends c. and that is what though I have peace salvation these loaâ—es but yet miss of Christ himself and the life of Christ to live by him and live to him which is our last end 2 Cor. 5. 15. And here all his prayers end though crooked many wayes else these are the prayers of that Spirit of life which is ever heard and hence Iames 5. 3. Ye ask and have not because ye ask to spend it on your lusts Isa. 58. 5. though they fasted and prayed yet it was for sâ—rife and debate the Saints do it to destroy their lusts and hence though all fervent prayers are not of the Spirit yet all prayers of the Spirit are ever fervent though exprest with chatterings mournings as Doves because the last end hath a mighty force with it and hence waiting on God in all meanes for Answers follows and hence prayers of the Saints are endless Appetitus finis est infinitus hence Rom. 8. 23. life in heaven is his Scope and he is longing for it glad of that time for all prayers of Hypocrites are but issues of self-Iove 〈◊〉 all occasions do but quicken up that principle so all the prayers of the Saints rise from the spirit of love to God and faith in him Rom. 8. 27 28. The Sonlike Spirit or Spirit of Adoption not servile is in them Secondly If the soul receive any thing from the Lord thus praying 't is exceedâ—ng thankful the Spirit of Christ wherever it is glorifies Christ Iohn 16. and Psal. 116. 1. and that in time of peace hence Psalme 50. 14 15. Offer to God thanks giving and par thy vowes and then call though in time of trouble and I will heâ—re For the Lord to begin to do the soul any good and shew it its misery the worth of the Lord Jesus to give him any heart to seek to give him any hope to give him the least hint by any word of mercy oh its heart melts it should be thus and wonders but to think nay to see the Lord hath answered him oh this swallows him up makes him give all to the Lord as Hannah did when she had her Childe 1 Sam. 2. 1 2. Esau lost the blessing though he begged it with tears he had a prophane heart that did not esteem it indeed and so would â—ever have been thankful for it poor Iacob gets it though he had but a staâ—f to hold him up Thirdly If it receive not answer it mournes and loaths it self justifies God gives all to him prayers from self-loathing are not prayers which come from self-love Psal. 22. 2 3 â—4 Zach. 12. 10 Psal. 72. 12. There the Spirit dwells in the poor and contrite and their cries are heard when men pray and want and are quiet without wishing they could lament 't is not from the Spirit oh therefore try here if 't is thus as he said to Hâ—zekiah The Lord hath heard thy cries and seen thy teares and oh wonder at the Lord that he should give thee a heart to cry now Reproof to Saints Who though received and heard yet think the Lord regards them not and as David think his mercy is shut up 1. Remember former times Psal. 77. 7. Your experiences of the Lords pitying thee in thy blood and he will not cast thee off now 2. Consider the Riches of grace when you cannot find any thing past but what might cause him to loath thee yet the Lord may then love when thou art lamenting thy vileness Isa. 63. 15 16. 3. Consider the Lord doth purposely seem to dis-regard thee sometimes not to shut out prayers but to make you pray better not that you should not pray at all Iudg. 16. 10. but to make you seek and follow him though in the dark Lam. 3. 45. with 55. in a land of pits eye hath not seen what God hath laid up for you 4. Consider there is as much in the Lord to move him in thy worst estate to help thee as in the best viz. his mercy Psal. 6. 4. You say If my heart was not so vile if I had not committed such sins the Lord might this is as if you said The Lord shews not pity only for his mercy c. VERSE 12. I know you not WOrds of fence in Hebrew beare and signifie affection also The principal affections are Love and Hatred 1. Love Psal. 1. ulâ— Iohn 10. 14. 2. Hatred Hosea 7. 2. Revel 8. 12. In this place such knowledge is meant which hath the affection of love joyned with it so that 't is as if Christ should say I love you not I delight not in you my heart is not toward you whatever good words you give me and how ever your heart is toward me or you have thoughts of me And this is the great misery of foolish Virgins That it is a most heavy and dreadful misery not to be beloved not to be known of Iesus Christ for now when the Tables are turned and the Stage is pull'd down and the Foolish shut out and when Christ himself would give them a doleful Answer express in words their woe he coucheth it under these I know you not I do not say that men do feel it so but it is so and at last it will be found so This may appear if we consider these particulars If you consider the exceeding greatness and glory of his place and person He is exalted and set at the right hand of God upon the Throne of his Father and his Dominions reach from sea to sea he is King of Kings and Lord of Hoasts of Angels c. Phil. 2. 9. A Name aboâ—e every Name he hath and God hath sworne To him shall every one bow Now being thus great and not to be beloved of such a one is heavy if we want the love of poor men and base ignoble spirits it is no such matter but to lose great ones favour especially if we depend upon them in life and goods peace and honour this is bitter hence 2 Thes. 1. 9. from the glory of his power If you consider the terrour of the wrath of God for time to come If a man be abroad in the Fields from home and no stormes not colds nor heats arise to hurt him a shelter would not be so much prized nor the loss of it great but if there be such and then to want it and to lie open to the injury of all Weathers now it is a woe to want it So I say to you men that are abroad in the wide Fields of this world and gone from home if there should never be misery but you might eat your bread and drink your Wine with a merry heart and rejoyce in your Wives and there then should be no knowledge of any thing after death as those Epicutes spake Eccles. 9. the Love of Christ would not be so sweet but there will be stormes scorching heats that
serious in the great business of providing for Eternity 't is very probable thou maist be no stranger to the Name of this Reverend Author now with God whose Name in both the Englands is as an oyntment poured forth and then thou wilt be eagerly desirous to peruse these following Sermons in tendency to the further increasing thy stock of spiritual oyl and when thou hast read them and suckt forth the sweetness and nourishment contained in them and by the assistance of the holy Spirit turned them into good and healthfull nutriment to thy soul we question not but it will inhance the Authors worth in thy thoughts and estimation But perhaps thou hast never lighted on any of those Flowers which this Holy man hath planted in Gods garden and then we are confident thou wilt meet with such savoury sweetness in this Discourse as will make thee wish Christs Church had longer enjoyed so choice and skilfull a Workman If thou beest one who hath hitherto little considered of God and thy soul and the concernments of Eternity or only now and then had some morning dew thoughts of that which deserves and requires the choicest and most vigorous workings of thy soul we wish thou wouldst so far comply with Gods goodness in bringing this Book to thy hand and gratific thy self we mean thy Soul thy better self as to read over this Treatise in which thou wilt meet with those serious and soul-piercing Truths which by Gods blessing may be as poyson to thy lusts and awaken thee to a serious and hearty engaging in that work which none ever yet repented of For the occasion of publishing this Piece we refer thee to the larger Epistle of our Reverend Brother and only adde that though a vein of serious solid and hearty piety run through all this Authors Works yet he hath reserved the best wine till the last The Lord help thee and us so to reade and improve these and such like labours of Gods Harvest men that we way with the Wise Virgins have the Lamps of our souls trimed and furnished with oyl that when the Bridegroom shall come we may be ready to enter with him into his Kingdom Which is and shall be the prayer of us who are hearty well-wishers to thy Soul Decemb. 24. 1659. William Greenhill Edmund Calamy John Jackson Simeon Ash William Taylor THE PARABLE of the TEN VIRGINS UNFOLDED Out of MATTH 25. from the I st Vers. to the 14 th 1. Then shall the Kingdom of heaven be likened unto ten Virgins which took their Lamps and went forth to meet the Bridegroom 2. And five of them were wise and five were foolish 3. They that were foolish took their Lamps and took no oyl with them 4. But the wise â—ook oyl in their vessels with their Lamps 5. While the Bridegroom tarried they all slumbred and slept 6. And at mid-night there was a cry made Behold the Bridegroom cometh go ye out to meet him 7. Then all those Virgins arose and trimmed their Lamps 8. And the foolish said unto the wise Give us of your oyl for our Lamps are gone out 9. 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 10. And while they went to buy the Bridegroom came and they that were ready 〈◊〉 in with him to the marriage and the door was shut 11. Afterward came also the other Virgins saying Lord Lord open to us 12. But he answered and said Verily I say unto you I know you not 13. Watch therefore for ye know neither the day nor the hour wherein the Son of man cometh CHAP. I. SECT I. THese words are part of our Saviours Answer unto two solemn questions which his Disciples propounded unto him Chap. 24. v. 3. The first was concerning the destruction of the Temple at Ierusalem The second concerning the sign of his coming and so of the end of the world The first seems to be occasioned by our Saviours speech c. 24. v. 2. The second from his speech c. 23. v. 39. To the first therefore he answers from the 4th v. of the 24th ch. to the 23d v. of it To the second he answereth from the 23 d v. of the same chap. to end of this 25 th chap. Wherein he acquaints them 1. With some things which shall be before his coming viz. subtill and strong delusions mixt with sore tribulations and oppressions especially in the time of Antichrist's raigne as also great confusions in all hearts and Churches if not throughout all the world after the tribulation of those daies And then saith he v. 30. shall appear the sign of the Son of man and he shall be seen coming in power and great Glory but if you desire farther to know the day and hour when this shall be 't is such a secret as my Father revealeth not to any no not to the very Angels in Heaven and therefore you need not know it nor yet should seek to know it 't is sufficient for you to know that before my coming there shall be lamentable and sad times and that when they are at their worst that the Sun and the Moon through the horrours of mens hearts and the universal confusions in the world shall seem to be darkned c. that then it is time for me to come and set all in order again then the time of my coming drawes nigh Now this Christ doth from v. 23. of the 24 th chap. to v. 37. 2. Having thus spoken concerning his coming he breaks off his speech in describing his coming and fals to discovering the state of the times toward and about the days of his coming and this he doth from c. 24. v. 37. to c. 25. v. 31. by the consideration of which he perswades to watchfulnesse against his coming 1. Either saith he the times will be very sensuall and degenerate as in the daies of Noah in some places of the world c. 24. v. 38. which he illustrates from two Parables perswading therefore to watchfulnesse to the end of the 24 th chap. 2. Or there will be great security in other places and among other persons not given up to sensuality as in the daies of Noah but who are the chast Virgin pure Churches of the world not defiled with the whoredoms in the world and this our Saviour unfolds in this Parable 3. Or if any be awakened as some shall to look for Christ's coming yet among these some through hard conceits of the Lord Jesus shall be wilfully carelesse and not improve their Talents for the sake and use of the Lord Jesus and this is set down in the next Parable of the ten Talents from v. 14. to v. 31. You see therefore where this Parable stands and to what purpose it is brought in In which are two things SECT II. 1. THe Parable it self concerning the ten Virgins from v. 1. to v. 13. 2. The scope of the Parable v. 13.
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
II. DIscoveries whether we are married to the Law or not And here I shall stay longer Where I premise 1. When I speak of not being married to the Law in stead of Christ I do not hereby exempt your selves from obedience to the Law after you are in Christ. 2. Do not think I speak against all evidencing your estates from conformity to the Law though I do from some subjection and obedience performed to the Law 1. If the Law was never dead in thee thou art married to the Law Rom. 7. 2. Now look as t is with a husband if the wife be sick and he be at home whoever forsakes her he will comfort her and support and chear her so that if he chear her not it s a sign he is dead if he doth it s a sign he is alive for the life of the Law is the comfort and support that the Law doth give for a time So that if thou wert never brought to that sore straight that thou hast not felt any one duty to cheer or revive thee and comfort thee but hast found some little thing or other to do it its certain you are yet married to the Law Ex. gr It may be thou hast been troubled in mind for thy sins What hath cheared thee I have forsaken them and cast out Ionah and there hath been a calm Why this forsaking thy sins which hath not been all but some is not Christ but an act of the Law Oh but I have fallen again into sins this hath troubled thee What hath cheared thee I have repented and been sorry for them and purposed to do so no more This is the life of the Law still Oh but you find sins prevailing against you and you cannot part with them and hence dare not resolve against them Oh but my desire is good though my will hath ever been against them Oh ignorance This desire is but a work of the Law 't is not Christ. Oh but I have found no desire sometime What hath quiered you now I have trusted to Christ You have done it The Lord never made you feel a need of the Lord to draw you to trust though to be assured of Christ's love Is this a legal Act Ans. As obedience to the Law done by the power of Christ is an Evangelical work so to perform any Evangelical work from a mans self is a Legal work and you are under the life of the Law So that thou hast not been so oft troubled but the Law hath supported thee thou hast not been brought to that passe as the Church the Spouse was Isa. 54. 5 6. And as one of my best friends and best men that lives this day in the world after many wrestlings to find somwhat in himself to chear him and could not Now saith he if the Lord out of his good Nature c. do not help me I am undone for ever for I have a heart and a nature against him and the more I do the worse I am And therefore thither I look Surely you are under the life of the Law and are fat enough off from Christ if not sensible of this Not that a man is alway thus for he that cannot feel afterward the Lord Jesus by the power of his Grace working in his heart I would conclude he never had any at all But at first 't is so For these two things man naturally seeks 1. To have a righteousnesse in himself that will ease him 2. To have it from himself Kitchin Physick is not far to fetch Now the Lords plot in saving his is 1. To make them seek it out of themselves in another Look unto me and be saved all the ends of the earth 2. To have all from another that so no flesh night glory before him And to doubt of this is to doubt whether God hath plotted the Glory of his Grace or no. Hence the Lord empties the soul of both that the soul saith Ashur shall not save us Hos. 14. 3 4. None durst none can comfort it And now to the wondeâ—ment of Heaven and everlasting joy of a poor cast-away and the eternal honour of his free Grace now and never till now doth he begin to make the match between the Lord Jesus and this poor soul And as the Lord never comes to him till now so he never will come to the Lord while he hath the least good as it was with the Prodigal while any husks or as it was with the woman with her bloody issue while any mony to spend on other Physitians never will try what Christ can do And therefore those that never yet knew of the deâ—th of the Law they are yet married to it Rom. 2. 17. I know many a soul grieve for the deâ—th of this husband and now thinks 't is undone I cannot do this and that though formerly I could indeed I say if there be any love of Christ now is the time of it Only understand Gods scope here in it 2. If a man complains more or chiefly for want of grace or righteousnesse to remove sin and not so much for want of Jesus Christ Then in this case 't is as it is with a woman that man for whose absence she mourns most that is her husband She saith the other is no but he is not So this is the estate of many a soul they have neither Christ not righteousnesse Now they complain so much that their hearts sink and dye away quite within them And what is it for I cannot do this nor I do not find nor feel such signs and affections within me Such a vile heart I know not the like such rising in my heart to sin and thoughts of it why if you had Christ all this would be mended I can do all through Christ. But you complain not for want of Christ nor need of him from these two Arguments 1. Because the feeling of your sins does not make you feel a greater need of Christ as Iohn I have need to be baptized c. but drive you further from Christ and reason it out against him And why Because you would have a righteousness without him which you stand in need of 2. Because he that seels a need of the Lord Jesus shall not when he is offered need intreating to take him as you shall not need intreat hungry men to eat their bread you shall not need to intreat Zacheus to receive Christ joyfuly But no commands no intreaties can prevail with you to take him when he is offered you have no heart to it Like women that love their own husbands grieve so for their absence that they have no heart to any other offer Is it thus with thee Then 't is with thee as it was with that young man that askt Christ what he should do to inherit eternal life he liked Christ well but he did not feel a need of Christ himself so much as of some more knowledge of the Law and ability to do it It
he was not only ready to go to prison but to dye with him Christ hath poor respect and love if men will not so much as be alway ready to receive him it certainly argues a carelesse heart that sleights Chrâ—st that is not ever prepared to receive Christ. 2. Because the time of Christs coming is then when we least look for him vers 13. Hence a christian ought to be ever ready to receive him Many of eminent parts when the Church had most need of them then are cut down Many at their first conversion before they or others almost could tell what to make of them the Lord hath cropt them in the bud Men find their hearts unfit and unready they think hereupon that hereafter they shall get their hearts into better order and tune when these businesses are over but yet will live at liberty a little while why then it 's most likely is the Lords time of coming even now when they think least of it Luke 12. 40. 3. Because the Lord hath set apart every one that is espoused to the Lord Jesus only for the fruition of Christ and use of Christ 1 Cor. 3. ult You are Christs and Christ is Gods A Woman that is not chosen nor set apart for the fellowship of a Prince she may go how she will and do what she will any base drudgery work but she that is chosen to be next unto him and only to behold and love him she is not to plead she hath so much businesse to do and so many Friends to speak with that she cannot make her self ready she is set apart for a better person and for more noble employment So here men of the world not loved of God nor chosen and set apart for him may do what they will but when the Lord hath chosen and set you apart of purpose for this end Ephes. 1. 4. Chosen to be holy before him in love i. e. to stand ever in his presence before him with a spirit of dearest love unto him Hence the Lord hath taken the care of all things else 1 Pet. 5. 7. that we might mind and do this thing It in danger he will deliver if in want he will proviâ—e if weak he will strengthen only noâ— be ready for the Lord Psalm 45. 10. Forget thy Country and thy Fathers house so shall the Lord desire thy beauty You are not now free to love and follow whom you please the Lord hath bound you to himself by love and you have bound your self by promise to the Lord again Therefore now a christian after once espoused to Christ is better than all the world being the Bride of the Lamb and he hath a better and greater good for to enjoy therefore he should scorn and abhor to march himself to or to do any thing for any other creature and therefore methinks should sit as one upon a watch-tower looking out and telling the clock now day is near waiting only for Christ Oh let it be so If in Heaven you shall have only Christ Oh prepare for him much more now As a Woman that is Maâ—cht to a rich man all the servants attend on her and follow her she is wholly and only for her Husband so it should be here 4. Because he hath prepared and made all things else ready for the soul it 's hard if he hath prepared a place in Heaven and Grace in Heaven not to prepare an heart and make it ready for him Iohn 14. 1 2 3. his Kingdom was ready long ago and his Father ready to accept and entertain thee and his heart loves and desires all are ready after thee hence be ready to meet with him I am my Beloveds SECT V. HEnce see the great unkindnesse of many a soul immediatly after his espousing to Jesus Christ who having once given himself to Christ and received comfort thereby presently grows more carelesse than before he was matcht unto the Lord Jesus who should now stand in a holy watchfulnesse and readinesse to receive Christ as 't is Psalm 85. 8. Let them not turn again to folly because they are very apt so to do Many say when in some distresse and after long waiting if the Lord would pitty once then happy I I would give away any thing all I hâ—ve unto himâ—â—well the Lord pitties the soul when in its low estate and then it blesseth God but like the Israelites soon forgets his works his love and after great peace from God comes greatest carelesnesse can this stand with Grace and Christ very hardly but yet it may for there are Two things that make for it 1. Because at first conversion there is much seeâ—ing of Christ for healing the horrour and smart of sin as well as for the curing of the wound and scar of sin hence when espoused and horrour being past that wheel being broken a man draws more heavily now and neglects seeking now the Knife is out of his heart he cries not so earnestly 2. Because when espoused and much affected commonly a man trusts to his affections when he hath a fulnesse of them hence the Lord lets Satan prevail Luke 22. 31 33. Satan hath desired to winnow thee as wheat and I saith Peâ—er am ready to dye with thee but you see he feâ—l and then when the Lord looked upon him he went out and wept bitterly How shamefully hast thou fallen should any love him more than you if ever he pitty well for his Name-sake he hath done it But how oft hast thou broken Covenant how forgetful of the Lords kindnesse The Lord looks upon thee this day why hast thou so soon forgot me and forsaken me have I not took thee from the Dung-hill nay from Hell and whereas I had so many thousands to set my love on I chose thee and whereas thou couldest not love me when I offered my self thou couldest not return me love again I gave it therefore to thee yea and have given my self to thee for ever Hast thou thus forgotten me when as I take little wrongs from thee more heavily than great ones from others Oh that this might make you go out and mourn bitterly so if ever you have tasted that love as Peter did Christs looks will humble you Hence see the reason why some Godly People dye so uncomfortably and with such distresse of spirit why they have not lived in an expectation of Christ and hence they cry out of themselves not knowing whither they go insomuch as some have not been comforted by all former experiences and by all present consolations of Ministers Oh no 't is now too late to speak they thank them for their love but God hath otherwise thought of them yet if any hope be given them 't is ever pickt out from some word and they cry Oh I thirst for a little mercy and then dye and what is the reason of it what need I speak Themselves will tell you and have done it Oh I have lived thus and thus
yet in your hand nor your Souls ready to meet the Lord For look as 't is with a mighty Prince that shall set his heart on some poor servant and he requires no portion but to love him the more and she cannot bring her heart to love him more than other mean Fellows is she fit or ready to be Matcht unto him So here hence Mat. 10. 37. He that loves Father or Mother c. then you are ready when your love is fit for such an Husband and therefore though you feel some love under the ashes when you stir up your hearts to the Lord Jesus yet if it be not a fit love beseeming his Excellency and the Glory of his Person when you can draw out buckets of love and pour it upon other things but scarce fetch out a drop for Christ and yet you hope that will serve the turn I tell you no you are yet unfit and unready for him Look as it was with their offering the Testimonies of love and thankfulnesse Mal. 1. 14. so it 's here And therefore my Exhortation shall be as 't is said in that Psalm Give unto the Lord the kingdoms of the earth Give unto the Lord the honour due unto his Name So give to the Lord the love that is due unto him that love that is fit for him What is that love the Lord would have which is fit for him 1. Beloved I hope if you think not your Blood too dear for Christ you will not think any love too much for Christ Yet because I would not have you aim at an uncertain mark and shoot at a venture I shall single out that love which I hope your own Consciences cannot but say is fit And 1. I had thought to have sought for this from you viz. Give the Lord Jesus but that love no more love than thou hast given to thy lusts the Lord will be contented with it Rom. 6. 19. As ye have yeilded c. so now but that it may be you may think this love too base for him yet give him but this and the Lord would be contented with it and accept of it and those that shall not it shall be their Torment in Hell to think of this word Oh that I had given the Lord Jesus that love I gave to my base lusts I had had him and been in Heaven with him But I wholly presse a Second 2. Do but love him as he loveth thee i. e. you cannot answer the greatnesse of his love but do it for your measure If you cannot pay him in pounds yet pay him in pence and this is fit for him For 1. He is worthy of love there is beauty in him why thou shouldest desire him there is none in thee 2. Thy love shall have a recompence 2 Tim. 4. 8. he never can have recompence from thee 3. He loves thee first with his own love now that is unreasonable not to reflect his beams and return him his own again in similitude if not in parity Wherein appears the love of the Lord to me that so I may see how to manifest the like love to him He hath loved thee more than himself more than his own honour for he made himself of no reputation Phil. 2. 7. more than his own comforts he left the bosom of a Father and bore the wrath of a Father for thee more than his own life he saw thy neck upon the block and Gods Axe up to give the Bloody Fatal stroke and he came in thy room and loved thy life more than his own lost his own before one hair of thy head should perish though he knew thee a Traytor to God and an enemy to himself Rom. 5. 10. Rev. 1. 5 6. if this be not thus woe to thee living woe to thee dying What art thou but a sad spectacle hung up in thy chains in this world for Angels in Heaven to see and tremble at and for Devils Sins and eternal Sorrows like Fouls of Heaven to Prey upon Now is it not fit that thou shouldst love him more than thy self his honour more than thine his consolations more than thine own his Person more than thine own nay more than thy life Rev. 12. 11. I have known them whom the Lord hath revealed this love to that have thought it too little to do and hence have wish'd they had been born in those Times that they might have laid down their lives for him VVhere is now this love Doth not self-love swallow up all Lord what self-seeking self-serving self-minding self-honouring self-pleasing and the Lord himself and his love forgot as if there were no Christ or in him no love 2. He hath loved thee when he might have passed by thee and loved others that might have wone the Lord towards them I speak after the manner of men rather than thee men of greater place greater gifts and parts greater pomp in the world but Rom. 9. Iacob shall be loved Esau hated he hath passed by Kings with their Crowns and now set his heart on thee a Babe when wise ones know him not foolish when prudent ones see him not weak when strong and mighty receive him not Yea as the Apostle speaketh 1 Cor. 1. 28. Base things and things which are not God hath made thee nothing in thine own eies Behold his love and now do the like for him It may be somtime thy carnal eye sees more Glory in the creature than in Christ more in the honour of man than in the honour of a Christ c. And hence might'st set thy heart on them rather than on Christ because strongly tempted so to do and it may after some scourges be saved at last yet passe by them and set thy heart only on him We judge of a Friend by the times of triall and of a Christian by a time of temptation Now a Balaam a Witch may not dare in time of temptation to fall into it Oh get one strain higheâ— and go one step farther than a Witch though I might let my heart loose after the world I will not love it the love of the Lord deserves it the love of the Lord constrains me to give my love to him and not to the world though I might hide it and have pardon for it 3. He loves thee although thou wrongest him Isa. 43. 22. to 26. when he is so wronged that he is ready to give thee up yet Hos. 11. 8 9. He is God and not man nay which is more wonderful where sin there Grace abounds Hence David makes this an Argument Psal. 25. 11. Forgive because 't is great And hence Moses Deut. 33. 9. Because 't is astiffnecked people Oh therefore love him though he smites thee though he forsakes thee wherein he may seem but indeed doth no wrong to thee but love thee for chastisement is part of the portion of sons not of Bastards Heb. 12. 6 8. But do as that woman when she came to the
stint the Lord Either do more give more or mourn you cannot Oh one life one heart is too little for him It hath put me to sad fears of many mens estates to see this frame a world of sin without measure every day where is the Christian that loves the Lord the more every day how can any then say much is forgiven when they do not love much 7. He loves thee now in Glory there hath prepared a place for thee Iohn 14. 1 2 3. where he longâ— for thee Iohn 17. 24. You know Pharaoh's Butler when exalted to his place forgot poor Ioseph One would think now the Lord Jesus is in Glory and hath God and Angels and his Kingdom to content him he should never look after such a worm such a poor helplesse creature as thee But as the High Priest carried the Names on his breast and precious stones so the Lord Jesus hath thy Name writ upon his very heart Oh now love him when he exalts thee to Glory to give thee the Kingdom of Heaven on earth with peace and quietnesse When Germany lies in blood and Eastern Churches slain by the Dragon devoured by the Turk when Englands lights and lamps are going out no people have such peace such glory in so small a time Beloved now where is love The Churches of Christ never lost their love so much as when they had their peace and have been 1600 years a learning by Aâ—flictions and Persecutions hâ—w to enjoy their peace and to have their love smell as sweet then as when beâ—â—en most and yet have not but like the Globe without the Crosse in the Emblem rolling and running farther and faâ—ther from God In Cruce quies Oh unreasonable to love him least whom he tenders most Doth not Prayer grow cold for the Name of Christ for the Churches of Christ then love grows cold Doth not plenty of means make thy soul sleight means when you went many miles to hear and had scarce bread at home Oh you thought if once you had such liberties but when they are made yours now what fruit Dost not fall in affections to Saints Oh love dies Christ deals not so with thee and who knows but in Rocks and Mountains of the Wildernesse thou maist lament these evils which peace breed now 8. He loves thee so as when any evil toucheth thee he hath a feeling of it and is grieved at it Iud. 10. 16. Isai. 63. 9. nay he then comforts thee most both in them and by them Iohn 14. 27. Not as the world gives peace so give I it to you Oh then grieve thou for those evils that betide him the wrongs that others offer him but especially the unkindnesse thy own Soul shews him Mark 5. 3. He mourned for the hardnesse of their heart Eph. 4. 29 30. Let no corrupt communication proceed out of your mouth and grieve not the Holy Ghost Heb. 3. 10. Forty years long was I grieved because they erred I confesse you will wrong him but will you must you be impenitent too Did his enemies grieve him on earth and shall his Friends grieve him in Heaven and no sorrows no secret tears he hath shed his Blood for thy sin it shall never condemn and wilt not thou shed tears Is there no good Nature But what is there no spirit of mourning It may be many a day and week hast thou grieved him and not a sigh to any purpose to ease thee of thy sin but what hath eased thee in thy sin Oh now comfort his heart again after thou hast most grieved him comfort his Spirit that is dying sighing in thee as he comforts thee by thy troubles comfort him by making a right use of all thy sins to be more humble more vile to love him the more and love thy self the lesse as the Prodigal Son Luke 15. 18 20 24. 9. He loves thee so that though he departs he will not doth not stay long from thee though you may think it long Isai. 54. 7. Hence it 's wonder to see when heart gone love lost life lost yet suddenly thou art brought down on thy knees Oh 't is the Lord that doth it Thou wast in sorrow of heart he did not stay long but came and comforted thee thou wast in thy sins it was not long but he delivered thee thou wast in want of knowledg of him it hath not been long but that he hath revealed the Lord to thee thou hast been in afflictions and troubles it hath not been long but he hath heard thee So give him the like love I know you will fall from him in love in delight in care but do not stay long from him Sometime the baits of the world will draw thee from him when thou hast thy ease and peace Oh think it was better with me once than now when fears drive thee from him yet return 1 Sam. 12. 21 22. Oh here is that which hardens hearts breaks your peace and grieves the Lord so as he is forced to send many sad afflictions because you lie in your falls Oh be not long noâ— far from him He returns to thee when thou art most unkind to him return when he is ever kind He returns to thee though he hath no need of thee thou hast of him He will not leave thee Oh leave not him 10. He hath from before all worlds loved thee when no reason for it Ier. 31. 1 2 3. Thou hast neglected to love him long all thy youth nay it may be all thy life Oh you beloved of the Lord begin to do it now when there is all reason for it when Heaven calls for it Earth calls for it Ordinances plead for it Spirit saith come and calls for it too It may be thy life is not long What not yet But how shall I come to do this thus to love the Lord The Lord only can plant can water this Grace yet because the Lord doth it by meanes I will give you some now 1. Labour to find out the true sweetnesse and to taste the bitternesse of the deceitful sweetnesse of all Creatures for this is a rule in reason a mans affections like streams must run some way and 't is a rule in Theology stop the affections from running to the Creature and in a sincere heart it will run unto Christ Hos. 2. 6 7. if it be from all creatures Now then the affection is turned from the Creature when it finds the bitternesse of the deceiving sweetnesse of it and Secondly finds out the real sweetnesse of it for make it as a rule when a mans heart cannot love Christ unlesse it be when it is benummed 't is because he hath somewhat else to joy his heart now let the Creature yeild you no more joy and Christ hath your love indeed you may and must joy in the real sweetnesse of it and this will encrease and not diminish your love Quest. What is the real sweetnesse of the Creature Answ. Christs love Oh see
near Heaven too Angels were hurled down for one sin 2. Set a high price upon a little Grace a man will be exceeding humbly thankful for the giving a little of that which he highly esteems much more for giving much of what we value The poor Woman of Canaan Mat. 15. was glad of crumbs How thankful do you think she was for loaves that made her ready to receive all Be it as thou wilt so it shall be with you for if you prize a little Oh when all shall be given this will swallow you up into Grace And it 's certain there is never a mercy but 't is great if you consider him that gives it who receives it him that bought it But the most of Gods Grace in us appears to be but small hence we prize it not and hence never ready to give all to the Lord again 3. Learn to put a difference between your double being for every Christian hath a double being 1. In himself 2. He hath a subsistence in Christ. Now look upon your selves as in your selves you will ever complain there ever dead and never have your hearts ready to bless the Lord. If you only look on your selves in Christ you will be proud and never give the Lord honour I say therefore put a difference between these two for men appropriating to themselves what is Christs they rob Christ of his glory Hence Paul so humble 1 Cor. 15. 10 11. For if you look upon your self I am dead guilty damned weak here will be shame if any life or Grace this is Christs As a man on a Mount is the same man no taller only the Mountain makes him so so think of thy self Or as a mud wall the sun shines on it but in it self it is a mud-wall still all the warmth and lustre is from the Sun 4. Learn to love Grace what we love we will seek the good of more than our own and commend it First It 's the only first mover of all our good thou shouldst never have had a dram of peace or mercy Why hast it the Lord will have it so Grace pleads it may be so this is the only Petitioner at Court against the cry of sin against the cry of Justice Secondly 'T is the only support under the heaviest evills sometime God frowns and Hell smokes and Satan tempts and sin rageth and it may be no feeling of Grace no reason to shew there shall ever be any now what have you done what will you do Fly for refuge to the Promise of Grace Heb. 6. 18. It is such a Friend as holds up the head when sinking when dying holds that when all fails and against which the gates of Hell cannot prevail To him that laies hold on Grace this is wonderful Paul was a man taken with Grace hence he every where commends it I was received to mercy c. 1 Tim. 1. 13 14. 5. See how the Lord loves that thou shouldest honour it for the greatest honour Grace hath is by Faith hence they are put for one Rom. 4. 16. and the great cause why Faith stirs not is because he sees not how the Lord shall have by it the praise of his rich Grace nor how the Lord loves it should do so For if a man did see how by Faith he shall honour Grace and how the Lord is pleased with it it would draw the heart to be assured and to bless Grace for when the Soul feels it self at worst why doth it not believe I shall presume True if you have this only in your eye to save your self but if the Spirit presents the glory of Grace and this draws your will that you will glorifie Grace then you will say 't is no presumption so to do and so to believe for the Lord loves his Grace and all means for the glory of Grace Hence he will use Faith for that end to honour Grace Oh therefore see how the Lord loves to have thee honour it This gives Gods heart full rest this is that which he desires most because 't is his end This is that which all the business of the world is for Oh see how he loves it and then you will love to act thus Now set upon this last work look over all your life and like Bees gather honey from every flower and then come loaden home so do you and look over all the Lords love turn over all the leaves of it The Lord hath now called me why it's because Christ hath redeemed and why that because the Father hath chosen and why me to glorifie his Grace And why me rather than another No reason but he would This I doubt not will be the work of Heaven I am glorified because called because redeemed because elected for none other reason why and here astonished You have not christian hearts in you that will now have no care to do this work there before you are turned off the stage you poor doubting Spirits that see so much vileness and cannot be perswaded be not discouraged Wait for the Lord and say if he shall save I shall for ever love him the more Now hold here anâ— be ready to do so and it 's certain thou art a vessel of Glory ready to sing the Song of the Lamb and shalt follow him where-ever he goes CHAP. IX Concerning the Souls immediate closing with the Person of Christ as the proper Object of Saving-Faith 3. Went forth to meet the Bride-Groom SECT I. Here needs the Explication of Three Things 1. VVHo is the Bride-groom Answ. The conclusion of this Parable is the Explication of this viz. the Son of Man the Lord Jesus Christ who according to the several conditions or dispositions the Church is in appears to his Church under several relations and titles The Church is oppressed by her enemies he appears now to her as her Prince and King the Church wants wisdom light and life he appears now unto her as an head The Church hath been seeking of his love and yielding her self to the obedience of him as her Lord at last he appears more fully to her as an Husband or as a Bride-groom with whom she is to have her nearest and everlasting fellowship and communion and so here And when Christ comes to shew most special love and to have most special fellowship with his people he thus stiles himself Isal. 54. 5 6. So Iohn 3. 29. And when the Church hath tasted that love she calls him so II. What it is to meet the Bride-groom Answ. To enjoy fellowship and familiarity with him III. What is it to go forth to meet the Bride-groom Answ. There are but three wayes of going forth to meet with Christ in Scripture 1. When Soul and Body at the last Day meet the Lord in the clouds of the air 1 Thes. 4. 17. Thus the whole Church the Bride shall appear in glory to meet the Bride-groom 2. When the Soul only goeth out of the Body by the ministry of Angels to
the truth is when we make it our last end we cannot but desire it SECT III. BUT ought not a man to desire to live here in this world as David and Hezekiah did May not one sin in this desire 1. 'T is true precious in the sight of the Lord is the death of his Saints not only in regard that they are as precious to him when they come to die as while they live as Gold when 't is melting is as precious to the Goldsmith as when whole and it may be more too because 't is then made better but also because he will not lightly cast away their lives He that bottles their tears and will not let them be lost will not easily let go their lives and if God will not they ought not upon every slight occasion to desire their death and losse of their lives to be with the Lord. Now there are two cases Gods own people may not desire to remove hence where though there be some fire I confesse yet there is more smoak than fire more sin than Grace 1. In case they meet with much unkindnesse from and many sorrows in the world and behold the sins of it Thus it was with Elias 1 Kings 19. 4. Who when Iezabel threatned his life fled and would needs set sail presently and be gone so 't is with Gods people when they see enemies without the universal rot of Profession that they think they are almost left alone when God hath begun to do good by them as by Elijah but they think their best daies are past there is all they shall do and God himself it may be meeting them with some crosses in this world now presently they grow weary of their lives and desire to die which is nothing else but a pang of discontent truly God will not suffer it nor you ought not to desire it to die away in such a snuffe No the Lord hath work for them to do and a journey to go This desire is naught and 't is but a weed and to be pulled up that growes out of such a root as a discontented heart for crosses I confesse God useth sorrows as means to smoak us out of our Hive and we may use them for that end but not only or chiefly them nor from a pang or moody fit of discontent 2. In case they desire death and not life before they be ripe for death Husbandmen desire their Corn in but 't is folly to desire it before it be ripe and then they may I confesse 't is the commendation of some trees if not only good but if ripe betimes and 't is the honour of a Christian to be ripe for death betimes yet still before he is ripe he is not to desire it Now when is this 1. While the Lord hides his face and denies full assurance of his love in this case as a Christian cannot so he ought not if it were the Lords will desire to be gone as yet and this is one reason why David and Hezekiah desired life not death as yet God had broken their bones and his arrowes were yet in their hearts now a man is to desire he may stay a little while longer that he may sing the Song of the Lamb and tell the world what the Lord hath done for him and that he may not set in a cloud and die in horrour Mariners long to be on shore but before they come there they would not venture in a mist but see Land first so should we desire to see the Lord in the Land of the living Nay though the Lord gives his people a promise which staies their hearts and is a twig to keep them from sinking nay when he gives them some joy yet still God hath promised to reveal more of himself and his Christ in the promise seeing him but darkly now Now they ought not to desire but wait as in Simeons case now let thy Servant depart in peace having long waited for the consolation of Israel Children that will be up before 't is day must be whipt a rod is most fit for them stay till 't is day 2. While their work remains unfinished and the Lord hath got little or no Glory from them though they may have clear evidence of the Lords love Christ himself desired it not till now Iohn 17. 5. If thou couldest scale Heaven before thy work was done the Lord would send thee down from thence again as he did the soul of Lâ—zarus and truly to do the work of Christ one moment here is better than to have a thousand years felicity in Heaven nakedly considered in it self in as much as the Honour of Christ is a thousand times better than our own good It may be there is much work within doors many odd distempers to be cashierd spirituall decaies c. It may be there is work without Christ hath many enemies in the world many prayers are yet to be spent against them much good to do for his Church many tears to be shed for them for praying trade is past in Heaven It may be some friends yet to be converted thou hast been a scandal to them it may be as yet few have been or can say they be the warmer or better for thee that work is yet to be done It may be God hath some secrets to reveal by thee before thou diest stay therefore a while while your work is done 'T is true thou hast but one Talent but little thou hast or canst do yet God looks you should improve it whilst he is gone A man that will needs to bed at noon-day before night comes what deserves he but a cudgel So he that will die before his night comes and while 't is light to see and work by When therefore you apprehend your work even done then as not only Christ but Paâ—l not only Paul but Gods watchful servants have secret warnings of death And as Mariners when they can see no Land yet by their soundings can tell they are near Land or Sands then you may desire it for then you are ripe but its sin to do it otherwise And verily happy is that man that accounts not his life dear but only the finishing of his course with joy To conclude all we are to desire our fellowship with Christ as a man desires his last end which desire doth not exclude but include desire after all the means and the means first before the end Now many things are to be done by God upon us and by us for the Lord again before we appear before Christ which we may desire firstly for this our last end SECT IV. HEnce we see the vilenesse of the great yet hidden secret sin of the whole world which may be in part also in Gods dearest Saints viz. in their hungry lustings and dropsie desires after the sweet of the things of this world You shall have many a man that amends his life reformes his course forsakes his own
for him long not after him and hence let all leak out again How shall the Lord trust you with wine with full fruition of himself in Heaven 5. Oh Beloved have you ever found him in his Ordinances If not Oh the heavy wrath of the Lord Jesus upon thee If you have if ever he hath comforted thee when sad and sorrowful if ever quickned thee when death and darknesse did lie upon thee if ever he did deliver thee when distressed Oh then take heed of despising him in his Ordinances now but long for him again That I may see thee as I have seen thee Psal. 63 2. Let them that never found him deal so with him Peter when he saw Christs Glory on the Mount Lord saith he ' t is good for us to be here Hath the Lord ever transfigured himself before thee so as he hath appeared in another manner to thee in his Ordinances than ever thou sawest before Then say seeing Lord I cannot come to Heaven to thee 't is good being in the Mount in thy Ordinances with thee its good being here 1 Pet. 2. 2 3 4. I know Brethren you have many employments in the world and are called away to them and cannot ever be with the Lord yet let your longings be there nay though cast out of Gods sight yet look to the Temple this will give you peace 6. This if I may have leave to speak plainly is the great sin one of them of New-England Men come over hither for Ordinances and when they have them neglect them or if it be too horrible to live in a grosse neglect of them yet who maintains his Fellowship with Christ or longing after the Fellowship of Christ in them And therefore I shall stay a while on this point Men that are sick of consumptions have somtimes a mighty stomach after meat and when 't is brought them they are weary of the very smell of it and then say truly I had thought I could have eaten so much so men loath Ordinances nay the Cooks that dresse and the Dish that brings and the Ministry of Christ Jesus that provides the meat because consuming and pining away in their iniquities I know many use Ordinances but are they not indifferent whether they find him therein or no Now 1. When men had enough by them to live comfortably upon then God and his Ordinances were desired by them but here mens removing begetting want want of the creature joyned with fear and distrust of Gods Providence to provide for them and theirs either sink their hearts that Ordinances are not sweet no more than Moses message to a people in anguish or meat to a wounded man or else makes them hungry after the creature and hence lavishing out their desires that they have none after the Lord himself 2. When men are persecuted by enemies driven into corners or to Townes six miles off to find a Sacrament or hear a Sermon then the Gospel of peace and them that brought the glad tidings of peace their feet were beautiful and then men thought if one Sabbath here so sweet where Ordinances are much corrupted if some of them be so comfortable in the midst of enemies Oh how sweet to enjoy them all among Saints among Friends And so I know they be to some and I hope to more than I know but New-Englands peace and plenty of means breeds strange security and hence prayer is neglected here There are no enemies to hunt you to Heaven nor no chains to make you cry hence the Gospel and Christ in it is sleighted Why Here are no soure herbs to make the Lamb sweet And if I get no good this Sabbath this Sermon this Sacrament this Prayer I hope I shall some other time when my heart is better and my businesse is over Not considering that the daies of trouble may be near or Gods final farewel may be quickly taken 3. It was a sad speech of a Brother lately which hath oft affected me that a man may pray out hear out all the Grace of his heart Meaning this when God begins to work upon a mans heart at first then prayer and Word is sweet stay a while they hear out their hearing and pray out their praying so as in praying they pray not and in hearing they hear not Would to God there were noâ— a generation of those men among us that having been so oft Sermon-trod and Prayer-beaten that now their hearts are hardned and being used to Ordinances and being so long ridden under them I wish they were not tired and jaded under them before they come half way home that they had rather lie die in the high way than get up and with mighty groans and invincible wrastlings of heart seek after and so find the Lord in them 4. There is no place in all the world where there is such expectation to find the Lord as here and hence men blesse the Lord for our rising Sun when 't is setting every where else Here therefore they come and find it not hence not considering the great and last temptation of this place whereby God tries his friends before he will trust them with more of himself viz. deep and frequent desertions they give in and therefore care not for nor desire after those plaisters which they feel heal them not nor that food which they find nourisâ—eth them not 'T is strange to see what a Faith some men have that can close with Christ as their end and comfort themselves there 't is not means say they but Christ not duties but Christ and by this Faith can comfort and quiet themselves in the neglect and contempt of Christ in means as infallible a brand of Gods eternal reprobation of such a soul as any I know So that this is New-Englands sin Is not Prayer neglected wanting place and heart if not in family is it not in secret so that you have none nor poor servants have none If any Prayer in secret yet doth it not die Didst ever find thy Spirit so straitned Where are the mighty groans What is become of meditation Dost not let Sabbaths Sermons passe over which shall be preacht over again at the last day and find no Christ no Spirit in them and thus lie famishing and â—et not cry for bread If it be not so I am glad God Angels Saints and al the world shall call you blessed If it be so I dare be bold to prophesie ruine to this place and people and that you or your posâ—erity shall either in woods or in the Land or hands of your enemies in this place lament with tears the contempt of means and you even Disciple of Christ shall desire to see one of the daies of the Son of man and shall not see them Jer. 8. 13 14. Let us go into strong holds c. I know there are many that do meet the Lord but are you not apt to fall asleep again Oh therefore let me entreat you if the Lord hath
espoused you to himself if you have any longings after him in Heaven seeing those desires cannot be fulfilled presently Oh long to meet him here and so long to meet him as that you may indeed meet with him and with more and more of him SECT VI. VVHat is it to meet Christ and to have Fellowship with him in an Ordinance I have been oft asked this and for the sake of them that be weak I shall give you a tast of it 1. Therefore look as 't is with a man that receives any common mercy from God from Christ if he sees not the Lord Jesus really giving it he enjoyes it but not Christ in it though he get some good out of the thing So let a man receive more knowledge of Truths and more Truth be discovered more Promises revealed more affections and life dropt into the heart which may do a man some good yet if he sees them as separated from Christ if he sees not the Truth as it is in Jesus if he sees not Promises spoken from Heaven by Jesus if he lâ—oks not on all Commands as part of the secret of Jesus if he receive affections and by them behold not the Lord Jesus he doth not at that time enjoy the Lord Jesus For he now indeed enjoyes his gifts but by these he doth not enjoy him And therefore then a man may be said to have fellowship with Christ in an Ordinance when by all the light and life and comfort there he comes to see him and sees them all in him and seeing a transcendent Glory in him sees and beholds a hidden Glory in them This Command is a secret of Jesus this Promise the sweet voice of Jesus these Consolations the comforts of Jesus these Messengers the Ministers of Jesus these Ordinances the Kingdom of Jesus And therefore look throughout all the Scriptures you shall see our Fellowship with Christ both in Heaven and here 't is exprest by seeing of the Lord Iohn 17. 24. Psal. 63. 2. 27. 4. I have oft said to my friends the great sin of Christians is to see Scriptures Ordinances Truths Commands Blowes Kindnesses as not flowing from and abiding in the Lord Jesus to see them separate from Christ and not Christ and them together And hence Promises comfort not because you receive them not as spoken by Jesus Commands awe not because not as the voice of Jesus Every Truth is not dear because you see it not as the Bridegrooms voice Parents that have had rude children have turned them out of doors they themselves have sent them money and cloaths in pity but themselves have not been seen that they might seek for a Fathers face at last So when God is angry with some of his people he doth send to them in his Providences and Ordinances because he pities them but himself is not seen Why That at last they might come home and seek to see his face again and say What good does all this do me if I see no God I confesse he that receives gifts from another ought to be thankful but a heart that loves and longs after the Lord will say here is Blessing Means Truth Warmth but Lord when wilt thou come thy self Oh labour for this 2. When a man feels the power of the Lord Jesus in his Ordinances this is the second part of Davids desire Psal. 63. 2 3. That I may see not only thy Glory but thy power for there is never a child of God but feels a strong party within him against Christ so that he cannot seek Christ cleave to Christ live to Christ now you will find in some Ordinances your hearts shaken and troubled for sin and some desires and consolations stirred up and hopes never to be as you have been But Beloved all dies and falls down again Now I confesse there is somwhat of Christ in all this but yet content not your selves with this because you want a power or until you find a might power of Christ by little and little subduing sin for when Christ comes into the heart indeed he comes with his power Psal. 24. 7 8. The Lord of Hosts mighty in Battel His flesh is meat indeed Col. 1. 29. Christs power works in a man mightily If you enjoy never such comfort but find not a power pulling down thy lusts there is no Christ. If a man be sick and he eats his meat and great care be had to tend him but the disease is stronger than the strength of nature and food ask him Do you eat Yes but it doth me no good So here Such comfort such a Christ doth you no good unlesse you feel a power Oh long to meet Christ and enjoy Christ thus How shall I do this 1. Mourn bitterly for the Lords absence as for one of the greatest evils that can befall thee For Christs presence will never be sweet to him that can live without him and can you look for him then John 16. 22. You have now sorrow which he said filled their hearts but I will see you again visit you come down to you by my Spirit again and you shall rejoyce and none shall take it away And therefore it s noted the first that had comfort was Mary when she sate at the Sepulcher weeping Iohn 20. 11 c. And therefore do but observe your own hearts when your hearts have been soaked in grief for want of or for the absence of Christ Oh I have lived without him and prayed without him and heard without him and spoke without him him that hath pitied me spared me overcome me laid down his life sent his Spirit to me that then you shall more or lesse see the Lord and feel the power and presence of the Lord. Oh Beloved shall not Heaven be sweet to you without him and shall earth be sweeter than Heaven that you can live here without him Beloved whatever you account of it now in Hell the sting of all sorrowes shall be this Oh Christ hides his face One frown shall be more bitter than death than a thousand deaths and shall it be so in Hell and shall not many frowns many daies be more bitter than death Shall it be so to Devils and not to Saints Shall the hiding of Christs face from enemies be heavy and shall not his friends take it to heart If you do not then think not to meet him but that Word and Prayer shall be dead drink to thee but if you do I tell thee if he manifests himself to any he will reveal himself to thee 2. Prize and love his presence his face the lifting up of the light of his countenance Princes will not come or if they do not stay if they perceive their company is a burden and is not esteemed no more will the Lord Jesus They that are fallen in love together will find out each other though it be at midnight prize Christs company and you will not complain for want of time and
while this feâ—â— lasts you will not long till needs must to be with 〈…〉 you fear or suspect Christ as an enemy you will not hearâ—â—ly love 〈…〉 long to be with him therefore get these fears removed How may this be â—om 8. 15 16. By the Spirit of Adoption only for though I do not exclude the work of sanctified reason from the witnesse of the Spirit yet this I say that all the men in the world nor all the wisdom and reason of man can never chase away all fears scatter all mists till the Spirit it self saith peace and be still and puts its hand and seal to the Evidence till the Spirit not by an audible but powerâ—â— voice shews and â—erswades Acts 12. 13 14 15 16. They had been praying for Pâ—ter Peter knocks the Damsel saith Peter is there now see their unbelief after such a mighty Spirit of Prayer 'T is his Angel say they and could not be perswaded till he came in and shewed himself So the soul is praying a mans own Spirit goes out and sees there is more unbelief and fear say no ' â—is a delusion well the Spirit still knocks and the soul opens and then he comes in and the soul is astonished And that you may have it 1. See there he no guilt upon thy conscience no reservation love liking to some lost Heb. 10. 22. For these fears are commonly the fruit of guilt which is not washed away but by the blood of sprinkling 2. Pray for the Sâ—irit Psalm 8 5. from 4. to 9. say they 1. Tâ—â—n us from siâ— 2. Turn from thy â—rath when the Father is angry then no good word 3. The end That our hearts may rejoyce â—â— thee 4. Sâ—ew us mercy 5. Then they come to listen after it for many times a Friend speaks not because he hath us not alone 3. Moâ—â—n heavily for want of it Psal. 51. 8 and so look for it in a word Labour to partake of the fellowship of Christs Resurrection else no desires can be raised up Col. 3 1. 2. Quest. What is that Ans. Look as we then have fellowship with Christ and with the Churâ—h in miseries when we from the serious apprehension of their sorrows condole and 〈◊〉 with them so with Christ in Glory when from serious deep apprehensions of his Glory we reign with him we are risen with him for let a man be assured Christ is not his if he knows not what the worth and glory of his fellowship is a man will then never long to be with him Oh therefore labour to compâ—ehend this glory of the Lord Jesus and that by the spiâ—it of Revelation Ephes. 1. 17. 18. The word reveals the Glory of Saints that there is a kingdom that they shall be Perfect in one that they shall have that Glory the Father hath given to Christ Iohn 17. 22. Oh get the Spirit to shew thee the thing what this means what this is else somthing in the world will make you look back There are false Spies that vilifie Gods Kingdom to his Saints Oh say 't is a good God and countrey and Christ and Mercy and love let me go up and possesse it Oâ— get the Lord to give thee but one glimpse of this Thus much of the first verse CHAP. XII Shewing that there are Hypocrites in the best and purest Churches V. 2. And five of them were wise and five were foolish SECT I. FRom this Second verse to the Fifth there is set down the difference appearing between the Virgins wherein the Lord the searcher of hearts makes an open discovery of the particular estates of these Virgins for all the best Churches especially to take notice of to the second coming of the Lord Jesus This difference is set down 1. Generally in this second verse 2. Particularly in the 3 d and 4 th verses I. Generally in this verse 1. That some of them were sincere and wise-hearted to the number of five 2. Others of them were foolish and false-hearted to the number of five more So that the summe is this one half of them were indeed Virgins another half were in appearance Virgins the one part were Virgins in the sight of God who saith they are wise the other were so in the judgment of man and hence called foolish ones In this general description therefore of them we may note First Their description from the number of each sort viz. five Secondly From their different qualities or qualifications holy wisdom or prudence in the one sinful folly in the other He doth not say five were holy and five prophane five were friends to the Bridegroom five were â—ersecutors of him but five were wise and five were foolish Why the Virgins are described by the number of ten Ispake before either because it was a perfect number and so signifies the estate of all Virgin-Churches or because it was the custom not to exceed the number of Ten to honour them at their Marriage Now why five of them were wise and five foolish as though the one half of them only were sincere the other false this seems to carry the face of Truth but I am fearful to rack torment Parables wherein I chiefly look unto the scope and that is this that not one or two but a great part of them were sincere and a great part of them false And hence the Observations out of these words are these omitting all the rest 1. That when the Churches of Christ Iesus prove Virgin-Churches and are most pure yet even then there will be some secret Hypocrites that shall mingle themselves with them Or There will be a number of Hypocrites mingling themselves with the purest Churches 2. That when the Churches are Virgin-Churches the Hypocrites in those times will be Evangelical Or The secret Hypocrites of pure Churches are Evangelical 3. That there are certain special saving qualifications of heart whereby ariseth a great internal difference between sincere-hearted Virgins and the closest Hypocrites 4. That the Spring or one main principle of Evangelical sincerity or hypocrisie it lies in the understanding or mind of man SECT II. THat there is and will be a mixture of close Hypocrites with the wise-hearted Virgins in the purest Churches This I might manifest out of several Scriptures from several times Look but upon Iosias time where there was as great a reformation as under any King before him 2 King 23. 25. Yet Ier. 3. 10. 4. 3 4. Look on the Apostles time and what apostacy afterward The Apostle complained of it Every one seeks their own Phil. 2. 21. Many walk c. Phil. 3. 18 19. Whom he could not think on without tears The mystery of iniquity began to work even then Christ manifests this by divers Parables Mat. 22. 14. Many are called and so called as to come in and so sit and not to be known till the Lord looks on them And here the wise-hearted could not discern and keep out
Evangelical hypocrite in denying his own righteousnesse to establish his sin 't is advancing Christ to advance his Lust. The Epistles of Iames and Iohn are antidotes against this kind of poyson and I look on them as lamps hung up to discover these men not but that these men are indeed under a covenant of Works for there be but two sorts of men and two ends of all men hence but Two Covenants hence those that are not indeed under Grace are under the Law and under the Curse but because the most subtil hypocrites apâ—ear or seem to be under Grace and their external operations are chiefly Evangelical hence I call them Evangelical Hypocrites SECT II. IN regard of the power of the Word and Gospel of life and spirit in such Churches For the Gospel where it comes as it advanceth the glorious and everlasting righteousnesse of Christ so it knocks under-foot all mans as a means subservâ—ent to that end and it coming with power and light it would be too grosse for Hypocrites to maintain life by Works hence Christs is that which they look unto for Christ when he preached not only many believed because of his Miracles but when they heard his Word Iohn 8. 30. Mat. 13. In the Parable of the Sower the Word came with much power that they received it with joy and did believe but fell by their Lusts. And look as 't is with the Sun there comes light and heat with it so there comes 1. Truth to the mind and conquers the judgements of Hypocrites that there is no life good righteousnesse but in Christ nor salvation but by Christ. 2. There comes some gooâ—nesse of the Gospel to the heart that men hearing and seeing Salvation wrapt up there Oh that is sweet and good and hence their affections and hearts are in some measure conquered by the power of the overdazeling truth and hence Hypocrites being thus conquered partly being of this opinion partly tasting some good of it desire it out of self-love expect it out of self-delusion and professe themselves Virgins out of these Principles In regard of power of Evangelical examples in the five wise Virgins for look as 't is with living men when the Sun shines upon their heads they cast their shadows that follow them so when the Lord Jesus shines upon the souls of his own people almost every honest sincere-hearted man will cast his shadow that will be like him hence Hypocrites in those Churches which are commonly rather led by example than by rule will be very like them and imitate them if they should not what communion could they have with them or what love could they receive from them for there is a mighty power in eminent examples to overbear Hypocrites that if they will turn themselves into any form they must into theirs as in Ioash for there are two things in the carriage of the Saints 1. There is a condemning power in it hence men fear to live unlike them 2. There is a winning vertue in it an attractive vertue hence men endeavour to be and live like them to be of the same mind the same heart with them and hence others take them and they take themselves to be sincere and hence they are Evangelical Gospel Hypocrites that lye hid in these Churches Hence Zach. 8. 23. Many shall take hold of a Iews skirt I doubt not but some false ones we have heard God is with you And as Christ when lifted up and risen so Saints draw Hypocrites to them Because the Gospel brings the greatest and sweetest consolations with it Hence a man under the terrour of the Law and sence of curse for his sin will make his last refuge hither and hide himself under the wing of the Gospel not so much out of love to Christ or Gospel but because they serve his turn and give him ease Like men scorched with heaâ— and almost ready to die the shadow of a Tree is now very comfortable and therefore there they sit so these Or as men with scalded arms they put them into wateâ— which gives them ease no cure but because it gives them ease there they keep them so here Men have been scalded with wrath Oh now Gospel is very sweet and so are eâ—sed 〈◊〉 it never cured by it Therefore here you shall find them disclaim all Works and cry up Grace only where the purest Churches are there are usually great awakenings there God is very near men and made most manifest to mens consciences and there are most soul-plagues contempt of the Spirit of Grace and hence most dreadful torments of conscience and fearful lookings for of Judgement Now hence it comes to passe when Christ is offered and general notice given to mens minds that yet there is hope and mercy for great sinners this fills them with joy and peace as Iohns hearers Iohn 5. 35. and hence they beleeve as the stony ground that had some plowing and hence received the Word with joy and believed Psalm 66. 3. It 's a Prophecy of the Kingdom of Christ Antichrist he tormented the consciences of men Rev. 9. Men have no peace within or without Luther is raised up and preacheâ—h the Doctrine of Free Grace which a world of men looking to their ease others in truth receive it for some time before his death he cries to God that he may not live to see the ruines that were coming on Germany for their contempt The Law is the Ministry of Death the Gospel propounds great priviledges with much more sweetnesse to sinners and hence hither men fly 4. Because the Gospel yields the fairest Colours for a mans sloath and strongest props for that Hence you shall see them wâ—lking in this garden For the last sin God conquers in a man is his sloath When the swine have no sâ—ill to eat yet you shall find them in the mire of sloath this slaies the foolish Hence the best Hypocrite will plead the Gospel its troublesom to the flesh to bear a daily sense of the sins and wants of the soul. Hence you shall have Capernaum receive Christ and wonder at his Doctrine and yet Christ upbraids them they repented not Mat. 11. 20. It s troublesom nay impossible for a man to break his chaines and get his soul loosed from his lusts and free for the Lord. The Gospel shews all fulness in Christ that he must do all a sloathful false heart thereâ—â—â—e closeth with Christ as the end but neglects him in the means Why Christ must do all say they and hence if Christ do drop upon their hearts well and good if not 't is Christs fault he is a hard Master that gathers where he did not sow and hence wrap it up A mans false heart is weary of the yoke of Christ and hence would fain be eased of it Now the Gospel promiseth libeâ—ty from the bondage and curse of the Law and a sloathful heart can find out reasons to free himself from the Rule of
they would conquer Religion by subtilty never oppose Religion with a crosse Religion but set it against it self so oppose the Gospel by the Gospel and look as Churches pleâ—ding for Works had new invented devised Works so when Faith is preached men will have their nâ—w inventions of Faith I speak not this against the Doctrine of Faith where 't is preached but am glad of it nor that I would have men content themselves with every form of Faith for I beleeve that most mens Faith needs confirming or trying but I speak to prevent danger on that hand For it was that which Christ did fore-tell Mat. 24. 24. Many false christs should arise i. e. such as should misapply Christ that had a spirit for Christ which was a spirit against Christ and would deceive if it were possible the very Elect for coming with Christs Spirit they dare not oppose them lest they oppose the Spirit of Christ the only remedy is to hold to Christs Word and not to depart one hairs bredth from it Rev. 3. 10. and to a Word well understood and then dispute no more Satan comes to Eve and bids her eat no God forbid yet eat to be like gods He dazeled her eyes with that which was not now she fell Take the truth from what the Word saith and depart not from it III. Here see the dreadful estate of all them that be found false-hearted in the purest Churches and that in these three respects First That they should so horribly forsake and blaspheme the Name of God to make the glorious Gospel of God and all the sweet Doctrines of Grace a cover for their hypocriâ—â—e and sin as indeed it is for were it not for this they might be found out in their sins but now they are beyond the discovery of all men or means Secondly That they should be so lamentably forsaken of God as to be left 1. To the most subtil and spiritual Hypocrisie in the world which being most crosse to God shall receive most fierce and searching wrath For as Divines say of Christ he was forsaken in Soul because man had sinned with his Soul so Gods wrath will â—earch deep in their hearts whose hearts have guilefully departed from the Lord. 2. That he should lead them so far and yet in the main forsake them Oh this is heavy wrath for a man to be lead in the day-light of the Gospel almost to the end of his journey and at last the Sun sets and he left to wilder Thirdly In regard of the cries of the very Gospel it self against them Oh that the precious Gospel of God coming with so much Peace Love Grace mercy should win them to be Hypocrites but never to be Friends Beloved as there is vengeance of the Law and of the Temple so there is vengeance of the Gospel when the soul shall be drawn before the Tribunal of Christ and shall stand there quaking all sins set in order before you and your mouth shall be stopt What say you then for your life Oh Grace and mercy Lord Oh now shall the Gospel come forth and say all this I did I spake I strove I comforted I terrified and yet he hath opposed the Lord and me he hath made a cover for all these evils and therefore Lord let him never be comforted more Iohn 3. 19. Oh Christ hath heavy things against these Times that take light of the Gospel to see to commit their sin by And therefore lament your present estates you that know your selves naught never yet drawn to Christ never yet humbled at the feet of Christ and look up to the Lord what-ever misery he inflicts not to suffer thee to be deceived here not only to have such a Faith as may catch hold on Christ but he on thee and come unto the light to manifest the hidden enmity there Never was yet man deceived but he that was willing to be deceived that would not use the means and search SECT IV. ALL you therefore that live under the light of the Gospel consider if it doth not nearly concern you to search and try your selves whether you or some of you may not be Evangelical Hypocrites the time is coming that you shall stand before the Tribunal of God wherein the hidden things of darknesse shall be brought forth to light and it will be too late to know your selves then Oh therefore search now No mans misery will be so great as this if your heart be found false I shall speak in a manner but generally now 1. Those that do believe and yet fail in respect of the efficient cause of Faith it never had the right maker never came out of the right shop nor mint it was never a Faith of Gods making but a faith of your own making so that it 's a base bastard Faith that though it be born in the House it shall never possesse the inheritance because it was never begotten of the right Father the Lord never wrought it but themselves for many a man is convinced by the Law and spirit of bondage that he must die and that he is a most grievous sinner and that when he hath done all he is unprofitable but yet he trusts to Christ and Gods mercy and so believes he finds no great difficulty in this nor no great need of the Almighty power of the Lord to work this and all men living shall never make him think but that he doth heartily and truly beleeve but ask him have you no doubt of your estate and of Christs not taking hold of you when you take hold of him Yes but seeing he hath been troubled about his estate and repented of his sin in his fashion and reformed himself and Family and loves the best things he believes without question and so misapplies promises to himself never feeling a need of the revelation and donation of Jesus to him by the Father and thus the Lord finds this man a Christ and this man finds the Lord a Faith and the Lord Jesus redeems this man by price and this man redeems himself by power and so the Father shall have some Glory for providing a Saviour Christ shall have some Glory for paying a price and the Spirit of Christ which only can draw to Christ shall lose his Glory and so this man may take it to himself And is this good think you Col. 2. 12. Risen with Christ through Faith of the operation of God 1 Pet. 1. 3. The same power that raised Christ from the dead must raise you to a lively hope Mat. 22. 1 2 3. One man came from his hedges and High-wayes to the Feast of the Promise and Ordinances of the Gospel till the Lord saw him without Christ but Iohn 6. 64 65. Unlesse the Father reveals Christs face the Father perswades thee of Christs love you can never come to Christ men know not thy Hypocrisie thou dost not but Jesus doth and what good will thy Faith do thee then It was
there Hence try your selves know you not Christ is in you c. And hence I never knew yet a thinking Christian deceived and hence I fear all that make not this their trade will be to seek and so to begin again Oh the Lord teacheth his people hidden mysteries by this 2. By the operation and working of it for Grace may be in the heart and yet lying asleep and raked up under the ashes not seen not felt but in the operation of it it may which is peculiar as the form is For how do we know we love or delight in any creature By the operation of love and delight How did Christ manifest to the Pharisees that they were of their Father the Devil Why his lusts they would do So how can any tell he knows the Lord or loves the Lord or beleeves in the Lord The operation discovers it Iames 2. 22. And hence Gal. 5. 6. Faith which works by Love And though hypocrites act like them yet there is a peculiar vertue in the one that is not in the other 3. By their temptations and trials Deut. 8. 2. The Lord hath led thee forty years to prove thee and shew thee what was in thy heart Rom. 5. 4 5. Tribulation breeds experience and that hope or expectation of that which shall never make us ashamed I le name no more But look as we said to them that cried out against Prayer without a Book we answer Hath a man dwelt in his own heart so many years and not known his wants to make him pray nor the Lords work of mercy to make him blesse so here 2. But if a man looks to his work this will interrupt and break his peace 1. It may and doth break and interrupt a false peace as many say yet they trust in the Lords mercy Oh 't is a presumptuous peace 2. Neglect of this yields most unpeaceablenesse even in them that are sincere You have peace and then break out into pride and passion again then question all The Spirit will sigh not sing in that bosom Psal. 32. 1 2 3. Iudg. 16. 20. Neither can you avoid the condemnation of the Word though you maintain consolation from the Spirit nor suspition of hypocrisie 3. This is the way to peace 2 Pet. 1 7 8 9. Mat. 11. 29 30. Christs yoke is easie and yields peace in life and after life too Rev. 14. 13. Their works follow them So that hereby comes double peace and rest 1. From horrour 2. From sin which is wonderful great 3. But I look to Christ I look to no work If I have him I have all True First look to have him to be comprehended by him that so you may comprehend him But because you look for all in him will you look for nothing from him Will you have Christ fit in Heaven and not look that he subdue your lusts by the work of his Grace and so sway in your hearts You despise his Kingdom then Do you seek for pardon in the Blood of Christ and never look for the vertue and end of that Blood to wash you make you without spot c. You despise his Priesthood and Blood then Do you look for Christ to do work for you and you not to do Christs work and bring forth fruit to him You despise his Honour then Iohn 15. 8. If I were to discover a Hypocrite or a false heart this I would say It is the that shall set up Christ but loath his work To have Christ is sweet as Capernaum to follow Christ is heavy Iohn 14. 21 23. 4. But if I have the witnesse of the Spirit what need I have any other difference 1. The witnesse of the Spirit makes not the first difference For first a man is a Believer and in Christ and justified called sanctified before the Spirit doth witnesse it else the Spirit should witnesse to an untruth and a lie For unbelievers are under wrath 2. If the Spirit doth not witnesse this peculiar work to be in you and clear it to you tell me how you can escape the anguish of Conscience and the terrours of Hell in your hearts unlesse Conscience be seared and blinded When the Lord shall set Conscience to ask and say I chuse none but whom I call I call none but whom I justifie I justifie none but whom I sanctifie and that not with a common but a peculiar work Is it so with you If it be dark or doubtful can you but think all your joyes have been dreams and your witnesse delusions Therefore look unto this 5. But if I should do this I should look to find some cleannesse in my self whereas I am to see nothing but ungodlinesse Goats are clean creatures 1. When you stand before Christs judgment-seat to receive pardon you are here to look upon all as unclean and your selves ungodly 2. When you come to look upon your Sanctification you are to see it as 't is mixt with sin and corruption and so cause of being abased as low as Hell for what is done yet that cleannesse and truth there is you must see too Rom. 7. He felt a Law warring against the Law of his mind yet he felt another Law too which he made an evidence of his being in Christ Rom. 8. 1. Giving all the Glory of it to Christ. Not I but Christ. And yet Paul was no Goat It s one thing to see Grace in my self another thing to look upon it as mine to clear me withall You are to see the Lords work and not appropriate it to your self And this let me say if there be no more than ungodlinesse in thee and thou seest no more thou shalt never see God in Heaven Heb. 12. 14. Nor didst never see him yet 1 Iohn 3. 6 8. Oh therefore look to a work 1. If you do not you have no peace For the Lords sake do it before fire try you or you stand scorching before the Tribunal of God 2. The sweet of it will be great as there is nothing more bitter than Christ departing with his holy presence so nothing so sweet as Christs cleaving to thee in his holy presence And truly sin was never bitter to that soul to which the work of the Lord Jesus was not sweet though it s accounted by some almost Popery to speak so To this all promises are made 1 Tim. 4. 8. Godlinesse hath them 'T is true they are made to Christ i. e. to Christ mystical 1 Cor. 12. 12. Yet to the head as the foundation and conveyer of all to the elect Eph. 1. 23. 2 Pet. 1. 3 4. If you despise work you despise Promises and so despise Christ and the Lord knowes what use you may have of them before you die SECT VI. TO the people of God in whom the Lord hath made this great change and made a difference between you and all the world Take heed of denying your work and this real apparent
peace with them too 2. Those that fâ—ie not from the light of the Truth but give it the hearing but yet let it slip either not minding it then or not pondering it afterward that before they come thirst not for more light look not up for it nor are mourning when the Lord hides it from their eyes Some there be that be such all-sufficient men so good they need be no better so wise that they need know no more some insufficient indeed to know and hence ever learning hearing but never coming to the knowledge of the Truth If Light breaks not in they can lie in darknesse still and not mourn and think no more of it than a tale that is told or neâ—â— that is brought Oh look to your standing for you are in the high rode to hypocrisie and its impossible you should be kept from it that lie so John 12. 35. 〈◊〉 while you have the light lest darkness come upon you Satan knew if light came in Christ would come in And therefore know it all that time thou hast heard and heard but not with Divine Light hast got only somwhat to prate on now to be of another opinion now from what thou wast Oh now Satan hath been â—et loose by the dreadful vengeance of Almighty God to blind thee that so thou mightst die in thy hypocrisie and sin Oh poor Captives mourn under this and behold your danger for time to come Hence see the reason why many that have had mighty strong Affections at first conversion afterwards become dry and wither and consume and pine and die away and now their hypocrisie is manifest if not to all the world by open prophanenesse yet to the discerning eye of living Christians by a formal barren unsavoury unfruitful heart and course because they never had light nor conviction enough as yet You shall have some ignorant creatures awakened by some thundring Ministry weep and mourn for sin and after vanish into sâ—â—cak being never convinced of sin Land-floods of sorrow without a Spring of light are dried up and make the heart more fruitful in sin afterward Many go under fearâ— of wrath and never get peace because never convinced of wrath Many are affected with Christ and with joy of the Gospel as the stony ground but they wanting depth of earth of conviction die away again and hence all the world can never stop a Christian in his shining Profession no more than they can the Sun in his course as Paul 2 Cor. 5. 11. We knowing the terrour of the Lord perswade men And hence Moses Heb. 11. 27. feared nofrowns of Pharaoh cared for no honours from Pharaoh he saw the God that was invisible and hence Christ praies for his Disciples to be kept from evil The world hath not known me but these have known me Iohn 17. When men are condemned to die they take on because now they see death but here in time of health they see it not If men wrong a child their heart smites them and grieves but the Lord is abased dishonoured and men are not affected because they want light and see it not If men be to match with a Prince or stand before him 't is counted blessednesse but before Christ 't is a burden because men know it not 'T is strange to see some people carried with mighty affection against sin and Hell and after Christ. And what is Hell you fear A dreadful place What is Christ They searce know so much as Devils do but that is all Oh trust them not Many have and these will fall away to some Lust or Opinion or Pride or World and the reason is they never had light enough John 5. 35. Iohn was a burning and shining light and they did joy in him for a season yet as glorious as it was they saw not Christ by it especially not with Divine Light It s rare to see Christians full both of light and affection And therefore consider of this many a man hath been well brought up and is of a sweet loving Nature mild and gentle and harmlesse likes and loves the best things and his meaning and mind and heart is good and hath more in heart than in shew and so hopes all shall go well with him I say there may lie greatest hypocrisie under greatest affections especially if they want light You shall be hardned in your hypocrisie by them I never liked violent affections and pangs but only such as were dropt in by light because those come from an external Principle and last not but these do Men are not affrighted by the light of the Sun though clearer than the Lightning Hence take heed of contenting your selves with every kind of knowledge Do not worship every Image in your own Heads especially you that fall short of Truth or the knowledge of it for when you have some there may be yet that wanting which may make you sincere There are many men of great knowledge able to reach themselves and others too and yet their hearts are unsound How comes this to passe Is it because they have so much light No but because they want much and therefore content not your selves with every knowledge There is some knowledge which men have by the light of nature which leaves them without excuse from the Book of Creation some by power of education some by the light of the Law whereby men may know their sin and evils some by the Letter of the Gospel and so men may know much and speak well and so in seeing see not some by the Spirit and may see much so as to prophesie in Christs Name and yet be bid depart Mat. 7. Now there is a Light of Glory whereby the Elect see things in another manner to tell you how they cannot it s the beginning of light in Heaven and the same Spirit that fils Christ filling their minds that they know by this anointing all things which if ever you have you must become Babes and Fools in your own eyes God will never write his Law in your minds till all the Scriblings of it are blotted our Account all your knowledge losse for the gaining of this 'T is sad to see many a man pleasing himself in his own dreaming delusions yet the poor creature in seeing sees not which is Gods heavy curse upon men under greatest means and which laies all wast and desolate Isa. 6. How long Until all be wast V. II. Hence see the right way of living a life of Truth of being an Israelite in whom is no guile Keep light in your minds and you will keep Truth alive in your hearts and lives Many a sincere heart may have Hypocrisie and much unsoundnesse in him though he be no Hypocrite But how comes it so to be and whence so little Truth and hence so many fears and doubts about their estates continually Oh! men lose that Glorious Light that somtime they have For when you have it in an Ordinance Oh how
outward Profession but they filled their Vessels and got an inward Principle of the Spirit of the Lord Jesus to maintain their profession before man and their uprightnesse before the Lord. So that methinks here is a double difference the first is implied the second plainly exprest 1. That which is implied is this that the Foolish made choice of a good end viz. to meet Christ but it was with an ineffectual use of means to that end their Lamps were to light and lead them to Christ. These Lights might blaze for a time but they would consume without Oyl They neglect that the wise were better instructed than so 2. The Foolish glory in an outward Profession as also in some superficial affection without an inward Principle of the gracious presence of the eternal anointing and Spirit in them but the wise have it and are carried to Glory by it And more at this time of the Lamps and Vessels I shall not speak 1. That the closest Hypocrites of Virgin-Churches discover themselves at least before the Lord in an ineffectual use of those means that do conduce towards their desired and expected end The Bridegroom is here looked for the presence of Christ Jesus is longed for he comes in the night they must meet him in the night Now means they use Lamps they take and so much Oyl as kindles their Lamps but Oyl they take not in their Vessels the only means to preserve their Lamps from going out that so they may meet the Lord and not be shut out from the Lord as at last these carelesse Virgins were Search the Churches for the present search the Records of Ages past many have desired the Lord and looked for the Lord and yet have lost the Lord their end Why so They never had hearts effectually to use and improve the means to that end either outward or inward Look upon men out of the Church they perish because they have no remedy they have no Lamps to light they have no Bread to eat no Means to help But why do those within the Church perish Is it because there is no remedy No but because they do not use the remedy Is it because they want Means No but because they do not effectually improve means Here they fall short herein they discover themselves Look but upon this next Parable of the Talents v. 25 One of them was cast off and cast out Why Because he had no Talents No But because he had no mind nor list to use his Talent he did not make his gain out of it to attain his end All Ordinances of God and all that time we have under them are Talents Now wherein do Hypocrites fail There is a secret gain of Ordinances which Hypocrites regard not and hence the best hypocrite lives in debt and dieâ— a Beggar For Prov. 16. 17. Wherefore is there a price in the hand of a fool but no heart to use it Precious Liberties Ordinances that many have desired to see and have not seen them Why doth the Lord betrust him with such that useth them not Oh he hath them but here is his wound he hath no heart to use them Look throughout all the Word Why have many set a great price on Christ and yet have lost him Because like higling Chapmen they have had a desire to the Commodity but they have been loath to be at the cost to use the means for it The Gospel brings Christ and Immortality to light and this Serpent is lifted up this Lamb slain before mens eyes and this Bread put to mens lips and mouths Why are not all possessed of him blessed in him The Lord saith come and the Spirit saith come and the Bride saith come Why the reason is men will not use the means for him Isa. 55 2 3 4. Men will lay out their money though it be for that which is not Bread Jer. 2 5 6 7 8. I brought them through Pits into a pleasant Land to eat the goodnesse thereof And doubtlesse he brought not a herd of swine into Canaan only to enjoy the outward blessings and swill of Canaan but to enjoy the good of his Temple Ordinances c. But where was their wound Neither Priests nor People said where is the Lord i. e. Where is the Lord in these waies that we may come at last to the full enjoyment of him by these This they neglected Methinks 't is with the best hypocrites as 't is with divers old Merchants they prize and desire the gain of Merchandise but to be at the trouble to prepare the Ship to put themselves upon the hazards and dangers of the Ship to go and fetch the Treasure that they prize this they will never do So many prize and desire earnestly the Treasures of Heaven here is their end but to be at the trouble of a Heaven-Voyage to fetch this Treasure to passe through the Valley of Baca Tears Temptations the Powers of Darknesse the Breaches Oppositions and Contradictions of a sinful unbelieving heart good and evil report to passe from one depth and wave to another this the best hypocrite failes in and hence loseth all at last And this I conceive to be one of the great differences between the strong desires and esteems of Hypocrites and Saints SECT II. I. IN regard of God because this neglect is one of the great means by which he doth execute his eternal rejection of men and hence here they ever do fail For 1. The Lord hath chosen some to life the end 2. He chuseth certain means to lead to this end 3. He purposeth to carry all his Elect by these means to that end themselves cannot hence the Lord doth And hence ariseth the great peace and support of the Saints when they look upon the everlasting mountains of hindrances and impossibilities in their way the Lord hath undertaken to carry them through them Iohn 17. 15. That when heart and strength failes he will be heart and strength and guide by his counsel and bring to his Glory And hence as all the Elect are to be certainly carried through all means to their end and this is proper to them so hence the best Hypocrite being never appointed certainly to come to this end ever failes in the use of means there he is and shall be forsaken of God and forsake God Hence Iohn 6. When many used the means and followed Christ for a time that they might have life at last they forsook Christ and means to have him Why v. 65. Because none can come to me except it were given him of the Father Hence look as certainly as the Decree of Reprobation shall stand he having not appointed them to the end so he never carries them through all means to that end and therefore here they do ever fail As 't is in a Family those that the Lord of the Family intends to give his estate unto he keeps a strict eye upon them keeps them under the Government of the Family
with exceeding great joy I confesse they may for a time give way to their sloath and sit in their vallies and turn day into night and sleep out almost the season of means yet you shall ever find this if ordinary means awaken them not terrible Flashings and Lightnings of wrath do and in their afflictions and terrours and wounds of Conscience Hos. 5. 15. they shall seek the Lord early Ponder therefore of this cause and in a time of sorrow they shall complain for somthing viz. for their sloath This may be the greatest sin of some they live in no sin but complaint thy complaints may be fruits of sloath in not using means and this may be thy great sin Hence learn 't is not having of Means in this place nor coming hither for Means that will do you any good or evidence your safe and good estate but an effectual use and improvement of them not only the use of outward but inward means too Men that have never so great a stock may die Beggars by not improving it Deut. 29 3 4. 1. Many seeing and beholding that Sun which is set with them to be risen here in these Western Parts partly out of fear of persecution partly by Friends perswasion and company partly to enjoy Gods Ordinances have taken their flight hither But 2. Being come wish Oh that our eyes had never seen it partly through plenty of means despise and loath them partly through multitude of covering or vexing cares have no hearts to or time to use them And yet 3. Are comforted in this that they have them though they see no God in them tast little sweetnesse receive little power from them and hope to go to Heaven at next remove that have come so far for these c. I would to God it were so But oh consider 1. If you improve them not thy coming hither is but the discovery of thy hypocrisie to men and Angels for this is the stage wherein the most fine-spun hypocrisie and real sincerity shall act its part 2. Nay thou art so far from being blessed in having them thus that Gods fiercest plagues shall here approach thy dwelling The Arke among the Philistims made the Lord plague the Philistims 3. Nay this shall lay all desolate one day They cried the Temple of the Lord Jer. 7. Go to Shiloh So I say Go to the Palatinate Go to Germany France go to the places whence you came and see what the Lord hath done 4. This shall be as to Saints greatest joy when they shall look back and see all the difficulties they have passed over that here and there hearts and help failed and there I lingred but the Lord was merciful and pulled me out and they shall wonder at that Faithfulnesse and Grace so here This will be terrour and anguish that I came so far and had means and took some pains and was almost perswaded one time almost confuted another almost conquered and had yielded up all at another but oh my Lump fell down to the dust again and my soul forsook the pursuing of the Lord again and this shall be the portion of Hypocrites You may neglect and wrap up your Talents but the Lord hath a time to call you to an account what gain you make Look therefore to it it may be some of you have need to improve means you despise them in one place and hither you come for them and poor hearts eyes dim hearts hard Consciences asleep ears deaf breath gone life lost God departed and nothing left but a dead Carcase It may be some are sincere and the work of Gods Spirit is set back your Lamps are out your watchful minds and tender hearts and earnest pursuit after the Lord is gone Oh then consider what little cause you have to boast in means Men that have no part in ships look for no gain but if you have any part in the Blessiâ—â— oâ— Ordinances rest not without it Hence see what need you have of a mighty and unresistable power of the Lords Grace and Spirit to carry you an end in your Christian course if ever you come to life For if Hypocrisie discovers it self in an ineffectual use of means then you will find all the powers of darknesse resisting and seeking to surprize you here That as 't is with Thieves you shall not see not find them lying in the City 't is in vain there to offer any violence but in the way So Satan cannot step unto the Gates of Heaven to keep you from thence and hence all his power and policy lies in the way of means to keep you from thence And hence look upon the best man how many hindrances to Prayer somtime though he hath tasted the sweet of it he had rather die than pray How soon are the thoughts turned from God when we come to draw nigh to God how unable to wake one hour That if it were not the inyincible strength of a God that did support them 1 Pet. 1 5. they could never go on Tell me you poor Creatures that never were effectually carried to your end by means Do you not oft find checks for sin desires against it Christ and mercy weeping at your knees melting over you and your hearts almost perswaded Do you not find a want of Christ and Grace and Spirit and Promises and you hope it will be better Do you not find some movings towards the Lord but yet withal do you not find a dead sloathful heart slayes you again The veriest reprobate in the world may have as good an assurance of heaven as thou there may be better in Hell than thee And who can mend this long long it hath been thus Oh then feel a need of the Lords irresistable power Thou indeed hast an end but say Lord thou must carry me like a lost sheep on thy shoulders to that end Seek the Lord and his strength seek his face evermore in all means at all times but seek his strength then Col. 1. 29. I labour thus striving according to his working which works in me mightily and so I strive Oh see need of this Many of you make work with your own hearts and strive and endeavour and yet cannot stir Oh look then for this mighty working and feel a need of it SECT IV. HEnce judge what your estates are this day before the Lord. I know and believe that you prize pray for long for the end and if ever the Lord saves and pardons you you shall have cause to blesse him You may do as hath been said but never find a heart given you by the invincible wrestlings of a God to use and improve all means to that end and thus your practise in the habitual neglect of means is a clear and manifest witnesse like the day against you that you do not desire sincerely the end as you think in having so little respect to the means that conduce thereunto Did you ever see that man that did
affliction makes him seek the Lord early Hence because thou art troubled at the feeling of a slothful heart that will make you seek for more help 2. You will seek him with your whole heart so that 't is the Lord only that the heart is bound for Psal. 119. 2. Phil. 3. 12. The feeling of the Lords power and eternal life and that not only while means last but when in want of and banisht from means As David forgets his Crown and Kingdom and saith Psal. 27. 4. One thing I have desired Hence Hezekiah had a promise of life and going to Gods House when recovered It was not life he minded so much as this What is the sign that I shall go to the House of the Lord Hence Saints though they neglect sometimes yet as a Ship driven back by neglecting winds or as a Tradesman he is altogether for his gain yet proves an ill husband sometimes but when he hath felt his losses he falls to his losses he falls to his trade again So here like Merchants seeking pearls c. Matth. 13. 45. Let this comfort you though you finde nothing yet Saints are a generation of Seekers finding time is not come yet certainly you shall come to your end at last You have no lappings for the sores of your sloth but opening them before the Lord the Lord will heal and help in time But I feel no good hence I am afraid I seek not aright Gal. 6. 9. You shall reap in due time and Hebr. 11. 13. All things were cross to the promise yet Abraham holds on still But I finde my spirit faint and grow listless and weary When heart and strength fail yet God doth not God will desert that you may know where your strength and heart and help lies But 't is so great I know no difference between mine and others neglect That is sad yet as 't is in all sins falls into them do but undermine them the more Peter denies Christ as well as sleeps yet he is the first that preacheâ—h him When a mans meat is so far from doing good as that it doth him hurt he is dying so that sin is dying that sloâ—h is dying when food given to it doth kill it David is ready to give up all yet saith It s good for me to draw neer to God and there the heart will repose it self again SECT VI. OH be not slothâ—ul then neglect no means but use all means get oyl in your vessels that you may get your desired end Mariners that are bound for a voyage when set out will not be at rest till they are landed where they would be It was one of the Churches sorrowful complaints Isai. 64. 7. None that stirs up himself c. But I finde many hindrances without me many sins within me I have sometime neither strength nay which is worse nor yet heart to seek the Lord though my wants are many though my days decline how shall I doe 1. Finde out that which clogs thy heart from seeking effectually and causeth that neglect and that makes the Lord neglect thee in thy ineffectual seeking else thou mayest seek and never finde and that is some lust something that easeth the heart which is not God When the soul hath not bread it will with the Prodigal then resolve for home men could not live as they do so many days without God unless they did feed on somewhat else beside the Lord. Hence its usual for men in means to use means for a good and out of means to resist that good Isa. 58. 1 2. Zac. 7. 6. Men that would have their load drawn must first take their wild Horses out of it So do with these lusts If therefore not for your own yet for the Lords sake who else will not be accounted worth the seeking finde out whatever contents you necessity hath no Holidays oh you must have him 2. Use means but trust not to them nor to any strength received to carry you along in this work you will else neglect and fall from the Lord and the Lord from you It s said of Asa 2 Chro. 16. 12 13. Asa was diseased in his feet in his old age yet he sought not to the Lord but Physicians So 't is with many a diseased Christian they seek not to the Lord to cure their feet but means or themselves hence he decays and dies You have the stream of all temptations against you 't is not your own Oars but the Lords winde that must carry you against it look therefore to an almighty power in means to help you plead Gods Covenant to put his fear into your hearts that you may not depart from him as he will not forsake you 1 Cor. 15. 10. Paul received not grace in vain but lebours abundantly yet not I but grace There is little fear of drowning so long as we keep head above water â—o long as we cleave to the Lord Jesus 3. Love the presence of the Lord and his company If there be any love between you you will then finde time and nothing shall keep you from him Ier. 2. 1 2 3. I remember the love of thine espousals when thou followedst me in a wilderness thorow pits and deserts Remember he hath been in heaven praying for thee when thou hast been provoking of him he hath been blessing thee when thou hast been abusing him it may be he hath let out his heart blood to make room for thee in his heart it may be he intends through all eternity to express his dearest love to thee and is he not worth your love Love him and you will be with him love will be stronger then death it will break all these bonds 4. Set before you the greatness of the good you are to use all meâ—ns to gain why do men hunt after flesh-pots The world is esteemed great 't is near us and so for honour Now Christ and eternity are afar off and hence they seem little and hence to seek them is not made a business of greatest weight and importance 2 Cor. 4. 16 18. We faint not while we look to things that are eternal Acts 24. 15 16. There is not the vilest Repâ—obate but when he shall see the glory that shall be revealed shall stamp and rear his hair and say Oh if I had known this I hope I should never have dreamed out my time so as I have done We look on the Picture of Goodness in the volume of the Creatures which satisfie not Oh never cease looking upward till you see what you seek for in the greatness of it Suppose a man should sleep all his life-time and be in a dream and in it have all the delights and glory of the world presented before him at last the ground opens its mouth and swallows him up and then he is awakened Lord how will he cry Truly Christ and grace and fellowship with God are not thought of sought for
will answer they are none of ours and therefore Iohn 15. 19. The World hates them Ask the Lord himself he will profess though many wants and weaknesses in them nay though sometimes they are weary and neglect him fall and soil themselves yet Isai. 43. 21. This people have I formed for my self Vessels formed and fitted of God onely for his glory 1. Because all the creatures in the world are theirs and servants to them and therefore they are for the Lord onely 1 Cor. 3. 21 22 23. If the more we took care for and set our hearts upon the creature if the more we were conversant with it the more we should have and the better we should live Or if they should not serve us unless we did first bow down our knees to worship them and our backs to bear them Then seeing the world lives by catching we might then dis-robe and dis-throne our souls and care more for these things and less for the Lord love these things more and the Lord lesse but the Lord Jesus having taken all care for his people and bearing more love to them and having more care of them than themselves and therefore having given all creatures in the heavens sea and dry land to serve them they ought to be and are onely for him Hos. 2. 21 23. When a man is the seed of God and born for him Now all creatures serve him hence 1 Tim. 6. 17 18. T is a prevailing Motive with all the Saints we have a living God that gives us all things all creatures being dead and not able of themselves to help us therefore trust not on these things but him onely be not high minded in these things but magnifie him onely We know how angry God was with Belshazzar for profaning the Vessels of the Lords House in making them quaffing bowls and turning them to common use When a man is brought to that misery that he hath none nor knows of none to be a friend to take care or thought for him none that loves him then he shifts for himself and becomes a servant But those that know as women that they have rich husbands to live on they take care 1 Cor. 7. 34. how to please them So here What 's the reason that men are mad for this world Because they poor creatures have no friend know no friend but Saints have him and know him Iohn 17. 2. The Saints are given to Christ Christ to them and all the world put into Christs hands for us for the creatures are not given to us immediatly to our own dispose and hence we have not much of this world to what end That so he might give eternal life begun here This is the only gift and last and best and worthy of himself and this only we receive 2. In regard of that blessed Liberty all the faithful are brought into for what is a Christians Liberty Is it to serve men No 1 Cor. 7. 23. Therefore serve not your selves Is it then to serve your own lusts No Rom. 6. 22. You are made free from sin and servants unto God Is it then to serve any Creature out of your selves No Gal. 1. 4. The world is yours already 1 Cor. 3. 21 22. given to you bought for you spend not therefore one groat more to purchase it but keep those affections and hearts for the Lord much less imprison not and imbondage not your selves for it A Christians liberty which God crowns him with above all the Princes of the world is to be onely for the Lord which liberty all creatures groan to be in Rom. 8. 21 22. To be for God and a lust for Christ and this world it s a shameful bondage and most lamentable and you are not at liberty yet if not onely for the Lord. When the children of Kings and Peers of Princes shall be made to come at the call of their Grooms and Kitchin-boys if ever they stood before the face of Princes they will count this a heavy thraldome and bondage So if ever you stood before the God of the whole earth you will account it an heavy bondage to have an heart sometime for and sometime not for the Lord. Is not this liberty No but to have a heart only determined to the Lord as 't is in Angels and in the man Christ Jesus Verily look as the Lord leaves his people for a time to their liberty in sin so that their hearts are determined onely to sin that they are fit onely to receive the suggestions and pleasures of it but fit to quench the Lords Spirit So the Lord Jesus making himself and grace more sweet than their lusts their hearts are determined onely for him their Vessels are onely for his Oyle Rom. 6. 19. The liberty of will that Arminians plead for is nothing but the hypocrisie of a false heart whose heart being toucht partly with God and partly with the creature hence is alway falling from one to the other Iam. 1. Double minded men but the Saints are determined unto one and hence made perfect in one 3. In regard of the fulness and all-sufficiency of the Spirit of Grace which their hearts are made fit vessels to receive and do receive they finding enough there God reserves them and they reserve themselves onely for the receiving of this Ioh. 6. 68. Will you depart Lord to whom should we go Thou hast the words of life and so the Spirit of life that have quickned our hearts when dead that do put fresh life to us when dying that comfort our hearts when sorrowing Here is the life glory the life of Christ the life of God other things do but dead our hearts thou hast words of life Iohn 4. 14. The Water that I give shall 1. Be that which shall quench all his thirst to other things so that though a man wants them yet his stomack is gone which the damned shall find otherwise 2. A Well of Water in him ever near him men have their accomodations far off but this is i◠him Your hearts within are troubled perplexed and behold this is in you 3. Springing up continually increasing for to have a good thing and not to be satisfied in our desires with it what is it but a misery Hence it springs up unto everlasting life which is the Fourth Viz. The Continuance of 〈◊〉 this will be here till my mortality is swallowed up of life Like a leaking ship that takes in water by little and little till at last it is swallowed up in the se◠SECT III. HEnce we may see the reason why the Lord doth not abundantly reveal and communicate himself to the souls of many men What is the matter Is it because they find no want of his spirit and life and grace and peace and glory Yes they doe and hence expresse their wants to men and complain of their wants to God Is it for this that Christ hath not wherewithal Yes he hath received the Spirit without
measure Iohn 3. 34. and fountaines alway run though men seldom drink What then Is it because they bring not their hearts hold not their vessels under the Lords horn of oyl Yes that they do but their vessels are naught they are not only for him they feel their want of grace and Christ but not only or chiefly of this Special Grace shall never be poured into a common vessel a common heart that lies in common for God and lust and world too The honour peace life gain of a God are sweet and precious Lord ever give me that water to drink But you have five husbands and seek not this only Hence if the Lord deâ—ies you you can be content because you have something else to fill your vessels if the Lord gives you undervalue it and grow worse and the very rising of that common grace you have is the beginning of your apostacy and setting off from God And hence no wonder why you pray but never have Iam. 1. 6 7. you want and crave but never find your vessel is naught though the Lord is good 'T is a black mark that thou art in bondage to the creature and didst never know what the liberty even the glorious liberty of a son means And 't is a most grievous bondage to be half unloosed and yet to be in bonds And I assure you if you knew the gift of God if ever you tasted how sweet the Lord is this is the only thing your souls will cry for That when you come to ask and the Lord saith what would you have Oh the spirit of life Oh the anointing of my blessed head And what else It only this is it only my vessel is made to hold I am not made for my lust nor sins nor world I would I had a bigger vessel a larger heart to receive thy Grace only I confess a gracious heâ—rt may for a time be carried too violently after other things and yet seek the Lord too as Solomon Eccl. 2. But after it knows Christ better it 's more reserved now for him as Gen. 39. 3 4 5 6. Iosephs master for a time kept things in his own hand but when he saw the Lord was with Ioseph and that he was prosperous and blessed then he made him overseer and he knew not 't is said what he had save only the bread that he did eat So it is in our Ioseph As the poor woman that knew the Messiah she leaves her vessel her water-pot with him and now would have all the City to come and see and believe in him and depend on him only trust to him only c. Dost therefore seek and find not Hast bin long waiting and feelest not And thou wondrest at it Others comforted and I not Search if this be not the cause it may be thy heart is not set only for this but on thy back belly lots ease what shall I eat drink c. As some women because God doth not feed so liberally their sweet tooth their licorish longings build them seiled houses measure their present condition according to their sinful humour nothing can please them neither husband servants Ministers nor Gods Ordinances Is this a vessel for the Lord and his Grace only You must you will have a longer coat than you can well wear Hold here Never think to have one prayer answered If this night thy day of misery should come cry thou mayst but no God to hear thee or help thee Oh a little oyl now a little grace now a little mercy Lord now Oh no you have no vessel to hold it But oh bless the Lord you know it Others it may be are noâ— so full of these sores of impatiency but you pray for God and Grace and have it not Why so These are not the things that you are only set for Why Because you are content without them I am not you will say But you are for you doe not lament daily after the Lord for these things only that which only satisfies that thy heart is not at rest till it find I hope I may have help for all this No saith Iames think not so Oh therefore bless the Lord. You know what hurts you Saints have hurts thus but they purge themselves and hence are blessed vessels still When Moses was begging for Israel mine Angel saith God shall goe with you I will not No thou only else let us die here Exod. 33. This prayer wins the field wears the garland The evils of the Churches are many an hour of temptation is coming on scandals are like to be great the subtilties of enemies many Now we pray and yet these have come and we fear they will come Oh beloved go to the Lord and plead with him only for this and when thou canst procure nothing for thy self yet let it fare well with Sion and this only I must have Psal. 27. 4. One thing have I desired You shall have it then else not See the great sin of those that lose their life preserve not the Spirit when he comes to them in Ordinances you are vessels onely made for the Lord and will you lose that which He drops in There is no others can receive him Iohn 14. 17. and when He comes to you do you thus requite Him c. CHAP. XVIII That the Holy Spirit is in beleivers as the Principle of their Spiritual Life and Holinesse SECT I. THat within these Vessels is an inward Principle of Life and Grace Or The burning shining profession of all the faithful it proceedeth from an inward Principle of the Spirit of Grace by the means of which their Lamp burns and their Profession shines For this I understand by oyl in the vessel the Spirit of Jesus not out of us but received in us not coming only upon us for so he may on foolish virgins by Balaamitish ravishments and hypocritical pangs and land-flood affections but abiding in us and that not as it doth in hypocrites but as it is in Christ Jesus without measure both Spirit and Graces so it abides in us in measure in Him as the fountain in us as the vessels from whose fulness we receive the same So that by oyl is not meant the external Principle of all Life the Lord Jesus having Spirit and Grace enough but keeping our hearts empty of it but the Lord Jesus in us who is not in us but by his Spirit even the Spirit of Life from whence all our actions spring and from which oyl our lamp burns This therefore I say the Profession of the faithful springs not from outward motives or principles of motion as the actions of hypocrites sometimes sudden praise sometimes gain sometimes feâ—rs sometimes fleshly hopes sometimes sudden conceipt and fancy some times irruption and rushings of the Spirit upon them but there is a spring within there is a life within there is oyle in the Vessel to fill the lamp and so hence it burns Eph. 2. 1. You hath
hated Iacob for the blessing Gen. 27. 41. This Spirit of Grace is the blessing which Saints account as the evidence of the â—â—â—rest love to separate from Churches from Messengers of God for this will yield you sorrow enough one day I tell you you shall not be found fighters against men but against God and the Spirit of his Grace and the Life of him who liveâ— in Heaven for us Take heed you forget not oyl in your Vessels 〈◊〉 Thoâ—e that acknowledge in their judgemenâ—s all these things but deny it in their lives regard not the having this principle of Life and have peace in this from a double ground 1. By a fruitless Faith which hangâ— on Christ but never receives nor brings in this principle as those Iohn 2. 24 25. and hence though they receive none yet they hang on him And so their Faith like a bucket without a bottom draws up nothing 2. A form of godliness before men If a man should neither speak well nor pray c. He would have no love no respect no receiving into Church but he cannot do it with life and hence a form contents him and there rests So that now if Conscience troubles and says those duties are done with no life of Christ and Spirit he answers yet I goe to Christ If this be all why do you not cast off your form Oh then I should have no love from men oh this life of Christ is not prized till with these Virgins they feel the want of it and 't is too late know this will be your woe at last Look upon thy dead Soul all thy glory is gone and wait upon the Word that the Lord may make thee live Could you know this Well of water and ask he would give it you Oh beg for it then as for your life Only first 〈◊〉 it in Christ and so from Christ. SECT IIII. VVE live in a Country which hath goodly trappings rich hangings glorious Profession burning Lamps and hence many think themselves â—ich when indeed poor many look to meeâ— the Bridegroom when indeed they shall he shut out-from the fellowship of the Bridegroom How shall I know that That all my sorrows prayers reformation profession is but a paint an appearance a fashion a Church-craft which will stand me in no stead when the Lord shall appear who shall judge the secrets of all hearts by the Word you hearâ— this day Try it therefore by this Rule doth it come from a principle of life or no Your Lamp burns but look what is in your vessel that feeds this flame That as our Divines speak how the Disciples could do greater works than Christ and others wrought Miracles besides Christ how then do they prove that he is Christ 'T is answered in all his miraculous works we are to consider not only quid fecit i. e. what he did but qua virtue fecit from what power he did it The Apostles and others wrought Miracles but it was alienâ virtue Christ did them but it was propâ—â— virtue So many an unfound heart he may do greater works them Saints and his lamp burn brighter Therefore in this case we are not to look so much to what is done as from what power and principle it is done for therein the best hypocrite ever falles We shall ever observe in some beasts there are ambraerationis 〈◊〉 yet there is no raâ—ional soul nor any wise man will beleeve that their acts proceed from such a Principle So there are shadows of the power of grace in a carnal heart and yet no Judicious Christian will say they come from an inward soul or principle of life Consider therefore whether there is this principle or no you see there is profession you have a name to live in the judgement of all the Church but search your hearts and see from what principle it proceeds for if this be wanting all is naught As he that had Beer given him when Milk and Wine and Sugar was put into it to mend it said The Wine is good and the Milk is good but the Beer is naught So Profession affection is good but the heart the man is naught Ier. 2. 22. Though thou wash thee with Nitre thy sin is marked before the Lord. And that the Trial may be full and fair I shall shew Negatively the several sorts of men that act not from an inward Principle yet carry it out as though the bitterness of death was past and the Bridegroom theirs 1. When a mans Principle is nothing but the power of created nature expressing it self and setting the best face forward in the gilded rottenness of some moral performances wherein a man saith he doth what he can for there is this principle in most men a desire to be saved nature saith so and according to the intenâ—ion of this desire so accordingly will men do more or less and hereupon sooth up themselves when they see they cannot do as others do or as the Lord commands I do as well as I can Nay when condemned by the Word which meets them I do as well as I can I beleeve I repent I pray I remember the Word I do as well as I can and so they hope God accepts of that and though I beleeve no man but may be hired to do more than he doth yet nature may do much hence I heard an Arminian once say If faith will not will not work it then set reason a work and we know how men have been Kings and Lords over their own passions by improving reason and from some experience of the power of nature men have come to write large Volumes in defence of it and it s known the Arminians though they ascribe somewhat to grace and in words all to grace yet indeed they lay the main stress of the work upon a mans own will and the royalty and soveraignty of the liberty of that But to leave them and come to our selves Is it not a common thing for men to â—ake lies their refuge and to say I was in a woful condition once and never looked after God but now I blesse the Lord 't is otherwise with me How Now I beleeve repent c. And so I confess all I do is full of weaknesses yet I do what I can and thus they are like to men that have old garments new dressed they have made them as good as they can and like the young man Luke 18. 21. All these things have I dâ—ne from my youth yet one thing was wanting which was to forsake all and so himself that the Disciples said Who then can be saved With man 't is impossible but with God all things are possible You say you do as much as you can I say do so but 't is impossible with man from any strength of man and you have no more yet Iohn 1. 13. Born again not of the will of man but of God There is in some men a birth like to the new birth which
is of the will and power of man but oh this is not this inward principle which the Almighty power of God creates and therefore know it if you get no other oyle in your Lamps you shall never meet the Bridegroom 2. When a mans principle is the power of holy example whereby many a one is drawn to do more than otherwise he would Many men think for a while as that man spake Men talk of being worth thousands I would fain see the men Ministers preach and others speak well we must do this that but I would fain see the men that do it Now it sometime falls out that the Lord sets before mens eyes some pattern-Christians hereupon they think thus here are two contrary ways they cannot both lead to heaven their way is better than mine and doubtless leads to life mine doth not and therefore let me live like theâ— And hence there shall not be any Fast but they will be at it not a Sermon near but they will go wet and dry to hear it nor any duty in Family but they will imitate it and hence read and learn that they may be like them No Christians in the Country hated but they will love them nor Ceremonies cast off but they will abhor them and hence they reflect upon their patterns and think their estate safe because they are as good as a Christians outside And hence like some dead Câ—ttel there is nothing good but their skin so there is nothing good in these but their imitating outside Thus it was with Ioash while Iehoiada lived 2 Chron. 24. Hence he fell like Ivy with the Oak when God cut him down Thus it was with these five foollish Virgins a man may follow good examples but not rest in bare imitation of them And hence a blessed man is described Psal. 1. Negatively from noâ— imitating the wicked not from imitating the good because good men may be in many things ill examples and it ever proves so in these men that have no more then this Principle hence if they be loose in their tongues or on the Sabbath their plea is they are like unto them And hence come all your acquired excellencieâ— a man is an imitating creature led by example and a carnal man out of the heart of hypocrise in himself will imitate the divine nature which is in another and hence men not only take up such practises but such opinious only because such and such are of that mind And hence men change practises and opinions as Examples do change in Ioshua's time great Reformation he no sooner dead but all fell off again then they were for purity of Ordinances and Gods Worship now they serve Baalim Oh consider here is an outward but no inward principle 3. Those whose principle is nothing but external applause and praise of men and this will carry a man beyond all the best Examples Nay sometime to be singular and a man alone a Pharisees Trumpet shall be heard to the Townesend while simplicity walks thorow the Town unseen Hence a man will sometimes covertly commend himself and my self ever comes in and tells you a long Storie of Conversion and an hundred to one if some lie or other flip not out with it Why the secret meaning is I pray admire me hence complain of wants and weaknesses pray think what a broken-hearted Christian I am and hence if comforted they complain if not they will comfort themselves hence many lift up eyes and hands and fetch deep sighs in prayer remember and note Sermons look now what a gift I have Hence if you come to their companie they will have so many good words as may make you think well of them and then the Market is almost done with them Hence men forsake their friends and trample underfoot the scorns of the world they have credit elsewhere To maintain their interest in the love of godly men they will suffer much Hence men in the Ministry pray for grace to beautifie and perfect their parts that so they may preach and convert and have credit Hence men meditate new Light and profess deep things that few know that men may worship the rising Sun Hence the Lord is neglected secretly yet honoured openly because there is no winde in their chambers to blow their Sails and therefore there they stand still Hence many men keep their profession when they lose their affection they have by the one a nâ—me to live and that is enough though their hearts be dead And hence so long as you love or commend them so long they love you but if not they will forsake you they were warm onely by anothers fire and hence having no principle of life within soon grow dead This is the water that turns a Pharisees Mill and the Lord passeth a heavy doom You have your reward I have wondred that the opinion of men nay dream of mens thoughts should act men onely 't is a curse of God that when men despise his honour the greatest good they shall be fed with the basest good 4. Those whose Principle is nothing else but their own gain of outward blessings Many there be that make not their honour so much as their bellies their gods and thy rule them Phil. 3. 19. hence the Shop-keeper will give good words when he sells his commodity he should lose much of his custome else and hence the Minister preacheth contionably that his gaine may come in 1. Thes. 2. 4 â— Hence people would be as good as the best they cannot get a lot in all the Country else Hence a man is somtime content to forsake all for Christ that he may make a booty of Christ as Iudas did Hence when Christ feeds them with Loaves then the people will make him a King Iohn 6. though afterward they cry Crucifie him So men deal with Christ as the Souldiers did that caught him that they might strip him of his garments And hence many men if they see sorrows and wants attending them if they attend on Christ forsake him Look upon our own Land many so long as they could enjoy Christ with fair weather cry out of Ceremonies and prophaning of Sabbath yet this not being to be had creep to them and read the Book for prophaning thereof Many shadows have been seen since our Sun hath risen here and this way they looked but viewing other mens wants and fearing their own losses and conceiving they may meet with Massah in this Wilderness refuse to follow And least this should seem to be the cause cry out we are Separatists or strongly possess themselves against all relations there is no living at all here Look but at home how many Dove that prove but Ravens and live on the prey come hither to our windows and have followed Christ to this Worlds end when he fed them with loaves they made him their King but now he hath taken away what once they desired because there is better Bread to be laboured for now
of the Spirit of God as that they should never have fallen nor have been able to fall in respect of the assistance of the Spirit He should have been green all the year long his Blossom should not have been blasted his fruit should never have withered And the ground is the Rule of Justice for if he falling all his posterity are forsaken of God and under the reign of sin and death and Satan Rom. 5. 18 21. Then he standing all his posterity should have had the everlasting presence of God and should have bin under the reign of the Spirit of Grace life Thus also the Covenant ran do and live 2. That the Lord Jesus the second Adam standing and rising in the room of all his people hence he doth convey and propâ—gate to all his posterity the immutable and constant assistance and presence of his Spirit whereby being once begotten of him called to him they never afterward depart from him And though weak in themselves yet assisted by this Spirit do not cannot depart wickedly again The Lord Jesus having stood they cannot fall because by vertue of his standing they have this presence of the Holy Ghost Iohn 14. 19. Because I live you shall live also John 6. 57. As the living Father sent me and I live by him c. Christ standing next to the Father lives by him we standing next to Christ live as infallibly by him And I say the ground is Christs standing For though there be many reasons why the Saints can never fall from Christ as the Spirit of Grace Covenant of Grace Intercession of Christ yet the main ground is Christs standing without the least fall from the fulfilling of the first Covenant which we having the first moment of believing kept in Christ hence the Spirit is given and the Covenant of Grace of strength And hence Rom. 5. 21. v. 17 18. And hence the Spirit is said to dwell in Believers Rom. 8. 11. And we are the Temples of the Spirit whether he dwell in them in his person personally the well is here deep but he dwells in theâ— so as he never ceaseth assisting of them so that they cannot depart from the Lord again hence Isa. 59. 21. My Spirit shall not depart from thy Seed Iohn 14. 'T is called the Spirit that abides for ever It knits the soul to the Lord and keeps it so for ever Never suffers that love-knot to be untied again When the soul is weak the Spirit helps him when careless of it self the Spirit keeps him though the soul offers to run from the Lord yet this Spirit follows him though he grieves the Spirit yet this Spirit still keeps his own house will not depart from him and so not suffer the soul to depart from the Lord. And this is the reason why the Saints never fall from the Lord though they have weak Grace poor beginnings many sins and Adam stood noâ— though with the perfect Image of God upon him because he had not this Spirit yet given though he had the Spirit of God yet not this Spirit which some call the Spirit of Adoption given to him because he had not fulfilled the first Covenant which we in Christ have which is not only the ground of our never falling but of assurance we shall never fall For what breaks a mans peace after Faith Apparition of sin in the Conscience What makes that terrible The Law Now when I see in Christ I have kept all things in the Law not only the cry and accusations of the Law and â—in are stilled but also there ariseth a holy boldness and confidence and joy even before the face of an angry God Eph. 3. 12. And as soul and body are ever knit so here c. 3. This Spirit thus assisting no unregenerate man ever hath I speak not now of keeping the soul from falling from Grace but from Christ. 1. Because the Spirit of Satan fills them he is the strong man that keeps the Palace under whose Kingdom and power they are and therefore this Spirit which destroyes the Kingdom of Satan is not in them 2. Because this was a Preâ—ogative that Adam had not though he had great Gifts and Glory otherwise So this is not the Gift which is given unto them 3. Because this ariseth and therefore is given because Christ stood and therefore those he never stood for rose for suffered for never have it 4. Therefore we shall see in experience take the best Professors living though they may come as they and others judged to the Lord and follow the Lord yet they will in time depart somtime outwardly Iohn 6. 64. There be some of you that believe not See them v. 66. And why did thâ—y depart It was not given them of the Faâ—her The Spirit never was given effectually to draw them nor yet to keep them Iâ— not outwardly at leâ—â—t inwardly and hence Hypocrites though they have marvellous affections unto Christ and so have spoke of him and commended him and seemed to be carried above all creatures and duties toward him yet himself and his mercy and his blood becomes a common thing to them and his knowledge and promise common and hence they slight and loath him and mourn not for it and so are so far from being kept close unto Christ as that they are nearer the unpardonable 〈◊〉 then him But all they have is like Ioâ—ahs gourd which suddenly riseth but there is a Worm at the root that pulls it down again And so their love dies to Ministers that Christ sent and to his Truth and Ordinances But if the Spirit doth thus Who then shall be saved for who is there that departs not When I say the Spirit doth so assist the faithful as that they never depart The meaning is not as though the soul should now never fall into any more sin or unbelief for what do the Saints more complain of then their backslidings Isa. 63. 17. Heb. 12. 1. Saints hearts are no sooner raised up but their weights grow heavy and press them down no sooner do they walk in the way but they begin to fall off But when I say so I say three things 1. Their whole heart never departs 2. They do not depart for ever 3. Though they do depart from the Lord yet the Spirit doth not depart from them as it is in common reason the same thing may go either in a straight or crooked line to the same point As a River may run in a straight or crooked line to the Sea So the Saints their springs their hearts being set a running after the Lord though they do not follow him in a straight line so as never to depart to the right hand or left yet they are so kept by the Spirit that they are continually making after him cleaving to him though with many crooked windings of their hearts this way and that way from the Lord. And therefore as it is in a wheel it
with you as in former times worse now thâ—n in persecution and Sermon-proof now Oh this world Whence is hardness of heart Oh somthing of the world easeth you And whence is it that men with rich stocks are goodly things and wondred at and Holiness and walking with God and things of Heaven are nothing Oh this evil world Oh Adulterers and Adulteresses know you not that you hate the Lord and the Lord you 'T is the cause of all thy sin but see withal 't is the cause of all thy sorrow Heaven and the Glory of that would enter but for it but that it cannot because thou art full of it Oh poor Creatures take your Farewel quickly of it or the Lord will meet with you for it Cry to the Lord oh call me to come up unto thy self Thus you see the Fulness of the Spirit which the Saints have and therefore that conceit that Saints have nothing whereby to discern them let it for ever perish and rot SECT VII TAke heed you fall not short of the Grace of God of the promise and Spirit of Grace Heb. 12. 15. Oh get Oyl in your Vessels When there is much counterfeit Gold abroad every man will have his Scales and not only look and rub but he will weigh every piece he takes Was there ever more Counterfeits abroâ—d or such similitudes of the Truth Insomuch as some in their Opinions think it impossible others in their practises find it hard and very difficult to distinguish the one from the other Oh but there is a vast distance and difference As ever you look for Mercy get this Oyl in your Vessel As ever you look for peace know that you have it in your Vessel I am perswaded that there is never a soul that follows the Lord tremblingly and tenderly but when he hears of this sends up his sighs good Lord let me not fail here better never have had thy Name in my Forehead nor affection in my heart than to want Oyl in my Vessel And I am perswaded he trembles to think what if I should perish at the last And yet how many never have strong fears of failing here that have most cause so to do This Parable is directed to Virgin-Churches at the last period of the decrepit world wherein methinks the Lord Jesus speaks unto his people There is much profession affection but oâ— take heed you perish not for want of oyle in your Vessel Leâ— all your care be to get that and fear to want that wherein the Lord doth answer that fear and question and thought of his people Oh what if I should perish at last 〈◊〉 in your Vessel then and if the Lord Jesus had been of that minde that there are no inherent graces in the Saints or so dim they cannot be known or if known you are not to respect them as any signs but to look for a witness of grace upon you or out of you without respecting or looking upon grace in you he would never have recoâ—ded this Parable which to wise Virgins is to prevent those conceipts Oh therefore how many fall short here and regard not this 1. Some fall short here by trusting to and omnifying of Christ and grace regarding not any grace within they separate those things â—rom one another which God hath joyned and which a gracious heart joyns one to another They respect not sanctification faith or vocation they look to Christ and can they honour Christ enough Hence profess they that regard those things have trusâ—ed to their frames of heart and they scoffe at them that look to be justified by Faith T is such a delusion as is likely to deceive if possible the very Elect. Look as it was with the Israelites 1 Sam. 4. They were overthrown in the battel of the Philistines but what 's the cause Oh send for the Ark where the strength and presence of God waâ— but what good did the Ark do them with unhumbled hearts that looked to that and trusted to that but minde not themselves and hence when Samuel bids theâ— turâ— from their Idols and serve the Lord only now they do it so here 2. Some only look to the out-side like those that built the tombeâ— and painted the Sepulchres of the Prophets And hence if they be inwardly zealous for external Order Ceremony Ordinances carriage in garments speeches c. they think the bitterness of death is past when Agag-like they are clad with such soft raiment and hence if there be transgression here 't is sad But what if they walk wiâ—h unbroken hearts oh they respect not this And so their care being taken up in trimming and making the Vessel bright they neglect to get oyle within 3. Some fall short here by thinking this thought that that grace which is inward is also sincere and unfained And hence do not judge themselves prophane nor civil because of their profession nor yet Hypocrites because they do not make only an outward shew when as the deeâ—est hypocrisie lies under much inward affection many times And hence they take every such work upon trust without weighing it if double guilt and there is no shew of Coppeâ— put it up never enquiring where the bounds of truth and hypocrisie part And hence if they have inward comfort though by a dream they take it If upon their sick beds after trouble they have had peace they take it on trust if they have any promise of rest and peace or feel some desires love to Ordinances and Gods people they take hold on promises and trust themselves without trying without weighing Sudden work is superficial 4. Some feel a want of these things and content themselves with desires and so never come to be indeed 〈◊〉 they desire to be It s true Saints feel wants and desire supply But 1. They are never satisfied till 't is so indeed My flesh is meat indeed 2. They are humble and vile in their own eyes till the Lord help but these like Solomons sluggard desire and have not whereas in things of lesser worth they will not do so They will not only desire but indeed till the ground If one neglects to till though they answer I desire and God accepts that every one will say he is deceived their hunger is their food they build the sluggards nest of desire and there sit Oh therefore take heed you fall not short here Take heed your prayers and desires prove not lazie and unfaithful Messengers which you send to your Friends to come and help you and they go half way and no further and never fetch them to you indeed Oh therefore get oyle in your Vessels do not only fear the Lord but fear him greatly 1 Sam. 12. 18. Do not only cleave to the Lord but with the whole heart and cleâ—ve to him onely Beg this of the Lord. Look as poor people when they come to rich men that have full heaps do say let me have full measure my family is poor
and charge great So here Consider if once you get this it will never die it shall increase exceedingly It s a treasure you cannot part withal that you shall never grow poor with but Luke 8. 18. From him that hath not shall be taken away that which he seemed to have Oh many a one saith I fear I shall fall at last and I finde my heart so soon cooled Oh get this nothing shall quench it again If you say I cannot keep it I say it shall keep you Prov. 2. 10 11. Not when you have Christ and Spirit and grace in your head nor in your Conscience to give you peace but in your heart and when nothing is sweet but that nothing lies between your heart and that it shall now preserve and keep thee it shall follow thee fill thee seal thee live with thee go to heaven with thee c. Mark this you feeble ones Oh consider what a â—ad thing it will be to thy heart to miss of and lose the Lord at last The servants in Isaac's Family did not mourn so much as Esan when the blessing was gone Why They never had hope of it never were neeâ— it He was so long in the field that the blessing was gone before he came and he sold it away for a trifle So them that never came so neer the Lord and his blessing never will have such sorrow especially to think I sold it away for a trifle O thought Esaâ— that I had come a little sooner c. When Saul went to Gilgal to sacrifice 1 Sam. 13. 10. He staid seven days and then sacrificed before the Lord but then his doom was passed by God And it s said presently Samvel came Oh if he had staid a little longer So you will one day think I sought and waited but forsook the Lord. Oh had I waited one day more I had been well This is the reason why the Hypocrites portion is heaviest in Hell You will say It will be heavy hereafter but not now Yes now to if you do consider the Lord Jesus is so full and thou not to have one drop of that which is saving even when you come for it It was a heavy token of the Lords anger 1 Sam. 14. 17. when the Lord answered not all that day when yet he did not speak bitter things against them because he did use to do it It notes the anger of the Lord Jesus as a man that hath abundance of bread and yet gives not any this argues he is very angry if he continue so and if so how canst thou sleep under it Consider else the Lord will try you God hath his trying times and they were never sent but to discover who were dross who were gold and the main end of all Gods Tryals is to discover this Truth that I now am pressing upon you Some have a thorow work and now the Tryal discovers the Truth as in Abraham Hebr. 11. 17. Some have superficial work and they fall in Tryal as Saul and it doth discover it was but an overly work For this is the Question God makes Is it through or no I saith a carnal heart Yes saith a gracious heart Hence its strange to see what men will do when a tryal comes A man maintains a lust he will not shew it nor defend it he shall turn to be of some opinion or other and the corruption of his minde shall shew the corruption of his heart A man loaths the people of God but he saith he loves them now this shall be a sign Time shall come that some of them shall be matter of offence to him and shall not honour him it shall try him A man loaths Ordinances he saith he doth not but comes to the worlds end to enjoy them He shall have plenty of them and some sad losses with them and then you shall see he surfets of them never quickned by them to shew the work was but overly A mans heart is above God he saith he is content to be at the Lords dispose let him do any thing with him this comforts him He shall have a cross wiâ—e or something that doth not please him and now hiâ— heart quarrels and thus he shall be tryed to shew it was but overly work Men despise the liberties the Lord gives them they say they priâ—e them A general Governour shall come with pretences of Religion and Protection and you shall see this chaffe will take old Birds now Oh therefore try your selves here and be sure you fall not short here Whâ—â— Mâ—ans are there to be used 1. Look that you make your Vessels clear It hath been said of old and I beleeve t is a truth still â—that the Lord will never send his Spirit to dwell in an unclean heart Doves build not their habitations on dunghils Gods Spirit must come as an efficient to take it away but not as an Inhabitant to dwell in an unclean heart 2 Tim. 2. 19 20 21. He that pargeth himself he doth not say God must do all but he under God searcheth and purgeth he shall be a vessel of honour if from these things especially from those sins which Apostates are conquered with of which he there speaks For there be many sins a man may be purged from and not be a Vessel of honour But what are the sins the Apostates perish by mark them finde them out one by pride another by sloth another by world c. He shall be a Vessel of honour Men see and confess but make not work of it indeed the old heart is not better you consume and languish still 1 Cor. 9. 26 27. I beat not the air i. e. I lay deadly blows on my enemy and I beaâ— down my body least c. Overly search of sin hath made overly decay of sin and hence overly grace and affection As a man hath not light nor love nor esteem enough because he never felt his wound to the bottome Oh account it an inestimable mercy when 't is thus oh therefore remember the rule of the Prophet Ier. 4. 3 4. Sow not among thorns c. Many mens profession springs up but withers never comes to perfection this ground is not plowed or if so not thorowly plowed but thorns left to choak it Well saith the Lord look to your selves lest my wrath breake out like fire why is the Lord so dreadful here Oh because men are careless here I look to Christ and my desires are good and I pray in secret and I am much changed c. 2. Look that your Vessel be ever kept empty when a man hath no grace and sees how others can pray and mourn and how far short he falls of them its easie now to be empty as Saul when he was no King but when the Lord hath given some light and affection and some comfort and some Reformation now a man grows full here Saints do for God and caâ—â—al hearts do something
too but a little fills them and quiets them and so damns them And hence men at the first work upon them are very diligent in the use of means but after that they be brought to neglect prayer sleep out Sermons and to be careless sapless liveless who is the better for them Because I say that now they have got something the main work is wrought they call not that into Question and so when God comes to reckon they are found too light Oh therefore keep the Vessel empty never content thy self with any measure Hath the Lord called thee Yes I think so and beleeve sometimes so but I am afraid I may at last be found without oyle in my Vessel be then every day as if thou wert but now to begin And this I say true grace as it comforts so it never fills but puts an edge on the appetiâ—e more of that grace Lord Thus Paul Phil. 3. 13 14. Thus David Out of my poverty I have given c. 1 Chron. 29. 3 17 18. It s a sure way never to be deceived in lighter strokes of the Spirit to be thankful for any but to be content with no measure of it and this cuts the thread of difference between a superficial lighter stroke of the Spirit and that which is sound 3. Look that your vessel be not broken nor crackt that when the Lord pours in it runs not out again Heb. 2. 1 2. Prov. 4. 12 13. Oh here is the wound of many a man he hath many affections in Word in Ordinances and they take hold on him to convince to affect him but he takes not fast hold on them he keeps them not as his life with thankfulness for any little and with watchfulness And hence a man is where he was dry and barren It 's true the Lord will not give that out of an Ordinance which he doth in an Ordinance But it 's one thing to have it lost out of thy hands and the Lords hands too another thing only to lose it out of thy hand It 's one thing for the Lord to withdraw it another thing for thee to spend it away by the prevailing power of a lust viz. either the world without or contempt of Grace within you esteem it not as your life and hence seek not to keep it you will lose the Oyl in your Vessels And I am confident this is one reason why a man lives long under means and never profits the Lord sees if he should poure any thing into the heart it would be lost He takes fast hold of world or self and keeps that and hence all runs out again 4. Look that you be at the cost to get this Oyl in your Vessel These â—irgins when the door was shut and too late would but the time was past For we shall find the reason why mens works are sleight their buildings their garments why they will not be at the cost so mens work of Grace is sleight because they will not be at the cost They find a want of Grace and prize it and would fain have it but it shall cost them little they will not be at the cost of their time Somtime they can seek the Lord in an Ordinance but what if he comes not They depart from him Sometimes in pangs and fits when the Spirit comes they seek but to be ever seeking ever carrying sense of sin 't is too much time and trouble they will not be at the cost Some affections and hearts they spend but not their whole hearts Hence Christ exhorts oh strive because many seek and are never able Look therefore as it was with Ionathan Saul 1 Sam. 14. 45. said he should die No the people said not so for he hath wrought with God this day Not that a man can get Grace by his own strength but Col. 1. 29. I strive according to his mighty working Only let me add this be at cost first to get the Lord Jesus himself As Mat. 13. 33. He sold all and bought the Field and when he had the Field now he had the Treasure Oh think no time too much no lusts too dear no affections too much for him and then you have all things with him and shall receive life from him and not for a dead but for a living risen Christ. Christ bestowed Gifts on Iudas on Saul but whom he bestowed himself upon those never wanted any thing Psal. 23. 1. But here I might take up a doleful complaint Oh that men content themselves with colours and tinctures of Truth and Spirit c. Some Naturalists observe that Brass would be Gold it tends to it had it but more heat of the Sun to concoct it and to bring it to perfection so 't is with the lighter Stroaks of common Grace CHAP. XXI That true saving Grace in the Hearts of Believers can never fail SECT I. THat those Graces of the Spirit wherewith those Heavenly Vessels or Souls of the Faithful are filled are constant and of an eternal Nature For thus the wiâ—e Virgins their Vessels were not only filled but the Oyl was constantly preserved in them and continued in their Vessels until they met the Bridegroom 'T is true their Lamp went out outward acts of the Spirit of Grace expressed in the Profession of the Saints may be extinct for a time yet the Oyl did remain in the Vessel still which was not so with those which were Foolish not only their Lamps were out but their Oyl was spent so that here is a third Difference between the Foolish and the Wife Virgins That the Spirit of Grace in the one is of a dying withering nature in the other of an eternal and everlasting nature There is an eternal excellency stampt upon them Iohn 4. 14. The water that I shall give him shall be in him no Pools but a perpetual living Spring Heb. 6. 9. Some that were enlightned and tasted fell away but we are perswaded better things of you The Saints have better things which do not cause but accompany Salvation The Lord is so far from suffering it to die as that he will add to it Luke 8. 18. To him that hath shall be given Though it be like Mustard-seed yet it shall grow there is a growing vertue in it But as the Lord speaks of his people Isa. 65. 8. As new wine is in the Cluster and one saith destroy it not for a blessing is in it so it shall be here Nay though it be not so much as seen yet the Lord then can see it and doth then keep it and will preserve it Isa. 40. 29 30 31. Nay though opposed and resisted by temptation yet 1 Pet. 1. 6 7. 'T is not consumed but tried that it may be to Glory another day notwithstanding manifold temptations 'T is one of the greatest Miracles in the world to preserve it as a Spark of fire in a Sea of water Nay though it seems to a mans feeling to be quite quenched and put out that
repentance and grace and peace enough for many years and hence the soul takes its rest grows sluggish and negligent Oh if you die in this case this night thy soul shall be taken away to Hell 2. If when men fall from the Lord and they rise up only in Ordinances but fall down constantly out of Ordinances without feeling A carnal heart falls but he thinks himself is not therefore without all grace because in an Ordinance his heart sometimes is affected so they were Ezek. 33. 31. The Prophets Ministry was sweet to them but their hearts went after their covetousness their Hogs their houses their lusts their lots and they joy in the Prophet but never mourn for that A precious heart also falls out of Ordinances but he feels his falls Though he falls from the Benefit of his rising yet not from the feeling of his fall But to another man the sweet he finds in Ordinances is but Musick to his meat or as a man falls from Musick to his meat Mat. 7. 26 27. He that heareth my words and doth them not that mans house is built upon a Sand which falls and the cause of great falls is this Look as 't is with corn-ground if rain falls upon that though it be long before any ripe fruit comes yet it makes it at last come to some ripeness But if it falls on other ground seed is sown there but it brings forth Briars though it drinks in rain 't is nigh to cursing Heb. 6. 7 8. Look as it was with Saul God had forsaken him 1 Sam. 16. 14 23. and a Spirit of Satan came upon him yet when David played with his Harp it stilled the spirit in him affected him much it did not cast out the spirit for when he had done playing the evil spirit came again upon him So 't is at this day a man is forsaken of the Spirit of God and haunted with an evil spirit of pride world passion lust Libertinism a man prays hears and is made much better t is stilled not cast out for after this a man returns to his old spirit again and in time he cannot be quieted with preaching nor praying no more then he could with his harping 3. When a man is so fallen as that he returns not in the season of rising Look as 't is with Trees in Winter-time their leaves their blowths their fruit their beauty is gone Is it then dry and barren and quite withered and cursed One would think so for the present but 't is not so because the season of fruit and leaves is not now if in Spring and Summer it should be so then you might well suspect it Thus Ier. 8. 5 7 8. yet they said they were wise and they had Law and Ordinances among them True yet they did not know their season hence fell with an everlasting backsliding Hence Psal. 1. 3 4 5. They are like the tree planted by the rivers side which bears in season What and when is this season I cannot tell you the season of every man but I will shew you the usual seasons of many men 1. When Jesus Christ the Sun of righteousness draws exceeding neer unto the soul and that to the reviving of others Isai. 55. 6. but thy heart never a whit the better not yet much troubled it is so bad When Peter falls a look recovers him when Ephesus falls from her first love to remember from whence she is fallen is enough to restore her to her love again When the Disciples fell after Christs death yet when he arose and opened the Scripture their hearts burned within them But thou hast had Jesus Christ opening the riches of his grace from heaven and thou hast heard a voice but not seen the sight the glory of the Lord in this thy day and this thou hast done though the Sun hath come to his full height sometime This is thy season Gospel and Christ and promises are grown common to you c. As it was with the possessed man Mat. 17. 15. The Devil takes him oft and casts him into the water and fire but if when he come to Christ he have no help the Lord be merciful to him then So you have been possessed and fallen but when the Lord Jesus comes he casts them out but if the Lord speaks enlightens and cometh saying Remember me whom thou hast abused my wet locks my watery eyes and my sorrowful heart which thou hast broken here is all my love and this prevails not but thou neither risest nor desirest the Lord to raise thee This is sad In the day of Jubilee be a servant then for ever if your old master still pleaseth you especially when all means are used when the last of a course of Physick is taken and is ineffectual 2. When the Lord is ready to depart from the soul. Somtime Saints do not melt at love but the Lord departs now this recovers them As a man that hath a friend though they grow weary of their company and they begin to carry away divers things yet when they come to take their leave indeed now they recover and they cannot part now Like Ioseph and his Brethren they can neither of them part Nicodeâ—â—us and Ioseph cannot contain but cleave to Christ when most forsaken David when God hides his face is troubled Psal. 30. 7. 'T is with 〈◊〉 as with sick folks when their sickness and sores come to their height now they break and recover Hos. 5. 15. But if Gods departing from thee makes thee more vile it makes thee apostatize from him 'T is certain thou hadst never life then This is a Sauls brand 1 Sam. 28. He forsakes the Lord and goes to â— Witch Never saw you yet a Gracious heart but the Lord made extremity fetch him in And no surer sign of an ungracious heart than to have this blast him and drive him from the Lord Mal. 3. 14. A man hath Gods Ordinances he finds no profit no God no Christ his affection is lost and now he forsakes the Lord. Oh when Christ is a rock of offence wo wo wo to that soul Now thou hast neither Summer nor Winter-fruit Oh look to thy fall here 4. When men so fall from the Lord as that their whole hearts make choice of and are espoused to some lust wedded to some distemper For though the Saints may fall yet never to another Lover for they cannot fall into any sin that breaks Covenant between them and the Lord Hos. 2. 19. When men make choice of any thing in the world to take content in more than in the Lord or together with the Lord and hence defend it as lawful and are fully free in it There was never Grace there For if any thing doth give the Saints content 't is not their choice but refusing But you are wedded to your lust David could say I have chosen thy Testimonies oh forsake me not utterly Others chuse somwhat else not thee Psal. 125. 5.
know the state of thy Brethren whom thou art to exhort what their sleepy neglects be and sins are it may be thou hast known one hath been very humble tender affected under Ordinances made many fair shews and promises of growing and thriving and sensibly complaining of his own vileness and now he is in a silent sleep Dost thou know this and wilt not speak a word to awaken him for whom Christ shed his blood who it may be will do thee as good a â—urn and make many a prayer for thee â—arnabas when he saw the grace of God exhorted them with full purpose of heart to cleave unto him much more should you when you see grace dying 2 Thes. 3. 11. Paul heard that some were idle them he exhorts to work what good might one word do Secondly if you do not know enquire with a spirit of much love how it is with them as David of his Brethren when they were gone into the fields do you not decline do you not stand still how have you found your heart since last Sermon Sabbath Fast Affliction have you got any ground against that sin you complained of last year c. Suppose you cannot do this to all yet why not to some Suppose you have no other place than when you meet them in the fields do it there Iude 20. Build up your selves c. Now here a man must know the height how high they are built already how can they lay their stones else It is one of the heavey curses of God upon the Idol Shepherd He shall not visit the hidden nor seek the young Zach. 11. 16. Thirdly If thou knowest nothing from them then relate thy own condition this is a most lovely provocation and exhortation unto another frame for one great cause that hardeneth men in their security is because they see no such living Christianity in the world But when they do now Zach. 8â— many shall take hold of the skirt of a Iew for they shall say God is with you Agrippa was almost perswaded and awakened when he heard Paul relate his conversion although there be many impostors in the world that do so Tell me are all things in peace with you the Devil is in you then What hast no temptations yet many Dost not observe how they prevail yes dost never get strength against them yes hast no good days after them yes much peace and life and presence of God! Hath the Lord given these talents to thee to be hid in a Napkin this treasure to keep and not to spend who knows but that the speaking of these may awaken others these temptations and this condition is mine these sins I find he makes a great matter of them Lord what will become of me that am hardned under them this peace they finde my Soul is a stranger to it Conscience will work thus Women should speak thus to women and men to men others were provoked by the example of the Corinthians to help others so there is a provoking power here Fourthly If this prevail not speak often to them of the sins of others in condemning others you condemn them and this will make them look about them view the fields and shew them the tares that are grown up by security and laying down these sins you strike at the root of theirs It may be you cannot tell certainly Acts 2. 40. The Lord made this one means to awaken a Belshazzer Dan. 5. 22. God turned thy Father into a beast c. to live in the woods yet thou humbledst not thy self c. How many Professors doth God deal so withal Fifthly Enter into Covenant and brotherly promise to exhort one another as David and Ionathan If any hurt be toward David Ionathan will speak of it 1 Sam. 20. Some may in Church-fellowship be more nearly knit than others to call one another to account to tell one another their fears to know of one another their progress Canst not give an account to man how wilt thou give an account to God of it I am perswaded many a man lies smoothered to death by means of this Canst not come to the light of a candle Oh how then canst thou appear before the light of the Sun Sixthly Provoke one another to frequency in Ordinances Heb. 10. 23 24. and therein consider one another dost see thy Brother in doubts or complaints call him to pray with thee dost see things go ill in Churches and men bite the bit call to fasting and prayer three or four together as Paul when he saw the ship sinking then he exhorted them Act. 27. 22. Especially when you see danger near mens hearts ready to be lost in the World In these times suppose only two or three or four should go and pray one half hour together and tell one another their wants now help here in our times it hath been so one living Christian helps others dying But yet how is this neglected as if men were resolved not only to dye sleeping themselves but to let others sleep also No you will say not my self yet it may be in your family it is so and before the Lord. What art alive to God and family where thou canst do but little common good and art dead to thy Brother it is made a sad sign of a man forsaken of God if when he thinks he shall sleep his last and be damned himself yet he would have others damned also Tell me would you have all New England lye in security as well as your selves No! do you not desire it when you use not the means that prevent it and that is mutual exhortation Oh therefore do it Ministers may preach and every man sleep still unless some awake and rouse up the rest as some when others are abed and fast asleep that lye a dreaming Some there be that though Doomsday were to morrow they would sleep Oh therefore let me perswade some one or two to fall to his work lest their security prove your undoing therefore speak oft one to another forsake not your assembling visit one another pray one for another warning one another that you may awake with the Lord one hour SECT VII LEt every man not only exhort his brother but fear this himself You have a race to run many enemies to conquer sleep not lest you fall short sleep not lest you be taken captive lest in exhorting others your selves proves Reptobates I will not tell you what I fear but Luk. 21. take heed lest your hearts be overcome be not drunk with some delight be not filled with vain cares Hence prevent it as Noah moved with fear made an Ark. First Set a high price upon those awakenings and revivings of heart that God sometimes giveth you I am sure you finde these sometimes A man that hath nothing to lose will sleep with his doors open in the night when a man hath a treasure he will be watchful to keep it all security comes from an
price with men It is with them as it is with Glow-worms and Stars that keep their shining and are very glorious because the Sun is set so Christ is hid in his glory and whilst men are led more by sence than by faith men doat upon these things they know nothing more vain yet nothing more glorious When Christ comes a man shall see all the world the honor comforts wealth crowns greatness of it buried before his eyes and when an end of these things shall be seen now the Lord will be precious as doubtless when they saw the Ark floating upon the water happy are they that are there might they say and hence Mal. 3. ult those that said the proud were happy what was the reason of it but because of this The day of the Lord was not yet come to make up his Iewels Now when once the eye is bewitched with the glory of the world nothing causeth security sooner as strange fancies in the head work a man first asleep Psal. 73. When David beheld the prosperity of the wicked he began to dislike all Religion and to account it simplicity to be holy until at last he saw the end of these things Fourthly Because in Christs absence men feel not the evil of sin which doth befall them in their security nor yet the evil of their own hearts for if men should be presently punished and smitten by some revenging invisible hand of God upon them after every sin and as soon as first they begin to sleep you should never see the heart secure and hence the Devils live in horrors daily in apprehension of the judgment of the great day thus it will be at Christs coming then the secret things of darkness shall be brought to light but now is a time of forbearance hence a carnal heart is set to do wickedly and to go on securely Eccles. 8. 11. Fifthly Because while Christ is absent conscience lyes still most commonly and seldom is throughly awake and hence a man sleeps for conscience is the Lords witness accuser and notary now the witness then speaks most fully and clearly when the Judge is come Now however God doth awaken some mens consciences throughly in this life yet it is not universal but in few to be thorowly awakened and hence men are very secure Isa. 33. 14. Who shall dwell with everlasting burning c SECT III. HEnce we see the vileness of the hearts of men that Christ his absence which time is given to us to make us watch should make us secure that men should turn day into night a day of forbearance into a night of forgetfulness for if the Lord should not delay his coming how many thousands would be swept away before any peace made with God or before any work finished for God! now he in pity gives such days delays his coming for this end and do we thus requite the Lord 2 Pet. 3. 9. Christ himself doth his work while it is light the night cometh wherin no man can work Ioh. 12. 35 36. Now what a crossing of the Lord is this If he should come thou shouldst be consumed by him and if he doth not come you will grow secure before him Hence see the reason why the hearts of men are so secure in times of health and peace but they cry out and look about them in times of sickness and when the approach of death is near because Christ now begins to come and Christs presence is near in great terror and severity and glory but be these are afar off now the soul begins to see Christ and how he must shortly stand naked alone stript of all comforts and friends before an all-seeing God and now they look about for evidence but before the Lord would not come as yet he delays his coming I may live many years and provide thus and thus for my children c. Oh men complain of secute careless hearts and the cause is this they see not this day a coming Hence see one special way to prevent and remove security when it is fallen upon the hearts of any and that is by daily setting before you the coming of the Lord the Apostles penned this and Saints believe this 1 Thess. 1. ult I am perswaded some men have had in their dreams the visions of the Almighty of which Iob speaks and have been awakened in terror and fear even with the dream of it but how would this awaken if seen and beheld whilst indeed you are awake Many Monkish spirits have been much awakened in their superstitious way by this but the spirit of a Paul will be much more for by this means he awakened all the world to look about them 2 Cor. 5. 11. And for himself this did make him exercise himself Acts 24. 15 16. so it will be with you you will not only be awake your selves but keep all awake about you and this is not legal neither thus to do It is certain if you complain of security I dare complain against you that this is the cause you look upon the comming of the Lord as a long time off and see it not daily it converted some in scoffing Athens to the Fith much more if converted doth it awaken Let us therefore commend Three things to you SECT IV. First MAke the coming of the Lord real see it real and set it really as it shall be before your eyes Heb. 9. ult to them that look for him c. Why do not men look for him truly very few do look for him really it is only a report a noise with many men where there is the power of grace it presents things as they are which shall be so Faith is the substance of things not seen it puts them in their being it is the evidence of things not seen for otherwise it will never work upon you Especially think on these Four things at that day 1. The consuming of all things here in the world which your hearts are so ready to doat upon and of all carnal and fleshly excellencies which you trust unto 2 Pet. 3. 11. Seeing these things shall be consumed what manner of persons ought we to be If a man that is to make a sea voyage did know that whatever he brought to shore beside Gold and Pearls should be consumed as soon as he comes to shore he would not fraught his ship with those things if men were assured here is a house where you and yours shall be burnt they would set it elsewhere men come from one Country to another because sin will consume 2. The amazing glory of Christ Jesus when Christ shall come as a deliverer to refresh they sad heart and all his Saints at that day look upon Christ as sitting on the clouds of fire raising the dead then them that are alive changed in the twinckling of an eye coming with all his Angels Heaven left empty of them and Saints sitting at his right hand shining like the Sun so
of which hereafter The Disciples fall asleep in the garden after a trebble warning yet it was against much reluctaâ—cy hence Christ pitied them the Spirit is willing but the flesh is weak and when they were awakened their vessels were not found empty Peters vessel was full of love to Christ before and when the Lord awakens him he tells the Lord he loved him and his fall and security in it for a time made him more humble and love the Lord with less self-confidence and more purity But oh wonder at it rejoyce in it and be thankful for it especially you that have fallen into any secure frame since ye came into these Virgin-Churches which you cannot but do if you consider the greatness of this sin to sin and be long secure and fast asleep is strange 1. This is the great provoking sin look throughout all the Book of God let the sin be grear and immediately after conscience smitten bones broken and heart awakened we shall never see the Lord but he is pacified the Lord hears their groanings and remembers his Covenant but little sins fallen into and by security continued in the Lord visits for this Psal. 50. When a man shall not only sin but take delight in it as a man doth in his sleep 2. This is a sin in places of liberty and Ordinances whereas the Lord was never so good to thee and thy heart never worse to him never so secure you thought and purposed never to be so watchful and tender as now to be secure here greatly aggravates such security 3. This sin is a common sin now this adds to a sin when a man has a hand in a national sin that runs in the blood of all the Churches for so you see it is all the Virgins secure when all forget the Lord as though there were not enough to lay more loab upon the Lord what doth this but harden others in security thy wives heart thy brethrens heart such a one is secure as though it were not enough to fight against the Lord but Ciant-like to fall among the troops of them that securely dishonor the Lord When the old world was secure we heard nothing of that but when the Sons of God came to be secure and all flesh corrupted their ways the Lord falls a mourning and repents that he had made man When any sin groweth general in Churches that sin is most grievous to God Princes children when they sin alone it is grievous but when they take part with all the mutinous crue against their Father this strikes deep Oh that ever mine eyes should see this evil 4. It is a sin which is the last and is the ruine of all the foolish Virgins and perfects their perdition as here it did they slept till it was too late oh that the Lord should not cast you off for this admire at this and let thy heart and house and work be filled with praise for this You have complained long of a secure heart see it humble thee that it continueth but make thee wonder that the Lord will not cast thee off SECT IV. TO all those that have been long secure let this compassion of the Lord awaken you and draw you to him and make you come out and meet him and give entertainment to the Lord who hath not yet cast you off from him but yet crys oh come and meet me Methinks this should awaken you what hath not the Lord cast me off yet no! but his cry this day is Oh come out and meet me The Lord might have cut thee off in thy security this is his season to others when men cry peace peace and he might have let thee slept and never awake more till past hope yet here is his grace oh come and meet him and will you despise it and refuse the Lord Object 1. I have no oyl in my vessel no grace in my heart what should I meet him for or look for him I am sâ— vile and so secure he cannot look upon me Answ. 1. You have the more need of receiving him as your Bridegroom that so you may receive the eternal anointing of his Spirit of Grace and Life in your hearts 2. Now you have time to get both Object 2. But it is long before the Bridegroom comes there 's time enough for this hereafter Answ. 1. Would you never look after the Lord and being betrothed to him till the very time of his coming will you despise Grace to the utmost and weary out Grace to the last gaspe behold the Lord shall come and thy eye shall see him and waile because of him and the Lord will make thee cry out on thy death-bed and warn others to take heed of trifling with the Lord long who didst never take warning thy self 2. You see when the Cry is made the Bridegroom is not far behinde now is his cry and you see some that did awaken and after the cry had time too little to trim their lamps It may be many cryes have been sounding in thy secure ears and yet there 's time he is not come grant it and will you therefore despise this rich grace the more because of his goodness Obj. 3. But I am well as I am without the Bridegroom Ans. It may be sleep is sweet for the present but if thou wert awakened thou wouldst be of another minde there are many here present that can say they thought themselves well c. but now I see my error c. Oh Lord what if I had been left to these thoughts yet this is ever the frame of a secure heart like swine well when it is in the mire basking in the Sun 1. It is pleasure but consider it is but short long security will end in hideous affrights and doleful awakenings for one days short sleep I remember Nineveh's are set out by this Zeph. 2. 15. This is the rejoycing City that dwelt carelesly painting out their misery for this sin above all the rest so when plagues be upon you God and Angels shall point at you This is the secure sinner that lived loosly 2. It deprives you of more rest and ease carnal security keeps a man from knowing spiritual security while your sin and sleep is sweet the grace of Christ and the sense of his love shall be strangers to you and to your hearts Christ is anointed to preach to a weary not to a sleepy sinner Isa. 50. 4. There are seasons of refreshings and coolings which such shall never know 3. This which is thy pleasure is the Lords sorrow and grief look as when the sinner mourneth under his sin the Lords heart is quieted Zeph. 3. 17 18. I said I would confess and thou forgavest So when a man delights in his sin the Lords soul is then grieved and the more delight the more grief Christ mourned for the 〈◊〉 of their hearts Mark 5. 3. Now grant that you 〈…〉 what joy is it to think that while I have my ease
and peace 〈◊〉 Lord hath his burden my rest and peace is the Lords sorrow in Heaven when the sons of God grow fleshly the Lord repented that he had made man Oh let the groanings of a compassionate God awaken you out of this security SECT V. Object BUt there 's none sâ—cur here Answ. It 's hard for wise not to fall here but for foolish not to fall to this sin at least to be long preserved from it will be miraculous but for the most part of men not to be drowned in it 1. Have not divers lived and never been awakened at all not so much as to cry out I am a damned man what shall I do thou never hadst a spark of eternal flames of wrath to kindle thy conscience and that after an ignorant and prophane life 2. If you have been troubled have you not fallen asleep before ever you have gotten any settled peace and comfort in the blood of Christ only hast got so much oyl as makes thy lamp burn and gives thee a name to live when thy vessel is empty and heart is dead 3. Have not many nay most of thy days been spent without any sorrow for or reckoning concerning thy sin it may be you have a Lent and a cleansing week sometimes but most commonly it is otherwise that you never see sin but sleep in it and set your selves to go on having found no hurt in such a course as yet 4. How many use the Ordinances of God come to them but never gain good by them What is there no gold in these mines Yes but a slothful secure heart will not dig for them 5. Nay do not Gods crys make the sleep thee faster he taketh away a great part of thy estate from thee and thou lookest upon the misery and shame of rags and poverty and thy heart dyeth away with discontent and grows more worldly If light be darkness if means of wakening be a means of sleeping how great is that security Oh therefore go out and meet the Bridegroom SECT VI. Quest. BUt how shall I receive the Lord as my Bridgroom and Husband Answ. 1. See what thy widowhood is and forsaken condition Isa. 54. 5 6. When thou wast refused the Lord loved thee what creature can help thee when the Lord forsakes thee what a misery is it to live out of a fathers house 2. See his love that he makes to you otherwise you will never conclude it but sink saying The Lord forgets me Oh see his love he makes to thee to receive him and that thou wouldest give thy consent to have him that thou mayst love him Isa. 56. 6. A carnal heart a whorish lover desires to close with Christ that Christ may give gifts to it and love it but a Virgin that she may love the Lord and be wholly his and this will answer all doubts what have you to do with Christ and all that mercy grace and glory Oh 't is that I may love the Lord more Object 'T is presumption Answ. No it is that I may love the Lord indeed and now when the heart is drawn here Psal. 45. 10. Then shall the King have pleasure in thy beauty pleasure in thee and all that thou dost What in me that am weary of my self Yes in thee 1. When he forsakes others he will meet thee 2. Though he departs and sorrows attend thee yet thy sorrows shall be turned into joy and he will see thee again and never cease delighting in thee but wrap thee up in everlasting embracings CHAP. VIII Of Christs coming and his awakening sleepy Christians VERSE 7. Then all the Virgins arose and trimmed c. SECT 1. IN these words to vers 10. is set down the effect which the cry had upon the Virgins First Upon all of them in general in this seventh verse Secondly Upon the foolish in particular in the next verses First the effect it wrought upon all of them in general both good and bad is set down in two things 1. They did all arise i. e. they were throughly awakened out of their secure condition 2. Being awakened they fell to their work which was to trim their lamps as to beautifie and adorn their lamps which had now lost their â—light and beaâ—ty by soiling themselves and all through neglect now they trimmed them when first they wiped off the soil secondly made search for that which was necessary for the shining glory of them Thus far the foolish trimmed their lamps who yet did not find that oil in their vessels which was the main thing to beautifie them indeed which the wise had so that they all trimmed their lamps the wise trimmed theirs indeed the foolish theirs so well as they could That the serious real apprehension of the nearness of Christs coming is enough to awaken throughly the most secure Virgens I say if Virgins especially that have been awakened to know any thing of the Lords coming this will awaken them for when the cry was made He cometh now they all arose whilst he did tarry as they thought then they sleep but when the cry comes that he is near and coming oh now they awake This coming is meant either of his coming to the last Judgement or of his coming to particular Judgement immediately at and after death I shall apply my self chieâ—ly to the coming of Christ at death to his people because this doth chiefly concern us the near approach of this will awaken when apprehended near Rom. 13. 11. When the Apostle would awaken them out of security Your salvation now is nearer than when you first believed i. e. that perfect salvation which is at that time now if the apprehension that it is nearer than at first awakens much more when it is apprehended so indeed Iam. 5. 8 9. There was it seems divers that were oppressed and they ready to faint and forsake the Lord and wait no more what therefore doth he do the coming saith he of the Lord draweth nigh 1 Sam. 12. 19. When Samuel told them before that misery should come if they would have a King they cared not now when thunder came that they saw death and the Lord near them now they feared and cryed and repented Oh we dye say they pray for us It is with the Soul as it is with Sea-men when they first set out in the Main if the wind be good and all things well they take their rest and sleep though going nearer every day than other but when they apprehend they are near the shore now they look out though in the night so here SECT II. BEcause here a man sees an end of his sinful way and of all his delights which have bound him up in the bonds of security a soft bed and an easie pillow and much feeding in a place of rest will procure much sleeping the heart of a man would never be secure if it had not some delight or other to quiet it self withal now at Christs coming there
he and others were the off-scouring of the world and this was their glory vâ—rse 16. Look upon Christ himself he had as much excellency as could be yet he cast it off despised all the glory of the world was a worm and no man he professeth he sought no â—onor of men â—ut the will of him that sent him this was his glory 2. Look upon the excellency of your estate in Christ 1 Cor. 2. 21. Glory not in men for all things are yours take any Prince that hath a Kingdom will he house in a cottage or spend his time and care to thatch and repair that no all the Kingdom is mine and hence he will have Kingly thoughts and Kingly aims and ends and acts that ennoble him indeed So here 2 Cor. 5. 9. Knowing we have a house above that there is but a breath between us and glory we labor are ambitious that whether absent or present to be present to be accepted of him The very reason why the hearts minds lives of men are so debased as to seek their glory in that which is their shame is this they know no better estate no greater glory the God of glory and Kingdom of glory and promise of glory and Ark and Cherubims and Oracles of glory in Christ have been to this day hid from their eyes hence Heb. 12. 2. Christ for the joy set before him despâ—sed the shame 3. Make the Lord present with you and see him shine about you in his glory when poor men come to the Court and see no King there they bow down to his Chair whereas if he was seen he should have all the honor then so when men see creatures but see them like empty chairs the God of glory not filling of them we bow down to creatures but when God is seen now the soul gives all glory to him a man that lives without any in his house as chief all servants attend on him but when the Prince comes with his train now all his Servants with himself are too little to attend on the Prince so here when men come to pray or preach or speak Oh how doth a wicked heart seek it self but when the Lord is seen now all attend on him hence when God sends his people to honor him he first appears to them in his glory and it never is long out of their minds hence Abraham forsook his own Country Acts 7. Moses forsook Egypt he saw God invisible Heb. 11. 26 27. Psal. 22. ult All nations shall remember and turn to the Lord when the Lord is seen all our glory is shame Isa. 6. and now glory in that and make him as present as at the last day then all shall fall down before him 4. See how every service you perform unto him every act of holiness quickned by the Spirit of life is pleasing to him if a Prince be with a man and cannot be pleased nothing can content him or we hear not one word from him whether we please him or not we shall grow weary of him at last but to consider this he that serves me him will my father honor that every cup of cold water shall have a Disciples reward that every groan shall be heard that what you do to one of these little ones you do it to Christ and Christ takes it as kindly as done to himself that the Lord remembers the love of your eâ—pousals Ier. 2. when you follow him in a land not sown that the comfort of all your labors tears sufferings shall follow you to heaven and for ever lodge in that blessed brest of thine Oh Brethren saith Paul always abound and spend your time here knowing your labor is not in vain in the Lord why do men seek to please men and place their glory there because men see and approve them Oh what is this to the approbation of a God SECT VIII OH then preserve this your glory when men have any thing in the world that is their glory their Crown their Treasure Oh they will keep that especially rather lose life than lose their names and glory in the world Oh preserve the spirit of holiness especially in these places this hath been this only shall be our glory and that not in name and yet dead but in deed and in power we have had our Christian conversation and that not by contenting our selves with a little but to be exactly holy a little spot is soon seen in your coat you shall observe it 1. When the Jews shall be made the glory of all the earth their glory shall not consist then in immediate Revelations but in Sanctification there shall be holiness and sanctification there shall be holiness on pots and horse bridles 2. When the Lord will be a defence to his people and a shadow from heat and from the Sun it shall be when the Lord hath purged away the filth of men by a spirit of burning not which burns up all holiness but filthiness and self-confidence in any holiness and hypocrisie and so they shall be holy Isa. 4. 3 4. 3. How many men stumble by opinions divisions c. the fruits of a corrupt head and streams of a dunghil heart that had rather live in sorrows among enemies than divisions among friends Oh the spirit of people as soon as any new Calf is made fall down and worship it and break the antient Land-marks which the Word hath set and then make prognostications of all ill weather to arise from opposing their opinion never shall our glory be recovered till these evils are confessed and lamented and the sin of the heart which begat them 4. I have wondred why so few be converted though blessed be God some the Lord doth pick out a few Servants Children and Natives is it not because either this exemplary holiness which is our glory is not or not so shiniâ—g but our lamps are dim Ministers preach and hearers are â—troubled but they then look upon scandals and offences from others and so are beaten off again Zach. 8. 20 21 22 23. Oh therefore preserve it 5. HOw will all the world ahhor the ways we walk in if we miscarry 6. God will have holy Churches he is refining the whole world now for that end and will do so more and more and go on SECT IX Quest. How shall we preserve it Answ. 1. Take heed of harboring an ill opinion of holiness for then if your judgements dislike it your tongues and your lives shall disgrace it Take heed of imagining that First there is no grace in Saints only immediate actings of the Spirit this is no spirit of holiness no more than in Baalams Ass through which God spake to him Secondly That these graces are only common who will seek much after that or esteem that which is but common this is to despise the Spirit to contemn the blood of the Covenant whereby the Church is sanctified Thirdly That grace is so dark and obsâ—ure a thing always as no
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
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
of them ex gr Let a man have a full table and fair estate and outward blessings promising much and the Ordinances of God and a heart to follow God there now see him lively in the service of God but let him be brought to extremities and want of all this and fears of poverty estate wasteth poverty appears many rates come in and the wife crys out now he falls down to the earth in discontent or worldliness and his life and affection to Ordinances or the fervants of God is now gone as it is with a bird when she hath two wings she can flye but when she hath only one then she falls and the fowler takes her because it was a limb precious to her so here Thus it was with Davids servants at Ziglag 1 Sam. 30. 4. all wept till they could weep no more but here it was otherwise with David he could flye to God without those wings so when God gives a man a condition not so great as he would and the heart lusts after so much and God crosseth he cannot be content with a little or with a mean estate because his lust is his limb he cannot suffer it to be cut off or be paâ—â—d if a man hath a wooden leg he can cut it answerable to his shoo but if but a limb he must have his shooe cut answerable to his leg because it is his limb no cutting of that leâ—s oh it is dear So it is with a man that hath a lust after any thing it is dear and hence he is said to live in them and to be in the flesh but the desires after these things in a gracious heart they are blains they can be without them Oh never such a happiness if the Lord would dead them to me Gal. 5. 24. they that are in Christ have crucified the flesh with the affections and lusts thereof 3. The lusts and desires in a false heart are reigning lusts and make the lusts after grace and holiness serve them but è contra in a holy heart Ex. gr A man prays for the love of God and the Spirit of grace and 't is affectionate but yet 't is ever for some lust Iam. 4. 3. a man desires grace to perfect his gifts and gifts to deck him and purchase him honor before men a man desires grace to quiet his conscience in assurance of Gods love and pardon of sin that he may live the more peaceably with his sin Isa. 58. 3 4. Now in a gracious heart the desires of these things serve the desires after grace for he desires the things of this world to be the more holy Prov. 30. 7 8. Feed me with food convenient that I may not tempt thee he desires and hath them for Israels sake 2 Sam. 5. 12. Like a Tradesman he buys and sells but it is for gain Phil. 1. 20. Oh consider of these things and if your hearts have had only such false desires as these know it that as verily as these Virgins were shut out so shall you another day CHAP. XIII The desires and endeavors of Hypocrites after Grace are not lasting SECT I. THat foolish Virgins in their first endeavors after the Spirit of Grace usually cease from seeking farther before they have got that measure and fulness of it which will continue to the last Or That there is ever a cessation in the first endeavors of carnal professors from seeking after that measure of grace which will indeed last and continue until their meeting with and appearing before the Lord Iesus Christ. For these Virgins here did seek after the Lord Jesus Christ and the Spirit of Christ and hence did get that measure which lighted their lamps for a good season and they contented themselves with this and gave over seeking untill it is too late and therefore now they say Give us of your oyl our Lamps are oâ—t These foolish Virgins when they had got somewhat they are carried with abundance of affection and profession they think themselves as good as the best and what need they seek for more and then grow secure and fall asleep until all is spent The Scripture is pregnant every where for this But let us look and see the causes of this First Sometime it is because they know not what that measure is which doth accompany salvation but they set up an imagination of their own heads which is a false image of Saving-grace and when they have that now they think all is well and they go no further Iudg. 2. 11 12. People that know not the Lord nor the poâ—er of his grace will set up other gods and serve them and there rest until it is with them as it was with those when the anger of the Lord waxâ—th hot and spoilers come now they cry unto the Lord What is the reason why many a man falls short of the righteousness which is of God viz. of Faith Because he sets up in his head a righteousness of his own and if I get that then I hope the Lord will accept me and forgive me and hence Rom. 9. 31 32. why did they miss of it Because they sought it by a righteousness which is of their own so why do many miss of Faith because they think it is an assurance or when a man rests upon Christ not considering the need of an Almighty power and hence the Apostle prays for this Ephes. 1. 19. So for Repentance why do men fall short of it they think it is when Gods anger is exprest the soul then comes to seek the Lord and findes some comfort Psal. 78. Matth. 3. and so runs away with it So for Holiness they think it is to be like others and then well they think these are the men that shall live and are happy and look as it is like it was at Babel when head and tongues were confounded one calls for a Brick the other brings him a Trowel Hammer or Tile because he did but imagine what he spake and so understood not his language So 't is here men read and hear God speak and Ministers call for Faith and knowledge of God but earthly minds cannot understand heavenly language and hence they imagine that is Faith and Repentance which indeed is not and so miss of that which indeed else would continue and this is the misery of many thousands that in seeing see not The experience of the work of grace makes men savingly to know what Grace is Iohn 5. 37 38. Now men graceless never felt it in the life and power of it and therefore cannot tell it Secondly From the nature of Common-grace the nature of which is as the Apostle speaks of lifeless knowledge 1 Cor. 8. 1 to puff up it never leaves the soul more sensible of his vileness as Saving-grace doth Ezek 16 ult and so makes a man never rest in seeking after the Lord but makes the soul feel himself full and hence the stomack is gone from seeking after more as Rev. 3.
Prov. 5. 11 12 13. you mourn when you not your flesh but soul is consumed Oh how have I despised instruction lest wrath break out which cannot be quenched for dealing slightly with God and your own souls how many Christians take that for grace which when it comes to tryal will be found too light and know it not and regard it not till the hand-witing of God is upon their consciences If therefore you have not found the satisfying sweetness of the Spirit of Gods grace that water which quencheth all your inordinate thirst that bread which feeds you to life be sure your oyl will be spent and your light will go out before you dye SECT V. Quest. HOw shoâ—ld I know that satisfying sweetness Answ. Ah methinks you should say Oh that I did know it yet wary I would be of giving any just occasion to break off what the Lord in his grace hath wrought yet you may know something of it by this 1. When the Spirit of Gods grace dispensed in his Ordinances doth glut you and slay you and make you worse here is not the grace of Christ which doth satisfie you if the more knowledge you have of the truth the less glory you see in the truth and the less you love the truth if the more comfort you have sound by it the less you now desire after it if the more abilities you have received by it the more proud you grow and high-minded if having come for to seek the Ordinances of God the less good you find by them the more weary you grow of them and the more you despise them it is certain the satisfying grace of Christ is not here when the bread to feed is poison to slay is not this the condition of many what is the cause they are growing worse that they are worse in their latter end and middle of their Christian profession than the begining because they are grown full by Gods Ordinances and so worse what is the cause in places of persecution the Lords Ordinances were precious not when they come to them Gods Ordinances plenty makes them to undervalue them through their sin that look as it is with men in consumptions whose life is going out they think they can eat yet when it is before them loath the smell of it or a little serves them whereas another finds it otherwise not but that Saints may think thus but they with Hezekiah mourn under it 2 Chron. 32. Hos. 6. 5. I have hewen and slain what is the cause because your goodness is like a morning dew which soon vanisheth therefore have I slain them Oh God loves us and we are the best people in the world because we have Ordinances no but because you be shallow hence you shall have Prophets to slay you Secondly If any man maintains any living lust in himself in the midst of his profession and hungers after it and the life of it for when a man hath better food to feed upon he will neglect his own at home as Christ said to them when they asked him why he did not eat how many be there which have strange gifts and have had marvellous ebbings and flowings of the Spirit of Life and Peace and yet one sin have they lived in and would not could not live without it Look as it was in the wilderness they were for a time pretty well content with their allowance and wildernessâ—walks and provisions but they could not stay long They asked meat for their lusts but he sent leanness into their souls Psal. 106. 14 15. So that there it is if lust be stirring the Lord either denies it his own people because he will starve the lust that the soul may grow or if he gives it slays the lust by it gluts it makes the soul grow weary of it and prize his first Husband more as Solomon by his experimental discovery of the creature Many men confess and pray aginst their sins but by their sorrows and desires they do maintain the life of their sin fall to it as the dog to the vomit you will be cast away at last 1 Cor. 9. ult I beat not the air lest I become a cast-away whereas a gracious heart doth not maintain but waste and consume his lust His life is to live to God Thirdly If a mans heart and affections reach not the people of God with the dearest embracings noâ— yet mourn for the want of such a heart for sometimes there are some drops of the Lords goodness falling into the heart whereby the soul cleaves unto the Lord and is moved and ravished and bears much 〈◊〉 as it thinks towards him but look to their love to the people of God tâ—â—re they fall short because the love of Christ is not shed abroad abundantly into their hearts filling and satisfying of them and hence have none to poure out upon the souls of their neighbors 1 Iohn 4. 20 21. In our own Country what was the accusation of Saints viz. They are Hypocrites before God What did you think of those men that said so Answ. Surely they were enemies to the Lord and that never loved him for then they would love his people But what is the occasion here Now they say they come far for Ordinances but they are unjust oppressors cruel poor men may starve before regarded by them and so they cast reproach not only upon some few but all the people of God and Church of God If that it be so their accusation is Gods accusation if not as generally it is for many though unable to do much yet if called to it would lay down their estates and lives for others then know thou never hadst Christ's love shed in thy heart which will continue but drops of it only because thy love cannot reach to these Beloved what is the end of your coming over hither is it not to enjoy first Christ and nextly his People so his Ordinances because next to fellowship of Christ the Saints company is most precious and do you here bite and censure and devouâ—e and neglect and reproach one another and upon any conceived injury stumble are poor men neglected It is a sad sign the love of Christ in not in power Heb. 6. 9 10. Fourthly If there have been abundance of sweet affections and sweet refreshings thereby rising up within the soul without the death and killing and removal of the contrary lusts and sins it is certain this soul was never truly filled nor satisfied with the Spirit of Gods grace for as it is with vessels while they be filled with lime or chaff they cannot be filled with wheat or with water so while the heart is filled with some noisom distempers it cannot be filled or satisfied with the Lord look but abroad in the Churches how many be there that say and think they â—ate their sin as the only evil they close with the Lord Jesus they love the people of God all of them they seek the glory of God
it was the Lord that did this If bread could speak it would say it is not I that feed and fire not I that warm You can speak tell others so you would fain be accounted some body and therefore will devise new Gospels and mint new notions that not only Christ may be pleased but men may say this I received of such a one that their names might be spoken of The Theif takes the sheep for himself a good Shepheard carries it home to his owner SECT X. OH then do not rest in this that you have now got to partake of the fellowship of Gods people I confess next to fellowship with God their fellowship is best and most sweet 1 Ioh. 1. 3 4. and nothing more powerful to preserve and keep Gods people from Apostacy than this Col. 2. 5. order and stedfastness in faith are coupled they that be planted in the Courts of the Lord shall flourish here nothing encreasing Grace more Col. 2. 19. when many eyes to see by many hands to help work by When a man sinned if one or two men only took up stones to stone the sinner it may be they might miss or the man live but when there be many it is strange if it doth not kill so out of fellowship of the people of God one may admonish then another and it may be he can shift but here there be many c. 2 Cor. 2. 7. When a mans life is going away in a swoon if one or two be there present only he may never recover but when one rubs another chafes another holds him another runs and fetches hot water for him it is a hundred to one but he escapes But yet as the best means if neglected or trusted to will make men worse as Capernaâ—m was worse for Christ's preaching which they boasted of so the best means if not trusted to will make men better as it is with some Extracts and Spirits they will make quick work one way or other 1. If ever you see or receive any good look to the Lord in them 1 Sam. 10. 11 12. who is their father 2. If ever you look to receive any look to the Lord that by them he may convey help and succor in his time SECT XI Quest. HOw shall I get that good Ans. 1. Feel your need of their fellowship and their help you will then be getting good by every example every prayer 1 Cor. 12. the eye cannot say to the hand I have no need of thee Oh be not full for God hath not made you so full but if you be an eye you need the foot c. David knew more than the Levites did yet how did he long to see God and the goings of God in the Sanctury Paul did need the mutual comfort of Christians it was a strange thing in Paul when he was to carry money to others yet he beseecheth them Oh pray for me Rom. 15. 30 31. Do not say only I feel a need of Sacraments or Ministry but I need the prayers the counsel the examples the exhortation of the meanest Christian. Secondly Be sure you joyn your selves to living Christians that is not only such as have Grace but such as are lively in the use and exercise of it for those God sanctifies especially to communicate Grace to you if a living hand be knit to a dead arm sure little good will it receive from it Rom. 1. 12. a lively believing Christian will comfort Paul and an humble Christian will humble This is the very reason why Christians do not get good because their hearts are dead and their fellowship with God little and hence others despise them and withdraw from them Thirdly Love them dearly a man will never get good from any Christian that he despiseth or slighteth as it is with a man if his hand would have life from the head set it in his place and let not it be tied outwardly but united as a member and then it receives it and hence it edifies it self in love so by love are men edified CHAP. XV. Of the plentiful dispensing of Grace in the Gospel Ministry SECT I. Now follows secondly their Counsel and Advice Go to them that sell and buy c. THem that sell Some there be that make this an Irony or a plain mock of the foolish Virgins for their folly as if they should say You have lived like Hypocrites hitherto before the Lord among us and deceived us and your own souls now you would have out Grace to help you no get you gone to Mass-Priests and Pardon-sellers and Merit-mongers and buy for your selves they have merit enough c. But this meaning as it cannot be evinced necessarily from the words so such an answer cannot stand with that sad and gracious compassionate spirit which is in every holy Virgin for suppose God should break open the conscience of any in these days and they opening their hearts to others they should receive this answer Nay seeing you have neglected your season so long get you gone to Mass-Priests let them help you would any of common honesty in like manner mock much less a gracious heart no but if any have a true sence of their misery for sleeping out their season of Grace their bowels will melt over them Those that sell These are the Ministers of the Lord Jesus For 1. 'T is manifest it is not a mock And 2. Those that sell are not ordinary Christians though they may and do convey the Spirit yet not in this case so powerfully and hence they do send them from themselves 3. They do send them to those means which do most abundantly convey the Spirit now the Word and the Spirit are united as shall be proved the cheif dispensers of which word are the Ministers of the Gospel 4. Because Ministers are called such as sell Prov. 23. 23. Buy the truth and sell it not now where is the truth cheifly sold but by the prime publishers of it Mal. 2. 6 7. Not that the Holy Ghost is to be sold for money but to buy it there as it is to be sold without money Is. 55. 1 2 3. Come and buy wine and milk that is in the ministry of the Gospel which calls all that thirst to come Rev. 3. 18. not that they should fix their eyes upon them as upon the cheif means to convey it for the Lord Jesus fells and we are to buy of him only these are servants under him and appointed as an Ordinance of his for this end the Apostle conveys his ministry 2 Cor. 2. ult sincerely and gloriously Buy for your selves that is seek for it there though you lay out never so much of your money your time and thoughts and affections for it and receive it there when it is offered upon any terms though you part with all you have that so you may make it your own and so have of your own and so may with comfort meet the Lord and this suits with
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
soul-satisfying blessedness to his people And this I add the way to have all desires satisfied is to joy in Christ alone Psal. 37. 5. Fourthly In case of all spiritual wants for this troubles the heart above any other thing thou sayst thou hast such wants and such sins Oh but remember this thou shalt have thy fill of him hereafter he is absent now but thou shalt be with him he hides his face now but he will arise upon thee and never set more and will supply all thy wants Thus the Apostle perswades to love the Scriptures though they gave but a little light and they were in darkness until this day-star arose so then all darkness shall be abolished so the Saints complain If a Son why so unlike Christ yet remember When he appears we shall be like him 1 Iohn 3. 2. Col. 1. 3. Object But these things are to come how can I be content now Answ. 1. Carnal hearts feed themselves chiefly with hopes and false hopes of base things to come why will not you now with this Rom. 5. 2 3. we rejoyce in hope and live by hope 2. Faith makes things absent present Heb. 11. 13. They saw the promises afar off and were perswaded and embraced them so do you and the Lord in them here but the fruition and possession of those things promised is more 3. Though there is not perfect and full fruition of the Lord here yet it is in part here which gives unknown sweetness Revel 21. 23. They need not the Sun but the Lamb is the light of that Temple Pâ—al 23. ult 4. What though the Lord keeps thee short yet for his sake be content whiles he keeps thee in want there is not a cross but the Lord saith â—or my sake bear it nor a denial of any mercy nor a putting by any prayer but Christ saith For my sake be content with it as they Psal. 44. 22. and be content a little while glory is not yet ready for thee nor thou for it now let this prevail with you be content to be afflicted buffetted forsaken qâ—iering the heart with this I shall one day be with the Lord Christ was thus for thee And as for you that never had heart to receive Christ yet oh that this thing might make your hearts come off from all creatures to him Isa. 55. 3. Why spend you your mony for no bread and for that which satisfies not and for that which continues not what though thou lose by parting with thy lusts alâ— comforts friends favor of men gain thou shalt find all these in him lose him and thou canst not finde these in them Oh but this you will not come to but yet remember Psal. 81. 11. Heb. 5. 9. and therefore is there any soul here that as Hannah was praying for a Child so you for Christ alone I offer thee Christ in the name of the Lord take him thou canst not exalt Christ more by any act than by taking him and therefore as hers so let thy heart go home quietted mourn no more and let it ever bear up thy heart as the ark above all waters that thou art shipt safe in him SECT XIV OH therefore be as near the Lord Jesus now aâ— you can be in this world be as much alone with him as you can there will be a very near conjuction and communion between you and Christ another day and herein alone lyes your blessedness you are yet in your race and absent from home yet be as near home and reaching after the price of your high calling when David could not come to the Temple yet his heart was as near it as it could he would be coming after it and accounting them happy that might be near even the very Swallows That is the nature of love Where it cannot go it will creep it will be as near the thing beloved as it can So here The Saints when they were cast from the Temple when they could not go to it yet they would look towards and pray towards it Daniel did it though he died for it Ionah though discouraged and thought he should never come there but be cast out of Gods â—ight Iacob and Ioseph though they might have had honorable burial elsewhere yet such was not only their faith in the promise but their love to the Land of promise where they knew God intended his presence that their very bones must lie there Heb. 11. 22. when they could not live there their very carkasses shall lie there ' This was the power of the timoâ—ous faith of Ioseph and Nicodemus when they had lost the life of Christ and Christ was departed yet they loved and begged the dead body of Jesus so though you have neglected the Lord yet now be as near the Lord as you can Christ himself when he was to depart from his people yet he would be as near to his as he could hence he sends the Comforter Oh so be you towards him I know his love to us exceeds ours to him but there is no reason why it should for we are vile there is reason ours should exceed for he is worthy this is the honor of the Saints To be a people near to him as it is the curse and shame and misery of all the world to be far from him Mens hearts lie further out from Christ than we are aware of some stars seem to be within a hands breadth of the moon when they are indeed far off because of our weakness not able to judge of things at that distance so it is with many nay many of Gods own people are far off or not near enough to the Lord And hence come First All afflictions for the most part why are they sent but to fetch you in from your strayings hence Psal. 23. 4. the rod of God comforted David Secondly Hence comes your sleeping in your strayings from God as Ionah that went away from the presence of the Lord and the Lord let him alone for a time I know there are daily strayings but to lie and live in them not lamented this argues your hearts are gone and lie out from the Lord at least for a time SECT XV. Quest. HOw should we be near unto the Lord Answ. In Four particulars First Be near to him in his Providences the Lord is exceeding near to all men thus Act. 17. 27 28. in him we live and move as the beam is in the Sun so as he may be felt it is wonderful to think how near the Lord is to men not only by the immediateness of his vertue but of his person yet they are far from the Lord and men are to seek for him hence vers 30 31. he perswades unto that especially to be near God not only as a Creator but as a Mediator by whom the affairs of all the family in heaven and earth are ordered Oh therefore seek him till you come so near as to see him and find him hete David saw this
ignorance he may pray and be diligent in use of means and full of life but when he hath got some knowledge and can discourse pretty well and hath some tastes of the Heavenly Gift some sweet elapsâ—es of grace and so his conscience is pretty well quieted and if he hath got some answer to his prayers and hath sweet affections he grows full and having ease to his conscience casts off sence and daily groaning under sin And hence the Spirit of Prayer dies he loses his esteeme of Gods Ordinances feeles not such need of them or gets no good feeles no life and power by them and whereas before he could catch at every word and mourn when he found the Lord passed by him and speak never a good word to him now no such trouble because he is full This is the woful condition of some but yet they know it not but now he that is filled with the Spirit the Lord empties him and the longer he lives so that others think he needs not much grace yet he accounts himself the poorest and feels a need of every truth of God and Ordinance of God his sin 't is true continues 't is not quite abolished and his sighing within himself continues also to his grave Isa. 57. 15. poore and yet the Lord dwells there how can these staâ—d together very well in those who are the Lords 3. This Spirit comes in that fusness as that it so purifies the heart of sin and self as that it makes the soul set it seef for God as his last end and happinesse and so as that the work of Christ is his blessednesse 2. Tim. 2. 20 21. He that purgeth himself from these things is a Vessel of honour and fit for his Masters use It is with some souls as it is with some drosly Vessels they are put out of the fire and they are taken out before their dross is removed or they melted or if melted yet not fashioned for use even to every good work so some have great troubles without and within now the fire goes out or they get out of the fire viz. the trouble before their dross is removed or their sinful natures be changed or if they be melted yet they are not fashioned and framed for their Masters use only they are for their own use and their lusts use and seek themselves in all they do but not for the Lords use it is not their life to live to God Promises are sweet and Christ is sweet and Heaven is sweet but the work of Christ to be of use for Christ this is not their bliss I know Saints fall short here much and seek themselves but yet their hearts are prepared fashioned set for this end and they through the help of the Spirit refine themselves for the Lord that when sin desires them to serve it No their answer is I am no debtor nor servant to you I have lived too long to you already I am now the Lords and for the Lord Oh that I might have that honour as to be employed for him I say unto you the Lord hath here filled you and fitted you for his use and you may be comforted SECT IX 3. WHen the soul is recovered out of that security which usually befalls men after some time of first affection and profession in that measure as that now it lives unto the Lord in a daily waiting for him and longing for him when the Lord sees it meet to come and take him to himself For all these Virgins fell asleep after they came out to meet the Bridegroom with their burning Lamps and not only the foolish but the wife also slept Now I ask you Do you think they were ready then for the Lord No not untill they were awakened againe and the wise had got their Lamps burning againe and waiting for him but yet the foolish had got not only no light to their lamps but Oyle was wanting also to their Vessels So it is here Time hâ—th been that the Lord hath awakened you with feares and terrors about your estate and you have got into the assemblings of the Saints together and kept company with them and you have escaped the outward pollutions of the world and defilements of Gods worship and services and you have seen the insufficiency of all duties and it is Christ you have look't after and prayed for and got some peace and comfort that he is yours and have look't to meet him hoped if you die that you should be saved but have you not faln into a secure frame againe both wise and foolish have you not turned Prodigals and scent and lost all after you have had your portions if not thank God be not high-minded but feare for very few but after fulness fall asleep and after they have had some peace of conscience but they fall to enter into some peace if not with some foul open sins yet some truce with some lesser secret sins and if their oyle be not spent their sorrows spent in sorrowing their trouble spent in trouble their desires spent in desiring as water spends away it self in running out of a Cisterne not out of a Spring yet their light hath gone out the beauty of thy profession is it may be lost that heat and life is gone which others saw and you saw much more are you ready now and though you may have some awakenings yet are they so far as to cause you to get up and kindle your Lamps and waite for the Bridegroome If it be so that still you keep sleeping and have not your Lamps ready trimm'd then you are just as all the foolish Virgins were before the cry came SECT X. Quest. BUT may not a godly man die in a declining decaying secure frame Answ. 1. He may die in an uncomfortable frame without great peace of conscience for sometimes a mans Lamp may shine brightest when his peace is least but the more prayer the more searchings and washing of heart is then to be attended a godly man may die mourning for ought I know and the Lord give him his garment of gladness in Heaven for the spirit of heaviness here on earth because though he loseth the comfort of his estate yet not the safety of it because he dyes under the wings of a Promise So that though he dyes uncomfortably yet not securely 2. He may die to his feeling in such a frame poor and contrite for growing in the sence of emptiness is not decaying in the being or power of holiness the Lord is now preparing of him to honour his grace when he doth not help him to honour his Will in that inlargedness of heart to it as he would so that this soul is not decaying 3. But yet I do not know that the Lord lets his people die ordinarily in a withering condition especially if it appear so to others of his discerning servants the Lord will send some cry to awaken his servants before he comes to them or they
to awaken thee if the word doth not SECT XII Use 3. OF Exhortation Labour to be in a readinesse awaken out of sleep and get your Garments on your loynes girt your Vessels full your Lamâ—s burning thaâ— you may be indeed ready and he Lord may finde you so as well as men think you so It is Christs Exhortation Luke 12. 40. whereupon Peter askt Did he speak that Parable only to the Disciples or of all Verse 41. he answers all especially them that know the Lords minde herein and do it not Verse 47. So you may ask me Whom do I press to make ready I answer all Two sorts I shall therefore name 1. Those who are yet unready either in whole or part 2. Those who are ready but not so ready as those should be who stand before the Lord and as themselves will wish another day they had been the wise as well as foolish may be sleepy and so unready for a time but O awake First Those who are unready and unprepared for the Lord and his coming are there any such Yes very many some there be who know they are unready and will not yet buy and yet prepare not for it because they are young enough yet or have time enough to provide for that hereafter Some others because they cry Lord Lord and look to Christ and are well thought of by the wise that think they are ready but know it all your thoughts and cares and prayers and endeavours are little enough for it even all your life and yet to prepare for this hath been the least part of many a mans life and such is the security of some that till Christ come they will not Gird up themselves to this Work SECT XIII COnsider the lamentable end of one who dies unready some not all the Lord leaves for terrours to the secure world who are as good as men risen from the dead to tell men of the vanity of their sinful courses who looking upon time past they see that it is irrecoverably lost and past away as a dreame and lost as a shadow look upon time present they feel their souls left naked their accounts not made an end come to all their hopes and comforts here their body sick their conscience trembling if not tearing their hearts hard God departed the grave opened for their filthy carkasses and Devils waiting for their secure soules And now say such What profit have I for all my vanity under the Sun Look to time to come there they see the Throne set the Lord Jesus on it their soules standing naked before him whose grace was great toward them whiles they lived but whose face now is a consuming fire and they behold eternity even that eternal black Gulf between them and the Lord and here they lie wishing they had taken their time professing now their time is lost beseeching others to take warning by them desiring the prayers of others but yet thinking though Noah and Samuel should stand before the Lord for them there is no hope Come and tell them Do not cast away mercy cast not away that blood which is worthy to be gathered up by blessed Angels in Vessels of gold lament and returne and the Lord will to you what tell you me of repenting and believing is a sick time a fit time to repent in but the Lord hath done great things for you you have thought so but there were such sins or such a sin I knew you knew not I knew it yet I loved it I had indeed some lazy purposes to forsake it but the Lord hath taken me in my seemings but mercy is infinite oh it 's my torment I have seen an end of my sinnes and now I feel the beginning of my torment happy are they that die in the Lord and thrice happy that make ready for the Lord. Consider thou hast but a short time to prepare in and the time will be then when thou dost least think of it Luke 12. 46. The Lords Arrows are now flying abroad if you did think you should be next smitten down dead you would prepare but you think the Lord delayes his coming Oh Remember that time thou do'st least think of Christ will come If unready now you will be much more unready next day grant thy time to be long you will be the more unfit the longer you delay thou hast hinderances now the longer thou livest thou wilt have more and more â—y heart will be harder every day than other SECT XIV PRay unto the Lord that he would prepare you and fit you give his Christ and fulness of his Spirit unto you which you know the Lord will give to them that ask for man like the Potters clay is no more able to prepare himself for glory than to appoint and elect himself thereunto Hence Psal. 10. 17. Rom. 9. 23. prepared to glory therefore pray not that prayer can move the Lord to it but because it is a means appointed of God to execute his eternal purposes of grace unto the Vessels of grace Acts 9. 9 11. Paul was three dayes mourning and he did not eat and drink and yet was not discouraged but kept on praying and ceaseth not till the Lord sends Ananias that he might receive the Spirit Verse 17. So say I to you Time hath been thou hast not prayed mornings evenings your sleep would not suffer you or if so yet it hath been without mourning for living without Christ abusing of Christ and the sin of your nature or if so it hath been onâ—y by fits and you could hold up your head againe before God sends Anamias with a Message of peace or that Message without the Spirit of grace Are you now prepared Oh no! oh therefore now begin this work say I am thy clay Lord and have been a broken unclean Vessel unfit for any use to hold any grace if mercies come I forget thee and grow worse if sickness I am blockish if Ordinances I despise them if thou forsakest me I forsake thee if thou drawest neare to me I resist thee if Christ be offered I reject him if not I presume and turn his grace to wantonness now Lord gather a broken Vessel if I live I shall still sin if I die I shall blaspheme if I forsake acts of sin yet lusts of sin remaine if they be quenched yet my polluted nature remaines not cleansed and the guilt cries Now Lord undertake for me begin thou the work and take the glory and here mourn till the Lord comes know the worth and prize the presence of the Spirit and then pray Iohn 14. 16. The world cannot receive it because they know it not with Iohn 4. 10. Sacrifice is unfit to be offered till by shedding blood life is taken away Be very watchful over your hearts that they grow not too gentle and handle tenderly sinnes arising after faith and profession of your interest in Iesus Christ sins of the second growth some sins grow
this and that but I had these ends in them and I harboured these sins by them will conscience make men say Because now Satan to whose custody the soul is committed appears to the soul and it sees it self in his hands The best Hypocrite is never delivered out of the hands of Satan and his power he will eitheâ—r keep constant possession or if not yet he will returne againe now he will not appear in this time of peace to the soul because there is yet hope but after death then hope is past and therefore then he appeares for as the souls of the Elect are carryed to Heaven by Angels and blessed among them so è â—ontrà the souls of the wicked are in the hands of Devils 1 Pet. 3. 19. He preacht to the spirits now in Prison Theeves so long as they are not known or if known not apprehended they fear not death but when taken and laid up in prison there they know their death and there they see their Jaylour so here and as Satan did condemne and sad the heart of the humbled out-cast 2 Cor. 2. 11. so much more these when cast out from the presence of God A Caâ—tive when taken by him that hath overcome him the Conquerour appeares and sets his foot upon him especially if one eminent whom Satan hath conquered Because of the intolerable and heavy wrath of God which then doth seize upon the soul. Luke 16. I am tâ—rmentâ—d In this life though God be lost yet mens hearts are comforted with creatures and patience and common bounty as it is with skall'd legs eased in the water but now when men are dead then there is no creature to enjoy to ease the heart the body is dead and what are these things to the soul now hence the soule feels God is gone and for ever gone and now when he hath most need in great torment gone the soul feels this I say and feeling this woe it knows it indeed the beasts know their misery when they feel the Knife in their hearts Let men deceive themselves never so deeply with false imaginations yet when they feel it otherwise it shall confute them as the Generations of men in the dayes of Noah men will have some hope while patience lasts but when that 's gone then their hopes and hearts sink also whiles men be in the Vessel they hope to live but if that sink and they can see no plank nor shore but see waves and men crying c. now their hearts must needs fail them Of terrour to them who upon cleare conviction from the Word will not believe their doom their misery now Sometime the Word comes so near men and the very sin they live and lie in is pointed at found out and words and thoughts opened as if some body had told the Minister of the man and they think He speaks against me but they will not believe that sin is so black or God so angry but hope well but if they do sleight and regard not these convictions yet oh remember the time is drawing on and it is not farre of but therein you shall know the word of the Lord is more precious to him than to you you let it fall but the Lord will not 1 Sam. 3. 19. The Old World would not believe Noah the Lord therefore made their experience convince them of it I know men may be deceived but as he said in another case The word is not bound so the word which like God searcheth the secrets of thy heart and thy Hypocrisie that is not deceitful thy Scepter O Lord is a right Scepter and it cannot be crook't and bent And if man doth condemn thee know it God is greater then man and it is his glory to confirm the words of his Servants that are not Diviners South-sayers and uncertaine Prognosticators of mens desâ—inies Isa. 44. 26. but having their warrant from the Word it shall be confirmed by God himself nay that very Word shall arise though it sleeps now the Word is only left as a Witnesse Matth. 24. 14. and do you think it shall not be so if Christ lives he will confirm it Is it not better to know your condition now and be humbled for it seeing else you must know it when it is too late to know it If two have a Quarrel against each other and the one who hath the better side entreats to agree with him to acknowledge his fault be humbled he will forgive him before he comes to higher Courts where it will be tried and himself cast and such a Fine and damages be set upon his head as will utterly undo him is it not a misery for such an one so brought under to feed himself with hopes and not to listen till he hath spent all and is utterly undone and beggar'd truly thus 't is here And so I end with reminding you of the speech of God to Elies Sons 1 Sam. 2. 25. They heard not their father because God would slay them so here you will not hear Ministers condemne you because God will do it See the great folly of thoâ—e who having got some false comforts and are loâ—h to know the worst of their â—states now Isa. 30. 10. that say to the Prophets Prophesie deceits or if not they will not come to the light Iohn 3. 20. or if light come to them they hate it and put it out choak it if they do not also hate the man Shall you know your estates hereafter and will you not see them now what comfort will this be to you There is a Beast when it is hunted and weary runnes its head into the ground or bushes and thinks it self then safe though its body be all seen and that the Hunter doth not see it nor the Hounds because it sees not them So it is here What wiâ—l it profit you to hide your eyes from the Almighties search who cannot hide your selves It 's true if there was no hope nâ—w then men might comfort themselves and not dye with thoughts and fears of it till they come to dye but there is hope Oh folly not to see it now and truly this is mens frame 1. Because some think it a shame to begin now after they have been so well thought of now to strip themselves 2. Because of trouble men naturally will avoid it and hence skin their â—ores over superficially 3. Because they think it impossible or very difficult to be saved now if all should be naught that they have done already and hence rather hazard all and put it to the venture 4. Because they must maintaine their innocency and confidence What must I not believe noâ— hope well 5. Because when they have done their best they can do no more than what they do now viz. trust to Gods mercy But more particularly this appeares First When men will not see nor desire the Lord to reveal their sinne and deceits Psalme 36. 3. That 's one part of