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.
Because here are the Lawes of Heaven Heb. 12. 25. Take heed speaking of the Ministry of the Gospel in the Churches that ye refuse not to hear him who speaketh from Heaven which Lawes are not only here promulgated as they be among the enemies of this Kingdom but accepted and received also without which Lawes what Kingdom could there be Christ's Kingdom in this world is neither tyrannical nor arbitrary to govern without Law no no but if he be our King he is our Law-giver also Isa. 33. 22. Nay the same Lawes by which we shall be ruled in Heaven we have here and we are now under That as our Divines say against the Papists though before Moses his time there was not scriptio verbi yet there was verbum scriptum which the Patriarchs had before the Floud and afterward until Moses his time So I say here though in Heaven the external Letter and scription both of Law and Gospel shall be abolished because they need theâ— not when the day-star is risen 2 Pet. 1. 19. Yet the living Rules of both for substance shall remain the end of the Ministry is to bring us to the unity of Faith in a perfect estate Eph. 4. 13. Therefore Faith shall not cease when Ministers shall and that perfect man shall come Our Faith indeed shall not then by such glasses see Christ nor adhere unto Christ by such means of Promises and Ordinances as we do now but without them we shall both see and for ever adhere to him who is our King at that day and though indeed the Law is now abolished as a Covenant of life yet it shall ever remain as a Rule of life perfect subjection to it is the happinesse of Saints in Heaven 1 Ioh. 1. as a heart contrary to it is the greatest misery of the Saints on earth Rom. 7. 24. 3. Because here are the Subjects of Heaven Eph. 2. 19. Fellow-Citizens of the Saints not only on earth but as Paul speaketh Phil. 3. 20. Our conversation or as it may be rendred our free Burgesse-ship is in Heaven God himself hath canonized all the true Members of visible Churches with the name of Saints throughout the whoâ—e new Testament here are the great heirs of Heaven nay possessours of Heaven by Faith as others are by feeling as near and dear to God in some respect as those that be in Heaven already because the same motive which makes him love them makes him love these though poor abjects and our-casts of the world there is but a paper-wall of their bodies between them and Heaven only here is the difference they there are Subjects in their own countrey these here are the same Countreymen only strangers for a time here upon earth Some define a Kingdom to be dominatus regis in populum subjectum If Christ the King was present and his Laws published but there were no people to be subject to him there could be no Kingdom but when the King Laws and Subjects of Heaven are here met together in the visible Church here is now the Kingdom of Heaven 4. Because here is the very Glory of Heaven begun that look as the same Sun which fils the Stars with Glory the very same beams touch the earth also so the same Glory which shines in Heaven shines into the poor Church here 1 Pet. 5. 10. God hath called his people into his eternal Glory And 〈◊〉 30. whom Christ hath justified them he hath glorified i. e. he hath begun it here 〈◊〉 in a special manner is the presence of the Angels in Heaven Eph. 3. 10. Here the pure in heart see God and that after another manner than many times they can in their solitary condition Psal. 63. 1 2 3. And what is this but Heaven SECT IV. 1. SEE therefore hence their happiness and honour whom God hath called out of the world and planted in his Church What hath the Lord done but opened the way to the Tree of life and let you into Paradise again Nay which is more What hath he done but taken you up into the very Kingdom of Heaven it self where you have the Lord of glory to be your King the Laws of Heaven made known his heart opened where you have the heirs of Heaven your companions and the Angels of Heaven your guard desiring to look into those things which your eyes see and your hearts feel 1 Pet. 1. 12. Where you have the love of a Father appearing the Son of God inhabiting and the Spirit of Heaven comforting Lord what is man that thou art thus mindful of him That when the Lord seeth it unmeet to take you out of this world up unto Heaven that Heaven should come down into this world unto you who were once enemies to this Kingdom shut up under the Kingdom of death and darknesse strangers to the Common-wealth of Israel without God and Christ in the world without promise without hope I do not cry the Temple of the Lord nor Idolize Order and Churches but I tell you what your priviledge is and thereby what Gods goodnesse is I know the world neither seeth not feeleth any such Heaven on earth but soon grow despisers secretly of all Ordinances who if they were in Heaven it self with their carnal hearts they would not abide there with much contentment yet verily Heaven hath been and is found here by Gods hidden one even such things which eye hath not seen nor ear heard and if it be not thus with thee blame thy self and mourn the more who in the midst of light art in utter darknesse and in the place where Heaven is begun to some it should be made a little Hell to thee 2. Take heed of defiling secretly the Church of God For what do you do thereby but pollute the Kingdom of Heaven it self And the better any thing is the greater is the defilement cast upon it It is said 1. Pet. 1. 4. that the Kingdom of Heaven above is an inheritance undeâ—iled never yet the subject place where any sin was committed and this is one part of the Glory of it Take you heed of coming into Church-fellowship with defiled hearts and so defiling Gods holy things for do you know where you are I know it is not in that Heaven where you cannot sin but yet 't is in such a Heaven where you should not sin much lesse defile the Church of God It was one of Gods heavy inditements against the Church of the Iews that when the Lord had brought them out of a land of pits into a plentiful countrey yet they defiled his Land neither Priests nor people said Where is the Lord Ier. 2. 7 8. It will be much more heavy another day with you that walking in the fellowship of Gods people shall be found guilty of defiling the Kingdom of Heaven it self which you should be careful to keep as an underfiled inheritance which 〈◊〉 whether spiritual or sensual as they stain the very glory of
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.
they see and be troubled at it they take it as a burden not as the greatest burden Hence say men you must not judge of your estate by any thing or qualification you feel in your self for these may fail your eye-sight in misty times But we must follow it then and not rest till we see and find it for without holinesse no man shall see God Hence also let there be never so many falls yet say they never call your state into question hence they professe we cannot move till we be moved and if I do not it is not my fault Hence if Ministers do preach any things which are not about the person of Christ or the excellency of a Christian in Christ or the emptinesse of the creature to prepare for Christ which are indeed of great use and presse to any work or service of Christ they are Legal Preachers and bring people under a Covenant of works Whereas if we preach duties and leave them as signs before being in Christ they are so but â—ere to preach any duty of the Law is part of the sweet will of Christ. Tell us say they what we should do What can a man do He can do all things through Christ True but Christ must come to act it Yeâ— But he hath a Faith to fetch it 1 Iohn 1. 6. many said they had communion with him 1 Iohn 2. 3 4. It seems they said they had no sin as now some say God sees no sin in justified people God looks to the new creature only 't is not I but sin if the Spirit help not 't is not my fault Not many dayes since it did lye upon the spirit of one who seeing Christ hath undertaken all closed with him rejoyced in him not for this end not from the beauty they saw in holiness nor bitterness of â—infulness but because they should be eased of the work I have known them that have lived in some sin and promised the Lord shall be blessed if he save them in their sin and conceiting he would have loved him thus these In a word the soul of man desires rest and peace seeks for it in Creatures seeks to satisfie it self there there it cannot hence seeks for it as many dying men do in Christ not in the Grace but in the joy of Christ not in Christs holy presence but in his comforting presence seeking the utmost perfection of a Christian in the seale of the Spirit not in the mighty actings of the Spirit for God Hence he is deludeâ— and fancies he hath Christ and hence joy Sin is the great evill hence the end of Christs coming is to take it away Hence if a man close with Christ to remove horror not sin and so hath not closed with him for his holiness you never closed with Christ for the end of his coming nor for his but only for your own ends and so 't is not him but his 2 Cor. 2. 15. The Gospel is a savour to them that perish if of Death to death Oh consider of these things if it be not thus 1 Iohn 5. 11 12. Hast the Son for thy portion Dost see his Glory full of Grace to accept and sanctifie thee thou hast life if not the Son but only soâ—ething from him Oh death and not life the bonds of Death not life are upon thee which no creature can unloose unlesse the Lord come to they Grave-side and unloose thee SECT VIII TO close with the Person of the Lord Jesus you will think this is not a right course thus to do We cannot do it Answ. Yet the Gospel hath commands and entreaties wherewith Christs Spirit goes to the Elect and if you could see Christ in the miniâ—â—ry of man you should feel it And hence we look it should be so and besides Saints that have Faith and power are quickened by the voice of the Son of God Consider therefore 1. All men are fallen into a bottomless gulf of misery and sin though once righteous Hence Gods truth having said he that sins shall dye hence justice comes out to do execution and when the neck of all men thus lies on the block yet mercy pities and saith Oh spare save Satisfie me saith justice then I will hence mercy sends forth a Son when no men nor Angels could help and he takes flesh takes all their sin fulfills all righteousness bears their sorrows and by one offering perfects for ever them that are sanctified and having done this is now at the right hand of God in the Glory of his Father all creatures subject to him all excellencies being met together in him so that now he is the delight of â—od the joy of Heaven so that whatsoever thou canst want or losest if thou hadst him thou shalt find it in him and also whatever he can do for thee in his time thou shalt receive it from him Deut. 33. 26 29. Who is like the God of Iesurun 2. Now there is a universal offer to all people where the Gospel comes enemies are entreated to be reconciled for though he hath not dyed for all yet now being King such is his excellency that he is worthy of all Hence commands all to receive him and if this be a condemning sin to reject him 't is then a command lies upon you to receive him and the foundation of this offer is your wants and miseries You are dead Oh come to him therefore for life weak guilty blind Oh therefore come to him for pardon peace and life Not fulness nothing but emptiness is the ground of this offer Ier. 3. 22. 3. Hence there is nothing on Gods part nor yet on your part that can keep you from him No sins no wants unless it be your will Mat. 23. 37. Therefore now who-ever will shall have him let him take him Rev. 22. 17. There be two acts of the Will Election and Resolution I must have him which if you will nothing that ever thou didst or canst do can please the Father so much so that he will 1. Adopt thee to be his Son Iohn 1. 12. As è contra 2. Thou shalt enrich thy self with a greater blessing than if Heaven and Earth and all glory was put into thy hand as the Lord himself is better than all and hence once thine ever thine none shall pull thee out of his hand 2 Pet. 1. 5. And it shall rejoyce the heart of Christ himself in Heaven when as his Bride thou givest to him thy good will Isai. 62. 5. And if you do not kiss the Son he will be angry Psalm 2. And God knows whether now the last word the last offer is to be made to thee But I find such sins in me that till they are gone I dare not Then you will first remove sin and after receive Christ first be your own saviours and then make him another you shall never do it Oh close with him to take sin away because sick therefore receive him But I
time be saplesse savourlesse things unto us Thirdly Because I have had strong fears lately of some unexpected trials among us and I should be glad if it might not be if the freedom from them might make us better else I say let them come But Fourthly Because 't is a rare thing among us to see such burning Lamps as look and long for Christs coming which when I consider though there be other causes yet one great one is this Oh the heart is gone away by violent lusts after these things here Oh therefore take heed of them And therefore consider 1. You shall have Christ and his fellowship if indeed you long for him Iohn 4. 10. That 's his love you are not so desirous but he is a thousand times more Thou maist desire these things and if God loves thee misse of them God will make thee poor when thou wouldst be rich base when thou wilt be honoured and when you would have honey he will give you stings and cause you have to thank the Lord too that he will not give you your portion here 2. If thâ—u hast them and dost desire them and God gives them and thou lettest Christ go thou hadst better a thousand times be without them Psal 78. 30 31. The meat was in their mouths and the wrath of God came upon them If the Lord gives thee Christ happy for ever if these things when thou dost so desire them oh wo for ever 3. The Fellowship of the Lord Jesus thou shalt never lose Death shall not part thee from that nothing shall rob thee of that but look after and long for these things they will perish and die away All flesh is grasse the Word of the Lord and the Lord himself much more endureth for ever 4. Why dost desire these things For some sweet in them Why is not all that in the presence of the Lord Jesus and enjoying him It pleaseth the Father that in him should all fulnesse dwell so that thou shalt drink as out of a pure Fountain all that is there If there be any sweetnesse here he gave it 't is much more eminently in himself Exod. 24. 11. They saw the God of Israel and eat and drank Had they meat up with them Oh no. But the sight of him was meat and drink and all unto them As therefore you desire Christs fellowship Oh long no more after these things here Hence see death is not to be feared but desired of all Saints It was an odd speech of a Heathen 'T is ill to desire death and worse to fear it he meant not because of any good in it but because we must die But death brings us into eternal Fellowship with the Lord Jesus It doth Saints more good than all Ordinances all afflictions wherein we complain we can get no good than all means It brings us into his Fellowship 1. Quickly as Christ was caught up so the Soul by Christ to himself 2. Immediatly for the next thing we shall see is Christ himself our Husband himself and then see the Kingdom and then wonder at the Lord. 3. Everlastingly never to part more Oh fear it not therefore Christ hath sweetned it to you SECT V. HEnce see a clear foundation and ground-work of longing for fellowship with the Lord Jesus in his Ordinances here This is that I shall exhort to For 1. You cannot shall not must not now go to him in Heaven nor enjoy fellowship with him nor meet him in the clouds though you do long for that day but in his Ordinances you may meet with him now And truly those whom we love and long for if we cannot go to their house or find them at home we are glad to meet with them abroad As with those who stand before Princes if we cannot be with them on the Throne or at Court we will desire to be with them in the Countrey Nay on the Dunghil Oh the Spirit of David Psal. 27. 4. One thiâ—g have I desired and that I will seek for though I never have it What is that David Is it to wear the Crown in Ierusalem Is it to have all thine enemies lick the dust of thy feet Is it to have thy Name spread and thine Honour great through all the Kingdomes of the world No but that I may dwell in the Courts of the Lords House all the daies of my life and that seeing I cannot shall not die presently and so go to see his Glory in Heaven therefore that I may see his Beauty here enjoy him here and that not for some years but all the daies of my life 2. Ought you not to long to tast and passe through the sorrows of death that you may be with him And are Christs Ordinances more bitter than death that you are loath to break through the difficulty of them that in them you may enjoy him The truth is so 't is with many a man that such is the strength of his hidden contempt of Christ and his love to his sloath that he had rather die than pray and be damned eternally than to follow the Lord in an Ordinance till he hath found him graciously How come Gods own people to lament this if there were not this 3. I remember a sweet speech of one with God That a Christian ought to prepare for a Sacrament as he would prepare to die for saith he there is but this difference when we die we then go to Christ in a Sacrament Christ comes to us What he said of a Sacrament I say of every Ordinance in every Ordinance Christ comes to us when we die we go to him Now ought you to long when you are absent from him to be with him and will you not care for him nor long to see him and enjoy him when he comes to you And so be worse than poor naked Indians Christ comes not to them no dews fall down on their Gilboahs no Manna at their Tent doors and hence they live without him and desire him not and when he comes to you do you see no beauty in him now why you should desire him Will you thus requiâ—e him for his love ah foolish children and â—â—wise 4. Truly Beloved you can have but little evidence you do desire the Lord Jesus company in Heaven at the last day that long not vehemently after him in his Ordinances now You have followed me in the regeneration saith Christ Mat. 19. 28. therefore you shall sit with me upon Thrones If Christs presence here a little of himself be burdensom What will it be in Heaven then Depart from me saith Christ I was in prison and you visited me not Shall you depart for not visiting an imprisoned persecuted sick sorrowful Christ in midst of miseries and shall not you depart for rot visiting a comforting Christ a teaching Christ an intreating embracing Christ in the midst of his Ordinances If the Lord tries you with water with a little of himself here and you care not
no prophane ones among us to overthrow the kingdom of hypocrisie as well as of civility and prophanenesse 3. You will save the Lord a purging and cleansing time for when Christ purgeth not with the Holy Ghost in his Saints and Ordinances he will with fire Here I might give rules for discerning mens spirits as 〈◊〉 Mark their speech for by thy words thou shalt be justified and many times one word will give a light to see all as in Simon Magus as with men in a labyrinth found out by one thread Secondly Mark them that you see not grapling with Sin and Temptation for if we see them without that they are not yet tryed therefore observe them here here is their trial when time of Temptation comes Thirdly Get thy self to stand at a distance from sinful men from all the world We know we are of God 1 Iohn 5. 19. As men that are in the water look only to themselves but standing safe on shore they see others drowning I speak this because I fear the Churches are so busie about their own things that their 〈◊〉 not kept if they see no grosse sin then all is well Hence be not offended if you see great Cedars fall stars fall from Heaven great Professors die and decay 1. Do not think they be all such 2. Do not think the Elect shall fall Truly some are such that when they fall one would think a man â—ruly sanctified might fall away as the Arminians think 1 Iohn â— 19. They were not of us I speak this because the Lord is shaking and I look for great Apostacies towards for God is trying all his Friends through all the chrisâ—ian world in Germany what profession was there who would have tâ—ought it The Lord who delights to manifest that oâ—enly which was hid secretly sends a sword and they fall others in other places receive the Word with joy the Lord sends Persecution and fearing men more than the filth of sin and anger of Christ they fall others stand iâ— ouâ— there and suffer and venture hither and Isacâ—ar-like see rest is good and crouch under their burdens and so they fall Others have had sweetnesse in Ordinances the Lord departs and so they fall Others have corrupt hearts and received the truth in the form not in love and stood in deferce of the truth not love of the truth the Lord lets â—rrour loose and they fall Well never be offended at this I am not because I never knew man fall but he loved some lust and was never broken from sin and although this is not seen when they do fall it offends not me Oh therefore search your own hearts when Christ said to the Disciples one shall betray me Lord is it â— say they so when not one but many Lord is it I Oh many a christian lies fast asleep never comes to a thorow search a strict waâ—ch Do but consider this 1. That in Churches nay purest Churches many may lye hid nor discerned 2. Thou maist be one 3. If thou beest that of all men living none shall so deeply sink in Hell 4. That all Ordinances shall tend to this end and all thy joyes all thy afflictions and therefore Oh search befoâ—e the Lord search and say Lord as no mans punishments and plagues can be like 〈◊〉 nor sins if I â—erish so if pardoned loved never any shall have such cause to blesse theeâ— and therefore take not up with weak and groundlesse hopes but love that hand that smites and wounds thee for this discovery is to awaken thee but you have so much businesse you will not cannot c. Consider what a fearful thing 't is to be 〈◊〉 up as for a gazing-stock to Saints so an everlasting terror to the damned themselves CHAP. XIII Containing a Discovery of Gospel-Hypocrites SECT I. THat the most hidden hypocrites of the purest Churches under the Gospel are Evangelical or Gospel Hypocrites For these that were foolish were not such as in appearance rested in the Law or in a Covenant of Works but they had escaped those intanglements and now were Virgins that plead their interest in and their communion and fellowship and love-knot with Christ they had now their Lamps ready and made much preparation for him and they did wait for him and verily looked to have eternal fellowship with him their Beloved infomuch that they took their flight so high towards Heaven and Christ that they passed for a time the discerning of the wise for you must know that where the Gospel comes there are two sorts of enemies against it 1. Open and those are your Justiciaties that seeking to establish their own righteousnesse and being puâ—â—ed up with it can with pretended good consciences in doing God service oppose the righteousnesse of God 2. Secret and subtil enemies yet seeming Friends and these are your carnal Gospellers that cry down all their own righteousnesse and cry up Christ and see nothing in themselves as there is good cause so to think and look for all from Christ and yet these when the Lord comes to search are found false and these are the worms that grow in this wood in this building in these Churches Thus it was in Christs time the Church of the Jews had left their grosse idolatries yet this was their stumbling-stone they sought to establish their own righteousnesse and hence he came to his own and his own received him not and hence were cut off for this their unbelief but others divers sorts of them did receive him beleeved in him Iohn 2. 23. Many took hold on Christ and he took no hold on them wondred at him and entertained him when others did reject him as Capernaum did yet under his woe And these are the spots of Evangelical purity wenns in the best bodies of the best constituted Churches Look but upon Christs own Family Iohn 6. 69 70. The Disciples professed when others departed Lord to whom should we go thou hast words of life yet saith he I have chosen you indeed to be for me but one is a devil viz. Iudas the Deacon stood not on his own righteousnesse but was for Christ and followed him and yet in this Evangelical Angel without is a Devil within because he still harboured his lusts within This the Apostle Paul fore-saw Acts 20. 29 30. Some Wolves without should come and also some cankers within should fret that should draw many Disciples after them in a Church bought by Christs own blood speaking perverse things pretending to draw Disciples after Christ but 't is indeed after themselves and Paul laments this Many walk i. e. professe Christ and his Crosse yet enemies to it Phil. 3. 19. This Christ foretels Luke 13. 25 26. Many seek many knock and at last cry Lord Lord open and in their life-time they pleaded communion with Christ yet Depart ye workers of iniquity Iude 4. Certain â—en are crept in turning Grace into Lasciviousnesse for that is the very form of an
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
really and that in times of peace when he had far pastures and full cups Psal. 23. he saw the Lord as his Shepherd Ioh. 10. 1. who is known of his feeding leading restoring comforting by rods adhering to him in the valley of the shadow of death and then for outward things furnishing his table annointing his head giving necessities and superfluities he looked not only on second causes but saw God as really doing all these as carnal men see second causes doing these Nay he so sees the Lord as that he falls a wondering and indeed the Lord is never seen in his Providences till then as Manoah saw the Angel do wondrously Judg. 13. 19. Psal. 139. 14. Marvellous are thy works vers 17 18. How precious are thy thoughts â— he saw from the Lords works and gathered an idea of the thoughts of God so should we and hence when he did awake he was still with thâ— Lord the first thing that appeared was the Lord Psal. 73. 23 24 25. To the beasts the Lord is near but they cannot reflect upon their own actions much less upon the Lord The Heathens may see we are Gods off-spring and see God as a Creator at some times but let them that profess Christ see and finde out Christ as Mediaâ—or as Moses that desired to see the Lord passing by him whom he had seen a little before truly the Lord not only passeth by you but is with you proclaiming his name by the voyce of his Providence toward you patience pity love truth wisdom and yet truly this is very difficult and hard to see SECT XVI MEn see not Jesus Christ First Because second causes seem to work all this estate my friends gave me or my labor got me this house the Carpenter built for me these provisions my money bought for me and so the creatureslike broad leaves hide the boughs of the glory of God in Christ on which they grow and are opake and dense and not transparent through which the soul may see the glory of God abroad Secondly Because men have so many businesses and cares that they cannot have leasure really to see the Lord. Thirdly Because there is a malice in all mens hearts naturally which suffocates all that which may be known of him Rom. 1. 28. They delighted not to retain God in their knowledge the works of God grow vile and sordid through their commonness to them Fourthly Because men can live well enough without him hence like a childe at nurse that forgets friends and home because it is well enough without them thus mens minds are not fed with the thoughts of him Ier. 2. 6. Fifthly Because Nature never heard of a Mediator governing all their lives and comforts and all they see not all given them by the Almighty hand of Christ who hath all power given hiâ—â— in heaven and earth and who must reign not only friends till they are gathered but over his enemies also till they are subdued and to question this is to question Christ's sitting at Gods right hand He is owner of all and disposeâ— of all to the least growth of thy stature and the most careless fall of the least hair to do not only the greatest but the meanest offices of love for thee You say indeed you believe all is from Christ oh but you see it not come near therefore and see the Lord Deut. 8. 9. they were forty years a learning that Man lives not by bread nor is warmed by cloaths c. and though they had marâ—ellous wondrous works yet Deut. 29. To this day the Lord hath not given you eyes to see Oh therefore labor to see who it is that nurses you guâ—des you tends you leads you teacheth you lays you down and takes you up and let the works of Christ raise up your minds to the thoughts of Christ in heaven remembring thee in his Kingdom of glory who might forget thee and the poorer and smaller the mercy is the more do thou wonder that he should therein be a servant unto thee see all blessings growing upon this tree seated in the midst of Gods Paradise Rev. 22. 3 4. though thou layest thy head with Iacob upon stones and sorrows yet see this ladder of the Lords proviâ—ence towards thee common blessings sometimes descending sometimes taken ouâ— of thy hand and ascending and the Angels of God with thee ministring to thee but the Lord at the top of them the Lord his care his love in all and let not this be a dream but a reality to you It is a wonderful sin to be thus unmindful of Christ. 1. Because hence all whorâ—â—g from Christ ariseth Hos. 2. 8. Iudg. 2. 12. especially in times of peace 2. Hence the Lord is forced to hedge your wâ—y with thorns and to bring you to extremily of troubles that you may see the Lord Isa. 41. 17 18. nay sometime to bring ruine Isa. 5. 12 13. And truâ—y as it is a great sin so it is a very great shame Isa. 1. 2. The ox knows his ownerâ— is the Lord the owner of you and do you not know him when he comes by you and to you provides for you It is a worse thing saith Chysoâ—â—om to bâ— comparâ—d â—o a beast than to be so To let many days and streams of goodness pass by you and yet not to take any notâ—ce and still to be so far from the Lord I know in heaven this is perfected and then comes acknowledgement of the Son of God but here you may be near him I think unless the Lord did descend in cloudy pillars and of fire some men would never see him SECT XVII Secondly BE near him in his promises for Christ is near to us here also Rom. 10. 8. the word of faith is nigh thee so that you need not ascend to bring Câ—rist down from heaven c. When Parents are dead and gone children wâ—ll then search out their last Will and Testament and preserve that and keep that near them Christ draws near to his people 1. In his Promises according to his thoughts of them 2. In his performances joyning the soul immediately to himself and filling it with himself this we cannot enjoy yet the Lord laies it up in his promise which they have in liew of the performance Oh draw near not to words and syllables but to the Lord there apprehend him there as it is with the Attributes of God his Glory cannot be comprehended by us hence he manifests himself there according to our capacity God manifesting himself severally so in promises we cannot comprehend Christ as yet hence Christ manifests himself in his glory in several promises Oh embrace him there Heb. 11. 9 'T is not said that Abraham and Iacob were heirs of Canaan but heirs of the promise and Sarah first received her son in the promise so do you emâ—raâ—e Christ in the womb and bowels of the promises we live by faith in this life and hence all our enjoyment of Christ is
honour from her So the Lord Jesus deserves this honour from all his people to be in a readiness for him Suppose these Virgins had turned Harlots and gone a whoring from him till his very coming and then had been taken in what might the world think doth he love the fellowship of Harlots for a mans heart to go a whoring from the Lord after the world or lusts to die so is to disgrace the Lord Jesus And hence Phil. 3. 17. to the end there are two sorts of men professing godliness some minde earthly things others look and minde a Saviour from heaven the one disgrace Christ and are enemies to him and hence Paul weeps for them the other are his friends And are Princes so far respected as all things are ready for them and is the Lord worthy of no such respect so as that his People then should be unready No know it as he said Mal. 1. He is a great King The particulars wherein this readiness consists I have spoken of in the first Part of the Parable and shall now only speak of them in the subsequent Uses SECT III. Use 1. OF terror and astonishment of heart to all those that are wholly unready that have no readinesse at all to meet or to have fellowship wâ—th the Lord Iesus if those that are ready be receivedâ— in then those that be unready shall be shâ—t out There is a number among us young and old of all sorts almost among us that swarme up and down Townes and Woods and Fields whose care and work hitherto hath been like bees only to get honey to their own Hive only to live here comfortably with their houses and lots and Victuals and fine cloaths c. but not to live hereafter eternally Suppose the Lord should stop thy breath and cut thee off what would become of thee I trust to Gods mercy I hope I should go to Christ though I am not assured but are you ready for Christ yes I hope I am Oh poor wretch why dost hope so if thou never hadst one houres serious thoughts What will become of me or how shall I be ready feeling thy unreadiness and unfitness thereunto Or if thou hast had any thoughts never wast possessed with any strong feares of eternity and separation from the Lord Jesus which hath dampt thy mirth and sunk thy heart and perplexed thy thoughts and made thee think with terror upon thy conscience What will become of me nor made thee desirous to ask others that question as it is commonly one of the first though but a common work to think of dying presently I have lived long without God aâ—d Christ in the world and dye I must shortly and what will become of me then But you have â—â—ept 〈◊〉 enough in the night and sung care away and 〈◊〉 feare away in the day and thy heart never had one houres fit of shaking and trembling at eternity to come when it is the nature of true feaâ— ever to have the eye upon what it feares till it is taken away and if difficulty attend the same to remove it it cannot be quiet but will cry for help if possibly help may be had this you never did No thou never hadst so much as these foolish Virgins viz. to be awakened at all but a spirit of slumber hath been upon thee God â—ath given thee eyes but thou canst not see eares and thou canst not here Thou sayst it may be that thou dost hope thou art prepared alas thou hast not a Virgins name much less nature nor dost not deserve it neither thou hast not forsaken thy loose company nor yet come to the company of the wise neither dost thou desire it or think â—â—â— self unworthy of it thy Lamp is out nay thou never hadst any light at all never mad'st profession at all as of one ready for Christ but O poore wretch all is yet to do with thee if so then remember that if thou diest now thou shalt never have communion with Jesus Christ in glory SECT IV. Object WHat if I have not Answ. I know it is the misery of men they can make nothing of this till they feele it But two things I will say 1. Do but consider what if thou shouldst be deprived of the light of the Sun nay only of bread only that one creature and have cloaths Sun Friends all other blessings but that would it not be a wo with a witness would it not cut a mans heart to heare him cry Bread bread a little bread for the Lords sake to save my life there is but a drop of the sweetness of Christ in that Oh what a misery will it be to pine away and famish under wrath in chaines of darkness and to cry Oh a little refreshing from the pâ—esence of Christ and canst not get it but to live ever tormented without that when thy soul shall cry Lord thus long have I been tormented without thee till my spirits are weary and my heart faint Now O now a little mercy Oh no. 2. That though thou seest it no great matter to be separated from Christ now yet when the heavens shall be in a flaming fire and the earth shall gâ—ve up the dead that be in it and Christ shall appeare in infinite glory admired of Angels blessed of Saints Crowned of God comforting his Elect Come oh come ye blessed then you shall think this separation something Oh that you would now go home and mourn and look up to the Lord that he would make thee ready a Vessel of honour and acknowledge it 's righteous with him if he should never do it SECT V. Vse 2. IT is of examination to all the Virgins Would you know whether the Lord will bring you to eâ—ernal fellowship with him are you ready for him made sit to live with him or no for â—eâ—e only those which are ready are received in the foolish Virgins did 〈◊〉 so long asleep that little did they think they were unready untill the Bridegroomâ— came and it was too late It is the condition of many at this day that little dream of their separation from Christ and yet shall be when he comes but they have some hopes and assurance they look to meet the Bridegroome when he shall come and so fall into a sweet sleep a comfortable condition untill the Lords coming puts them upon more narrow searching than ever before that which many think gold now shall be found hay and stubble and consumed to nothing at the coming of Christ therefore search now I know there is many a gracious soul that is ready feares to slip in at the passage over that narrow bridge between life and death this end of time and beginning of eternity and loth I am to sad any but heare what I shall now say in feare when there are these three things in the soul then it is ready whiles any are wanting it is unready And by these try your selves SECT VI. 1. WHen the soul
THE PARABLE OF THE Ten Virgins OPENED APPLIED Being the Substance of divers SERMONS on Matth. 25. 1 13. Wherein the Difference between the Sincere Christian and the most Refined Hypocrite the Nature and Characters of Saving and of Common Grace the Dangers and Diseases incident to most flourishing Churches or Christians and other Spiritual TRUTHS of greatest importance are clearly discovered and practically Improved BY THOMAS SHEPARD late Worthy and Faithfull Pastor of the Church of Christ at Cambridge in NEW-ENGLAND Now Published from the Authours own Notes at the desires of many for the common Benefit of the Lords people BY Ionathan Mitchell Minister at Cambridge in NEW ENGLAND The Shepard Son to the Reverend Author now Minister at Charles-Town in NEW ENGLAND LUKE 21. 36. Watch ye therefore and pray alwaies that ye may be accounted worthy to escape all these things that shall come to passe and to stand before the Son of man LONDON Printed by I. Hayes for Iohn Rothwell at the Sign of the Fountain in Gold smiths-Row in Cheap-side 1660. TO THE READER And Especially to the Inhabitants of CAMBRIDGE IN NEW-ENGLAND THat to make sure of Life Eternal is the one necessary Businesse that we Sons of death have to do in this world and without which all our time here is worse than lost every enlightned mind will easily acknowledge This present life being by the Rule of it appointed but to this end to be preparation-time spent in a continual care to make ready that we might have a good meeting with him who shall be seen in this Aire one day And whether we look up to Heaven or down to Hell whether we reflect upon our own immortal souls or turn our eyes toward the Greatnesse and Goodnesse of that God in Christ with whom we have to do whether we pace over the time between this and Judgment-day or send our thoughts to view the Eternity that is to follow after All things put a Necessity a Solemnity a Glory upon this work But Difficilia quae Pulchra It is one of the Oracles uttered by our Lord with his own mouth Strait is the Gate and narrow is the way that leadeth unto life and few there be that find it It is not so easie a thing to get to Heaven nor so broad a way thither as the slight and loose Opinions of some and Practises of more would make it nor as the carnal hearts of all would have it Though thâ—t if it be examined is the common Scope of all Erroneous Conceits and how restlesly have the corrupt minds of men laboured therein in all ages and do in these our daies to widen the way to Life to break down the Boundaries of this narrow Path and make it broader than ever God made it Mans carnal heart finds it self pinioned and straitned in the way the good old way of effectual Faith and obedience that God hath laid out hence it breaks out on this hand and on that and will rather pluck up the ancient Land-marks of Gods Truth than not make it broader The Gospel will not afford men a way broad enough unlesse the Law be quite removed not only as a Covenant but as a commanding Rule of Life too and laid flat like an old Hedge that they may go over it at pleasure and not attend it any further than their spirit listeth Justification by Faith is too narrow a path unlesse they may be justified before and without Faith it is not free enough they complain of it as if it laid them under a Covenant of works Conditional Promises are of too straight a size they must be all absolute and give us peace without any qualification in us or else they are not large enough To be solicitous about Sanctification and inherent Grace is too troublesom to seek God diligently in the use of all means in a daily and hearty performance of holy Duties in a strict Sanctifying of Sabbaths in constant watchfulnesse c. this must be laid by as a Legal Businesse And if the Spirit immediatly will act us and carry us in a Bed of ease to Heaven without troubling us to act and strive well and good otherwise men will shake hands with the power of Godlinesse and run a drift before their own Corruptions But when all Stones are turned the way to Heaven is and will be found to be a straight way Truth hath said it is so God hath laid it out so and it is not all the Notions of men that will make it otherwise And hence those solemn Counsels of the Scripture Work out your salvation with fear and trembling Give all diligence to make all sure Strâ—ve to enter in at the Straight Gate So run that you may obtain c. though they be little attended by the loosenesse of these times yet they are of endlesse Moment and use and had need be awfully regarded by all that love their everlasting peace He therefore that is in earnest about this great businesse will be glad of any good help to guide him in this way this straight way to Life And though there be many choice helps herein already extant in the precious Labours of sundry of the Lords Faithful Servants for which this Age hath cause on bended Knees to blesse the Lord and which will be such a testimony against the wantonnesse thereof as it will never be able to answer Yet of those that do clearly particularly livelily and searchingly discover and mark out this straight way with the several practical turns thereof and shew where they that miss of the end at last do turn out of it although they go far therein of those that Pilot us when we come into the narrow Channel unto the very point of entrance into life and shew us the Rocks and Shoals on either hand distinctly of these I say there is not too great a number For to speak any good and useful Truths is good and commendable but yet it is another and a further matter to hold the Candle to the poor people of God even to the meanest to light them to Heaven or to take the soul by the hand and lead if from step to step through all the difficulties deceits and turnings at which the closest Hypocrites do misse their way and lose themselves and to do this so convincingly throughly and distinctly as that the secrets of hearts may be made manifest the secure self-deceiver discovered and awakened and yet the humble upright Christian confirmed and encouraged In this Skill and Work as the Author of the following Sermous was known to be among the first Three so these Lectures of his up on the Parable of the Virgins have been esteemed to excel in this kind having left such a relish upon the Hearers as that they have not forgotten the Taâ—t of them to this day It hath therefore been the instant desire of many that heard them and of some that have but heard of them that they might be imparted to the
Heaven it self so they keep you from feeling the Truth of this Doctrine even of this Heaven upon earth in your own experience 3. Let all Members of Churches hence learn to have their conversation in Heaven and walk as men come down from Heaven and returning thither again and that are as it were already in Heaven Paul did thus and wept to see so many that did not thus but did mind earthly things Phil. 3. 19 20. Do not only forsake but even forget your Countrey and your Fathers house so shall the King of Glory desire your beauty Psal. 45. 10 11 Let the reproach of earthly-mindednesse cast upon the face of Christians be wiped off by your carriage being heavenly holy loosened from things below Art thou in Heaven with an earthly heart Is not Heaven good enough for thee Cannot that content thee which many have desired to see and could not see even the Lord Jesus the King of Glory in his beauty in the assemblies of his Saints 4. Take heed of pulling down this Kingdom Loyal Subjects will rather lose their lives than their Prince shall lose his Kingdom Fear not enemies without but your selves at home The enemies of the Church did never yet hurt the Church but the Church's sins Zach. 7. 14. Oh consider what mercy the Lord hath betrusted us withal that unlesse the Lord should carry us to Heaven it self immediatly on the wings of Angels he can shew us no greater outward favour in this world than to bring us into this his Kingdom of Heaven on earth I professe one daies fellowship here with a number of broken-hearted Christians either mourning together or rejoycing in their God and King together it our-bids the many years Glory of the whole world howsoever 't is hidden from the world And will you betray this Kingdom SECT V. Quest. VVHat are those things that may pull down this Kingdom Answ. 1. Ignorance of those sins which may hurt and ruine it There are common infirmities which all the faithful have in common for which the Lord pities his but there are some that are proper and personal to some particular persons Psal. 18. 23. for which the Lord is angry even with his own so there are some sins which are common Church-infirmities for which the Lord will not cast off his people but there are sometimes in several Churches proper Church-sins Now the Rule here is if these be not seen and lamented and removed if the Lord be angry for these as verily he will and yet they do not so much as know all this while what it is that hurts them these sins will canker the roots and blast the most flourishing Churches Ephesus Rev. 1. 4. had her sin Sardis Rev. 2. 1. had her sin Laodicea had her sins Rev. 3. 16. Now what if they never know these nor repent of these you know then Ephesus Candlestick must be removed and Laodicea shall be spued out of Christs mouth Oh this hath been the bane of Churches while they enjoyed their liberties they could not nay in truth would not know their aile in the day of Christs visitation of them and hence came their ruine the cause of which they saw not only it may be the remnant that escaped to whom the Lord shewed mercy could read their sins in their plagues It is a lamentable spectacle to behold the ruines of Germany and that after such great slaughter and effusion of blood they cannot tell the thing that hath hurt and doth still wast them 2. Self-seeking a Spirit of self Look as it is in a Kingdom if there be a common enemy and the body of the Army which should encounter with them be every man taken up and taking thought how he may preserve his own Tent and do not joyn their forces together for common safety it must perish and the Kingdom will be easily conquered Or as it is with the body if every member seeks to preserve it self alone and not that which preserves them all viz. the Head the body will drop down and die shortly Christ Jesus is the Head of this Body his Church Now 't is certain if ye seek to preserve your own name more than Christ's to give more content to your own lusts then to the will and heart of Christ if more careful of fetching feathers to your own nests and to shift for your selves and not to attend every man in his place the publick good of the Church and Christ in it 't is certain God will forsake you and all will to ruine quickly 2 Chron. 15. 1 2. Church-members of publick spirits are ever prosperous men They shall prosper that love thee Psal. 122. 6. That say in their hearts out of sense of Christ's love Lord what shall I doe for thee How may I be useful to thy people But if back and belly mine and thine be chief in request this will ruine you 3. League and Amity with the enemies of Christ's Kingdom or peace with our lusts it is not sin but a privy peace with sin and a secret quietnesse in sin which overthrowes Christ's Kingdom The Canaanites that were left alive because 't is said they could not drive them out how often did they vex and prick and yoke the Israel of God Those sins which you say you cannot part with and hence yield unto them and mourn not under them those will ruine Churches Some sins you have forsaken and could forsake the danger lies not here Wrath goeth out against Iehosaphat because he loved him who hated the Lord 2 Chron. 19. 2. 4. When the Church laies by her weapons No Kingdom can be kept safe in an ordinary way where all their weapons are taken from them or not used by them when their 〈◊〉 upon their borders When the Church hang by and lay aside Faith the shield whereby we defend our selves and prayer whereby we offend our enemies what safety is to be expected now in Churches Only be strong saith the Lord to Ioshuah when he went out upon that great service of the Lord Iosh. 1. 7. Eph. 6. 13. There is no more fearful sign of ruine to a Church than where the Spirit of prayer begins to fail and verily if any people under Heaven are ready to miscarry herein we that have our fill of peace and our yokes broken off from our shoulders are in most danger but if it be so look for such shakings of all hearts and Churches also as shall make you find your tongues and knees and eares and hearts again if the Lord means to dwell with you 5. Not bringing forth the fruits of the Kingdom Mat. 21. 43. Cut that Church down that cumbers the ground after many years pruning and wetting That Kingdom where there is Church-trading but no considerable gain coming in will consume quickly and die of it self Fruit is the last end of the tree All duties you do wherein you attain nor or at least aim not at your last and utmost end but make your selves
your own end that is not fruit Fruit refresheth others that tast it when a Christian walketh so as that another is not the better not much refreshed by him but it may be hardned rather by a saplesse example here is no fruit and this cals for the axe to cut down the tree 6. Divisions This puls down Kingdoms without help of foreign enemies If a Kingdom thrusts swords into each others bellies this will soon dispatch them It 's the Jesuits plot to subdue by private divisions whom they cannot conquer by force of Armes It was most pleasing to Satan to prevail with Christ to cast himself down headlong from the Pinacle rather than to fling him down himself It is the delight of Hell to set see Churches at variance among themselves this is the first thing he attempts in the best Churches and it is commonly prosperous if the Lord leaves the watchmen to slumber and not to be watchful and fearful and sudddenly sensible of the least beginnings herein It is a wonderful thing to see what a small occasion of offence will do a word a gesture a garment a matter of indifferency 't is strange to see how such small matters will gore if Satans head be in them and his Horns be set upon them especially in Churches where men are set at liberty and enjoy it one must have liberty to speak one thing and another another thing I am of this mind saith one I am not of that mind Brother saith another 'T is wonderful to see what a fire a secret smother and smoak of suspition will do But oh take heed here Gal. 5. 15. Love the Truth receive no opinion differing from the most approved in the Church suddenly but weep and pray and ask councel and tremble to entertain a thought of contention The first sin which brake out in the first Christian Church was â—urmuring Acts 6. 1. What followes Stephen an earthly Angel full of the holy Ghost suffers and is taken from them Acts 7. And after this the whole Church scattered Acts 8. Oh keep the peace of the Church and rend it not for small matters love one another sincerely and you cannot but live together quietly CHAP. III. Concerning the Coming of Christ and the security of Professors SECT I. THus much of the place now let us consider of the time when this preparation is made set down in that word Then which word hath reference to the 37 th v. of the 24 th ch viz. to the daies of the coming of the Son of man Now when are these daies We shall read both in Prophetical and Apostolical writings that all the time from the Ascension to the second coming of Christ is called the last daies Acts 2. 16 17. Hence the Primitive Churches did long since and all the Churches at this day ought to live in a daily expectation of his coming again as these Virgins here did And hence some think than all this time may be the daies of the coming of Christ wherein all the Churches either do or should look out for the coming of Christ. Now although I dare not exclude these daies in a large sense from being the daies of Christ's coming as being the last daies and it being the duty of all to wait for this coming of Christ as well as those who lived long before us 1 Thes. 1. 10. 1 Cor. 1. 7. Yet I believe here is meant more particularly the latter part of those last daies For our Saviour having foretold of many things which shall fall out before his second coming yet he seems to single out some particular time in these last daies to which he doth annexe this then and that is evident to all that view well the Text that they are the daies of his coming for though all the daies of the Gospel may be called the daies of the Son of man and some daies especially wherein there is some kind of coming of the Son of man as when he comes to hear prayers Luke 18. 8. yet to speak properly they are not the daies of the coming of the Son of man And look as the daies of Noah were not all the daies from the Creation to the Deluge but those particular years before the Flood so 't is here some special times before his coming are the daies of his coming SECT II. BUt what is this Coming of Christ There is a double coming of Christ. 1. His coming to call the Iews and to gather in the fulnesse of the Gentiles with them which is called the brightnesse of his coming 2 Thes. 2. 8. When there shall be such a brightnesse of the Truth shining forth in the world armed with such Instruments as shall utterly destroy Antichrist long before his second coming Rev. 19. 19 20. 2. His coming to Judgement Heb. 9. 28. 1 Cor. 15. 23 24. When there shall be an universal resurrection of good and bad 1 Thes. 4. 15 16 17 Now although it be true that at the time of the coming of Christ to call the Iews the Churches like chast Virgins shall wait and make themselves ready for the marriage of the Lamb Rev. 19. 7. Yet the second coming of Christ seems to be the time which is here directly pointed at Then shall those Churches be Virgin-Churche waiting for Christ's coming both to their particular judgment but especially to the general judgment when he shall appear as a glorious Bridegroom to the consolation and salvation of those who in truth have waited for him the second â—ime For this coming of Christ spoken of in these two chapters is that coming which is in power and great Glory not in the Churches spiritually but in the clouds of Heaven chap. 24. 30. Wherein he shall separate the sheep from the goats the one to lie among Devils the other to possesse not an earthly Kingdom here for a thousand years as some from mistaking the meaning of the 20 th ch of the Revel imagine but to inherit the Kingdom prepared for them from the foundation of the world Mat. 25. 34. which cannot be any be ter not any other than the third Heaven where the face of God is seen and where he hath had an innumerable Host of glorious Angels his Subjects to serve him not only since the first time of mans creation but the first foundation of the world Gen. 1. 1. Which also Christ himself is gone to prepare for us Iohn 14. 2 3. And which Abrahams Faith only expected even a City which was not earthly but heavenly which hath foundations whose builder and maker is God Heb. 11. 10 11. So that although this Parable looks most directly unto those times which are yet to come yet as all examples registred in holy Scripture for time past are applicable and useful for us so these that are yet to come are alike instructive to us especially in these times and places wherein the Lord according to his manner of working great things usually gives
the creature 2 Because so long the soul cannot see nor come by the eye and feer of Faith to the Lord Jesus Iohn 5. 44. and think Christ better than all as Birds in a string may fly high but when they come to the end of the line fall down there and so though the soul flies to Christ yet when indeed it comes to the end of parting withall it falls down and falls off from Christ. Whole men have no heart nor desire after Physitians when all limbs are whole and strong no desire after Plaisters so while any thing easeth and contenteth the heart there is no desire after Christ Hos. 4. 11. Whoredom and wine have taken away the heart 3 Because so long the heart if it do come cannot stay with Christ to do any thing for Christ Mat. 6. 24. You cannot serve God and riches i. e. two Masters who have constant employment and Christ hath set us such employment Hence men on sick-beds are tame as may be promise any thing because their joy in the creature is gone Hence on the other side many men after many springings of heart are choaked by thorns of the world 4. From the abundant love that the Lord Jesus shews to them that ever have or look for communion with him Those to whom we shew much love from those we expect much again As a man if taken or cast out to be servant one looks not for love from him but when a man hath given himself and made over all his estate to another now all love is too little So 't is with the Lord Jesus Iohn 6. Will you also depart SECT V. 2 THE soul must be divorced from the Law i. e. from comforting it self with the righteousnesse thereof For explication of which we must consider these things 1. That the Lord doth not ever give a man content in his sins and lusts but wounds Conscience for the same 2. That so long as the Lord wounds a mans Conscience for sin no creature can give a man comfort or content A wounded spirit who can bear Iudas casts away his silver pieces and Belshazzar quakes who was but even now quaâ—â—ing in his cups As a man that hath an aking tooth or broken bones What can comfort him now 3. Hereupon the Law fals upon a man or a man meets with the Law for as all a mans sorrow is upon him because the Law is broken all a mans care is how he may keep it again What shall I do As a man cast in prison for debt there all is opened an the Law like an earnest suitor 1. Presleth hard for love and obedience 2. Promiseth a rich portion eternal life if he can keep it If not you must be damned therefore now forsake your sins c. 4. Hence the soul not knowing a better Husband consents and resolves to cleave to it Rom. 10. 3. Deut. 5. Whatever the Lord will have us do we will do it and here it stayes and is comforted here it rests as in Asa his time all rejoyced for the Oath 2 Chro. 15. Isai. 58. 1 2. and if it find not perfect comfort because of imperfect work it then closeth with Christ for to make up and piece up all Gal. 5. 1. And now I say 't is comforted in what it hath and doth and here it rests now from hence it must be divorced What need I prove it when the Apostle hath so fully Galat. per totum and consider the young man Mat. 19. Divorced I say the soul must be from this 1. Because he that doth thus sets up another Christ and makes himself his own Saviour can the Lord Jesus take such a soul into communion with him Suppose a Prince be pulled by his people from his Throne and they set up another pious vertuous Prince to Rule will this serve the turn to say he is an honest Prince so though duties be never so good yet not to advance Christ is to pull down Christ. 2. Because such persons do commonly most oppose the Lord Jesus in a way of believing though not in a way of doing the Lord hath more ado if any of these be brought home to bring them in they have somewhat to say for themselves they have stronger forts c. The Scribes and Pharisees rejected the counsel of God against themselves and hence no people lest to such deep desertions as these if the Lord intend mercy to them for they have more need than others 3. Because hereby a man doth but make a conspiracy against Gods greatest plot that ever he had a foot viz. to advance his free Grace Gal. 5. 4. you are fallen from Grace for nothing makes a man more fit to boast than works and resting in them sin makes a man ashamed and therefore if they come to Heaven they have laid a foundation to thank themselves for somewhat hence no communion with Jesus Christ in this frame no the Lord will tear down this foundation and make the soul cry guilty and make this Husband the Law to be judge to examine and condemn and now come and ask what have you to plead for your life and peace it hath no plea to shew but mércy c. it hath its duties evidencing against it SECT VI. 2 THe soul now comes to be Espoused to the Lord Jesus Quest. How The soul beholding the glory of the Lord Jesus makes choice of him as in all Marriage bonds there is a choice made and if love be great there is little standing on terms let me have him though I begg with him so the soul sees such a sutableness in the Lord Jesus as that it stands not on terms let me have him though in prison with him though in the Garden in Agonies with him though in the Cross in desertions with him he is enough as Peter when he saw Christ on the Sea desired he might come to him there Heb. 11. 26. Chusing the reproach of Christ c. And look as Christ chuseth the soul 1. The whole soul. 2. Everlastingly 3. Above all others so it makes choice of Christ whole Christ Phil. 3. 9. 2. Everlastingly The Lord is my portion for ever Psalm 73. 26. And before ever you can look for communion with him you must make this choice of him and glad too you may have him on any terms nay put it to any soul the Lord hath done good to and ask it will you have him 't is such a mercy I cannot conceive how one so vile as I should have it have him the Lord of glory the Prince of life and peace O yes Hence Peter said Master what shall we have that have forsaken all and followed thee you shall sit with me on Thrones and look as Christ now chuseth the soul above others as well as in Heaven Iohn 15. 16. so it now chuseth Christ Whom have I in Heaven or earth many when they think of death or are dying then chuse him but not now or
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
glory out of thy ruine he was blessed before all worlds and by all thy sins thou dost but throw stones against the wind or snow-balls against the Sun why doth he do it O 't is thy good he pitties thee as once Ierusalem to look upon thy destruction and desolation as 't is with the Elect they have wrath before their eyes and hence perswade others so the Lord Jesus SECT III. 3. COnsider 't is nothing else but love the Lord looks for or cares for Love looks for nothing but love Prov. 8. 17. and this is the end of all Election to be holy before him in love and mark it if it be a stayed love that constrainâ— thee to him you cannot wrong him As if thou come and perswade one to murder his Child he cannot so if perswaded to despise oh bowels of heart-breaking love 2 Cor. 5. And surely 't is admirable love What if it were thy Goods thy Isaâ—â— to be sacrificed thy body to be burned it was nothing but he desires only love only thy heart which hath forged so much villany against him let him never be called upon or professed if not worthy of this After all is this all yes no Portion he cares for and when he hath this he hath all Wonder at this O Angels SECT IV. 4. COnsider what he will do for thee how he will love thee if thou wilt thus love him 1. He will set thee next himself in honour Psalm 45. 9. that as the Lord Jesus is next to God sits at his right hand so here which is an honour that the Angels have not who are no where called Christs Spouse hence never had such an union hence never shall partake of that honour of Saints 2. He will enrich thee as 't is with Man and Wife all that he hath is hers so himself and all his glory his God his Father his Kingdom is thine Prov. 8. 21. they that love me inherit something others nothing no nothing indeed only shews of good and they find it so when they awake nothing their own nothing long that let thy outward man yea thy inward be never so poor thou shalt by him be heir of all 3. He will cousel thee hence David Psal. 73. made choice of God Thou wilt guìde me by thy counsel no greater curse than to be left to the guidance of a mans own counsel but here there shall not be any strait but the Lord will shew thee a way out of it either by his prudence or providence there shall not be any secret of Christ that thou desirest to know but as Christ told them You are my Friends so you are my Spouse hence all his secrets shall be opened to thee there shall not be one act of thy life but ordered by infinite prudence and wisdom and love sometimes we are befooled in our own counsels and left to them to teach us to depend on the Lord the more yet thereby shall come out such good that it shall be among us as with Iosephs Brethren 4. He will dwell with thee as a man must dwell with his Wife Iohn 14. 23. that the great Mediator that passeth by Kings and Princes and will not look on them should come and dwell with thee this is better than to have the presence of Kings the guard of Angels better than Heaven it self that he should dwel where is nothing worthy to entertain him only something to grieve him Now this is 1. A constant assistance of the Spirit that let the Soul go where he will be brought to never so low an ebb yet Christ will not out but some stirrings sighings lookings pantings after Christ when heart and strength fail yet God c. when ready to give all for lost then consider as Psal. 73. 2. If he doth depart he will not be loug but return again and those that know his affection know it so to be Isai. 54. for a little moment c. so the Lord may depart and when his presence is a little more esteemed come again with everlasting mercies as a man may know many weaknesses by his Wife yet she having not bestowed her heart on any other he will return so if thou canst say yet I am the Lords he will return 5. He will rejoyce in thee and over thee Zeph. 3. 17. as a Bridegroom doth over the Bride Not because of any beauty in thee for there is none but because given in marriage of the Father and for his own sake This day thou shalt no sooner set thy heart on Christ but he falls in love with thee and will take thee with joy thou thinkest he will be angry if thou closest with him and love him no it will be the joy of Heaven of Jesus Christ himself 6. He will exceedingly comfort thee and look as 't is with tender husbands then they comfort most when most sorrowes beâ—ide them for who could endure his wife should be alway drooping So even then when nothing doth or can comfort thee the Lord will Isa. 54. 6. For the Lord doth not alway comfort but when in need as it was with the Patriarchs Then God appeared when they were at worst and these are abundant comforts 2 Cor. 1. 3 4 5. You shall not need to scramble for it as many do whose hearts do not love Christ in truth as yet 7. He will put up all Wrongs and bear exceedingly with thee Many think even when God hath sealed love to them if any little sin be committed then they are cast off no if under the Law so indeed but when espoused to him 't is not weaknesses nor wilfulnesse can make the Lord cast thee away but he will heal the one and afflict thee for yet not cast thee off for the other Psal. 89. 33. My loving kindnesse will I never take away Yea he will forgive both Luke 7. 47. Much forgiven because she loved much Nay thy wrongs shall be an occasion to make him love thee more Rom. 5. Where sin abounds Grace abounds 8. He will never part with thee Hos. 2. 19. Once love him and he will never lose thee 1. No sin shall part thee and him for Christ when he enters into marriage covenant doth not suspend his love on our Grace or Holinesse then he might leave quickly but on his own Grace to wash away out filthinesse Eph. 5. 25 26. If a husband marries a woman only for so long as she is in health then when sicknesse comes he may depart But è contra if to take away her sicknesses then they cannot hinder Nothing but Adultery can part Now that they cannot do for nothing breaks till covenant is broken And the covenant here is everlasting and so undertaken for by the Lord that it can never be broken 2. No miseries can Rom. 8. 35 36 37. Can tribulation It makes man leave us but this is peculiar to Christ he will not leave 3. Death cannot it must part man and wife though loved never so dearly before
to Prayer and Word and want many things but find them not Oh come therefore Lord I must have I cannot go without supply Not but that a Christian must wait and be content humbly but not careâ—esly Therefore think within thy self 1. What is there that I need but this the presence of God the life of God c. Is it not enough in Heaven where 's no wealth nor comforts else and is it not suffâ—cient now 2. May I have it oâ— this condition I must have it I am resolved not to go without it Rev. 22. 17. if you will come take it Are the termes so sweet 3. Do wicked men thirst more and more after their lusts and is Christ and his Grace and his Presence no better that I have enough of them quickly God forbid there should be such a heart 4. Doth the least sin so exceedingly go to the heart of my God and shall I suffer it not only to act here and tempt here but remain alive here 5. Is not the Lord after all love shewn me worthy of infinite not a little honour from me and doth he deserve all and must I not shall I not give it him before I dye it must it shall be so Now when here you feel a need know it that you are at the very door of relief I conceive this is the great door at which Christ enters into the soul. The root of Faith i. e. the author object and foundation of Faith is out of a mans self the door of Faith which opens to all treasures is in a mans self This door is not any good in us for then we should have somewhat to boast of nor sin in us for that shuts out God from us nor knowledg of want for that the Devils have but sense of want which when the Saints have now the door is opened for the Lord Jesus in all his fulnesse to come in Now if you know these things blessed are you if you do them SECT VIII TO all the Churches of the Lord Jesus here planted in these Western parts of the World to maintain your Church-chastity and Virginity you have a name of it abroad pure chaste Virgin-churches not polluted with the mixtures of mens inventions not defiled with the company of evill men pure Ordinances pure People pure Churches which is the cause of the scoffs and enmity of some but of the desire and joy of others O if there how happy I and how blessed they Take heed you do not defile your selves again Open whoredoom is too gross too shameful to yeild to mans inventious to open the door for all comers into the Church but take heed of secret whoredoms and departings from Christ for think of this speech when you see me dead that of all Churches in the World the Lord Jesus carries a most jealous eye over these for whom he hath done such great things and I know it he takes exceeding ill your secret wantonnesse and whoredoms of heart the Lord hath kept you hitherto look you maintain it for you may be soon defloured again few Churches retain their purity long aged gray-haired purity is seldom seen I will tell you of the several Temptations some at least that may prevail to the defilement of you First Spiritual defilement is forsaking of the Husband a total secret forsaking of Christ for here is the temptation to it viz. Gods withdrawing himself in his Ordinances from his Ordinances For three sorts of Temptations make men fall back 1. By Persecution and there many fall though some hold out as in the stony land 2. By Peace and here many fall like the thorny ground like Saylors that in a storm at Sea every man is ready and will be pulling his rope but when a calm then go to their Cabbins and there fall asleep and here many fall in this place and others stand it out 3. By the Lords withdrawing from them as those Mal. 3. 14. and here the great ones fall Many come to enjoy Ordinances and persecution vext them not world it 's base it troubles them not and they think to find much but do not but the Lord withdraws and they can get no good hereupon their false hearts discover themselves they draw back from God and lie still whereas Saints cry the more after him and look the more into themselves and find out the cause of it and then the Lord helps them Isai. 63. 17. Oh take heed of this 1. Shall I forsake the Lord that hath done these great things for my Soul 2. Shall I now do it after I am so near Heaven 3. Shall I forsake him when he departs from me but for a time it may be when as he followed me when I departed long from him 4. Is it not Hell to dye without him and shall it not be Death to live without him 5. Doth he depart without a cause he hath no cause to follow me I have all reason to follow him the Lord grant you may do so Secondly Secret defilement is by neglect of private communion with him this is whorish in a Wife Here is stronger Temptation to neglect private Prayer and Meditation partly by want of room partly by multitudes of businesses and work and cares hereabout that being weary in the day sleepy at night busie in the morning Prayer Meditation daily examination are sent away as Paul from Faelix we will speak with these at some more convenient season and hence straitnesse of heart toward Christ and no means do good Oh Beloved have you such a Husband as Christ in Heaven that loves thy looks thy company thy sighs thy speeches and will you neglect him thus what no love 2. Is he not broken with this whorish heart 3. Is that speech worth any thing with you We shall ever be with the Lord doth it comfort you to think of being ever with him and now neglect him where are your hearts Thirdly Secret defilement is by bringing other lovers into the same bed the same heart with him and here the Temptation to this is strong for most men have lost and sunk in their Estates and it 's hard to live lower than we did and this is a grief and here 't is possible to recover estate again and here grief for losse hath a vent by greedinesse and pursuit after more In other places men had a very coâ—fortable estate hence rejoyced in what they had and did not greedily desire more but now want makes men hungry and greedy and now when a man hath thought and lookt about him and seen what he may gain by his labours of many acres by his Goats and Cartel in so many year now he casts himself into the world and also will not forsake Christ utterly but bring both into the same heart Christ shall have some love some desire but the world as much and so the heart is divided and hence some set high prizes on their corn commodities cattel others look for large wages
from particular conditional Promises under colour of receiving all from Christ and Grace True them that have nothing to do with them ought not but for those that have to do with them as their Inheritance not to apply and make use of them for their comfort 't is to trample under-foot Christs blood that purchased them for that end and 't is to rase out in our practise the greatest part almost of the Covenant of Grace Sixthly That the Law ought not to be our rule of life under a shew of being freed from it by Christ as though Christ came to set Hell-gates open for men to do what they please Shall I say any more I am weary with speaking I desire rather to go aside and mourn and to think there is somewhat amisse why the Lord lets these out You that are sincere search and keep close with Christ and fetch more life from him and though accounted under a covenant of Works with men yet rejoyce you know it is better with you in his sight And you that are weak beware and take heed and do not consider what I but the Holy Ghost hath cleared this day and as for all them that do turn Grace into Lasciviousnesse not intentionally but practically not in all things but some things consider this Scripture Iudâ— 4. Men ordained to this condemnation they thrive and have no hurt and they joy Oh but they have condemnation enough upon them Do but consider ver 12 13. Twice dead dead in Adam then quickened by Christ with common Gifts and Graces then dye and turn Grace into wantonnesse for whom is reserved the very blacknesse of darknesse for ever They bring in painted prophanenesse Oh take heed then lest you fall short of Christ by unbelief Heb. 4. 1. Christ must do all Oh but take heed use meanes and then put the work into his hands to make Faith right Heb. 12. 1 2. Looking to Iesus the Author and finisher Suppose Christ was here on earth and thou should beg it would he deny thee Oh no begg hard therefore now CHAP. XIV Shewing that there is a vast difference betwixt a sincere Christian and the closest Hypocrite SECT I. THat there is a vast and great internal difference between those that are sincere indeed and the closest Hypocrites Or There are certain qualifications within and operations of God upon the Souls of the faithful which make a very great difference between them and the closest Hypocrites For the Lord Jesus here sees the difference and shews the difference though but generally I confesse in this Verse some were wise others were foolish wisdom and folly are different qualities and though these keep their residence chiefly in the mind yet the Lord never did infuse any true wisdom into the mind but there was a great change of the heart nor never was any man left unto his own folly but it did not only argue an evil heart but did ever arise from thence Ephes. 4. 18. so that Christ nor only sees but discovers to the Churches a vast difference for them to take notice of I confesse the difference was only in regard of open prophanenesse or common conversation in living like men of the world yet a difference here there is For the opening of this Point I shall open these Particulars 1. That the Lord doth make this inward difference 2. That 't is so great that the faithful do see it 3. That 't is so great that others cannot receive it when 't is offered 4. That 't is so great that they cannot understand it 5. The reasons why the Lord makes this internal difference 1. That the Lord doth make it only some Scriptures now Eph. 5. 8. You were darknesse now are light Ephes. 2. 1. You were dead now are alive It 's true there is a life Hypocrites have which puts much difference between them and others but if that doth what doth the life of Christ in a man arising from the death of every sin Acts 26. 18. The Lord turns not only from darknesse to light but from the power of Satan to God together with which ariseth remission of sins What is this then but a greater change than from Hell to Heaven Is it not worse than Hell to be under his not only Temptations but power and is it not better to be with God than be in Heaven II. 'T is so great that the faithful do see it I confesse at first work it's like a confused Chaos they know not what to make of it but afterwards they can and do 1 Iohn 5. 18 19. We know we are born of God free from the dominion of sin of which he speaks and that the whole world lies in wickednesse Before a man is born again he sees no difference between him and other men but now he doth and hence 't is frequent in Scripture for Saints to expresse their experience of their double estate Tit. 3. 2 3. and they are commanded to try themselves and may not only see Christ out of them but Christ in them except they be Reprobates 2 Cor. 13. 5. and hence commanded to give thanks for this Col. 1. 12 13. which commands being Evangelical have a power to all the Elect. III. 'T is so great that others cannot receive it when 't is offered they are so far from having it in them or counterfeiting or making this inward work that they cannot receive it no not when the Spirit it self comes to work it Iohn 14. 17. The Spirit of truth which the world cannot receive it doth receive Propherical Gifts and common Graces but there is a higher and more Divine work which they cannot receive Rom. 8. 7. 'T is not subject nor can be subject to the Law of God where the holinesse of God appears IV. 'T is so great that they cannot understand it what it is spiritually only in fancy 1 Cor. 2. 14. neither can he know them and hence men lie groping all their life for Grace and ask and have not because they know not the thing they would have Iohn 4. 10. If thou knewest thou wouldst ask and he would give A Beast cannot conceive what a life a man leads V. Now follow the Reasons why the Lord doth make this internal difference or shewing that there is this difference SECT II. IN regard of the infinite love of the Father which he bears to the meanest Beleever above the most glorious Hypocrite that ever lived It 's an everlasting love and it 's like that love he bears towards his own Son Iohn 17. 26. Now if the Lords love be not common to both neither is the work or fruits of his love common in both but a great difference there must be for as 't is with men so 't is with the Lord. There are three expressions of love 1. Their looks 2. Their Promises of Love 3. Their works of love so the Lord doth 1. Create in his people glorious apprehensions of his blessed face appearing
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
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
and peace 〈◊〉 Lord hath his burden my rest and peace is the Lords sorrow in Heaven when the sons of God grow fleshly the Lord repented that he had made man Oh let the groanings of a compassionate God awaken you out of this security SECT V. Object BUt there 's none sâ—cur here Answ. It 's hard for wise not to fall here but for foolish not to fall to this sin at least to be long preserved from it will be miraculous but for the most part of men not to be drowned in it 1. Have not divers lived and never been awakened at all not so much as to cry out I am a damned man what shall I do thou never hadst a spark of eternal flames of wrath to kindle thy conscience and that after an ignorant and prophane life 2. If you have been troubled have you not fallen asleep before ever you have gotten any settled peace and comfort in the blood of Christ only hast got so much oyl as makes thy lamp burn and gives thee a name to live when thy vessel is empty and heart is dead 3. Have not many nay most of thy days been spent without any sorrow for or reckoning concerning thy sin it may be you have a Lent and a cleansing week sometimes but most commonly it is otherwise that you never see sin but sleep in it and set your selves to go on having found no hurt in such a course as yet 4. How many use the Ordinances of God come to them but never gain good by them What is there no gold in these mines Yes but a slothful secure heart will not dig for them 5. Nay do not Gods crys make the sleep thee faster he taketh away a great part of thy estate from thee and thou lookest upon the misery and shame of rags and poverty and thy heart dyeth away with discontent and grows more worldly If light be darkness if means of wakening be a means of sleeping how great is that security Oh therefore go out and meet the Bridegroom SECT VI. Quest. BUt how shall I receive the Lord as my Bridgroom and Husband Answ. 1. See what thy widowhood is and forsaken condition Isa. 54. 5 6. When thou wast refused the Lord loved thee what creature can help thee when the Lord forsakes thee what a misery is it to live out of a fathers house 2. See his love that he makes to you otherwise you will never conclude it but sink saying The Lord forgets me Oh see his love he makes to thee to receive him and that thou wouldest give thy consent to have him that thou mayst love him Isa. 56. 6. A carnal heart a whorish lover desires to close with Christ that Christ may give gifts to it and love it but a Virgin that she may love the Lord and be wholly his and this will answer all doubts what have you to do with Christ and all that mercy grace and glory Oh 't is that I may love the Lord more Object 'T is presumption Answ. No it is that I may love the Lord indeed and now when the heart is drawn here Psal. 45. 10. Then shall the King have pleasure in thy beauty pleasure in thee and all that thou dost What in me that am weary of my self Yes in thee 1. When he forsakes others he will meet thee 2. Though he departs and sorrows attend thee yet thy sorrows shall be turned into joy and he will see thee again and never cease delighting in thee but wrap thee up in everlasting embracings CHAP. VIII Of Christs coming and his awakening sleepy Christians VERSE 7. Then all the Virgins arose and trimmed c. SECT 1. IN these words to vers 10. is set down the effect which the cry had upon the Virgins First Upon all of them in general in this seventh verse Secondly Upon the foolish in particular in the next verses First the effect it wrought upon all of them in general both good and bad is set down in two things 1. They did all arise i. e. they were throughly awakened out of their secure condition 2. Being awakened they fell to their work which was to trim their lamps as to beautifie and adorn their lamps which had now lost their â—light and beaâ—ty by soiling themselves and all through neglect now they trimmed them when first they wiped off the soil secondly made search for that which was necessary for the shining glory of them Thus far the foolish trimmed their lamps who yet did not find that oil in their vessels which was the main thing to beautifie them indeed which the wise had so that they all trimmed their lamps the wise trimmed theirs indeed the foolish theirs so well as they could That the serious real apprehension of the nearness of Christs coming is enough to awaken throughly the most secure Virgens I say if Virgins especially that have been awakened to know any thing of the Lords coming this will awaken them for when the cry was made He cometh now they all arose whilst he did tarry as they thought then they sleep but when the cry comes that he is near and coming oh now they awake This coming is meant either of his coming to the last Judgement or of his coming to particular Judgement immediately at and after death I shall apply my self chieâ—ly to the coming of Christ at death to his people because this doth chiefly concern us the near approach of this will awaken when apprehended near Rom. 13. 11. When the Apostle would awaken them out of security Your salvation now is nearer than when you first believed i. e. that perfect salvation which is at that time now if the apprehension that it is nearer than at first awakens much more when it is apprehended so indeed Iam. 5. 8 9. There was it seems divers that were oppressed and they ready to faint and forsake the Lord and wait no more what therefore doth he do the coming saith he of the Lord draweth nigh 1 Sam. 12. 19. When Samuel told them before that misery should come if they would have a King they cared not now when thunder came that they saw death and the Lord near them now they feared and cryed and repented Oh we dye say they pray for us It is with the Soul as it is with Sea-men when they first set out in the Main if the wind be good and all things well they take their rest and sleep though going nearer every day than other but when they apprehend they are near the shore now they look out though in the night so here SECT II. BEcause here a man sees an end of his sinful way and of all his delights which have bound him up in the bonds of security a soft bed and an easie pillow and much feeding in a place of rest will procure much sleeping the heart of a man would never be secure if it had not some delight or other to quiet it self withal now at Christs coming there
tarries for you and unto Christ that waits upon you as Felix to Paul when his heart trembled to hear of judgement to come I will speak with you at a more convâ—â—â—ent season The Lord hath not left Churches without examples of the terrour of Christs patience in this kind who upon their beds of distresse have lamented before men Oh my time is out Call time again call timâ—again and who have besought it of God with tears as he did the blessing and cryed out What Lord wilt not give me one houre one day more and so like men sinking have caâ—ch'd hold on any thing to save them whiles others have stood upon the shoar lamenting of them the Lord be merciful to them this may be your case that neither your tears nor blood can purchase a moments time Look to it that your vessel be not found empty at the coming of the Lord it is a dying time in this Countrey and the Lord hath taken away some and those that were ready are gone into the Marriage Consider of it that faith that grace which you think you have now may prove but chaffe and stubble when it comes to be tryed in the fire of the Lords coming the best man will fiâ—de all lâ—ttle enough then be sure you misse not of it now Do not think I will pray and seek then and I hope to finde though thou art secure now think of this point When did Christ come and shut the door but when the Virgins went out to buy but woe woe to thy dead heart some here present shall seek Christ and not finde him but shall dye in their sins till arrows are in your hearts you will not cry SECT III. THat after long profession of godlinesse it is a piece of foolishnesse to have any thing then to do but to dye and so to give welcome to the Lord Jesus These Virgins when they were to dye were then to buy when they were to receive Christ were then to seek for oyle in their Vessels that so they might be ready to receive Christ but of this hereafter Oh their sad condition that have all to seek yet Be not ever seeking never findâ—ng but so seeking as that when you dye you may say Comâ— Lord I am ready SECT IV. ly THis Coming of Christ is set foâ—th from the different entertainment of the Virgins and Christs different carriage toward them 1. For his entertainment to the wise Virgins that is set down to be an entring or admittance into marriage fellowship communion and joy with the Lord Jesus which â—s amplified First From the Antecedent not cause of it and that is their readinesse Secondly The Consequent of this their Communion the Dooâ— was shut That the last end and full blessednesse of all the Elect espoused here to Christ it consists in immediate communion with Jesus Christ alone What becomes of these Wise Virgins they enter into near commâ—â—â—ion and fellowship with the Bridegroom Jesus Christ. What becomes of the souls of all the Elect when they are separated from the body and from this World the spirit returns to God that gave it so the soul returns to Chrisâ— that bought it When this World shall be burnt up what will become of the souls and bodies of the Elect when there shall be no more Sun to shine nor Kingdom to rule nor Creatures to comfort they shall ascend from the clouds up into the marriage-chamber of the Son of God and be for ever with the Lord and the Lord alone and this is their blessednesse c. Blessednesse yea the last and only blessednesse even of heaven it self Iohn 17. 23. There are variety of creatures here and in every one there is drop't some sweet but the Lords end is to make his people perfect in one how is that God in Christ communicating all his goodnesse to his Son and so living in him then Christ communicates all his own and Fathers love and goodnesse unto them and so lives in them and now they are in him and so made perfect in one as those that are thirsty for a time are refreshed with some drops or waters running in their Channels at last they come to the well-head where they partake of all together 1 Thes. 5. 10. This is the end of Christs death that we might live together with him not live only from him but live with him and together with him in beginnings here hereafter fully SECT V. BEcause God the Father hath laid up all his glory most abundantly in Christ. Col. 2. 3. Treasures of wisdome it shines in the face of Christ. 2 Cor. 4. 5 6. and all our glory also Luk. 2. 32. Glory of his people Israel Psal. 29. 19. In his Temple he uttereth all his glory in the world there it sparkles in every creature and the heavens declare it but there is but some and that common to all tongues and languages but in this Temple the Lord Jesus especially there all the Fathers glory is uttered and himself doth utter it Treasures are such things where there are 1. Precious things 2. Abundance of them 3. Hidden not open to all 4. They are sure and safe there for their owners to take and enrich themselves withall so it is in Christ there is first precious things all Gods preciousnesse and all our precious things our life our peace our joy our strength c. and secondly abundance of them thirdly hid from the world and unknown in part to the Saints fourthly but sure there for their owners and Christ is the treasure of all these treasures which are infinite as God himself is now if all our glory and the glory of God be in Christ then as privation of and separation from this glory is the last and only misery so conjunction to and communion with and fruition of this glory must be the last and great happinesse of the Elect. I would convince any carnal heart by this Argument Didst ever finde any comfort from any creature that comfort is not from it but from the Lord by it for creatures are but as cold water all their warmth is from the fire now there is but a little of the sweetnesse of God because creatures can hold but little it is so narrow a vessel but in the Lord Jesus all the goodnesse of God is gathered together there which is scattered in several creatures here nay not finâ—te but infinite goodnesse and glory therefore this is our blessednesse In regard of God the Fathers exceâ—ding great love and the purpose of God to manifest it to the sons of men this is the nature of love when one is in a blessed condition himself he will labour to bring those it loves to that condition now the blessednesse of God lies in fellowship with his son Prov. 8. 30. Now God the Father loves them dearly and would have all the world to know that he doth so and hence brings them at last into the same fellowship with
death of thy friends or by secret feares of thine own heart thy time is not many hands breadth longer and it may be this shall be the Funeral Sermon of some of you you have been flying like Bees abroad in the world to gather your honey and the Lord haâ—h been smoaking of you and that in your own Hive you have thought to dwell long in Tabernacles the Lord hath let it fall to decayes and repaires it not again If you live unready it may be the Lord will try you with some sore conflict with fears of death and terrors of darkness and all your preparation is too little for your combate then The place of glory is made ready for you how shall I so unholy see God Christ is there Iohn 14. 3. waiting for thee longing after thee Thou art it may be yet in many respects unready As 1. Not yet planted in the House and Church of God not yet gathered to communion of Christ in his Saints on earth I know men may have just reasons to deferre but if they have none I would be loth to die in their room Hezekiah Isa. 38. ult Psalme 26. 8. I have loved the habitation of thy House Oh gather not my soule with the wicked I am perswaded some deare to Christ linger here and you cannot finde this not that saving good in your selves you say I had rather hear one mourn for emptiness than boast of his grace 2. There are many sinnes not yet mourned sufficiently for in daye of youth and in a secure condition in heaven is no mourning oh therefore take time now for want of this grace is not so sweet 3. It may be some main duty is neglected to the souls of them whom thou hast a charge of as not Caâ—echising thy family children not careful for their souls 4. It may be thou hast been little in prayer for the Churches though for thy family and children which is usually the last work of the Saints there 's no praying for them in Heaven as Christ at the end of his life like a Priest shed blood and prayed for them so Saints are made Priests to God and Christ 5. It may be thy house is not yet set in order nor thy Will made Reckonings between men not yet set right and even and then there is Quarrels when thou art Dead and trouble when you dye 6. It may be thou art grown secure and art lost and driven away and many wrinckles be on thy face and heart c. you cannot say with Paul 2 Tim. 4. That you have fought c. but are rather at truce with sin you run not but have slipt and fallen down and so lost all SECT XVI THerefore to help here in this readiness Get a heart more loosned and weaned from the world Solomon he did launch out his heart herein too far not in Epicurisme but Eccles. 2. 3. applying his heart to wisdome all this time so may you and be unready How I cannot but God will teach it you by affliction Psalme 39. 6 7. You are Sojourners here with God as all your Fathers there 's nothing proper nothing long to be enjoyed Own the Lord Iesus he is yours but you own him not as Simeon came to the Temple and there found him and there blest God and now saith he let me depart in peace hath the Lord stirred up unutterable sighings and groanings and mournings you think it may be if Christ was present you would not doubt of answer and they continue still and do you think Christ is hard-hearted hath the Lord come to thee in the Temple and manifested his love by his own promise sure and faithful and wilt thou not yet own him hast had and hast now the first fruition of the Spirit and wilt not yet own him and art afraid to go to him when others are in glory that trod in thy steps Oh be humbled for it I know there is nothing which makes thee feare it but a Rebellious vile heart and nature and can the Lord love such a one Yes such a one if he mournes under it Rom. 7. 24. Isaâ— 57. 18 19. The Lord will create peace he hath seen thy wayes and heâ—will heale them And when you have him thus own him daily keep your peace do nothing which may make you lose boldness in prayer and therefore reckon daily with him and Remember the promise stands when feelings are lost Object But I can do but little for him Answ. True Isa. 64. 6. Thou the Lords clay his Vessel though of little publique use yet in thy place do what thou canst for Christ Jesus Servants Masters Members Rich Poore bestirre your selves For Christ you shall lose nothing by it c. VERSE 10. The Door was shut IN these words is set down the consequent of that which immediately followed the Wise Virgins gracious entertainment with Christ the door was shut by which is signified the exclusion of the foolish from the fellowship of Christ as also the greatness of Christs love to the wise opening the door of glory unto them and when they are gathered shutting the door against every one else Hence Observe That the endeared love of Christ to his Elect doth much appear in this In opening the door of glory unto them and shutting it against others of great esteem and name in the Church of God for this is one Scope of the words Gen. 7. 16. To open the Kingdome of Heaven to all the world and save all would be great love in the eyes of the Saiâ—ts but to save them and condemne others to receive them and exâ—lude others and that of great name and esteem Virgins this sets out the Lords love exceedingly Christs distinguishing separating love is his great love Mat. 11. 25. If we consider the multitude of the one and fewness of the other not only in regard of the world but in regard of others in Churches Luke 13. 24. Many shall seek and many that are first shall be last Matthew 19. 30. If we consider that there is as much reason appearing outwardly that the Lord should choose thee one as well as the other what difference is appearing outwardly between these Virgins I 'le warrant you the wise did think the foolish as good and it may be far better than themselves Iudges 6. 15. Saith Gideon How wilt thou save Israâ—l by me I am the least in my Fathers house yet saith the Lord I will be with thee so the Saints may say and do say Why Lord wilt thou save me I am the least and poorest of all others If we consider the reason why the Lord doth this and that is because of nothing but the Will of God his good pleasure Matth. 11. 25. For why should their Vessels be filled they received and not others only the Will of God I know not you c. Of which hereafter If we consider the intolerable torment of those who go farre
thee from Christ and 't is never overcome by love till now Let a man be â—n never such feares and troubles of minde and sinkings of heart and soon after he pretends to great joyes and assurance but sin is not overcome though it be sâ—ibbed and hid yet it will overcome you at last and would pull thee down from heaven if ever thou wert there As if one that makes suit to another and she is forced to give consent but she hath her heart still to another Lover he will never have her Not that the Saints are really free from all sins and weaknesses but they are free from peace with sin though not free from War with sin till death as when two Lovers are faln out it 's enough if the League be broken 2. Degree The apprehending love of Christ it saâ—iates fills and feeds the soul with the sweetness of its self now the soul being come to Christ and seeing the heighth and depth of the love and pity of Christ. Psal. 65. 2 3 4. Blessed is the man whom thou choosest he shall be satisfied the stony ground received the Word with joy was affected with the grace of Christ as one that stands by where smells are but smells do not feed or they may taste but tastes do not feed nor satisfie So 't is here You know we feed on our meat that we may be strengthened thereby and it may be turned to nourishment and good blood and flesh and be made one with us so Christ gives himself to be spiritually eaten by Faith out of an earnest desire that he may have a neare a very near union to him and he to us Now the maine end of eating is satisfying and if a man be satiated with it though â—e think it will never prove nourishment yet it doth So where life is c. Ioh. 6. 56. He dwells in me and I in him If a man tastes not a greater good in Christ than in his lusts he will fall to them againe from Christ but if he feeds on Christ and is satiate with him never can he hunger againe otherwise the soul will say It was better with me once than now it is Solomon though he tasted all good of the creatures after he knew God and God had appeared twice to him yet he felt them fall short of what he once found and at last he remembred his rest When Abram gave his children giâ—ts he did not lay hold on them with special love but to him to whom he gave his Inheritance So the Lord may take hold on a man and give him many abilities but when he gives himself as an Inheritance and portion this is special love and whâ—â— is that known viz. when the soul is fully satiated with it Psalme 16. 2 3 4. And hence the Prodigal he did not know he should be received but when he came Make me a servant if not a Son saith he and his Father hung about his neck c. So here Exâ—dus 6. 3. God hath two wayes to satisfie his people 〈…〉 1. By fulfilling his promises 2. By manifesting himself and that to their satisfying as sufficient to do all what he hath promised Oh Consider of this you that have seen mercy but it hath not satiated you nor doth yet but you have other bread to feed on the Lord never took hold on you 3. Degree This apprehending love of Christ having thus satiated the soule it constâ—aines the soule to live and act for Christ. Now what shall I do for the Lord and the poor soule begins to lament dayes past of folly and secretly desires of the Lord it might rather not live than not live to him and though happily it often serves sin and self yet the soul accounts that life death and so laments â—t before the Lord 2 Cor. 5. 15 16. That they that live might live to him John 6. 57. He that believeth in me shall live by me i. e. both by me and for me and Christ apprehends the soul fast now for Christ must rather lose his life than lose this soul. Look as 't is with a Graft put the science close by the stock tye it fast if there it withers and rather loseth life than gets it we say Surely it 's not put in right for if it were the living Stock would convey sap and nourishment to it So 't is here some herbs are very precious but for ornament rather thaâ— use so Christ is deare but what use do you make of Christ what life do you fetch from Christ the least joynt in a mans finger united to the soul hath life of it but Signets though near to the finger yet they have no life and hence no union and hence no members so the Saints have life though weak but unregenerate men as Signets may be near life and near the true Members of Christ that be quickened but receive no Life Gluttons will feed that they may go to sleeping others that they may fall a working So many take Christ and get some peace and then turn Grace into wantonness and so sleep in their sloth but a gracious heart all his prayers and feeding is that he might have strength and heart to live and work for Christ Hath the Lord pitied pardoned how Lord shall I now live in my Calling now his friends are by him pityed now he is fruitful and mourns when others be not so 4. Degree This apprehending love of Christ having thus constrained the soul it ever follows it and dwells in it Ioh. 14. 17. For after Christ hath apprehended the soul so as that the soul thinks it shall never be as it hath been before yet oh the lamentable decayes and losses that it feels it loseth favour and life too afterward and lives against Christ sometimes a thing never to be lamented enough but mark if Christ hath apprehended he will not forsake the soul though it hath forsaken him and hence the Lord by his constant assistance of the Spirit recovers it again brings it back again and that after questionings sometimes if ever there was grace indeed in it yea â—f not yet oh that it should thus forsake the Lord nay the Lord sometime preventing before it was seeking Iudas fails the Lord never looks after him Peter falls Christ looks after him and recovers him all the Disciples denied Christ and fled after promise never to do so yet saith he Mark 14. 28 16 7. I 'le go beâ—ore you to Galilee my Spâ—rit is in you and shall be in you though you grâ—eve it and sad â— Adam falls and one sin cut him from Gods hold of him hence he dasheâ—h quite to pieces but now Christ upholding on other termes hence though his people forsake him yet he holds them still fast and sure and keeps â—hem from breaking utterly to pieces nay if they be as water spilt on the ground he will gather them up againe he deals not so wiâ—h others Iohn 6. 66. Many forsake him being never
themselves and 2 Pet. 2. 1 2. as there were so there shall be false Prophers and Paul though discerning reckons his danger in regard of false Brethren and it is a heavy judgement of God that that which should make a man adore the depth of Christs Wisdome Holiness Presence in his Church and fear his own heart and Spirit should offend men in the least measure for surely these are warnings to all the Churches and all men and examples before our doors as those are 1 Cor. 10. A man that is prescribing Rules of Art he gives one or two examples he could give twenty but that is enough to make the wise understand Hos. 14. 9. Hence see the fearful and sad condition of those who shall voluntarily separate themselves and are glad of it from the fellowship of the faithful nay the Churches of Christ they do but execute the divine sentence of Christ upon themselves in this life which shall be past upon them at the great day they shall then be parred and cast out of the family of God the Church of the first-born of which the Churches on earth in their purity are a resemblance Look as it is in sinning a man departs from God and executes upon himself that which shaâ—l be though now 't is not felt his greatest dooâ— so it is in parting from the Saints they do but execute their sentence upon themselves and hence 1 Iohn 2. 19. They went out from us that it might be made manifest they were not all of us if ever they had portion in the Saints they would never have parted not but that one may separate from the incurable corruptions of a true Church and not but that one may remove from one Church to another provided it be with love and utmost care for the good of that where he was and also not but that one may be forced upon some special cause to dwell in Mesheck and be forced to forsake Sacrificing to shew mercy but I speak of such forsaking wherein men voluntarily separate themselves from all the Churches of God at least though not the people of God out of a base esteem of their fellowship and a hiâ—h esteem of something else which they shall have without it they regard not Communion of Saints no further than it may serve their turne and when it will not serve their turne then they forsake it This separation it commonly ariseth from certain preparations to it which are the loosenings of a mans heart from Gods people Like the Apple before it falls it begins to grow loose from that which holds it I shall briefly shew how this is that you may be watchful many not yet fallen but their hearts sit loose from Churches and fellowship of Saints and people of God even when they think their hearts sit close to Christ and I will not name all for particular men have their particular temptations but what is most common and this is one secret sin and plague of men in these Churches and there will be rendings Christs work is to gather and Satans ever quite contrary to scatter and it is a Rule What is Christs greatest work the contrary is Satans chiefâ—st as when Christ is humbling he is hardning when drawing to believe he to unbelief when Christs work is to gather and unite hisâ—s to scatter loosen and divide with that foot Christ treads on Satan most there he bites most 1. The Lord withdraws that honour and love from a man which either he looks for or thinks he deserves from the hands and hearts of Gods people either they are not lovely or not loving to others when they have either no personal worth to purchase love or they have nothing to give of love in exchange for love or else to try them the Lord for a time leaves his people to a blockishness of spirit their love waxeth cold or they think they are not honoured or have not enough and so if men do not make Satan will make them scandals to themselves through their pride of spirit 1 Sam. 15. 35. Saul desired Honour me before the people but Samuel came not to Saul hence what did Saul do you never read that he came to or made use of Samuel again We are united to Christ by faith but to the Saints by love and mutual love Ephes. 4. 16. Take away this mutual love that you love not others or they love not you unless you have Christs Spirit which was in Paul and all the faithful 2 Cor. 11. 16. you will fall secretly and hence Hebrews 10. 24 25. Provoke one another to love and good works say to one another Pray Brother tell me of my faults and your feares I 'le tell you my heart againe c. Truly hâ—re is the temptation of some if not of most to Apostacy from the Lord and his Servants and this is the guise of Hypocrites let any godly not honour them they despise them let any ungodly honour them if they be not extreamly vile they love them and their fellowship and are ready to think them as honest as the best because they make themselves their own gods those that honour them are their good Angels and è contrà 2. They begin to feel by woful experience no spiritual good or power of the Spirit and Presence of the holy Ghost in their fellowship or in these Ordinances in it they have them but not the use not comfort of them and this sets them going and ripens and rots them for a fall for as want of love made them sit loose from the persons so this makes them sâ—t loose from the Ordinance and a man thinks now What am I the better for the purity of Ordinances and so hence when he should loath his heart he loaths the truth and wayes he seems to approve and hence falls For this is a standing Rule Let a man have Ordinances and not know how to use them or not indeed make spiritual use of them if he knows it but he will sit loose from them Mal. 3. 14. Zach. 11. 8. My soul abhorred them and they abhorred me not their own hearts as it is with the soul and body they are not knit one to the other immediately but by spirits which if they be extinct then they fall asunder Let a man have meat and it not feed him cloaths that cannot warme him physick that cannot purge him a Vineyard planted that never hath fruit on it he will cast them off and despise them and this is the second step the heaviest judgement of God on men for not loving the truth but taking pleasure in unrighteousness and this works thus especially if they have had some trial of the people of God sometime and after great expectations of receiving good from them meet with but little the Word Sacraments Fastings hence come to be stones not bread the heaven of promises is Iron and there is no raine falls on them and hence they 1. Carelesly refuse at