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
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
now away to the Lord if ever help now 't is when most helplesse 2. If you can do any thing savingly good the soul is bound now by the power of Faith to stir up it self to act though not to trust to it alone for somtimes the soul hath the regenerate part uppermost and the prevailing Spirit of God Psal. 21. 3. which comes to him and gives it power to act before the soul come to it Now a man is bound to act because 't is from Christ now Hence Timothy was to stir up the gift 2 Tim. 1. 6. Hence complained of them Isa. 64. 8. None stir up himself to take hold on the Lord. A man must stir up himself to believe as well as other Graces hence the Kingdom of Heaven is taken with violence and though corruption is stronger than Grace yet Grace assisted with the Spirit is stronger than it which is never quite out of the soul but 't is in the soul 1 Iohn 4. 4. Stronger is he that is in you And 't is said professedly He purgeth himself and keepeth himself the evil one toucheth him not 1 John 5. 18. But mark trust not barely t◠this but when you do this withall remember Lord I cannot hold out in this unlesse thou dost help me But know Isa. 26. The Lord is the rock of my strength And if you by the Spirit mortifie c. Rom. 8. 13. Therefore ever hold up sailes but look for a wind And if a man be not to do this then when any sinful temptation comes if a man do not find the Spirit and strength ready at hand to help if he be not to stir up himself against it he is to suffer himself to be carried down by it Hence a man may neglect all duties a long time if he do not find the Spirit assisting if so be a man must not stir himself up and so will some say a man may May What shall I say to such sluggish soul but sleep on But know it the Lord will awaken thee when you shall say Oh that I had improved the Talent I had And if you do find Christ in such a condition know it they be but the last visits of Christ before he departs You can do more than you do and the Lord will have you do it But I cannot do it for good ends without Christ. Yet do the thing as far as you can else if you owe another a debt and will not pay because not for a good end that excuse will not serve So you owe the Lord your lives your spirits your abilities lay them out for the Lord though evil be in them be humbled for that Is this good requital to say you find your hearts dead in prayer and God must do all and there leave it 3. You are to expect and look for power from the Lord Jesus in the use of means all known means For Faith fetcheth all from Christ hence we must go thither where Christ is to be found and he dwells in his House in his Ordinances Therefore there you must depend upon him As 't is with a Merchant he wades not over the Sea for Pearls but gets into his ship and there he sits still so here Mat. 13. The Kingdom of Heaven is like a Merchant man Hence you that know you can do nothing being under a spirit of conviction and hence do nothing under a spirit of sloth and neglect of means by vertue of a spirit of presumption and say Christ must do all I say you take not the right course for the Lord to help you in The Lord will never be a slave to thy sloth but thou shalt be like a shrub never to see good when it comes and shalt die in horrour with this Oh I might have done more Hence you are worse than the other that think if a man fasts prayes watches against his distempers mourns for want of Christ and Grace and followes God hard here he is a Legal Christian Why these are but his own works and this is not living on Christ. I confesse bare using them or trusting to them is not but he that lives not on Christ in use of means these and all other means to find Christ or enjoy more of Christ shall never have him Neither do I know what turning Gods Grace into wantonnesse is if this be not and under a conceit of liberty to be a servant of corruption I know not whether it be thus with any but if I did I would pity them 4. If the soul cannot every moment live on Christ i. e. for every particular act have a distinct act of Faith for this cannot be yet every fit season that it can it ought to look up to the Lord for life and fresh strength Pray as 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every fit season And as he brings forth fruit so he goes for fruit in season Psal. 1. 3. And when the soul doth this the Spirit of the Lord helps when the act is ceased Now the fit seasons are 1. At beginning of any action as prayer hearing reading All the time a man is in his journey or in his work he is carried on by the act of Faith at first setting out The reach of Faith is long and continues all prayers all the duty throughout the act of faith is short Now the Lord looks to his people according to the first 2. When our act beigns to die as Moses lifted up his hands and when they were heavy Aaron and Hur supported them again 3. When a man feels himself strong now apt to be self-confident now Lord for an humble heart And thus you are to live on Christ which if done would make a Christians life glorious and give infinite content to the heart of Christ. But here is the misery either hearts are full and need not or slothful and care not for living so That truly I do not wonder to hear and see so many withering trees as though blasted by wrath because you fetch not all out of this stock and Christ is such a stranger because you are so seldom with him to act and bring forth fruit to him SECT VI. 2 COnsider of the means to act from Christ Jesus and indeed herein lies the skill and life of a Christian and this is the complaint of many a Soul Christ is full and he is not for himself but for those that want and I come to him when I want it and yet I find no help and hence many are brought to think either it 's in vain to come to Christ or else I have no Faith in Christ I will therefore premise these three things 1. That a false double treacherous disloyal heart to Christ cannot expect to receive any thing it comes for unto Christ. As 't is with a Woman that though others do not yet her Husband knows she is fallen in league with some other man he will be strange to her and will not do any thing for
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
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
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
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
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
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
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
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
for Christ in his Ordinances a duty and why so part 1. p. 105 106. Longing for Christs second coming perswaded part 1. p. 113. directed p. 114. Love of Christ precious and satisfying part 2. p. 170 171. offered how and on what terms p. 173 174 175. to be accepted p. 176 177. want of it is dreadful p. 168 169. it is extended to such as love him part 1. p. 23 24. it is not vain p. 25. how it appeareth p. 52 53 54 55. Love of Christ how comprehended part 1. p. 34 35 36. it makes his coming certain part 2. p. 38. opens the door to the wise Virgins p. 157. Love to Christ perswaded part 1. p. 21 22 it must be fixed in such as wait his coming part 1. p. 51. how this is to be done p. 56. Christs love to us how known part 2. M. p. 184. M. Marriage to the Law what it meaneth and how done part 1. p. 18 19. Means ineffectual a note of hypocrisie part 1. p. 152 153. and why so p. 154 155. Means enjoyed no advantage unless improved part 1. p. 156. the careless use of means characterized p. 158 159 160 161 effectual use exhorted p. 163 164 165 Measure of knowledge or fellowship with Christ must not satisfie part 1. p. 110. content in it characterized p. 111 112. Mind of man the cause of truth or hypocrisie part 1. p. 146. why so p. 147 148. Ministry the means of grace part 2. p. 96. must be of Gospel not Law p. 98. despisers of it rebuked p. 99 100. described p. 101. Ministers sent by the Church but furnished by Christ. part 2. p. 97. they are scandalized in the world for what p. 102 103. N Nearness to Christ the Saints duty and priviledge part 2. p. 132. how to be gained and managed p. 133 134 135 136. New Englands warning par 1. p. 166 167 O Opinion of justification by Christ alone is not sufficient to salvation part 1. p. 124 125. Oyl in Virgins Lamps what it is part 1. p. 168. it must be prepared against the bridegroom come p. 186. helps how p. 187. P. Pain prevents security part 2. p. 4. Papists confuted part 1. p. 134. Peace provoketh security part 2. p. 3. Peculiar work of God in the heart the only note of blessedness part 1. p. 136. Perseverance in grace is certain to the Saints how known pa. 1. p. 230 231 232 Person of Christ glorious part 1. p. 22. closed with by faith p. 69. Power of doing holily lost by mans fall restored by Christ. part 1. p. 28. Power of Christ in Ordinances how felt part 1. p. 108 109. Prayer neglected a note of security part 2. p. 6. it will be too late when the door is shut p. 163. Prepared for Christ must only possess him part 2. p. 137 138. Principles of grace make shining professors part 1. p. 172 173. Priviledges outward no cause of boasting part 2. p. â—54 Pulling down Gods Kingdom is dangerous and how it is done part 1. p. 6 7 8. R Readiness to meet Christ what it is part 1. p. 40 41 42. necessary p. 43 44. its characters part 2. p. 141 142 143 144. motives and helps unto it p. 147 148 149 150. Saints must be most ready p. 151 152 Rod cryeth to the secure before Christ his second coming part 2. p. 33. Resistance of Christ twofold part 2. p. 189 S Sanctification its fulness not attainable by hypocrites part 1. p. 214. it is opposed unto self-seeking p. 215. its particular ingredients p. 216 217. consists not in a sence of the want of it part 2. p. 70 71. Satisfying sweetness of the spirit explained part 2. p. 83 84. Security the sin of last times and incident to Virgin Churches part 2. p. 2. what it is and wherein it consists p. 3. the easiness of its entrance p. 4. a sweet sin p. 5. marks of it p. 6 7. the last that seizeth on the Church p 17. a strong sin p. 19 20. a dangerous state p. 34 35. greatly sinful â—44 Season of grace to be taken part 2. p. 164 165 166. Selling grace what it means part 1. p. 95. Self-acting most pleasing to men but vile to God part 1. p. 29 30. Sence of want no true sign of grace part 1. p. 193. Sin suits not Virgins who wait the Bridegrooms coming part 1. p. 13. Sincerity differeth from the closest hypocrisie part 1. p. 131 132 133. it may be discerned and how p. 141 142 143. is to be sought after p. 223 224. motives to it p. 225. means p. 226 227 Sleep its properties part 2. p. 3. Slumber spiritual its degrees pa. 2. p. 15 16 Slothful opinions what and whence part 2. p. 24 25. Souls are the vessels for oyl of grace part 1. p. 169 170. Spirit of Christ the inward principle of grace in the believer part 1. p. 173 174. it fits the soul to meet Christ how part 2. p. 142 143. must not be limited or quenched part 1. p. 193 194. its fulness not attainable by hypocrites p. 209 210. consists with the departure of Saints p. 211 212 213. its glory and the fulness of it p. 219 220 221 222 223. Strangeness to â—hrist lamented pa. 2. p. 126 Subjects of heaven converse in the â—hurch visible part 1. p. 5. Sweetness of the creature what it is part 1. p. 56. Separation one work at the day of judgment and the reasons of it part 2. p. 192 193. Separation from the Churches of Christ sin part 2. p. 195. T Temptations to Apostacy three sorts part 1. p. 37. Terrors occasioned by security part 2. p. 8. U Vessels for oyl are the Saints not Iesus Christ. part 1. p. 167 185 186. Vessels of honor how they must act part 1. p. 176. Virgins who are meant by them part 1. p. 11. Foolish who are p. 115. wherein they differ from the wise p. 152. they desire grace part 2. p. 73. wise Virgins enter but foolish are shut out from the Bridegroom p. 122 123. Unbelief of the eternal doom denounced in the word dangerous part 2. p. 160. Unconstancy a note of hypocrisie part 1. p. 236 237 238. Unprofitableness in Ordinances the effect of neglect part 1. p. 155. Unreadiness at Christs coming is woful part 2. p. 139 140. Unregenerate men are not sensible of the want of grace par 2. p. 67 68. W Waiting for Christ fits for his coming part 2. p. 145 146. Want of love to Christ is very dreadful in its effects and nature part 2. p. 169 170. Watching over one another the Saints duty and how to be done part 2. p. 8 9 10. Weaknesses are not graces part 1. p. 129. Weariness provoketh security part 2. p. 4. Will of Christ the object of sanctified obedience part 1. p. 217 218. Withdrawing of Christ what it is and how done part 2. p. 173 174. Word cryeth before Christ his coming part 2. p. 32 33. Work of Christ to be done what it 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
serious in the great business of providing for Eternity 't is very probable thou maist be no stranger to the Name of this Reverend Author now with God whose Name in both the Englands is as an oyntment poured forth and then thou wilt be eagerly desirous to peruse these following Sermons in tendency to the further increasing thy stock of spiritual oyl and when thou hast read them and suckt forth the sweetness and nourishment contained in them and by the assistance of the holy Spirit turned them into good and healthfull nutriment to thy soul we question not but it will inhance the Authors worth in thy thoughts and estimation But perhaps thou hast never lighted on any of those Flowers which this Holy man hath planted in Gods garden and then we are confident thou wilt meet with such savoury sweetness in this Discourse as will make thee wish Christs Church had longer enjoyed so choice and skilfull a Workman If thou beest one who hath hitherto little considered of God and thy soul and the concernments of Eternity or only now and then had some morning dew thoughts of that which deserves and requires the choicest and most vigorous workings of thy soul we wish thou wouldst so far comply with Gods goodness in bringing this Book to thy hand and gratific thy self we mean thy Soul thy better self as to read over this Treatise in which thou wilt meet with those serious and soul-piercing Truths which by Gods blessing may be as poyson to thy lusts and awaken thee to a serious and hearty engaging in that work which none ever yet repented of For the occasion of publishing this Piece we refer thee to the larger Epistle of our Reverend Brother and only adde that though a vein of serious solid and hearty piety run through all this Authors Works yet he hath reserved the best wine till the last The Lord help thee and us so to reade and improve these and such like labours of Gods Harvest men that we way with the Wise Virgins have the Lamps of our souls trimed and furnished with oyl that when the Bridegroom shall come we may be ready to enter with him into his Kingdom Which is and shall be the prayer of us who are hearty well-wishers to thy Soul Decemb. 24. 1659. William Greenhill Edmund Calamy John Jackson Simeon Ash William Taylor THE PARABLE of the TEN VIRGINS UNFOLDED Out of MATTH 25. from the I st Vers. to the 14 th 1. Then shall the Kingdom of heaven be likened unto ten Virgins which took their Lamps and went forth to meet the Bridegroom 2. And five of them were wise and five were foolish 3. They that were foolish took their Lamps and took no oyl with them 4. But the wise â—ook oyl in their vessels with their Lamps 5. While the Bridegroom tarried they all slumbred and slept 6. And at mid-night there was a cry made Behold the Bridegroom cometh go ye out to meet him 7. Then all those Virgins arose and trimmed their Lamps 8. And the foolish said unto the wise Give us of your oyl for our Lamps are gone out 9. But the wise answered saying not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves 10. And while they went to buy the Bridegroom came and they that were ready 〈◊〉 in with him to the marriage and the door was shut 11. Afterward came also the other Virgins saying Lord Lord open to us 12. But he answered and said Verily I say unto you I know you not 13. Watch therefore for ye know neither the day nor the hour wherein the Son of man cometh CHAP. I. SECT I. THese words are part of our Saviours Answer unto two solemn questions which his Disciples propounded unto him Chap. 24. v. 3. The first was concerning the destruction of the Temple at Ierusalem The second concerning the sign of his coming and so of the end of the world The first seems to be occasioned by our Saviours speech c. 24. v. 2. The second from his speech c. 23. v. 39. To the first therefore he answers from the 4th v. of the 24th ch. to the 23d v. of it To the second he answereth from the 23 d v. of the same chap. to end of this 25 th chap. Wherein he acquaints them 1. With some things which shall be before his coming viz. subtill and strong delusions mixt with sore tribulations and oppressions especially in the time of Antichrist's raigne as also great confusions in all hearts and Churches if not throughout all the world after the tribulation of those daies And then saith he v. 30. shall appear the sign of the Son of man and he shall be seen coming in power and great Glory but if you desire farther to know the day and hour when this shall be 't is such a secret as my Father revealeth not to any no not to the very Angels in Heaven and therefore you need not know it nor yet should seek to know it 't is sufficient for you to know that before my coming there shall be lamentable and sad times and that when they are at their worst that the Sun and the Moon through the horrours of mens hearts and the universal confusions in the world shall seem to be darkned c. that then it is time for me to come and set all in order again then the time of my coming drawes nigh Now this Christ doth from v. 23. of the 24 th chap. to v. 37. 2. Having thus spoken concerning his coming he breaks off his speech in describing his coming and fals to discovering the state of the times toward and about the days of his coming and this he doth from c. 24. v. 37. to c. 25. v. 31. by the consideration of which he perswades to watchfulnesse against his coming 1. Either saith he the times will be very sensuall and degenerate as in the daies of Noah in some places of the world c. 24. v. 38. which he illustrates from two Parables perswading therefore to watchfulnesse to the end of the 24 th chap. 2. Or there will be great security in other places and among other persons not given up to sensuality as in the daies of Noah but who are the chast Virgin pure Churches of the world not defiled with the whoredoms in the world and this our Saviour unfolds in this Parable 3. Or if any be awakened as some shall to look for Christ's coming yet among these some through hard conceits of the Lord Jesus shall be wilfully carelesse and not improve their Talents for the sake and use of the Lord Jesus and this is set down in the next Parable of the ten Talents from v. 14. to v. 31. You see therefore where this Parable stands and to what purpose it is brought in In which are two things SECT II. 1. THe Parable it self concerning the ten Virgins from v. 1. to v. 13. 2. The scope of the Parable v. 13.
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.
but she before imagined but that which now she saw with her own eyes and that wrapt her out of her self Here we hear of the Lord Jesus of his beauty and glory and this draws Saints to him and when come they see that which they never saw before especially when in Heaven then fall down in everlasting admiration at this mystery for the blessedness of Saints is to see Christ in his glory Iohn 17. 24. Now this lies in an infinite good this cannot be seen in a finite time hence Saints shall be piercing their eyes deeper and deeper into this mystery and shall ever see more and more but never see all and this is their joy and glory in Heaven Is it so what think you is Christ worthy of your love or no look upon all the glory of the field of this world you may see an end of all perfection but never here 5. He is the delights and bosome love of God himself Prov. 8. 30. Hence Iohn when he came to set Christ out Iohn 3. 35. The Father loveth the Son Now is it so surely though you see not taste not this good yet there 't is now tell me if this person do not challenge love would you not be glad to have him you will say can he look upon such a VVretch embrace such a Leper as I no surely he will never do it SECT II. 2. COnsider he makes love to thee not one soul that hears me this day but the Lord Jesus is a Suitor unto that now you would be espoused to him He came unto his own and they received him not Whatever the secret purpose of Christ is I regard not In this Evangelical dispensation of Grace he makes love to all Iohn 1. 12. 'T is clear Mat. 22. 2 3. If there be a Gospel in the world there is this love of Christ yearning towards all especially all that have this Gospel of peace sent to them Luke 2. 10. 'T is tidings of great joy to all people as Law is tidings of great sorrow to all people Luke 2. 14. Angels from Heaven preacht this good will towards men For if the challenge of love from men should be founded on his actual love to some having died for some then the offer would be particular But 't is grounded 1. On his own worth and Glory and hence he challengeth love 2. On this for ought I know he hath loved me So that thou art not so vile but the Lord Jesus his heart is toward thee and his eye is upon thee for love But 't is not all love but only some that overcomes 1. Now 't is real love 2. Fervent love 3. Constant. 4. Pure love he makes to thee 1. 'T is real love when the Gospel and Ministers seek for love the Lord is real in his desires there is no collusion or dissembling 2 Cor. 5. 20. in Christs stead He that receiveth you receiveth me thou thinkest the Lord cares not for thee not doth not desire thee though he doth others but 1. Either the Lord would have thee loath him or love him what think you 2. If the Lord did not really make love to thee he would not be really angry for rejecting of this love but the Lord is really angry for rejecting it and wroth with nothing so much as that Psal. 2. 12. here he swears in his wrath Psal. 95. 11. when he opens his bosom for thee to rest in and thou wilt not 3. Look but upon the dealings of God with thee 1. Hast not oft thought some in Hell better than thee why the ruine of millions of men is to win love from thee Ier. 3. 8 9 10. 2. Hath not the Lord sent many a mercy to thee not one but was to win thee Psal. 81. 10 11 12. 3. Hath not the Lord with-held many from thee as here in this wildernesse Ier. 3. 3 4. 4. Hath not the Lord sent many sorrows terrors fears cares wearisome businesses that thou hast wished an end of life this is love Hos. 2. 6. 5. Hath not the Lord moved thy heart many a time-toward him by perswasions arguments which have a power to move the heart this is love Hos. 11. 4. Cords of a man 6. Hath not the Lord oft melted thy heart for mercies as David when he might have killed Saul truly you may feel his love which is much towards you that which keeps off thy heart from love is the Lord intends it not to me he is not plain with me But he sends to thee his plain Gospel which thou art to attend unto and he takes fittest seasons to speak to thee now in the time of thy heath and doth he not oft visit thy heart when thou art alone 2. 'T is servent vehement earnest love sometimes a Suitor is real but he is not earnest now thus the Lord is 1. The Lord longs for this Deut. 5. 29. 2. Pleads for this Ier. 2. 5. What iniquity c. 3. Thinks long for this time Ier. 13. 27. Ierusalem will not be made clean when shall it once be 4. Mourns when he hath not this Ezek. 6. 9. Broken with their whorish heart 5. Content to give away any thing for it all the love of Christ is founded on this 6. If thou comest not presently he is content to wait that he may be gracious 3. 'T is constant and continual there is not a moment thou dost not so oft breath as thou maist see and taste love Isai. 27. 3. Isai. 65. 2. 1. After all thy whorish departing from God that if man should do so no man would own yet he saith Return to me thou seest never a creature but thou hast loved more than Christ yet return 2. When God threatens most terribly and sets his fury on record yet then there he minds nothing but love Ier. 36. 2 3. 3. When none else will own and pitty thee thou art so vile yet Ezek. 16. 2 3. the Lord saith live then is a time of love 4. Nay when thou hast cast away thy self as a forlorn creature yet Hos. 14. 3. In thee the Fatherless find mercy 5. When he hath thee in his arms ready to give thee up yet then How shall I give thee up O Ephraim Hos. 11. 8. I tell thee if one sparkle of his eternal blasting displeasure should fall upon thee it would be so intollerable that it would sink thee his love is as strong as death no water can quench it oh 't is not so with man or great men once repulsed is enough why should the Lord do so here many think time is past 't is not so 't is the temptation of them that have time not of them that want it take heed this make thee not despise him 4. 'T is a pure love others make love for their own ends but the Lord hath no need of thee or of thy love he could raise up of stones children of praise he could have gone to others he could have and can fetch his
stake gave away her cloaths some to one some to another Now farewell friends and world welcome Love welcome Christ. So if the Lord comes to take away all from thee the child of thy body the husband of thy youth the wife of thy bosom the comforts of thy life provisions from thy family bread from thy mouth bid farewel to them give them into the Lords hands and now say welcome Christ. It s usual for Christians at first conversion and espousing the Lord loves them dearly and tenders them shews nothing but love to them and then their love is fresh afterward come hard Frosts and Winter-storms and cold blasts of displeasure Christ departs from the Soul withdraws himself hides his face and sends sad afflictions now the Soul apprehending anger and nothing else it grows discouraged and so dies when if it could stay and wait it should see all from love and doing it the greatest good Oh remember this he doth afflict me he doth depart from me he doth fear me with Hell yet I 'le love him never a whit the lesse Though the Lord buries all the Blessings he gives me yet my love shall live and if it do fall it shall arise 4. He loved thee when in thy low estate Psal. 136. 23. even when as no eye pittied thee Ezek. 16. nay when thou wert vilest at the height of thy sin under deepest depths of misery and straightest captivity after Friends had almost ceased to counsel Word and Spirit could do no good after Conscience had warned thee Oh love him when he is in his lowest estate when his enemies persecute him and his seeming Friends forsake him Before you came to this Land you thought Christ and persecution Christ and the meanest condition nay Christ and death would be sweet the Lord it may be doth or will try your love and here you find Christ and losses in Estate Christ and crosses in your Family Christ and many fears and toils and cares Do you love him now as well as ever you did for all this Oh never was my heart worse I doubt not but a discerning Christian may see how all the world is against Christ nay many Traytors in his own Family who love the bagg more than Christ. Many foolish Virgins who love their sleep and sloth more than Christ nay the hearts and Spirits of his own Friends declining that there is not that life of Christ that presence and savour and power of Christ in Hearts in Prayers in Lives and no complaints of this Now is the fittest time of love when no eye sees when no heart loves him or cares for him Psalm 119. 126 127. Therefore I love thy commands when he is shut out of every heart when none to receive him if any love it will appear now 5. He doth love thee constantly every moment Iohn 13. 1. 2. He hath thee every moment in his own bosom every moment thou art sinning and he is pardoning Sin and Satan and Hell and wrath are every moment waiting to hurt thee and he is every moment watching over thee redeeming of thee Every moment sin and justice cry against thee and yet he is continually making intercession for thee Isai. 27. 2 3. Every moment he is blessing when thou art sinning Oh the unknown love of the Lord Jesus Oh these fits of love are not fit for him Love him every moment delight in him every moment When a man hath a fire every moment warming him but still is cold it 's a sad sign that Death is near You can love him sometimes in a Sermon but soon after cold again or in a Sacrament and presently heart-dead again or after answer to Prayers and some special deliverances and then the heart is un-affected again and so a little pang of love must content Christ if he ceaseth one moment to love thee and to manifest it to thee then cease to love him if he ceaseth not to love thee dearly never to leave thee Oh then ever love him But we have such distractions and cares Men in love will follow their work and Women will do the Huswifry of the house and yet love is at notime to seek to their Husbands and shall the Lord have lesse 6. He loves thee with an unmeasurable love Rom. 5. 20. Where sin there Grace hath abounded hence Eph. 2. 3 4. Love and great love vers 7. Exceeding riches of his Grace For there is in Christ. 1. A created love One man loves another exceedingly as Ionathan did David Now he hath the perfection of all humane or Angelical love towards his people put in him 2. Increated love infinite love of a God and hence 't is immeasurable He thinks nothing he doth too much nothing he gives too dear hence when world is slain Satan cast out when he is out sin must out when some sins removed the rest must when they are out then death must when Death then Hell And when there is no life no Grace he works it it decaies he restores it it cannot act he quickens it it cannot doth not grow he waters it He hath given thee the earth and the dayes of peace and patience those are too little he calls thee and when thou canst not come draws thee and gives thee pardon that is too little he gives earth to thee that is too little world is theirs he gives Heaven to thee that 's too little for they are made Co-heirs he gives promise to thee that is too little he gives himself and Spirit and can he do more Yes we cannot drink in all that goodnesse and love hence he gives eternity to thee and he shall more and more enlighten thee not only let thy Soul live to blesse him but thy poor body and every dust of it to be raised up to Glory with him What the Lord promised to Abraham In blessing I will blesse that portion is thine Oh now love him without measure Oh how I love thy law how did David love it I cannot tell but if he loved the word of Christ then much more the person of Christ the presence of Christ everlasting fellowship with Christ. Oh take heed of giving Christ and measuring out unto Christ his portion his allowance that when the Lord comes to you for more love as he doth daily you give him that answer which many do in their practice you have let him have as much as you can so that you cannot spare any more from your selves from a base world from Wife and Child and Creature from a slothful course you hope the Lord will accept of that little he hath I confesse a little water in a Spring is better than much that comes by Land-floods but be sure it be a Spring else not accepted Beloved time was you lived without Christ did nothing for him now you do and what thou dost this year did'st last year and no more what love Christ had yesterday the same he hath to day and no more Will you thus
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
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
go away with a sad heart Oh I cannot see him and canst not find out the cause why so heavy and vile and so loathest thy self Oh now think of this day 1 Cor. 15. 28. Then God shall be all in all then thou shalt have thy fill of love and fill of God 4. In case of sorrow for the uproar of the world against God and Christ and the wrongs done to Christ and his people to see Christ crucified and crying spare my life and saying If you seek me let these little ones depart yet they are abused and every one against Christ as this day the world is coming to the last fit of madnesse against the Lord of Glory Oh now remember and look for this day 1 Cor. 15. 25. He must reign Lord what a comfort will it be to see Christ King then Men come to see him King here but Oh what will it be when he shall come himself To see all secrets open and the Lord glorified in himself and people of all creatures Look for this to see the great and last plot of God brought to perfection Oh think that is our day that is our victory 5. When you come to die and to think of leaving thy carcase to rot in the dust a long time Oh think and look upon this day They that hear shall live Why do I die John 5. 28 29. They shall then come out of their graves c. Thus look for this Motives 1. All creatures look for this in a manner Rom. 8. 22 23. Nay Christ and Saints in Heaven look for this day Heb. 10. 13. From thence expecting till his enemies c. Nay Devils look for it but tremble Only a secure world rockt asleep to their eternal wo look not for it 2. This will help you to ride all storms bear all knocks chearfully Our Hope is our Helmet Our Hope is our Anchor Heb. 6. 19. Eph. 6. 17. You will meet with them here it may be before you die 3. The Lord hath called you out of this world he might have left you in it and given you your hope your portion here and then wo to thee but he hath called thee to this hope that if Princes of the world knew they would lay down nay cast away their Crowns at thy feet for it and say Oh that I were in that mans case Eph. 1. 18. Hope of his calling 4. Hope and expectation of all other things shall fail if God loves thee he will make you know what 't is to forsake your portion If not they shall fail you when you die this shall not it makes not ashamed 5. Me-thinks this is the Glory of a Christian that he turns his back upon the world and lives and waits for the coming of the Lord. 6. Oh this will give Christs heart full content when he shall come Luke 12. 37. He will make thee sit down to eat and serve thee The Lord Jesus himself shall only then poure out to thee and give thee whatever thou callest for honour thee as it were above himself When thou art at rest in Heaven he will be at work for thee 7. If not he may come in an hour thou lookest not for him Christ may say to thee from henceforth sleep on What Means are there to make me look for him 1. Get some promise that thou maist beleeve the Lord is thine else thou wilt never look for him or if you do you will be deceived for hope is of things not seen Nay commonly when the Lord brings any man to his hopes having given him a promise and Faith to beleive it the Lord in the mid-way seems to cross his promise When the Lord promiseth life glory peace honour joy fulness Heaven they shall then and never so much before feel darkness death shame trouble sorrow Hell For the Lord tries them by this and tribulation breeds experience and experience hope Hence you must first get a promise of Christ and Glory before you can hope for it or expect Glory and then you may Heb. 6. 18. For the promise will support hope when heart and strength and all shall fail Nay it will expect contraries out of contraries Gen. 22. 5. I 'le come again to you Compared with Heb. 11. 18 19. So that soul that hath a promise may say when he considers Gods power and what Glory he gives to God by beleeving it God hath said he will comfort me he will cleanse me he will give me Glory I will have all these out of my sorrow my sin my Hell Take heed therefore of two extreams First Of hoping without a promise for that is but Faith scared out of its wits when it comes to be examined I hope so and I have had joy and perswasion of it Secondly Of not expecting when God gives a promise Can you live one day without it It may be you have no feeling yet But Isa. 25. 8 9 10. Dost wait for the Lord i. e. From a sense of emptinesse for all fulnesse thou shalt find it in part here and fully then and say Lo this is our God we have waited for him When a mans anchor is strong and in good ground he will look for safety when at anchor in the Harbour Oh thou afflicted tossed with tempests the Lord hath brought thee at last to Christ after many drivings to and fro and it clasps about him according to a promise if God changeth then thy comfort may not be If revelations come I know they may deceive but a promise cannot 2. Fear the terrour of the Lord at this day fear parting from him I speak not of doubting but the holy fear of Saints for that is the nature of fear it makes a man eye the thing feared As Iacob when Esau was meeting of him Noah he fears and looks to safety in and by an Arke Heb. 11. 7. Lots children took not his counsel they feared not but he seemed as one that mocked to them Paul 2 Cor. 5. 10 11. knew the terrour of the Lord hence looked for him sought to approve himself unto him Men that fear not parting with Christ will never look nor care for him And let it be a strong fear else it will never carry you above your cares and surfettings of the world How shall I fear thus 1. Unlesse the Lord put it into your heart none can for the security of the world is not sleepy but deadly Men are bound up as strong as with chains of death that till they feel the misery they cannot fear it strongly Oh look up to the Lord to unchain those chains of death 2. Know the happinesse of them that shall ever be with Christ what is the sweetnesse of Christs love and worth of it Imagine the last day come and all the dead raised Christ with flaming fire all the wicked on the left hand and then sent away with depart ye cursed all the Saints on the right hand and then Oh come and
espoused you to himself if you have any longings after him in Heaven seeing those desires cannot be fulfilled presently Oh long to meet him here and so long to meet him as that you may indeed meet with him and with more and more of him SECT VI. VVHat is it to meet Christ and to have Fellowship with him in an Ordinance I have been oft asked this and for the sake of them that be weak I shall give you a tast of it 1. Therefore look as 't is with a man that receives any common mercy from God from Christ if he sees not the Lord Jesus really giving it he enjoyes it but not Christ in it though he get some good out of the thing So let a man receive more knowledge of Truths and more Truth be discovered more Promises revealed more affections and life dropt into the heart which may do a man some good yet if he sees them as separated from Christ if he sees not the Truth as it is in Jesus if he sees not Promises spoken from Heaven by Jesus if he lâ—oks not on all Commands as part of the secret of Jesus if he receive affections and by them behold not the Lord Jesus he doth not at that time enjoy the Lord Jesus For he now indeed enjoyes his gifts but by these he doth not enjoy him And therefore then a man may be said to have fellowship with Christ in an Ordinance when by all the light and life and comfort there he comes to see him and sees them all in him and seeing a transcendent Glory in him sees and beholds a hidden Glory in them This Command is a secret of Jesus this Promise the sweet voice of Jesus these Consolations the comforts of Jesus these Messengers the Ministers of Jesus these Ordinances the Kingdom of Jesus And therefore look throughout all the Scriptures you shall see our Fellowship with Christ both in Heaven and here 't is exprest by seeing of the Lord Iohn 17. 24. Psal. 63. 2. 27. 4. I have oft said to my friends the great sin of Christians is to see Scriptures Ordinances Truths Commands Blowes Kindnesses as not flowing from and abiding in the Lord Jesus to see them separate from Christ and not Christ and them together And hence Promises comfort not because you receive them not as spoken by Jesus Commands awe not because not as the voice of Jesus Every Truth is not dear because you see it not as the Bridegrooms voice Parents that have had rude children have turned them out of doors they themselves have sent them money and cloaths in pity but themselves have not been seen that they might seek for a Fathers face at last So when God is angry with some of his people he doth send to them in his Providences and Ordinances because he pities them but himself is not seen Why That at last they might come home and seek to see his face again and say What good does all this do me if I see no God I confesse he that receives gifts from another ought to be thankful but a heart that loves and longs after the Lord will say here is Blessing Means Truth Warmth but Lord when wilt thou come thy self Oh labour for this 2. When a man feels the power of the Lord Jesus in his Ordinances this is the second part of Davids desire Psal. 63. 2 3. That I may see not only thy Glory but thy power for there is never a child of God but feels a strong party within him against Christ so that he cannot seek Christ cleave to Christ live to Christ now you will find in some Ordinances your hearts shaken and troubled for sin and some desires and consolations stirred up and hopes never to be as you have been But Beloved all dies and falls down again Now I confesse there is somwhat of Christ in all this but yet content not your selves with this because you want a power or until you find a might power of Christ by little and little subduing sin for when Christ comes into the heart indeed he comes with his power Psal. 24. 7 8. The Lord of Hosts mighty in Battel His flesh is meat indeed Col. 1. 29. Christs power works in a man mightily If you enjoy never such comfort but find not a power pulling down thy lusts there is no Christ. If a man be sick and he eats his meat and great care be had to tend him but the disease is stronger than the strength of nature and food ask him Do you eat Yes but it doth me no good So here Such comfort such a Christ doth you no good unlesse you feel a power Oh long to meet Christ and enjoy Christ thus How shall I do this 1. Mourn bitterly for the Lords absence as for one of the greatest evils that can befall thee For Christs presence will never be sweet to him that can live without him and can you look for him then John 16. 22. You have now sorrow which he said filled their hearts but I will see you again visit you come down to you by my Spirit again and you shall rejoyce and none shall take it away And therefore it s noted the first that had comfort was Mary when she sate at the Sepulcher weeping Iohn 20. 11 c. And therefore do but observe your own hearts when your hearts have been soaked in grief for want of or for the absence of Christ Oh I have lived without him and prayed without him and heard without him and spoke without him him that hath pitied me spared me overcome me laid down his life sent his Spirit to me that then you shall more or lesse see the Lord and feel the power and presence of the Lord. Oh Beloved shall not Heaven be sweet to you without him and shall earth be sweeter than Heaven that you can live here without him Beloved whatever you account of it now in Hell the sting of all sorrowes shall be this Oh Christ hides his face One frown shall be more bitter than death than a thousand deaths and shall it be so in Hell and shall not many frowns many daies be more bitter than death Shall it be so to Devils and not to Saints Shall the hiding of Christs face from enemies be heavy and shall not his friends take it to heart If you do not then think not to meet him but that Word and Prayer shall be dead drink to thee but if you do I tell thee if he manifests himself to any he will reveal himself to thee 2. Prize and love his presence his face the lifting up of the light of his countenance Princes will not come or if they do not stay if they perceive their company is a burden and is not esteemed no more will the Lord Jesus They that are fallen in love together will find out each other though it be at midnight prize Christs company and you will not complain for want of time and
but opened the door for the five foolish Look as 't is said Job 1. 6. There was a day the Sons of God presented themselves before the Lord and Satan came in also so here I shall not do not speak of every particular Church but of the state of the Churches in general For its possible there may be a Philadelphia a new Ierusalem which comes down from Heaven a Golden Foundation and for a time no hay nor stubble built upon it But this is rare and not usuall nor general SECT III. FRom Satan the ancient enemy of the purity of the Church he being an unclean creature himself if he could he would make Heaven it self unclean but that is beyond his reach hence he seeks to make Heaven on earth unclean hence he will get into Paradise and if he cannot come in the shape of a man yet in that of a Serpent to beguile and pollute innocency there He will follow Christ into the wildernesse and tempt him there and hence will seek to get into Churches to pollute them And if he cannot pollute the Church by unclean Ordinances he will then seek to defile it by unclean persons Mat. 13. 25. The Tares be in Iudea like the Wheat yet indeed annoy the Wheat And how come they there They are sown there i. e. hid for a time and mingled and die there too Who doth this Why the enemy did it so that Satan will do it If there be a Devil in the Church he will sow his taâ—es Obj. But we see him not Ans. No 't is therefore said he went away his care is over now they are sown Look as 't is Jesuits policy at this day the end of their Order is to raise up the collapsed ruines of Rome and to bring all Christendom and if it be possible all the world to the Hellish bondage and blind obedience of the See of Rome Hence some Kingdomes because they cannot conquer them by power they seek to do it by craft hence they seek to lay their Leaven and make their party within from whom they may have intelligence and hence they shall do well enough with them So Satan seeking the ruine of the Church seeks to make his party within the Church for one of these three ends chiefly 1. Either that he may divide the Church that when any Errour shall be hatched he may have his party to maintain it and his faction to plead for it Or 2. That he may corrupt it if he cannot divide it that the Tares may suck out the heart and life and power of Godlinesse in the hearts of the Elect for you know 't is not the Briar but the Ivâ— that sucks out the life and sap of the tree and 't is not prophane pricking persecutors but seeming friends to the Church that suck out the heart and life of it It was not Ieroboams greatnesse but the old Prophets gravity and seeming Piety that suckt out the Spirit and Sap of the young Prophet 1 Kings 13. That so by this little Leaven he may defile the whole lump and so provoke wrath against them all 3. If he cannot do either yet that he may blur and stain the Glory of the Church For the greatest Glory in the world is to see a Temple built not of stoâ—â—â— of Gold or Pearl but of living precious Saints holy to the Lord only and his Son and the sight of which in Heaven shall be one part of the Glory in Heaven Hence Satan will do what he can to blur it that though the greatest Glory God hath shines in his Church yet that he may blur it And hence Iude saith Some that crept in unawares were Spots in their Feasts And 2 Pet. 2. 2. By reason of whom the way of Truth shall be evil spoken of 2. From the Officers chiefly of a Church who when they should be full of eyes as they are described Rev. 4. And these eyes should be ever watching they are then sleeping Mat. 13. 25. For 't is not the having so much as the actiâ—g of Grace that helps men to read and understand the Book of the Scriptures and the Book of mens hearts and lives 2 Pet. 1. 9. Hence in affliction and temptation we know the Lord and his mind and our own hearts and the world best When Ionathan eats the honey his eyes are open Now somtime the watchmen are not acting or watching but sleeping and hence those are taken for wheat that indeed are but Tares The Book hath a fair Superscription or Frontispiece and they so sleepy they do not read it through and so either see no fault at all or if any they be but Errata in the Printing and weaknesses to be 〈◊〉 with or if they do yet the man is commended and hath a Name to live when indeed he is dead and so this serves the turn and though he comes in yet they shall do well enough with him though indeed they herein have but a wolf by the ears 3. In regard of Hypocrites themselves who must be like themselves ever to act for their own ends for they ever have an evil eye now it makes for their ends to joyn themselves to the purest Churches of the Lord Jesus 1. Sometimes it makes for their honour Hence you know the Church of Sardis lost her power of life for that is a burden yet kept their name to live for that is an honour For if men live out of Church-Fellowâ—hip that is a great shame and now they have little love from Saints Indeed the wicked may honour them but what is that to the honour of the whole Church Who would think Saul should have cared for Samuel that dealt so plainly and sharply with him Yet Oh honour me before this people that 's the businesse There are many excellent gifts Christ poures down upon his Church Simon believes also Acts 8. and would give any money for those gifts that he might be wondred at as he was before A man seeing others gifts and the love they have thereby even a Simon may desire such gifts and a mighty power of Grace to animate those gifts and would give any money for this that be may be wondred at Some refined polished Spiâ—its scorn honour of base men and hence fish for it else-where 2. Their gain 't is strange that Iudas follows Christ for the bagg that was so poor yeâ— he did until he saw after three years and a half waiting so little came in So 't is â—â—ange men should seek to joyn to poor Churches for that yet they do and will so long as they have any lots to give or purses to lend or hearts to take care and provide for those that are joyned to them You shall have many poor Christian men that be but kind and bounâ—iful to them you may lead them into any errors catch them at your â—leasure with a silver hook until they see their gâ—in grows little and respect lesse and then they fall off 3.
Evangelical hypocrite in denying his own righteousnesse to establish his sin 't is advancing Christ to advance his Lust. The Epistles of Iames and Iohn are antidotes against this kind of poyson and I look on them as lamps hung up to discover these men not but that these men are indeed under a covenant of Works for there be but two sorts of men and two ends of all men hence but Two Covenants hence those that are not indeed under Grace are under the Law and under the Curse but because the most subtil hypocrites apâ—ear or seem to be under Grace and their external operations are chiefly Evangelical hence I call them Evangelical Hypocrites SECT II. IN regard of the power of the Word and Gospel of life and spirit in such Churches For the Gospel where it comes as it advanceth the glorious and everlasting righteousnesse of Christ so it knocks under-foot all mans as a means subservâ—ent to that end and it coming with power and light it would be too grosse for Hypocrites to maintain life by Works hence Christs is that which they look unto for Christ when he preached not only many believed because of his Miracles but when they heard his Word Iohn 8. 30. Mat. 13. In the Parable of the Sower the Word came with much power that they received it with joy and did believe but fell by their Lusts. And look as 't is with the Sun there comes light and heat with it so there comes 1. Truth to the mind and conquers the judgements of Hypocrites that there is no life good righteousnesse but in Christ nor salvation but by Christ. 2. There comes some gooâ—nesse of the Gospel to the heart that men hearing and seeing Salvation wrapt up there Oh that is sweet and good and hence their affections and hearts are in some measure conquered by the power of the overdazeling truth and hence Hypocrites being thus conquered partly being of this opinion partly tasting some good of it desire it out of self-love expect it out of self-delusion and professe themselves Virgins out of these Principles In regard of power of Evangelical examples in the five wise Virgins for look as 't is with living men when the Sun shines upon their heads they cast their shadows that follow them so when the Lord Jesus shines upon the souls of his own people almost every honest sincere-hearted man will cast his shadow that will be like him hence Hypocrites in those Churches which are commonly rather led by example than by rule will be very like them and imitate them if they should not what communion could they have with them or what love could they receive from them for there is a mighty power in eminent examples to overbear Hypocrites that if they will turn themselves into any form they must into theirs as in Ioash for there are two things in the carriage of the Saints 1. There is a condemning power in it hence men fear to live unlike them 2. There is a winning vertue in it an attractive vertue hence men endeavour to be and live like them to be of the same mind the same heart with them and hence others take them and they take themselves to be sincere and hence they are Evangelical Gospel Hypocrites that lye hid in these Churches Hence Zach. 8. 23. Many shall take hold of a Iews skirt I doubt not but some false ones we have heard God is with you And as Christ when lifted up and risen so Saints draw Hypocrites to them Because the Gospel brings the greatest and sweetest consolations with it Hence a man under the terrour of the Law and sence of curse for his sin will make his last refuge hither and hide himself under the wing of the Gospel not so much out of love to Christ or Gospel but because they serve his turn and give him ease Like men scorched with heaâ— and almost ready to die the shadow of a Tree is now very comfortable and therefore there they sit so these Or as men with scalded arms they put them into wateâ— which gives them ease no cure but because it gives them ease there they keep them so here Men have been scalded with wrath Oh now Gospel is very sweet and so are eâ—sed 〈◊〉 it never cured by it Therefore here you shall find them disclaim all Works and cry up Grace only where the purest Churches are there are usually great awakenings there God is very near men and made most manifest to mens consciences and there are most soul-plagues contempt of the Spirit of Grace and hence most dreadful torments of conscience and fearful lookings for of Judgement Now hence it comes to passe when Christ is offered and general notice given to mens minds that yet there is hope and mercy for great sinners this fills them with joy and peace as Iohns hearers Iohn 5. 35. and hence they beleeve as the stony ground that had some plowing and hence received the Word with joy and believed Psalm 66. 3. It 's a Prophecy of the Kingdom of Christ Antichrist he tormented the consciences of men Rev. 9. Men have no peace within or without Luther is raised up and preacheâ—h the Doctrine of Free Grace which a world of men looking to their ease others in truth receive it for some time before his death he cries to God that he may not live to see the ruines that were coming on Germany for their contempt The Law is the Ministry of Death the Gospel propounds great priviledges with much more sweetnesse to sinners and hence hither men fly 4. Because the Gospel yields the fairest Colours for a mans sloath and strongest props for that Hence you shall see them wâ—lking in this garden For the last sin God conquers in a man is his sloath When the swine have no sâ—ill to eat yet you shall find them in the mire of sloath this slaies the foolish Hence the best Hypocrite will plead the Gospel its troublesom to the flesh to bear a daily sense of the sins and wants of the soul. Hence you shall have Capernaum receive Christ and wonder at his Doctrine and yet Christ upbraids them they repented not Mat. 11. 20. It s troublesom nay impossible for a man to break his chaines and get his soul loosed from his lusts and free for the Lord. The Gospel shews all fulness in Christ that he must do all a sloathful false heart thereâ—â—â—e closeth with Christ as the end but neglects him in the means Why Christ must do all say they and hence if Christ do drop upon their hearts well and good if not 't is Christs fault he is a hard Master that gathers where he did not sow and hence wrap it up A mans false heart is weary of the yoke of Christ and hence would fain be eased of it Now the Gospel promiseth libeâ—ty from the bondage and curse of the Law and a sloathful heart can find out reasons to free himself from the Rule of
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
What 's his last proof because we keep his Commandments i. e. we have them writ in our hearts and keep them though we cannot fulfil them it makes us every way more holy Christ doth not keep them only but we through his Grace keep them thus he proves it by a work in him Now thus I reply if all works in the souls of Saints be common to Hypocrites then Iohn went upon false grounds deceived himself and all that heard him and all the Churches that ever were to this day SECT III. TO the Papists who in their writings seek to shame the Churches of Christ saying that they deny all Inherent Righteousnesse or Graces making a man just by the righteousnesse of Christ and in the mean while to remain like a Carkase or Ghost or a painted Sepulchre full of rottennesse within Three or four of these Archers that have shot these arrows I have met with whereby they wound the heart of Profession and keep the people in professed enmity and opposition against the waies of Gods Grace Now we do not only deny this but we professe that the Lord doth not only out of the riches of his Grace accept us in Christ but out of the same love sends down the Spirit of Grace not only to make us civil and moral or hypocritical but that the Lord works thereby such a change as is not to be found in the most refined Hypocrites breathing And we professe though our Justification doth not consist in this yet who-ever hath not this is not justified what-ever he may imagine in the sight of God And the Lord grant the Churches of the Lord Jesus may never open the mouths of those Blasphemers of his Name in denying all righteousnesse in our selves at all Deny it to justifie deny it not altogether Of an old Arâ—inian error for they hold and maintain an Inherent Righteousnesse but that there is no difference between the Graces of Beleevers and Hypocrites only in their continuance and that is by chance too and doubtful viz. if they hold on and for this purpose cite many Scriptures three especially that of Ezek. 18. 24. If the righteous man forsake c. which is spoken of rotten Pharisaical Hypocrites falling far short of what the Saints have And the Parable of the Seed Mat. 13. They all sprang up where 't is manifest the soyl was naught out of which they that fell away did grow And Heb. 10. 29. Blood wherewith they were sanctified which is meant of such as had some inward enlightning and lasting and external profession really not in appearance only in them yet not any saving and effectual work but thus by making Grace common they make it vile and under a colour of making all men watchful they destroy all Faith in Gods faithfulnesse and Promise especially until a man come to die Divines have many strong arguments against them and shew however there may be decaies and relapses and winter-seasons of the Saints yet ever there remains in them the Seed of God 1 Iohn 3. 9. Iohn 4. 14. The main ground of this their conceit hath been double 1. False observation in beholding many fall off that were not Stars but Snuffs glorious Professors for a time and lest they should be mad without reason herein they search the Scriptures and in four thousand years find but four or five that fell away David Solomon Hymeneus Alexander and Dâ—mas none of which if examined will serve their turn 2. A great mistake of the work of Grace together with their own experience for they conceiving Grace to be but a mean thing and not understanding it because they never felt it in themselves hence make no difference between one man and another and hence maintain apostacy from Grace I hope I need not stir you up to abhor this conceit considering what hath been said I grant indeed a man may fall away from Grace considering Grace without Christ to keep it But yet 't is in it self such a living Fountain as in it self doth not perish though it may and in respect of Christ it cannot Obj. Did not Adam fall from all his Grace Answ. Yes because he had neither the Covenant of Grace nor the Spirit of Grace nor power of Grace to support and keep him but its Gods covenant now to write his Law to ut his fear in the heart never to depart and to give the Spirit of Christ who is now risen from the dead Because I live you shall live also Iohn 14. 19. And power to keep us 1 Pet. 1. 5. So that though 't is Christ that keeps a man from falling yet the truth is he that doth fall from Grace as though it was a common fading thing or doth fall from Christ he never had Christ at all John 4. 14. The water that I shall give shall be a Spring of living water not of dead Graces yet quickned by the Spirit and helped continually And it s kept till life of Glory comes where 't is swallowed up in the Ocean of persection Hence we see the difference between the Graces of Hypocrites and Saints doth not only lie in the efficient cause viz. the Spirit of Christ barely considered in it self for then there should be no difference at all for there are not two Spirits and the same Spirit that works in the Faithful the same Spirit is in the unfaithful to work many strange works in them 1 Cor. 12. 3 4. Neither doth supernatural power of the Spirit distinguish I mean that which is above the strength of nature not that which is above the use of nature for nature crooks all Gods works to it self for the gifts of Prophecy and common joy are above the strength of meer nature but the difference lies in the work it self As 't is in creation the least speer of grasse hath the same power to make it that made Heaven and Angels Is there no difference then Yes it lies in the very work or effect of that power And as 't is in a Cedar and a Fly there â—â— more excellency in the former in some respects but the latter hath another life which the other hath not So the meanest Believer is better than the most glorious Hypocrite And look as it was with Saul when he was anointed King there was a new Spirit came upon him the Spirit of a King which common Subjects had not so when God makes us Kings and Priests unto Christ there comes another Spirit upon us which common men have not I know there is the Spirit it self in the Saints as 't is not in other men But how is it there I know 't is there by Faith but not only by this but by certain peculiar effects which are not in other men As 't is with the soul 't is in the body hence works a life which is not in any bruit creature so 't is here And hence 't is said The world cannot receive it Iohn 14. 17. Mal. 3.
2 3. Who is able to bear his coming because he comes to purifie c. Yet still the Spirit barely considered in â—â— self puts no difference unlesse it be in respect of the work it self Oh therefore look to it do not say I have now the Spirit and Christ. But what doth Christ work there Iohn 15. 1 2. There are but two sorts of Branches there fruitless and fruitful the difference is in the very fruits of them c. Oh then terrour to them that content themselves with common works and so think their estates good You have been terrified confessed and repented Iudas did so You have reformed many things and take delight to draw â—igh to God in Ordinances those Hypocrites did so in Isa. 58. You have seen nothing in your selves the Devils do so You have had great ravishments and seen the Glory of Heaven of Saints Balâ—â—â— did so You have beheld and seen the Lord Jesus as if present on earth Many saw him heard him and were lifted up to Heaven by him and shall see him at last in Glory indeed Oh but my desires are good â— Many shall seek and not enter Oh therefore consider of your estate and tremble and set before thee all the mercy the Lord embraceth his people with and say Oh that mercy for me and follow him till he hath done it SECT IV. HEnce it may appear that the trâ—e Believer may know the blessednesse of his estate by the â—eculiarnesse of a work within him For if indeed there should be no difference between those Graces that be in Hypocrites and in Saints if no difference between Love and Faith and desire in one and that which is in another then none could know the blessednesse of their estates by any work but seeing that the Lord hath made a vast and a known difference so that God knows it and themselves know it as hath been proved and all the world might know it but that they want eyes to see mens hearts and they shall know it at the last day to their eternal anguish when the hidden things of darknesse and the secrets of all hearts shall be opened then it must needs follow from the knowledge of such a work a man may conclude his blessed and safe estate By work I mean no Popish good work nor consider a work without a peculiar word of promise made the eunto If we should ask a woman married to another Husband how she knows such a one is her husband she would manifest it by those peculiar acts or works or manifestations of a husband to her She hath known he hath forsaken great offers and come to her Her heart that was most opposite was at last overcome to forsake all then they entred into a peculiar bond of covenant so that they cannot part and though they do depart yet they stay not long So here If you should have asked the Israelites how they did know they should be saved from the destroying Angel Why the Lord hath promised to save us You that do what That sprinkle the door-posts with the Blood So the destroying Angel of Gods presence shall destroy millions of people and that in the night-time when they least suspect it Notwithstanding all deliverances miracles plagues and repentances Shall you be preserved Yes the Lord hath promised it and reveal'd it To whom To them that have their door-posts sprinkled with Christ's Blood apprehended by the work of Faith Rom 3. 24 25. Heb. 10. 22. If one should have asked the Lord Jesus himself whom he loveth he would Iohn to answer his sheep for for them he layes down his life be they feeble or strong If one should ask further who are his sheep he would describe them by several properties as he hath done Iohn 10. Such as know me as hear me only as follow me So if you ask a believer that question How do you know you are loved Is it good to answer with Christ I am his sleep for whom he hath laid down his life when I was lost an went astray But how do you know that Is he now to answâ—â— like Christ by these properties wrought in me or no If you say No because all these an hypocrite may have then the Lord Jesus hath done very weakly in describing his own sheep by such properties to be his which discover them no more than so It s true an hypocrite hath somthing like all these but not these indeed If you say yes then a man may know his blessed estate by these The promise is Prov. 8. 17. I love them that love me But how do you know you love the Lord There is the question If Satan and blind carnal reason ask this question you will be filled with accusations and never satisfie them for he that accused Iob to Gods face will much more to their own faces accuse Saints of hypocrisie If uncharitable men that never had the love of Christ abiding in their hearts you will never satisfie them but if the Lord ask the question in his Word hold there and the work is so clear that though there hath been much decay yet after recovery the soul dares eye the Sun and say Lord thou knowest all things thou knowest that I love thee Iohn 21. 17. Hence by this work you may come to know your safe estate 1. A man may know his blessed estate in respect of time past by a work i. e. with a word or promise made to it and the Spirit revealing of it viz. the everlasting thoughts and election of God toward him Rom. 8. 28. Them that love God who are called according to his purpose notwithstanding all their miseries and sins yet love him and so called according to his purpose for so the Apostle raiseth up his thoughts I know the world is full of want of love and think it easie so to do and like the Devil are very kind to the Lord as they think while the Lord pleâ—seth them who yet when the time of patience is out shall be eternal blasphemers of him But there is such love whereby Saints may raise up their hearts thus to see Gods love 1 Thes. 1. 4 5. Knowing your Election of God How so Immediatly Some Divines think Angels see it not so and that its peculiar to God so to do But mediatly for our word came in power and in much assurance to make you enlarged for God to turn you from Idols unto God and to wait for Christ in Heaven seeing him here but as in a Glasse And by the same Spirit Paul saw it by the same Spirit they might much more see it and so the Elect may see it And â—f experience may be added to the Truth How many of Gods people dayly knowing their work of vocation and glory ascend from these lower stairs of the Lords Ladder to the highest of Election and there are swallowed up with eternal wonderment filling their hearts with that joy and peace that the weak Tabernacle
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
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
affliction makes him seek the Lord early Hence because thou art troubled at the feeling of a slothful heart that will make you seek for more help 2. You will seek him with your whole heart so that 't is the Lord only that the heart is bound for Psal. 119. 2. Phil. 3. 12. The feeling of the Lords power and eternal life and that not only while means last but when in want of and banisht from means As David forgets his Crown and Kingdom and saith Psal. 27. 4. One thing I have desired Hence Hezekiah had a promise of life and going to Gods House when recovered It was not life he minded so much as this What is the sign that I shall go to the House of the Lord Hence Saints though they neglect sometimes yet as a Ship driven back by neglecting winds or as a Tradesman he is altogether for his gain yet proves an ill husband sometimes but when he hath felt his losses he falls to his losses he falls to his trade again So here like Merchants seeking pearls c. Matth. 13. 45. Let this comfort you though you finde nothing yet Saints are a generation of Seekers finding time is not come yet certainly you shall come to your end at last You have no lappings for the sores of your sloth but opening them before the Lord the Lord will heal and help in time But I feel no good hence I am afraid I seek not aright Gal. 6. 9. You shall reap in due time and Hebr. 11. 13. All things were cross to the promise yet Abraham holds on still But I finde my spirit faint and grow listless and weary When heart and strength fail yet God doth not God will desert that you may know where your strength and heart and help lies But 't is so great I know no difference between mine and others neglect That is sad yet as 't is in all sins falls into them do but undermine them the more Peter denies Christ as well as sleeps yet he is the first that preacheâ—h him When a mans meat is so far from doing good as that it doth him hurt he is dying so that sin is dying that sloâ—h is dying when food given to it doth kill it David is ready to give up all yet saith It s good for me to draw neer to God and there the heart will repose it self again SECT VI. OH be not slothâ—ul then neglect no means but use all means get oyl in your vessels that you may get your desired end Mariners that are bound for a voyage when set out will not be at rest till they are landed where they would be It was one of the Churches sorrowful complaints Isai. 64. 7. None that stirs up himself c. But I finde many hindrances without me many sins within me I have sometime neither strength nay which is worse nor yet heart to seek the Lord though my wants are many though my days decline how shall I doe 1. Finde out that which clogs thy heart from seeking effectually and causeth that neglect and that makes the Lord neglect thee in thy ineffectual seeking else thou mayest seek and never finde and that is some lust something that easeth the heart which is not God When the soul hath not bread it will with the Prodigal then resolve for home men could not live as they do so many days without God unless they did feed on somewhat else beside the Lord. Hence its usual for men in means to use means for a good and out of means to resist that good Isa. 58. 1 2. Zac. 7. 6. Men that would have their load drawn must first take their wild Horses out of it So do with these lusts If therefore not for your own yet for the Lords sake who else will not be accounted worth the seeking finde out whatever contents you necessity hath no Holidays oh you must have him 2. Use means but trust not to them nor to any strength received to carry you along in this work you will else neglect and fall from the Lord and the Lord from you It s said of Asa 2 Chro. 16. 12 13. Asa was diseased in his feet in his old age yet he sought not to the Lord but Physicians So 't is with many a diseased Christian they seek not to the Lord to cure their feet but means or themselves hence he decays and dies You have the stream of all temptations against you 't is not your own Oars but the Lords winde that must carry you against it look therefore to an almighty power in means to help you plead Gods Covenant to put his fear into your hearts that you may not depart from him as he will not forsake you 1 Cor. 15. 10. Paul received not grace in vain but lebours abundantly yet not I but grace There is little fear of drowning so long as we keep head above water â—o long as we cleave to the Lord Jesus 3. Love the presence of the Lord and his company If there be any love between you you will then finde time and nothing shall keep you from him Ier. 2. 1 2 3. I remember the love of thine espousals when thou followedst me in a wilderness thorow pits and deserts Remember he hath been in heaven praying for thee when thou hast been provoking of him he hath been blessing thee when thou hast been abusing him it may be he hath let out his heart blood to make room for thee in his heart it may be he intends through all eternity to express his dearest love to thee and is he not worth your love Love him and you will be with him love will be stronger then death it will break all these bonds 4. Set before you the greatness of the good you are to use all meâ—ns to gain why do men hunt after flesh-pots The world is esteemed great 't is near us and so for honour Now Christ and eternity are afar off and hence they seem little and hence to seek them is not made a business of greatest weight and importance 2 Cor. 4. 16 18. We faint not while we look to things that are eternal Acts 24. 15 16. There is not the vilest Repâ—obate but when he shall see the glory that shall be revealed shall stamp and rear his hair and say Oh if I had known this I hope I should never have dreamed out my time so as I have done We look on the Picture of Goodness in the volume of the Creatures which satisfie not Oh never cease looking upward till you see what you seek for in the greatness of it Suppose a man should sleep all his life-time and be in a dream and in it have all the delights and glory of the world presented before him at last the ground opens its mouth and swallows him up and then he is awakened Lord how will he cry Truly Christ and grace and fellowship with God are not thought of sought for
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
he quickned who were dead in sins i. e. you were held as fast under the power of your sins as a dead man is under the bonds of death but now in the room of that death there is the Spirit of life and the life of the Spirit Now life is an inward principle of motion of any thing in its own place as the sun and trees and grasse and cattel You may take a stone or milstone or wheel and move it yet they have no life because this is not from an inward Principle so hypocrites may be acted and moved by the great power of the Spirit in an Ordinance yet not living but dead stil. Iohn 4. 14. the water which is the Spirit is a spring of living water in him Cisterns may have water in them but no spring that is running winter and summer 1 Iohn 3. 9. This is called the seed remaining in him which is that new creation new birth which the verse it self expounds so that he cannot sin it is against his nature now he cannot be a sinmaker Balaam could not curse the people of God and many cannot do as others do Why is it because they are born of God No but from some other respects and hence Mat. 13. 21. the stony ground fell away because they had not the root within This is called the inner man the good treasure of the heart opposite to the evil treasure of the heart of a wicked man Now as an evil man acts not only from Satan the evil spirit but the inward power of lust so the Saints Mat. 12. 35. And here I intend not to shew what this inward Principle is particularly for that I reserve to the two last points Yet least any should stumble let me speak to two sorts 1. Know some of you that there is not only external actings of the Spirit from whence we act but a new nature in the Saints 2. Let others know 1. That as before the Lord cals we are dead so after we are alive this inward principle is not perfect here Hence actions sometimes cease and when they do not yet are corrupted as laesa principia act but ever erre in their act hence have need of pardon from and acceptance in the Lord Jesus 2. That this is not in us as in Adam who did not need to borrow life of another but it stands in daily need of the Lord Jesus and hence this inward principle acts but 't is by faith the operations of which are the wagons to victual the camp continually especially in time of need and which is part of this inward principle and hence 1 Pet. 1. 5. You are kept by power and faith i. your souls graces lives are kept by the Spirit but through faith in us to salvation Let me therefore prove these three things to you for opening of this point 1. That the Spirit of the Lord Jesus is in the souls of the faithfull 2. That there is a principle of created graces or the life of the Spirit in them 3. That from this principle of the Spirit dispensing himself by his graces our lamp burns our acts of profession spring and shine forth First That the Spirit of Jesus is in the soules of the faithfull 1 Iohn 2. 27. The anointing teacheth you all things Rom. 8. 11. The Spirit that raised up Iesus from the dead dwels in us The manner of his being in us I intend not to meddle with unlesse I saw more cause I do beleeve the manner of his abiding in us and his nearnesse to all the Saints when seen of us may astonish our own spirits and shall one day confound all the world Only know as the Martyr said He is come he is come The spirit of the world and Satan is cast out 1 Cor. 2. 12. and in room of them enters the Spirit of God Secondly That the Spirit so is in the faithfull as that there is a principle of created graces in them or an inward principle of life and grace Not that these alone make this inward principle but the Spirit in us working of them working by them And truly 't is a sad thing if the proving of such a principle shall be an attributing too much to grace in us 1. Therefore to deny this is to deny Christ to be our sanctification For beside the passive obedience of Christ we are justified by his active obedience also i. e. his inward conformity to the Law and his external obedience to the Law So that graces as they are in Christ become our justification and hence he is said to be our righteousnesse No man can stand before God but by perfect holinesse but by doing whatever the Law requires and continuing so to do this is not in us this is in Christ This as 't is in Christ is properly our righteousnesse or justification Now what is our sanctification if not graces in Christ then graces received from Christ Jesus which is this inward principle now I speak of and therefore to deny this is no lesse than to say Christ is not our sanctification But saith Paul The Lord sanctifie you in soul and body and spirit 1 Thess. 5. 23. And if it were so a man may have a heart unsanctified and Christ too 2. If there should not be those graces then a Christian was not bound to adde one grace to another but then the Apostles precept should be broken 2 Pet. 1. 7 8. and so a Christian could not grow in grace for graces are perfect in Christ and the Spirit doth not grow in grace and the immediate operations of the Spirit increasing in us are not properly graces no more than the act of seeing is the eye no more then giving goods to be burned is love 3. Then we are not to pray for graces if there be no such things to be found in the hearts of Saints but Psal. 51. 10. David praies Create in me a clean heart now if it be a thing created in me 't is not the Spirit only in me for that cannot be created I doubt not but David had a clean heart but he fell in part and therefore look as there needs a creating power to make so there is a creating power to restore us again to what is lost 4. Then the Saints have none of their sins mortâ—fied for 't is as with the eye being made to see if sight goes out darkness comes in and if that be subdued sight is renewed So the Soul being made only for God and to bear his image blot out that darkness and sin comes in cast out sin the Lord and his Image and Graces come in If therefore there be no Graces in the Saints then no sin mortified truly if so then the end of Christs coming and dying is quite abolished 1 Iohn 3. 8. Rom. 6. 2 3. 5. Then the Lord should be false in his Covenant and break Oath and be forsworn for Ier. 31. 32. I 'le write my Law in their hearts Luke 1.
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
when he is gone oh the straitness vileness of a corrupt heart you say it may be If this be not a right Principle what is Answ. To undermine all false works oh therefore feel this plague If ever God works this grace feel you must the want of it and if you do mourn then you are under it And oh mourn 1. By considering the evil of it you can mourn after a dead father and shall you not over a dead heart 2. To think there should be so much Spirit in Christ and not a drop for me Is he so angry with me See therefore I pray you that you are led by ill principles or false principles I pray but self-love sets me a work I profess but praise of men acts me I observe duties in secret but natural Conscience only carries me No surer sign of ruine then for the Lord to hide these things from you nor of love then when he shews this and gives you not only sense of some one act but a spirit of heaviness under this This empties the Vessel and so makes us Vessels of honour do not therefore set thy self so much to do as to see where thy evil principle is in all thou doest Repair now to the fountain of life for a principle of life from him and fetch it from him What is thâ—â— and how shall I fetch it from him 1. T is not a mans own striving a man may imitate nature but cannot make nature All the world cannot make one poor flie And as 't is artis celare artem so when he hath done he may deceive himself and others but nothing else Born not of the will of mâ—n A man is in great distress of Conscience for sin past â—ear of death for time to come and now he comes just as far as a Devil then prays Lord save me and now comes as far as nature can carry him and therefore is eaâ—ed and now he hath Satans black seal upon him and self-flattery hath carried him on The fountain of life is not here 2. 'T is not the Law it convinceth one and he complains it condemns another and he cries out it irritates another and he falls to do what he can but the Law cannot give life Gal. 3. 21. 3. 'T is not bare Ordinances which are of themselves but husks and shels and empty pipes witness the cries of many a man Sabbath after Sabbath no life and that for a long time Nay he grows worse 4. 'T is not God simply considered He is indeed the fountain of life but sin hath sealed that fountain hence many a one goes to him and departs from him with frowns 5. Where is life then In Christ I know he is Lord and Prince of Life Yet consider as God-man no life is in him for you as to be communicated to you Where then 'T is in the blood and death of the Lord of life You are ready to undervalue this life Oh consider what it musâ— cost the Son of God and where it must lie Hebr. 9. 14. If Buls and Goats blood washed the flesh much more this blood c. Many a man feels a blind dead heart and all duties dead And hence useth many periwasions to himself yet they continue so still because he never looks to this blood There is this excellency in Christs blood not only to cleanse from guilt and power of sin but from dead works and none else can Now therefore repair hither for it know what your lives will and must cost Now how shall this be done Answ. 1. Prize this blood and satisfie thy Soul with it choose it and rest in it in the Lord himself as sufficient Ioh. 6. 53. Except you eat and drink c. many account it a common thing you receive it not then but trample it under their feet many esteem of it but they feed not themselves with it nor quiet their hearts with life there first and hence it falls out thus 2. Keep this Rule content not thy self with that measure which thou hast from Christ but be thankful for it and falling short call ever for more but satiate thy self with that which is in Christ. If thou canst not do this and it is beyond thy strength then consider Christ hath words of life Iohn 6. Oh beg for that and for those words Hear what the Lord will say Psal. 51. 8. You cannot see nor come to Christ Then hear and your souls shall live Who knows what the Lord may do 'T is not possible for man to do it but the Lord Jesus may and can Oh then you that have this Principle Let all your actions issue and spring from hence As Paul exhorted Timothy Stir up that gift that is in thee Up Deborah up Awake Harp and Lute saith David Do not say I can do nothing and so the Lord must do all Do not say I have a dead heart and can do nothing but stir it up It was the Lords complaint Isa. 64. 7. None took hold of the Lord nor stirred up himself to that end It may be some of you have some strength Oh put it forth I know all strength is from Christ but there is a peâ—manent strength in you You are not dead to act you wrong the Lord and his Grace if you think so As 't is a heavy sin to shut up and imprison natural truth Rom. 1. 18. So much more the power of Grace Others have lost it oh recover it And hence Paul praies for this earnestly Eph. 3. 15. The Lord strengthen you with might in the inner man And therefore put this forth to act and be sure you act only from this Spirit of Grace How shall I do this 1. Set the Lord Jesus in all his Glory before you There is that excellency of the knowledge of Christs Person that it makes us be and live like him and according to the propinquity of our souls and eyes to Christ so we are like him As â—tis with the Sun when it is gone from the earth there are not so much as leaves on the Trees yet when it returns the Trees bring forth fruit Or as 't is in Heaven 1 Iohn 3. 2. so in this life when we see him in a Glasse 1 Cor. 3. 18. That look as 't is with an ambitious man when he is in the presence of men he will manifest all his excellency nothing shall be done to gain discredit So if the Lord and his life be your excellency when you see Christ you will approve your selves to him See him therefore beholding and accepting and that Grace you would put forth see it in him 't is strange to see what a stream of spirit comes somtimes this way 2. Keep the remembrance of the exceeding greatnesse of his love fresh in your minds in that he hath quickned you Eph. 2. 4 5. and that this life was by his death All the Flowers of the field cast their savour but for a time and
finish And hence David begs Psal. 119. 132. Oh the mercy that thou usest to shew to them that love thy Name Why so Oh David saw mercy to others that sets God awork to do somwhat for them work somwhat in them but 't is not such mercy Oh beg for that mercy that humbled others quickned others that are now in Glory that or no mercy Lord How shall I know whether the work is overly 1. If sudden and violent 't is usually overly A Picture long a drawing is exact another soon done is lightly done A man hath Leopard-spots which in our garments cannot be washed out easily Gods through-work is soaking and searching Hence violent sudden sorrows and joyes and reformation which all were in the stony ground proved unsound Mat. 13. 5. 2. God hath thy time of trying thee Mat. 13. The seed was sown Which now is good ground Where is there fruit to be seen and ripeness of Grace Look upon persecution if that doth not drive thee from Christ. If that doth not see if the world doth not which by a certain deceit and cozenage will befool you I am peâ—swaded as 〈◊〉 is that all the several trials of men are to shew them to themselves and the world that they be but counterfeits and to make Saints known to themselves the better As Saul he hath a temptation only of a command when he had nothing to cause him to stoop but it yet he fell there So 't is with many others that God doth much for he tries them Rom. 5. 5. Tribâ—laâ—ion works trial and that hope Prov. 17. 3. If you would know whether it will hold weight the trial will tell you Look you there and in special if it drives to Prayer fear not CHAP. XX. Wherein is given a more Large and Full account of that Fulnesse of Grace that is in Believers as to the Several Parts thereof and how the most Glorious Hypocrites come short in all SECT I. MAke therefore a narrow search whether you have this Fulness of the Spirit or no. What is this Fulnessâ— When the Spirit comes in the room of those things which a man is full of now For fulness or filling implies emptiness and the removal of that Now there are six things every man is full of 1. Sin 2. Darkness 3. Unbelief 4. Satan 5. Self 6. World So there is answerably in every Saint 1. A Fulness of humiliation for sin 2. A Fulness of illuminaâ—â—on and revelation in the room of darkness 3. A Fulness of Faith in the room of unbelief 4. A Fulness of the Spirit it self in the room of Satan 5. A Fulness of Sanctification in acting for God as their last end in the room of self-seeking 6. A Fulness of Glory and Consolation in stead of the world I. Fulness of humiliation under sin opposite to fulness of sin For every hypocritical heart hath commonly some humiliation and casting down which is the first Principle of all his Profession and hence can tell you of his miserable estate that once he lived in and for which he was troubled but it was never deep enough For as there was before his terrifying a full power a fulness of the dominion of sin his humiliation for sin never reached never came to that fulness or measure so as to deliver the soul from that For I do not account that true humiliation whereby a mans heart is rent troubled and tormented with sin but whereby 't is rent from sin not from the being but from the power not from the bondage of some but yet from the power of all For if rending with sin should be humiliation then the Devils should be more humbled then any Then also a man may have too much of humiliation and of Gods Spirit If rending from the being of all sin should be humiliation then no man living should be sincerely humbled unless we dream of an estâ—te of perfection before it comes and of the day of triumph in the time of warfare If rending from the bondage of some sins should be humiliation then a man might be truly humbled for sin and yet under the power of it And therefore look as in every one the Lord humbles there was once a fulness of the reign and power of sin in the full strength of it so that full measure of Humiliation which the Lord works in his it ever comes to that height as to break that power down Ehud like it not only wounds the flesh but leaves the dagger in the heart of this Tyrant 2 Cor. 10. 5. The weapons of our warfare are mighty to cast down every thing that exalts it self If I should leave this Point thus I should but leave you as doubtful as you came and so in the dark therefore for the better clearing of this Point let me explain five things to you The Scope of which is to shew you what I mean by sin and the power of it and that Humiliation that removes it I. That besides the outward acts of sin and inward lusts and breathings of sin and the spiritual plagues with which God strikes men for sin as blindness hardness of heart there is in every man living another sin commonly called the sin of nature as in the Serpents besides the spitting of poyson their nature is poisonous which sin is generally beleeved and confessed but felt by few This is called in Scripture by the name of Flesh Joh. 3. 3. The Law of the members The old man For as in men there are actions breathings and the man himself So here Which sin of nature is the deordination of the whole man or a corrupt bent and set of the whole man against God And it expresseth it self in two particulars 1. In a constant departing from God in every action Civil and Moral Like a man set out of his way every step he goes is ouâ— or like a Clock out of frame every stroke is false Psal. 58. 3. The wicked go astray from the very wombe 2. In a fierce invincible resisting and contradicting of God wheâ— he hath overtaken the soul to draw it home and turn it back Rom. 8. 7. We account it a doleful thing for Christ to bid the soul depart at the last day that wo is past upon all the sons of men by this sin now only with this difference 1. They are forced to depart then men willingly depart now and hasten away in every thing from God as fast as they can 2. They depart into fire these to broken Cisterns of creatures I do 3. Believe they would not resist the Lord if he should come to save them from their separation then from him this makes nature resist him now II. That this sin of nature is most properly only the reigning sin The text is evident for it Rom. 6. 12. Let not sin reign to obey it in the lusts thereof There is 1. Obedience i. e. the outward acts 2. Lusts the inward breathings 3. Sin it self where
those lusts are seated It hath been a Question What a mans raigning master sin is and many discoveries have been made of particular sins as that which riseth and awakeneth first in the morning with us that which rides and labours a man upon the Sabbath day when the Lord or sin must ride in triumph yet that is the misery of a carnal heart that when he gives his beasts rest yet such is sins tyranny he being sins beast that he shall then have no rest Now if their meaning be that some particular sin may be a raigning sin or a mans personal reigning sin then 't is true Iudas loves his bag best and Achitophel and Hâ—mâ—n his honour most and 〈◊〉 his whore most But if they mean a mans natural reigning 〈◊〉 the reigning sin then 't is not any particular sin so much as this For no sin is able to reign over any man but by commission and power from this As the Weeds can never grow â—all but by vertue of their soil where they grow Mat. 15. 19. All the boughs flourish by vertue of the root whence they grow And hence we shall see let Satan sow his seeds of pride or lust or passion in a man whose nature is changed its impossible they should come to any perfection there bâ—â—â—â—ey will die away within a time because the heart of the soil is gone and power of sin removed and hence also it comes to pass that a mans master sin may be changed Those sins that are his master-sins in his youth are not in his old age those that are at one time in one place are not in another Now there could never be such change of Governours and Vice-roys unless there were some great King that sets up one and pulls down another satis pro imperio This is therefore the raigning sin which hath taken possession of every part which hath its hand in every act which pulls down one sin and sets up another under it which gives strength to every sin that hath any which fights it out till the last This is I say the reigning sin hence think not that then the reigning sin is down when your personal sins are destroyed though it be with a most sudden and fearful destruction III. That when the Spirit of God humbles the soul indeed he strikes the head and wounds the â—eart of this sin he doth not only cut off some limbs of it not only binde it but slay it of its life and power That as 't is with some men they may have many pains gripes diseases yet live and recover again but the pangs are not so strong as to separate soul and body for then the man is gone So a carnal heart he may be troubled and have many gripes of Conscience and apply the promise Come to me you that be weary and so he may finde rest and as he recovers his peace his sin recovers its strength but when the pangs are so strong as to separate body and soul sin of nature which hath lived there now the man dies now the soul falls down indeed Now this effectual humiliation carries the soul unto Christ and hence Acts 26. 18. turned from the power of Satan to God Col. 1. 13. He hath delivered us from the power of darkness And hence Gal. 5. 24. They that be in Christ have crâ—eified the flesh as well as the affections and lâ—sts For if the Lord should only humble a man for the sins of a wicked life and some wants in the heart the Lord should only bruise Satans heel but never strike his head the Lord should slay the Aâ—alâ—kites but spare the Agag 't is true the Lord usually at first conversion sets one sin upon the soul that brings to minde many other and the Lord humbles for them and here the soul is apt to rest as many do but when the Lord comes indeed to work he cuts thus deep as now I speak 1 Cor. â—5 'T is said The Lord must reign till all his â—nemies are put under his 〈◊〉 Look therefore as this sin is the greatest enemy Christ hath so if he reigns in heaven he will be sure above all other sins to strike the head of this and disthrone this and wâ— shall find that there may be deep terrors upon the false hearted Virgins but they only assault the soul So on Saints but Christ then strikes at the sin and saves the soul Isai. 57. 16 17. And this I add there may be a great power of Christ put forth to humble the soul but mens hearts resist this and even Pharaoh was humbled but it s never saving unless it strike the very power and throne of sin and so this sin and now the soul is humbled indeed IV. That no unregenerate man ever had such a measure of humiliation as ascended to and ended in this though he may have all that Humiliation which is precedent unto this As 1. The Lord may arm first some few and then many of the sins of their lives upon them so as they may feel the most intollerable burthen of them not only to stand convinced they are most grievous sinners but to shed many tears nay to be sore troubled and distressed oh the heavy wrath that lies upon my soul Thus Saul 1 Sam. 28. 15. And hence many make heavy complaints oh the Lord hears me not Send for Moses saith Pharaoh My sin is grâ—â—â—er than I can â—ear saith Cain Nay not only so but they may feel more terrors â—han many of the Saints as the damned now for the Lord lays this burthen upon his peoples backs in measure but the Lord empties out the whole sack upon them and the ground of this is but the sting of sin or the gnawings of particular sins in the Conscience not the burthen of the sin of nature as yet 2. You will say these fell from God never looked to Christ not left their sin but I have done so I have seen the mercy of God in the Gospel the Lord Jesus hath been revealed there and I have seen sin I must part with my sin if ever I have him and so I have And this you may have you may see an excellency in Christ and be so affected with hope of his mercy and melt at the thoughts of his Love as to cast off all outward evils that thou hast or the world lives in 2 Peâ— 2. 20. So that thou maist escape these by coming to him to remove them and by seeing that else thou shalt have none of him and hence hated thou maist be of the world The reason is Christ hath only washed thy skin but never changed thy nature as yet so that you may thank God my Conscience is clear 3. You may have not only outward acts but for a time inward lusts quenched that a man hath no mind nor heart to any sinful way nor to the dearest sins he hath lived in whilst horrour lies upon him As in Iudas when God did heaâ— his
Conscience his lust after his Bag was gone he had more mind to an halter And hence fâ—ings away his pieces of silver and innocent blood lies heavy Oh â—he mercy of a Christ that I have sleighted He thought he might have had his money and Christ escaped with his life and his sin pardoned afterward And hence it s said Mat. 27. 3. When he saw he was condemned he repented and as a man not worthy to live in his own thoughts he goes and hangs himself 'T is with the soul as with water all the cold may be gone but the native Principle of cold remains still You may remove the burning of lusts not the blackness of nature from a carnal heart and the ground holds nature is not changed This I say an unregenerate man may have but yet never find this change of nature where the power of sin lies change of Conscience from security to terrour change of life from prophaneness and civility and fashions of the world to escape pollutions thereof change of lusts nay quenching them for a time but the nature is never changed in the best Hypocrite that ever was As 2 Pet. 2. 19 20. Thâ—â— were washed but never from their 〈◊〉 nature And here they ever fail Prov. 30. 12. There is a genâ—ration clean in their own eyes yet not washed from their filthinesse 2 Tim. 2. 18 19 21. Alexander fell and Hymeneus they talked of the glorious estate of Saints and that here was all the resurrection that is to be expected and iâ— seems it was such a fall of such persons that many stumbled and said How shall we know who are the Lords Doubtless we may fall No the foundation remains sure and the Lord knows who are his They were none of his all that time and let all that professe Christ depart from iniquity for he that purgeth himself shall be a Vessel of honour And therefore read through all the Scripture constantly never any Hypocriâ—es but they had this brand Mat. 7. 23. You workers of iniquiâ—y Herod and Iudas had their haunts c. And Rom. 1 2. The Apostle shews that all were under sin He may in eveâ—y thing else be humbled for all the humiliation besides this strengthens sin in its Kingdom and binds a man fasteâ— under the dominion of it And hence such men are more hard to he convinced thâ—n men that were never cast down at all But this he never finds for if he should then 1. A graceless heart might partake of the greatest Benefit of the Covenant of 〈◊〉 and love of God For Rom. 11. 26. This is my Covenant to take away their sâ—n For to subdue sâ—n is greater love than to conquer Devils death and Hell Isa. â—1 6. 'T is turning Lions into Lambs 2. Tâ—en an unregenerate man may partake of the last end of all the sufferings and sorrows of Christ which is to save his people from their sin And hence John 1. 29 Bâ—hold the Lamb of God which taketh away the sins of the world 1 John 3. 5 8. Christ came to destroy the works of the Devil This therefore he ever falls short of He â—haâ— hath found this easie and accounts this work common never had it yet Quest. How may a Christian know when the Lord hath changed his nature and taken doâ—â—â—he power of his Sin Answ. It might suffice to evidence this against all gain-sayers that thus 't is and so to know it by the Spirits witness which shews us the things freely given of God who to save the Lord a trying another day tries us now and makes known these hidden works Especially seeing some Divines think that as the first Adam conveyed this sin of Nature I not knowing so the second Adam doth also remove this by an immediate stroâ—k I conceive 't is so also but not only by it And therefore take two Evidences now 1. Where-ever this is done that soul doth not only see this sin for so an unregenerate Paul did Rom. 7. 9. Where sin revived c. And the Word is a divider of joynts and Marrow Nor do they only feel this as an evil and so be much troubled with it but when the Lord makes the dejected soul feel it as its greatest evil so long as it remains in its being as it will worse than death than hell than all afflictions and miseries 'T is not a particular sin but this that he feels thus You will say this is a high pitch I say consider if any man was ever humbled under sin but he that felt sin as it is For if I feel it not as 't is I am deceived Now 't is the greatest evil To depart from a living God is worse than for soul and body and all creatures to depart from me To make God miserable is worse than for all creatures ever to be made so and sin in its tendencie doth so being a cross to his Will Isa. 1. 24. Hence he that feels it indeed feels it so the beginning of which is a sorrow and mourning after God that it might be so Isa. 63. 17. Why hast hardned our hearts from thy fear But thus 't is indeed Rom. 7. 24. And when 't is thus it will hold thus till death while the cause remains nay the more life and love the more tender it grows setting aside some careless fits And hence its greatest joy is to think of the time it shall be for ever holy And hence accounts no such mercy as to be set at liberty to live to God indeed A graceless heart sees and fears it and cries out of himself for it but stay a while and he loseth his tenderness either because he cannot part with it or because of Christ he looks now to him or because he hath now some sprinkling of the Spirit nature is eased thereby and he is quieted and hence never any carnal heart but some root of bitterness did grow up at last in this Soyl. Hence Ordinances profit not because feeling is lost But the soul thus feeling it beholding the Holiness of God and Love of Christ and its constant withdrawings resistings oh it cuts deep 2. Then the nature is changed when the Conscience being still and quiet and the soul assured of the Lords love yet nothing gives the heart quiet till 't is contiguous to God in Christ to enjoy him in his Holiness and in the love and delight of his whole will For this is a certain Rule If the nature be not changed if Conscience be but once quieâ—ed with the sence of Gods love and affected with it and hath not God indeed nor his work to quiet it it will fall to lusting after Creatures and live upon them and feed the heart there For as 't is impossible for a man to live or to be without provision so the world being provision for the flesh meat drink sleep and these lawful things there iâ— doth and will lie quiet without God But now where the nature is changed and there
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
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
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
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
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
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
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
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
SECT VI. OF Confutation of those that think there is not that necessity of the Ministry to convey the Spirit But First think good Books may do the deed and hence can profit as much at home as thereby but these Virgins are not directed to books but persons though there is a good use of Books also Books are but a carkass of the living Word Secondly They that would have it by immediate revelation by elevations of the Soul to God a Familistical principle collected from the Apocrypha speculations of devout Monks received in Gâ—â—many when the Gospel was preached to overthrow it and entertained by the deceitful experiences of some as in London c. she that was conâ—erted by dreams c. indeed we are to look for the Spirit but to look for it without the Word is vile if the Apostles were living these would overthrow their doctrine Object What can man do say many you must look for the living voice of Christ the Word is but a dead letter and will only make you a Iew in letter Answ. If indeed we had only souls and no bodies then we might lay aside our Bibles but seeing it is not so look to the Word thus dispensed hence the Lord saith Hear and your souls shall live these say Hear not c. SECT VII OF Terror to all them that oppose the Ministry of the Lord Jesus and resist it the Holy Ghost being in it you resist the Holy Ghost himself and that not only where he is dropt but most abundantly poured out Acts 7 51 52. How did they resist the Holy Ghost they did but resist men No it was the Holy Ghost there for so he spake those words and the Spirit had some operation upon their hearts by those words Zach. 7. 12. Neh. 9. 30. Sometimes the Spirit puts forth its prerogative power then it is not overcome sometimes words without power and then men resist and overcome it for that is the meaning because all men resist more on less and this is enmity against the Spirit Act. 5. 39. Fighters against God which is a most sad and heavy evil for to be left to that evil to overcome the Comforter himself as he said Is it not enough to grieve man but you must grieve my God also Isa. 7. 13. SECT VIII Quest. BVt who doth resist thus Answ. 1. Some do it by filencing and persecuting of the Ministry of the Spirit which is most grievous When Amos preached against Bethel up steps Amaziah the Priest of Bethel Amos 7. 10. and first makes complaint of him to the King First that he was factious and conspired against the King And secondly That the Land was not able to beaâ— his words that he troubled the Country and Kingdom with his Doctrine viz. That we shall all dye if we receive not his Doctrine and hence he commands him to depart and flee from thence and prophesie no more there but you see what he answers I was a Herdsmaâ— and the Lord called me think not that you oppose a private spirit but the Lord 's that called me And hence see because he did but say so what his sentence is upon his Wife Children himself and upon all Israel Are there not many Amaziah's in these days do they not take the same course is not the same spirit working against the Spirit of God now what will their end be Let a man be never so peaceable in his place blessed in his work if he doth but reach Bethel nay if only the judgements of them the Altars there and Idols there Amos may prophesie in another Land but no more there but what will be the end of this see vers 17. it is a sad speech 1 Thess. 2. 16. Forbiding â—s to preach to the Gentiles that they may be saved for the wrath of God is come upon them to the utmost You know the Jews raised up persecution against them where ever they came but wrath is upon them for it evâ—n to the utmost why look as it is in hell to resist the Gospel ones self is heavy but when in hell there they wish that no others might receive it or that it might not be preached to any other that none might ever know the Lord So it is here it is greater wrath to oppose God in hell than to be opposed of God and the first they are come to Oh but they garnish the Sepulchres of the Prophets and beautifie their Temples and if they had lived in the days of the Prophets they would never oppose them Object But these are other kind of Hot-â—purs and Novices Answ. Matth. 23. 30 35. You shall have Scribes and Wise men and you shall kill them that upon you may come all the blood that ever was spilt and blood they must have who are the open persecutors of the Prophets and Saints of God first or last certainly God is remembring the tears and troubles of his banished distressed Seers 2. Some others by reviling and reproaching of the Ministry for Satan in the hearts of the wicked if he cannot hurt it with his teeth he will seek to destroy it by his tongue how was Paul censured by a company of proud Corinthians that when they had nothing against him almost yet they censure him for his manner of speaking and carriage 2 Cor. 10. 10. His lâ—tters are mighty but his presence base how was Iohn though for a time flock'd after and Christ Jesus himself was thus evilly reputed this was that which brought the total ruine of the Jews viz. mocking at the messengers of God 2 Chron. ult 16. When Paul had perswaded Sergius Paulus and Elymas gainsaid saith Paul Acts 13. 10. Oh full of subâ—ilty and child of the devil enemy to all righteousness why to all because all Grace comes to be wrought here by the Word thou shall be blind How have the Messengers and Ministers in this Country been trampled upon by some who though they have not yet been able to reach them by their power yet by vile reproaches so pursuing most of them that one would stand and wonder at the blindness and boldness not of moral men but Church-members and Professors and at the wrath of God upon them that ever they should be left to be scorners of them of whom the consciences of the vilest cannot but sometime say verily God is with you Yea Grace it sâ—lf hath been pretended to be the weapon by which the Ministers of the Gospel of Christ have been fought against and indeed the vilest opinions usually have been sheltered under Grace that hath been the Kings colours which the enemies of the Kingdom of Christ have lifted up to deceive for in places of profession not merit and works old shooes c. but Grace and Christ Matth. 24. 24. are most fit to deceive And hence if Ministers have perswaded men to believe and receive the Gospel what can we do say many God must do all if evidences and signs of a good estate
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
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
shall burn and never be quenched there will be colds which shall blast all your budds and blossomes and beauty c. Now to have no love of Christ to take your self to as to a shelter in these times is very heavy hence Isa. 32. 2. Christ typified by Hezekiah shall be a shadow in a weary Land which is spoken to shew the sweetness of his love and their blessedness that have him to fly to and hence their woe who want him It is said Gen. 6. 8. Noah found grace in Gods eyes not in the eyes of men for before the Flood came they did â—not see it such a favour for to have an Ark but when that came and they fled from Houses to Trees from Trees to Mountaines and waters beneath and above prevailed now they saw it somethâ—ng to finde favour in the eyes of God and their woe to want it Moses dies wondering at the happiness of the Saints in regard of this Deut. 33. 26. and ult The eternal God is thy refuge he fore-sees stormes he preserves from miseries above head so as they cannot touch the heads of the Saints if so be they do fall yet they cannot fall so low but underneath are his armes As a Child which stands alone if it be in danger to fall and others cry out Pray take heed I have my armes say they under it hence Moses dyeth with this word Oh Israel who is like unto thee happy art thou then wo to those who want this there is not one man living but he shall meet with extremities which shall make heart and spirits to faile and the powers of heaven shall be shaken every thing may forsake you but Christs love but if that also doth wo then to you If you consider the power which this privation of love hath to damp all joy and mirth in all things present it invenomes and puts a sting and poyson in all blessings and makes comforts torments to have all blessings and all priviledges and not to have Christs love with them is to have a snare a trap a stumbling block and a Recompence c. Rom. 11. 9. Men regard not wrath to come but consider of this thy blessings are woes curses and you shall one day cry Wo is me that ever I was or that ever I had any blessing Suppose a man should be enriched with bags of Dâ—amonds hung with chaines of gold fare deliciously but condemned to die this would damp all Pharaoh had a stout will Moses tells him Exod. 9. 16. For this cause God had raised him up to shew his power upon him one would have thought it should have pull'd him from hâ—s Throne and made him lie in the dust it did not because God had hardened his heart so would this if the Lord had not hardened yours Hence we shall see Saints when they lie under false feares only of loss of love those very things which are most sweet are made most bitter Psal. 77. 3. I remembred God and was troubled but what think you of those that be not indeed loved it is enough to bring down the most merry heart and highest looks for the present what are my friends mine enemies is there none to comfort me of all my Lovers If you consider the sweetness of this Love of Christ. I'â—e instance only in one particular Psal. 63. 3. Cant. 1. 3. The Elect when they are glorified and with Christ what shall be most ravishing in their eyes what shall swallow up their thoughts most oh the love of Christ his free love why should I be accepted beloved oh that ever the Lord should cast his eyes and set his heart upon such an out-cast Hence praise of the Riches of Grace Ephes. 1. is the wâ—rk of Heaven Now to be cast out of this love will must be exceeding bitter to the soul hence Mat. 7. 23. I never knew you will be daggers at the heart or the stone upon the graves mouth which shall torment for ever If you consider the nature of this want or negation of Christs love what it is 1. Degree Is for Christ not to have so much as one purpose or thought of peace and good to them not to put the least Character of their names in the Book of life that is the first degree and fountain of all other Gods love Ier. 29. 9. 2. Degree Is not to speak one word of peace and love to a man no absolute promise of life to them Psalme 50. 16. They have nothing to do to take Gods Covenant into their mouths those promises which comfort and support the hearts of the Saints against all sins all miseries belong not unto them 3. Degree Not to suffer for them not to shed one drop of blood for their lives Ioh. 17. 9. so that all their sins must lie upon them to bear and answer for 4. Degree Not to do the least good for them good things they have but through their sins and Christs ordering of it are not good for them but they are thereby fitted by patience for destruction 5. Degree Not to accept any thing which they do to him their sacrâ—fices and prayers are sins Mal. 1. I have no pleasure in you 6. Degree Not to pity them in time of their trouble but to laugh at their Calamity and to rejoyce in their Ruine and eternal overthrow Christ shall get glory from them then whom they despised so long before This may let us see what cause all the people of God have to be abundantly satisfied with the love of Christ the heart of man is naturally like the raging sea never quiet if the least windes do but arise the Saints may have unmortified affections and are very apt upon troublesome temptations to be disquieted the Saints are compared to the Apple of Gods eye and we know little things will trouble much there it 's because in losses and sorrows which befall themselves and in beholding the madness and folly of others they are very apt to look upon the anger of the Lord in them foâ— their sin which others usually do not Oh consider is it such a misery to lose Christs love and have you a share in it oh then be thankful for it and contented with it When Christ was to depart from his Disciples Ioh. 16. 22. you shall sorrow but what doth he leave with them to quiet them I will see you againe that mourn now for loss of my presence What else doth he promise them nothing else truly that is enough When David looked upon the prosperity of the wicked and that they should â—ever see light Psal. 49. 15. with 19. But God will redeem my soul from the grave not from troubles and he will receive me Some read it For he hath received me both may stand together and this was enough to him If a Traveller have lost his way and not come home to his journeys end he may be very well unquieâ— but when he is come to the end
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
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
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
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—
been Imitators and Apeâ— of God to forge and make Grace like true Grace hence deceived This being pleasing to men is the practice of most men yea all men out of Christ. And this is one great part of the inward secret subtil spiritual whoredom of the soul. Thus men may force sorrow when yet there is little true sorrow and so in other cases SECT VII THat all these works though good in themselves yet are most vile before the Lord as Christ speaks of the Pharisees Its abomination in the sight of God which is glorious before man Luke 16. 15. 1. Because hereby the soul deprives Christ of the end of his coming for all men having lost the stock and power to live the Lord hence will trust no man with it again hence puts it into a surer and better hand that thither poor blind dead creatures might fly for life when they are there live there like â—ees on their hony Iohn 6. 27. 17. 23. He might never have looked after you and will you despise him now What folly and unkindnesse is this that when your pits are dry and bottles empty and souls miserable here you will not I do not say sip when water runs by your door but not live 2. Because whatever comeâ— from self it s ever for self A man can do nothing from himself but his last end is self As 't is with water-works they rise no higher than the spring Gen. 11. 4. This Babel I have built Dan. 4. 30. And a man that hath but common Grace look as by vertue of that Grace or gift of God he may act for God because it came from God so nature and sin being moâ—e powerful than that Grace hence he never so acts for God but in the last place acts for it self as in Iehu And so a man makes himself his own Goâ— 3. Because whatever a man doth from himself he will grow proud of it Rom. 4. Not of works lest any man should boast Hence Iâ—ab sent to David to take the City that he might have the Crown This robs Christ of the Glory 4. Because whatever work is not done by vertue of the Lord Jesus is a dead work which a living God and a living Christ and a living Spirit loâ—th Heb. 9. 14. Sprinkle your Consciences from dead works Deadly works are sins dead works are good works done but not from the principle of the life of Faith but life of Nature Now as Conscience is the principle of the life of Nature So Christ is the principle of a Christian life Col. 3. 1 Iohn 5. 10 11 12. For 't is not sanctification that is the principle of life but the life it self that flows from it as from union of soul and body the soul is not the life but the principle of it hence as soon as it s out the body is dead So c. And do you not find it thus whenas you do many duties how tedious wearison are they yet must be done this is a dead work What comfort what peace is there when you have done them because not from life 5. Because what come from self comes from all sin 't is dipt and dyed and tainted and poysoned with all sin in a manner Who can bring a clean thing out of an unclean 6. Because when a man will act from himself and not suffer Christ to act for him he will not have Christ to reign over him he puâ—â— down the Kingdom of God that should be within him For when a man professeth Christ is King of his Church he is now a King in name When a man feels an impossibility to rule himself and hence desireth and chuseth Christ to rule now Christ is a King by choice When the soul after this choice depends on Christ for what he chose him for and the Lord works now Christ is a King indeed Now if you will not have the Lord to reign over you you will be found enemies to the Lords Kingdom SECT V. HEnce it will follow The soul is to act wholly and only from the Lord Iesus Christ and whatever fruits of love it shows to Christ to bring them forth from Christ. Which doth not only concern them that never yet knew Christ and yet pride up themselves in what they have and do but those that be in Christ in a special manner For Iohn 15. 2. Every Branch in me that brings not forth fruit 'T is not meant of one indeed in Christ for he shall bring forth fruit but every branch i. e. by outward profession so that it brings not forth fruit but appears fair and deceives man God will cast away And without me even ye Disciples can do nothing 1. How is the soul to act from Christ only when it hath life especially the elect 2. By what means may this be done to get and keep this chastity First How is the soul to act from Christ alone when there is sanctification within 1. If the soul feel no power to act from Grace received as Saints somtimes do either after Gods deserting them or their forsaking God long or after some hardning sin then 't is clear the soul in this case is though not in a way of carelesseness to depend upon the Lord Jesus that he would quicken and help As David after his grosse fall Lord create in me a clean heart And Isa. 63. 17. Why hast thou hardned our hearts from thy fear Oh return In this case the soul is not to bring the soul to God but God to the soul. As many a Christian cannot prize not love the Lord not his waies he is not to say I will bring my soul and oâ—fer it to him but look to the Lord that he would raise up my dead affections again As the Centurion of his Servant Speak the word c. Christ marveiled at his Faith Men think when they feel nothing that they must and can work it out and hence comes one of these three things 1. Either the soul cannot love Christ when it sees such Lawes it cannot submit to And hence a Christian once said to me If the least thing was left for me to do of my self I could not love Christ but now that when brought low and can do nothing he brings all the help we need This makes the Spouse go to the bosom of her Husband Psal. 116. 6 7. Or else 2. It cannot do it for corruption in a Saint is too hard for his Grace I am but a child and thy people many 1 Kings 3. 7. Hence he must be strong in the Lord. Or 3. If it do it never hath any peace in what it doth the duties never so well done Whereas otherwise the poorest duty done from Christ witnesse Heb. 11. 4 5. as a child begoâ— of the Father he will own but other children not If any poor tired heart that heaâ—s me this day thou hast been making thy Brick and promises and vowes will not help