long fasting till the time of extremity comes and then he pours waters on the thirsty Hence better for those never to have known 2 Pet. 2 21. and an hypocrites last end is to satisfie himself hence he hath enough a Saints is to satisfie Christ hence he never hath enough 5. Those that do neglect the Lord under this colour of receiving Christ they can do nothing themselves and Christ must do all and hence neglect the Lord secretly and sometimes quarrel with the Ministry privately when pressed to a duty or to beleeve Alas what can a man do when all the Ministers in the world have preached their hearts out at last they must bring us to Christ what else should the Apostle mean Rom. 4 5. Not to him that worketh but beleeveth is faith accounted for righteousness I must not live I must let Christ live c. And hence say they the cause of perishing is not mens wills but Gods he elects not he gives no heart such hypocrites the Lord prophesies of Mat. 7. 21. Many that say to me Lord Lord i. that advance the Lord Jesus and live in neglect of all duties and bring the Lord of glory not from his Throne in Heaven to Hell but which is worse debase him from his glory to sin to be the cover of sin and protector of it Beloved I know no surer sign of a vessel that God intends to break in peeces then this to live in this neglect 2 Tim. 2 20. Nay 't is an evidence there is no hope no living hope 1 Iohn 3. 3. He that hath this hope purgeth himself as Christ is pure Many it seems boasted of hope in Christ so do Saints but he gives this Note He purgeth himself he will not sluggishly put all on Christ. T is true 't is the mighty working of Christ that must conquer thy lusts but must this put you to neglect striving Col. 1. 29. I strive according to the working And for mine own part though I le not dispute the point at large I beleeve there is a constant assistance of the mighty power of the Lord Jesus in the souls of all the Saints 1 Pet. 1. 5. And hence 1 Iohn 4. Greater is he that is in you then in the world The Saints as they receive the Lord Jesus to rule them that he alone may be Lord and King not only in heaven but in their heâ—rts So a false hearâ— receives Christ lastly for to ease him Sometime for to ease him of the burden of Conscience sometime to ease him of the Lords work the burthen of his will and hence some at last have complained though hardly convinced of it that they could be contented the Lord should act them but their end was that hereby they might be rid of their burden and so eased by him I have heard a Question should be askt What is the difference between the workings of Gods Spirit and the Saints And that the Answer was 1. The one is by graces the other immediatly 2. The Spirits is when a man labours least quite cross to the stream of truth Take heed how you understand these points aright the depth of the most hellish villany in the world lies unâ—er them Wo to thee that canst paint such a Christ in thy head and receive such a Christ into thy heart as must be a pander to your sloth the Lord will revenge this wrong done to his glory with greater sorrows then ever any felt To make Christ not only meat and drink to feed but cloaths to cover your sloth Why what can we doe what can we doe Why as the first Adam conveies not only guilt but power So the second conveys both righteousness and strength as Christ is now triumphing by his eternal Spirit and his life is heavenly so if you be in Christ there is a Spirit of Christ whereby a never dying life is begot that can and doth conquer though it be but a spark Christ maintaining it it shall come to victory You are forsaken of Christ if you want this or else take heed this colour make you not forsake him 6. Those that neglect the means and yet look for the end in hope of future time and so neglect the present season Thus 't is with many a one the day of life and health and day of Ordinances continues and hence the sluggard cryes Prov. 24. 33. Yet a little more slumber i. I le have but a little while longer c. Hence when Conscience checks Ministers warn the Lord wooes the Spirit cries a man puts off all with this I hope it will be better And hence it falls out with them as with those Matth. 24 The Lord comes in a time they look not for him and of this many on their deathbeds have cryed out Think of this you convicted persons that know its miserable with you before God stop your breath you have nothing to plead for your neglect but hope of time Know it Gods present seasons are golden one moment worth eternity and now is the time if you neglect his season he will not regard yours God is never found in your time but in his time Oh lay these things to heart especially you that are grown weary of means that faint in your way God is not yet weary of continuing means art thou weary of gaining by means Oh consider this you that have had many hopes desires purposes but all blasted your time and means neglected Think on this you that have had marvellous affections but your spirits are gone Nothing can make you mend your pace not all Ministry and Word but you are clog'd with means Remember that Isai. 65. 8 9 10 11 12 13 14. For my people that have sought me c. SECT V. TO all those that do effectually seek the Lord in the use of means And for discovery thereof Consider 1. If ever the Lord gave you a hearâ— effectually to seek him in means you will finde mighty opposition temptations springing up one after another c. from within from without and the oppositions will make you seek him the more Hence Rom. 13. 11 12. he bids us put off the works of darkness and put on the armour of light When man desires and lies in his sloth he meets with little opposition or trouble of his own heart but here 't is otherwise therefore put on armour And I say the soul is made hereby to seek the Lord the more as the blinde man Mark 10. 48. Redeem the time because the days are evill As 't is with Mariners they will not only use fair but side and almost contrary winds to come neer the shore they are bound for let the Lord give any grace oh more of that mercy as Moses Deut. 3. 24. Let the Lord deny yet the soul cries the more let agonies come Christ prays the more let the will oppose he will yeeld himself to the Lord to cross his own will and deny himself peâ—ce makes him love and
be called for out of the Word it is a way of works almost flat Popery in their books If Ministers have had the Spirit burning within them seeing people led from the truth and so speak against them that deceive them 't is passion and bitterness if they have sought to keep the hearts of Gods people close one to another the strong man then keeps the palace What should I name all Quest. But for what is it that they are thus sâ—andalized Ans. 1. For preaching that we are justified by Faith and that Faith is required to the entertainment of Christ as a condition of the Gospel here is not bread say men 2. For preaching that Sanctification is an evidence of Justification and though it be granted the Lord never justified any without a work of vocation at least and this is not against Gods Grace to justifie by Faith yet it is against Grace and 't is a way of works say some to see my self justified by Faith If the Word did reveal a second Justification by Faith and a first Justification without Faith then our first evidence might be without sight of Faith because there is some word which reveals our being Justified without it But the Word reveals all our Justification to be by Faith and thus for preaching the Gospel of Christ have the Servants of the Lord been reproached And though they keep it in yet how many are there whose hearts go after these detestable things 3. Some resist the Spirit by despising inwardly and so casting off the Word of the Lord Heb. 2. 2 3. if we neglect or slight so great salvation and when was the Gospel more slighted by many every thing we say is dear but Gospel which should make us mourn that ever it should be said so in this Country you despise the Spirit of God a man of greatness suffers by nothing so much as by contempt so it is with the Spirit of Grace And it is a thousand to one but that there will be something to make them despise at last the Lord himself But the Word comes thus to be despised and cast off SECT IX First PArtly by the false reports of others as if they were factious disturbers of peace men under a Covenant of Works c. It is the Jesuites policy to raise up lyes and though all will not beleive them yet some will stick Secondly Partly by covetousness the glory of the things of this world is greater than the glory of the Gospel tell them of living by Faith and Promises they deride you in their hearts tell them of a Kingdom and the excellency of holiness they slight them to be so rich and honored it is glorious indeed Luke 16. 14. The Pharisees scorned him because they were covetous Thirdly Sometime because Ministers and Ministry are Bills of charges to a congregation and are too costly inhabitants among them Fourthly Partly because of ignorance of the truth why was Paul's Ministry foolishness it was a mystery so many come and understand not the truths preached they be too high points for them to conceive of let truth be never so precious they esteem it not because they know it not Fifthly Partly because they have known all that our Ministers do preach before which is now like flowers and roses withering which were flourishing heretofore Capernaum despiseth that which Sodom would not and Tyreâ— and Sidon would have repented at and say They can do as well themselves as this and better Sixthly Partly because Ministers are so long at it and that may be delivered in one hour which is stood upon an hour and half and they wonder men preach so little and yet so long which argues contempt and that every truth is not precious Men cry not out of men when they are telling money to them many hours and yet this is more precious Eutychus grows sleepy thank Paul for preaching so long and falls down thank long Sermons for that This is the sinful language of some Seventhly Because they cannot profit by them hence when they should mourn for themselves they despise the truth of the Lord Mic. 2. 7. are not my words good to him that walks uprightly Eighthly Because some have weaker gifts than others And thus I say the Ministry of the Lord and his Spirit is despised Mat. 18. 8. Take heed you despise not little ones for Angels behold them Oh what is it then to despise the Spirit himself And thus I say the Spirit of God is resâ—sted go home therefore and mourn and consider 1. The time is already set the Spirit will not alway strive and time may come that it will go from you and never return to you more 2. Fire will come out of their mouthes Rev. 11. 5. 3. The Ministry shall be taken from you and your children Act. 13. 46. 4. The Spirit it self shall torment you Isa. 63. 10. SECT X. OF Exhortation Oh therefore if ever you would have the Spirit dispensed to you wait here upon the Ministry of the Gospel for it neglect not private helps books and meditations c. but know if ever you have it dispensed here it is chiefly to be had buy at this shop Do you not find parched dryed up hearts the Spirit of God is gone from men and this verily is the cause of it what consolations what peace what glory from the Spirit of all comfort of peace and glory might men have but for this Obj. But I may never get this Spirit Ans. Yes Heaâ— and your souls shall live Isa. 55. 3. for to reprobates the Lord never gives an ear what a comfort is this you cannot help your selves to look to Christ to come to Christ hear him then when he is come to thee Rom. 11. 7 8. he hath given them ears not to hear and usually the first work of the Spirit in the soul is to give an ear the Lord awakens that to 〈◊〉 that never regarded any thing before and then something enters first or â—ast SECT XI Quest. HOw shall I so hear as to receive the Spirit Answ. 1. Get a deep sence of your wants particularly and distinctly before you come if a man comes to the Market and 〈…〉 his Family wants he will never come and buy of them that sell a poor man if he comes into a rich shop hath a mind to buy all the commodities he sees if he had money but if it may be had without money he will take them gladly Matth. 11. The poor receive the Gospel I am perswaded that this is the great cause why scarce any buy here they know not their need of every truth hence Isa. 50. 4. He hath given me the tongue of the learned to preach a Word in season to the weary the Lord will do it in season when the heart is weary of its own deceit and ignorance and all carnal contents and blessings and sins now the Lord Jesus must speak at last let a people be more weary of outward
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
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
evidence can be had by it though it be peculiar grace this is a high degree of disgrace to the Spirit of Grace if one should say here is a man but believes not his testimony 't is doubtful and very questionable what ever he saith it is a dishonor to him take heed of this When the Spirit of Holiness comes to us in form it comes thus with little peace but when in power with much assurance 1 Thess. 1. 5. It is a sad thing if that which was the complaint of the Prophet shall be the complaint of the Spirit Who hath believed our report and to whom is the arm of the Lord revealed 2. Take heed of decaying in a spirit of bounty and love and in largeness of heart to all the people of God nay to all men so far as you have time and strength let a man be never so great a Prince if he once lose his bounty he loseth his glory so here Isa. 58. 8. Give bread to the hungry then shall thy light break out of obscurity Many complain that New-England hath so little love Non-members not visited not regarded though many times unjustly Oh they thought to see so much love and care and pity but here they may live and never be spoken to never visited Oh take heed of this Nothing beautifies a Christian in the eyes of others more than much love hypocrisie is naught Oh excel here visit poor families sit one half hour and speak to discouraged hearts shew kindness to strangers such you were I le warrant God will bless you this was the glory of Christ full of grace and truth 3. Be very careful in receiving in of Members into Churches one ill man will be a spot and pollution to all the rest Iude 12. spots in your feasts you know how many come over how it begins to be pleaded for What not baptised and Professors and yet how many are disfigured therefore try them well take heed of thinking Elders or Churches are too strict Fourthly be much in prayer for the Churches Isa. 62. 7. Give the Lord no rest till he make Ierusalem the praise of the whole earth that 's the way do you see any sins in the Country go and stand in the gap with Moses and though the Lord offer to do good to you yet turn him not off so till he promise to relieve his poor Churches also beg and this will do it be much in fasting it is a shame for us who are laying the foundations of many generations not to be much with God in prayer and fasting and that when in other places there is so much sowing of this seed CHAP. X. Shewing that counterfeit Grace is not lasting VERSE 8 9. And the foolish said unto the wise Give us of your oyl for our lamps are going out But the wise answered saying Not so lest there be not enough for us and you but go you rather to them that sell and but for your selves SECT I. IN these words is set down the effect which this awakening cry took in the foolish Virgins only First They come to feel and so to complain of the want of oyl Secondly They petition the wise that they would give them of their oyl which latter is amplified in vers 9. from the answer the wise made unto them We shall open the words as we come to observe any thing from them and begin now with the complaint Our lamps are gone out or going out it is all one The wise Virgins lamps did grow dim but yet their oyl was not spent but here their oyl was spent and hence their Lamps were going out That counterfeit and câ—mmon grace of foolish Virgins after some time of glorious profession will certainly go out and be quite spent It consumes in the using and shining and burning Luke 8. 18. To him that hath shall be given but he that hath not shall be taken from him that which he hath Joh. 15. 2 6. Every branch in me that beareth noâ— fruit it withers then it is taken away and so it is consumed and in time burned and hence many that are first are â—n time last Matth. 9. 20. and many that are last first Men that have been most forward decay their gifts decay life decays and these are last and last are first many newly brought home to Christ excel them and live so and die so that one would think should never hold out I need not speak more Scripture is so abundant I say it is after some time of profession for at first it rather grows than decays and withers but afterward they have enough of it it withers and dies And look as it is with some bodies when they are healthful they grow by all means but when once Nature is spent and now declining nothing recovers them though they may be kept at a stay for a time but dye they will with their best cordials in their mouths so it is here For Explication of this Point we are to attend how and why this is thus and that not in the worst but in the best of the foolish Virgins First The Spirit of God comes upon many hypocrites in abundant and plentiful measure of awakening grace I say it comes upon them as it did upon Balaam Numb 24. 2. And as it is in overflowing waters which spread far and grow very deep and fill many empty places they fall upon the ground they come not from any spring within the ground and hence though they last not always yet they last some good time so it is here the Grace and Spirit of God come suddenly and plentifully upon many a man which gives them a time of flourishing it comes not from imitation or education or moral perswasion only but physically from the Spirit of God 1 Sam. 10. 12. when they wondred that Saul was among the Prophets one answered who is their father who gave them this gift of prophecy is it not the Lord so the fame Lord is rich to Saul also And I say it is only awakening grace for renewing grace savingly to change their nature is not given but awakening grace which works upon conscience and conscience upon the whole man and thus it was here with these Virgins they had wonderful light and a spirit of illumination to see the Lord Jesus and hence to look for him with much affection and forwardness as well as the wise and to keep them company in Church-fellowship and though they were secure to complain of their decays and desire the spirit of grace which they saw in the wise Secondly Though it doth come upon them thus yet it doth never rest within so as to dwell there to take up an eternal mansion for himself Isa. 11. 10. his rest shall be glorioâ—s Isa. 57. 15. This is a favor the Lord shews only to the 〈◊〉 above all people in the world besides Rom. 8. 11. If the Spirit which raised up Iesus Christ from the dead dwell in you it shall
and yet they do but think so for though they hate sin yet it is unsoundly because they see not how closely their hands are knit to their sin they never did believe because they never felt their unwilling heart to close with Christ they never loved the Saints because they never felt their contempt of Saints never sought Gods glory because they never mourned under that which did stain it they never make work with their own hearts the stony and thorny ground withered because their soil was naught a heart filled with sweet affections which never felt the strength of contrary corruptions lying underneath it is an ill soil and where those affections will never prosper nor prove right and hence 2 Tim. 2. 20 21. he that purgeth himself from these things shall be a vessell of honor ever preserved never broken Do not put it to a venture it may be I may have grace and so put your salvation on the hazard of such hopes but the Lord that hath come to thee knocking open the door that he may come in and feast cry for infinite creating power and mercy to make haste and come and help thee what have you to do else but to get your old lusts purged away what do you labor for else if you have children to bring up if you have any love to them nay if swine or cattel meat you will have to feed them and satisfie them if possible and yet behold thy soul perishing for want of true spiritual refreshings SECT VI. OF Exhortat on to all young beginners and so to all others Take heed you chop not at your comfort too soon take heed you do not perish in the way that whiles seeking after the Lord and rest you fall from the Lord by security and scandal and so you perish but labor for that which will continue and last 1. Mariners when they go a voyage they will trim their vessel and search if there be not something amiss which may sink the ship at last if once out at sea they may dye before they come home and hence at first setting out are careful so do you 2. You will meet with trials enough to exercise all your grace that you will find all little enough in the issue 3. This will be your comfort at death that â—hough it be difficult yet if you have fought a good fight and run a good race there is now a crown this will make you to go out of the world wondering and go up to eternity in your triumphant Chariot of glory when you shall see on the one side here a Demas forsaking there a Iudas betraying here one Chriâ—â—ian withered there another scandalised and offended and yet the Lord hath upheld thee in thy integrity a poor creature that thoughst thou shouâ—dst never have held out at all That you may do thus two things are to be done First Be sure your wound at first for sin be deep enough for all the error in a mans Faith and Sanctification it springs from that first error of his Humiliation if a mans Humiliation be false and weak and little his Faith is light and his Sanctification counterfeit as may be seen in the stony and thorny soil if a mans wound be right and Humiâ—â—ation deep enough that mans Faith is right and his Sanctification is glorious for Christ cannot be exceeding sweet and satisfactory to the soul unless sin be first exceeding bitter and this is the reason why Christ is not sweet nor precious at first nor afterward because sin is not so better to them especially heart sins Christians shall find it the esteem and price of Christ falls whiles sin lies light and is not bitter SECT VII Quest. HOw bitter must it be Answ. So bitter as that nothing contents your heart whiles sin is with you and the Lord is gone from you Lam. 3. 49. Mine eye ceaseth not mourning till the Lord look down from heaven as a man that looks for a Prince to come and live with him he prepares rooms for all his attendants but he reserves the best lodgings for the Prince himself and they are kept empty whiles he comes So the soul entertains Creatures and Ordinances and Saints of God but yet the heart is not content but sits empty desolate whiles the Lord is gone for whiles the heart is delighted with somewhat else beside the Lord that if the Lord comes it is well if not it is merry and jolly see what the Lord there speaks Iam. 4. 8 9 10. Cleanse your hearts and he will draw nigh unto you turn laughter to mourning else you are not humbled Let Gods own people do so it stops up the fountain of Gods love and sweetness of mercy Psal. 30. 7. When carnally confident I was troubled as it is in marriage if a man knows there is familiarity between the woman and another Lover he will have none of her but when sin is thus bitter the Lord hath the garments of joy to give for the spirit of heaviness Isa. 61. 1 2. Oh therefore though it be cross to have limbs cut off and breasts feared bones broken c. yet part with all for life even this life of Christ in you which will give you full content SECT VIII Quest. HOw shall I do thus my heart will be wanton and carnal Answ. 1. Set this down for a conclusion I shall never be comforted by the Lord whiles any thing else comforts my heart i. e. for it self as hath been proved and if this was well thought of this would make a man above all other things detest his carnal content because this indeed keeps the Lord from him 2. Keep the remembrance of the bitterness of your sin and evil in it thus David Plal. 51. 3. set it ever before him for all the sweet of sin comes into the heart by a delusion first begot in the mind of some present good in it which the soul not attending to is drawn away by it â—â—am 1. 14. drawn away and enticed hence fortifie here Three things in sin which if remembred would make it bitter 1. Sentence of condemnation past upon thee by the Law of God for it which may make a soul to mourn Little 〈◊〉 do men take in their Prison-bolts 2. The death and agonies and sorrows of the Lord Jesus to acquit the soul from this condemnation this is that which may work bitterness as for a first born Zach. 12. 10 11. 3. Crossing the will and so grieving the heart of Christ now in glory as when the old world grew sensual it grieved God to the heart keep these in remembrance what pleasure canst thou take in that which makes the Lord sigh 4. The end wâ—ll be bitterness Psal. 73. 17. Secondly Take heed you miss not of that Faith which will bring in supply Heâ— 4. 1 2. Take heed lest a promise being leâ—t any fall short of that rest which comes by the promise by an unbelieving heart for many desire the
Lord and rest upon the Lord and they are satisfied with their hunger and with their rest on him without receiving life from him truly you will fall from the Lord then for if the Lord doth not daily drop life into your hearts you will grow weary of him and Ordinances they are empty wells and Promises they are dry 〈◊〉 if you have bread but it feed you not you will not care for it SECT IX Quest. HOw shall I get this Faith Answ. 1. Honor and advance the Lord's rich grace in thy heart before thou goest to him for the Spirit of life thus that poor woman If I can but touch his skirt I shall be whole if I can come to him I shall have help many can think before they go to Christ I shall never speed I shall never over come these evils and hence the Israeliâ—es are excluded Canaan though I know the Lord doth pity his poor people when they believe though not thus far as it is with men if you would get their hearts from them commend them so here and though this doth not move the Lord yet it is an Ordinance 't is a way of God Micah 7. 17 18. 2. Take up a firm resolution never to let thy heart go from seeking the Lord till this is wrought Psal. 27. 4. this I will seek after see that thou must needs have this and hence do not say I have desired and gone to the Lord and no help comes and now sit down no but take advantage hereupon to desire the more and to make the Lord's denials or delays the ground of the 〈…〉 Canaanitish woman crums as Iacob by wrestling against the Angâ—◠〈…〉 blessing at last Say as it hath been long so therefore Lord help 〈…〉 But sins are many and the heart is worse Oh the more need of 〈…〉 Exod. 33. 18. If thou wilt not go with us carry us not up 〈◊〉 3. Wait for the Lord quietly and lock out when will it be better Isa. 64. 4. eye hath not seen and wait for him first and so for other things Isa. 30. 18. Blessed are they that wait for him 4. If the Lord gives not yet seek to give him content though he doth not content thee as Mary Ioh. 2. when they wanted wine 1 Ioh. 3. 22. we do what pleaseth him and hence have our answer this will fetch it CHAP. XIV Shews that the Grace of one person will not advantage another that wants Grace himself and that the best Christians cannot dispense Grace to those that want it VERSE 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 SECT I. HErein is set down the Answer of the wise to the Request of the foolish Virgins This Answer of the wise Virgins contains two things First A denial together with the reason of it which is a check to their folly Secondly Their counsel and advice directing them to the remedy if there be any which might supply them with oyl Go to them that sell and buy for your selves The Spirit of Grace comes not so lightly by You would have it given no you must buy it you would have us help you no there are others appointed for to self it you away to them before the Bridegroom comes 1. Not so They are words inserted in the English Text not so in the original but yet they are safely put in partly because they are intended directly in the strength of their reason and involved therein implied thereby partly because they do more clearly express the meaning of the words and give their sense more distinctly 2. Lest there be not enough for us and for you What did the foolish now look to works of supererogation and prayers of Saints and the treasury of the Churches holiness and Indulgencies surely no for these were Virgins had escaped the pollution of Antichrist and they go for this not to Popish Treasurers but unto them that are wise neither is it likely that Christ's coming could awaken them out of their security to fall to gross Popery so suddenly whiles they were the Companions and Imitators of the wise and therefore this is not the meaning as some have wrested the words and so make the Answer of the wise to be a Protestant Answer to a Popish Petition and therefore bid them go to Shavelings that will for money sell Pardons and Indulgencies and Prayers and Merits SECT II. Quest. WHat then are the wise unwilling to communicate of the Graces they have what Christian but is willing Answ. First We are not to adhere to words in opening Parables but the scope now their scope was hereby First to sink and humble the hearts of the foolish and to let them know that all that which they had in time of extremity was little enough for themselves at this season Secondly This answer is made answerable to the ground of their request you know how Hypocrites in Churches rest in outward priviledges and how they are carried unto Ordinances but not above Ordinances indeed to Christ and though they have some knowledge of and lookings above them unto Christ yet missing him like men sinking catch hold upon that which is next and so look for help thence so these being in the fellowship of the wise and admirers of them and having got good by them and imitated them hence they relye too much upon them for it and hence they answer We have but our measure and therefore it is not in our hands to dispense grace in times of extremity that must come from him that hath received the Spirit without measure so that this answer doth not imply unwillingness to communicate but to let the others see that they were not the first that could communitate Thirdly You are to consider that God had now broken open the consciences of the foolish that they professed they had no oyl hereupon the wise Virgins are not unwilling to communicate altogether but considering other means are sanctified to beger Grace where it never was or rather of greater efficacy and power hence they send them to other means to them that sell professing this for their ground that they had little enough for themselves and it was not in their power now to convey any This I conceive is the direct scope of the Parable in this Verse Hence three Notes SECT III. THat the Grace of Gods Spirit in other wise-hearted Christians will do no good to foolish Virgins and slothful Christians in the days of their extremity Ezek. 14. 20. Though Iob and Daniel stood before me they shall but deliver their own souls gracious holy men if not only in misery but sin 1 Ioh. 5. 16. they shall recover not others Iâ—r 4. 4. lest my wrath break out like fire Oh therefore dally not under Ordinances to have them but no gain of them to have Vines planted but not to eat fruit of them and all
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
should return and live upon his love and under the Government of his love than dye Come under my wings saith Christ Matthew 23. you may all I would have you safe and near unto me that you may feel the warmth and life of my love this is all the Lord looks for and who would not accept of love upon these termes Thirdly Motives to accept of it Why should I name any more than what the Text mentions no woe like this to lose it and though it may be now you may esteem it nothing while 't is faire weather and whiles it is a day of patience yet when the depths of anger are broken up then you shall see and say No people like unto those that have it when you shall see Christ on his Throne with ravishing beauty and see him tread the Wine-press of wrath alone and his garments dipt in the blood of his enemies then you shall say The want of this love is bitter and hence if it be offered take it now gladly thankfully joyfully Obj. But I am but one will the Lord receive me Ans. I have been stirred up to preach the Gospel for the sake of that One and Ier. 3. 14. I will take one of a Tribe Though all else be rejected the Lord minds thee 2. Obâ—ect But Christ is in Heaven how can I receive him and his lâ—ve Answ. A mighty Prince is absent from a Traytour he sends his Herauld with a Letter of love he gives it him to read how can he now receive the love of the Prince when absent Answ. He sees his love in his Letter knows it came from him and so at a distance closeth with him by this meanes So here he that was dead but now is alive writes sends to thee Oh receive his love here in his Word this is receiving him by faith Acts. 2. 37 38. 3. Object But I am not elected nor redeemed if I knew that I durst receive the Lord and his love Answ. What-have you to do with Gods secret Decree of Election 't is your duty to look to the Gospel which is the Will of Gods command there is a Will of Gods Decree and a man may fulfill this Will and sin as Ierâ—bâ—am in revolting according to the Prophesie of the Prophet and to submit to this is not moral obedience though moved thereto by a Divine instinct as in Cyrus but there is a Will of Gods Command and this you are to look to obedience to this never wants its recompence You say you are not Redeemed Answ. True but it may be thou art Redeemed and therefore do not crucifie Christ a second time receive this love and 't is certain 't is for thee 4. Obj. But I am not humbled sufficiently Anâ—w I know no man can receive Christ till the Lord hath humbled and broken him down but know there is no more humiliation required than that which brings thee to receive the Lord Jesus Christ. Many have a spirit of cleaving to and receiving of Christ as hath been opened but are kept off because they feare they are not humbled but methinks the very offer of Christ to one condemned and lost for ever who must else lie to all eternity mourning methinks this should break thy heart if it be not a Stone and a Rock as it did Pauls indeed you must be more and more humbled all your life but this is a consequent required of those who are in Christ. 5. Object But I cannot believe why presse you me to it Aâ—sw 1. The Lord doth not press you to believe because you should believe from your selves but that feeling your own inability you might suffer him to make you believe 2. The Lord by words of Exhortation doth work Faith there goes a power with it as Acts 2. Repent they gladly received the Word and whose heart may it not draw and compell especially if there be any spark of God in any soule and therefore pray give the Lord leave to speak whose Word can quicken the dead though the dead can neither stir nor heare 3. There be many of you that say You cannot believe but this Gospel drawes out a power The way of the Lord is strength to the upright Prov. 10. 29. Will you can you despise or refuse his grace No it should constrain 6. Object But I have received him and I feel no vertue from him Answ. 1. I know many do receive him and feel not the vertue of Christ but because Saints may be kept poor in Spirit possesse all things in Christ and yet receive little from Christ I shall only ask two Questions 1. How dost thou esteem of and desire that blessing of Christ Dost esteem of nothing so precious desire nothing more and followest the Lord on with prayer for it it is in Christ for thee what thou wantest thou shalt have it Iohn 4. 10. Phil. 3. 9 10. No false heart but undervalues these things and the Lord will fulfill all thy desires in heaven thou shalt have all thy sins subdued and trodden to death 2. How is thy heart for thy general frame affected with the absence of the good thou feelest not from the Lord dost mourn bitterly for this look as the Disciples that mourned for Christs bodily absence the Lord tells them They should rejoyce â—o here a carnal heart is indifferent though he lose Christs vertue And therefore accept the Lords love you poor mourning souls the most stony heart I speak to but much more unto the weary and them that have been seeking after the Lord behold salvation is come to thy heart this day only â—et it in do not reject it because thy sinnes are great thy unworthiness great the Lord knows them yet he offers some of you have had some hopes or assurance Christ is yours yet he may be thine Suppose he was never thine yet now stretch out thy shaking hand receive him who is this day crucified before thy eyes his head hanging down his blood gushing out beseeching thee to accept of this which is shed for thee I remember a godly man receiving Apples from a poor Woman he took them thankfully but said withal This came from the Spirit of God so doth this offer much more and therefore take it But I know this love will be despised by some of you some not knowing your woe some not feeling it being without Christ some under terrours but shut up under unbelief If I did think the Lord had no purpose to do thee good and I knew thee I would read thy doom but the Lord may pâ—tyâ— and therefore I 'le go and mourn and pray that the Lord would not lay your sins to your charge your base lusts are better than Christ to you O therefore mourne for this you that know him not prize him not but carry this Acts 13. 41. about with thee viz. hear yoâ— despisers and wonder c. That many 〈◊〉 may and do apprehend Christ by a seeming Faith whom yet Christ Iesus
time and Christ forsook them and left them very sorrowful for a time but saith he I will come to you again yea and they might be never awhit the wiser for that Nay saith he At that day you shall know I am in you and you in me As a childe cannot tell how his soul comes into it noâ— it may be when but afterwards it sees and feels that life So that he were as bad as a Beast that should deny an immortal soul and 't is an Article of our Faith so here c. 4. And truly when it is known 't is exceeding useful if a man was never apprehended by Christ that now before he be cast out of sight and reach of Christ he may if possible get the Lord to apprehend him and if he hath been apprehended he may be supported in sad combates and comforted against all feares of Apostacy from the Lord but may know he stands as fast as Mount Sion that never can be removed for times of spiritual assaults are to destroy faith Psal. 22. 8. He trusted in God let him deliver him and therefore you had need make sure of this time may come that to sence and feeling hope and heart may faile What supports now yet Christ doth not Christ will not Christ cannot Quest. How may this apprehending love on Christs part be known 〈◊〉 Answ. In these five Degrees of it it manifests it self for it is unknown in it self but in the manifestation of it there ' is seen of us 1. Degree When the love of Christ apprehends the soul effectually it overcomes the soul by sence of love and thereby draws the soul from the strong holds and bondage of sinne to Christ wherever there is exceeding deare love of the one unto the other it is winning it 's of an overcoming nature and though Christ doth threaten or terrifie his people sometimes yet the end is love the love of Christ is of a winning overcoming vertue and he overcomes by love and where he sets his heart on any he will sooner or later overcome by love if he can the hearts of his to forsake all other Lovers and cleave unto him Ier. 31. 3. I have loved thee with an everlasting lovâ— What follows hence I have drawn thee How by loving-kindness Cant. 1. 4. Draw me and I will follow thee this is the prayer of all those whom the Lord espouseth to himself and 't is as if they should say I have neither strength nor heart to come nor follow my iniquities clog me and my feares discourage me c. but yet Lord draw me Let a man believe in Christ and accept the offer of Christ when he can but he can never do it untill his heart a verse to Christ and unbelieving be drawn to the Lord Jesus and that not violently only by terrour but by stronger cords even the cords of Love which perswades mightily the soul of unwilling to become willing the Lord revealing the glorious grace and righteousness of Jesus Christ and all the benefits of him and therefore he offers this to it and requires nothing but faith to receive it this which stirs not the heart of another overcomes the hearts of the Lords own even with an holy admiration at this grace What Lord am I so vile I am and filthy and hellish after so long abusing God and Grace now to reveale offer on such termes Christ and Grace to me Oh Lord I am swallowed up with this kindness how canst thou think such thoughts of love yet I see it Rom. 1. 17. The Gospel is the power of God to salvation for therein is righteousness revealed from faith to faith And mark 't is such a drawing of love as pulls the soul from all the strong holds of sinne to Christ for that which the Prophet complaines of people in his time is true of ours Ier. 8. 5. They took fast hold of deceit and refused to return they hold it as their life and it holds them as fast as spiritual bonds of death either the pleasure of sinne holds them or the power of unbelief in refusing grace attended with sinkings and sadness of heart or objecting against grace through pride of heart when the Lord comes to apprehend it hereupon the Lord Jesus Christ uno eodem actu ictu in drawing the soul to himself draws it from the captivity of sinne thus Acts 26. 18. from darkness to light 1 Thes. 1. 9. and the soul saith as they Ier. 3. 23 24 c. The Lord Jesus doth not so draw it to himself as that at the same time it abides in sinne noâ— so from sinne as that it abides without Christ but uno c. For I observe a double errour in mens drawing to Christ. First Either they come only from misery I say Only and so are rather driven than drawn to Christ they rather come themselves on the legs of their self-love than on the feet of Faith Now when Christ doth effectually draw he doth it by love Oh this meâ—ts this draws this breaks this overcomes and now as we say in Warre It is better to Reconciâ—e an Enemy than to Conquer him by force because thâ— one overcomes his power only but the other overcomes his will so Christ could crush and he doth bruise his peoples souls with miseries they would never else be suitably affected with the bruises of his soul but this makes way for love he overcomes the will by love Secondly Or else if love doth meet affect and draw them yet it doth not overcome them oâ— draw them from the hold of sinne but as Ivy clasps about the Tree with a root of its own I have known some that have been melted affected with the patience and goodness of God towards them that have been almost perswaded and yet have turned almost Devils afterward the Reason hath been because they were never quite taken off their own bottoâ—es Now a soul whom Christ draws the Lord in drawing him to himself pulls him from his sinne so that he is weary of it the sight of Christs grace oh this draws indeed that now not only it dare not will not but cannot live in sinne Rom. 6. 2. Titus 2. 11 12. Grace appeares to all but it teacheth us saith the Apostle to deny ungodlinesse ungodliness will be suing and seeking for love but they deny it the soul thus comes not unto Christ without feeling of sâ—nne in it but that the Lord would take away all iniquity from it Ier. 3. 22. And because it feares there may be some secret evil its care therefore is that the Lord would strike the root of all and make it more bitter than death to its grave The greatest evil of all is sinne 't is greater than Death Grave Hell hence Christs greatest love is in Redeeming first from sinne And as if there had never been sinne grave nor death should never hold so when he breaks the power of sinne no power of Satan World Death shall hold
suffer the Lord Jesus to bruise or cross its will that so he may prevaile over the resistancy of it A strong arme a strong man when his arme is bruised or broken or wounded takes away the act of resistance as taking away the very life from it takes away the very power of resistance so Christ would unite himself to the soul there can be no constant union where there is constant resistance Christ comes to take away that hence bruises and wounds the soul outwardly sometime in name estate inwardly in conscience in heart Now here is mens folly That they will not be humbled when they heare of their estate in the Word they will not believe 't is so though they stand all the while convinced therein as if they had been named nay they will not think of it if it begins to trouble them or if they do begin they think it is the temptation of the Devil and if their estates or names begin to dye they will not be poor nor despised they had rather dye or live in vexing and fretting rather than yield they will have Gods Will bowed to theirs not theirs to the Lord nor yield themselves Captives to his mercy let him do with them what he will who owes them nothing Thus it was with Ephraim Capernaum heard admired embraced Christ but yet repented not that was to live in the smoke and fire Wo to you saith he for it Ier. 6. 7 8. Be instructed He saith not Instruct thy self but be instructed be convinced be humbled for thy sin lest my soul depart I am with thee yet to pardon it yet to take it away Secondly When they will not be gathered to Christ nor come to him nor receive his love when it comes to them but put it farre from them as much as in them lies The Disciples told Thomas Christ was risen but he would not believe unless he saw him nay unless he felt nay unless he felt his very wounds Christ pities and beares with the weakness of Faith But saith he be no more faithless but faithful and hence saith he Blessed are they which have not seen and yet believed this Christ complaines of in the Jewes He would have gathered them and they would not Now here resistance is made two wayes 1. By the will when the soul sees the offer of love faire and full but will not be drawn to close with it because it knows whether to go and live and be yet well enough without it Iohn 6. 68. Whether shall I go It hath some other Lovers to give it content but loss of Christs love is not for the present as bitter as death to him because having of it is not life to him because something else is his life this is enmity of heart and indeed the root is worse if worse may be you can finde some pillow to ease you when you refuse Christs love to help you 2. By the minde the soul knows not whether to go and yet the minde doth not not will meditate with fixed meditations on the grace of Christ whereby it might be drawn to Christ but pores upon its sinnes and unbelief and feares and objects strongly and continually against the Lord. Isaiah 40. 27 28. Hast not seen c. Beloved 'T is with the minde as it is with burning glasses hold them to the Sun and you gather and unite the beames that they burn So the soule by musing on Christs Love Object Many say I cannot believe though I see a command for it and God will not help me Answer The fault is not here but in this You will not use this means in musing on the gracious freeness riches and need of his love Psal. 6â— 6 7. but on the earth 1. Object You will say I cannot but resist Answer Yet I pray give us leave to exhort you to believe give Peter leave to perswade Acts 3. 19. Repent and be converted the Lord requires that only it may be the Lord may go away from thy soul and take his leave of thee for ever and if you did know you would noâ— crucifie nor resist the Lord of glory if you would consider you would know 2. Object I finde my heart much affected and drawn but then I am afraid of prâ—suming â—ow shall I know when I may close with the Lord Answ. 1. When the Merchant hath sold all let him take the Pearl and enrich himself with it the Devil may grudge thee it but the Lord doth not will not 2. When the Lord comes to draw indeed you cannot but accept your need will be so great the offer so faire love so abundant and like the honey comb dropping into thy heart before thou suckest it and Christ so dear that thou canst not tread upon hâ—m whom God hath smitten for thee Mary Iob. 20. 15 16 17. stands weeping at last Christ appeares Woman why weepest thou whom seckest thou she knew him not hence her heart stirres not but at last he calls her by her name and then she knew him and saw him present Rabboni saith she and now had she best apprehend Yea she cannot but embrace him Oh touch me not as yet saith he c. Of Exhortation To labour that the Lord Jesus may apprehend you I know it 's nothing but his mercy can move him to it even to take away that resistance of your hearts but yet heare his voice as well as know his power and harden not your hearts whiles it is called to day in use of means for this end Psal. 61. 7. 1. Consider your need of this Isa. 42. 1. Behold my servant whom I uphold Did Christ need Yes Christ himself must be supported by the power of the Lord Psal. 40. 11 12. Let thy mercy and truth continually â—reserve me and this was not only when sinnes swallowed him up but when he had been preserved Psalme 17. 5 6. Hold up my goings You are gone in a moment if the Lord lets his hold go you are kept in strong holds in Iron bolts in invisible everlasting chaines in the Dungeon where no water is unless the arme of Christ help 2. Consider the benefit of it Acts 2. 24 25. It was impossible Christ should be held under paines of death because of his Princely Spirit exalting him so here Christ is and will be with you and when once he hath apprehended you none can pull you out of his hands no not the Fathers hand that was angry and he will never cast away his Ioh. 10. 29. when they come to him 3. Consider how few finde this Isa. 53. 1. To whom is the arme of the Lord revealed and who hath believed our report both joyned together the arme is Christ and the power of Christ by his Spirit in the hearts of his Elect but for want of this it is that one lives loosely and another falls foulely and never riseth another falls secretly and is never known and dyes in a dreame c. and that there is
Publick And surely both the Subject and the manner of handling it is such being wholly upon those things wherein the heart and life of Religion lies that we cannot disapprove of their Opinions who have so earnestly desired it All the Sermons and Books that speak to the heart of Religion are little enough to feed that and keep life there especially in this languishing and dying Age wherein though there wants not common light and outward Profession yet losse of Love and inward deadnesse are as common The work being somwhat lengthy and fitting Scribes not easily attainable in this Wildernesse it hath occasioned this delay hitherto But we hope it will now be neither unacceptable nor unseasonable These Sermons are now transcribed by industrious and intelligent persons and have been carefully reviewed and corrected They are written out of the Authors own Notes which he prepared for preaching only about a Sheet himself wrote out in his life-time having thoughts it seems of yielding to their desires who were earnest for their publishing by means whereof though the Reader will often meet with Curtnesse of expression and though some lively passages that were uttered in preaching may be wanting yet you will have this benefit to have much in a little room It may also easily be observed that nor curiosity of words but weight of things was here studied by and flowed from the heart and pen of the Author which yet produceth the best and truest i. e. a real Rhetorick In summe although many imperfections incident to such post-humous Editions cannot be wanting yet we doubt not but the work will speak for it self to the intelligent and serious Reader We are not ignorant that there be some who somwhat differ from this our Author in the accommodation of this Parable and Analysis of some part of the Context referring it to the times about the expected calling of the Iews and if so the substance of the work may be accounted to be in a more than ordinary manner proper and seasonable for these times But therein every man is left free to his own further disquisitions Neither is it for the sake of the bare exposition much lesse Chronical Accomodation of the Text so much that we publish these things in that kind the Labours of others do abound but for the spiritual practical lively soul-searching truths and applications thereof that are therein contained the substance of which Truths the impartial Reader will easily acknowledge to be clear both from this and from other Scriptures These Sermons preached by the Author in a weekly Lecture were begun in Iune 1636. and ended in May 1640. In which time there was a Leaven of Antinomian and Familistical opinions stirring in the Country as the world hath already in Print been informed By occasion whereof of the Reader will meet with sundry passages tending to reprove and refute some of those conceits and to establish the contrary truth which we have not expunged but let them passe mostly as we found them seeing it is no more then the world already knows that there were such things then among us and though that storm be as to it's open influence comfortably blown over with us yet the like errours are if not latent among some here spread elsewhere by the New Lights of these times whence these helps against them are still needful And we doubt not but the substance of the Truth here defended by our Author will stand and abide the Trial. Yea I suppose I may freely take liberty to say that among the many excellencies wherewith the Lord endowed this precious instrument of his this was none of the least that God taught him and helped him to teach others the ture middle way of the Gospel between the Legalist on the one hand and the Antinomian or loose Gospeller on the other with much and sweet clearnesse as was evident in the whole course and way of his preaching and may in some measure appear both in his Books formerly printed and in the following Sermons Other passages also of special application to this Country and to those first times of it we willingly permit to passe the Presse because they may be profitable to others in like cases elsewhere and of special benefit to the New-English Reader For why should we not desire and hope that the sutable solemn counsels and warnings here given to these Churches by this Seer in Israel in reference to the main matters of life and godlinesse may now be of living awakening and soul-instructing use to them Oh that it may be unto many Generations Reader if thou comest â—ither to carp and cavil or to criticise upon each circumstantial imperfection this work is not for thy turn but if thou bringest with thee a serious and humble heart desirous to have thy soul searched to the quick the sores thereof lanced thy spiritual work and way directed and the interest of thy eternal peace furthered if thou desirest to walk with God in good earnest and escaping all the snares of a slight and slumbring Generation to stand before the Son of man with comfort in the day of his Glory then maist thou here find that that will sute thee and which thou wilt blesse the Lord for even words that are as Goads and Nails fastned by this Master of Assemblies given from that one and chief Shepherd The Lord fix and fasten them in all our hearts that abiding and being engrafted there they may be instrumental to further our Salvation that neither deficiency in the main nor sloathful security may hinder us from our desired end but when that chief Shepherd and that Heavenly Bridegroom who now sends to us by so many Servants and Messages of his both in Word and Writing shall appear himself in the Glory of his Father and of all his holy Angels we also may receive a Crown of Glory that fadeth not away and for the last consummation of this happy Marriage may go home with him to his Fathers House there to abide in his Rest in the Fulnesse of his joy and drink down his Pleasures for evermore And you that somtimes were the Flock of this Shepherd and have heard these things from the lively voice of this Soulâ— melting Preacher whom you never can forget let it be a welcom Providence to have these Truths thus revived to you and put into your hands that he who is dead may yet speak to you and yours Get them into your Houses to read nay into your Hearts to feed upon as a choice and precious Treasure And let them still be a living and continual warning to you to watch and keep alive the power of Godlinesse the daily practise of working out your Salvation with fear and trembling the love of the Truth the hatred of every false way the esteem and improvement of Gods Ordinances and the true humble heavenly Life of Faith in Christ Jesus Ionathan Mitchel To the READER IF thou art one who knowest what 't is to be
chuse him for outward blessings not spiritual favour and life Iohn 6. 26 27. 2. The soul hence gives it self like one espoused to her Husband to the Lord Jesus Cant. 2. 16. I am my beloveds servants give work for their wages and masters give wages for their work but Husbands and Wives give themselves one unto another Suitors also give Tokens to draw on love not themselves so servants in the Church they do for God in hope of wages and the Lord blesseth them it may be outwardly but he that is espoused to Christ gives himself Lord I can do nothing for thee give nothing to thee but I give my self to thee that thou wouldst work in me and by me Rom. 6. 13. So the Lord is a suitor to many a man that never gives himself to him he gives them some comforts some winning drawing melting meâ—cies but not himself they give him some entertainment and good words a thousand wishes as Capernaum did but not themselves but this must be if ever you look for communion with him hence David saith I am thine save me hence some made shipwrack of Faith they were not the Lords hence the Lord saith he knows who are his 2 Tim. 2. 18 19. his send their tokens again for look as 't is an evidence of much love when a man gives the dearest thing he hath viz. his whole self to the Lord Jesus so 't is also an evidence of little love when he will not give especially anothers own thou art none of thine own thou hast but little love if thou give not thy self to him without which never look for life and communion with the Lord. 3. The soul hence takes full contentment in the Lord Jesus as a Spouse hath enough would not change for all the world as Peter when he had a glimpse of Christs glory Lord let us be here or as Simeon that had been waiting for the consolation of Israel when once he had Christ in his arms Now let thy servant depart in peace I have enough now let me dye and not live to sin more and 't is certain as there 〈◊〉 in creatures that contents the heart without Christ in an unregenerate man so contrary-wise in a regenerate Iohn 3. 29. if hearing the Bridegroom is joy what is hâ—ving him indeed they take content in other things but as coming from the Husband and this you must do if ever you look for communion with him cannot you be content with the Lord alone in Heaven you shall never come there then lest you quarrel for want of something Men make nothing of this to hathe their hearts in the sun and joy in what they have and hope to have but the Lord may be gone and you grieve not why because oâ—heâ— things ease your hearts There can be no communion hereafter if you despite iâ— now SECT VII THis serves to discover the great error most common and dangerous of the whole châ—istian woâ—ld who think that they may love and embrace the world and the Lord Jesus too and â—e saved at last by him too i. e. they may not be Virgins but go a whoring from Christ and yet partake of Christ and mercy from him that look as it was in those sad dayes Isai. 4. 1. so in these dayes many lay hold on Jesus Christ they will eat their own bâ—end live on their own 〈◊〉 and wear their own apparel their own rags only let us be called by thy name Believers to take away our reproach for that is an open shame not to believe in Christ For this is the prosessed thought of some every one is a sinne and I am one and a great one too and who can say his heart is clean none can free himself from sin in this life and I cannot do it if I would and hence look on Christ to save them though sin sleeâ—â— in them you cannot have both I would but enquire hath not every man something that contents him what is it is it the love the fellowship of Jesus yet it may be at a Sacrament and it may be not for thou maist say the Lord never yet revealed his love and self unto me never yet assured me yet somewhat joyes thy heart What think you can you have the Lord and content your selves thus with other things why I trust to him I hope so it cannot be so If the Lord Jesus was a Patron of Brothel-houses a Protector of Stews you might think so some say they cannot pray to him nor prize him why something else contents then besides him but know it cannot be so I know a Saint may be taken aside as David with envy at others prosperity but when he considers of it O what a Beast he returns again The Raven and the Dove we sent forth the one came again and again the other not therefore as Ioshua 24. brought the people to these thoughts you cannot serve the Lord and other gods as Iunius notes so bring thy self to that stâ—ait O that the Lord would set on this one thing this day when I sadly weigh it it consouâ—ds me and makes me say Lord who then can be saved I know with God all things are possible but this is rare SECT VIII HEnce we may learn who they are that never shall have everlasting communion with the Lord Jesus viz. those that never were esposed to him and you may know this if never yet divorced from all others besides him Psal. 73. 25 26. I shall stay â—whâ—e here because there is never an unsound heart in the world but as they say of â—itches they have some Familiar that sucks them so they have some Lust that is beloved of them some beloved there is they have given a promise to never to forsake and also because most men do seem and think they are Virgins espoused to Christ and look for communion with him and yet not divorced from all other besides him I shall shew hence 1. When the soul is in league with the creature 2. When married to the Law I should account it happy if any be found out CHAP. V. Sheweth the Markes and Signes whereby the Soul may know whether he be in league or love with any lust or creature or married to the Law SECT I. 1 THose that never were in bitternesse and sorrow of heart for the losse of God For these two things are as clear as the Sun 1. That the losse of God is the greatest losse for 't is the utmost and last plague upon the damned in Hell My Comforts my Friends Means Heaven is gone but if God were mine I could be comforted No God is gone Hence no sorrow for any losse so much as for this Saul 1 Sam. 28. 15. God is departed from me Hence sore distressed Nay the Lord Jesus when the Father departed for a time and he knew he would return and visit him cried out My God why hast thou for saken me 2. That all men living have lost God Isa.
59. 1 2. Psal. 58. 3. The wicked go astray from their womb Now I would demand why men either seel no losse at all or if they do have not so much Grace as the damned in Hell to mourn bitterly for it so as nothing can comfort them or if they do they are soon eased and quiered before the Lord returns Why surely here is the great cause of it they have some other thing to ease their hearts in the want and losse of God Ier. 2. 13 14. Men must have water to drink why do men live from the fountain go not to it nay not know it Because they have broken pits and wels at their own doors So here And hence the damned that have lived at ease here all their life time assoon as ever dead then they cry out of the losse of God when 't is too late because while they lived they had somwhat to ease themselves withall And hence many that have lived long with convinced Spirits and guilty Conscienes when they come to die then they are in perplexities of mind agonies of heart insomuch as their sweat trickles like water from them and their doleful outcries for losse of time strike to the hearts of all that come near them Oh! God is gone because now all comforts which were their Gods and in stead of God before have taken their final leave of them Search your hearts therefore all you that hear me this day Wast never troubled yet Yes I have lost my health my child my husband my goods and this hathtroubled me But tell me Did'st never feel a losse of God blessed for ever loss of his light his sweetnesse his love his fellowship his presence c. and this hath been thy intollerable load Or if thou hast felt it hast thou sought and found him No but art jocund in that estate and now and then it troubles thee a little then 't is certain and as clear as the Sun there is some creature or content that thy heart is in league withal which easeth thee in the want of God and which is instead of God to thee and which therefore is thy God It may be thy apparel thy wife child c. and if thou die in this estate never shalt thou have communion with Jesus Christ The mouth of the Lord hath spoken it 2. Dost find the Lord a stranger to thee in all his Ordinances wherein it may be the Lord sweetly and wonderfully and mightily yet not alway but seasonably reveals himself to others Oh but thy heart dries and parches away and that without much trouble under them all If so suspect it beleeve it that there is some league with a lust For there is a double life of a Christian. 1. An outward life which others see Men see he comes to Church prayes in the Family c. 2. There is a secret inward life according to that of Mat. 6. 6. Thy Father which sees in secret which none knowes but himself and the Lord and this is an ineffable communion with God vision of God delight in God c. Psal. 45. The Kings daughter is all glorious within There is an open life of prayer and hearing and fasting and there is an inward secret life in all these wherein the Lord acquaints himself with his people Psal. 63. 1 2 3. To see thee as I have seen thee Now there be divers have this open life yet wanting the secret life As we love not to live among Tombes not to have communion with dead men so the Lord is a stranger to them He may secretly sweeten an Ordinance to them and move them and shake and trouble them but himself is a stranger spiritual miseries not removed spiritual mercies not conveyed Isa. 58. 1 2 3 4. Why have we fasted and thou regardest not You took pleasure saith the Lord and break the bonds of wickednesse c. I know Saints may be thus denied and it may be for some space of time yet they quarrel not with God for denying them but are more taken off from pleasures thereby Thou hidst thy face and I was troubled though the Mount stood still But some there be whom neither good day mends them not bad day pairs them Surely there is some content thy heart is bewitched withal That look as 't is with a suitor to another let him while he comes to her professe never so much love and desire love yet if when he goes from her commits lewdnesse with every one she will lock him out So 't is here never did I know any lockt out from the power and sweetnesse of Ordinances but because they went a whoring from God out of them The Lord knowes though others do not whether 't is so with you Look therefore upon thy self you enjoy great means every where in this place Is it enough to have Ordinances the Ark No Do you find the Lord in them Blessed be God But tell me truly Do you find no want of God Yes Do you find him I find more knowledge strength c. But do you find no God usually No. Then either some creature contents thee or if the Lord should refresh thee thou would'st be content without him Man and wife will if they love meet at Meals Iohn 14. But when no meeting dead prayers dry Sermons saplesse Sacraments worse then before If thou beest the Lord's he will by affictions purge c. But if thou continuest so look for no communion in Heaven 3. Dost thou find no rest in any thing that thou hast For this is clear â—nothing can give rest to a mans soul but God He is big enough only to fill it and then a man hath it Isa. 26. 3. Now if no rest 't is a sign thy heart sticks to the creature yet thou saist I would fain have the Lord It may be so but thou wouldst have creatures too And hence God will not and creatures cannot give the fulnesse of rest Thus it was with Solomon Eècles 2. 3. So 't is with thee thou findest thy soul delighting it self in all things yet vanity and vexation and withal giving thy self to wisdom too 'T is true a Saint feels an emptinesse in these things yet he feels a fulnesse in somthing else He hath better meat which you know not of which Solomon did not for a time yet afterward he did But thou findest a vanity and trouble and art never at peace when all is done weary of world But hath the Lord swallowed thee up into himself in the cloud of his Glory so that in his favour and presence thou findest life No Then there is some lust thou lovest and dying thus shalt never see the face of Christ. Yeâ— this will come as a heavy endiâ—ement against thee that God hath so wearied thee in thy way Yet Ier. 2. 25. There is no hope after thy Lovers thou wilt go You shall scarce find any but feel the creature vain and yet get not to rest in God SECT II.
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
glory out of thy ruine he was blessed before all worlds and by all thy sins thou dost but throw stones against the wind or snow-balls against the Sun why doth he do it O 't is thy good he pitties thee as once Ierusalem to look upon thy destruction and desolation as 't is with the Elect they have wrath before their eyes and hence perswade others so the Lord Jesus SECT III. 3. COnsider 't is nothing else but love the Lord looks for or cares for Love looks for nothing but love Prov. 8. 17. and this is the end of all Election to be holy before him in love and mark it if it be a stayed love that constrainâ— thee to him you cannot wrong him As if thou come and perswade one to murder his Child he cannot so if perswaded to despise oh bowels of heart-breaking love 2 Cor. 5. And surely 't is admirable love What if it were thy Goods thy Isaâ—â— to be sacrificed thy body to be burned it was nothing but he desires only love only thy heart which hath forged so much villany against him let him never be called upon or professed if not worthy of this After all is this all yes no Portion he cares for and when he hath this he hath all Wonder at this O Angels SECT IV. 4. COnsider what he will do for thee how he will love thee if thou wilt thus love him 1. He will set thee next himself in honour Psalm 45. 9. that as the Lord Jesus is next to God sits at his right hand so here which is an honour that the Angels have not who are no where called Christs Spouse hence never had such an union hence never shall partake of that honour of Saints 2. He will enrich thee as 't is with Man and Wife all that he hath is hers so himself and all his glory his God his Father his Kingdom is thine Prov. 8. 21. they that love me inherit something others nothing no nothing indeed only shews of good and they find it so when they awake nothing their own nothing long that let thy outward man yea thy inward be never so poor thou shalt by him be heir of all 3. He will cousel thee hence David Psal. 73. made choice of God Thou wilt guìde me by thy counsel no greater curse than to be left to the guidance of a mans own counsel but here there shall not be any strait but the Lord will shew thee a way out of it either by his prudence or providence there shall not be any secret of Christ that thou desirest to know but as Christ told them You are my Friends so you are my Spouse hence all his secrets shall be opened to thee there shall not be one act of thy life but ordered by infinite prudence and wisdom and love sometimes we are befooled in our own counsels and left to them to teach us to depend on the Lord the more yet thereby shall come out such good that it shall be among us as with Iosephs Brethren 4. He will dwell with thee as a man must dwell with his Wife Iohn 14. 23. that the great Mediator that passeth by Kings and Princes and will not look on them should come and dwell with thee this is better than to have the presence of Kings the guard of Angels better than Heaven it self that he should dwel where is nothing worthy to entertain him only something to grieve him Now this is 1. A constant assistance of the Spirit that let the Soul go where he will be brought to never so low an ebb yet Christ will not out but some stirrings sighings lookings pantings after Christ when heart and strength fail yet God c. when ready to give all for lost then consider as Psal. 73. 2. If he doth depart he will not be loug but return again and those that know his affection know it so to be Isai. 54. for a little moment c. so the Lord may depart and when his presence is a little more esteemed come again with everlasting mercies as a man may know many weaknesses by his Wife yet she having not bestowed her heart on any other he will return so if thou canst say yet I am the Lords he will return 5. He will rejoyce in thee and over thee Zeph. 3. 17. as a Bridegroom doth over the Bride Not because of any beauty in thee for there is none but because given in marriage of the Father and for his own sake This day thou shalt no sooner set thy heart on Christ but he falls in love with thee and will take thee with joy thou thinkest he will be angry if thou closest with him and love him no it will be the joy of Heaven of Jesus Christ himself 6. He will exceedingly comfort thee and look as 't is with tender husbands then they comfort most when most sorrowes beâ—ide them for who could endure his wife should be alway drooping So even then when nothing doth or can comfort thee the Lord will Isa. 54. 6. For the Lord doth not alway comfort but when in need as it was with the Patriarchs Then God appeared when they were at worst and these are abundant comforts 2 Cor. 1. 3 4 5. You shall not need to scramble for it as many do whose hearts do not love Christ in truth as yet 7. He will put up all Wrongs and bear exceedingly with thee Many think even when God hath sealed love to them if any little sin be committed then they are cast off no if under the Law so indeed but when espoused to him 't is not weaknesses nor wilfulnesse can make the Lord cast thee away but he will heal the one and afflict thee for yet not cast thee off for the other Psal. 89. 33. My loving kindnesse will I never take away Yea he will forgive both Luke 7. 47. Much forgiven because she loved much Nay thy wrongs shall be an occasion to make him love thee more Rom. 5. Where sin abounds Grace abounds 8. He will never part with thee Hos. 2. 19. Once love him and he will never lose thee 1. No sin shall part thee and him for Christ when he enters into marriage covenant doth not suspend his love on our Grace or Holinesse then he might leave quickly but on his own Grace to wash away out filthinesse Eph. 5. 25 26. If a husband marries a woman only for so long as she is in health then when sicknesse comes he may depart But è contra if to take away her sicknesses then they cannot hinder Nothing but Adultery can part Now that they cannot do for nothing breaks till covenant is broken And the covenant here is everlasting and so undertaken for by the Lord that it can never be broken 2. No miseries can Rom. 8. 35 36 37. Can tribulation It makes man leave us but this is peculiar to Christ he will not leave 3. Death cannot it must part man and wife though loved never so dearly before
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
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
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
foolish and weak in the world sometimes hence not for any service they can do but for his own sake he will give them an Inheritance and love them as sons because he will these abide ever in the Lords love Hagar and Isâ—mael cast out Sarah and Isaac stay in the Family How shall I know that 1. If the Lord loves thee for his Name-sake it will draw thee to that fellowship with it self that what-ever thou wantest thou wilt seek for it hence by presenting that Name of God that for his own sake he would supply I know the Lord loves for Christs sake but why should Christ help for his Name-sake For thus many hypocrites think when they see Gods anger against them for their sin they seek to remove that 〈◊〉 and when that is done think God is at peace and now all is well They see the Lord is delighted with the obedience of his people hence fall to that work and now thinâ— the Lord is pleased with them But if ever the Lord loves any man he will first stop his mouth whether Jew or Gentile Rom. 3. 19. and make him on his Knees know there is no reason for it nay all reason against it Now hath noâ— the Lord brought thee to this and hence having nothing to quench Gods anger but Christ hast held up him before God and having nothing to move Christ hast held up his Name before him and here hast rested thy wearied heart looking to him if any Grace be begun in thee that he would perfect it iâ— none that he would begin it if unfit and unworthy to prepare thee for it only for his own good pleasure this is one evidence of it As 't is in some Seals you can hardly perceive in the Seal what is engraven there but set it on Wâ—x you may see it evidently so here hardly can you see the Lords love look on thy heart if it loves him his choice see if thou chusest him his love for his own sake if thou cleavest with dearest affection to this love for its own sake there thou art safe Prov. 18. 10. The name of the Lord is a strong Tower c. and this not only at first conversion but ever after all duties all enlargements Ezak 16. ult And this doth evidence love 1. Because if thou had'st the righteousnesse of Angels thou would'st think it a good evidence but this of Christ is a thousand times dearer 2. This is a setting of God against himself i. e. to answer himself and hence Saints in all their straights and sorrows hither had recourse I speak not now of Temporal Blessings but of Everlasting love and all the Fruits of it that here it hangs Now I say you are built in a Rock higher than all powers of Darkness now a Key is put into thy hand to unlock all Gods Treasure now thou art in the very lap of love wrapt uâ— in it when here thy heart rests and if not Beloved the Lord would never let thee lean thus in his bosom and therefore if this be thus see it and wonder his Name hath moved him to love me 2. You shall find this if the Lord for his Name-sake loves thee there is noâ— any carriage or passage of Providence of him to thee but he gets himself a Name first or lasâ— by it for if this be Gods end every passage of Providence is but a means to this end hence he will attain this end by every act of his Providence towards thee hence you shall find that those very sins that dishonour his Name he will even by them and if by them by all things else get himself a Name he will be so far from casâ—ing thee out of his love that he will do thee good by them Those very sins that God damns others for he will make to humble thee empty thee Pharisees persecuted Christ and lost all for it Paul was so and it humbled him all his life Not worthy to be called an Apostle because I persecuted the Church of God and it made him lay up all his wealth in mercy I was received to mercy 1 Tim. 1. Mary sins much and God forgives much and she loves much others sinned much and God hardened much Iudas betraies Christ and repents and hangs himself and flies from him Peter denies him and weeps and hence he is the first that Preâ—cheth him And this is certain in the best Hypocrite sins left in him either never make him better but blind and harden him and he hath his distinctions of infirmity c. that he sleights them day by day till all his dayes are run out or if any good 't is no more than Iudas or Cain some legal terrors or other light flashes of comfort but to be more humble indeed c. this he findeth not Now is it not so with thee Doth not thy weaknesse strengthen thee with Paul Doth not thy blindnesse make thee cry for light and those cries have been heâ—rd out of darknesse God hath brought light Thou hast felt venome and risings of heart against Christ and do they not make thee loath thy self more that thou thinkest never any so beholding to Grace do not thy falls into sin make thee more weary of it watchful against it long to be rid of it and so sin abounds but Grace abounds Why should this be so for his Names-sake because he will love thee hence 't is so great and unmatchable that he will make thy poyson thy Food thy Death thy Life thy Damnation Salvation thy very greatest Enemies thy greater Friends And hence Mr. Fox said he thanked God for his sins more than for his good works I have marvailed at Gods dealings with his people they depart and stay long and care not for returning again in that time a mighty power teacheth humbleth brings back when they never thought of it Oh the reason is God will have his Name now if thus your assurance will be strong and constant but if you build thus I have done this c. I have that your assurance will not stand therefore look and see if it be not thus with you Take heed you do not build your assurance from a mingled Covenant of Works and Grace for this is the frame of divers when they lye under the first Covenant only of doing they will not take this as any evidence as they have no reason so to do Rom. 9. 31. Nor when a man lies under the Second Covenant of Believing barely and if it be a dead Faith they have no evidence or reason so to do Hence they mingle the Covenants and think thus If I can believe in Christ and perform universal obedience to all the commands of God I shall be safe hence set upon the observance of both and finding they can never do them especially the latter hence are ever troubled and never have any setled peace Hence those Galatians Paul writes to perverting and mingling the Covenants were troubled Gal.
1. 7. 5. 12. Not beloved but that whoever beleeves and performs universal obedience Evangelically to the whole Law he cannot but do well and he that doth it not but lives in any one sin let him evidence his Faith if he can But I speak when a man submits to it sub forma faederis if I can do it and because I cannot do it hence doubt Hence gather your evidence of Gods love primarily and chiefly from your subjection to the Second Covenant Gal. 6. 16. Peace on them that walk according to this rule for Adams righteousnesse that did tye him to God it brake hence no life nor evidence from that but Faith is an everlasting invincible Grace upheld by the mighty power of God and hence here will be everlasting evidence and peace 1 Pet. 1. 8. Whom though we see not yet believing we rejoyce Object Is a Christian then free from the Law Yes he is free from it as from a Covenant hence though it be broken by him he is not cast out of Covenant or favour but he is not free from it as a Rule from which if he swerves he is to call himself not Gods love into question Why because it hath pleased the Father in another Covenant to offer life give life and hence only to evidence life What-ever the Law requires I have at that instant I did believe I performed it in a Saviour by Faith and that I my self may do every tittle of it I come unto a Saviour for it by Faith so that when Satan objects you have no Christ nor love of a Christ because no Faith and no Faith because you cannot do this or that Answer I cannot do it indeed I never undertook it to have life or love thus but I have done it in another and I can do all things by Christ if he will help me under whose Grace I lie and hence will be so far from doubting that I will rejoyce in mine infirmities that I am a fit subject for the power and Grace of Christ to shew it self upon Thus retire to the Second Covenant ever if ever you would get any setled peace And from neglect of this flows a worlâ— of unpeaceablenesse in many a spirit ever complaining and why I cannot do this or that never peace now but cannot you lye under the Lord that he would help keep here and keep your peace here But many a Christian that retires hither hath no peace and so have I done yet find none It 's then upon a double ground which you are to avoid either 1. Because you have Faith but you imprison your Faith you put out the eyes and shackle the feet of Faith for Faith will conquer and triumph over all sins and fears of the world if at liberty 1 Iohn 5. 4. like a Master in a Ship if he cannot save the Ship one way let him have liberty he will by another As if it be Objected You have departed from Christ what have you to do with him I 'le return saith Faith to my first Husband Ob. But he is angry with you Ans. If he bâ— angry for my departure from him I will not provoke him more by staying here who knows but he may repent Ob. But you cannot go to him with all your heart â— Answ. True yet I 'le look to him to draw me Ob. But you feel nothing Ans. Yet I will wait Ob. But you will wait in vain Ans. Still I 'le look he would keep me from that Now stop at any of these trouble comes suffer it to shift it will find rest As 't is with the Anchor let it down but little â—he ship drives but let it down at full length it will ride in storms then 't is 〈◊〉 of Faith that gets the Blessing where opposition makes the Soul take faster hold as it was with Iacob The Woman of Canaan got it thus Or 2. 'T is because they look for another kind of Faith and hence own not this as the Iews the Messiah they made account to have received him in state and he came low so men look for a superlative Faith but want it But thus the Soul espoused to Christ so long as Marriage-Covenant lasts she may conclude of love Do not fear the love of Christ is not toward you because he hides his face and departs some times from you Husbands remain so when they depart and leave the house for many a day and 't is simple to say he is not my Husband now So here the Lord loves his people yet departs Isai. 54. 1 2 3 4 5 6 7. and truly 't is very hard when inward blows and sad desertions and outward miseries and no Christ found though sought for But how shall I then know and discern his love Answ. Many things might be said this way only one thing observe whether thy love remains still to him for himself for it's rule that most commonly a christians purest and dearest love appears in Christs absence from him As 't is with Friends while with us we love them but when gone we feel that love moâ—e quick than before Ierusalem lies in the dust and now the very dust is beloved Psal. 102. 13 14. and if it be so it 's certain we love him because he loved us and we continue to love him because he continues to love us now look then if thy love do not appear 1. In mourning for his absence 2. In longing for his presence 3. In blessing him for a little that is left of himself as seeing such want of him and is not this for himself to have his company again that though God gives thee all other things yet when thou comest to consider the Lord is gone this strikes near as when Christ departed away Iohn 16. 5 6. But because love may be benummed and lye dead therefore try it a time of parting and put thy heart thus to it if he be none of thine then take thy fill in thy sin and forsake him no Beloved here you shall see the heart will yeild and melt Iohn 13. 3 4 5 6 c. and it will say Lord let me never sin more against thee though never saved by thee And take it for a rule do not think the Lord hath left off his love to you when you depart from him and he from you but lying in your Departures Oh that is sad but return again it comforts the Lords heart especially when 't is for himself not for peace and salvation but though he never saves me Oh yet I will look after him Look to the tender-heartednesse of the Lord Jesus for Beloved all the doubts of Christians arise chiefly from this head from a hard opinion of Christ which Satan suggests as at first Gen. 3. 5. that so they might take in his wares Gods people do not know the tender-heartednesse of the Lord Jesus Satan presents him only in wrath when any threats are spoken all these are mine
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
a close act mainly consisting in what is unseen and because men are apt to put off Christ with desires and serve Satan indeed and because apt to resolve all Religion into some two or three duties or Graces and because mens hearts are catching at comforts and promises but commands tedious and burdensome I shall presse this upon these Motives only here let me premise when I presse you to this 't is not to a Covenant of Works as though you could act your selves but we look to Christs Blood and Spirit to set on things I speak to them under Grace who have the Spirit without and Faith within to act and carry them here But 1. Whose work will you do you cannot cease to do Christs work but you must do your own work I speak not for idlenesse i. e. you must serve your lust now consider what good did thy self ever do thee nay Satan never such an enemy as thy own self and will you fall down to such an Image Shall thy lusts have content more and rather than Christ 2. Consider the Lord will take care and charge of thee to do thy work to bring about thy ends for thee do but thou do his Martha was cumbred about many things hence forsook the better part so men neglect forget Christs work because of so many distractions of their own What will become of my hundred Talents what will become of my Wife Child Now do you take care of the Lords work take that for your charge and the Lord will take charge of you The best readiest and only way to have your own ends is to seek the Lords and forget your own As in Solomon his great work and care was to rule a State well and the Lord gave all the rest Set thy face to the Sun and these shadows will follow you The Servant takes charge of his Masters work and he need not trouble himself for meat and drink and è contra First there shall not any evill hurt thee whereas else thy good things shall Isai. 27. 3. Secondly All Creatures in Heaven and Earth shall serve that man that serves his God Hos. 2. 21 23. whereas else they groan under thee Thirdly Angels shall come out of Heaven to guard thee Fourthly Nay the Lord Jesus himself shall stand at the top of the ladder that when every thing else shall leave thee he shall then bring the best wine at the last he will be a portion to thee Psalm 16. Phil. 3. 8. 3. Consider that the more difficult any duty is the more sweetnesse shall you receive if you break through it Men plead difficulty I plead gain Hence he that overcomes shall eat of the hidden Manna Hence never any so comforted honoured as Christ because never any went through so hot a work for the Father as Christ Phil. 2. You plead the difficulty of a christian life and taste not the sweetnesse of that life if you can do no more than what is easie and pleaseth self the Lord will never let you taste the sweetnesse of pleasing him Have you not sometimes found your hearts dead to Prayer yet you fell to it and then would not but have took the season for a world 4. Consider let the duty be to Nature impossible yet the Lord is at hand to help even when no strength Isai. 40. 29. Nay Heb. 11. 34. Out of weaknesse were made strong If you had no Christ no Spirit no Promises to assure you of help you might then cease acting and say 't is impossible I should ever overcome such evils attain to that measure but when Promises to assure and Christ and Spirit at hand now to plead impossibility is to reproach the Lord to think he will set his people to make Brick and give them no straw nay to war against God and to make the Lord war against you Numb 14. You know how they cried out of impossibilities and now the Lords anger rose when they were ready to enter Canaan So when men are ready to enter upon possession of Christ and Promises then impossibilities appear Consider therefore what the Lord hath done for David Gideon Samson who went out in the name and Spirit of the Lord and were helped If you were under the Law you might plead this but under Grace 't is horrible to make this excuse 5. Consider if the Lord do not help as he will be free yet he will accept thy will I know he will not accept the wishes of servants yet he will accept the will of Sons neither will he accept the will of Sons in a work they might have strength from him to do and go not to him for it but in that case he will as 2 Cor. 12. 9. i. e. 't is enough I accept thee and this is very sweet that for his own sake he should be pleased as well with the will as with the work for this is that which troubles I would have help the Lord gives none why the Lord accepts of it as if thou didst it as in Davids building a Temple For a Christians work is done two wayes First Sometimes by feeling when we feel help Secondly Some times by Faith by going to another for it and this the Lord accepts most mercifully for this is his Victory over all sin even his Faith When we see a duty hard and do not go to the Lord for help then we are overcome properly For out of the abundance of the heart the person acts for Christ. 6. Consider the Lord will honour thee though the work doth not Iohn 12. 26. Him will my Father honour both in this life Rom. 2. 29. and in that to come Now as 't is in acting parts 't is no matter what Fellow-acters think God is the great Spectator God will esteem of thee and Conscience shall witnesse as much when no eye sees or when men see and judge amisse yet the Lord approves and at the great Day before Men and Angels and all the world 1 Cor. 4. 5. Then shall every man have praise of God and hence Mat. 25. Christs judgement is made according to the works of his people because then they shall not be compared with themselves and their sins but with the wicked and hence to set out their glory he reckons up all they have done All men in all their acts seek to avoid shame and attain honour now if you did know a way for all men in the world to honour you would you not attend it what is their Dreams to Gods honour Hence not one act but is now chronicled Mal. 3. 16. and afterward rewarded 1 Cor. 15. 58. Oh then give content to the Lord. 7. Consider the peace you shall have by this means both while you live and when you dye what 's the cause of so many doleful clamours of Conscience but a loose carelesse heart the Lord is neglected that when one pleads Faith it will be replyed the true Faith is the Faith of the Son of
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-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
his Brethâ—en but it will not ever hold and the Lord â—ppearing thus to them that have been stung by the Law and that killing letter now â—he Lord appears in ineffâ—ble Beauty and Glory To others there is nothing in it they may see this yet not believe 3. In seeing the Lord in the Glory of his Grace or fitnesse for him and this is the main for look as 't is in Marriage there is a respect to Beauty and feature and that draws Now a Woman sometimes appears to one so that though Portion be great c. yet he cannot like another can because God hath a hand in it and what fits the fancy that 's beauty there is a sutablenesse every way So Christ is presented with a rich portion to many and yet they cannot like cannot see a Beauty because they cannot see a fitnesse and sutablenesse to them and for them another man can because he sees a fitnesse and sutablenesse in the Lord Jesus for him in resâ—ect of his misery and sin and his gracious disposiâ—ion Iohn 1. 14. But we saw his glory full of Grace and truth Psalm 45. 2. Thou art fairer than the children of men full of Grace are thy lips which is so beautiful in the Lords eyes that the Father hence exalts the Son for all the Grace he shews to his Elect. Now what makes Christ appear fit Answ. The knowledg of a mans self and sense of vilenesse hence Luke 7. 29 30. The Pharisees despised the counsel of God against themselves when Publicans justified God c. And 't is a Rule that the saving-knowledg of Christ is dependant upon the sensible knowledg of a mans self Let a Christian in Christ lye in his sins and comfort himself in Remission of them without repentance he may talk of Christ but no beauty will appear in Christ So 't is at first first the Soul feels sin and that God is holy and will hate him then the Lord shews Christ come to call such Yea but I have no good and cannot help my self Christ appears fit to seek out such Oh but I cannot see nor believe nor be affected Christ appears one fit to do all full of wisdom to perform the Second Covenant Oh but I want all things Christ appears all-sufficient Oh but I shall fall Christ appears constant in his love Oh but he is far to seek Christ appears present Oh but I shall sin Christ appears merciful to bear with and heal infirmities Oh but I shall believe too soon he is fit to prepare and dispose Oh but all the world will be against me Christ therefore appears fit to rule all for me Oh but Death and Grave may hurt me Christ appears fit who hath conquered all and this is ever in the Saints Now least you should think you have this when you have not and know it not see the evidences hereof 1. If ever the Lord hath thus revealed himself to thee he hath brought this light out of darkness and made thee sensible of it 2 Cor. 4. 5 6. Oh you that have been a little troubled and then hear of Christ and then depend on him and wait for comfort from him and now you are well you never yet saw him Nay if truly enlightened you will go mourning to your Graves for your ignorance of him Prov. 30. 2. and seldom is your darkness seen and felt but there is some beam let in 2. It damps the glory of all the world that a man laies down all at Christ feet as the Wise-men Mat. 2. As glow-worm-stars go out when the light of the Sun ariseth so all the comforts and all the miseries of the world are nothing now Acts 7. I see Jesus 3. It makes a man very vile in his own eyes Isai. 6. 5. Nay his excellency vile as Isaiah his tongue and wonders that the Lord should look upon him a Worm who is so glorious What am I that the Mother of my Lord should come to me c. He see Christ fit and then sees his Glory and then saith What me Lord me to stand before thee Lord depart I am a sinful man 4. It necessitates the heart to believe not with assurance but with a clinging to him Hypocrites have knowledg of Christ but it never heats the heart this as fire necessarily heats and that which is put to it is heated so here for the sight of the last end doth necessitate when 't is seen Isai. 55. 4 5. They shall run to thee because God hath glorified thee Rom. 1. 16 17. 't is the power of God for there is righteousness revealed that though the Lord bids depart yet he cannot be gone nay when he concludes yet as Ionah 2. 4. so he can see to a Temple through the belly of a Whale Many say may I believe or I cannot prize him I tell you when the Lord appears as he is you cannot resist that light but you must cling to him 5. Where this is a man rests not here but sees more and more of him Iohn 1. 49 50. A man sees now his Glory but after he shall see his love and after that he shall know his mind 1 Cor. 2. 9. Eph. 1. 9. The mystery of his will And then his constant presence and all his walkings with him and towards him so as to be familiar with him that in time of old Age he shall be an Acquaintance of Christs 2 Cor. 3. 18. From glory to glory whereas an hypocrites light goes out or grows not Heâ—ce many ancient standers take all their comfort from the first work and droop when in old age I know the Saints light is obscured and the Lord â—ides his face but then they are troubled and it shall break out with healing in his wings Nay all their life time they may think they know him not because they have not those measures Oh therefore see a necessity of it 1. You that are vile and ignorant of Christ no Faith yet no Christ yet And what then Thy sins are upon thee now and wo to thee for the wrath to come Oh poor creature thou dost not see nor canst not see if thou didst thou wouldst not crucifie the Lord of Glory 2. You that be Professouts of the Church Oh deceive not your selves if the Lord hath enlightened you Oh blesse him If Christ were here he would blesse you Mat. 13. 16. Nay when he was here he did it he doth it in Heaven I thank thee Father c. Mat. 11. 25. Luke 10. 21. But if not all is unsound that ever you had Oh therefore look you be not deceived here and therefore wait upon the Lord to manifest himself Who knows but the Lord may help Nay when you are feeling of the infinite need of it and of your own woful blindnesse 't is begun SECT VI. SEE the happinesse of Saints all you standers by and of all Believers You think what are they What have they that I have not What get they by
Abraham but to see Christ afar off and thy self shut out It may be 't is no sorrow now but it will be It s a sad thing to see a man rise up early go to bed late eat the bread of carefulnesse and yet gain nothing Phil. 1. 21. This is very sad Christ is our gain all the creatures you have means you use duties you do comforts you receive they are not gain nay the more God doth for thee the more thou losest if no Christ because now thou art full by this means Oh therefore get a heart sensible of the want of the Lord. Think there is a Christ whose Glory is the amazement of Heaven but Oh I see him not Happy for ever are they that have him but Oh I have him not Your hungry bellies cannot want bread if they do they are never quiet till they have it Is the Lord no better Lord grant this contempt be not revenged with spirituall plagues Some of you know not your want others feel it not you can live without him worse than Saul he went to Urim and lamented in great distresse He answers me not Oh you feel no distresse because of this I have him not Nay worse than Dives that begg'd Oh a drop of water to cool my tongue Why cry not you Oh the Lord Christ to comfort my heart Why is not all this fulnesse longed for Oh therefore let nothing else comfort and let nothing discourage but make this use of all Oh I want him 2. To the right closing with his person this is also required to tast the bitternesse of sin as the greatest evil Else a man will never close with Christ for his holinesse in him and from him as the greatest good For we told you that that 's the right closing with Christ for himself when it is for his holinesse For ask a whorish heart what beauty he sees in the person of Christ he will after he hath looked over his Kingdom his Righteousnesse all his works see a beâ—uty in them because they do serve his turn to comfort him only Ask a Virgin he will see his happinesse in all but that which makes the Lord amiâ—ble is his Holinesse which is in him to make him holy too as in marriage it is personal beauty draws the heart And hence I have thought it reâ—son that he that love Brethren for a little Grace will love Christ much more Hence if a man feels not the want of Christ the bitternesse of sin as his greatest evil he will never see nor admire Christs beauty much lesse close with it Hence Iohn 16. 9. Convinceth the world of sin because they believe not in me i. e. of that chiefly Oh these wrongs done against the Lord Why not of wrath and Hell Oh sin is the evil and then it appears exceeding evil when not against God simply but against a Son Paul why persecutest thou me Acts 9. Why Did he not live in lusts and self-confidence Yes but in all these he saw he persecuted Christ. And after saddest search I have feared the want of this is the great cause of all a mans closing amisse with Christ. I would but ask where was Iudas wound Was it resting in a Pharisaical righteousness without Christ Without Christ no for he forsook all and followed Christ. Was it want of profession of him preaching for him No. Was it for want of communion with him No one sin he lived in he had his bagg And hence when many went from him he stuck to him Iohn 6. Iudas still cleaves to him yet even then Christ calls him a Devil which if ever he had tasted the bitternesse of he would not have lived in not dyed desparately some think impardonably without Christ and so sin more against him Let any man living shew me how he can close with Christ and yet love one sin I 'le be his bond-man that can say I close with Christ as my Husband and yet I love my Whore too Let any man living close with Christ and keep his sin or hide his sin or let it be hid his closing with Christ shall harden him in his sin and so he shall dye without Christ in his sins as it is writ Exod. 21. 14. As it was with Ioab who fled to the Horns of the Altar so 't is with many men they sin and confess and sin under all Laws why they fly to Christ and this imboldens them hardens them why because they never tasted the bitterness of sin I know a mans sin may be crucified before 't is mortified as it may be buried after 't is dead Oh therefore I beseech you look to this you fail not here Many of you are troubled Oh take heed of being comforted until you get the Lord to do this for you or unlesse you depend upon the Lord for this in his time Some apply comfort when they see no good I dare not to my self or others Oh therefore imagine thou didst hear the Lord speaking Why dost thou persecute me why is a man so grieved at any thing that crosseth himself because a man loves himself because he thinks his good lies there most Oh see thy good more in Christ than in thy self Acts 9. 4. Oh me me in whom all good is oh to persecute him Two men hear and one is in horror and the other not oh 't is because God sets it on so here 3. Make the Lord Jesus present with you and set him really before you and see him willing to give himself unto you even to thee in particular Those that give themselves in Marriage separate themselves from all company and get alone together and give themselves one unto another so sever thy self from all the world and 〈◊〉 the Lord really beâ—ore thee as David Psalm 16. 8. and so close one with another For two things keep from Christ. Either First they care not for him and the cause is they make him noâ— present only have a notion and report of him Secondly They dare not close with him because they fear he is not willing to close with them with others not with me so that all the Scriptures they read all the Promises they hear are very sweet but they look on them as spoken to others Hence Acts 2. 39. For the Promise is made to you and to them afar off be thou never so far off if thou receivest him he will receive thee Luke 2. 14. Good will to men Oh see this good-will in the Lord to have thee receive him though thou hast no money nay because dead and vile nay because not sensible Rev. 3. 17 18. Oh wonderful because senseless of misery therefore close with him 1. Is it not his command it should be so 2. Is it not a sin to reject him will he not be angry with thee to reject him 3. Are not his conditions easie so as he hath undertaken to do all that which thou saist thou canst not Why wilt not 1. Oh if I were
a child a son in Covenant I would but because otherwise hence I dare not Ans. Ioh. 1. 12. Receive him he will make thee a Son 2. Oh but my wants are many Ans. Receive him he will make thee rich Isai. 55. 1 2. 3. Oh but I find my hearten deared to creatures Ans. 1 Iohn 5. 4. This is the Victory that overcometh the world even your Faith 4. Oh but I shall fall back No Ier. 3. 22. Return and he will heal thy back-sliding 5. Oh but I shall never be able to do any thing Ans. Yes close with hiâ— and thou shalt 6. Oh but I am very vile before the Lord after all I do Ans. Yet Eph. 5. 25 26 27. He shall make thee amiable only receive him set thy heart on him alone Now do you think he bears a good will toward you can you deny it Shall not this overcome thee that the Lord of Glory should fall in love with thee and bear good will to thee a Leper and that canst do nothing for him and yet for all this Oh this will draw thee Psal. 36. 6 7. Oh how great is thy loving-kindness this makes a heart of steel to yield Ier. 31. 1 2 3. Oh this will cut you in Hell Oh hard hearts that despised such Grace 4. If the serious thoughts of this do not draw thee at least not so fully look up to the Lord to reveal himself unto thee to be thine For as no man can take Christ until God gives him so no man can say he is his untill the Lord shews him that he is his And as the creature cannot reâ—â—st but take when the Lord gives so it cannot but see the Lord when he reveals himself as indeed he is And look to see him to be yours by some Promise for there is a seeing Christ mine in great fulgor without the light of a Promise and Spirit in it Is Christ yours Yes I see it How by any word or promise No this is a dâ—lusion The other is by promise that opened in the Gospel Eph. 1. 13. 14. He saith not in whom after ye were sealed you believed but è contra And how believed by hearing the Gospel Hence Saints return to this Psalm 51. 8. Let me hear the voice 1 Pet. 2. 1 2 3. And this is that which hath knit the hearts of Saints to Christ for ever Oh thou hast the words of life For there is a voice of love to the Saints engraven in all mercies in all afflictions in all Gods leadings of them though it be in a Wilderness but Beloved only the Word can tell me the meaning of these words of love So there is love of Christ revealed according to a Promise not by it and love spoken in mercies but the Word interprets them and clears them to be no delusions I mean the Spirit there This is judged to be a good answer to Papists who shall be judge of controversies We answer that which shall be judge at the last Day must be judge now but so Rom. 2. 16. Iohn 12. 48. So whether doth Gods Spirit seal or the Devil delude It 's a great controversie if you have noâ— a word to see Gods love by but think you have a way to see it without this Word shall judge you Oh look therefore for the Lord by a word to do it and say Speak Lord and if by word look not for it without a work on your own heart Some Christians have rested with a work without Christ which is abominable but after a man is in Christ not to judge by the work is first not to judge from a word For though there is a word which may give a man deâ—endance on Christ without feeling any work nay when he feels none as absolute promises yet no word giving assurance but that which is made to some work He that believeth or is poor in spirit c. till that work is seen hath no assurance from that Promise Tell him God hath promised to pour clean water Ezek. 36. Yes for some not for me Secondly 't is not to judge by the Spirit for the Apostle makes the earnest of the Spâ—rit to be the Seal now earnest is part of the money bargained for the beginning of Heaven of the light and life of it He that sees not the Lord is his by that see no God his at all Oh therefore do not look for a Spirit without a word to reveal nor a word to reveal without seeing and feeling of some work first I thank the Lord I do but pitty those that think otherwise if a sheep of Christ Oh wander not Ob. But I have waited long for this Ans. True therefore more need to wait still it may be now 't is not far off Ob. Oh but it may be he will not if I knew that I could be quiet Answ. Down proud heart Oh take heed of that pride art ' noâ— worthy never to hear a voice from God Be silent then and humble and now hear what the Lord will say he speaks in a still voice Psalm 85. 8. do as they in that Psalm did Thou hast done thus and thus Oh hear us turn us and then â—ie still and listen Oh do thus else you make God a lyar if the word comes 1 Iohn 5. 10 11. and now when thou hast him Oh change him not First What dost want and where wilt go to find it but there any creatureâ— and all the excellencies of them are there and in time of trouble he will be instead of all and also blesse all Secondly Dost want Grace to honour a God it is in him the fulnesse of it Dost want God and his love thou hast him and now all his love his care his wisdom is thine Oh wonder at thy lot and portion and say Lord I have enough Thus much of the first Doctrine CHAP. X. Shewing that True Believers do with hope expect the Second Coming of Christ. SECT I. Now they go forth by Hope Of Him and his Coming Desire Of Him and his Coming THat the Church and People of God after they are truly Espoused to Christ and made in any measure ready for Christ they now are no more of this world but look out of it and verily expect the Second Coming and Glorious Appearing of Christ. 'T is true they look for his coming and company at the last period of their life but this they look upon but as their welcome in the way until the last Trump shall blow and that they shall meet the Lord in the clouds of the Aire 1 Thes. 4. 18. which is the last and chief time of his Coming they look out for The Five Wise Virgins did here verily look for him the Five Foolish seemingly did so too That look as it was before the first Coming of Christ all their thoughts and searchings of heart were after the day and time and glory of it 1 Pet. 1. 10 11. And the nearer His Coming was the more
Spirit like his hand to draw you But Oh do you not kick his bowels do you not pierce his hands and feet daily And when you have done no tears But he cometh and you that pierce him shall see him c. Consider of it therefore you that doubt of this you that think not of this and hence live and lie in your lusts and despise him Behold he cometh SECT IV. HEnce behold the happinesse of all them that be espoused to the Lord Jesus in that their hopes are laid up in another world at the day of the coming of the Lord Jesus 1 Cor. 15. 19. If we had hope only in this life we were of all men most miserable Because none so foolish or so sensible of misery as they but our hopes stretch to another life to the second coming of the Lord Jesus Christ. Suppose a man had all the Crowns of the world cast at his feet but at last to be dragged before the judgment-seat of Christ and there to stand quaking What should he be the better What though Saints have all the miseries in this world but at last with these eyes they shall see the Lord and stand triumphing before him and have a real sight and certain expectation of this What people in the world so great as these What do they wait and expect for Great things which may astonish the whole Creation 1. They look for him to change their vile bodies that this their Husband at the marriage day should take away these rags make them like unto his Glorious body brighter than the Sun so that burn them cut them to peices as some by the Indians have been Lord help they see Christ loves both and hence holds sword and soul in one hand and scabberd in another c. 2. They expect he should take away all their sins and make them like unto himself engrave on their souls perfectly his own Image that their enemies they feel now they look they shall never see them more 1 Iohn 3. 2. And as no evil like it no mercy like this and no evil to Saints like this that yet they should grieve the heart of such a Husband 3. They look he should take away all sorrows and tears from them for this the Lord promiseth and begins to execute now but it shall be perfected then Isa. 25. 8 9. And hence called the times of refreshing Acts 3. 19 20. 'T is true the Spouse and Church is now sorrowful to the very heart many times but there is a time coming that they shall never sorrow more 4. They look he should take away all shame from them For no people in the world loaden with more calumnies and reproaches by the wicked and by hypocrites and hard speeches from the Godly and they doubt whether they be Sons or no. Now then the whole world shall see they are Sons and shall stand amazed at them and shall not doubt of it nor themselves foâ— the Lord shall proclaim it and they shall hear these are my Jewels And this they look for 1 Iohn 3. 1 2. 5. They then look for recompence to all their labour of love to him and his Hence 1 Cor. 15. 58. Knowing your labour is not in vain in the Lord. Hence the Apostle oft defers men for that recompence till now The Lord shew mercy to the House of Onesephorus in that day 2 Tim. 1. 18. So that some Hereticks have thought souls sleep till then They may pray and no answer seek to do good and do none Oh but the Lord will recompence then abundantly 6. They look then to be ever with the Lord 1 Thes. 4. 17. Never to be parted from him never to live without him nay never to go away from under his wing out of his bleeding bosom of love and endlesse and unspeakable compassions any more And being with him to see his Glory and never see the depth of it and to have the Lord to serve them Luke 12. 37 38. and giving whatever they call for and all this when thousand thousands shall at this time be crying for a drop of water and cannot get it Now all this they look for and more too Which is 1. Certain For hope maketh not ashamed 2. Which fills their hearts with Glory and unspeakable Glory too for it makes it so clear and certain that they have it all already for though absent hope makes it as present Rom. 8. 24. He doth not say we shall be but we are saved by hope Faith takes hold on the beginning hope on the end Oh the heavy wrath of God upon a world of poor blind ignorant men that have no hope no hope of Christ no hope of Glory unlesse a flattering dead hope What a sad thing is it to think of a number of men that are buried in the world and never to awaken until they see Christ in the clouds of Heaven coming to be revenged on them Oh me-thinks I see them falling down before the Judgment-feaâ— and crying out Oh that we had known of this day Oh alas that I had hope but not such an hope but am now deceived Oh 't is otherwise with Saints they shall find what they hoped for and infinitely more What hurt can any do them Let all the world come against them their husband will come and will kick them under his feet Let them load them with reproaches fill their hearts with sorrows and their eyes with tears their Lords coming will comfort them Let Satan tempt and a Father hide his face behold the Lord cometh that shall deliver and redeem them Oh see their blessednesse and let it draw you to make up the match with Christ that never did it yet He hath bin wooing of you longing for you and you wooing of him again Lord take me What hinders you then from striking the match and concluding it To give thy self this day to him and take him only rejoyce in him only when nothing thou dost can be so pleasing to him And now you may look and believe what one day you shall to your comfort feel And account your selves most wretched creatures until the Lord be pleased to espouse you to himself SECT V. OR hence learn what to judge of those that never look for the coming and company of the Lord Jesus but 't is with them as it was with the Israelites when Moses was gone into the Mount and stayed there long the people made their Calf and went to their feasting and rejoycing So the Lord Jesus being gone for the Spirit of life and to prepare a place of Glory it being now long since they make Idols of their Jewels and of their own excellencies and of whatsoever is glorious in their eyes in this world Or as Christ compares the secure world as it was in the daies of Noah so shall it be or as in the daies of Lot when they never knew nor look't for it though told of it so 't is with
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
Their comfort for union to the Church of God 1. Covers their sin and hides it from the eyes of the world Theeves walk without suspition in true mens companies and thus they make the House of Prayer a Den of Theeves and this is some comfort For Hypocrites if they can carry it cleverly that none see though God see 't is no matter It will not be thought that a Member of a Church dares do such a wickednesse yet so it is sometimeâ— 2. Comforts their conscience in their sin men love their lusts but what no respect to Ordinances of Christ yes and so conscience is quiet and sin lives too Ier. 7. 3. Because there is much comfoâ—t in Gods Ordinances and in attending on God there not only verbal but the visible Gospel is sweet the Sacraments hence they joyn themselves as in Iohns Ministry You rejoyced for a season not only in Christ but in communion of Saints especially in dangerous times that a man fears the judgements of God will come in those places where ever they live without them And now they are quiet when got into the Cities of the Levites from the pursuer of blood 4. In regard of the Saints themselves First There is seen many times a Divine Majesty and excellency in them which hath a drawing vertue with it that many out of respect to that close with them as Gen. 26. 27 28. God makes Balaam to see Israels glory in his Tents and he cannot curse if he might have all the world but must bless them Secondly There is much charity which thinks no evil that where they see evils they cover them where there is but little good appearing they hope there is more than they see the Kings Daughter being all glorious within Thirdly There is a spirit of humility in them to think others that appear fair better than themselves until God discovers them especially if they are yet unsetled Fourthly A spirit of desire to have all as near the Lord as they can and though there be evils in them yet they hope that will make them better 5. From the Lord himself who hath First Reserved this exact separation as one part of his own glory at his Second coming Then he shall separate sheep and Goats Secondly Because some are very serviceable to his Church and so to Christ as Caput politicum both in regard of outward means of subsistance and also with edifying gifts hence into his Family he will let them come being servants and like Carriers that carry anothers money and wealth to him and then turns them out of doors Thirdly Because of a certain real yet not thorow work of the Lord whereby he draws them to some fellowship with the Church the Members and some kind of fellowship with his Son yet it not being a thorow effectual Almighty drawing they prove unsound Iohn 6. 65. Fourthly That the Lord might manifest the exceeding greatness of his wrath in some for Gods last end in all the wicked is to shew the greatnesse of it Rom. 9. 21 22. yet in some more than others and hence raiseth them up in the Church to great eminency of profession and parts and honour that all the Saints also may admire Gods Grace to themselves the more that when Two in the field one should be taken another left that they should sit in the same seats and yet some called others left and of them that are called to leave many and love me and that men of great parts and I a poor simple one to chuse such a base thing to confound the wise the mighty But as it 's said of Pharaoh what meant all the miracles all the humblings of heart and yet he would not let them go For this cause have I raised thee up Exod. 9. 16. Of all that thou hast given me saith Chriâ—â— not one is lost but the Son of Perdition that the Scripture might be fulfilled So here SECT IV. THis serveâ— to cleâ—r us in this Country from a soul aspersion that is cast out of the mouths of Pulpits upon us that we hold the Churches of Christ to have no Hypocrite in theâ— We answeâ— that though if Hypocrite could be openly and Ecclesiassâ—ally disceâ—ned they should not be received in noâ— kept in because 〈…〉 Church are not fit to make a Church yet we say there will be Tares and Wheâ—t there will be chast and corn there will be wise and foolish Virgins there will be good and bad mingled together in the Churche until the worlds end To the Watch â—en of the Churches nay to all that professe themselve to be their Brethrens keepers to 〈…〉 Virgins not to laviâ—h your chaâ—â—ty too far it 's a precious Grace and you have little enough for 〈…〉 but to bear a jealous heart and to labouâ— for a quick discerning eye to find out them that will 〈◊〉 themselves among you This was the commendation and honour of the Ephesians Rev. 2. 2. I confesse it â—s a sinful extream to cry doâ—n all the virgins as foolish when there be Five wise Satan will seek to â—reak he â—ond of Brotherly-love by soâ—ing false reports and horrible suspitions and 't is a hard thing foâ— a Paâ—â— after the Lord hath wrapt him up to the Third Heaven in Revelations not to be puâ—tup and in seeing himself at a distance from other men not to despise and condeâ—n them that have not risen so high as he especially in a discontented spirit nothing will please them A false heart when he sees more than others as he thinks now thinks highly of himself as so he great reformer of Churches and world especially if men of shallow heads and â—ence such do censure and condeâ—n all that do not magnifie them and reverence their Judgements and the dust of their feet And yet 't is another sinful extream to swallow down all flies that be in the cup and to think too charitably of every one that doth proâ—esse Children that have no children themselves will make children of clouts and then love theâ— and hence many a soul lies bleeâ—â—ng to â—eath because they have such tender Friends as will not search them An I doubt not but many in Hell â—ay say Oh that I should live among such and such and they never deâ—â— faithfully with me If a man walk â—airly should I censure him No but yet maintain a holy jealousie over them as Paul did over the Galâ—â—hiansa 〈◊〉 stands with love as it was with Iob ch 1. 5. As 't is with Chirurgions ' â—is love to cut to the quick Love theâ— because they appear to be Christs and are so to thee and this shall have a reward but yet be jealous in love because there may be that hid which was never yet seen 1. It may be thou maist save a soul and they will love thee or else thou shalt clear justice by being a witnesse against them 2. 'T is the chief work for Christ here there being
no prophane ones among us to overthrow the kingdom of hypocrisie as well as of civility and prophanenesse 3. You will save the Lord a purging and cleansing time for when Christ purgeth not with the Holy Ghost in his Saints and Ordinances he will with fire Here I might give rules for discerning mens spirits as 〈◊〉 Mark their speech for by thy words thou shalt be justified and many times one word will give a light to see all as in Simon Magus as with men in a labyrinth found out by one thread Secondly Mark them that you see not grapling with Sin and Temptation for if we see them without that they are not yet tryed therefore observe them here here is their trial when time of Temptation comes Thirdly Get thy self to stand at a distance from sinful men from all the world We know we are of God 1 Iohn 5. 19. As men that are in the water look only to themselves but standing safe on shore they see others drowning I speak this because I fear the Churches are so busie about their own things that their 〈◊〉 not kept if they see no grosse sin then all is well Hence be not offended if you see great Cedars fall stars fall from Heaven great Professors die and decay 1. Do not think they be all such 2. Do not think the Elect shall fall Truly some are such that when they fall one would think a man â—ruly sanctified might fall away as the Arminians think 1 Iohn â— 19. They were not of us I speak this because the Lord is shaking and I look for great Apostacies towards for God is trying all his Friends through all the chrisâ—ian world in Germany what profession was there who would have tâ—ought it The Lord who delights to manifest that oâ—enly which was hid secretly sends a sword and they fall others in other places receive the Word with joy the Lord sends Persecution and fearing men more than the filth of sin and anger of Christ they fall others stand iâ— ouâ— there and suffer and venture hither and Isacâ—ar-like see rest is good and crouch under their burdens and so they fall Others have had sweetnesse in Ordinances the Lord departs and so they fall Others have corrupt hearts and received the truth in the form not in love and stood in deferce of the truth not love of the truth the Lord lets â—rrour loose and they fall Well never be offended at this I am not because I never knew man fall but he loved some lust and was never broken from sin and although this is not seen when they do fall it offends not me Oh therefore search your own hearts when Christ said to the Disciples one shall betray me Lord is it â— say they so when not one but many Lord is it I Oh many a christian lies fast asleep never comes to a thorow search a strict waâ—ch Do but consider this 1. That in Churches nay purest Churches many may lye hid nor discerned 2. Thou maist be one 3. If thou beest that of all men living none shall so deeply sink in Hell 4. That all Ordinances shall tend to this end and all thy joyes all thy afflictions and therefore Oh search befoâ—e the Lord search and say Lord as no mans punishments and plagues can be like 〈◊〉 nor sins if I â—erish so if pardoned loved never any shall have such cause to blesse theeâ— and therefore take not up with weak and groundlesse hopes but love that hand that smites and wounds thee for this discovery is to awaken thee but you have so much businesse you will not cannot c. Consider what a fearful thing 't is to be 〈◊〉 up as for a gazing-stock to Saints so an everlasting terror to the damned themselves CHAP. XIII Containing a Discovery of Gospel-Hypocrites SECT I. THat the most hidden hypocrites of the purest Churches under the Gospel are Evangelical or Gospel Hypocrites For these that were foolish were not such as in appearance rested in the Law or in a Covenant of Works but they had escaped those intanglements and now were Virgins that plead their interest in and their communion and fellowship and love-knot with Christ they had now their Lamps ready and made much preparation for him and they did wait for him and verily looked to have eternal fellowship with him their Beloved infomuch that they took their flight so high towards Heaven and Christ that they passed for a time the discerning of the wise for you must know that where the Gospel comes there are two sorts of enemies against it 1. Open and those are your Justiciaties that seeking to establish their own righteousnesse and being puâ—â—ed up with it can with pretended good consciences in doing God service oppose the righteousnesse of God 2. Secret and subtil enemies yet seeming Friends and these are your carnal Gospellers that cry down all their own righteousnesse and cry up Christ and see nothing in themselves as there is good cause so to think and look for all from Christ and yet these when the Lord comes to search are found false and these are the worms that grow in this wood in this building in these Churches Thus it was in Christs time the Church of the Jews had left their grosse idolatries yet this was their stumbling-stone they sought to establish their own righteousnesse and hence he came to his own and his own received him not and hence were cut off for this their unbelief but others divers sorts of them did receive him beleeved in him Iohn 2. 23. Many took hold on Christ and he took no hold on them wondred at him and entertained him when others did reject him as Capernaum did yet under his woe And these are the spots of Evangelical purity wenns in the best bodies of the best constituted Churches Look but upon Christs own Family Iohn 6. 69 70. The Disciples professed when others departed Lord to whom should we go thou hast words of life yet saith he I have chosen you indeed to be for me but one is a devil viz. Iudas the Deacon stood not on his own righteousnesse but was for Christ and followed him and yet in this Evangelical Angel without is a Devil within because he still harboured his lusts within This the Apostle Paul fore-saw Acts 20. 29 30. Some Wolves without should come and also some cankers within should fret that should draw many Disciples after them in a Church bought by Christs own blood speaking perverse things pretending to draw Disciples after Christ but 't is indeed after themselves and Paul laments this Many walk i. e. professe Christ and his Crosse yet enemies to it Phil. 3. 19. This Christ foretels Luke 13. 25 26. Many seek many knock and at last cry Lord Lord open and in their life-time they pleaded communion with Christ yet Depart ye workers of iniquity Iude 4. Certain â—en are crept in turning Grace into Lasciviousnesse for that is the very form of an
it as part of Christian liberty this is our Liberty in Christ Iesus 2 Pet. 2. 19. And they rejoyce exceedingly that the Law is dead as they did Rev. 11. 10. for the death of the witnesses because they tormented them I say again they rejoyce not because the Lord makes them like himself and because of his Image restored by the Gospel and because they feel the power of it but because they are free from the power of it It s an old deceit yet subtil to rejoyce and love and blesse Christ because he will pardon sin though I lie and live in them Or if they do not free themselves from it the Gospel shews the Law within closing with the Law without to be an evidence the Lord will not impute it and that 't is not therefore they but sin in them Hence a sloathful heart will continue in his sloath and to ease himself of trouble for sin and obedience too say 't is not he but sin And hence Arminius makes a strange interpretation of Rom. 7. Because he saw German Professours plead that for themselves The Israelites entred not into Canaan unbelief caused it And why did that shut them out Oh there were walled Towns and difficulties and this was the last shock and hence they fell off so 't is in Hypocrites now The safest place to lie asleep is in Christ Lap. 5. From the mighty cunning of Satan the strength of whose Kingdom is made and continued by peace Luke 11. 41. Hence he will turn himself into an Angel of light and suffer men to go to Christ and Gospel to avoid the search that they may be Christs in appearance and his indeed 2 Cor. 4. 4. He hath a mighty power over men to blind them For there be three things which trouble men usually and make them question their estates and the Gospel quiets and absolves them from all 1. Conscience that cries dolefully sometimes these sins shall have these woes Yes unlesse I believe but I believe and trust to Christ and flee to Gods Mercy 2. Ministry that cries and searcheâ—h into the deepest windings of mens hearts that men cannot but see that Christ hath eyes of flaming fire to see through theâ— Now hence men avoid the stroke and power of all Ministry thus it is with me thus it is will be with me but I believe and trust to Christ. And hence men beaâ— back like Brazen Walls all Blowes 3. Gods judgment-seat What though men see you not yet God seeth Why they have sinned they confesse but Christ hath suffered they have sinned but they trust c. Micah 3. 11. Is not the Lord among us Look as it was with Ioab he runs to the Horns of the Altar yet there he perisheth there he would die there was the last refuge from search and death so here SECT III. HEnce do not think your estates good because you look only for justification by Christ and look only to Gods free Grace and count of Grace in Christ. It s a common errour for men to think being they be of this opinion only to look for Grace in Christ to think that therefore their estates are safe and they are justified by Christ. Why there may be such a power of Word and Spirit to conquer their judgments as those Papists that have been pleading against it have been overcome by it Thou maist receive the Notions of it thy Head but the power of it never into thy Heart Obj. 1. But my heart hath been affected with this to see when my sins deserve death yet there is mercy for the vilest in Christ. Answ. Thou maist tast and joy and yet fall off at last Obj. 2. But I have Fellowship with the Lord Jesus Answ. Thou maist eat and drink in his presence and yet be bid Depart I know you not a worker of iniquity Obj. 3. But I have escaped the pollution of the world 2 Pet. 2. 20. And that through this knowledge of Christ his love hath much moved me to part with my sins Answ. It may be so and it may wash thee from all external pollutions and yet thy swinish nature remain still hidden from thee but seen of an all-seeing God Obj. 4. But I look for Christ and wait for him and desire him and all that are wise think well of me Answ. You may do all this and yet you may be found foolish for all this Evangelical work which is accompanied with Salvation in some it may be Hypocritical in thee And therefore take heed you do not take shews for substance For look as in the Gospel Gods utmost perfection of wisdom and love appears so the most hidden and admirable delusions of Satan are Evangelical There his power is employed to undermine and so to keep his head Oh that we could but imagine and set before our eyes the amazing condition of such a man whose plagues shall be made wonderfull that hath been troubled with sin a long time at last looks to Christ and there rests and so hears all Sermons and there still sleeps and considers often that his waies are evil but never suspects his Faith to be evil then he comes to die and then looks for Christ at last the week or snuff dies and Sun sets and darknesse approacheth and then suddenly slips into Hell where he sees Christ and Saints afar off And what hath deceived them Oh their Faith hath deceived them to see Christ shaking them off as dust Oh they wish Oh that I had known or feared this before and will you not fear now as for you prophane ones that can scoff and drink and break Sabbaths and live idly your judgement is writ upon your foreheads but Oh take heed you that have escaped these pollutions lest you deceive your selves here To shew you that deceit particularly it 's not my time yet but go alone and think sadly of it I may look for justification by Christ and wait for Christ and yet perish Oh let me be sure I get such a Faith as will not deceive me here Should not a man you will say trust to Christ yes when you can in truth but thy Trust may be but Presumption II. Take not up therefore every Opinion and Doctrine from men or Angel that bears a fair shew of advancing Christ for they may be but the fruits of Evangelical Hypocrisie and deceit that being deceived themselves may deceive others too Mat. 7. 15. Beware of them that come in Sheeps clothing in the innocency purity and meeknesse of Christ and his people but inwardly are Wolves proud cruel sensorious speaking evil of what they know not by their fruits you shall know them Do not think Beloved that Satan will not seek to send delusions among us and do you think these delusions will come out of the Popish pack whose inventions sâ—el above ground here No he must come and will come with more Evangelical fine-spun devices It 's a rule observed among Jesuites at this day If
an extacy of joy that a man would think he was sealed with the Spirit of Christ and yet his end being naught Christ only to comfort him misseth of Christ in conclusion for when a man beleeves indeed he receives Christ for the end the Father sent him viz. to be King and Soveraign of the whole man as well as Saviour Psalm 24. 7. Open your gates that the King of Glory c. Rom. 8. 38. I am perswaded nothing shall separate us from the love of Christ Iesus our Lord our Lord as well as Jesus Indeed Iohn 6. 15. some did receive Christ to be King but it was that he might be their cook he provided loaves for them so here Psalm 66. 2 3. Because of thy power thine enemies shall flatteringly submit â—tis but flattery not Faith look to it therefore VI. Those that beleeve but fail in regard of the use of the Gospel and of the Lord Jesus and these we read of Iude 3. viz. of some men that did turn Grace into â—â—ntâ—nnesse for therein appears the exceeding evill of a mans heart that not only the Law but also the glorious Gospel of the Lord Jesus works in him all manner of unrighteousnesse and 't is too common for men at the first work of conversion oh then to cry for Grace and Christ and afterward grow licentious live and lye in the breach of the Law and take their warrant for their course from the Gospel I shall not name all the wayes that men do so but I will only speak that which conscience and compassion moves me to not to begin but if possible to still division and what I shall speak shall be by way of prevention 1. Take heed of making Graces in a christian the weaknesses of a christian for this is to make darknesse light and Grace wantonnesse indeed Is it not Take heed then of thinking or saying counterfeit or false Sanctification consists in feeling something in a mans self as love to delight in the Lord and his wayes True Sanctification in seeing nothing no love no delight why the Apostle Paul â—new that in him i. e. in his flesh dwelt no good thing but he calls it flesh there and groans under it yet he felt a Law within closing with the Law without and blessed the Lord for it and that was himself Do you think the Holy Ghost coâ—es on a man as on Balaam by immediate acting and then leaves him and then he hath nothing Yes Beloved know you not Christ is in you 2 Cor. 13. 5. as well as out of you in you comforting dwelling sanctifying preparing the heart for himself Indeed to be puft â—p with Grace or rest in it is a sin yet that Grace is not that sin 2. Take heâ—d of making weaknesses Graces or Duties as First To make poverty of spirit the sight of nothing in a mans self why he that is poor hath Heaven for his and so Christ and Promises his and hath Faith his at least some seeds Now to see nothing now is to see an untruth and to tell a flat lie to God and Men and Scripture too Indeed a man that is poor doth usually see nothing but that is his weaknesse not any Grace Secondly To say there is no difference between Graces of Hypocrites and Saints Why so Because I cannot see any Is this your weaknesse or your wisdom you can see noâ—e and will you make your weaknesse your Religion Thirdly That a man must not evidence his Justification by his Sanctification I speak of that which accompanies Salvation Why so Because then there will be comfort to day and sorrow to morrow grant it but then consider 1. That is either a mans weaknesse and ignorance that he doth not see it or 2. his wickednesse and carelesnesse that hath stained that work And will you make this a Dâ—ty a Grace Oh but many have been deceived here grant it and will you 〈◊〉 your wretâ—hed basenesse of heart the foundation of this conceit Fourthly That a man must see no saving work nor take comfort from any promise until he is sealed No why so Because many tall christians have deceived themselves so and deluded themselves there and been kept off from Christ and truly I believe it in part But what of that Shall mens weaknesse be my Religion or work No Beâ—oved for a man beleeves before he is sealed Ephes. 1. 15. And hence Christ is his and now for him to deny Christ to be his own 't is to make Christ a lyar 1 Iohn 5. 10 12 13. not that I would have christians content themselves here it 's a sign you never knew what Christ meant if so you do till he shall send a more full gale of his Spirit 3. If you do account them weaknesses yet take heed your closing with Christ do not cause you to make a light matter of sin either not to take notice of sins at all only look to Christ 't is not I but sin as being the act of the outward man one calls this to unknow a mans self or not to be deeply sensible of them and so use Christ as your shoe-clout to wipe them off Oh this is dangerous the Spirit of joy never quencheth the Spirit of Sorrow Capernaum entertained Christ and yet perished Oh she repented not What must we repent after we be in Christ Yes Ier. 30. 19. After I was turned I repented It argues a bold conscience when men as they look to no good in themselves so to no sin in themselves but wholly to Christ. 4. Take heed of those Doctrines which in shew lift up Grace but indeed pull 〈…〉 any part of it as First to think that the letter of the whole Scripture holds out no more than a Covenant of Works a most prodigious Speech though coloured with advancing a Spiritual Covenant of Grace and no Word but Christ. Secondly Under a shew of advancing Gods Grace in doing all to say the Ordinances are not means but only occasions of conversion Thirdly under a shew of giving all to Grace to abolish that plain truth as to say we are not justified by Faith which though it be true not really i. e. not simply by Faith in it self considered as a work yet to say not relatively as the Lord is apprehended by it it is false If we cast off the power of the truth yet let us not cast off the form of it keep the form of wholsome words as well as truths Fourthly Take heed of maintaining that a man until sealed is not to be perswaded to beleeve under a shew of letting the Spirit of Grace do all And Brethren doth not the Spirit of Grace accompany the word of Grace are not Evangelical commands part of that Word is there not a power going along with them what is this but to take from Gods Book and he that so doth God will blot him out of the Book of Life Rev. 22. 19. Fifthly That a Christian is to gather no assurance
that never looking to behold his face that gave it that wrought it The poor blind man Iohn 9. had a mighty cure upon him and some seed of Faith the Lord wrought the work but hid himself He wondred at the great change was affected with his love at last the Lord Jesus comes himself Dost thou believe saith he Lord who is he I am he then he worshipped him v. 36 37 38. So 't is with the Lord in his way of working Grace Oh therefore long to see him here in his glasse and in Glory in his face fully Truly there is no work of Christ that 's right but it carries the soul to long for more of it and to be with him that hath done it Many Christians when they have the work run away with it as a good sign and look to the promise Oh but long not look not to behold the Lord Do ye thus requite the Lord Oh ye foolish people and unwise Were it not enough that your sins make but will you make works promises also a partition wall between the Lord and your souls I professe the Lord will fire such work about your eares and drie up all your pits that you may long for to drink out of the Well of life it self And 't is a black mark of Unbelief that shall keep thee from rest Heb. 4. 3 10 11. Oh but when you long to see him Oh when shall I appear before God! Psal. 63. 2 3 4. Then the Lord will fill thee As Leaden Rings with a Pearle so Promises and Christ put together not divided are exceeding precious 3. Do not look to see the work or promise yours nor receive any consolation from either unlesse the Lord appear in both John 10. 16. They shall hear my voice for so most men bring home Humane not Divine consolation from a work But Oh fetch it you from Heaven as in Peters redemption Acts 12. You reason and others tell you and yet you are full of fears and doubts and thou criest Lord perswade me Lord perswade me yea hold you here now you are where you ought for to be Do you think Christ is filled with Grace and Life for you and not with Consolation for you too Only use means and so look up to him SECT V. OH therefore content not your selves with any hopes your estate is right until you find this difference for the Lord speaks peace only to his people and his people are differenced from all others Hence how can you say peace is yours till this be cleared up unto you I shall speak to two sorts of people 1. Those that content themselves with any thing that may stop and quiet Conscience any slight work any poor desires any hedge-Faith any moral performances any groundlesse conjectures will serve their turn And being full they can hear all Sermons no wind will shake them no searching threatning Truths concern them they are so good that they think the Lord means not them Well I say no more to you but this know it that the time is coming that the Lord Jesus wil try you and examine you to the very Bran and will descry all thy paint and open all thy lusts and thoughts and thy nakednesse and shame and confusion shall be seen of all the world II. Those that content themselves with the revelation of the Lords love without the sight of any work or not looking to it I desire the Lord to reveal himself abundantly more and more to all that have the Lord savingly revealed unto them For this is the misery Christ is a hidden thing and so is his love Yet consider 1. God reveals not his love to any Hypocrite but to his people that have a work far beyond them 2. That the testimony of the Spirit doth not make a man a Christian but only evidenceth it As 't is the nature of a witnesse not to make a thing to be true but to clear and evidence it And therefore whether the Spirit in the first or second place clears Gods love I dispute noâ— because 't is doubtful ye be sure you find out the difference viz. some work in you that no Hypocrite under Heaven hath Else what peace can you have 1. Hereby you come to prevent the strongest delusion that Satan hath to keep men in bondage to himself viz. to give men great peace and somtimes great ravishment while they are in their sins that so he may harden them there still Luke 11. 21. Now by taking this course and going to Christ to untie the knots of Satan you do now undermine the main plot of Satan you break his head having recourse to Christ to do this His policy is Let you heart alone let Christ alone with that But now you may be sure all your consolation is of the right make 2. Otherwise you quench the Spirit and resist the testimony of the Spirit at least one great part of it For the Spirit when it doth come to witnesse Gods love iâ— answers all the doubts and objections of the soul that it had before Now the great doubt of Gods people is not only Am I elected am I justified and accepted But am I called am I sanctified are not my desires my Faith my love counterfeit which I may have and yet go to Hell Now the Spirit when it comes clears up all doubts not fully but gradually for 't is the most clearing witnesse and therefore John 14. 18 19 20. At that day you shall know that I am in you and you in me and I in the Father The Spirit doth not only say Christ is out of you in Heaven preparing and interceding but in you sanctifying preparing thee for Glory that art a vessel of Glory and you in me by Faith by Love desire c. Now when a man shall say I look to no work but only for the Spirit to reveal the Lords Love in seeming to desire the Spirit he doth resist the Spirit of God 3. Otherwise you shall be deprived of all that abundant consolation which the Word holds out before you For suppose you say I look not to the work of God in me to receive any consolation from that or any promise made to that I look only to the revelation of the Spirit Ans. 1. There is never a promise but the Comforter is in it and they are given for that end to give strong consolation now if you look to no work nor no conditional promise nor to find the condition in you which yet Christ must and doth work Lord what abundance of sweet peace do you lose Rev. 7. 17. The Lamb leads them to the living Fountain of waters and God wipes away all tears And for ought I know you shall die for thirst that refuse to do it Oh slow of heart to believe all that the Scriptures have writ all that God hath spoken Ought you not thus to be comforted But 2. If you look to a Spirit without a work whilest you
sweet is the Lord and all his waies to you Afterward you have lost your hearts truly 't is because you have lost your light Two waies Hypocrisie vents it self which Gods people oppose 1. In secret withdrawing of the heart to sin Oh now get light for sin never draws away but by appearance of some good at least pro hic nunc Iam. 1. 14. Now put off the covering keep the mind from being deceived you will keep the heart from being hardned deaded and withdrawn from God 2. In performing duties but not for Christ as their utmost end now the heart is bent this way yet it failes because light is gone to see and behold the Glory and blessednesse of this Men that have honour or gain in their eye are carried violently after it Men that are bound for a voyage will go through their eye leads them Stephen speaks till the stones were about his ears I see Iesus saith he at the right hand of God 2 Cor. 15. 58. Be abundant in the Lords work knowing that your labour is not in vain Hence David Psal. 119. begs for knowledge of this and that and then he will do it Oh therefore keep it in your minds as precious Prov. 2. 10. If knowledge be pleasant c. And pray to God to keep it for you Light is in the Sun and not ceased to this day so if the Lord would put in this Light and be the perpetual Fountain thereof to you it would abide c. Thy Word I have hid in my heart c. Psal. 119. SECT IV. HEnce learn the cure of hypocrisie viz. Remove the cause which is folly and if you would be sincere Oh prize and beg for more light and love it and you shall then after you have digged for it find it Would it not be sad to be led blindfold like them till they were in the midst of Samaria so till in the midst of Hell Would it not be sad to be like Sodomites groping for the door Especially you that are come over to this Countrey for more of the Knowledge o◠Christ. Oh then Beloved take heed you bury not your minds in the earth lose◠not your thoughts in the dung And you must stand one day before God when the Book of the secrets of your hearts shall be opened when if found too light then would it not be a doleful parting to lose the Lord Jesus after such light and affections for want of a little more Light Oh look to your selves now 1. Stick close to the guidance of the Scriptures and love them Moses saith Then other Nations shall say what people so wise Deut. 4. 6. And these make the men of God 2 Tim. 3. 15. full of Gods Spirit wise unto salvation and for neglect of this the Lord gave and doth give men up to strong delusions that they believe lies viz. because they loved not the Truth Never a Truth but is unsealed by Blood and revealed to be the infinite wisdom of the Father and love to poor lost men where God opens all his heart if men will despise these 't is pity but they should be blinded Do not scoffe at those that know the Lord here they are Scripture-learned men if not never Spirit-learned Take this for your Counseller in all your doubts and fears it will teach you A man gets an opinion or falls in love with a sinful corruption both deceive him Why so Is there no word against it Oh yes but they will not hear it but make God and Scripture bow down to them they will not be led by it Oh intreat the Lord to keep thee from that 2. Be abundant in meditation dayly Psal. 119. 99. 'T is an hundred to one else if not miserably deluded And as the Spirit convinceth first of sin righteousnesse and judgment so let your thoughts be This makes a man see far and see much 3. Practise what you know and tast the sweetnesse of it there Psal. 119. 100. And then the heart will grow savingly full of Divine Light Nothing makes men foolish but this Oh tast and see Oh if men knew the sweet of this way of Truth they would ever walk in it and bring others to submit to it Shall I hide from Abram that will teach his Family Gen. 18. 17 19. 4. Cast up your eyes to Christ glorified being full of the Spirit for thee and beg of him as if he were with thee to send it down As Solomon asked this See Iohn 7. 39. Oh learn to be exceeding thankful for any saving light the Lord hath kindled in you if ever it hath been powerful to discover and remove the hidden hypocrisie of thy heart that now the Lord hath made thee plain and serious for him that its death not to live Heaven for to live unto him Oh then blesse the Lord for that means that did it for thee that mightst have perished in thy own delusions and dreams Time was when thou wast deceived now the Lord hath made thy eyes brighter than the Sun to see such things as are hid from great ones in the world Oh though it be but a little yet if real and saving light blesse him A man that hath been in midst of Sands and without a Pilot afterwards looks back and saith there I might have split Oh this is wonderful to him Oh Christ did thus 1I thank thee thou hast hid c. Mat. 11. 25. The Lord hath hid them from heads and hearts of many wise and prudent and ever they shall be hid and è contra revealed them to thee a babe a weak one a poor ignorant one Mat. 16. 17. Flesh and blood hath not revealed it so as to build here on this righteousnesse to fetch all light and life from Christ and cleave alone to him Oh remember you are called out of darknesse into marvellous light to shew forth his vertues What canst desire more than eternal life And this is it 1 Iohn 5. 20. Iohn 17. 30. CHAP. XVI That Hypocrites discover themselves in an uneffectual use of the Means of Grace Secondly The difference between the wise and foolish Virgins is set down more particularly v. 3 4. SECT I. THIS particular difference is declared by the different practise of the foolish and wise Virgins each from other 1. That the Foolish though they had so much wisdom like the wise as to take Lamps yet so much folly was bound up in their hearts as that they took no Oyl in their Vessels for their Lamps 2. That the wise did not only light their Lamps but they did also fill their Vessels with Oyl that either their Lamp might never go out or if it did it might be soon kindled again More plainly The Foolish contented themselves with the name and blaze of outward Profession kindled from some inward yet lighter and more superficiall strokes of Gods Spirit neglecting the great work within But the wise did not only carry their Lamps of
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
yet meditation a man can get no head nor heart nor time for it if any good is got it s lost again Sabbaths spent and no good gained a man knows his soul lies waste and common without any fence or watch and that he would not let his fields lie as he doth his heart overgrown with cares and lusts and vain thoughts Now many a man though he doth dislike this yet lives in this Why Is this your home are these things your portion No but yet thinks he may with a safe Conscience continue thus and God forgive him too why the family is great children encrease upon me and they are so busie and long a dressing on the Lords day that Sermon is out before they come and we are not called to book it all day as Ministers can and worldly employments are so many and the best are entangled here and they think this is an excuse Luke 14. 18 19. Nay many a one convinced of this yet lives in this against the light of conviction hoping that one day the stream of worldly occasions will be run by I confesse as the Lord hath given us his Ordinances to seek him in so he hath appointed our callings to walk with him in Adam in Paradise must not be idle but look to the garden and in this land those that will be good husbands for God least they discredit their profession by bringing themselves to a piece of bread must be good husbands for themselves But here is that which stings when to worldly emploiments men are servants not Lords of them when men do not make their occasions â—ow down to them and serve them that they may serve and seek a God but they bow down their knees nay basely their backs under the feet of any mean imployment and that must be followed with neglect of God Do not say who is not entangled here I tell you if Christâ— prayer can prevail some are not Iohn 17. 15. I pray not that thou wouldest take them out of the world but keep them from the evil If blood can prevail it doth Gal. 1. 4. Oh look to this it may be some of you do not only neglect the Lord in means but when the Lord comes to you in means and quicâ—ens your hearts and kindles many resolutions in you you neglect the Lord all dyes again oh it is the world know your estates by this 3. Those that depart from God in the neglect of means because they finde no good and do not feel themselves a whit the better for them they neglect this trade because they finde it a gainless trade For thus God executes his eternall rejection upon many a soul As it was with Saul it was one of the last Vials God powred out upon him 1 Sam. 28. 5 6 15. saith he I am sore distressed and the Lord answers me not by â—rim nor by Thummin and therefore am I come to thee let a Devil comfort me if God will not So many a soul having committed some sin that lies glowing on the Conscience is sore troubled and first it goes to the Lord and the Lord answers not there is silence in heaven and in all means but the noise of fears within now at last the soul doth not forsake the Lord for Satan plainly but what means can comfort them that they seek for and in time a man is weary of waiting at Gods gateâ— and hence a form of duties and prayers and custome of devotion is kept to quiet the conscience but they are not restless for the gain of them for the Lord in them they think 't is in vain to no profit as those in Mal. 3. 14. to walk mournfully Ionah was cast out of Gods sight yet through the belly of a Wâ—ale he would look toward the Temple So 't is with the people of God though they sometimes conclude thus and think not to seek any more yet their hearts have tasted the good and their faith beleeves there is that hid in the Lord in his Temple that it never saw yet hence they look still What made the man Mat. 25. hide his talent in the earth I thought thou wast an hard Master and lookedst for so much gain and I could not get it and hence he hid his Talent Hence men keep the means without use of the means and some that have for a time been used to do so keep it as their custome without making any such work of it as to gain the end of the means 4. Those that do neglect the Lord in means by an effectual pursuit of them because of some sips and taste of some good in them and so me thinks 't is in this case as 't is in some Countries where if a man comes to their house in the afternoon and both have a minde to part yet loth to part without shewing some kindness and the other without tasting of it they lay their voiding napkin and finding that refreshing there they are content to lose their supper So 't is here a man comes weary to the Lords House to his Ordinances the Lord will not let him go without some expression of kindness nor they depart willingly from the Lord without it and hence the Lord gives them light out of darkness joy out of sorrow peace out of trouble a taste of his sweetness after tasts of sins bitterness and then they take their leave as they Hebr. 6. 2 3 4 5. And here the Lord leaves many a poor creature Deut. 29. 2 3 4. they did see something and tast something and there they rested Oh but the Lord gave them not eyes to see c. For no Hypocrite living is fully emptied of his lusts but hath somewhat to fill him but some emptiness he may have hence may have some desires after the Lord and hence it is not the fulness of God onely that satisfieâ— him but some tasts of Gods kindness and small thingâ— do and must fill him his lusts fill him in part and something of God is wanting and that some little matter doth make up Hence when this is done means is neglected fearfully a mans heart is hardned and ignorant a little light and sorrow stays him as the stony ground though there be a stone at bottom a man is full of doubts and a little hope which frees him from fears quiets him hence he never conquers unbelief A man hath lived a loose course a little resolution of heart stays him though the heart will depart again as those Deut. 5 27 29. the Lord hath but little of their hearts and the Lord shews them but little of his And hence this is usual to see a false heart most diligent in seeking the Lord when he hath been worst and most careless when 't is best Hence many at first conversion sought the Lord earnestly afterward affections and endeâ—vours die that now they are as good as the Word can make theâ— Hence the Lord when in mercy he deals with men keeps them
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
73 74. So that if you will not believe man yet believe God and if you will not believe his Word yet his Oath Oh but many good Christians find no such thing But is it so as they find it indeed Either then they are no Christians or else the Lord is forsworn Thirdly That by the inward principle of Spirit and Graces our lamp burns and shines our actions issue The Spirit enables a man to know hence the act flows he doth know the Lord. The Spirit enables inwardly for to love the Lord and hence it doth love him That as Christ saith a good tree brings forth good fruit from an inward sap received from the root and by abiding on the root So here 1. Those that are renewed to Adams image in their measure have according to that measure power to act or in those Graces there is power to act for he had power so to do Every creature in the world had a Law of Nature to carry them to their end and so were carried to it But Adam had a Law of Divinity whereby he being a cause by Counsel was enabled by God to carry himself toward his end Now we are renewed to that image in part Eph. 4. 24. I know there is difference between Adams power to act which had no Faith ours that hath And do not think that this doth advance nature the power of man no more than the execution of the Promise of the Covenant of Grace doth destroy Grace and advance nature For the writing again the Law in our hearts is that which this Covenant promiseth nay this doth honour the riches of Grace that a man being under the power of sin and cannot get deliverance the Lord should now give an humble conquering Spirit never a precious heart but will be thankful for it 2. Because the Graces in us are received from the Lord Jesus his fulness Iohn 1. 16. Now the Graces in Christ are not dead but living are not weak but powerful the Spirit of Grace 't is now triumphing in him 't is so in us only 't is in him in the highest degree in us in a lower And therein consists our likeness to Christ 2 Cor. 3. 18. And to deny this is to deface the Image of the Lord Jesus and this is part of the Beauty and Glory of Christ hence to deny this is to obscure the glory of the Lord Jesus Without Christ a Christian can do nothing but how doth Christ do all by the Spirit without Graces I speak not of Conversion where 't is without Graces as causes No truly as he acts so we act in part Unless any will say we have not received grace for grace or are in no measure like the image of Christ. 3. If the first Adam hath conveyed to all his members a power of corruption then the second Adam also a power of Godliness contrary to that 2. Tim. 3. 5. yet in measure still so as the Apostle saith we can do nothing against the Truth but for the Truth 2 Cor. 13. 8. But what measure of power is it I know no man that can from any ground limit the measure of it For it may be in some men in greater power in some men in less in the same man at one time in a greater measure at another time less If one ask of trees what measure of fruit they can bring forth we cannot tell because sometime more sometime less and the same tree more one year than another and more at one time of the year then another for they have their winter season Only this whereas before conversion he is stark dead to act now he is alive and is not dead And if a man should after conversion be but in the next disposition to receive Grace then how could one Christian be more grown and stronger in Grace in his inner man than another I know not any to question this only I speak it to cut off their carnal hopes that think Christ is theirs when they have nothing can do nothing and sleightly say he must do all I cannot I tell you the Saints can they cannot but love the Lord and choose the Lord. c. But must not a Christian deny himself and alway go to Christ for power to do and so be humble and empty 1. You must because this is the meanes to live to Christs but this doth not argue you have no power at all A man must pray for his daily bread much more for daily grace but doth this argue a man hath no bread in his house No this is the means to have it continued and blest Easily can the Lord take away bread or the staff of bread Graces extinguish not Faith but help it 2. A Christian can do no duty perfectly hence must repair to Christ to help him to do every duty better hence though he must use that power he hath and do what he can yet he must not content himself with what he hath but seek for more and what a sweet life is this What honour would here come in God lets in a new light into my minde now I may and must see his truth I saw it yesterday but I may and must go to Christ to do it better I must not quench the Spirit of prayer but carry the key with me and next day pray better And thus the soul is thankful for what it hath and emptying it self notwithstanding that and daily then receiving from Christ. And I beleeve many Christians fail here As in the body meat feeds and strengthens life so I cannot live without Christ. But doth not this make a man trust to graces To act from them is not to trust to them no more then for a diligent hand to trust to his diligence when he acts diligently that so he may be rich But doth not this dishonour grace to do all by the power of it Then the Saints in heaven that are made perfectly like Christ and that love the Lord perfectly should not honour grace by this means when as this is it that makes them honour it most of all As David Lord what am I and my people that we should offer willingly So here SECT II. SEE hence what cause of thankfulness to all the people of God that the Lord should make their souls the Vessels which he might easily and justly have dashed in peeces to receive and preserve this eternal anointing I do beleeve there is no man that knows the bitterness of sin the plague of his own heart but when he sees Christ is his yet it makes him mourn that there should be so little suitableness between the Lord and him so little likeness between his life and Christ what though the Lord love me and yet my heart weary of him what though the Lord bless me and my heart abuse him and hence this makes it thankful Rom. 7. 24 25. This is so far from dishonouring grace as that the
Apostle makes this the matter of admiration of Gods grace Eph. 2. 3 4. God who is rich in mercy when dead in sins hath quickned us Not only quickned our head for hence is cause of eternal praise but us and hence he hath set us up in heavenly places in him This is the state of all men they cannot do one spiritual act now that the Lord should help when all creatures left us is wonderful but that it should be with such a life even the life of Christ Jesus himself for the same Spirit that raised him from the dead dwells in us and the same Spirit that is now in glory with him is in us 1 Pet. 5. 1. This is mercy indeed that he should not only die for us and live in heaven for us but that he should love so dearly as to come and live in us that when our sins had slain him he should not onely come and dwell in our houses nor onely lay his head in our bosome but live in our hearts where he finds such poor welcome and ill entertainment at our hands I tell you this is wonderful to make his habitation in us that before we go to live with him he should live in us Let them that never knew what this meant refuse to be thankful but if you find it so forget not this love Iohn 14. 17. I le send the Spirit whom the World cannot receive because it knows him not The Lord sends the Spirit in common graces and the World doth receive that also in prophetical and miraculous gifts and it doth receive that but this Spirit which God pours on the thirsty this Spirit with which God fills the empty they cannot receive this Oh that you should have it when as they know it not 1. Hence therefore take heed of not owning the Spirit in this his presence Do you thus requite the Lord oh unthankful world not so much as to own the presence of such a friend neither in your selves nor yet in others How like the world is it to think that there is no such thing 2. Take heed therefore of not esteeming highly of it If ever God broke thy heart thou wilt esteem this life this principle as the greatest piece of love and say Lord I shall account this as the greatest part of love in the world Psal. 119. 68. Thou art good oh teach me thy Statutes Now to undervalue this and to account it common and hence as no sign of love 't is a part of unthankfulness 3. Take heed of imprisoning the Spirit of grace common truth Rom. 1. 18. It was fearful to imprison and silence that much more this It was the complaint of the Church in those days None stirs up himself Isai. 64. 7. What strength the Lord gives let me use what I want the Lord hath enough to help me withal put it to exercise or else affliction will 4. Take heed of enfeebling this Principle weakning of it The Church of Sardis things were ready to die in it you should strengthen this inner man not weaken it either by not feeding it with Christ or wounding it with known sins against Christ. Therefore let all the Churches know this and take heed that you do not refuse to own this where else will you make the difference between men that either Churches may discern them or you may discern and so have peace your selves Hence see the reason of that inward hypocrisie that is in many mens hearts so that the best profession of many a man is but a Scheme an Image a very craft a very artificial form all the duties are fair without but sapless liveless within Here is the reason they have no inward principle of life or if they do go to Christ they have no such principle within them to carry them to him so as to receive life from him and hence confess sin without sorrow or shame petition without thirsting live without love do without life because there is no spring but a dry heart within and hence they must do duty but they must make dead work of it and hence all is but an appearance and at best but a would be This is in a great measure in Saints when the Spirit within is quenched but it is in full age and strength in hypocritical hearts Ier. 4. 14. when the profession of Iudah was great and the Prophets had scarce any thing to say against them for outside Oh Ierusalem wash thy heart from wickedness there thy wo lies it enters to the very heart so Christ How can he that is evil bring forth good fruit And this is that which may make men mourn if I forsake all profession I shame my self before men if not I must blaspheme the Lords Name and play the Hypocrite before the Lord Matth. 12. 33 34 35. SECT III. TO take heed of denying the grace of God or this inward principle in whole or in part for this inward principle being the life of Christ in us to deny this is to deny Christ and to take away his life and such the Lord will deny before his Angels another day When they shall say Have we not eat and drank in thy presence he shall answer I never knew you I shall therefore here direct my speech to four sorts First To those that deny created graces in the Saints peculiar unto them only it s said there are none such in the Country if there are not it may be there have been and it may be will be and therfore I le speak For I beleeve 't is a delusion digged and hatcht out of the steam of the lowest sink in Hell And therefore that all may take heed of the evill of it I will first shew the evill of it then the causes that do beget it I. The evils of this delusion are these 1. It settles and fastens a man under the power of all his sin and yet with a quiet Conscience and yet to keep his Christ too It transcends my capacity from whatever I have read or have heard or have felt or can imagine how the power of sin can be taken away but where the Spirit infuseth the contrary grace an empty house swept and garnished with common gifts is but a fitting house for Satan to return into Say therefore a man may have no such graces and yet have Christ and them in Christ you stake this man down under his sin and make this member of Satan a member of Christ Jesus And upon this ground all Churches in the Land may be forced in Conscience to take in all prophane members if they plead Christ and their allness in him 2. This blurs all the glory of a Christian or at least the greatest part of it For what is the glory of a Saint 'T is to be like Jesus Christ the Lord of glory to bear his Image before God and men As to see a man with a Swines face would be the shame of a man to see a
Christian with Satans Image is the shame of a Christian but to be like our Head this is our glory though it be in sufferings 2 Cor. 3. 18. heavenly humble compassionate holy as he was and hence when God hath a mind to make Churches or Christians base in the eyes of the world he will withdraw here and when he intends to draw the world after him he will glorifie it with his glory Isai. 60. 6 7. 3. It cuts off a Christian from all hope of glory how many be there that scramble and catch at Christ and every one saith he is mine The proud man saith he is mine and hopes now verily to be saved but that hope is vain they have Christ out of them but where is Christ in them The life of Christ and the Spirit of Christ Col. 1. 27. Christ in you the hope of glory 4. Give me but one place in all the Book of God where blessedness is bestowed upon or conveyed unto any or promised but to such as have these graceâ— Blessed is he that feareth the Lord and greatly delighteth c. Psal. 112. 1 2. If there be no such thing let any man expect it if he can II. The Causes 1. A magnifying Christ and making him our Sanctification when as you heard the last day this is to deny him to be our Sanctification He becomes our righteousness by imputation of his holiness and our Sanctification by infusing of it Nay hence a man depriveâ— himself of all good in the Lord Jesus when a man denies all grace in himself and then flies for Sanctuary unto Jesus Christ â— Iohn 1. 6 7. If we say we have fellowship with him and walk in darkness we lie c. And hence it seems they denied men to have sin vers 8. boasting of fellowship with Christ vers 6. 2. Because there are say men onely immediate actings of the Spirit If this be so then there is seeing in a Christian without an eye and hearing without an ear and knowing Christ without an understanding and loving without love and living without life and feeding and eating without a mouth and then when these actings are over a Christian is like another man there is no Law remains written on his heart and so Christ should enter into his Saints like Satan into the Serpent who only acts the Serpent and when that is done he remains a Serpent again Know it the Lord Jesus his greatest work is not onely to change the acts but to change the frame of the heart not only to put new actions but a new nature into men 3. Because men know not the Spirit never felt the presence not power nor comfort of it themselves and hence men do as some Countries because themselves are black they paint the Devil whiâ—e Iohn 14. 17. The World cannot reâ—eive because it knows him not Give me any Christian living that ever found the sweetness of it but his longings were to have more of that grace to forget things behinde and reach to things before even to the resurrection of the dead whom I believe none will say want all habits of grace I look upon the Opinion as coming with a curse from God A man hath been a dry Professor long Conscience saith There is no grace in the heart and hence is troubled True saith he there is none in Saints it is in Christ and there he catcheth and deceives himself Secondly Those that do acknowledge them but any power or activity in them they deny they say there is oyl indeed in the Vessel but it helps not 't is no means to make the Lamp to burn or shine there is the life of Christ but it is a dead life they call them the graces of Christ but they are but fruitless graces I confess it if you consider them without the Spirit of Christ they are no true graces much less active or living ones but consider them thus they have a power as take the least grain of corn there is a growing power in it fructifying too in it by dying first though it actually doth not fructifie presently and though there must be rain and Sun must shine also and a providence accompanying of it so it is in the graces of Saints And hence it s called a Law of the mind there is a power of a Law as of sing and hence as Christ grew in wisdome and stature so all the members of Christ are like unto him I. The evill of this 1. This abates of the excellency of grace as from a Jewel to take away the operâ—tive vertue of it Foâ— it 's not like Christs now which is strong through God not weak which is living noâ— dead This is not like the glorious Graces of Saints triumphing This makes the Graces of Saints of less excellency then common Graces common Grace will make a man â—ide over many a sin and run exceeding fast though he fall at last A man that hath bin angry it will make him very quiet and still and is there no more power in this 2. This will make a man content himself with a bare form with a false confidence if this be true For take a man that hath bin long seeking to get strength against a vile heart and â—e finds none there is no power of heavenliness he is earthy no meekness he is proud I would say to him do you ever think to get any power of meekness love faith c. You shall never do it never have it here all your strength is immediatly from Christ look for it there in conscience a man must cease there And 't is certain all our strength is in and from the Lord but 't is dispensed mediatly Eph. 3. 16. Paul prays he may be strengthned with might in the inner man Or thus a man may not pray for strength of Grace which Paul refused not 3. Then the Saints if they be asked whether they believe or can love the Lord Jesus their answer must be no I have no power to love nor beleeve and then Peter did ill to answer so Lord thou knowest that I love thee Then Paul to say We can do nothing but for the Truth Then that Martyr that to then that said the Lord strengthen you yes saith he the Lord doth I know if the Lord withdraw his Spirit we are gone as Adam but is there not the immutable assistance of it Is there not the Promise I will never leave thee though sometimes weaker sometimes stronger 4. This will make a Christian hide and not improve his Talents he hath Grace but no power to put it forth Then suppose God gives power to see Truth one day I must not see it with this eye the next but look up to Christ and say I cannot see at all II. Causes of this 1. In opposing the outward principle of life or first principle and this second I must live on Câ—rist hence I must noâ— I have no power to act my self in any measure
because all my strength is in him Wheâ— if this were true a man might argue because all Grace is originally in Christ hence no Grace in me because all Glory is in Christ originally hence no Glory shall be conveyed to me No this Scripture reconciles these Because I live therefore you shall live also John 14. 19. Because Christ is strong hence he will make us strong in the inner man and not in the Spirit only because Christ is glorious hence we are predestinated to be made like unto him Because all sap lies in the root to say therefore there is no sap or power in the branch to fructifie this is false 2. The hypocritical activity of false Professors who having no spring to feed their wells no Christ nor bucket to draw from him hence are their own men and set up for themselves till theâ— turn bankrupts And now because a Pharisee is so active as to go through seâ— and land to make a Proselyte therefore Paul hath no activity of Grace of Christ in him to go from land to sea to make Christians 3. Sloth A man sets upon a duty and now because he cannot do it easily nor quickly he cannot do it at all A man would have Grace active without means and God will not help in that way and hence many Christians cannot cleave to Christ by love or desire no so long as they pore upon their wants no encouragement but turn the mind and consider well of the love and glory of Christ then with Pâ—â—l 2 Cor. 5. 14. Christs love constrains 4. Judging that to be the power of Grace at all times which is at sometimes A man hath given special occasion for the Lord to leave him as the Camp in Ioshâ—â—hs time Iosh. 7. and he thinks there is no more power at any time in any man For then a man sees all the world cannot help when if Achaâ— were removed the Spirit of the Lord would return again 5. That hereby a man may have his sins without trouble for a man hath bin troubled and cannot get power now he heats there is no such power to be expected he looks to Christ and if power come well if not saith he 't is not my fault Thirdly Those that deny the evidence of it the evil of which apprehension I conceive to be no less then taking away that which is the chief if not only difference between hypocrites and Saâ—nts in virgin Churches for so 't is made here A man saith I have Christ and so have not they I ask where is the Spirit You have the Deed where is the Seal You have the Testator where is the Executor the Spirit in you Yes I have it it hath witnessed Christ is mine Answ. It hath witnessed but what hath it wroâ—ght Where is the power of his death killing thy lusts Where is the life of the Spirit of Jesus in you Where is the Oyle in your vessel Truly I look for the Bridegroom but I regard not that neither are others to regard it in way of evidence Then I say the chief evidence is destroyed in the Churches I have known many that have had assurances yet never saw them prove right till it witnessed this was here What should be the causes of this and that men should make blusters in the Churches because of this as though it was building on woâ—ks In several men they are several 1. An apâ—ness in mens hearts to â—ouâ—runâ— the Truth and to fall from one extream to another Many men there be that fall short of Christ and the Grace of God in and from him and from their loose prophane life fall to duties and imitate Gods people and then when they have got credit with good people they judge well of them and having made their peace hereby with conscience and not with God the Judge never look after the saâ—ing knowledge of and fellowship with and life from the Lord Jesus Now because men rest on this these duties 〈◊〉 no evidence heâ—ce none are at all The Corinthians first mourned not for the incestuous person and when cast out wanted pity towards him Calvin preached against Holidaies hence intrenched upon the Lords day Some of the separation see many Churches where they have come corrupt hence make them all no Churches A man is apt to think because I have rested on my self and found those signes which now are not sound hence all others do so too And I beleeve ivers Books have occasioned it which give signes that will not hold without a 〈◊〉 explication of them 2. The apostacy of eminent Professors who have bin deceived in their evidencing thus And truly it would maâ—e one think the honesty of the World is but a fashion and no evidence of any good estate hence men say you have joy so had the â—â—ony gâ—ound you are blameless and strict so was Paul a Pharisee and Satan hereby shakes many a foul hence the Apostle comes in Heb. 6. 9. and speaks of better things and things that accompany Salvation and these should you follow Hymeneur and Philaus fell both 2 Tim. 2. 18 19 20 21. Yet purge your selves and you shall be vessels of honour for the Masters use 3. Corrunt experience it may be a man walks so loosly without fear or life or love that the Lord leaves him and he can see no clear through-woâ—â— sometimes hath pangs and then hopes sometime dead then doubts hence being vext here and finding no peace if he find it any other way than this therehe rests As 't is observed with man 〈◊〉 hide their shame but when dead their face is also covered all their glory being then gone so some glory of God ap peares here but when Christians are dead they cover this He look no more to it all the glory of it is now gone and here lies a deceit to loveChrist for freeing me from this way of evidencing 4. A heart that never felt the bitterness and bondage of 〈◊〉 as the greatest evil Take a man full of fears of wrath on now assurance is his chiefest good and he will account it so but if ever God did load the Soul with 〈◊〉 ècontra you will account of deliverance from this highly nay a promise he will do it is sweet but to be feeling those sinews of sin crack oh it s the joy of Heaven that now sils that heart The greatest evil in Gods eyes is sin the gâ—eatest good we have is redemption from it by a mighty hand now not so much as to account of this highly this is hard Thus I have left these things to be thought of I cannot avoid it it lies in my text and the rather because of that Scripture abused If any say lâ—e here is Christ or there believe it not i. e. by signes or in a wildernesse i. e. in a sorrowfull estate of in the privy chambers in frames of heart believe it not neither Take heed you do not wrest Scriptureâ— thus I'ts said Esau
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
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
is another nature there is somthing else provided for it to live on and that is the Lord and his Will As Christ said 't is my meat and drink to do his Will And Rom. 7. 22. I dâ—light in the Law of God in the inner man There was somwhat that loathed it but â—here was somwhat else delighted in it and there lies its life and though the heart would rest and give over somtimes yet 't is a Law of the mind that the soul hath he can have no rest Rom. 8. 5. And therefore take a child of God let him have meat drink sleep blessing in his Calling preach pray and have honour yet â—e will constantly come home to the Lord mourning What doth all this do me good When I rise up lie down eat drink and pray and do all without him An untuned heart all this while The world stands between him and the Lord all this while but this doth not Many a sincere heart hath heavy complaints and many doubts because 't is not thus this rather is an evidence of peace than Gods war against it It s an old Rule he that can live in Heaven shall and there is nothing but a God to suck in and breath out and live unto Is this thy Element now Oh consider and examine your selves here you poor Saints that you may be comforted Others of you if now you do not the Lord Jesus will another day and bring these secret things of darkness to light If thou findest this was never yet done know it all thy tears and fears and prayers have been in vain and under the power of sin and Satan thou still art through the fierce wrath of God against thee And there I leave thee till the Lord find thee out SECT II. II. A Fulness of Illumination in the room of darkness BUT let it be first noted that I speak not here of Revelations of future Events When Virgin-Churches shall fall a dreaming 't is a sign they fall a sleeping Nor of revelation of new Doctrines nor yet of the Love of Christ and assurance thereof but of the Person of Christ a work common to all the Elect and not peculiar to some for Christ may not appear in his promise of love for a time to a sincere heart yet this is then wrought I shall therefore express my thoughts herein in four Conclusions 1. That all unregenerate men are under the power of darkness of ignorance Eph. 5. 8. You were darknesse in the abstract Eph. 4. 18. So that they cannot understand the things of the Spirit of God 1 Cor. 2. 14. Especially the Lord Jesus for the knowledge of him is above nature not only corrupted but pure nature Nay though the Lord gives the best and clearest means of revealing himself yet they cannot see John 1. 5. Light shined in darknesse and it comprehended him not no more than he whose visive faculty is lost when the Sun shines round about him Nay that light which is in them is darkness Mat. 6. 23. And then how great is that darkness For many men might have known Christ but that they thought they did know him before and so are delivered up in these chains of darkness to the Prince of darkness but are like wilderness-shrubs shall never see when good comes Ministers as Christ did may mourn over them but can never help them until the Lord pull off their scales For they please themselves in darkness and love it more than light and are not as Paul praying and mourning under the Scales that are upon their eyes 2. That there is a state of light to which God calls his people only or rather that there is a spirit of Light Illumination or Revelation let into the mind which is Peculiar to the Beloved of Christ 1 Pet. 2. 9. As of other things so especially of the Lord Jesus 2 Cor. 4. 4 5 6. And 't is so Glorious a work that Christ himself admires the Father and stands in a ravishment at it Mat. 11. 25. To Babes uncapable of all others of knowledge yet to them doth the Lord reveal some things that the wisest in the world never knew I do believe that the greatest Scholar that ever lived never had one such thought or apprehension of the Lord and the things of the Lord as the Saints have And hence Christ professeth oh blessed are your eyes that they see and themselves bless him and fall a wondring many times Lord why dost manifest thy self to us and not to the world And therefore 't is an injury to the Grace of God to make precious things common and all the work of the Spirit on the understanding to be common to Reprobates and to say the difference lies only in the work of the Spirit upon the will John 6. 45. He that hath heard and learned of the Father comes to me If the Learning of the Father be common to a Reprobate then either they may come to Christ which is there denied or Christs promise is false for then a carnal heart may hear and learn of the Father and never come to Christ. That notwithstanding 't is thus with them yet foolish Virgins may have some light in their Lamp some sight and knowledge of Jesus Christ. It is said we live in dayes of light and so indeed we do but as the Lord said to them that had seen his Miracles yet the Lord had not given them eyes to see to this day they were inlightned yet fell Hebr. 6. 4. I shall therefore speak not of the revelation of all the Word but of Christ the end of it and the knowledge of whom comprehends all the rest 1. There is a knowledge of Christ in many a man which is begot by common fame and humane private instruction which men hearing from credible men conceive of and believe As that Christ is the Saviour of the World is come is dead is risen is at Gods right hand that in him Gods justice and mercy is reconciled that there is mercy with him for the greatest of all sinners c. And according as men are more or less instructed so do men conceive and beleeve But now this knowledge is but traditional and begot by common fame and humane report like Herods that heard many things of Christ and yet indeed despised him The Lord I know doth make use of this to cause the soul to come to further sight of him as in the Queen of Sheba but it s far enough off from giving any saving knowledge of the Lord Jesus and hence Iohn 1. 46. when they had been with Christ they do not wish them to rest in the report but Come and see so you hear of these things but come and see these things You have learned them from man come unto the Lord that he may teach them and hence we shall see many of the people of God that have been put to a Question of all things that ever they learned and learnt them
like to do so I shall sin the more by this means No the command of the Gospel comes oh come notwithstanding all this nay because of this for I will heal you of them Now this call hath two things in it 1. 'T is particular for general invitations to beleeve and come in are made particular to the Elect who else would not come in And hence Iâ—ai 43. 1. I have 〈◊〉 thee by namâ— For we shall finde that the hearts of men when they see a promise cannot think it concerns them all that hunger shall be satisfied but shall I And hence shew them 't is as particular as the Law they cannot think it is to them and hence they say sometime the word All is not put in Now that is the mighty power of unbelief a word spoken to all is regarded by none till the Lord make it particular and hence Isai. 2. Christ is said to judge the Nations now when Judges ride their Circuits they do not make Laws but only apply Laws One man is brought before them to be condemned he hopes 〈◊〉 but he is so now he trembles Another to be acquitted â—e 〈◊〉 being 〈◊〉 accused he is freed and now he rejoyceth 2. 'T is a living call or powerful call Iohn 5. 25. And hence a man may live under the calls of the Minister long and never come because 't is not made living from the Lord of life and â—ence noâ— irresistâ—ble 4. Upon this call the whole soul comes out of it self to Christ for if a man could climbe the clouds and unlock the doors of heaven and come Elias like in his body to Christ he might miss of Christ as well as those that came and followed Christ for a time with their bodies while he lived on the earth a man may come to Christ with half his soul or heart there may be some hope and some dâ—â—â—res some love and some cleaving to him and choice of him really inwardly and yet not savingly because the whole soul is noâ— here come but half of it Iames 1. 7 8. Now the whole soul then comes when all the affections and will take their flight to the Lord and fasten there When all the affections are gathered from all other things and changed and so they come to and embrâ—ce the Lord so that hope waitâ— only here when will the Lord pitty me Desires that were set on a thousand things before all long after him love only tasteâ—h him the Lord letting in some sight of the freeness of mercy hope looks out hither the Lord shewing the want but the way to it desire breaks down stone-walls and all means and the difficulty of them to have him The Lord letting the soul tast the sweetness of Jesus and his grace the soul joys and love imbraceth and the will fosters a carnal heart desires loves joyes in other things and the Lord also and so hath a false heart But the whole heart comes hither and when 't is here thinks one heart too little nay one life one soul and when any part of the affections are leâ—t any where else then the soul mourns hates that bondage is ashamed of it c. So that the stream of the whole soul runs now hither Psal. 119. 2. Ier. 3. 10. Psal. 45. 10. So 't is with the soul as with them when they were to come out of Egypâ— they would not leave childe nor hoof behinde lest there should be any occasion of return it is with the soul departed from the body it only minds the Lord it hath taken leave of all so by Faith the whole soul leaves all and comes to the Lord otherwise the soul is not come to Christ but reacheth after Christ like men that waded after the Ark but perished in the waters Their arms are not long enough their desires and love are not long enough to reach Christ the 〈◊〉 and stream of the soul is set and runs here T is with the soul as 't is with two Rivers both run with all their strength to the Sea but the great River is bigger and runs faster yet the others stream is wholly carried thither So some men may be more full of Faith then others yet both run to the Sea and as Rivers they run in their Circles this way and that way and are sometimes dammed up yeâ— end there So the souls of all Saints run to this and the other creature yet they end in the Lord at last As Peter and Iohn that ran to the Sâ—pulchre though one out-ran the other yet they came both to the Lord at last when both of them had for a time forsook him though all the world draw the soul back it cannot live without the Lord nay though the Lord beat away the soul from him yet it follows after him 5. 'T is to the Lord for himself for Iohn 6. some came to Christ for loaves and could have been glad if Christ had been King for it but did not care for himself And hence vers 27. he points and turns them to himself some came to him for higher ends therefore were his Disciples that is for life from him But when he told them There is no life unless you have the Son And eat and drink his flesh and blood or else you die it was a hard saying they could not understand nor see what that meant and hence forsook him but when they come and receive him himself now life is indeed theirs So that its Christs person that this Faith first pitcheth on as 't is in Marriage and those that come for this were never sent away Now the soul is truly come to him for himself 1. When himself gives rest to the soul in the want of all things 〈◊〉 4. 3. If friends protection strength life glory be wanting yet having him in him I have all these when all is sold away not the treasure only but the Field contents him For it looks on this as better then heaven then glory it comforts the soul that the Lord himself should be mine 2. The soul that taketh him 't is not only to make boast of him as 〈◊〉 had him nor to cover sloth and sin and delusion by him I have Christ and I have no more to care for c. but to live on him Iohn 6. 57. He that eaâ—eth me shall live by me Phil. 3. 9 10. A man takes not Christ as Medicine to ease him nor as stately hangingâ— to adom him but as bread to receive life from him For many receive Christ 〈◊〉 they do upon him and rest they say in him but they do not suck any good from him nay before they had any Christ or assurance of him they were better than now You have nothing to do with the Lord Jesus you are our of your place As in Iâ—â—hams parâ—ble the Olive and Vine would not be pulled out of their places to be set on the topâ— of other trees as Kings lest they lose their farness and sweetness
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
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
of Glory And I say this fills them in the room of this world How arâ— men full of the world And what is the Spirit of Glory I shall 〈…〉 three Conclusions That the 〈◊〉 rest and peace of the soul it 's to be found only in the presence of God Almighâ—y in this Being of Beings Hiâ— Perfections are in â—â—â—self and hence 〈…〉 â— A 〈…〉 to the Church to be 〈◊〉 God as â—e can â— The son of 〈◊〉 to whom the Promises 〈◊〉 made And then 3. King of Ierusalem the last and least He is that house and home of his people whether in fleeting or setled condition from one generation to another Psel â—â— 1. So that the Prophet finding this to be most true I say stands astonished at men and because men had deaf ears here and their bellies could not hear he cries to the Heavens to be astonished at this Ier. 2. 12 13. This wine the Lord puts under his Lock and Key 'T is not to be found in earth in Church-Liberties you may soon see this Temple not one stone left upon another nor in Heaven simply nor in Fellowship of Angels onely 't is in the Lord drawing nigh to the soul in these and drawing the soul at last near to himself by these That all Reprobates being estranged from God and God from them are also strangers to this resty this life of God this life of Glory Eph. 4. 18. and therefore seek for it and seek it out of the Paps of the â—reature and that which is not God And thus their hearts are full of the world Psal. 17. 14. Dust they eat and upon their bellâ—es they go shift for it where they will they shall never find it in him And if they do find it any where else in this world let them fill themselves to the full for they have their portion they have their reward And hence they do â—â— unregeneraâ—e men living find their rest in somthing out of God rest to their Coâ—sciences in duties and somthing of God rest of their hearts in some Creatures either â—â—lawful or â—â—â—ful Mat. 24. 38. And there is never a carnal beaâ—â— but give him his imaginary content here and he would desire to live here as aâ—â—xile from God and to be without him if there were no Hell no plagues etc. For here is their treasure not above here are thy good things and this is the very reason why a man lives without God nay when he stands convinced 〈◊〉 nay when troubled with thoughts of this and no duties can ease him because somthing out of God is his bottom to stand upon and his rest and peace It may be meat drink health sleep occasional delights and a quiet life That as 't is with Seamen they can endure winds and weather and rent Sayls and torn Masts because they live upon that Trade another will not So 't is here Though many troubles of mind yet they ply that Oaâ— 't is their living That all those whom the Lord intends good unto those he calls in time out of this world into his eternal Glory of rest and peace out of this world into another And as their hearts were filled with another world before so their hearts are filled with the Glory of this other world now Iohn 17. 14 16. 1 Peâ— 5. 1â— And this rest and peace in God is the Glory of the Saints That look as 't is with Reprobates What is their last and great woe 2 Thes. 1. 9. 'T is separation from the Lord So this is the great Glory of the Saints to enter in to him as Mâ—sâ—â— did into the Cloud and so to rest in him I go to my God and your God Hence the Saints are said to sell away all for this Treasure for this Pearle for the Lord And so the Lord is in stead of all and better to them than all they had before They can live royally upon him having but one thing to look to and having all things 〈◊〉 this one thing and more royally than the Prinâ—â—â— of the world can upon their Lusts and earthly Treasures This is the rest and 〈◊〉 the Saints have 〈◊〉 4. 3. They that beliâ—â—â— do enter into rest God 〈◊〉 them out of the world by some bitterness of it or by some cloying and 〈◊〉 and making their hearts weary of the sweetness thereof and then they enter into Glory The Lord sees nothing can fill their hearts noâ— stop their cries 〈◊〉 him and now this Sea of Glory breaks in upon them and fills their hearts And this the Lord doth two waies according as there are two things in that good that fills the heart 1. Proportion 2. Propriety So there are two Raies of eternal Glory chiefly whereby the Lord give full rest and peace and so Glory to his people 1. He reveals the good they are to enjoy in another world in its full proportion viz. what is the riches of the inheritance of the Saints Eph. 1. 17 18. For no good satisfies till 't is known in its greatness though yet there be degrees of this For we shall see many Christians have assurance where is the joy of it Noâ— affected with it because he knowes not what it is at that time At another time his heart is above all the world because he sees what is that Glory the Saints 〈◊〉 and that he hath it it swallows him up and confounds him Why me Loâ—d And this is the reason why the Saints doubt whom the Lord hath loosned from their lusts and all things here What so vile and all that 〈◊〉 And this the reason why when doubting so that there is nothing in this 〈◊〉 that doth quiet them nothing from God that doth ease them yet their hearts are sweetly eased Their desires are after him and their delights in his company better go to Hell thus than in my sins and the thoughts of the Lord are sweet because he hath and doth secretly fill their hearts Somthing they have or do see in him Isa. 26. 8. And hence is the reason of the sorrows of them when their hearts are worst now though they have the world yet are not at rest because they have and do see somthing of this 2. He reveals by the Spirit and Light of Glory that this good is theirs their propriety The first gives rest to the soul viz the Spirit of vision incompleatly This Spirit of Faith whereby the soul knows all this good is mine this gives it compleatly Now the New Ierusalem is come dowâ—â—rom Heaven and God is among men 1 Pet. 1. 8. For if a Christian sees the greatness of this glory but not as his the soul will never cleave to the Lord indeed nor finde full rest and hence when the riches of Gods grace is revealed and the Feast set before them they do not eat because they fear they were not bidden Now both these give full peace and rest to the soul when the soul hath the Lord
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
a man finds no more than a Reprobate yet the Seed of God then remains and it will break out again There is life at the heart and sap at the root yet the Lord will fetch them again When the Lord of Glory was crucified and all the Disciples fled not one spake for him none durst confesse him yet the Lord returns to them and they again to him SECT II. HOW comes it to be thus immortal and of an eternal nature 1. 'T is not only in regard of the power of Grace received though it were perfect for then Adam had not fell from it 2 Nor in the freedom of a man from temptations for then the Angels had not fallen 3. Nor yet in the power of a mans own watchfulness and care to keep it For if the Lord keep not the City the watchmen wake but in vain 4. Nor yet in the power of any means as many think if under a powerful Ministry then they are out of danger 'T is not in Paul nor Apollos but in the Lord. Men may rejoyce in Iohns Ministry and be affected with it but 't is only for a season But I. In regard of the eternal Election and Purpose of God Their constancy in the State of Grace depends upon that immutability of his counsel Matth. 24. 24. They shall deceive if possible the Elect but it s not possible they being Elect. Wise men may have their Brains crazed and Nebuchadnezzar like the use of reason gone but the Principle of reason continues and the use of it in time returns again and so 't is in regard of damning delusions 2 Tim. 2. 19. Hymeneus and Philetus fell Hence do not the Elect fâ—ll No for that Foundation remains sure 1. The certainty of their continuance in Grace is built upon a Foundation 2. Not every weak one but a firm Foundation 3. Not a Foundation of mans laying but Gods 4. Not a wavering and totâ—ering but standing Foundation and that sealed with the Knowledge of God the Lord knows who are his i. e. though some men fall that one cannot tell by outward expressions and profession who are the Lords yet The Lord knows who are his and they are sealed by his love and knowledge And it seems this is the prime cause of the continuance of Angels 1 Tim. 5. 21. And Election being free for his own sake not for their sakes the Lord foresaw all their good and evil hence they are not cut off II. In regard of the Faithfulness and Promise and Covenant of Gods Grace Adam had that Covenant If he did do he should live But he had no absolute Promise he should do or continue to do but the Faithful have and hence they stand not by the strength of Grace but by the strength of the Covenant of Grace And hence that which to reason is incredible to nature impossible is brought about by Faith not by vertue of any power of Faith but by vertue of the power of a promise God hath said it and Faith believes it and hence Abrahams dead body begets and Sarahs barren womb brings forth Isaac Hence through all the Word when the Apostle perswadeâ— himself of their continuance he ever puts in Gods Faithfulness 1 Cor. 1. 8 9. 1 Thes. 5. 24. 2 Thes. 3. 3. Hence Ier. 32. 40. I will not turn away from them Answ. True if they do not from the Lord. No but they shall not turn away from me Object But we see many do fall Answ. But if he doth he shall not be broken but taken up again Psal. 37. 24. Yea for a time the Lord may do thus But will this continue having sinned against such mercy and my sin being now greater Now the Lord will depart Answ. 1 Cor. 1. 8. Yea he will confirm you to the end Yes it may be he will as he hath done while I am out of temptation But I may meet with it before I die Answ. 1 Cor. 10. 13. He will not suffer you to be tempted above measure c. Yea if I was such a one as Abraham or David that had such hearts and did the Lord so much honour Nay but Isai. 55. 3. Even the sure mercies of David This is the Faithfulness of God III. In regard of the constant abode of the Spirit of the Lord in the hearts of the Saints whereby they are kept Iohn 10. 28. None can pull his Sheep out of the Fathers hand Look as the first Adam sinning conveys the power of sin and Satan and death which reigns with unconquerable power over all the Sons of men so Christ rising conveys that Grace and constant presence of the Spirit which reigns to eternal life and carries the soul through all difficulties Deut. 33. 27. The eternal God is thy refuge Let what evils can come there is a refuge Yea so long as I can stand But what if I fall Underneath are the everlusting arms Let a Saint fall never so low yet Gods everlasting arms are still lower where ever he falls he falls at last into the Lords arms For else it was impossible for any soul to continue Isa. 46. 3 4. From the womb to the hoar hairs I will carry you Saints when they are little think they shall fall at last and when strengthened fear if they live till old age their hearts and spirits will die yet they do not But how comes this about I will carry you And hence 't is impossible they should ever die or perish no more than the Lord Jesus Iohn 14. 19. So that if Gods purpose is firm his promise sure his Spirit able the Spirit of life and grace in the hearts of the Faithful shall be kept even to eternity SECT III. LET that Opinion that the Graces of Saints are fading and mortal rot and die and be had in everlasting derestation of them that know the Lord. But we see how many fall off and fall back and I have found it by experience so The seed that is cast into the earth first dies and then lives and growes so no sooner doth the Lord fill his Saints but there is much self-confidence on it and resting in it hence it dies yet it lives and grows again And hence the Lord keeps his people poor sensible of their own weakness as long as they live but if it quite dies and withers they were never the Lords nor never had â—ne Dram of Grace 1 Iohn 2. 19. If it be taken away he did but seem to have it All fleshly excellencies in men as common gifts be do wither Isa. 40. 6 7. All Flesh is grass But Plants in Gods Orchard never lose their greenness though Plants and Floweâ—s in the field may Psal. 1. 3. Whose leaf shall not wither But this may make men secure say the Arminians 1. Nothing puts more life in the Saints It would sink them else if it were not thus as when the Lord told Ioshua where ever thâ—â— settest thy foot thou shalt
prosper not a man able to stand against thee this puts life into him 2. Though they cannot fall quite away yet they may fall so as to lose the sweetness of Grace and presence of God If a man should eat too much and ever be sick though not die after it or if one should fall and break his bones though he doth not lose his life Is this any gap for any to rejoyce 3. Though they cannot wholly drive away nor beat out the breath of the Spirit yet they may grieve the Spirit by which they are sealed Eph. 4. 30. Which is more sad to a holy heart than all evils in the world beside But therefore let this Conceit die and perish which is raised up by Satan to disgrace the Image of God and Spirit of Grace in the hearts of the Faithful for who will make men seek after perishing things under a colour of making men seek for the Spirit it is to resist and quench the Spirit of God in them SECT IV. IT may comfort the hearts of the Faithful exceedingly against fears of Apostacy when they see great Cedars fall How shall I stand And when they hear of some temptation that may be hereafter then they fear And when they feel the evil of their own hearts which the Lord lets them feel to humble them that they may grow lower and so stand the faster they say I shall fall and when they have found the Lords presence oh if now I should relapse after this health How shall I know whether I shall stand or no 'T is not only discernable by perseverance but by somwhat begun though very difficult to be seen As 1. Observe Gods several and various dispensations of himself and his Grace toward thee whether they issue from his everlasting love or no for if so then he will everlastingly keep that which he hath given thee Quest. How shall I know that Answ. Look as that issues from eternal wrath that separates the soul from God or therein 't is exprest so that is the expression of eternal love which draws thee to God in Jesus Christ. Observe therefore the Lords carriage Doth it draw thee at last to him nearer to him and so the more he dispenseth of himself the nearer thou art brought to him here is the expression of eternal love and the Lord will keep thee Iohn 6. 37. All that 〈◊〉 given me shall come to me Let the Lord give his Spirit though but little they grow thankful Oh he is come whom I thought would never have returned again Let him deny it this keeps them humble Let the Lord dispense himself in an Ordinance they love him and 〈◊〉 day 〈◊〉 better than a thousand elsewhere Let him not do so they feel the more need of him Let the Lord free them from temptations and give them conquest Faith now rejoyceth Let them fall into many temptations their Faith growes the more purified than ever Let the 〈◊〉 give them outward blessings they grow more vile in their own eyes lesse thâ—â— the least with Iacob Let the Lord deny them Hab. 3. 18. they rejoyce in the Lord. They get good and are more endeared to the Lord by every carriage of the Lords at least in the issue it is so As 't is with wicked men they may for a fit be affected and return to the Lord but in the issue they forget the Lord so 't is here contrariwise There is not any unregenerate man but somthing or other 〈◊〉 him The wicked ever are like Chaffe driven from God Gold that is of an everlasting nature keep it beat it burn it you cannot consume but only purifie it 't is not so with Chaffe Let the Lord give him tasts of Grace and joy it estrangeth his soul from Christ it doth not bring him neaâ— to Christ. 2. Observe whether thou dost grow out of and live upon an everlasting Covenant or no Rom. 11. 1. God hath not cast off his people whom he 〈◊〉 Who are those Children of the promise Rom. 9. 7 8. That are born and bred of the promise or whole Covenant of Grace God hath treasured up all Grace in Christ laid it up in that store-house Christ hath dropt it in his promises Now when the soul is rooted in the Covenant now it shall never die nor perish As 't is with some trees set them in the ground they will grow if they have Sun and rain but die at last Take another and set it in a Stock so that it abides there and fetcheth all its life from thence by cleaving to it now it will grow and become a flourishing Branch Now then the soul growes out of the Covenant when the whole soul cleaves to the whole Covenant for the whole benefit of it and is fully satisfied with it 2 Sam. 23. 4 5. As take a soul that feels a want of all the benefits of the Covenant pardon peace life that the Spirit is ready oft to fail and hath no assurance it shall have any part of that which is the Childrens portion and looks upon his own unworthiness never to have any from the Lord yet it looks up to the free mercy and Grace that made it to some to make it good to me and so pleads the promise and so laies it self there and there rests and there looks and here sucks and takes root and the rooâ— spreads to every part of the Covenant The Lord hath now rooted the soul in this Covenant and it hath received life from hence this is everlasting you shall continue And when the soul especially is like a bough blown by the wind yet it stands fast still If men have been in horrors and then fell to reformation and there rested it will not last If men have had some workings and actings of the Spirit upon them and then say God must do all but they grow not into the Covenant they will die But here though God keeps thee short and naked and thou only pleadest the Covenant thou shalt stand If you plead for pardon and some good not the whole good of the Covenant you shall die also If you grow upon some distemper and the whole heart grow not upon this you will die also Look as 't is with a man that builds he will make an end if the foundation be laid but if not pull it down so here 3. If the power of Grace received and acted by the Spirit hath risen to the nature of fruits and not leaves only Iohn 15. 2. And that is when the soul receives that Grace as that in every thing its scope is to live to God to give his heart content For fruit is the end of the trees growth and leaves and fruit is not for the tree bâ—â— for the content of the owner of it If so the Lord hath undertaken to purge thee though there be much Self-seeking in thee and he hathâ—undertaken though little at present to make thee bear more fruit â— Many a man
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
God requires every â—it season for his special Worship not every Particle of time 4. Many think the power of Grace is ceased and taken away when some special enlargements are As a Christian shall find at some times having special work to do special miseries to go through he hath special enlargements of the Spirit of joy courage boldness with God love and zeal These lasting not he thinks all is gone now But look as it was with Ionathan 1 Sam. 14. 8. Then he alone and his Armour-bearer went against an Host yet 1 Sam. 17. 11. Against Goliah not a word Paul to his death was a faithful and able Minister of the Gospel though sometime his mouth stopped and his heart straitned The Ship may be going to the Harbour though somtime greater somtime lesser winds Secondly But yet I confess there is much changeableness in the Saints and unevenness in their course and their Spirits are apt to grow weary and faint otherwise they had not need to be exhorted not to be weary and when they are lifted up they soon sink down Heb. 12. 1. And hence question Was there ever grace in this heart But yet there is much difference between the unconstancy of the one and of the other in three things 1. An Hypocriâ—es affections when they cease they are raised in him again by some external Principles and Motives but the Faithful when they have lost what they had they recover it again by a new nature an inward principle which is an evidence there was the being of Grace all this while Empty a Pond it will never fill again till the Clouds above it poure down rain Empty a Spring though it sees no Clouds in the Heavens yet it runs of it self and will fill it self again So when an Hypocriâ—e is left dry and empty if some clouds of displeasure fears of death and hell come he is filled but a child of God when no fear of death or hell yet many times somthing within begins to work as in David Psal. 39. 3. While musing the fire kindled the sence of sin to lie out from God to quench his Spirit the Beauty of Grace the Command of God the honour of the Lord Jesus recovers him Heb. 8. 10. Deut. 5. 29. They spake as largely as any could desire yeâ— their hearts were naught because this came from no inward principle but only from external fear When the Priests feet touch Iordan the waters stand on heaps but when they are passed through they overflow all the Banks again according to their nature So when the Word is preacht powerfully and the Gospel with authority and the Priests feet touch mens Consciences and they come to make way for the Arke for the Lord men in fits fall down before the Lord against their natures for a Sabbath day men are as full of good purposes and hearts as may be yet peâ—ish at last Iohn 8. 30 31. Many believed when they heard his Word but then are you my Disciples if you continue All Hypocrites pangs come from external principles and hence take them away their affections die Somtime the novelty of a thing affects a man the sight of shore is beautiful at last when Manna proves dayly bread 't is loathed At first Ministers feet are beautiful they would pull out their right eyes for Paul yet afterward cast him off A Pharaoh in Thunder and fear of death cries take away the Plague A man in affliction promiseth much when 't is past his care to find out his sin his seeking to be purged from his sin ceaseth Ioash is good while Iehâ—jada lives A man is good in quickning company but when iniquity abounds his love waxeth cold whereas when these fail a holy heart grows better That which makeâ— the one to fall makes the other to fear and so to stand A Conceit carries a man on but when his Conceit is gone he falls Look as 't is with dead men they may have heat and colour but 't is from the fire a living man may be cold and his beauty gone yet he comes to be hot again not from external heat but internal life within He can get himself heat as we say so 't is here Or as 't is with the Clock and the Sun the one moves by Art the other by nature 2. Suppose there be some inward Spirit to raise their Affections yet these graces arise in them without the destruction of the contrary Corruption And so are like to Moses burning Bush the Bush burning but yet not burnt And thus it was with Balaam suddenly the Spirit of God came upon him and he saw the beauty of Iacobs Tents and blessed them above all people in the world yet his coveâ—ous malicious heart against them was not consumed We never read of Balaams mourning for want of the sight of their glory and of love to their persons and posterity but the graces of the Saints do arise from the dying of the contrary lust or corruption which they see and are sensible of and hence the act of grace ceaseth someâ—imes because 't is opposed by corruption yet the being of it remains in full power though not in the exercise thereof because 't is in such a Subject where corruption is dying not living falling not raigning Christ dies and so lives in his people where Christ is indeed there we are first buried with Christ before we are raised by him Paul could do great things for Christ yet sometime is weak because his strengâ—h arose from the sense of his own insufficiency to think â— good thought The Saints see great things but 't is in such a way as that they that see not might see Joh. 9. 39. Paul is sometime set at liberty from pricking temptations yet he hath them sometimes that he may feel them and so be raised again Hence many people suddenly finde they love the people of God and love the Lord but never felt the contrary sin suspect 't is but a pang as Capernaum was much affected yet repented not 3. The continuance of the risings of a Saint are life to him they are his life his coolings and declinings and decayings death But è contra to an Hypocrite the continuance of his affections in Ordinances are deaths and burdens to him the loss of them his liberty and life wherein he allows himself As for example Take an Hypocrite to prayer he is affected for a time but let him â—e long at it he is like a Fish in a Feaver fit out of the water Mal. 1. 13. So for sanctifying the Sabbath and being very strict but stay long here 't is death 't is burdensome to him and hence we shall see his decays are his life and that which makes him walk loosely is sometime he repents and beleeves and hath his Canonical set hours of prayer and he thinks this is enough and pleaseth himself with this who is constant But now take a childe of God when his heart is â—nlarged for
the Lord that is heaven it is his food and now he is in health as Paul said 1. Thes. 3. 7 8. Now we live if you continue stedfast So for others so also with himself Prov. 4. 22. and if it might be ever thus then happy and the thoughts of this sweetens heaven but take away these 't is his death and hence he groans to God for the removal of it Psal. 119. 4 5. What good doth Christ mercies Ordinances heaven do me with such a heart Be not discouraged you people of the Lord nor encouraged you that are good only in your Moods as the winde turns you whatever love you have 't is whorish and whorish tears if you follow the Lord and yet have your haunts whatever service you do it is odious to God to work all day for another Master and twice a day come to the Lord for breâ—d Do you think the Lord likes this to taste of his grace and make a meal of your lusts SECT VII FIrst To them that are fallen to begin again if God would but give you ears to hear who like strange Eggs being put into the same nest where honest men have lived there you have been hatcht up and when you were young there you kept your nest and lived by crying and opening your mouth wide after the Lord and the food of his Word But now your wings are grown you have got some affections some knowledge some hope of mercy and are hardned thereby to fly from God Can that man be good whom Gods grace makes worse And that flies from Gods Ordinances and people and private prayer Consider what thou hast done 1. You bring an ill report and name upon God Ier. 2. 5. What iniquity have you found in me If a Country be well reported of it s no matter if some others bring an ill name on it Wise men will not beleeve them But for the searchers of Canaan to bring an ill report of Canaan this is sad 2. Thou hast lost all thy prayers all thy profession nay better never to have known these wayes 2 Pet. 2. 21. then to forsake the Lord. 3. No mens misery is so great Iude 13 14. the blackness of darkness is for such Search your selves you may secretly depart when you are turning to the Lord as a Snail round about the wheel the wheel moves it but it moves a contrary motion of its own from the wheel Therefore begin again Oh but will the Lord receive me Who knows but he may And heal your back slidings Hos. 14. Because fallen return I know not how Answ. Take words But the Lord may not regard us You shall grow like the Lilly and be as firm as Lebanon Let them that stand take heed lest they fall and you discover your hypocrisie to all the world or be like the Hypocrites whose beauty soon fades And here let me commend three things to you 1. Take heed that there be not found in your hearts a root of bitterness to grow up and choak you Hebr. 12 15. If your house be left empty and yet one living lust left in it seven Devils will enter again and your latter end will be worse then your beginning You do not know what hearts you have Am I a dog saith Hazael ever to fall so Let there be a lust after any creature you will finde the spirit of prayer die then to think them too long in the Word then to forsake the assemblies of Saints then when your lust is met with to oppose men Ministers c. One reigning lust will bring all into captivity to it self it will slay some and make others serviceable to defend it self Psal. 106. 14 15. 2. Take heed of taking on you the profession of a Christian course without finding the rest peace joy sweetness of such a course Prov. 2. 10 11. There is a satisfying pleasantness in promises commands Ordinances you will never hold out else for where-ever the heart finds rest there it will abide and for want of that it dies As in Creatures if it had rest there the soul would not be unquiet if in God it would never go to the creature Some sweetness you may finde but look to finde full rest as men do find some sweetness in creatures and so in Ordinances yet being used to them they grow weary of them because they finde no God there no fulness of rest Hebr. 4. 11 12. and go through all the world you shall never have it Get all the terrors of Devils upon you you will never stand by that consider therefore as 't is in sin there is the act and there is the pleasure so in every Ordinance and Duty there is both All Apostacy is from this Ordinances are too burthensome unto men to be held unto 3. Take heed you neglect not private prayer build your houses fit for that purpose though you sell some of your clothes you will for your Swine to lie in and will you not to meet God in one hours meeting the Lord in private will quit your cost And pray for this do it least you do it in the woods and desarts and dens of the earth So much strangeness from God so much Apostacie Pray that you may hold out in this hour of Temptation that you may with David not be forsaken when gray-headed Thus you see now the particular Difference between Wise and Foolish Virgins and what is the ground of the acceptance of the one and not of the other What then will be said Can it be That there are no Grates in Saints Or That there is no Difference between the one and the other THE Second Part OF THE PARABLE CHAP. I. Of Carnal Security in Virgin Churches SECT I. Matth. 25. 5. Whilst the Bridegroom tarried they all slumbered and slept IN this Parable were noted two things First The Churches preparation to meet Christ from vers 1. to 5. Secondly The Bridegrooms coming out to meet them from vers 5. to 12. In this second part which now we are to open three things are to be attended unto 1. The delay of Christs coming or the long-suffering of Christ before he come vers 5. 2. The preparation he makes for his coming a little before it from verse 6. to vers 10. by an awakening cry which makes all the Virgins look about them 3. The coming it self where those that were ready were with ioy let in and those that were unready were with shame shut out 1. The delay of Christs coming Whence note First What happened in the interim of his delay and that is Carnal Security expressed and set out from the lowest and highest degree of it 1. They Slumbered i. e. fell a nodding or winking as the word most properly signifies 2. They Slept i. e. now they were buried in their sleep overcome by it Secondly Upon whom these sleeps and slumbers fell and that is They All slumbered and slept i. e. though for a time they were both awake
from all and even these also and they find nothing either within or without that greatly troubles them but they go on smoothly in a course of profession also without very much ado with their own hearts their Consciences are at peace their distempers are at peace and lye not heavy upon them and they think God is at peace with them and hence they are quiet the reason is because they are quiet and fall asleep and let their sin and Satan alone and hence they let them alone A sluggard saith there is a Lion in the way and it's hedge of thorns many difficulties God sets before him now if a man meets with no Lions no thorns pressed with no great difficulties in his course it is certain sloth hath seised upon that Soul and he is carried away captive by it Prov. 22. 13. For Look upon men why should they be quiet is it because sin and Satan are quite vanquished that they have no agonies and wrestlings with them the Apostle denies that Ephes. 6. 12. Indeed while he keeps the Palace then he is allâ— peace and it is a sign he is entred again if you have this peace But else Paul himself and all that are in the field are opposed and will have fiery darts and hence the Apostles exhorts to put off the works of darkness and put on the whole armor of light why not works of light because then a Christian will find many assaults Rom. 13. 12. Or it is because they are men of such a refined faith and such pure mettal that there needs no knocking nor melting nor temptations I confess the Lord doth nor see at all times the like need but gives his servants many sweet seasons but yet 1 Pet. 1. 6 7 8. they were begotten to a a lively hope and they did rejoyce greatly in that hope yet they had their seasons of trials manifold temptations c. It may be they thought did the Lord ever love us when such desertions such fierce oppositions c. I know the Lord may leave David thus Psal. 30. 6. but then God was angry and he saw it before many days No no there is both reason for it and need of it and why are you at peace now it is because of your sloth Ier 48. 11. Moab is at rest and hence setled on her Lees that they neither feel not know their sin and their scent is in them though none is smelt or runs out hence never stirred by any word they hear nor by any blow unless it be very heavy they are now at peace with Sin Death and Hell and are at league with them Isa. 28. 15. And hence as it is where there be two Kingdoms met what 's the reason that there is no hurt that the one do to the other the reason is because there is a peace why so because War was so troublesom and rest was good So it is here Why are men never troubled but only because they are at peace with their sin and why so because rest is good Oh they love to sleep I shall never overcome it or I have other work to follow say men and hence they spiritually war no more and hence Satan and Sin are at peace this is the guise of men they think the man is sure they maintain a name to live before men keep duties upon the wheels before God and have comfort often and though a world of vanity is in their hearts yet it never oppresseth them because they oppose not it and so are quiet SECT V. Object BVt is not Christ's yoke easie and his burden light full of sweetness c Answ. There is a life of faith and a life of sloth a rest which Faith gives and Christ gives and a rest which man 's own sloth and security gives but there is a wide difference between them First a believing heart cleaves to the Lord and so findes rest in the Lord and that with purpose and decree of heart to cleave to him in one thing as well as in another the heart is not at peace with Satan and at war with God but joyneth to the Lord and stands armed with a strong resolution against every temptation and hence peace with Christ is maintained not with sloth as Barnabas Acts 11. 23 exhorted with full purpose of heart to cleave unto the Lord when he saw the grace of God seeing you find such mercy from him oh cleave unto him But now a secure heart cleaves to the Lord in some desires and if he be resolved of any thing it is only of that which he can do with ease and will not be what he would be he would be better and know the Lord more and this quiets him but he will not be what he would be because his compact and covenant of peace is made with another he will be sluggish and secure and not use the means oh sleep is sweet Prov. 12. 27. The sluggard roasts not what he took in hâ—nting he will not roast it there is trouble there Secondly A believing heart or Faith finds and feels its rest by trouble Unto the righteous there ariseth light out of darkness Psal. 37. After you have suffered God settle you 1 Pet. 5. 10. Not as the world gives peace give I it unto you Joh. 14. 27. For the life of a Christian is a life of faith which is a life contrary to sence and reason When the Lord kills what doth he intend then to save me and when he blinds me doth he intend to teach me yes that he doth and by their warfare they find peace Hence Paul at the end of his life makes his trumph I have finished my course 2 Tim. 4. 6 7 8. this makes promises precious when though a man feels the strength of sin yet sees the Lord will subdue it when a man findes guilt of sin yet sees the Lord will pardon it for his own names sake It 's a strange place 2 Cor. 1. 8 9. We were oppressed without reason Why that we might not trust in our selves why was there no way but this why this is the life of faith to find life in death peace in sorrow But a slothful heart finds not rest by denying it self and walking through trouble but by pleasing it self and easing it self of trouble because it is at league with it One that hath broken league finds peace by war and then takes spoils but another è contra c. 1. A man denies the power of godliness that 's a burden his slothful heart will not bear that that 's too hot for the world carries a condemned carriage of them and hence he keeps a name to live and thereby hath peace with the world 2. He wrestles not against Satan and his lusts pursuing them daily carries not the sence and feeling of them and hence being luke-warm he thinks he is rich and wants nothing when poor and blind and naked 3. Hence not wrestling against sin he feels not sin and
of reconciliation is now abolished 2 Cor. 5. 20. Fourthly That Christians must gather no evidence from Sanctification we shall finde the root of it to be difficulty which is never sloths bed-fellow 1. It is difficult to be holy always but there will be many weaknesses and sins c. 2. When we do so it will be hard to discern what holiness it is whether counterfeit or not 3. When we do so 't is hard to keep it but you will lose it again and be put to farther search and so off and on I believe Christians make them more difficult than indeed they are but yet it is the Lords way Scripture is plain for it and if avoided because difficult which to many is sweet what is this but an invention of sloth Fifthly That what a man cannot do is always a weakness which the Lord will pardon Sometimes it is but not here for a mans chief sin may be kept unsubdued from this ground which sloth makes warrantable Sixthly That if once the main be wrought though he never grow better yet he is to keep his peace and confidence Oh intreat the Lord to keep your heads sound though hearts be sluggish so as you may not love and defend your security and then go and leave Christ. SECT IX LEt this be a warning to all that there is such an enemy to be slain truly I had thought if I could have got my heart broken if I could seek the Lord till I had gotten a promise then I should be well enough Oh no there is a slothful heart yet continueth and let it be encouragement to war against it oh 't is the last enemy and then comes your crown and then your warfare is ended and therefore do as Sampson Lord help this one time that I may be avenged for my two eyes so thou hast been made a slave to it in private duties and God hath neglected thee In publick at meetings you have been forced to sleep that an Indian it may be if he had stood by would have jogged thee therefore pray Oh help Lord this one time though I dye against this one enemy Thus Paul 1 Cor. 9 ult Is an immortal crown nothing will it be no sorrow to you when you awake to lose eternal rest in God for a little rest in thy sloth Oh therefore beat down thy body it is the last hence the worst enemy say as Iudg. 9 54. What shall I fall by a woman shall I fall by the worst why did I oppose lust and pride oh because vile why this is worse it is the last and hence Christ hates it most and hath he given strength against any sin and will he not against this Oh therefore pray God that you fall not here CHAP. VI. Christs absence the cause of security in his Churches SECT I. THat Christs absence or tarrying long from the Churches is an occasion though mans corruption of all security in the Churches While Chirst delays the Bride sleepeth look as it was with the Israelites when Moses went first from them up to the mount they had no speech of making a Calf but when he staied long from them now they make it and make merry with it so it is here Exod. 32. 1. The holy Apostle notes this to be in the last days 2 Pet. 3. 3 4. Men shall say Where is the promise of his coming all things remain as they were and hence scoffers it may be with the tongue at least in the heart and so walking after their own lusts hence Matth. 24. 49. you see an evil servant smite his fellow servants what is the reasons of divisions between men one smites with the tongue the other with the hand and the other suffers and to eat and drink with the drunken it is a sign of a secure man when though he falls not into a prophane course but he can bear with it in others to sit by and see others sin without check what is the cause of this he saith not with his tongue but in his heart My Lord delays his coming The very scope of the parable iâ— to shew the sin of men herein and to prevent it by watchfulness SECT II. Quest. HOw and why doth this occasion and breed security Answ. 1. In that Christs absence from the world makes him to be much forgotten in the world out of sight out of minde especially at those times when men are ready to be overcome by sloth now forgetfulness of God is the beginning of all the deepest security that can fall upon men Deut. 32. 18 19 20. whence the Lord saith I will hide my face from them so as they shall not see me but I will see them and what their end shall be and hence this is made the begining of returning to the Lord Psa. 22. 27 28. All Nations shall remember and turn for the Kingdom is the Lords Secondly Because the absence of Christ keeps those things from being seen which should awaken and which sensibly do awaken that as it is within the night when there is little noise and darkness over-spreads all things it is hard now to be kept from sleep when the curtains are drawn so while Christs is absent it is a kind of night his coming called the day and the day of the Lord because the things of the Lord are hid from men And those are these two chiefly 1. The error of the Lord and the wrath to come why did men sleep all the Sermon long which lasted one hundred and twenty years when Noah preached because they knew not of the flood so shall it be in the days of Christs coming men know not what wrath is the thoughts of this kept Pauls eye waking 2 Cor. 5. 9 10 11 12. 2. The exceeding riches and weight of glory that shall crown all the Saints hence all the faithful have been abundant both in doing and suffering for the Lord 2 Cor. 4. It is not worthy the glory which shall be revealed Hence Heb. 10. 34. They took joyfully the spoiling of their goods because they had in heaven a more abiding sustance they overlooked all things here when they saw that When these two things are seen which are the last things that shall continue it would awaken but painted fire and a painted Kingdom never draws a mans heart much so neither do these work upon securelings or if they do see them they soon are hid from them again their light decaying being not like the morning but declining Sun and though the Saints do see them yet they are very apt to lose for a time the sight of them especially if the Lord tarrieth and hence Heb. 10. they had need of patience but when the day comes who can sleep Thirdly In regard of his absence do things of the world present and keep their glory before the eyes of men for what is the reason that worldly things which men in their judgements say are vain yet they are of such
Christs coming and yet men may shake off their fears despise the light Hence the Lord hath a second Cry and that is SECT III. Secondly THE Cry of the Rod for there is a loud voyce in every Rod which many times those that are most secure must and shall hear Psalm 2. 5. He shall speak to them in his wrath Micah 6. 9. Now what are these I speak not to secure persons alone we know how the Lord doth exercise them but how he speaks to secure Churches sometimes he hath lesser blows but he that is not awakened by the Word and the cry of that is seldom awakened by the cry of smaller evils he may be startled but seeing his pillow is still soft he must bear it and cannot amend it he sleeps again Now the things whereby the Lord doth and will awaken are Two First By bringing Churches into great extremities and distress that they know not what to do scattering them one from another in woods where they know not what to do for bread Iudges 6. the Midianites prevailed against them seven years untill they fled to Dens like beasts hunted up and down and at last they have no bread but begged and their cattel destroyed Verse 6. Now they cry unto the Lord because of the Midianites and he sent a Prophet to make them cry for their sin for this is the nature of a secure heart while it hath any thing to ease it it will not be awakened throughly if it be in a sleeping vain and hence the Lord distresseth them hence Mat. 24. 29 30. after Antichristian tribulation shall there be worse yes after that Sun and Moon shall be darkned i. e. there shall be a confusion of all things for it is the language of the Eastern Countries so to express it Dan. 12. 1 2. Secondly By ruinâ—ting of Churches breaking the Candlesticks quenching the lights delivering them to spoylers until the Land be almost left without inhabitant some slain some carried into captivity and now conscience cryes Word cryes and Rod cryes aloud to awaken them Isa. 6. 9. Go and make this peoples heart fat Lord how long until their house be desolate and then you hear of the sparing of a little remnant whom the Lord awakens Amos 6. you see them secure Verse 7 8 9. there 's captivitie and plagues to destroy families will the Lord deal so with Iacob the most excellent people under Heaven yea saith the Lord I abhor them and when you see them on the banks of Babylon then they remember Sion Levit. 26. 39 40. SECT IV. BEcause it is so difficult to awaken one throughly no bonds next to death so strong to keep men under as security and hence Ephes. 5. 14. sleeping and being among the dead are joyned together and hence the Lord will cry and if the Word cannot the cry of the Rod must and shall In regard of the people of God who are secure with them that are vile in secure Churches if the Lord had none among them he would come without crying but because they are there among them the Lord will awaken but if any do it is chiefly for their sakes for though the Lord do pardon and wash away his peoples sins yet they come not to the fâ—â—ition of pardon without faith and this faith is never severed from repentance and hence the Lord will not come upon them unawares before he hath broken their hearts not from infirmities for they will last till death but broken their hearts for and with their iniquity their chief sin In regard of Christ himself that so he may be received with esteem and attended upon with all respect for let the Lord shew never so much kindness to a â—ecure â—inner he is not esteemed he is forgotten buried like a dead carkass a dead Christ out of doors as it is with men that â—â—eep let the King stand by them provide never so much for them they regard it not so Deut 32. 15. Therefore we shall finde the Lord never comes to his people but he comes then when he is esteemed first the Lord works the esteem and then comes Matth. 23. ult Christ departs till men say Blessed be he that 〈◊〉 in the name of the Lord. SECT V. HEnce we may see the dangerous condition of all those that fall into a secure condition and so dye 1. That have been once very forward affectionate strict tender c. but now their lamp is out 2. That have kept themselves and their hearts from soil their lamps bright but now though their hearts contract soil every day they are settled upon the Lees and their scent is in them and their lamp never drest 3. That did once delight in approaching nigh to Christ in his Ordinances in going forth in them to meet the Bridegroom but now they not onely neglect this but take delight therein and rest upon their neglect as a sleepy man takes his delight not in his work but in the neglect of it and though their hearts tell them of this yet they go on their way and dye so what shall we think of them I will not absolutely determine but they give shrewd signs that they are fallen into a dead sleep For the Lord will awaken his Virgins before his coming nay he will awaken very many others for their sakes rather than they shall be secure Look as it was with Christ the nearer he came to his end the more enlarged and heavenly and spiritual so it is with them that have the Spirit of Christ Who are the Servants whom Christ shall bless at his coming Luke 12. 37. Blessed are those that shall be found watching That look as there is no smaller evil but usually before it comes the Lord and gives warning so the greatest and last evil Death that so they may prepare for that as Paul 2 Tim. 4. 5 6 7. The time of my departing is at hand how could Paul tell that the Lord gave him secret hints of it he could smell that state before he saw it or touched it he could observe by the course and câ—ncurrence of providences now my course is finished the corn is gathered all in Asia forsake me so the Lord doth many times unto his people however he doth keep them watchful Oh consider it therefore you that are secure if the Word now doth not awaken yet when thy sick bed comes and death appears remember this truth But remember it now I carry the brand of a Reprobate upon me Hence see what little cause any man hath to take pleasure in his security no pleasure in any sin especially to a holy heart as of the sin of security for if a man takes pleasure in his cups or in his course company or in dancing as Herod or in gaming c. conscience will give him knocks to every bit he snatcheth here there 's honey but then a sting in them also But now when a mans carriage is fair outward duties performed
Ordinances the external visible signs of his presence one would think he would never come yet the Lord will come and comfort his people Isa. 61. 2. God hath sent and anointed him and the Spirit hath filled him and he is as willing himself to comfort them that mourn nay when they have the spirit of heaviness and when it is done Christ is come then that is a coming of Christ. Fourthly There is a coming of Christ when he comes in more full measure of his Spirit to his people and that in his Ordinances for there is a state and time of Christianity wherein a man is carnal and blind and the Image of Christ darkly stampt upon the soul and is exceeding weak now the Lord is said to come when he doth this Ioh. 14. 18. I will see you again and I will not leave you comfortless Orphans alone without any one to take care for you now though it be long before the Lord do come here yet come he will when the soul thinks it impossible and the thing incredible Behold thy God thy King commeth Isa. 40. 9. with 23. He shall come like the rain upon the fleece of wool Fifthly Christ is said to come when he comes to destroy and root out the enemies of his Church whether outward enemies or inward enemies Isa. 26. 21. Now grant it be long the Lord doth suffer them to prevail and to be pricking bryars to the hearts of Gods people and to the heart of Gods Spirit in his people yet he will come and hence the Church pleads this with God as an usual thing with him Isa. 64. 1 2 3. He comes when men look not for him yea he came so here and the name of God lyes upon it to make known his name to his adversaries Isa. 66. 5. Hear the word of the Lord ye that tremble at his word your brethren that hated you and cast you out said Let the Lord be glorified He shall appear to your joy but they shall be ashamed Sixthly Christ is said to come to the soul when he comes to it at death to abolish all sin and sorrow and to possess the soul of immediate fellowship with himself and at Judgement when the great mariage day shall be and the Bride made ready and the Bridegroom in their perfect glory to the view of all the world Ioh. 14. 3. Oh many a one is troubled now the Lord is gone from it mediately to comfort it Let not your hearts be troubled you have a God in his Word to believe in cleave to that and me in it but when death comes against me and enemies come against me and heart fails and eyes fails will the Lord come Yes I will come again for I go but only to prepare a place for you and make Heaven sweet and ready for you some would have all Christs coming here but there is some hereafter SECT III. BEcause the love of Jesus Christ never fails his Churches and People love will keep men from being ever absent from the thing they love Now look as it was with Lazarus whom Christ loved Iohn 11. 3. he heard that he was sick he could have come then but he lingers and stays until he be dead behold Lazarus is dead yea till he had been four days dead and then awakens him again and Lazarus must come forth of his grave to shew forth the everlasting love of the Son of God vers 4. For there are two things in Christ's love first it is pure independant and dear Prov. 8. penult hence he will not ever be absent for 1. If it be dependant then we might say as we change he changeth he was good but we have provoked him since c. 2. If independant yet 't is apt to forget he minds me not nor my prayers nor sorrows Yes it is exceeding dear and assures us of all if he in love came to suffer what will he not come to do and that when the Church is most withered Zach. 3. 1 2 3. and hence saith the Lord why sayâ—st thou the Lord hath forsaken me and forgotten me when written upon the palms of my hand Isa. 48. 14. Lest their spirit fail Oh the Lord is very tender of that he that bids parents not to be bitter to their children lest their spirits fail and be provoked will not do it himself Isa. 57. 17. he will not always contend lest the spirit fail within him and the souls that he hath made Oh remember this now how apt is the spirit of a childe of God to fail upon this what more bitter than Gods absence Because to come late is many times the best time for he comes ever in the fulness of time if he should come sooner or latter he should not come in season to his people Of unspeakable consolation to the people of God that lie under sad and heavy perplexities in respect of the Lords absence from them as for you that can bear this that say to God depart if he will this concerns not you at all and the Lord being gone you lye under sad thoughts that he will never return again yes you have now heard he will come and return again Say unto Sion behold your God cometh Object But what when I have been secure and careless withal Answ. Yes though the Virgins sleep yet the Lord will come to them for if his love did depend upon your watchfulness he might never return onely it may be longer as to these and he will awaken you some time before he doth come and truly to mourn for his absence is to awaken with him Object But it hath been thus long before the Lord come and therefore he will never come Answ. Though long yet you see he comes at last to them first the cry says so and then he comes Ministers tell you so and it is not long after nay then is the very time when so long as you look not for him as here to these SECT IV. Object BUt I know it not Answ. God keeps his best blessings and persumes them long in his own hand from his own children as Isaac David Abraham Heman Christ but it is best you know it not Hast thou been seeking the Lord for his presence that the Lord would but see and consider thee a little until thine eyes fail thee and do you think the Lord will ever forget I tell thee if Peter were in Prison prayers would deliver him and fetch Angels from Heaven to him though the Church of God lay desolate sins great yet the prayer of Daniel shall bring down words of command to make all up again If thou be in any want be careful in nothing c. He asked thee life thou gavest him long life for ever and ever nay when thou â—easest thy prayers have their cry when thy mouth when thy heart speaks not for prayers are not dead things but living begotten out of a living Spirit from a living God presented by a
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
to these wells Secondly Either thou wantest assurance then fear his coming for fear will make misery present and so awaken and hope è contra good present Or thou hast assurance then love his coming see all thy good wrapt up there and love will make things absent beloved and present comfort in the thoughts of them as wicked men that love the things of this life and are in certain hopes to have them they oft rejoyce in the hopes because the good is present they reckon upon it as theirs already Thirdly See how near you are unto the Lord Jesus 1. That you are made for the Lord not to enjoy these things they are made for you and not you to serve them because God hath called you out of this world from the grave hell sin to life now the next is glory 2 Cor. 5. 3 4 5. 2. That now there 's nothing but thy breath thy body between thee and Jesus Christ when this shell is broken thou art with the Lord and shalt see him with open face this will make you look for the day of delivery CHAP. IX Of Christians trimming their Lamps and how holiness is the Christians glory SECT 1. And trimmed their Lamps THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies adorned beautified their lamps made clean or cleansed It is the same word which is used 1 Tim. 2. 9. Womens adorning let it not be with pearls but good works Quest. What is the glory of the Lamp Answ. First When the filth is wiped away which did defile it Secondly When oyl is gotten and the lamp is lighted now it s in its full trim as it was at first when they went out whilst they were sleeping their lamps not being looked into began to lose their shining glory now they recover them Object But how came the foolish to trim their Lamps Answ. They did endeavor it and did something that way as is apparent from the context and so they trimmed them so far as they could reach but the compleat and full adorning of them was this of the wise And therefore look as by oyl in the vessel is meant the eternal anointing of the Spirit of grace within so by shining is meant the glorious profession arising from it as the adorning of women 1 Tim. 2. 9. is their holy conversation That the Spirit of holiness abiding in the hearts and shining in the lives of Saints it is their excellency ornament and glory This adorns the Virgins lamps through security they began to lose their glory Now when they prepare their lamps they adorn their lamps and this is their glory 2 Cor. 3. ult We are changed into the same image from glory to glory grace and holiness is glory Ephes. 5. 27. Christ presents a glorious Church wherein without spot or wrinckle and holy before the Lord. 1 Thess. 4. 4. Sanctification and honor are joyned together SECT II. Quest. WHat Spirit of holiness is it which is a Christians glory Answ. It is not every patcht profession of holiness which is a Christians true glory for by what means is the name of God more blasphemed by the wicked of the world than by those that profess holiness yet break out into scandalous sins Rom. 2. 14. it is a wonder if a prophane man be good a little but it is a greater wonder and scandal if a professor be bad a little Neither is it a most glorious appearance of holiness this is deceit craft and hypocrisie not a glory A Stage-player that acts the part of a King wants the glory of a King and hence Paul opposeth himself to these 2 Cor. 5. 12. But when there is first an exemplary holiness arising secondly from the fulness of the Spirit of grace within as here in the Virgins a shiâ—ing profession from an inward Spirit when Christ hath attained the end of offering up himself that men are a peculiar people zealous of good works Suppose the lamp doth burn yet if not for the end it was made so that a man can scarcely see his way nor others by it its glory is much lost Now the end of the Spirit of holiness is this the end of Christ's death and ministery is this Phil. 2. 13 14. and though they may speak evil yet 1 Pet. 2. 12. they may glorifie God in that day when it is with men as it is with those Zâ—ch 8. â—lt We have seen God is in you when a man maintains a sleepy careless profession and name the lamp now wants its trim when lamps are put under bushels they lose their glory Quest. 2. Before whom is this their glory Answ. 1. Before the eyes of God the Father Ioh. 12. 26. He that shall serve me him shall my Father honor and though the world honor them not yet they shall be spectators of it 2. Before Jesus Christ his eyes Psal. 45. 11. Forget thy country and thy faâ—hers house so the King shall take pleasure in thy beauty 3. Before all the people of God themselves 2 Thess. 1. 4 5. So that we glory of you among all the Churches every one will be speaking of such oh there 's one of a thousand hardly shall you go into his company but you shall get some good and life and heat from him 4. Before Hypocrites many times who of all others are the greatest haters of the ways of holiness and the power of godliness hence Herod Mar. 6. 20. loved Iohn because a holy man not because a deep Schollar or a great man hence while Ioshua and the Elders live the people serve the Lord and while Iehoiada lives Ioash is forward the greatest Monarchs fall down here 5. In the eyes of bad men and hence Deut. 4. 6 7. when they kept the Statutes of the Lord what nation so great as hath such Laws and so wise also this is their glory before all the world at least in the consciences of all men which is their better part 2 Cor. 5. 11. we are manifest in their consciences and hence the worst say often if all were such as they are c. Quest. 3. When is it their glory Answ. 1. In this life as hath been already shewed in midst of reproaches the Spirit of glory 1 Pet. 4. 14. in midst of weaknesses Davids heart was perfect 2. At the great and last day let a man by his wisdom conquests excellencies get himself a name yet when death comes his glory perisheth if it doth last yet not long the greatest Monarchs have been like a mighty wind filled the world with a noise for a time and then down but at the last day then Oh their shame what everlasting contempt shall they arise unto But this shall be our glory at the last day 1 Pet. 1. 5 6 7. which shall be to glory and praise at the comming of our Lord and it is said then shall the righteous shine as the Sun and then all the world shall stand and admire and wonder at them And 3. Throughout all
qâ—icken you and seal â—ou up to be Sons as it is there expressed Thirdly Hence it doth decay by little and little as a man that dwels not but so journeth for a little time in a house he removes by little and little till at last he is quite gone as ponds filled with rain water which comes upon them not spring water that riseth up within them it dries up by little and little until quite dry as it is with light after the Sun is declining and setting it decreaseth by little and little until it be turned into darkness so it is here and as it was in the Cherubims where the glory of God was and the Lord departed by little and little as in Saul first he neglects the command of the Lord in one thing then in another then the Spirit of God departed and 〈◊〉 vil spirit of sadness came upon him and then he threaâ—ens David then kills the Priests of the Lord then goes to a Witch and at last kills himself and I say this is because the Lord dwels not there and hence Ioh. 15. because the branch is not engraffed into the stock and this is usually at the very heighâ— of affection on and profession as the stony ground sprang up when did it wither when it came to its height as flowers that come to wither when they are come to their height of growth and hence also men when they have most and best means and affect and love them yet then they dye and wither And it decays by Four means SECT II. First THrough want of daily nourishment and supply from the Lord Jesus for look as it is with many bodies suppose they have life yet if there be not daily nourishment for it and wholsom also it will dye ere long and consume so it is here there is a kinde of life which hypocrites have from Christ and it may be fed and so they live for a time but this the Lord ever doth for them they are not always fed and hence die as it is Iohn 6. some were quickened to follow after Christ in the wilderness for loaves some for better ends as his Disciples but the Lord knew their want labor not for them at that perisheth but for that which gives everlasting life which Christ will give you and hence the whole Chapter is spent upon this to feed upon himself whence the best were offended Let a man partake of all Ordinances Priviledges he shall finde nothing else but decay unless the Lord be in them all to give daily nourishment Ephes. 4. 16. daily I mean as there is decrease of that taste they have had of the Lord. Secondly Through the emptiness of a form for when the Spirit of God dwells not but only comes upon a man it is not long but it corrupts into a form ever after a man at first knows many truths and at first is affected with them he doth not presently forget them or shut his eyes against them but after he hath known them a little while at last the sweetness of that knowledge is lost and so he hath a form of knowledge like lessons which a man hath been much affected with but having plaied or heard them oft he hears and knows them but is not affected with them Ezek. 33. ult So at first a man doth many duties with delight stay a while and he keeps the duty but the delight is gone in it and so hath an empty form now where the power of godliness and the eternal life of Christ is not it degenerates firstly usually into this form and this is all that is left and the form being empty hence first A man comes to loath the truth and profession of the ways of God which once he loved and so in time to fall and decay without as well as within as drink or milk at first are sweet but stay a while and the spirits not preserving themselves then it grows dead and sowre and sapless and so it is here Capernaumites at first be affected then they fall to a form then hard to be wrought upon their hearts fat under all means if thy light be darkness how great is that darkness Thirdly Through the power of lust for where the Lord dwells not there sin reigns and it will get head where it hath had any affront and so choak the power of all means and hence a man withers as in the thorny ground it grew up and choaked the word Fourthly Through the fitness of external temptation which must and will prevail when the Lord is not within to keep the Palace it is stronger than all common graces in the world and will draw away the heart and life Rev. 3. 10. there is an hour of temptation which tries men which will discover men indeed now those temptations are ever suitable to places and persons SECT III. First SOmetime the temptation is extream want as it was with the Israelâ—â—es when they were under the oppressions of Pharoah Oh to sacrifice to the Lord in a wilderness and to enjoy the land of Canaan where they should have Ordinances Oh they are much taken with this and many prayers and groans to be delivered out of their oppressions but when they came to the wilderness and there did want bread and then water now they murmur which murmuring God remembers and casts them off for Had they not Moses and the cloud and God's promise and experience why did they complain Oh to bear want they could not extream want is like extream sickness it makes all sweet things bitter some wants men can bear but not extremity this saddle doth pinch so hard so the young man forsake all for me saith Christ but he could not God and Creatures are enough but not God alone so it is with many a man he can be content to lose something but when brought very low cares and fears grow up and choak all Secondly Sometimes the want of spiritual supply a man looked for much from the Ordinances and finds it not not because the Lords heart is streitned but because theirs are not enlarged and hence they have enough of God and all his Ordinances they have had the heart of them and now let them lie fallow Zach. 11. my soul loathed them and theirs me Thirdly sometimes abundance of outward blessings peace liberty plenty here now these things like ground in Summer 't is strange to see what lusty weeds now there be that did appear dead in time of winter Dâ—ut 8. 11. Oh then take heed thou forget not the Lord thy God now proud and secure and forsake all Fourthly Sometimes persecutions from men if hot and total ruine be threatned this scares from God Fifthly Sometimes corrupt Teachers and delusions among them Sixthly Increase of iniquity in good and bad in the place where men live hence love waxeth cold All which are Matth. 24. I will name no more but thus mens common grace comes to wither and dye in them and the
Reasons are these SECT IV. HEnce do not trust men too far nor boast of any man too much especially in regard of his glorious profession and affections at the first God sends divers of his faithful servants to a place and many at first hearing are wrought upon battered down convinced mourning after peace going to Ministers delight in Ordinances now many Ministers bless God for their conversion and many a Christian is put out of doubt of it parents of their children and children of their parents one brother of another and one Christian neighbor of another whom he got out once to hear and once hearing overcame and for a time there is no other Oh take heed of boasting too much it may be they may and will fall before they have lived many years down when at their height what man was ever sought unto more than Iohn all Iudea came unto him yet at last they forsake him rejoyced but a season in that light they went also from him to Christ Ioh. 7. 26 32. yet Iohn complains none received his testimony Christ himself preached in Capernaum and 〈…〉 exalting a man they boasted in him yet onely a few Babes which the Lord wrought upon the Galathians would lose their eyes for Paul yet aâ—terward they flight him and join with false teachers against him Oh therefore pray for them and weep for them but do not trust them too far neither trust your selves too much Ioh. 8. 31. Then are ye my disciples if you continue Demas forsakes Paul all in Asia forsake me SECT V. HEnce be not offended if we see many apostatize and fall from their most eminent profession the Lord hath here foretold that after some profession their lamps will go out we do not wonder if ponds full in winter are dry in summer because it is the time and season of it and they want springs to feed them and never was there any time since the world began that there were such Apostacies as now First One man after much profession intends to follow the Lord conscience is troubled at humane inventions Oh saith he if delivered well enough though I lose never so much well he lays out all and is delivered but that which quiets conscience doth not quiet his heart and affections but his very loss for conscience makes his lusts and desires after other things break out more eagerly and men cannot now live upon Gospel only with bread and water no no you are deceived as it is with sick men they let go all their estate for recovery but when recovered they must get up their estate again this will not satisfie And thus some fall spiritually Secondly Others they sought for much in Ordinances but finding not what they looked for Ordinances are but as pictures fair a far off but when men come near them Word and Fellowship and people of God then they despise them because they find not a living God there Thirdly While God keeps men under sad temptations wants and afflictions Oh then they are humble and pray but when blest with ease and peace and plenty and honor then how lofty and secure this is better than the Lord Never such a decay of the spirit of prayer never was there such a conconfusion in the world such burning of Cities slaying of men rents of Churches God minding to stain the pride of all glory and yet never such hearts Object But to stand so long and yet to fall seems strange Answ. If soon it is a wonder but if long it is no wonder if once past growing you do not wonder if an oak be now decaying Obj. But they keep their profession still only in one thing vile the error is only in their minds a spirit of discention from the people of God Ans. Scarce shall you see one man in a hundred that is vile in every thing that falls totally the foolish Virgins did not so yet their oyl was spent and their lamps going out there was a man that was slain suddenly and his blood in his face was fresh his beauty glorious and many weeks continued without putrefaction yet life within was gone so 't is the condition of many a man by one wound or sin And hence a Physitian at Wittenbâ—rg writes of the cause of it be not therefore offended at them but wonder at the Lord that he keeps thee I know there are decaying Saints but they recover again here SECT VI. OH therefore labor for the grace that may last the bread that may last to everlasting life in all bargains and buildings men will have a special eye to that which will last if it be rotten let whosoever will take it and be sure it is so for when God doth fully awaken you you will see it is not right the foolish Virgins they though they were weâ—l before but now after some time and awakened they see it will not hold nor continue For the Lords sake be suspitious here fear lest a promise being left any fall short of it other things will not last neither Creatures nor the Lord to do you good unless you have everlasting grace It is a time the Lord is stripping the world of all ornaments your Wives Children Churches God will take your Husbands Parents Members Ministers from you yet if a heart to close with the Lord Oh this is right Quest. How Answ. 1. Take heed of any affection without first subduing the contrary lust for if you mingle them the one will choak the other this is sowing among thorns Ier. 4. 3 4. 2. Maintain it upon an everlasting root if the Lord gives you grace and you set it in your own garden it will dye no let it receive life from the promise that unchangeable love and grace and faithfulness say if that supports not I fall 1 Sam. 23. 5. Isa. 46. from gray hairs I will carry thee Psa. 23. 2 3. the Lord leads to waters he feeds But I decay yet he restores my soul Oh but he afflicts much yet his rod and staff comfort me I shall dwell in the house of God for ever Be more empty as the Lord fills you But oh the sin of this world all the creatures in the world cannot content but grace doth and hence men regard not the Lord and hence you perish and your grace shall perish also CHAP. XI Unregenerate persons may have a sence of their want of Grace SECT I. Our Lamps are out THat foolish Virgins or unregenerate persons may see and so complain of an utter want of all saving grace Look but upon this pattern they thought they were rich and had something but now they see they have nothing and hence when they search their lives our lamps are oâ—t when they search their hearts is there any Grace or Spirit of Christ or Christ by his Spirit there no our oyl is spent and hence give us of your oyl they saw nothing now The same persons that are sometimes so puft up that they
think they are rich and stand in need of nothing may be basely dejected and so feel a want of all things Quest. How may this appear Answ. First Because this is no more than what the Devils have if this be Sanctification to see I have no Sanctification if this be Humility to see I have no humility if this be cleanness to see I have nothing but uncleanness the Devils then are sanctified and cleansed who as they are unclean spirts and accursed of God and set apart to all evil and sin and bound up in the chains of darkness so they know it they believe the Word and they know they have no Christ no Grace no love of God never shall see mercy comfort c. and tremble at this with whom there is nothing but a fearful looking for of Iudgement Secondly Because this is no more than what the Law may bring a man unto For by the Law Rom. 3. 20. is the knowledge of sin i. e. not only of gross sins but also of secret sins for Conscience which is in every mans heart will discover the first men that live under the Law see more and hence Paul speaks of himself so far forth as under the Law Rom. 7. 7 8 9 10 11. Now that which may be wrought in a man meerly by the Law may be wrought in a man under the Law a man under the Law is under the reign of the Law which is to convince of pollution universal and so to curse The Law is not the ministration of life to any man 2 Cor. 3. 7. Gal. 3. 24. and if the Law may convince of sin thus this sight of sin and vileness is no part of eternal life and therefore foolish Virgins may well come thus far and this will especially be found among them where there is a searching Ministery that there is scarce any close conveyance but the Word discovers them Gehazi cannot carry it so closely not Ananias so cunningly but Elisha and Peter will find it out Heb. 4. 12. The Word is quick and powerful and searchetls which is but a common work and hence when Peter had told Simon Magus Thou art in the gall of bitterness he denieth it not but saith Oh pray for me indeed if the Word discovers the strong-holds and high forts and secret lusts and imaginations and beats them down and so brings the Soul in subjection to Christ and into captivity that is it which is the power of the Gospel and love of Christ peculiar to his peoples works but to let a man see he hath nothing but filth and to be a little affected with it this is no more than what is wrought in a deceitful hearer Iam. 1. 23 24. The Law or Word lets a graceless heart a forgetful hearer see himself and what can it truly discover to him but his vileness this glass will discover their smallest spots this Sun will let you see â—otes you know and see and that 's all Thirdly Because this is no more than the awakening of sleepy Conscience which the worst man and closest hypocrite may in time have Cain's conscience while it is secure thinks his offering as good as his Brothers but when awakened now my sin is greater than I can bear Saul goes on in persecuting David and thinks God will help and hence 2 Sam. 28. 5. goes to Urim c. but God answers him not now he sees his condition and makes a doleful complaint of it That God was departed and no answer This is usual Psal. 9. 20. Put them in fear O God that they may know themselves to be but men weak sinful vile men When the Lord sets up his Judgement Seat in a mans conscience not only gross evils but the secrets of all hearts all mens hypocrisies are then opened to themselves as at last day to all the world and hence as hypocrites consciences shall be broken open at the last day so now also in this life they may see their profession to be but paint hence Isa. 33. 14. Hypocrites are afraid when God appears in anger Oh who shall dwell with God they are sometimes so confounded with the holiness of God and the terror of God from thence against sin that who shall dwel with God are there any in the world that can stand before him now all is paint and vile before him Fourthly Because Hypocrites may have experience of a great change wrought in them which decaying and corrupting they may sensibly finde a want of what once they had which though they thought it had been saving grace or that which would commend them to God now they see they have no grace at all hence are lest as these Virgins if a man never was rich he cannot be sensible of being a Bankrupt a Beggar Look as it was with Adam he was in a happy estate in the image of God now when lost he saw himself naked and was ashamed and was this saving grace no So though Hypocrites attain not to that righteousness yet they may attain to many spiritâ—al excellencles which they may prize exceedingly as those that commend them before God and men but these corrupting they may now easily see their nakedness and vileness and want of all Saul had the Spirit of God we know but 1 Sam. 16. 14. an evil spirit came and Gods Spirit departed did not Saul know this the having of Gods Spirit made him more sensible of the evil spirit so it is with many a man the Spirit of God doth depart and he cannot pray nor prophecy nor speak nor think nor do as he did nay he may find an evil spirit upon him and is this unknown may not foolish Virgins know this as Sampson when shaved Fifthly Because that which is sometimes a just judgement of God upon a carnal heart that they may see and feel but many times I say not always because the Lord doth use this to prepare for mercy it is so that men that have despised grace and Christ men that have coloured it over with God and thought highly of themselves for what they had they shall see all their profession is but paint and all their Gold Tin and Copper Ioâ— 8. 21. You shall seek me and shall not finde me but shall dye in your sins seeking ever presupposeth a want so that you shall finde a want of me and if of me of all life of all grace of all comfort and good and this loss the Lord makes a punishment which they shall bring upon themselves by contempt of him SECT II. HEnce we may see the woful condition of those viz. First Consider how far from eternal life those are that never knew their fall the foolish Virgins knew their want of oyl and shining and yet were foolish and yet were shut out how great is their fall then and how great their misery that have had burning lamps but now know it not this is the state of many a professor many a man who is fallen from the
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.
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
miseries than of inward they will not regard Moses by reason of anguish of spirit this keeps off many a man either he feels only outward miseries his mind is broken with cares how shall I live with losses and crosses Family is sick Cattel die Servants are untoward and unfaithful his drink is turned to water and the English flower is gone his Friends respect him not his acquaintance grow strange these things lie more heavy than sin 2. Pray before you come for as it is in men that trade their Servants are ready to let out their commodities but ask the Master first whether he will sell them or no to you so ask the Lord first Ministers are but Servants under the Lord it is not as they will but as the Lord will dispence Matth. 11. 25. I thank thee that thou â—ast hid these things from the wise and prudent though Christ himself preached Oh therefore looâ— up to the Lord Oh Lord let not thy Gospel be a hidden thing from mine eyes I am perswaded you should see strange things and grow up more and more if thus you did When Christ told them that the Spirit should come he bids them wait for it and they continued instant in 〈◊〉 Act. 1. 4. and then the Spirit of God came upon them though exâ—raordinarily yet here ordinarily Psal. 51. Lord cause me to hear the voyce of joy and gladness that the bones which thou hast broken may rejoyce and hence the Lord complains Isa. 50. 3. Why when I came was their no intercessor as if he should say he would have given them help else Oh therefore before you come and when you come pray Lord speak pray all the week long that there may be some Sabbath mercies for you 3. Give the Lord the price of his Gospel men that come to buy must give the price Zach. 11. 12. And God will not let you have any thing without price give away all thou hast when thou comest to hear to the Lord let him pluck or take any thing from thee only let him not take away himself and his Spirit prize the least truth above all the world as indeed it is better the Lord may else deny these pearls to you Heb. 4. 2. The word did not profit because not mixt with faith and â—hat is the property of that vide 1 Per. 2. 5 6. To him that believes the Lord is precious it makes Christ precious and every truth precious and when the Lord himself is precious the Spirit is sent Joh. 14. 17. whom the world cannot receive because they know him not Oh he is not sweet not precious to them Three things are here to be laid out and given to God at the hearing of the Word 1. Thy Thoughts let a man have never so much meat if he feed not upon it never will he have spirits thereby therefore while hearing time lasts be taken up with those things you hear be in them that your profiting may appear to all you know not so much but that there is more yet to be known 2. Thy Heart Love it Christs love was so great as to shed his blood that he might purchase this Word of his Gospel for thee and wilt not thou let thy love out of thy heart to it when it is for thee 3. Labor labor for the Spirit here as for the meat that endures for ever Ioh. 6. â—7 Christ will give it you spare no pains and labor upon it to enjoy and be eternally advantaged by it Thus much of the Second thing in this Second Part of the Parable Now the Third follows viz. The Coming of Christ himself CHAP. XVI Concerning Christs Coming SECT I. NOw this coming of Christ is set forth and amplified from two things 1. From the time of his coming While the foolish went to buy he came 2. From his different entertainment of the Virgins and carriage towards them being come First The wise they went in with him to the Mariage Secondly The foolish were shut out c. By this coming of the Lord is as hath been oft said meant the coming of Christ to Death or Judgement but especially and principally his coming to Judgement as may appear by the whole series of this Chapter and the next wherein the Lord answers to the second question of the Disciples viz. the signs and â—â—me of his coming i. e. his second coming which is called his coming to judge the the world c. That there is and shall certainly be a Second coming of Christ to Iudgement This truth the Prophets have foretold Enoch Iude 14. Solomâ—n Eccles. 12. ult Rom. 14. 11. with Isa. 45. 23. The Apostles have preached thus as 2. Cor. 5. 10 and it was ever in their eye and the main part of their Ministry when they pressed people to believe in Christ as a King where is he He shall come they tell the unbelieving world Angels also have published this Act. 1. 11. and Devils beleive this who are in their chains bound over to that day and all the Saints have looked for this 1 Thess 1. 〈◊〉 and hence promises of mercy at that time are made to such Heb. 9. ult And lastly the consciences of many wicked people have confessed this Paul preacheth of Iudgement to come and Felix trembles and Heb. 6. 5. divers felt the powers of the world to come and by judgements on them have been made to know that he is the Lord. SECT II. Quest. 1. BUt when shall the Lord Iesus come Ans. In general when all the Eâ—â—ct are gathered under the wings of Christ hence Matth. 24. 22. For the elects fake those days shall be shortned i. e. an utter ruine of all had then come but for them and therefore when they are once collected the Lord will come and hence in particular Judgements the Lord doth thus only a few Elect keep a whole land from being utterly wasted Isa. 6. ulâ— 1 Cor. 15. 23 24. first Christ is quickned i. e. in soul and body raised then those that are Christs at his coming and then comes the end and hence the tares are spared lest in pulling up them the wheat also be plucked up Now as for setting down the particular time the Lord Jesus doth it not in this Chapter onely gives some signs of it by which we may give certain credit that it is not far off as of the death of a crazy man and there are two that are not yet accomplished 1. The destroying of Antichrist at least in the principal power of it and throne of it 2. The calling of the Jews Rom. 11. who must have a great day of it again which dry bones shall live and their restoring a kinde of resurrection and life from the dead Some have thought two thousand years before the Law and under the Law and under Christ and then when these six days of a thousand years a piece are ended comes the great Sabbath this is already proved to be false in the
the soul in private either to his shame or glory before Christ but the body is to be judged as well as the soul to shame before men or glory before all the world Fourthly In regard of Christ's soveraignty and excellency the coming of Christ is called his Kingdom 2 Tim. 4. 1. Why doth not Christ rule now in the world Yes but it is in the midst of his enemies his enemies rule and he rules also but there must a time come that no enemies must rule but Christ alone and this is his kingdom in a most illustrious manner for the things of Christ are said to be with us when they do in a special manner appear as the coming of his Spirit and his love so his Kingdom now Christ must reign till all his enemies are put under foot for it is not fit he should lose his Kingdom hath the Lord suffered others to reign and rule and himself to be hid and his glory lost and that so long and will he never return to his Kingdom to be glorious there to reap all his glory that he hath lost by all his enemies in the world Was there ever King that would ever endure one generation of Rebels after another and never make himself sole Sovereign however Man may suffer it yet the Lord will not he must reign And wherefore doth Christ reign It is to trample 〈◊〉 under foot his and his peoples enemies Christ sets death his enemy to destroy his enemies and keep them as in a Goal but afterward Christ will call them forth and pass an irreversible doom upon them SECT VI. SEE therefore and believe the truth of this Point as well as hear it At the first coming of Christ Heb. 11. 13. they did thus saw the Promises afar off and embraced them so see it afar off There be divers people that profess this truth that do not fully believe it for if they did they would never live as they do That look as men that know the Judge rides Circuit within half a year dare not commit any open sins so if you believed this you would make conscience of secret sins which this Judge shall judge Others there be that do believe it as they do reports that every man saith but they do not see that really to be true indeed which their hearts literally believe and hence mens hearts are not a whit moved with grief or sorrow or joy or fear at the remembrance of this day For as it is with us in reports of news out of Germany many hear things but are not affected with their misery because they do not see it acted before their eyes God presents not their sorrows and hence they are not moved but when they do see them acted then they are moved much so here Look as it is with a man awake and in sleep a man awake believes the day of Judgement and never stirs but when asleep he dreams of it and is much affected with that because he sees it acted before his eyes much more when men have not dreams but real visions or sight of it it will affect And hence set painted fire before a Malefactor it affects not but shew him really it wherein he must be burnt now it amazeth him and hence 2 Pet. 2. 11 12 14. looking for and hence Peter saith what manner of persons ought we to be and whereever there is Faith thus it will be Heb. 11. 1. it makes things absent present and things unseen evident Oh that God would shew you this truth you young men Eccles. 11. 9. you would not spend time vainly but know God You aged men whose hearts are rooted in this world Oh know that God will come and burn up your delights will you never see this day and fear it before you see it and mourn because of it Oh take heed of rash judging and condemning and suspecting and censuring other men In Pauls time Rom. 14. 10. one Brother in a Church there judged another about indifferent things in a Christ-like manner as if he had no Grace c. You shall stand before Christs Iudgement Seat saith Paul and hence Paul 1 Cor. 4. 3 4 5. accounts little of mans Judgement and bids them judge nothing c. What if Christ find that to be a lye which thou judgest to be true Many of Gods Servants lie under hard thoughts and speeches in private not only from Enemies abroad but from inhabitants at home men out of the Church censuring and judging of Members men in the Church one of another especially if they take to a side The Lord will discover hard speeches and an edition of all your hard thoughts put out in print at the last day This breaks love this breaks Church-fellowship and is the cause of breacheâ— in this Country Oh take heed of an hypocritical heart if the Lord should come to judge according to the seeing of the eyes of the outward man then well were it with many but when the secrets of the hearts shall be judged it will be terrible if there should never be a calling over of things again happy were it for many but 't is otherwise 2 Cor. 5. 10. Paul sought only to please the Lord for we must all appear c. Civil men if they can carry it so as men may not say hurt of them they think 't is well Hypocrites if they can maintain a name of Religion so as they may maintain their interest in good mens hearts it is well if they get some enlargement in duties that they are commenâ—â—â— of them well if they can get so much mercy as to get the Lord to accept of Christs righteousness for them it is well but saith Paul We laborto be accepted of him I am perswaded godly men do not think of this we think the wicked shall have all their secrets laid open but the Saints come not into condemnation 't is true not of wrath but of trial so as that their righteousness shall be laid open to all to their glory at the great day 1 Pet. 1. 6 7. And therefore get that life which Christ himself may commend that as Christ said I have not found such faith in Isrâ—el So here when thou hast spoken a good word repeated a Sermon spent a Sabbath ask thy heart is this worth shewing to all the world that though at be vile yet Christ himself will commend this Oh you will finde only acting for him will commend the act Mat. 25. 40. there is that needlework and golden Arras of Holiness which is lapt up in the Saints that Christ will open before all the world another day Oh therefore repent Act. 17. 31. Paul tells them times past were spent in ignorance without God time to come was a time of Judgement and wrath of God against all sin Oh then repent Mourn for all wrongs done against Christ You will â—â—il then if you take not your season now mourn therefore for time past and for
the saying written O death where is thy sting c. Isa. 25. 7 8. So that reckon what Christ hath you shall have it then Much mercy the Lord shews to his people now but Psal. 31. 19. how great is that which is laid up then it shall be brought forth now you shall have an end of all your desires prayers faith to feel that which you have believed c. as it was with Ioshua 23. ult Not one thing whereof God hath failed Here the poor hardly get bread here many prayers get nothing c. but there 2 Thess. 1. 9 10. God doth then what he can for them and gives what he can give to them then all treasures are broken open Fifthly Then there shall ever be cohabitation and living with him never to be any more parted from him or he from them for while any is a Suitor to one in a far Country he comes and goes away again but when mariage comes then he carries her to his own house and now live they must together so the Lord in this life is somtime with his people somtime absent from his people but then they must cohabite together and shall 1 Thess. 4. ult And then we shall ever be with the Lord. If the Lord should do all the former and not this it would be a bitter cut When the Disciples had Christs presence for a time it was sweet but when parting came that was bitter but here is no more parting with the Lord to be in a Kings dominon where peace rules when other places are slaughter-houses and Golgotha's t is good but to be with the King and ever with him and to follow him where ever he goes and to be familiar with him this is wonderful Husbands depart either because not pleased at home or because of business abroad all such motion arguing imperfection but now there shall be nothing in the Saints to displease and Christ's business shall then be done he shall have no more to do but only to give up the Kingdom to God the Father that is the last work of Christ in this world To see the Lord in his beauty of grace and love will be wonderful but for dust and worms to be with him for ever the poor things of the world to be with him when thousands are cast by we say that 's the beauty of a thing which no picture can express now to see that beauty in Christ is marvellous but to be in the bosom of one so amiable how great is this Sixthly Then shall the Lord rejoyce over his people and they in him Mariage day is the great day of joy they long for it before and when it comes the longer it hath been deferred the more feats of parting the more are they affected with joy then so here the soul hath desired the Lord in grace first and then in glory Rev. 22. Christ hath been desiring after them in glory Iohn 17. 24. now their desires being fulfilled all his scattered lost Elect gathered now he rejoyceth with exceeding joy and the longer lost and meeting deferred the greater joy now hence Zeph. 3. 11. he shall rejoyce over thee with joy c. Look as the Lord when they were but converted to him poor and miserable and sinful and some of them but very babes Luk. 10. 21. yet he rejoyced in Spirit and falls admiâ—ing of the Father so here much more when they shall become glorious and perfect and altogether at this day If the Lord Isa. 40. 1 2. would have his Prophets speak to the heart of Ierusalem when it had but Seventy years captivity much more will the Lord himself then do it at that day and look as it was with them Rev. 19. 1. to 6. Alleâ—ujaâ— for the destruction of Antichrist and that Christ reigneth Oh let us rejoyce so shall all Saints meet him with joy being delivered out of the hands of all their enemies they shall cry Allelujah with joy to see them destroyed and the Lord reigning and then shall they up to heaven in a shout of joy with Allelujah c. SECT II. HEnce see how ill the sin of worldliness or any sinful lâ—st suits with a gracious godly man Shall the Lord come as a Bridegroom to you and will you run a whoring from him in this day A man can bear it when others that he never set his heart upon depart from him but these to do it it is a sin against his kindness against his person most immediately and against his name and honor As a vertuous woman is a crown to her husband so here Covetousness is a vile sin in any but especially in these and hence Ier. 3. 4 5. Wilt thou not from this time cry my Father When Baruch sought great things Wilt thou seek great things when God came to destroy all so will you keep great things here when the Lord is destroying alâ— when your Husband will be all in all when a woman knows that a great Prince loves her she scorns all other Suitors c. So should you be content though poor though sinful c. Col. 3. 4. 5. as long as Christ loves thee Hence see what a great sin it is not to receive evidence of mercy and comfort from any promise of Christ wherein he reveals his love to his Spouse if Christ shall come as a Bridegroom to you by what promise soever therefore he shall manifest his love to you receive it some would not have Christians to receive evidence of Christ's love by any conditional promise but remember this that if Christ doth not speak them if they be not the Bridegrooms voyce or if not true then do not receive them or any evidence from them nay if he doth not by his own Spirit clear them and apply them but if they be the voyce of the Bridegroom if you be friends or shew your selves friends rejoyce at it Ioh. 3. 29. As for that immediate revelation of his love expect it at his meeting when you shall see him face to face in the mean while if he by his letter reveals his love Oh make much of it because it is your Bridegrooms if the day of Judgement be come and Resurrection past and Christ seen immediately then look not for your evidence from such Scriptures but if otherwise then own his love here if he speaks It is true it would be a sweet thing if that day would come yet as Christ said to Thoâ— as so say I to you Blessed are they which have not seen and yet believed and therefore when ever the Lord doth this first or last hear his voyce and believe his word Do not say you see nothing in your selves suppose a woman should make a match by love and consent though hardly she did â—ath him but he was so mighty as to prevail for her goodwill and now she is comforted and another should come and say to her How do you know this Why thus he sought me thus I
himself in his son Iohn 17. 23. That the world may know thou hast loved me the Father out of his infinite love commuâ—icates himself to Christ and his fellowship is with the Father all know this is a dear love in mean while love to his Saints is unknown they and the wicked share all alike and the Saints have the least portion and worst part many times so that men cannot see by any outward thing any more love to them than unto others the time will come that they shall be made perfect in one as near the Lord as can be that the world may know this love c. When Absoâ—om had slain his brother and fled from his father it is said 2 Sam. 13. 39. that the sâ—ul of David longed or was consumed to go forth to him David might have said I will never look after him more so might the Lord have said to us or if he lâ—ved he might never have manifested it as David but the Lord must shew his love c. Because this is the end of all the prayers and endeavours and all the workings of the Saints in this World Suppose all glory be in Christ let a thing be never so good but if a man hath no desires after it hath no mind to it it would not be blessednesse to him but this is the end of all the prayers duties of the Saints if at last they may be with the Lord Phil. 3. 8 9. Joh. 4. 14. He shall never thirst their desires are taken off from other things â—ut only their hearts are to this If there be any pillow the Lord lets them sleep upon in this world they shall finde it hard at last and arise with a Kings head and heart and say Oh here is not my rest the best entertainment this world can give hath ever somewhat mixt with it that makes the people of God say Oh that I might be with the Lord SECT VI. Quest. SHâ—ll not the happinesse of the Saints partly lie in fellowship with â—he Saiâ—s Answ. 1. True but this is but a consequent to the former as separâ—tion from God is â—he substance of misery in hell but other things follow upon it viz. communion with Reprobates and Divels so here we have first communioâ— with Christ here is the substance of our blessednesse then this is accidenâ—alâ— and follows upon that viz. the communion with the Saints which is exceeding sweet 2. That good we shall have in communion with Saints is not from themselves but Christ in them as 2 Thess. 1. 10. Christ shall s be admired in all his Saints so Christ shall â—hen in his Saints and Angels it is the light of the Sun that shines in the Stars and they shall do nothing but set out the praises of Christ. Quest. But what blessednesse is there in this seeing it is in one thing only when a man is sâ—â—k or poor can grace refresh him can he live by that thus many carnal hearts think Answ. 1. The Lord shall then take away all fleshly appetites or desires for then our bodies shall be spiritual bodies in this life sometimes God takes away the stomack when he takes away food Christ forgot his wearinesse because he had other bread to eat 2. It is therefore blessednesse because it is in one there is First Trouble in seeking and fetching our comfort out of many things 2. Unsatisfiednesse because one thing can give no more than it hath now all things in this one thing are there together the sweet of all creatures all Ordinances nay variety of unknown mercies Prov. 8. 21. shall center here in Christ Jesus SECT VII OF marvellous Consolation to the Saints of God Now you have many wants many sorrows many temptations many sins many cares and fears of livelihood but the time will shortly come when you shall be with the Lord alone in communion with him and so out of the crowd and presse of troubles and temptations and sins and evils in this world that as he himself is above all these so shall you Iohn 14. 1 2 3. Their hearts were grieved for the losse of Christ I will come to you and take you to my self that where I am there you may be also sometimes outward losses and fears trouble thee sometimes absence of Christ from thee troubles thee hear what the Lord saith Lâ—t not your hearts be troubled for the Lord will take you to himself again John 16. 22. Christ tells them I will see you again and your hearts shall rejoyce what if he had said I will come down from heaven to you again I tell you the Lord will do so to you but that he is in a better place preparing iâ— for you and doing better things for you but he sees you for the present and you shall be with him at last The Apostle prays that they might know what is the inheritance of the Saints so I desire of the Lord for you that you may know what it is to have communion with Christ alone oh see your blessednesse c. SECT VIII 1. This Communion it shall be by sight not chiefly by faith as it is in this world Many go many Miles to the supposed Sepulchre of Christ and account their time though superstitiously yet happily spent oh but what will it be to see the Lord himself not as he was here in his abasement but in all his glory brighter than ten thousand Suns now we see 1 Cor. 13. as in a glasse where we see the glory of God in the face of Christ but then we shall know as we are known as a childe knows not the father but at ripe years it doth but as Philip said to Nathanael who said Can any good come out of Nazareth so can any such mercy come from heaven come and see him of whom all the Prophets have spoken of so then the Father and Spirit and Saints and Angels will say oh come in and see him of whom all the Prophets have written come and behold him that hath shed his dearest blood for thee that hath taken thought and care for thee night and day that hath been all thy life inâ—erceding for thee Revel 22. 4. There you shall see his face 2. This comâ—union it shall be spiritual and inward wiâ—h tâ—e soul and conscience suppose the soul should be with Christ and not have spiritual communion with him what were it the better as many â—ad when Christ was here in this world that eat and drank in his presence and yet are now shut out Oh no! the glory beauty goodness of Christ is not to be seen with bodily eyes nor tasted nor handled with ouâ— carkasses and hence Angels though in heaven with Christ's person yet look to the Gospel to hear see and enjoy the spiritual excellencies of the Lord hence Simeon when he had Christ in his arms yet now desires to depart because he should then come near him into his spiritual communâ—on Oh this the soul shall
the Lord hath given himself to thee and saith Suck my blood take my life and more I would have given and hast thou looked after Bathsâ—eba other lâ—vers and despise the Lord Oh say I have sinnâ—d and mourn for it 2 Sam. 12. 9. There are two evils in this 1. Forsaking thy own good nay blessednâ—ss Ionah 2. 8. own mercies 2. It is despising the Lord and his fâ—llowshâ—p for other things base things that whereas you shall be for ever beholding of him hereafter yet you should proclaim him not to be worth looking on now Object But I would have fellowship with the Lord and he will not Answ. First Never did any desire thy fellowship so much as the Lord when he wants it Secondly Nor love it and glad of it when he had it Thirdly Nor mourn and lament more when he wants it as Ier. 2. 2 5. God pleads for it Fourthly he calls to the heavens 2 Ier. 10 11. Did ever nation deal thus with Idols If this will not break thine heart for strangeness I know not what will do it It is your sin that breaks off communion not the Lords unwillingness SECT XI HEnce see the exceeding great worth and excellency of Iesus Christ and learn hence to esteem a right of him there is no blessedness in the fruition of all the creatures together good there is but noâ— blessedness or if there were yet it lies in many things no oneâ—hing noâ— twenty blessings can make blessed and it is but a broken blessedness in divers pieces or if there were a kind of blessedness to be found in one yet it is not a lasting blessedness it is so but for a time and so the loss of it at last will trouble us more than the having of it for a time But as he saith Iâ— him is light and no darkness blessedness and no misery peace and no trouble fulness and no want beauty glory and no blemish life and no death pure dear infinite love and no anger and it is in him alone Psal. 148. 13. His name alone is excellent all our glory and the glory of God also is met together in him all things iâ— one thing whatever good there is in other things it is borrowed from him base beggaâ—ly things but the fulness and plenty of all is in the Lord so that we shall not need to cumber our selves about unnecessary things we need not a candle when the sun shines and our last blessedness is here when every thing else will make them wings to hasten from us this will continue and last when all our vessels we are tossed in here are sunk and where our entertainment hath been very good yet the shore sinks not it is above over-whelmings here alone we are fast However the world sees not this because their blessedness lies in preserving themselves by creatures from feeling that misery which lies upon them now as also because they shall never share in it yet the Saints have been exceedingly taken with this that David accounted them blessed that might dwell in his Courts in this world Solomon was blessed that might but wait at wisdoms gates and so be ready to be received when they be opened Abraham rejoyced to see Christ's day afar off Moses esteemed the reproach of Christ great riches what did he then esteem of the presence of Christ here but what iâ— glory â—â— Think of this you that say you cannot finde in your hearts to esteem of the Lord Jesus especially let him be precious to you you espoused of the Lord for others may say he is precious but I shall never enter into this fellowship No no but you shall but he will take you to fellowship with himself It was a great favor to Moses Exod. 24. 1 2. when others might come towards the Lord yet Moses alone might only come near and he was in the Mount alone with God so that the Lord should let others come towards him but that you alone above many thousands in the world may be suffered to draw near to him this should make the Lord precious to you at least Lev. 13. 46. The Leper was to dwell alone without the Lord might have dealt so with thee but when thou wert vile indeed and most vile nay when thou didst separate thy self from thy self then for the Lord to come near thee and as if thou couldst never be near enough to manifest himself to thee forever in glory When David found out Meâ—hibosheth saith he What am I â— dead dog that I should sit at the Kings table 2 Sam. 9. 7 8. It was a great favor to Christ himself that when rejected of men yet that he was chosen of God and precious and taken up to him it may be thou thinkest thy self unworthy of fellowship of any man and men do or men man reject thee yet for the Lord now to receive thee it is much but whereas thou wert not only rejected of men but of God also Isa. 54. 6. now for Christ to take thee to him that as he lies in the Fathers bosom because thou couldst not for sin immediately lye there he should lay thee in his bosom and say Father love this soul as thou hast loved me Besides the Father took Christ because he had worth but for Christ to take thee when thou hadst no worthiness for one to take dross and prize it when others cast it away it is much it is no wonder if pearls be so esteemed of but for dirt to be prized Oh therefore let the Lord be precious and his fellowship precious to thee seeing thou and thy fellowship is so to him Object But I cannot believe it why should the Lord do so Answ. It is hard to believe it when we look upon our own vileness but consider the reason why the Lord doth this it is not because he loves any for fleshly respects as we do but First Because of his own grace and glory the Believer is infinitely beloved of him without moving him thereunto and hence if his grace be exceeding dear and his glory dear to him thou art so to him Secondly Christ loves not first because men are holy but that he may make them so Thirdly He loves because the father loves them SECT XII HEnce learn to be content with the Lord alone Heb. 4. 9. there is a rest hence labor to enter into it so if he will have rest and blessedness hereafter that you shall be content and for ever glad in him and with him alone Oh labor to possess this blessedness now You are in your worst condition now your best is behind shall the blessedness of thy best condition not be blessedness in thy worst condâ—tion unto thee shall that which satisfies thy soul in heaven not satisfie thy soul here Mosâ—s Deut. 32. 10. reckons this as the happiness of Israel viz. That God alone did lead them when they were in a wilderness a land of drought and pits and wants and the shadow of death
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
first in the promise First Labour to draw near unto and enjoy the Lord Jesus by the Promise Secondly Labour to enjoy him in the Promise First By the promise or by means of it all that which the Lord conveys to his is not by meeâ— providence but by promise Psal. 25. 10. He was free before their calling but now he hath bound himself by an eternal covenant to be all and do all for them Gen. 17. 1. So that the Saints may and should bring all their empty pitchers to the wells of the promise Isa. 12. 3. and draw out of thoâ—e breasts â— and get Christ Jesus Spirit in your hearts by them now some think the Promise is not theirs hence they go not thither for spiritual refreshments or at least they let other things come by providence especially common blessings without going to the promise for their daily bread or looking to the promise out of whose bowels they are begot Heb. 13. 5 6. the Apostle there sends them to the promise Or else they use not the means or faint in the use of it whereby they come to enjoy the Lord by his promise and that is restless wrestling with Christ by prayer for it Gen. 32. 12. Thou saidst I will surely do thee good He might have said I have a promise what need I pray or he might have said I had a promise of safe convoy but now I see the Lord is coming out to brâ—ak it and so he might have perished yet he prays and wrestles acknowledging himself unworthy of all the truth c. So Nâ—h 1. 8. Men have so little of Christ because so little of the Spirit of Prayer pressing Gods promise thou hast a barren empty weak heart because the promise is not improved as it should be Secondly Labour to enjoy him in the Promise sometimes the soul hath a Promise fair and seeks and finds not now the heart goes on to seek but is exceeding unbelieving or sad and troubled whiles it doth not feel and unthankful also and accounts it self miserable whiles it wants and so doth not glory in the Lord and his fulness which is his in the Promise unless he feels the good come from the promise like a man that doth not account himself rich while he hath it in his treasure a most safe and sure place where it is kept for him unless he gets a little out of it into his pockets and fears he shall be slain with thirst though he stands by the Spring and that be full if his dish be empty oh this is vile Heb. 11. 13. These received not the promise i. e. things promised yet saw them believed and embraced them i. e. in the promise You say you are sinful and born down by your distempers and base and poor I say you have power victory over all sin and misery and have eternal glory already in the promise only here is thy wound you think you want it because you have it not out of the promise though you have it in the swadling clouts of the promise lapt up there and by means of this sinful distemper of heart you partake not of Christ because you apprehend not your exceeding great riches in the promise 2 Pet. 1. 2. 2 Sam. 23. 4. God made an everlasting Covenant this is all his desire sweet was Davids spirit 2 Sam. 7. 22. Who is like to thee when he had no accomplishment of the promise Oh so do you say Heb. 6. 17. The Lord hath appointed we should have strong consolation by promise and oath not by dreams it was the complaint of Christ unless you see signs and wonders you will not believe so you call in question like Thomas unless you feel Oh close with the Promise keep it as most precious and then Psal. 25. 10. He saith not to them that keep their covenants or their feelings but his covenant as their portion and get the Lord to undertake to keep it for them and so make sure SECT XVIII 3. LAbor to be near the Lord in all his Ordinances also both privately and publickly for there is his presence Ezek. ult ult Psal. 26. 8. he not only loved Christ's presence but the place where it was it was an argument of his integrity Psal. 102. 13. They did love the dust of Sion never think there is a time of mercy till then First Be with him in secret as oft as you can prayer meditation daily calling your hearts to an account time hath been that you have been so when in affliction or at first conversion but now twenty hindrances and now you cannot only neglect but think you have reason so to do there have been tears and prayers and thoughts and pressings hard after the Lord but now no words nor groans you women have children to suck and families to tend you servants love your sleep rather than the bosom of Christ and though Conscience cry out against you for it yet you hope to be better one day and so you grow strangers to Christ and no publick Ordinances profit because private duties are neglected and thy heart like the sluggards garden is andressed is this to be as near the Lord as you can no if the Lord oves you look for the death of thy Husband Wife or Childe shortly look for terrors and then you shall account it an honor if you may but once more speak to the Lord. Secondly Be with him and as near him as you can in all publick Ordinances and not only to have them which some care not greatly for because they see no glory in them unless glorified souls should come out of heaven to be members and Moses and Elias to build tabernacles here and â—o be Elders but come through them look beyond them to the Lord look at them as empty and weak unless the Lord fill and be powerful in them David did enjoy God secretly yet there was more in publick hence Psal. 63. 2. The Saints are a generation of Seekers Psal. 63. My soul followeth hard afteh thee mercy and truth follows you many times when you forsake it Psal. 23. ult much more when you cleave to it Hezekiah's frame of heart Isa. 38. ult is imitable Act. 1. Christ promised to send the Comforter wait at Ierusalem as there they did in prayer and at last the Lord came You have forsaken all for Ordinances and now you have them you despise them I conâ—ess they are meer outsides yet the Lord is there there is a glory which wiâ—e men can see in Christ in the mangeâ— SECT XIX Fourthly LAbor by thy desires to be 〈◊〉 him Rev. 22. 20. So desire as to wait for thy change all thy life look for it 1 Theâ— 1. ult 1. Christ's desire is that thou wert with him when thou art ready and when thy work is done Oh let this make thee to desire it also 2. If you cannot keep your hearts from vain hopes and foolish and noysoâ— lusts without desiring him do not then desire
to be with him for you may desire communion with lusts and Christ. Object But death is terrible and separation from him bitter Answ. Long for him therefore to come and then take thee and see thou desire nothing but himâ— rebuke thy 〈◊〉 llingness of not being with him If Christ was on earth you would hazard your lives to get unto him much more herein Obj. But what will become of Gods name Answ. Let the Lord alone for that wâ—â—les thou livest enâ—â—avour to the utmost but it s appointed for thee a little season only to be here and be willing the Lord should honor himself also by others as well as by thee Object What will become of my wife and children Answ. Who regarded thee in thy blood when thou livest they are thine but then the Lords Desire to be with him this will support your hearts in all your changes of this 〈◊〉 SECT XX. Vse 6. YOu that never received Christ now do it Object Yes I have Answ. No you have not so received him as to let all go for him Why so because he alone will be blessedness but he is not so to thee Oh therefore let all go now you must part with Christ or all these things Which will you do If with Christ you cannot finde him in these things but if you part with these things then you shall finde them all in him Object But he will have none of me Answ. 1. He cries down thy laying out money for what is not Bread 2. He promises to give thee to drink now and hereafter CHAP. XIX Shewing that none shall enjoy Christ hereafter but those that are prepar'd here VERSE 10. They that were ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared SECT I. THose only who are ready and prepaâ—ed in this life for Christ shall enjoy eternal and immediate communion with Christ those only who are now fitted for his fellowship shall partake of his fellowship for of all these Virgins though many of them were otherwise very well qualified only those which were ready did enter in with the Bridegroom which readiness in these wise Virgins was not nor is not any Popish preparation either meritorious or congruous or wrought by the power of corrupted or adorned nature but Divine and glorious wrought by the power of Christ out of his eternal love to the Vessels of glory as an Antecedent not moving cause of this eternal fellowship it is the first degree of our Resurrectâ—on with Christ. Rom. 9. 23. Vessels of glory prepared unto glory the same word which is used here there are two ends God hath appointed all men to either to be Vessels of wrath who are those Ve se 22. Those that are fitted for desâ—ruction others of glory who are those prepâ—red unto glory 2 Cor. 5. 5. with 8. How comes Paul and all the Saints to know and groan for to be out of the body and to break the Cage and to be with the Lord one reason is they are wrought and moulded and fashioned for that condition by the hand of a merciful God even as one may know what Vessels are for special use by their metâ—al and curious engravings upon them SECT II. Reas. 1. BEcause all mens souls are naturally unfit and unprepared to enjoy communion with Christ it is said Rev. 21. ult Nothing enters into the new Ierusalem on earth which is uncleane and defileth and Heb. 12 14. Without holiness no man shall see God Now naturally all men are deâ—iled and unclean Vessels and under the power of their sins loathing Angels food the grace of Christ and weary of the fellowship of Christ and therefore they must be prepared for the Lord first this is one reason why preparation to every holy duty is needful and so needful that let men performe any holy duty wherein they draw near to Christ without a heart prepared Psal. 10. 17. their performances aâ—e rejected or not blessed and hence Rehoboam though he did maintaine the worship of God at Ierusalem yet he prepared noâ— his heart 2 Châ—on 12. 14. 〈…〉 and begs parâ—on for this That he is not so purified according to the purification of the Sanctâ—â—ry Now if to a holy duty and commâ—nion with Christ here this is needful much more to eternal fellowship with him sore eyes cannot behold the Sun without grief sick bodies loath the best food if the Lord should let a carnal heart into heaven with that heart he hath and not change his nature he would not stay there if he could escape but having his swinish nature he would be in his mire againe and the Government of Christ being a bondage to him he would break bonds and break his Prison if he knew where to fly from the presence of the Lord And hence no work so wearysome as Christs now no time so uncomfortable and tedious as abiding under Christs wings in his Ordinances now 1 Cor. 15. 50. If flesh and bâ—ood cannot enter into the Kingdom of heaven much lesse corruption Reas. 2. In regard of the rich grace and wisdom of his love towards his people for who sees not but that it is a curse to be unready as these foolish Virgins who were therefore shut out Oh therefore it is grace and mercy to make ready and indeed an answer to prayers and a comfort against all feares of the Saints who are then desiâ—oâ—s to be with the Lord when they are indeed ready readiness for Christ doth not destroy grace but being a fruit of Gods grace advanceth it Rom. 9. 23. the Apostle makes it the first fruit of glory that the Saints are prepared unto glory glory of mercy is the end preparedness thereto is the meanes or way leading to that end if God appoints the end his wisdom also leads first to the meanes which lead at last to that end if out of his rich grace he appoints the end out of the same grace by this other he leads to this end and though you think it not now grace you shall say it is so another day when with these foolish Virgins you shall say Oh that I were ready I know not almost which is greatest love to prepare for glory or to bring into the possession of iâ— to make a Vessel of poysonous dross a Vessel of gold or when it is so to fill it for the Lord to look upon a man when he is in his blood and then to wash him when a man is as water spilt upon the ground and a broken Vessel of no use now for the Lord to pity and fit for use it is exceeding rich grace Reas. 3. In regard of the honour of the Lord Iesus it was one part of the honour of Christ to have Iohn go before him and Luke 1. 17. to prepare a people ready for the Lord As it is part of a Princes honour to have his Bride ready and attired to welcome and entertaine him when he shall return to her she owes this honour to him and he expects this
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
up before profession as all manner of ignorance and hardness and lasciviousness and vanity now many grow terrified for these and comforted by the Gospel against these and now peace is made Oh but there are some mens natures like some fields which when they are mowen and weeded yet they have a second growth it may be as with other kinde of Weeds you may never fall to those sins you lived in once but other sins more close more spiritual like the House Luke 11. 24. swept and emptied but seven other spirits worse than the former may at last enter in Oh take heed of these for they will make your latter end miserable you know habitations of Satan are not fit mansions for the Spirit of Christ you know Vessels not only of Wood but of Gold if filthy and poysoned are unfit for Princes use till cleansed and look through all the Scriptures on the faces of the best hypocrites you shall finde some filth growing up after their Profession or together with it like blood and sacrifice mixt together Matth. 7. 23. Luke 13. 27. Not those that have iniquity but those that work it not those that work against it and are destroyers of it by little and little but workers of it If you ask me what these sins be I answer These tares and choaking Thornes as they are sown and grown whiles you be asleep so they may be seen when they are grown up if you walk in your fields and meditate on your hearts I 'le only name some 1. Pride affecting some excellency above others and thinking your self some body 2. Spiritual fulness and secret loathing of Ordinances when men are clogged with them 3. Despising known truths which like flowers were notwithstanding sweet at first gathering either concerning your misery or Christ if the Gospel were preacht to the ignorant they would take heaven with violence but thy soul now is not moved and the messengers of God that bring them despised as Galatia and Corinth did Paul 4. A spirit of contention with good people Now you cannot bear unkindnesses and they offend you c. Alexander at first stood for Paul and he opposeth Paul to his face at last 5. Boldness to 〈◊〉 in small matters commonly without sorrow begot by counterfeit assurance of Gods love 6. Seeking of God in Ordinances and working of iniquity out of them fits men have of good affections but healthful constitutions of bad ones 7. Thinking you are indeed what you would be and yet indeed would not be There be other sins but these are some of the most special which I shall now mention take heed of letting these grow or dealing gently with them for Saints may feel these but they put their hook to the roots of these Weeds and would faine pull them quite up but if you deal gently as David with the young Absolom and think God must do all I cannot part with them and hence you give way to them and though there be these sins yet I have many good signes and promises too I shall be saved and so long as they cannot destroy my soule what though they grow in my soul You perish 1 Cor. 9. 26 27. if thus it be with you Take heed you do not run away with such comforts arising from your feeding upon the promise and person of Christ without refrâ—shing the soule also with the good Will and Commands of Christ do not think your selves ready to enjoy Christ when his promise person and love is sweet which is good but his will is bitter and a burden to thy soul even thy whole soul I know 't is so to the â—nregenerate part of godly men for such men there be 1 Iohn 1. 6. To the Saints Christs love is sweet and promise sweet and therefore his Will his Work Iohn 4. 34. Bread you know not of to do the Will of him that sent me and to finish it so it is their food to do the Will of him that loves them and to finish it If a man is to remove from one Countrey to another and he cannot live upon the Bread of the Countrey nor water where he goes he is then unfit for such a Journey because he cannot live upon the bread of it Now what is that which feeds the life of Saints in glory not only Christ but living unto Christ to be perfected under the Government and Kingdom of Christ can you live upon this now in part and the first fruits of it if you can know it is then prepared for thee and thou for it if not but you live as you say upon the present sweet of the promise nay it may be upon the thoughts of old comforts but to do the Will of Christ is death not life to you and it is meerly your task for wages to do his Will not part of your Inheritance you are unfit to be with Christ Acts 21. 13. Why break you my heart saith Paul I am ready to die for the sake of Christ and to do much more So think thus Was Paul ready to die and I not ready to do my heart loaths thy Commands Lord but what the Law makes heavy the Gospel makes sweet for thy sake Lord I love thy will pray Oh thy love is sweet but let thy will be so also Labour to grow poor in spirit that when you cannot honour the Lords Will yet you may be gathering somâ—thing out of all sinnes and weaknesses to honour Gods grace the glory of grace is the last end those that be prepared for it shall enjoy it Who are those The poore who when they see they have lost their lives their soules their comforts in not doing his Will which is bitter to them yet the Lord shall not lose the honour of his grace Psalme 74. 21. The poor will be thankful What doth Paul that Vessel of grace Persecutor Blasphemer but a Saint now say Oh but the least of them but he was an Apostle but I deserve not that name but yet he is received to mercy 't is very true yet never such an example as he thinks and therefore saith he To the King immutable c. when Iacob had seen the Lord Gen. 26. ult if he shall give me food and rayment he shall be my God i. e. I shall then magnifie him he having said he would be so before and he had it in plenty So say If the Lord shall pity pardon I shall then give all to him if I had a thousand hearts tongues truly as Psalme 40. ult The Lord now thinketh on you When a Servant hath spent and lost his Masters estate and he is to give up an Account truly then he may give it with comfort when as he gaines one way abundantly though he loseth another and makes the best gaines so here SECT XV. 2. TO those who are ready but yet not so ready as is meet The Lord hath given you warning to prepare by some sharp afflictions on thy self or by the
and yet are excluded Mat. 8. 11 12. Children of the Kingdome cast out there shall be weeping the higher a man is risen the greater is his fall and his bruises at the bottome so when one hath been raised up to great hopes profession affection yet now to fall to lose all to see he hath been spinning Cobwebs all his life when Israel were near to Canaan now to be shut out Now they wept Vse 1. We may see hence what little cause any have to boast only in outward priviledges or common gifts graces excellencies I confess it is great mercy for the Lord to call a man out of his prophaneness and separate him from the world bringing him to the fellowship of Saints and give him that which makes hâ—m reputed well of by others but boast not only of this as if the Lord did therefore highly favour you for the Lord Jesus may shew for all this his love to his own and his terrour to thee and may shut the door of glory at last upon thee 1 Cor. 1. 27 28 29. The Lord chooses things that are not to bring to nought and to staine other glory Rom. 11. 17. The Gentiles boasted themselves that they were graffed in oh saith the Apostle seeing this spirit apt to rise boast not be not high-minded do not grow secure but feare common graces ever make men proud as others make men humble they despise not others they magnifie God if the Lord hath made a difference see the goodness of God verse 22. but boast not therein therefore do not content thy self with a name to live and having some cankered hopes some shining excellencies for the Lord may do this to shew others his love and yet staine thy glory as one that hath great hopes of preferment many Friends to commend and speak for him if one tells him You shall certainly lose all your labour he will mourn more than another that had no hopes nor helps at all of rising he will not glory in any thing he hath but will take some sure and safer way So I say to you If there be the least Grace and Favour blesse God for that but do not boast of any thing else Vse 2. Hence the Saints may learne how to affect their heaâ—ts with the Lords love to theâ— for there is such a poysonful disposition in them that though they have it yet they cannot be affected sometimes with it Vp Deborah Awâ—ke Lâ—te and Harpe and 't is this Do not only Remember and think on the Lords love saving thee calling humbling c. but so as to call thee and leave others to quicken thee and leave others dead to open the door of glory to thee and exclude others to call thee out of the Kingdome of the world to look upon thee in a sinful Town to awaken thee and leave others so many secure to call thee out of thy sinful company some of which like brands are now smoaking in this world others burning in another to call thee out of a sinful ignorant family thou the least the worst of them and to leave the rest this is much But when thou art brought into the Kingdome of Heaven Fellowship of Saints for the Lord to love thee set his heart upon thee when he forsakes others of thy own company of great parts and abilities whom thou thinkest better of than thy self at least as well to pull down these Princes to the dunghill and to exalt thy horn to cut down these Cedars and to preserve a Shrub to tread upon the greatest glory of man and to pity a worm for so thou art in thine own eyes Oh let this fire warme thy heart though thou hast been affected with it before especially considering no reason for it but only the good pleasure of God this affected Christ himself Mat. 11 25. 'T is true you do not see this done but you shall one day behold it with your eyes only let this love kindle love thankfulness humility in thine heart againe And hence if the Lord hath put a difference between thee and others do not deny do not doubt of do not despise his grace that if thou hast lost thy first love this may recover it if all his love makes thee more humble and thankful you stand Rom. 11. 20. Isa. 65. 16. Do not feare thy estate because the Lord cuts off the natural branches that therefore thou mayst be one but be featful of the least sin and wrong to Christ that hath loved thee especially of pride and unthankfulness the root of that and Remember that the poor things are chosen to confound the Mighty That the door of grace and glory shall be shut against all wicked men living at the coming of the Lord to death or judgement there is a time that the door is open unto men in regard of Ministerial dispensations for secrets of election we are not to minde Isa. 55. 6 7. This time is in this life but when death comes then it is shut when Angels sinned the Lord immediately shut the door against them but through Christ the door is open for term of life to men Because after death there is no meanes of grace or glory left which is the Ministry of the Word and Prayer for that is the chief key of opening the door even when the doores of heart and heaven are shut Mat. 16. 19. and hence 2 Cor. 6. 2. Now is the time of prayers and preaching and so to be helped but after death there are no Ministers they are at rest from their labours and the Ministry of men is for men not for naked soules Lazarus must not give a drop of cold water then to cool the tongue much less Ministers to comfort or convert their hearts 't is true the Lord can work extraordinarily but do you think he will do it for one that hath despised grace all his life Because it 's impossible they should repent after death by any other means if meanes were afforded as by seeing their sinne and feeling their punishment Iohn 9. 4. The night cometh wherein no man can work because after death comes judgment of wrath to the wicked Heb. 9. ult all patience and pity have forsaken them and so wrath lies upon them that they can do nothing but bear it as one under a great load or burning in the fire all his thoughts and affections and spirits are taken up with that and that is all he can do Heb. 10. 27. So here Vse 1. Of Confutation of a viperous satanical secret opinion which like a ghost 〈◊〉 the mindes of some people viz. that think and conclude even in time of health in midst of saving healing meanes that their time of grace is past and door is shut to them before Christ comes against them at death or judgement which though God many times turnes for good to humble a bold heart which will burne Gods day-light out and linger in its sinnes yet it doth
sometimes dead the heart from all effectual endeavours and discourage the heart from all duties makes all the Gospel the Ministry of blood and death and a hand-writing against it and when it concludes God hath shut the door against it it shuts God and Christ and all his Promises out of its heart 1. Some think they having sinned against light have had some blasphemous thoughts that they have committed the unpardonable sin c. 2. Some others think not so but yet they heare that some mens time is out before death they think theirs is also having sought so long they are even sealed up by God to hardness of heart and thus some seemingly coming to Christ are indeed kept off from him 3. Others of the Saints meeting with many sore troubles and tryals and that for some sins and one deep calling to another they think with David God hath forgot hath shut up his mercies will remember no more to be gracious and though he hath been so yet because he hath been so abused by them that therefore now he will not be merciful again and thus their hearts sink Oh Remember the Gate of Gods Grace is not shut up before death then is the time for it to be shut I confess indeed there is a time in this life the Lord doth cease to strive and doth forsake the soul and we may say of them as Christ Oh that thou hadst known but now they are hid from thine eyes But yet this is a secret which as a secure despiser of grace should tremble at so those that are awakened and set in their way to Christ should not trouble themselves about it Object But oh that I did know whether it be past or no! Answ. I shall rather give to these people some good counsel for 't is not for you to know these times and seasons though this I would say if the impardonable sin be not committed 1. This time of the doores being shut is not in time of health and peace but in time of extream trouble wherein trouble doth affect them more than the sin as Prov. 1. and as many when a sick bed is come and in Noahs Flood 1 Pet. 3 20. 2. Or if it be in time of health this is ever the companion of it viz. hatred and opposing Saints secretly or opening because Christ having quite forsaken him his heart swells against the Saints hence Saul envied David Esau hated Iacob Murmurers against God were in the Wilderness and against Moses But I come to counsel for God lets loose Satan full of malice upon a poor creature sometimes to vex and trouble First Consider the root of this distemper viz. either great pride or despising of the riches of Gods grace 1. Pride for this we shall finde such spirits because they have not peace sealed strength against sin granted unto them and that which they would have if discouraged and not quickened by this they regard not life meanes offers of grace What is all this if God hath forsaken me What is it Yes that 't is as might at large be shewed 2. Despising of grace if I had not committed such sins I could then think for mercy but such evils such miseries cannot be remedied Truly as it is a despising of a Physician to think If I was not so sick he would be tender and helpful but not now being so exceedingly diseased So it is here c. Secondly Consider Suppose the time be past yet remember thou art worthy to be forsaken of God even from thy birth not worthy of thy daily bread much less to taste of Gods Supper the Lord was loth to shut the door Hence he weâ—t on Ierusalem and Psalme 81. 12. cryed out Oh that my people had walked in my wayes â— thy sinnes provoked the Lord unto it if he hath in justice cast thee off therefore though it be past be not discouraged but lie down humbled as Iudges 10. 14 15. and as David Psal. 42. 3. My teares are my meat whiles they say so Where is youâ— God So tell the Lord Satan saith and feeling saith and feares say Where is my God Lord pity And if thy heart be sick tell the Lord of it Verse 6. I am perswaded many should quickly feele an Answer to this Question by taking this course but they miss at least of the comfort of Grace and Mercy because they will be Disposers of the Lords Grace and Time Thirdly Consider it may be that time is not past it is a secret only known to God the door of grace may only seem to be shut why doth Christ bid knock else When the Ninevites heard that they should dye within fourty dayes Ionah 3. 9. say they Who can tell but the Lord may repent you say the Decree is past and spoken and as Spira said I have that Witnessed I say againe Who can tell but if God had said so but that â—he may repent therefore be not discouraged or faint because of this Nay 't is most probable time is not past 1. Because the things of thy peace the discovery of the vileness of thine own heart the glory of Christ is not hid from thine eyes 2. God calls thee now to returne When Iudah had banisht David and they might think He will not receive us yet when David sent by his Messengers Why do you not bring the King back I am flesh of your flesh then they all were encouraged to hope for favour 2 Sam. 19. 12 14. So 4. Consider if thou dost return the time of love is so farre from being past as that it is then come indeed unto thy soul. Object But my sin is great Answ. Suppose it be â—lasphemy of Christ nay murder of the Sonne of God yet Acts 2. 38. when Peter preached Repentance to life they thâ—t gladly received that word who might be instrumental to crucifie Christ were received Oh but my heart is hard Hosea 10. 12. break up your fallow ground c. 'T is time saith he c. Object But I have refused to returne and have not been ashamed Answ. Yet Ier. 3. 3 4 5. Wilt thou not from this time cry to me c. Object But I may returne to the Lord and he refuse to returne to me Answ. No Ier. 8. 7. Shall he fall and not arise shall the Lord turn away and not return why then is he fallen perpetually the reason is given No man said What have I done how have I despised Gods grace the Stork knows her season but c. the Lord keep you from dashing your selves in pieces here and make this a Word of Christs Encouragement to thee Vse 2. Of Exhortation unto all men not to delay your making peace with God for when you are dead the gate is shut and if Angels should cry to have it opened they shall not be heard You that are young take warning this day do not think there is time enough hereafter You that are old do not think it too late
sought your selves in all this Though the duty is hard and thy heart loth to come to it yet say For thy sake Lord I love it The earnest cryes and prayers of unregenerate men at death or judgement are then too late to prâ—cure mâ—râ—y from the hands of Christ. If there be any means in time of distress â—o have help it is by prayer itâ— helps the Saints out of deep pits dark dungeoâ—s Lam. 3. and Iron Furnaces bitter agonies intolerable pressures but this meanes though they shall use it then because their torment is great and their self-love remaines as these Virgins did yet it comes too late then I know their prayers differ but of that I shall speak hereafter If in this life sometimes they come too late much more after this but so it is sometimes Prov. 1. 28. Psal. 18. 41. Prov. 15. 1. even unto the Lord. The Lord sees it meet to give a taste of his severity after life and in this life that men may fear and the terrour may fall upon many Because then Christ sits upon the Throne of judgement and so no Mediatour to help them as hath been proved and if it be so how shall they stand Psalme 130. 3. In this life mercy waits and patience bears till it can bear no longer and then doth ease it self Ezâ—kiel 5. 13. and cries to justice c. And therefore the prayers and howlings of the wicked are to no more purpose than of a Malefactor before the Judge condemned for Treason Because their cryes are but only Howlings Hosea 7. 14. only rising from their own torment because the Spirit of God is quite gone and if the Lord should heare they would be as bad againe as ever before if mercy should save these Thieves from this Gallows they would cut the Throat and Sâ—ab the heart of mercy afterward as all such persons do who are carried from that principle in their prayers and therefore let them never look to be heard now Hence see the exceeding greatnesse of the wrath of Christ to them that die without him Psalm 18. 41. Many times the Lord hides his face from his people for a time but then they pray and seek his face again and the Lord heares them and shines upon them again when his Spirit in them speaks to him his Son in his Covenant speaks unto them and the Lord hears the cry of their weeping as well as their praying Psalme 6. 8. But if when they pray earnestly and the Lord hears not then but is angry with their prayers oh this is bitter to them Psal. 80. 4 5. Lam. 3. 44. 't is that which Christ typically complaines of Psal. 22. 1 2 4 5. There is no wrath like this for a God so pitiful as many times to help without cryes more than a Mother with tender bowels and not to regared cryes as if he had cast off his nature this makes wrath and sin bitter to the people of God and indeed this is the reason why the Lord gives his people mercy but 't is by means of prayer usually that they might see in what favour they are in his sight above others that when he seems to be averse from hearing yet prayer will turn the wheele and Iacob prevailes over God and hence Psalmâ— â— Christ shall have all Nations for his possessiâ—ns but yet Ask of me as Herâ—d said when he said Ask of me to half of the Kingdome c. And hence exceeding wrath is shewn in denying for a time to heâ—r prayer many times Now look upon the condition of poore â—inners dying without Christ they shall then cry and cry earnestly and yet not prevail if the wrath of God did break out at this time and lie heâ—vy and the Lord say Now cry and I 'le deliver it was no such sorrow â—hough bâ—â—ter enough to lie under wrath one moment but to cry and cry vehemently Lord Lord and never to be heard oh who can beare this their torments are intolerable hath the Lord no pity their cries are many and heartâ— are faint hath Christ no bowels hath this Lamb no more meekness gentleness yes that there is but such is his terrour now they are shut up from you and so shall ever be though you shall cry and weep as many teares and more too than the Sea hath drops and when you cannot come before his face the Gate being shut you shall cry That the Rocks and Mountaines may fall upon you to hâ—de you from this wrath of the Lamb and you shall then cry Behold and see if ever sorrow were like mineâ— but all shall be in vain Oh therefore see the greatness of this wrath so as to see the bitterness of any one sin which stands yet between thee and Christ which though it be sweet under thy tongue now yet when the day of thy anguish shall come it shall shut up Christs heart from hearing all cryes Of Exhortation To perswade all men to take their season of praying now Isa. â— 55. 1. with 6. when the Lord cryed Come to the waters c. and because they might plead Hereafter oh saith he Call upon him whiles he is nearâ— there will be a great Gulf between you and Christ when you are dead now therefore when the Lord comes in his Word especially cry unto him for help and pity You will say There is no great need thanks be to God of pressing ment to prayer here Who is so prophane but doth he is not worthy to live or to enjoy the benefit of the Sun nor fit to live among the society of men who dares not do thus but to live among Bears and Wolves and Beasts in the Wilderness I would to God there was no need to press this point but truly the Countrey being a place filled with discontents which ever keeps from prayer because the Devil is in them and also of great peace and rest hence here men are more apt to sleep and grow secure than in any other place of the world and the Spirit of prayer is ready to dye even in Gods own and hard 't is for this Incense to be sweet without some fire some affliction thereunto 1. Some there be that do not so much as feel their misery at all neither sin nor wrath and hence they cannot pray at all they are not in so good a case to pray as the damned who feel their misery and cry out under it these cast out of Gods sight yet hâ—ving hope and so should pray the more and so cry out under it yet cannot though the earth groanes under their sins yet their hearts are hard and they cannot feel them and so cannot pray and they quiet themselves with some formes and their Coleworts twice sodd and some cold prayers morning and evening and hope that these will serve the turn and here is all the comfort they have nay not only so but if others that know their hearts better and so pray longer
reprove them for it they sinfully reply What you are like the Pharisees that think to be heard for their long prayers Oh the Lord gives many up to this spirit of slumber their hearts are heavy and can no more lift them up than a stone 2. Some there be who feel their misery and go unto the Lord with many cries and prayers but yet herein behave themselves like Saul when God answered him not then they forsake him and like them Mal. 3. 14. What profits us that we have walked mournfully and thinking they shall not finde they build their Cities as Caine did and ease themselves that way 3. Some there be that do not give over because they think they shall not find but ease themselves by their very prayers pray out their prayers and confess out their confessions and mourn out their sorrows and are compared to the Dog who easeth himself by his vomit they are troubled and then prayer easeth them and when a little ease then prayer is done as Psal. 78. 35 38. 4. Some that have no ease yet have no leisure not time â— as many servants and men greedy of the world rise betimes and work hard sleepy at night that they cannot have leisure and when conscience asks Why do you not take time this is their excuse Oh but cannot you take it out of your sleep and lose your life rather than lose your seasons of prayer they hope hereafter so to do 5. Some that have leisure yet their hearts are dead they can pray and stand convinced of misery but I say their hearts are dead Isa. 64. 7. None stirreth up himself nay sometimes as a man asleep when the fire burns round about him yet he feels it not Isa. 42. ult They can vex and be discontent when crosses and afflictions come but no heart to pray or lay their condition to heart Oh this is sad and fearful 1. Beseech you therefore take your time now you must and shall pray 1. Do you think ever to have mercy without seeking it and praying hard for it No if ever God intend good to thee if an Elect Vessel thou must pray yea and glad you may have such an unvaluable priviledge and that you are alive to do it I know the Lord is found of them that seek him not but he will make you seek that so he may be found seek therefore in time now before it is too late 2. Do not say the Gate is shut no 't is yet open and that by the blood of a Mediatour Heb. 10. 19 20. So that when you object God hears not sinners yet Zach. 13. 1. there is yet a fâ—untain opened for to wash in for sin and uncleannesse all thy sins cannot shut it because 't is opened wash away sin 3. Do not say If I had a part in Christ I could then be encouraged to ask I pray what think you of that Woman of Samaria when Christ spake If thou didst know and ask he would give thee living waters What did the poor Woman of Canaan do when Christ himself told her She was a Dog and had nothing to do with Childrens bread when you have no Promise to assure you the Lord will give yet the glorious bounty and riches of grace may encourage you sufficiently to seek 4. Do not say But it may be I shall be denied let me pray never so long I know you are worthy to be deâ—ied and as you have cried the Lord should not heare and as you have abused grace it should cry against you why should you Quarrel the Lord owes thee not strawes but yet Remember the Parable of the unjust Judge who heard a woman a stranger when importunate and this is found a sure truth 't is with all men praying as 't is with women in travailing either their pangs will deliver them of their burden and so they live or else they will be their death if they cease and give over then they die Prayer will deliver you of your sinnes unbelief or whatever stands between Christ and you or if not they shall die and perish Sow your seed of Prayer it will multiply if it be the right seed until your Harvest bé great and your gain unknown security will fall on a Hypocrite before he gets the blessing and the cares of the world will choak his prayers 5. Oâ— therefore follow the Lord Hosea 6. 3 4. You shall know him if you follow on â—o know him especially if you be truly wounded though he hath been as a Lion to you Is Christ so glorious his presence so sweet his Kingdome so great his mercy so rich his Inheritance so full and wilt not thou pray awake one houre hath Christ bought mercy with his blood and wilt not thou spill thy blood nay not spare and spend thy poor prayers to beg it it may be praying time is declining apace and so get it and by that meanes hear Christ Jesus say Come oh come thou blest that hast been praying weeping following me and take thy Crown and sit down on my Throne oh it will be a cut to think Had I sought it I had had it Psal. 24. Of Thankfulness to the Saints that the Lord hath given them hearts to seek the Lord in a finding time Psal. 32. 5 6. Time was thou couldst not pray but the Lord hath found thee out and stirred up unutterable groanes here and all thy groanings have not been bid from the Lord. Object But many pray and finde not how shall I know I have found Answ. When the spirit of prayer not the gift of prayer hath carried thee Râ—m 8. 27. Quest. How shall I know that Answer 1. It is not fervency 2. Nor looking to Christ and his Mercy 3. Nor Arguments that are evidences of this Spirit for these the foolish Virgins had But I shall shew it in three Degrees First Observe what is the utâ—ostend in prayer and so hath been in all thy prayers it is certain all the prayers of unregenerate men though enlivened with some common gift of the Spirit are ever for themselves if any outward calamity befalls them they then pray Psal. 78. But it is as Pharaoh for themselves because the plague is upon them if the Word meets with them and troubles them their prayers if fervent are only for ease when their bones are broke 't is for peace and comfort and if they desire grace ' tâ—s for peace-sake if they have peace for the present and feel blindness hardness of heart they think these will damn them and hence salvation and deliverance from misery is the utmost end they aim at and so in all their prayers let men study their hearts and they shall see themselves the mark they shoot at and the God they serve and Idol they worship in all their prayers and do you think these shall be heard No no but Saints they look not at these things chiefly but their utmost end is another thing at first conversion it is
of his journey and can go no further then he sits down and lives there and would not go back againe especially if he considers how many are out of doors and under tempests he may now bless God they have a shelter So if the Lord had never revealed his grace to you in the Gospel and you were not yet drawn by it nor drawn to it but were lost in your sins or selves or world and had miseries upon you then you might be unquiet but now when laid â—n the bosome of Christ when suckâ—ng the breasts of the grace of Christ when you can go no further though thou wereâ—in Heaven for there 's no other happiness there Now sit â—till câ—ntented and be glad of this as under thy Vine and shadow especially considering the woes of them that are yet farre from this grace and mercy in Jesus Christ and under Clouds of blood Men that faile upon the Sea if they see nothing but waves and vast raging of waters about them they keep themselves close in their Ship though their Cabbins be but little tell me one thing that is good where Christs love is not shew me any thing but misery death and eternal sorrows out of it oh therefore sit still quietly meekly contentedly though you be tossed as high as Heaven and go down as deep as Hell again You are troubled sometimes with losses of outward things Cattel dye and Rachels Children and Husband are not increase little decayes many and Iobs wife bids him bless God and give glory to him by confessing he is an Hypocrite because so much afflicted and dye and David sees the ungodly flourish and he thinks he hath washt his hands in vain and 't is good to fare and live here as they live Oh consider suppose the Lord should give thee these things as he doth to others to be snares and at last say I know you not when thy soul shall come trembling out of a sick and weary body before the Tribunal of God Almighty as these was that portion then so good Oh therefore take your portion and be thankful for it Oh therefore be glad in this and say I have these miseries but Christs love to sweeten them these sorrows but Christs love to sanctifie them I see Floods of Fire arising but oh here 's this shelter to be a Refuge to me You have heard what it is not to be beloved what a misery it is by that contrary see this viz. 1. For the Lord to have thoughts of peace to thee when thou wert nothing but death and misery before his eyes to bear thee in his heart ever since he was God 2. For the Lord to speak to thee and make an eternal Covenant and every promise thine Davids dying words are This was enough even all his desire and not one tittle but shall be accomplished one day 3. For the Lord to â—hed his blood beare thy sins curse and tread down death and sin and teare away the hand-writing of the Law against thee rather than the least evil befall thee 4. For the Lord to be working for thee by all good things all evil things all providences all Ordinances night and day and you may find it in part and shall find it hereafter 5. For the Lord to accept all thy poor endeavours desires prayers Isaiâ—h 56. 6. For the Lord to pity thee in all thy misery and worst times then to shew his greatest love when death and powers of darkness put forth their greatest malice truly thus it is Oh let this love be enough considering especially the woful condition of them that want it who shall cry for one smile and cannot get it See this love and doubt not of it how could you love him if he did not love you first especially if you have been satiated with it tray for it Psalme 90. 14. I speak this the rather because of the sad miseries which make men lame in their Christian course that they are ready to lie down disconsolate because they Remember not this Do not alwayes doubt but once at last get through the Crowde to this Love Let those who want this love mourn for it though the Lord gives you and doth for you never so much in regard of other things Suppose he doth not smite thy body with sickness thy name with disgrace thy estate with losses yet if he doth not love thee this is woe enough It was the misery of Israel Ier. 15. 1. with 5. My minde is not to this people cast them out and as the Lord there said so I say If the Lord deal thus who shall pity thee or bemoane thee or ask how thou dost Ioel. 1. 8 9 10. They lament when the Fig-tree was wasted much more now the Lords love is not towards thee Lam. 1. 16. The Church there laments that the Comforter which should refresh was farre off Quest. How shall I know that Answ. If he never did affect thy heart with loss and want of his love and abusing of it but hath let you go on in peace all your life you were borne out of his love cast out to the loathing of thy person and have lived so though he hath been pitiful to thee now if you were never troubled with loss of this and wrongs done against this you are as yet out of love Look as it is with a Father if he hath a Childe froward and cannot restraine him he lets him alone he loves him not else he would chastiâ—e and correct him and make him shake at his frownes so here as it is Heb. 12. 8. If no correction you are Bastards So here you have gone on and never have been yet troubled in minde with the frowns of Christ never lamented your wrongs done to Christ are you loved I know the Lord may let you go Prodigals for a time but he will bring you back if he loves you I never knew any whom the Lord brought home but this broke their hearts O that the Lord was so patient and I all my life abused him nay he would oft have gathered me he did oft strive and I was likâ— a Ballock unaccustomed to the yoke Jer. 31. 18. and he might have cut me off or given me up to my stubborn heart Many are troubled for want of memory ignorance and want of power to pray or some sin and then God is merciful to them and this eases them againe but this is nothing till you come to this viz. feares of the eternal los of this love and this lies heavy If this be thy condition that for the present thou art not loved of the Lord tell me but one thing which thou hast to comfort thee thou hast friends peace health but they are all without love if without love then thou hast them with a curse and wrath of God Suppose thou wert dying and the Lord should say to thee when thou cryest I know thee not would it not be sad Lie upon thy Pillow and sleep quietly if
now is not Christ present with his people ruling and judging among his people Yes but Christ â—udgeth now mediately by meanes of his servants and hence he not giving and they not having perfect knowledge of the secrets of men hearâ—s noâ— having perfâ—ct hatred of the evil and hypoâ—risie of mens hearts hence they are noâ— separated now not cannot be â—hough the â—ervants of God should be very watchful so long as they cannot see nor convince men of all their Hypocrisie some â—ight and life he gives them to see beyond theâ— own natural abilities but it is not perfected and hence his work is as the instruments are imperfect but now when Christ himself comes immediately to judge and they fall into his hands he can perfectly see all their secret evils he hath his eyes like a flaming 〈◊〉 and themselves shall know and all Churches shall know nay all the world shall know that he is â— Goâ— searching the hearâ—s and reines 1 Sam. 16. 7. and he perfectly hates Hypocrisie he regards not any mans person or parts or profession or kindnesses or relations which move us many times to accept whom â—he refuseth against some â—ight but as â—tis If. 〈◊〉 8 He haâ—es robbery in 〈◊〉 offeâ—ings and loves judgement and hence the more present Christ is with his people the more able are they to discerne as Petâ—r the secrets of Anaâ—ias in the Primitive times or the Lord discernes for them and by some inexpected way or other little thought of to themselves discovers them by their own mouths or base actions by their fruits you shall know them Matthew 22. 12. when the King came he was speechless whom the Guests could not dâ—scerne So here men have many things to sayâ— for themselves who when they come before Christ will be sâ—â—uck dumb A wise Prince when he judgeth by inferiour Officers they may discern of some cases but if a King as Solomon was present secrets which they see not would be found out so â—ere Reas. 2. Because this is part of the Curse upon Hypocâ—â—tes To be caâ—â— out of the fellowship of the Elect secret sinnes do not only separaâ—e â—â— from Christ but from all out fellowship with the Saints which next to se paration from Christ is the greatest evil in the world It comforts the hearts of Hypocrites they are loved of good people and liked of good people and though prâ—vy to a world of filth which a gracious heart is ashamed of and loaths himself for and thinks himself not worthy of a look of love from any of the least yet Hypocrites quiet themselves if they can cover it from the eyes of Gods people Matth. 24. 40. but now they shall no longer rejoyce under the shadow of these Vines No the Lord will separate them to evil Dâ—ut 29. 21. which is partly begun now and perfected afterward Mat. 8. 11 12. they shall see Abraham and Isaac in Gods Kingdome and mourn when themselves are cast out Reas. 3. For the joy and comfort of the Saints for it 's a wonderful joy to the heart to enjoy fellowship of Saints aloue when in a Sacrament we see prophane people approach to it it troubles us grieves us when we come to a place where we may be perswaded of the uprightness of all it 's very sweet but now there is some feare and hence less joy but when we shall see the Saints together and say These are they who are eternally beloved of Christ deare to him and to be with them and be asone this is very sweet those that love together only rejoyce to be alone together so Saints so Christ himself 1 Thes. 4. ult Rev. 22. 14. Blessed are they that keep his commands and may go to the City for without are dogs and those who make lyes c. Reason 4. In regard of the Glory of Chrâ—st and Honour of Christ. First Hereby Christs infinite wisdome searching the secrets of all hearts shall be seen and that before all the World 1 Cor. 14. 25. 't is said when the secrets of mens hearts are discovered they shall fall down and say Verily God is in you Rev. 2. 23 All Churches shall know c. Why are Churches so ignorant of that Yes they believe it in the general but they shall see it in the example as well as in the rule more fully afterward We think he searcheth all hearts but are there no hypocrites to be found in such and such Churches Yes he shews some even in such and the more secreâ— and subtle any thing hath been the more openly will the Lord Reveale it because this makes the more for Him 2. Hereby Christ shews his exceeding great love to his people in parting them and others Iohn 17. 23. I in them that the world may know c. Gen. 6. 8. Noâ—h found favouâ— Wherein was that shewn Verse 7. I 'le destroy man and â—east but Noab found favour and ver 13. Make aâ— Ark c. 3. Hereby he sheweth his acceptance of the uprightness of the hearts and wayes of his servants which it may be are poor and mean in their own eyes but precious in the sight of the Lord above all the pompous furniture and pithless profession of Hypocrites Maâ— 3. 16 18. hence Mat. 25. Come take the Kingdome for you c. What is glorious in the worlds is vile in the Lords eyes Let none be then offended at the Apostacy of men eminent in profession from the wayes of God in the purest and most reformed Churches What are these people say some scorners better than others some of these make a greater shew than others and yet they fall What are these Churches better than others where there is no such examination noâ— trial aâ—d these be your Church-members and your holy people and your Covenâ—ntâ—râ— and thus men stumble Oh consider in the purest Churches there be many foolish whom Christ will separate one from another and therefore if Christ dâ—â—h give a 〈◊〉 of this before hand and those that are vile before him he makes them vile before others that all Israel may see and feare do not wonder at it Isa. 32. 5 6. The Churle shall be no more called libâ—râ—â— fâ—â— he will speak and think and work so Luke 12. 2. Nothing secreâ— but it shall be â—â—reâ—led many secret evils are hid but it shall be but in part here Christ saw his Disciples apt to be offended at the fall of Iudas Did not he know him then he was not the Son of God or if he did why did he suffer him Saith he Iohn 13. 18. He that eats bread shall lifâ— up his heel against me that the Scripture may be fulfilled and 't is the portion of the Churches and people of God to be troubled with such as these that the Scriptures may be fulfilled therefore be not offended it ever hath bâ—en so in the Primitive times as well as in Christs Family Paul foreâ—ells of Wolves devouring the Flock arising out of
themselves and 2 Pet. 2. 1 2. as there were so there shall be false Prophers and Paul though discerning reckons his danger in regard of false Brethren and it is a heavy judgement of God that that which should make a man adore the depth of Christs Wisdome Holiness Presence in his Church and fear his own heart and Spirit should offend men in the least measure for surely these are warnings to all the Churches and all men and examples before our doors as those are 1 Cor. 10. A man that is prescribing Rules of Art he gives one or two examples he could give twenty but that is enough to make the wise understand Hos. 14. 9. Hence see the fearful and sad condition of those who shall voluntarily separate themselves and are glad of it from the fellowship of the faithful nay the Churches of Christ they do but execute the divine sentence of Christ upon themselves in this life which shall be past upon them at the great day they shall then be parred and cast out of the family of God the Church of the first-born of which the Churches on earth in their purity are a resemblance Look as it is in sinning a man departs from God and executes upon himself that which shaâ—l be though now 't is not felt his greatest dooâ— so it is in parting from the Saints they do but execute their sentence upon themselves and hence 1 Iohn 2. 19. They went out from us that it might be made manifest they were not all of us if ever they had portion in the Saints they would never have parted not but that one may separate from the incurable corruptions of a true Church and not but that one may remove from one Church to another provided it be with love and utmost care for the good of that where he was and also not but that one may be forced upon some special cause to dwell in Mesheck and be forced to forsake Sacrificing to shew mercy but I speak of such forsaking wherein men voluntarily separate themselves from all the Churches of God at least though not the people of God out of a base esteem of their fellowship and a hiâ—h esteem of something else which they shall have without it they regard not Communion of Saints no further than it may serve their turne and when it will not serve their turne then they forsake it This separation it commonly ariseth from certain preparations to it which are the loosenings of a mans heart from Gods people Like the Apple before it falls it begins to grow loose from that which holds it I shall briefly shew how this is that you may be watchful many not yet fallen but their hearts sit loose from Churches and fellowship of Saints and people of God even when they think their hearts sit close to Christ and I will not name all for particular men have their particular temptations but what is most common and this is one secret sin and plague of men in these Churches and there will be rendings Christs work is to gather and Satans ever quite contrary to scatter and it is a Rule What is Christs greatest work the contrary is Satans chiefâ—st as when Christ is humbling he is hardning when drawing to believe he to unbelief when Christs work is to gather and unite hisâ—s to scatter loosen and divide with that foot Christ treads on Satan most there he bites most 1. The Lord withdraws that honour and love from a man which either he looks for or thinks he deserves from the hands and hearts of Gods people either they are not lovely or not loving to others when they have either no personal worth to purchase love or they have nothing to give of love in exchange for love or else to try them the Lord for a time leaves his people to a blockishness of spirit their love waxeth cold or they think they are not honoured or have not enough and so if men do not make Satan will make them scandals to themselves through their pride of spirit 1 Sam. 15. 35. Saul desired Honour me before the people but Samuel came not to Saul hence what did Saul do you never read that he came to or made use of Samuel again We are united to Christ by faith but to the Saints by love and mutual love Ephes. 4. 16. Take away this mutual love that you love not others or they love not you unless you have Christs Spirit which was in Paul and all the faithful 2 Cor. 11. 16. you will fall secretly and hence Hebrews 10. 24 25. Provoke one another to love and good works say to one another Pray Brother tell me of my faults and your feares I 'le tell you my heart againe c. Truly hâ—re is the temptation of some if not of most to Apostacy from the Lord and his Servants and this is the guise of Hypocrites let any godly not honour them they despise them let any ungodly honour them if they be not extreamly vile they love them and their fellowship and are ready to think them as honest as the best because they make themselves their own gods those that honour them are their good Angels and è contrà 2. They begin to feel by woful experience no spiritual good or power of the Spirit and Presence of the holy Ghost in their fellowship or in these Ordinances in it they have them but not the use not comfort of them and this sets them going and ripens and rots them for a fall for as want of love made them sit loose from the persons so this makes them sâ—t loose from the Ordinance and a man thinks now What am I the better for the purity of Ordinances and so hence when he should loath his heart he loaths the truth and wayes he seems to approve and hence falls For this is a standing Rule Let a man have Ordinances and not know how to use them or not indeed make spiritual use of them if he knows it but he will sit loose from them Mal. 3. 14. Zach. 11. 8. My soul abhorred them and they abhorred me not their own hearts as it is with the soul and body they are not knit one to the other immediately but by spirits which if they be extinct then they fall asunder Let a man have meat and it not feed him cloaths that cannot warme him physick that cannot purge him a Vineyard planted that never hath fruit on it he will cast them off and despise them and this is the second step the heaviest judgement of God on men for not loving the truth but taking pleasure in unrighteousness and this works thus especially if they have had some trial of the people of God sometime and after great expectations of receiving good from them meet with but little the Word Sacraments Fastings hence come to be stones not bread the heaven of promises is Iron and there is no raine falls on them and hence they 1. Carelesly refuse at
sometimes to come to the fellowship of the Saints 2. Hence if they do come they come late 3. If timely yet without prayer or prizing of them they have felt no good and now they expect little 4. If conscience force to duties yet they think them too tedious or too frequent Ezekiel 11. 21. they are losing and dying no man will tell you so particularly but the Lord tells thee so now 3. The Lord visits them with many sad and outward evils and strange unexpected Trials which they thought they could beare but indeed cannot puts them upon great losses and leaves them to sad wants their estates decay they run into debt and provisions are scarce c. and now they secretly repent themselves of the fellowship of Gods people but accout their course and hazards they have run either madness or rashness Moses Heb. 11. 25. did choose affliction and suffering that he lotted upon and upon nothing else hence forsook honour and preferments and pleasures men not doing thus hence choose the world and forsake the wayes of God the Israelites brought to the Wilderness they would go back why they questioned whether God was with them why because they wanted water bread and variety of blessings Nâ—â—b 16. 13 14. And this sets them off as a man that loves his friend very well but when he puts him to so much cost and is so costly by his company let him then even go so do many men the Lord and his Ordinances 4. Hereupon they come to call all into question again which were without 〈◊〉 before the wayes and Ordinances of God What warrant now say they have you for Covenant such constitution on of Churches of Saints stâ—ict exami ing of members and why not a forme of Prayer and why not a Ceremoâ—y lawful and now they want but a temptation and then they fall 2. Thess. 2. 10. They receive not the truth in love Why not because they feel loss by the truth or feel not the spiritual good of the truth and hence are given up to believe lyes the first beginning of which is to question the Truth not from tenderness of conscience though that be pretended but from carnal lust and hence Ezekiel 11. 24. whose heart goes after that derestable thing and this they are hardned in if any good men by violence of temptation fall therein Thus men fall from fellowship and sit lâ—ose you will fall if you look not to it which I say is fearful And as Christ said By this shall all know you are my Disciples if you love so all men shall know you are none of Christs if you fall here if you sit loose c. I have been searching and discovering that which is working in sundry and lies as leaven cast it out of your doores We may see hence one just ground of that diligent and narrow search and trial Churches here do or should make of all those whom they receive to be fellow-members with them the Lord Jesus will make a very strict search and examination of wise and foolish when he comes and will put a difference between them then may not men not Churches imitate the Lord Jesus according to their light now If indeed all the Congrâ—ation of the baptized were holy then as Korah said They take too much upon them if Christ at his coming would make neither examination nor separation not only of people baptized at large but of professours and glorious professours of his Truth and Name if Churches were not set to disceâ—â—e between Harlots and Virgins foolish Virgins and wise as much as in them lies that so some of the glory of Christ may be seen in his Churches here as well as at the last day then the gate might be opened wide and flung â—â— the hinges too for all comers and you might call the Churches of Christ the Inn and Tavern of Christ to receive all strangers if they will pay for what they call for and beare scot and lot in the Town and not the house and Temple of Christ only to entertaine his Friends But Beloved the Church hath the keyes of the Kingdome of Heaven and what they binde and loose following the example and rule of Christ is bound and loosed in Heaven and they judge in the room of Christ. 1 Cor. 5. 4 5. 2. Cor. 2. 10. Whom the Church casts out and bids depaâ— to Satan Christ doth whom the Church receives to it self Christ doth we should receive in none but such as have visible right to Christ and Communion of Saints None have right to Christ in his Ordinances but such as shall have Commâ—nion with Christ at his coming to judge the World hence if we could be so Eagle-eyed as to dâ—scern them now that are Hypocrites we should exclude them now as Christ will because they have no right but that we cannot do the Lord will therefore do it for his Churches yet let the Churches learn from this to do what they can for the Lord now There is a foure-fold Glory of Christ shining in his separating foolish and wise at the last day which when Churches imitate now they hold out now First Hereby he shews his wisdome in discovering the secrets of darkness and all the wily knots men have tyed to hamper themselves in their own miseries so Churches shew forth this wisdome not only in discovering such whom you may feel to be hairy rough Esaus with Mâ—â—onson but such as have Iacobs voice and are very wily when the secrets of hiâ— spirit are discovered they will say if not proud and passionate God is in you hence the wisdome of Christ Rev. 2. 2. Secondly Hereby the Lord Jesus shews hâ—s holiness who withdrawes himself from those that are foolish though outwardly most glorious for he will be sanctified so the Churches shadow out the holiness of Christ â—erein who are bound to be holy as he is holy Thirdly Hereby the Lord keeps the Communion of his Saints pure this is a wonderful glory in Heaven that only the Elect and faithful of God shall lie down together and is the last and greatest glory that ever shall be seen in this world Revelations 21. 27. One man or woman secret'y vile which the Church hath not used all means to discover may defile a whole Church and bring it under wrath as Achan and make work and sorrow enough for many a day and year after and bring that blemish and scandal as will not eaâ—â—ly be worn off again and then men will wish that they had kept their communion pure Fourthly Hereby the Lord abundantly vouchsafes his presence to his people in Heaven when the Goats are separated now come and take your fill of love and possess your Kingdome so the Church hereby gaines more of the presence of Christ Jesus in publick and private when â—das is gone out now Christ comforts the hearts of his Disciples when the Lord hath his Spouse alone then he sports himself with her Isaiah 4. â—â—â—
the mind Else they say a man might be sapiens and yet impius too which cannot be But I dispute not a bout that there be many bruit creatures that imitate the knowledge of man yet there is no mind of man or reasonable soul in them so hypocrites may have excellent abilities of reason and yet fall short of that new mind the eye and director of the whole man that Saints have It s ever dark night with them the Sun of Glory never did yet rise upon them SECT II. 1. BEcause all Divine Light of Glory is ever powerful through Christ to change the heart Hence if hypocrites had it their hearts would be sincere which is not so and hence they ever want it whatever light else they have and hence those that have it must be sincere Iohn 8. 32. You shall know the truth and it shall make you free i. e. from your bondage of fears and sins hence David prayes for light Psal. 119. 33 34. And then he shall be set at liberty As Iron is drawn to the Loadstone by a secret hidden vertue so there is a secret vertue of Divine Light that drawes the most Iron heart nay changeth it John 17. 17. Sanctifie them through thy Truth c. For this is the difference between mans and Gods teaching And hence when the Gospel comes in power it comes in demonstration whereby the heart is mightily overpowred that it cannot but fall down before God whose voice and truth it hearts And hence the young man saw some worth in Christ but not enough and hence he forsook Christ. Truth is not stones but bread to them that see it indeed 2. Because the mind is the first inlet of all sin and all Grace and hence all hypocrisie springs from thence Hence when Satan laid his Train to blow up all the world by sin he first enters into dispute and parly with Eve and as the Apostle speaks deceived her 1 Tim. 2. 14. The woman was first deceived And hence when Satan came with his last and strongest temptation to draw away the heart of Christ to him he attempted it by a sudden presenting to his mind the Glory of all the world hoping hereby to get in Nay in the unpardonable sin there is summa caecitas to call evil good and good evil And hence the Pharisees that did commit it were called blind and when sin is entred it strengthens it self by the mind Heb. 3. 13. Least 〈◊〉 of you be hardned through the deceitfulnesse of sin As 't is with Cities they might be easily taken but for the Forts that are built about them and the Souldiers that are in them So men set up their hearts and minds above and against the Lord Jesus The power of sin lies in the power of darkness as the power of a weak State in the wisdom of its Council And hence when the Spirit comes all the work of it is expressed by conviction of sin righteousnesse and judgment because convince one effectually and you convert him And hence when the Lord comes with life he comes in by light Eph. 5. 14. Christ shall give thee light And hence when the Gospel comes to take away all darknesse and sin 't is said Satans chief policy lies in this to blind mens eyes 2 Cor. 4. 4. Either by obscuring the Light or by kindling a false Light in their minds that they shall think they see when their darknesse remains not but that there is filth enough in the will but Satan knows that Christ shines into the heart by the mind and hence he blinds men and then he knows he shall damn men Beloved if men had the Spirit it would lead them into all Truth now this the world cannot receive because John 14. 17. It knowes him not This is that which opens and shuts to all life and sin not that bare light can change the will but the Lord doth it by the power of his Truth and Light And as t is with water coming through some Mines there is a healing vertue in it so Light coming from everlasting love it heals men of their evils SECT III. HEnce see the danger of two sorts of men especially 1. Of those that flie from the Light which is done sundry waies I le mention onely one that is used by a false heart A man is troubled in mind concerning his estate fears death and Hell and so few shall be saved how can I be one c. How comes he to fear The Lord hath by his Spirit in the Word discovered and found out his sin the thief is taken and apprehended and condemned he hears still but yet can find no peace Why Because he lives in those sins that he is convinced of Hence the Word raiseth damps and heart-qualms that he hath no peace but is ever pulled from his own bottom and hypocrisie and the Word discovers more sins and hence hath no peace The Word will not give nor offer Christ and a base lust together nor will not suffer any to have them both in peace Hereupon the soul finding no rest nor peace which the false heart seeks for chiefly flies from the Light especially if it hath found out a shorter cut to its peace by any device or golden delusions of men And now they will hear there no more and now the Publishers of Gods Truth are tyrannical tormenters of the Consciences of them that be weak false Prophets that lead them out of the way of peace And because of this they think they were led out of the way of truth because out of the way of peace Or if they do come they can sit with disdain and contempt of men alas they speak according to their light and of all the truths of God which shall one day be preacht over again in flames of fire to their eternal horrour Rev. 6. 2. It s said Christ rides on a white Horse conquering and to conquer Men have unruly hearts and strong hearts and they will not die nor yield presently And hence when one sin is cast away another steps into the room of it and when that is gone another supplies the place of it and commonly the strongest sin and temptation is the last Now hence Christ goes on rides on in the Chariot of the Word conquering and to conquer still Those that do yeild he saves those that will not he slaies Now 〈◊〉 poor Creatures have had Christs arrows in them and are wounded for some sin but the Lord discovers more still hence at last they flie away with the arrowes in their hearts for ease Oh poor creatures know it the Lord Jesus will find you out You will not be conquered by him you shall never be saved by him You have light you shall have delusions endlesse unknown hypocrisie and darknesse to be your portion There is never a plain heart but he accounts that wound and trouble greatest mercy and blesseth the Lord that he will not give him his sins and
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
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
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
pray for the inheritance or a part of it of the portion of the Son shall he have it no he shall have what is fit for a Servant so it is here the Lord hath some Sons in his Churches these praying and desiring from a son-like spirit all that God hath being theirs they shall have it and hence Psal. 145. 18 19 20. He will fulfil the desires of them that fear him and love him and delight themselves in him for that is the son-like disposition when he is cut short of all comfort in the world nay when he may have his fill of them yet he delights in his Fathers face love and grace and fellowship and house Psal. 27. 4. For they are heirs and coheirs with Christ being Sons but now there are Servants in the house of God shall they have their wills and lusts no thus it was with these foolish Virgins they were only Servants in the house no true Spouse or Sons and were foolish at best and had not the spirits of Sons but had their lusts never were espoused savingly to the Lord Jesus himself nor laid up all their hope in him but were foolish and that is the ground why others desires are heard not theirs Thirdly Unsound desires make after a certain measure only whereas the desires of Saints seek after this Grace without measure and thus the foolish Virgins fell short of the wise all that they could get was little enough for themselves but the foolish look after some of their oyl as many a man looks upon the gifts and parts of another Oh saith he if I was as honest as humble a man as such a one and many a man sets up such a measure and if he hath that is well while he wants that miserably Look wistly upon the foolish Virgins they did content themselves with a measure and now they are in want of it seek for it at first a little did content them and now when it is spent a little will serve them again And what is their measure 1. So much as will beautifie and adorn them before men our Lamp is out 2. So much as will comfort them against the coming of Christ for now they were troubled that their oyl was spent whereby they might meet the Bridegroom he that desires it for a little measure of it his desires are certainly unsound so much as will serve his turn he cuts his coat according to his cloth but he that desires it without measure è contra as Paul Phil. 3. 12. That I may apprehend by any means that for which I am apprehended As Chrysostom calls Paul that insatiabilis Dei cultor for he makes it his last end as he that desires wealth without measure though he gets not all the wealth of the world yet the more he hath the more he craves this his fleshly lust is his last end Obj. But he may desire it without measure for his own ends Ans. I confess 't is true for men may desire honor and no honor but by gifts and no gifts but by grace and hence may desire infinitely but yet it is but a measure viz. to serve his own ends but not the Lords ends to set up himself true desire of grace is for that which may pull down self and make God all Psal. 119. 4 5. Fourthly It is not their only desire or the only thing they desire viz. the good Spirit of the Lord and that they might not live or any thing else in them but that the Lord may live and his Grace and Kingdom may prevail in their hearts the desires of Saints are only after this or if their desires are after other things the Spirit lusts against them 2 Sam. 23. 5. As carnal desires are after life and the comforts of it so spiritual desires are after the life of Christ in them and the comforts of the Lord thereby Psal. 27. 3 4. One thing I have desired and that I will seek for what was it a Crown a Kingdom no but that I may dwell in the Lords house for ever and visit his Temple Notable is that example of Abraham Heb. 11. Two things he met with that might draw down his desires 1. He came to a land which God promised to give him where he lives among enemies and in fears 2. He might have returned to another Country and now have been better 3. God blessed him c. but it was nothing he desired only another above hence God is not ashamed to be called his God but the foolish Virgins fell short of this and hence they now seek only in times of extremity And this is the frame of many graceless hearts in time of extremity 1. When all grace is gone 2. When death is come then they seek earnestly after the Lord and Grace Oh their sin lies heavy Oh then an humble heart is sweet but before their hearts were overcome with lusts after other things and this double heart every carnal heart hath Ephes. 2. 3 fulfilling the lusts of the mind i. e. Diabolical lusts and lusts of the flâ—sh i. e. sensual and beastly lusts it 's the state of all men and hence promises are not made simply to mens seeking the Lord for they may miss but to them that do it with their whole heart Psal. 119. â—2 Ier. 29. 13. this they never do and hence men pray daily and live in their lusting all the day after men long in misery but are cool in peace SECT IV. Quest. BUt seeing there is in Saints two Natures flesh lusting against the spirit and spirit against flesh and a double heart in a Reprobate whereby he desires grace and other things how shall we distinguish them Answ. 1. The lusts after grace and worldly things in an Hypocrite agree together in the same heart but those lusts which are after the flesh and spirit in a regenerate heart are contrary one to another and like fire and water one seeking to destroy the whole being of the other Exem gr A man wants the things of this world he seeks and desires after them riches honor rest and peace but thinks he if I have no more but this I may to hell if no Grace hence he desires that and so doing now he hath peace and all is quiet with him and goes on sweetly in a way of profession aâ—d prayer and a gracious heart is ready thus to do and to make his head lye soft with two pillows but yet the Spirit riseth up against this that the soul thinks I shall fall by this heart Lord how apt to rest in these lees lusts in Hypocrites are like brethren that help one another to this end to get peace but here as enemies to destroy such a cursed peace as that is in the Godly 2. In a false heart lusts and desires after these things are dear to them like their limbs and best members they cannot be nor cannot do without them but in Saints they are sores and blains and so hated