of Adamant that would not melt and come in at this Oh my beloved this very call is done as really by Christ in his Ministers now though not so visibly and immediately as I now describe and therefore take heed how you refuse to heare him that speakes from heaven Heb. 12.25 Consider whom the Lord calls and that is thee in particular who ever thou art to whom the Gospell of Christ is sent for if you think Christ calls some only that are so and so deeply humbled only to come and not unto you in particular you will never come in but we have proved this that the Lord calls all in generall and consequently each man in particular the consideration of this may bring you in Men fear to commit murther and steale c. but you feare not unbeleefe but the Apostle bids you feare that for the Gospell is preached sayth he unto you as well as unto those that fell by unbeliefe Heb. 4.1 2. doe not say he calls me indeed but it is no more then what he doth to reprobates true in the outward call it is so yet upon this ground you may think the Lord commands not calls not you to sanctifie a Sabbath or to honour Gods name because this is as common to reprobates as unto you doe not say I am not able to come and therefore I am not called no more are you able to attend the rules of the morall Law yet you look upon them as appertaining to you and because you cannot doe them you intreat the Lord to enable you and so because you cannot come you should looke up to the Lord to draw you and verily many times the great reason why the Lord doth not draw you is because you doe not deeply consider that he doth really and affectionately call you doe not say I am a dry tree the Lord cannot look upon me whose condition is worse then ever I heard or read of yet remember what the Lord speaks to such Isay 56.3 4 6 7. Look not thou to thy barren dead heart but give glory unto God as Abraham did Rom. 4.19 20. and receive his grace with more thankfulnesse then any else because none ever so miserable as thy selfe you young men heare this though you have spent the flower of your yeares in vanity madnesse and filthy lusts yet the Lord calls you in to him you old men grown gray-headed in wickednesse though it be the last houre in the day of your life yet behold the Lord would hire you and calls you to come in before the â—orest wrath of a long provoked God break out upon you you that have despised Gods messengers crucified the Lord Jesus afresh embrued your hands in his blood scorned and hated the Saints and the word of Gods grace hear what wisdom saith Prov. 1.22 23. Return yee scorners oh consider you that are ignorant of Christ that never sought after Christ many a yeare together that have continually provoked him to his face how the Lord calls you Isay 65.1 2 3. you even you are those the Lord calls and will you not come Consider why the Lord calls thee is it because hee hath any need of you to honour him I tell you he could have gone to others that would have given his Gospell better welcom thâ—n it hath had from you he could have gone to many Kings and Princâ—s and out of that golden mettle have made himselfe vessels of honour rather then out of such base mould as thou art made of hee could have honoured himselfe in thy ruine as in many millions of other men and lose nothing by thee neither he could have been blessed without you in the bosome of his Father or is it because thou hast done any thing for him alas thou hast not returned him thy nutshells thou hast not had so much as a forme of Religion thou hast done as much mischiefe to him as thou couldst Ier. 3.5 thou hast wearied him with thine iniquities and made him serve with thy sins and hast sadded his heart exceedingly by strange impenitency Isay 43.24 The only reason that hath moved him to call to thee hath been pity to thee seeing thee running to the fire that never can be quencht without stop or stay 2 Chron. 36.15 16. and because thou art fallen by thine iniquities Hos. 14.1 And shall not this bring you home Consider for what end the Lord calls thee is it not to come and take possession of all the grace of Christ Gal. 1.6 nay of all the glory of Christ 1 Thess. 2.12 nay to a most neare sweet and everlasting fellowship with Christ himselfe 1 Cor. 1.9 and can I say any more can you desire any more then this if the Lord should say unto any of us Come into the garden and there watch and pray with me sorrow and suffer with me who of us would not account our selves unworthy of such honour but for the Lord to say Come and enter into your rest the land the kingdome of grace and glory is before you goe up and possesse it oh where are our hearts if this call will not draw if the Lord should say at the day of judgement when the heavens and earth shall be on a light fire and the Lord Jesus set upon the throne of his glory admired of all his Saints and Angels Come you blessed and take the kingdome prepared for you would you not gladly come at that call oh beloved the Lord Jesus now in the throne of his glory in heaven behold he calls you unto a better good then that kingdome he calls you to come and take himselfe and all his precious benefits prepared for you though in thy selfe accursed and would he have you take possession of all this is it not the praise of the riches of his grace Eph. 1. If this be his end then if thou wilt not come for thy own good yet for his sake his grace sake come in How long the Lord hath called thee how oft he would have gathered thee he hath stood so long untill his locks are wet with dew of the night Cant. 5.1 2. It may bee you are afraid it hath been so long that now time is past oh no for whiles the Lord calls by his word and spirit now is the acceptable time 2 Cor. 6.2 I confesse there is a time wherein the Lord will not be found but whiles the Lord is neare unto thee by his Ministery by his Spirit convincing affecting stirring knocking at thy heart the time is not yet past the Sun is not yet set so long as those beames appeare Isay 55.6 those thoughts which discourage thee from coming to Christ whiles the voyce of his call is heard cannot be of Christ but Satan whose principall work is to lay such stumbling blocks in our way to him Consider the greatnesse of your sinne in not coming to him 1. This is the condemning sin for no sin should condemne thee if thou didst come to him Iohn 3.17
before God What need or necessity is there of this Because 1. When the Lord hath wounded the hearts of his elect this is the immediate work of their hearts if the Lord prevent them not by his grace as many times hee doth they look to what good they have or if they find little or none they then seek for some in themselves that thereby they may heale their wound because they think thus that as their sinnes have provoked God to anger against them so if now they can reforme and leave those sinnes or if not repent and be sorry for them if now they pray and heare and doe as others doe they have some hope that this will heale their wound and pacifie the Lord towards them when they see there is no peace in a sinfull course they will therefore try if there be any to be found in a good course And look as Adam when he saw his own shame and nakednesse hid himselfe from God in the bushes and covered his nakednesse with fig-leaves so the soule not being able to endure to see its own nakednesse and vilenesse not knowing Christ Jesus and he being far to seek doth therefore labour to cover his wickednesse and sinfulnesse which now he feeles by some of these fig-leaves And hence Micah 6.7 they enquire wherewith they should come before the Lord should they bring rivers of oyl or thousands of lambes or the first borne of their body to remove the sinne of their soule Paul did account these duties gaine and set them at a high rate because he thought that God did so himselfe When the Lord hath wounded the soule the first voyce it speaks is What shall I doe Doe saith Conscience leave thy sins doe as well as others doe with all thy might and strength pray heare and confer God accepts of good desires and requires no more of any man but to doe what he can Hence the soule plyes both oares though against wind and tide and strives and wrastles with his sinnes and hopes one day to be better and here he rests And observe it look as sinne is his greatest evill so the casting away of his sins and seeking to be better is very sweet to him and being so sweet rests in what hee hath and seeks for what he wants and so hopes all will be well one day and so stayes here although God knowes it be without Christ nor cannot rest on him though hee hath heard of him a thousand times And hence it is if they cannot doe any thing to ease themselves then their hearts â—ink or it may be quarrell with God that he makes them not better But beloved it is wonderfull to see how many times men rest in a little they have and doe 2. But whiles it is thus with the soule he is uncapable of Christ for he that trusts to other things to save him or makes himselfe his owne Saviour or rests in his duties without a Saviour he can never have Christ to save him Rom. 9.32 it is said the Jewes lost Christs righteousnesse because they sought it not by faith but â—ought salvation by their owne righteousnesse He that maketh flesh his arme as all duties and endeavours of man be when trusted to the Lord saith Cursed be that man Ier. 17.5 6. Onely the Lord doth not leave his Elect here he that is marryed unto the Law Rom. 7. cannot be matcht unto Christ till he be first divorced not from the duties themselves but from trusting to them and resting in them And therefore saith Paul I through the Law am dead to it that I might live unto God He that trusteth to riches cannot enter into the kingdome of heaven no more then a Camell through a needles eye because it is too big for so narrow a roome so he that trusteth to his duties and abilities is too big to enter in by Christ the Lord must cut off this spirit and lay it low and make it stoop as vile before God before it can have Christ in this estate the Lord must not onely cut it off from this selfe-confidence in duties but also so farre forth as that the soule may lye under God to be disposed of as he pleaseth And the reason is because such a soule as is unwilling to stoop is unhumbled and he that is so doth not onely on his part resist God but the Lord also resists him Iames 4.7 8. And hence you shall observe many a one hath laine long under distresse of conscience because they have either rested in their duties which could not quiet or because they have not so cast off their confidence in them so as to lye downe quietly before God that he may doe what he will with them being so long objects of Gods resistance not of his grace By what meanes doth the Lord worke this In generall by the Spirit immediately acting upon the soule for after a Christian is in Christ he hath by the habit of humility and the vertue of faith some power to humble himselfe but now the Spirit of Christ doth it immediately by its own omnipotent hand else the proud heart would never down For we are first created in Christ which is by Gods omnipotent immediate act unto good workes before we do from our selves or by the power of Faith put forth good workes Eph. 2.10 These acts of self-confidence may not be stirring in all Christians but in all men there is this frame of spirit never to come to Christ if they can make any thing else serve to heale them or save them and therefore the Spirit cuts off this sinfull frame in part in all the elect he hewes the roughnesse and pride of spirit off that it may lye still upon the foundation it is now preparing for Now though the Spirit works this yet t is not without the Word the Word it works chiefly by is the Law Gal. 3.19 I through the Law am dead to it i. e. from seeking any life or help from it that I might live unto God Now the Law doth this by a foure-fold act 1. By discovering the secret corruptions of the soule in every duty which it never saw before It once thought I shall perish for my sinne if I continue therein without confession of them or sorrow for them but it also did think that this confession sorrow and trouble for sinne will serve to save it and make God to accept of it but the Law while the soule is earnestly striving against his sinne discovering that in all these there is nothing but sinne even secret sinnes it did never see before hereupon it begins thus to think Can these be the meanes of saving of me which being so sinfull cannot but be the very causes of condemning of me I know I must perish for the least sinne and now I see that in all I doe I can do nothing else but sinne What made Paul alive without the Law You shall finde Rom. 7.7 it was because he
those depths of grace glory immediate vision God shall be all in all The soule shall now enjoy 1. The accomplishment of all promises which wee see not here made good unto us 1 Cor. 15.24 then you shall have restitution of all these at times of refreshing wherein your sinnes shall be publikely blotted out from the presence of the Lord Act. 3.19 If Iosuah said Ios. 23.14 when the peoples warfare was ended See if the Lord hath been wanting in one word to you Much more will the Lord Jesus say unto you then 2. Then you shall receive a full answer to all your prayers all that grace holinesse power over sinne Satan fellowship with God life of Christ blessing of God which you sought for and wept for and suffered for here you shall then see all answered 3. Then you shall finde the comfort of all that you have done for God Revel 14.13 you works in this sense shall follow you you shall then infinitely rejoyce that ever you did any thing for God that ever you thought of him spake to him and spake for him that ever you gave any one blow to your pride passions lusts naturall concupiscence c. you shall then enjoy the reward of all your sufferings cares sorrowes for Gods Church fastings and dayes of mourning whether publikely or secretly for Gods people 2 Cor. 4.17 the same glory God hath given Christ the Lord shall at that time give unto you Ioh. 17.22 it shall not be with us there as it was with the wicked Israelites who when they came into the good land of rest they then forgot the Lord and all his workes past no no all that which GOD hath done for you in this world you shall then looke backe and see and wonder and love and blesse and sucke the sweet of for evermore it s a fond weak question to thinke whether we shall know one another in heaven verily you shall remember the good the Lord did you here by what meanes the Lord humbled you by what ministry the Lord called you by what friends the Lord comforted and refreshed you and there you shall see them with you doe you thinke you shall forget the Lord and his workes in heaven which it may be you tooke little notice of and the Lord had little glory for here Fourthly consider the glory of the company and fellowship you shall have here 1. Angels Heb. 12.23 24. they will love you and comfort you and rejoyce with you and speake of the great things the Lord hath done for you as they did on earth to the Shepherds Luk. 2.10 Be not afraid said the Angel Mat. 28.5 I know yee seeke Jesus So will they say then be ever comforted you blessed servants of the Lord for we know you are loved of the Lord Jesus 2. Saints you shall sit downe with Abraham Isaac and Iacob in the Kingdome of God be taken into the bosome of Abraham into the bosomes of all the children of Abraham and there we shall speake with them of the Lords wonders of his Christ and Kingdome Psal. 145.11 and every sentence and word shall be milke and hony sweeter then thy life now can be unto thee we shall know and love and honour one another exceedingly 3. The man Christ Jesus when Mary claâ—pt about him 1 Ioh. 20.17 Let me alone said hee touch mee not I am not yet ascended to my Father As if he had said saith Austin then shall bee the place and time wherein we shall embrace one another for evermore Never was husband and loving wife so familiar one with another as the Lord Jesus will bee not carnally and in an earthly manner but in a most heavenly glorious yet gracious manner with all his Saints Come yee blessed will hee then say to them wee shall then ever bee not onely in the Lord but with the Lord saith Paul 1 Thes. 4. ult 1 Thes. 5.10 Just as Moses and Elias in his transfiguration that talked with him which was a glimpse of our future glory so shall we then Luk. 12.37 and you shall then see that love of his that blessed bosome of love opened fully which the Apostle saith passeth knowledge Ephes. 3.19 I need not tel you of our fellowship with the Father also when the Son shall give up the Kingdome to him that he may be all in all Fiftly consider the glory of your worke there which is onely to glorifie this God 1. You shall then live like Christ in glory we shall speak and think all with glory 1 Iohn 3.1 2. our strings shall be then raised up to the highest straine of sweet melody and glory 2. You shall then blesse him Eph. 1.6 Eph. 4.13 and that with ravishment you shall come then to the full acknowledgement of the Sonne of God you shall see and say all this is the work and grace of Christ and then shall cry out Oh let all Angels Saints ever blesse him for this What should I speak any more You will say Is this certaine Can this be so Yes assuredly for Christ is gone to prepare this place and glory for you Ioh. 14.2 3. We have also the first fruits of this glory which we feele sometimes whereby we see and taste and drink and long for more of that joy unspeakable and peace that passeth understanding that triumph over the rage and working power of remaining corruption that darke vision of God and holy glorying and boasting in him as our everlasting portion c. which cannot be delusions and dreams which never feed but ever leave the deceived soule hungry but are realities things indeed which satiate the weary soule and fill it up with the very fulnesse of God himselfe Eph. 3.19 and therefore t is certaine that we shall have the harvest that thus taste of the first fruits and the whole summe paid us faithfully that have already the earnest penny The Lord also sits us for this as the Apostle disputes 2 Cor. 5.4 5. What means the Lord to deny our requests in many things as long as we live what is his meaning not to let us see the accomplishment of many of his promises is it because he is unfaithfull or bâ—cause he would let us know there is a day of refreshing he hath reserved for us and would have us look for wherein we shall see it hath not been a vaine thing for us to pray â— or him to promise why doth he afflict us and keep us more miserable both by outward sorrowes and inward miseries then any other people in the world doth he not hereby humble us empty us weane us from hence and make us as it were vessels big enough to hold glory which we hope for in another world But you will say Can this glory be thus great We see t is certaine it shall be so but shall it be so exceeding great and endlesse Yes verily because 1. The price is great which is paid for it Eph. 1.14 t is a purchased
now as they are indeed and not by report only A man accounts it a matter of nothing to tread upon a worme wherein there is nothing seen worthy either to bee loved or feared and hence a mans heart is not affected with it before the Spirit of conviction comes God is more vile in mans eye then any worme as Christ said in another case of himselfe Psal. 22. I am a worme and no man so may the Lord complaine I am viler in such a ones eyes then any worme and no God and hence a man makes it a matter of nothing to tread upon the glorious Majesty of God and hence is not affected with it but when God is seen by the Spirit of conviction in his great glory then as he is great sin is seene great as his glory affects and astonisheth the soule so sin affects the heart There is a constant light the soule sees sinne and death continually before it Gods arrowes stick fast in the soule and cannot be pluckt out My sinne is ever before me said David in his renewing of the work of conversion For in effectuall conviction the mind is not onely bound to see the misery lying upon it but it is held bound it is such a Sun light as never can be quenched though it may be clouded When the Spirit of Christ darts in any light to see sin the soule would turne away from looking upon it would not heare on that eare Felix-like But the Spirit of Conviction sent to make thorow work on the hearts of all the Elect followes them meets them at every turne forceth them to see and remember what they have done the least sinne now is like a moath in the eye it s ever troubling Those gastly dreadfull objects of sinne death wrath being presented by the Spirit neare unto the soule fixe the eye to fasten here they that can cast off at their pleasure the remembrance and thoughts of sinne and death never prove sound untill the Lord doth make them stay their thoughts and muse deeply on what they have done and whither they are going And hence the soule in lying downe rising up lyes downe and rises up with perplexed thoughts What will become of me The Lord somtimes keeps it waking in the night season when others are asleep and then t is haunted with those thoughts it cannot sleep it looks back upon every day and week Sabboth Sermon Prayer speeches and thinks all this day this week c. the goodnesse of the Lord and his patience to a wretch hath been continued but my sins also are continued I sin in all I doe in all my prayers in all I think the same heart remaines still not humbled not yet changed And hence you shall observe that word which discovered sin at first to it it never goes out of the mind I think saith the soule I shall never forget such a man nor such a truth Hence also if the soule grow light and carelesse at some time and casts off the thoughts of these things the Spirit returnes againe and falls a reasoning with the soule Why hast thou done this what hurt hath the Lord done thee will there never be an end hast not thou gone on long enough in thy leâ—d courses against God but that thou shouldst still adde unto the heap hast thou not wrath enough upon thee already how soone may the Lord stop thy breath and then thou knowest thou hadst better never to have beene borne was there ever any that thus resisted grace that thus adventured upon the swords point hast thou but one friend a patient long-suffering God that hath left thy conscience without excuse long agoe and therefore could have cut thee off and dost thou thus forsake him thus abuse him Thus the Spirit followes and hence the soule comes to some measure of confession of sinne Oh Lord I have done exceeding wickedly I have been worse then the horse that rusheth into the battle because it sees not death before it but I have seen death before me in these wayes and yet goe on and still â—inne and cannot but sinne Behold mee Lord for I am very vile When thus the Spirit hath let into the soule a cleare reall constant light to see sinne and death now there is a thorow conviction But you will say In what measure doth the Spirit communicate this light I shall therefore open the fourth particular viz. The measure of spirituall conviction in all the elect viz. So much conviction of sin as may bring in and work compunction for sinne so much sight of sinne as may bring in sense of sinne so much is necessary and no more Every one hath not the same measure of conviction yet all the elect have must have so much for so much conviction is necessary as may attaine the end of conviction Now the finis proximus or next end of conviction in the elect is compunction or sense of sinne for what good can it doe unto them to see sin and not to be affected with it What greater mercy doth the Lord shew to the elect herein then unto the Devils and Reprobates who stand convinced and know they are wicked and condemned but yet their hearts altogether unaffected with any true remorse for sin Mine eye saith Ieremy affecteth my heart The Lord opens the eares of his to instruction that he might humble Some think that there is no thorow conviction without some affection I dare not say so nor will I now dispute whether there is not something in the nature and essence of that conviction the elect have different from that conviction in reprobates and devils t is sufficient now and that which reacheth the end of this question to know what in asure of conviction is necessary I conceive the cleere discerning of it is by the immediate and sensible effect of it viz. So much as affects the heart truly with sin But if you aske What is that sense of sin and what measure of this is necessary that I shall answer in the doctrine of companction Let not therefore any soule be discouraged and say I was never yet convinced because I have not felt such a cleare reall constant light to see sin and death as others have done consider thou if the end of conviction be attained which is a true sense and feeling of sin thou hast then that measure which is most meet for thee more then which the Lord regards not in any of his but you that walke up and downe with convinced consciences and know your states are miserable and sinfull and that you perish if you dye in that condition and yet have no sense nor feeling no sorrow nor affliction of spirit for those evills I tell you the very devills are in some respect nearer the Kingdome of God then you be who see and feele and tremble woe woe to thousands that live under convicting Ministeries whom the word often hits and the Lord by the Spirit often meets
the tallest Cedar and appall the heart and coole the courage and boldnesse of the most impenitent and audacious sinner The Spirit presenting the greatest evill in eternall separation from God hence no evill in this world is so dreadfull as this I had better never been borne then to beare it saith the soule and hence casts off all other thoughts and cannot be quiet and hence it is that these feares force a man to fly and seek out for a better condition A man like Lot lingers in his sinne but these feares like the Angell drive him violently out the Lord saying to him A way for thy life lest thou perish with the world for thy sins are come up to heaven thou maist dye before one day be at an end and then what will become of thee Ah thou sinfull wretched man may not the Lord justly doe it are not thy sins grown so great and many that they are an intollerable burden for the soule of God to beare any longer and hence you shall observe if the soul after sad fears grows bold carelâ—sse againe the Spirit pursues it with more cause of feare and now the soule cries out Did the Lord ever elect thee Christ shed his blood to save his people from their sins thou livest yet in thy sins did hee ever shed his blood for thee thou hast sinned against conscience after thou hast been inlightned and fallen back againe hast not thou therefore committed the impardonable sin thou hast had many a faire season of seeking God but hast dallyed and dreamt away thy time is not the day of grace therefore now past it is true the Lord is yet patient and bountifull and lets thee live on common mercy but is not all this to aggravate thy condemnation against that great and terrible day of the Lord which is at hand are there not better men in hell then thou art that never committed the like sin thus the Spirit pursues with strong feares till proud man falls down to the dust before God The soule is now under feares not above them and therefore cannot come out of these chaines by the most comfortable doctrine it heares nor particular application of it by the most mercifull Ministers in the world untill the Lord say as Laâ— 3.57 feare not the Lord onely can asswage these strong winds and raging waters in which there is no other cry heard of this soule tossed thus with tempests but Oh I perish I only the Lord making way for the spirit of Adoption by these in his elect drives them out to seek if there be any hope and so they are not properly desperate feares yet as I say strong feares not alike extensively yet alike intensively strong in all a small evill when tidings is brought of it doth not feare but if the evill be apprehended great and neare too the very suspition of it makes the heart tremble when a house is on fire or a mighty Army entred the land and neare the city children that know not the greatnesse of the evill feare them not but men that know the danger are full of feare The wrath of the Lord that fire those armies of everlasting woes are great evils the blind world may not much feare them but all the elect whose minds are convinced to see the greatnesse of them cannot but feare and that with strong and constant feares nor is it cowardize but duty to feare these everlasting burnings And hence the soule in this case wonders at the security of the world dreads the terrours of the Lord that are neare them and usually seeks to awaken all its poore friends I once thought my self well and was quiet as you bee but the Lord hath let me see my woe which I cannot but feare oh look you to it Thus the Lord works this feare in some in a greater in others in a lesser measure Oh consider whether the Lord hath thus affected your hearts with feare oh secure times what will God doe with us many of you having heard the voyce of the lyon roaring and yet you tremble not The Lord hath foretold you of death and eternall woe for the least sin doe you beleeve it and yet feare it not how art thou then forsaken of God Many of you that like old Mariners can laugh at all foule weather and like Weather-cocks set your faces against all winds and if you be damned at last you cannot help it you must beare it as well as you can and you hope to doe it as well as others shall doe Oh! how far are such from the Kingdome of God the Lord not yet working nor pricking thy heart so much as with feare 2. Sorrow and mourning for sinne is the second thing wherein Compunction consists And look as Feare plucks the soule from security in seeing no evill to come so Sorrow takes off the present pleasure and delight in sinne in a greater measure then Fear doth The Lord therefore having smitten the soule or shot the arrowes of feare into the soule it therefore growes exceeding sad and heavy thinking within it selfe What good doe wife or children house or lands peace and friends health and rest doe me in the meane time condemned to dye and that eternally it may be reprobated never to see Gods face more the guilt and power of sin in heart and life lying still upon me And hereupon the soule mournes in the day and in the night desires to goe alone and weep and there confesseth its vilenesse before God all the dayes of vanity and sins of ignorance thinking Oh what have I done and seeks for mercy but not one smile nothing but clouds of anger appeare and then thinks if this anger the fruit of my sinne be so great oh what are my sins the causes hereof VVhen the Angel had set out the sin of the Israelites in making a league with the Canaanites and told them that they should be thornes in their sides they sate downe ver 4. and lift up their voice and wept so t is with a contrite sinner Note narrowly that eminent place of Scripture Esay 61.3 the Lord Christ is sent to appoint beauty for ashes and the oyle of joy for the spirit of heavinesse to them that mourne Out of which note these foure things for the explication of this sorrow or mourning First It is such a mourning as is precedent unto spirituall joy And hence it is not said I will give the spirit of gladnesse to beget mourning though the Lord doth so after conversion but this goes in order before that Ephraim-like who seeing what an unruly beast he had been unaccustomed to Gods yoke smites upon his thigh and bemoans himselfe It is Gods method after Gods people have sinned to sad their hearts and then to turne mourning into joy much more at first beginning of Gods work upon the soule they shall first mourne and lament and smite upon the thigh If God wounds the soule for sin it
the bottome as may fit the soule for healing For 1. If the Spirit make a man feele sin truly the soule feeles it as it is it is not the name and talk of the danger of sin that troubles it but the Spirit ever making things reall loads the soule with it indeed and as it is now it is the greatest evill and therefore so it feeles sin Beleeve it you never felt sin indeed as it is if you have not felt it thus 2. Else no man will prize Christ as the greatest good without which no man shall have him 3. Else a man will live and continue in sinne If sinne had been a greater evill to Pilate then the losse of Caesars friendship hee would never have crucified Christ. If sinne had been a greater evill to Iehu then the losse of his Kingdome he had never kept up the two calves If sinne were a greater evill then poverty shame griefe in this world many a Professor would never lose Christ and a good conscience too for a little gaine profit or honour Beloved the great curse and wrath of the Lord upon all men in the world almost is this that the greatest evils should be least of all felt and the smallest evils most of all complained of What is death that onely separates thy soule from thy body to sin that separates God blessed for ever from thy soule and therefore the Lord Jesus will remove this curse from those he saves But you will say What is that evill the soule sees at this time in sinne that thus affects the heart with it as the greatest evill This is the last difficulty here There is a three-fold evill especially seen in sinne 1. The evill of torment and anguish 2. The evill of wrong and injury to God 3. The evill of separation of the soule from God The first may affect Reprobates as Saul and Iudas who were sore distressed when they felt the anguish of conscience by sin The second is onely in those that are actually justified called and sanctified who lament sinne as it is against God and a God reconciled to them and as it is against the life of God begun in them and hence they cry out of it as a body of death The third the elect feele at this first stroke and wound which the Spirit gives them the anguish of sinne indeed lyes sore upon them but this much more Christ is come to seek that which is lost The sheep is lost when First it is separated and gone from the owner Secondly when it knowes not how to returne againe unlesse the Shepherd find it and carry it home so that soule is properly and truly lost that feeles it selfe separated and gone from God knowing not how to returne to him again unlesse the Lord come and take it upon his shoulders and carry it in his armes this lyes heavy upon it viz. that it is gone from God and wholly separated from all union to him and communion with him You may observe Iohn 16.9 that the Spirit convinces of sinne how because they beleeve not in me i. Because they shall see and feele themselves quite separated from me they shall heare of my glory and riches of mercy and that happinesse which all that have me shall and doe enjoy but they shal mourne that they have no part nor portion in these things they shall mourne that they live without me and that they have lived so long without me I confesse many other considerations of the evill of sin come now in but this is the maine channell where all the other rivelets empty themselves And hence it is that the soule under this stroke is in a state of seeking onely yet finds nothing it seeks God and Christ and therefore feeles a want a losse of both by sinne for the end of all the feares terrours sorrowes c. upon the elect is to bring them back againe to God and into fellowship with God the onely blessednesse of man Now if the soule ordained and made for this end should not feele its present separation from God by sinne and the bitternes of the evil of it it would never seek to return again to him as to his greatest good nor desire ever to come into his bosome againe for look as sinne wounds the soule so the soule seeks for healing of it if onely the torment of sinne wound ease of conscience from that anguish will heale it So if separation from God wound the heart onely union and communion with God will heale it and comfort it againe The Lord Christ therefore having laid his hand upon the soule to bring it back to himselfe first and so to the Father being designed to gather in all the out-casts of Israel those he ever makes to feele themselves out-casts as cast away out of Gods blessed sight and presence that so they may desire at last to come home againe Reprobates not made for this end have not this sense of sin the means of their return And hence it is that the soules of those God saves are never quiet untill they come to God and communion with him but they mourn for their distance from him and the hiding of his face untill the Lord shine forth againe Whereas every one else though much troubled yet sit down contented with any little odde thing that serves to quiet them for the time before the Lord return to them or they enter into their rest in that ineffable communion with him Let me now make Application of this before I proceed to open the next particular of Humiliation This may shew us the great mistake of two sorts 1. Such as think there is no necessity of any sense of misery before the application of the remedy or their closing with Christ because say they where there is sense there is life all sense and feeling arising from life and where there is life there is Christ already And hence it is that they would not have the Law first preached in these dayes but the Gospell the other is to goe round about the bush I answer that for my owne part this doctrine of seeing and feeling our misery before the remedy is so universally received by all solid Divines both at home and abroad that I meet with and the contrary opinion so crosse to the holy Scriptures and generall experience of the Saints and the preaching of the other so abundantly sealed to be Gods owne way by his rich blessings on the labours of his servants faithfull to him herein that were it not for the sake of some weak and mis-led I should not dare to question it the Lord himselfe so expresly speaking that he came not to call the righteous but on the contrary onely to heale the sick who know and feele their sicknesse chiefly by the Law Rom. 3.20 Dost thou think therefore that there is spirituall life where ever there is any sense Then I say the devils and damned in
saved Now to beleeve with the heart as it doth not exclude assent so it necessarily includes the acts of the will and affections in relying upon him and comming to him And hence when Peter had made that confession Acts 16.16 Christ tells him Thou art Peter i. e. a stone resting upon the rock as some good Interpreters expound it and therefore Peters faith did not exclude these principall acts of resting on Christ cleaving to Christ but did include and suppose them 2. Some run into another extreame and make faith nothing else but a perswasion or assurance that Christ dyed for me in particular or that he is mine That which moves some thus to think is the universall redemption by the death of Christ they know no ground or bottome for faith but this Proposition Christ dyed for thee and hence make Redemption universall And hence the Arminians boast so much of their Quod unusquisque tenetur credere c. But 1. This is a false bottome for Christ hath not dyed for all because he hath not prayed for all Iohn 17. 2. T is a sandy bottome and foundation which when a Christian rests upon it shakes under him when the soule shall think though Christ hath dyed for me yet no more for me then for Iudas or thousands of reprobates now in hell Indeed after faith a Christian is bound to beleeve it as Paul did Gal 2.20 1 Cor. 15.1 2. I conceive therefore those holy men of ours who have described Faith by Assurance have not so much aymed at a description of what Faith is in it selfe as it possesseth us with Christ but of what degree and extent it may be and should be in us they describe it therefore by the most eminent act of it in full assurance and therefore consult with the Authors of this description and enquire of them Is there no doubting mixt with faith Yes say they mans doubtings sometimes are even unto a kind of despaire but then say they it should not be thus The Papists commend doubtings and deny assurance place faith in a generall assent our champions that were to wrastle with them maintained it to be a particular application and not onely a generall assent and that with a ful assurance of perswasion which being the most eminent act of faith excludes not other inferiour acts of it which as they are before it so may possesse the soule with Christ without it Although withall it is certaine that there is no true faith but it hath some assurance of which afterward Let me now come to the explication of the description given where note these five things 1. The efficient cause of Faith it is a work of the Spirit 2. The subject or matter in which it is seated viz. the soule of an humble sinner 3. The forme of it viz. the comming of the whole soule to Christ. 4. The end of it viz. for Christ and all his benefits 5. The speciall ground and means of it viz. the Call of Christ in his Word 1. The efficient cause of Faith Faith is a gracious work of the Spirit of Christ the Spirit therefore is the efficient cause or principall workman of faith the Spirit doth not beleeve but causeth us to beleeve t is not principium quod the principle which doth beleeve but principium quo the principle by which we doe the soules of all the elect especially when humbled are of all other things most unable to beleeve nay look as before compunction and humiliation Satan held the soule captive chiefly by its lusts and sinnes so now when the Lord hath burnt those cords and broken those chaines all the powers of darknesse strengthen themselves and keep the soule under mightily by unbeliefe What doe you tell me of mercy saith the soule t is mercy which I have continually resisted desperately despised why doe you perswade me to beleeve Alas I cannot t is true all that which you say is true if I could beleeve but I cannot see Christ I cannot come at Christ I seek him in the meanes but he forsakes me there and I am left of God desolate and here beloved the soule had not formerly so many excuses for its sinne as now it hath clouds of objections against beleeving the Spirit therefore takes fast hold of the soules of all the elect drawes them unto Christ and therefore it is called the spirit of faith 2 Cor. 4.13 and that by an omnipotent and irresistable power Esay 53.1 Who hath beleeved and to whom is the arme of the Lord revealed that the soule must and shall beleeve now Compell them to come in saith the Lord of the Supper Luke 14.23 This the Arminians will not beleeve for say they the Question is not Whether we are enabled to beleeve by grace but Wheâ—her it be after this manner and by this meanes viz. modo irresistibile Consider therefore these Reasons to cleare this point 1. Whence doth our call and comming to Christ arise but from Gods immoveable and unchangeable purpose the Lord therefore must either alter his purpose or prevail with the soule to beleeve and over-power the heart thereunto 2. Is not Christ Jesus bound by office promise to his Father to bring in all his lost scattered sheep that so the Father and he may be glorified in them Iohn 10.16 Other sheep I have those I must bring home and they shall heare my voice You that complaine you cannot beleeve nay that you have no heart to beleeve the Lord must fetch you in and you shall heare the Bride-groomes voice with joy 3. Is not the act of beleeving wrought by a creating power Eph. 1.9 Eph. 2.10 Esay 57.18 19. I create the fruit of the lips peace peace to him that is near and a far off and is not a creating voice irresistible though there be nothing for it to work upon so though you have no ability heart head or strength to beleeve yet the Lord will create the fruit of the lips of Gods messengers Peace Peace 4. Doth not the Lord let in that infinite and surpassing sweetnesse of grace when he works the soule to beleeve standing in extreame need of that grace that it cannot but come and cleave to it Psal. 63.2 3. I long to see thee saith David for thy loving kindnesse is better then life is it possible for a man not to cleave to his life much more to that which is better then life the light is so cleare it cannot but see and wonder at grace the good is so sweet it cannot but tast and accept what God so freely offers and therefore the poor Canaanitish woman Mat. 15. could not be driven away though Christ bid her in a manner be gone but she made all the objections against her arguments for her as usually faith doth when under this stroake of the Spirit The violent take the Kingdome of heaven by force the Spirit puts a necessity upon them and irresistibly overpowers them and this is the cause
beleeved doe enter into rest verse 3. so say I to you of all delusions fear this lest when you come to Christ and rest upon Christ for life and salvation that you rest not in Christ I tell you saith Christ to those that came to him and were constant followers of him Iohn 6.53 except you eat the flesh and drinke the blood of the Sonne of God you have no life in you what is this eating and drinking verily sipping and tasting is not properly eating and drinking tasting your meat will not satisfie you and therefore will not nourish life in you to eat and drink Christ is so to receive him as to satiate and satisfy the soul with him to quench all your desires your hungring and thirsting in him untill thy soule saith as he said in another case it is enough that Joseph lives so Lord I have enough now I have this love this grace of Christ to be my portion now you rest in Christ. For if there be some great good a man enjoyes if there bee any good wanting in it it is not possible that his whole heart should be set upon it Ex. gr a man hath food but if hee wants clothes and his bread will not cloath him his whole heart will not be set upon his food but upon that which may cloath him also so on the contrary if there bee an eminent good wherein he finds all in one no good out of it that is wanting in it it is certain that the whole soule is carried after this good so it is here when the soule so comes to Christ as that it comes for all good to him and so finds all good in him that he now only supports the sinking soule verily the whole soule is now come because as it felt before it came all wants and evills out of him so now it finds all fulnesse in him and whither should the whole soule be carried but after such a good when the Lord calls to the soule to come and take all with nothing take all or nothing And hereupon it comes and drinkes as it is Iohn 7.37 satisfying it selfe there and professing Lord I now desire no more I have enough Oh brethren what faith there is among men at this day I cannot tell but this I am sure was Abrahams faith Gen. 17.1 and Davids faith 2 Sam. 23.5 and Peters faith Iohn 6.68 and Pauls faith Phil. 3.8 9. Gal. 6.14 When the soule thus rests upon the rock Christ the gates of hell may availe but never prevaile against such a one he that hath set the whole world at his heeles and sold himselfe out of all for this pearle and this abundantly recompenceth all his losses such a one hath Christ his owne and shall never be deprived of him againe the Lord never gives his elect any rest out of Christ that they may find rest at last in Christ. When thus the soule is entred into rest the whole soule is drawne here and this is the great reason why many men famous in their generations and times in the eyes of others for Faith yet rotten at the heart and thence turne Apostates one proves covetous another ambitious another voluptuous another growes conceipted another growes contentious another growes formall What is the reason of this verily they did rest upon Christ but did never find rest in Christ and therefore their whole soule never came to him Christ after some time of profession grew a dry and common Christ unto them though at first they wondred at him and he was very sweet unto them and hence they departed from him as from an empty dry pit in Summer time where they found nothing to refresh them but the Lord Jesus carries it towards all the faithfull as Elkanah did toward Hannah though she was in a fit much vexed and troubled for want of children yet because he loved her exceeding dearly he quiets her againe with this Am not I better unto thee then ten sonnes so though they may be unquiet for some odde fits for want of many things yet because Christ loves them hee brings them back unto their rest saying Am not I better then then all friends all creatures all abilities all spirituall created excellencies and hereby they find rest to their soules in him againe But is there any beleevers heart so knit unto Christ but that there is a heart also after other vanities doe they find such rest in him as that they find no disquietnesse is there not an unregenerate part and much unbelief remaining is any mans faith made perfect that the whole soule must come or else there is no true faith It is true there is an unregenerate and a regenerate part in a godly man but not a heart and a heart the note of a wicked man in Scripture phrase there are disquietings in the hearts of Saints after that they be in Christ even Solomon himselfe may sometime seek out of Christ for rest in his orchards and gardens knowledge and wisdome yet there is a great difference between these that are in the Saints arising from the unregenerate part and those that be in the wicked arising from a heart and a heart or a double heart and this difference is chiefly seen in two things A double minded man who hath a double heart makes not a dayly warre against that heart which carries him away from resting only in Christ for Christ quiets his conscience and the world comforts his heart Christ gives him some rest and because this is not full his heart runs out to the creature and to his lusts for more and so betweene them both hee hath rest and hee is quieted with this because he feeles what he sought for and therefore he must needs have Christ else his conscience cannot be quiet and hee must needs have his lusts his ease and this world too else his heart is most unquiet but let him have both he is now quiet Micah 3.11 The Priests teach for hire there the world quiets them yet they will leane upon the Lord too because this also comfoâ—ts them what doe they now doe they make war against this wofull frame No no but â—lesse themselves in it saying No evill shall come to us but a poore belâ—â—ver whose heart is upright it is true there are many runnings out of his heart after other vanitiâ—â— and much unquietnesse of spirit yet the regenâ—rate part makes warre against these 〈◊〉 Gods enemies and the disturbers of the peace of Christs Kingdome Psalme 42. David professeth his teares were his meat day and night verse 3. and his heart was wofully sunke and fallen yet what doth hee first hee chides himselfe Why art thou cast down oh my soule and then secondly he makes his mone to the Lord of it verse 5 6. Lord my soule is cast downe oh Lord pity me you shall see also Psal. 73.2 his eyes were dazled with the glory of the world and the wicked in it that he had almost forsaken
unlesse he be an unnaturall father I tell you that the least of you the poorest and most â—eeble beleever is accounted of God and more esteemed then all his houshold-stuffe then heaven earth and all the glory in it and all the Kings and great men in the world Isay 43.4 5 6. not because thou hast done any thing worthy of this but only because he accounts thee freely as his Sonne If Sons then the Lord surely will take care for you as for sons a godly father hath a double care of his children First of their temporall Secondly and chiefly of their eternall estate we are ready to question in times of want what we shall eat drink how we shall live oh consider art thou a Son of God and will not he that feeds the Ravens and clothes the Lillies provide for thee yes verily he wil take care for thy temporall good It is true you may be brought into outward straits wants miseries yet then the Lord is thereby plotting for thy eternall good for hence come all Gods corrections Deut. 8.5 Heb. 12.8 the Lord took all they had from them by their enemies in warre and carried them away captive into a strange land yet ler. 24.5 this was for their good we think the Lord many times takes no care for us so make him of a worse nature then the savage beasts or bloody men toward their young but this is certain he never denies any thing to us in outward things but it is to further our eternall blisse with him to doe us good in our latter end what say godly parents it is no matter what becomes of my children when I am dead if the Lord would but give them himselfe to be their portion if at last they may see the Lord in glory doe not wonder then if the Lord keeps you short sometimes If Sonnes then he loves you as Sons as a father doth his sons you think the Lord loves you not because you doe not alway feel his love nor know his love is thy son not thy child because whiles it is young it kno was not the father that begot it or because thou art some time departed from it and hast it not alway in thy owne armâ—â— Israel saith my God hath forsaken me and forgotten me Isa. 49.14 and yet no mother tenders her child as the Lord did them you think because you have so many sins and afflictions one upon another that the Lord loves you not judge righteously hath thy child no father because it is sick long together and therefore kept under unto a spare diet no he knowes our mould and that we are but dust and freely chose us to be his Sons and hence loves notwithstanding all our sins Psal. 89.32 33. if hee sees Ephraim bemoâ—ning his stubbornesse as well as his sicknesse and weaknesse Ier. 31.20 doth not the Lord professe Is he not my onely Sonne If Sons then we are heires and co-heires with Christ saith the Apostle Rom. 8.17 sonnes by nature are not alway heires but all sons by Adoption are wee are heires with Christ the Lord Christ as our elder brother managing all our estate for us because unable to doe it our selves wee are heires 1. of the Kingdome of glory 1 Pet. 1.4 5.2 Heires of all this visible world 1 Cor. 3.22 not that we have the whole world in our own hand it would be too cumbersome to us to manage but the Lord gives us the rent of it the blessing and good of it though it be possessed by others Thirdly wee are heires of the promise Heb. 11.9 Heb. 6.17 whereby Iehovah himselfe comes to be our inheritance and portion for ever and look as Christ was in the world an heire of all though trod under foot by all so are we what can we desire more If Sons then we have and shall ever have the Spirit of Sons Rom. 8.15 16. and what are we the better for this Spirit truly hereby First we cry unto him we are enabled to pray who could not pray before because guilt stopt our mouths Secondly We cry Abba Father and this Spirit witnesseth that we are Sons of this Father it is not said that it witnesseth to our spirits but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it witnesseth with our spirits i. our renewed conscience thus All beleevers called and justified of God are Sons but I am such a beleever therefore I am a Son now the Spirit beares witnesse with us in every part both premises and conclusion only it being the clearest and strongest witnesse it testifies the same thing our consciences doe but yet more clearly more certainly more comfortably and sweetly ravishing the soule with most unspeakable peace and joy especially in the conclusion I know there is a Noetick testimony but it is lastly resolved into this I le not now dispute it only this is certaine that this testimony all the Sonnes of God have by meanes of their Adoption They may not indeed sometime heare it if they doe they may object against it through the unbeleef in part remaining in them or if it be sometimes suspended what you want in the witnesse and comfort of it you have it in the holinesse of it and therefore the Spirit sealing is called the holy Spirit Eph. 4.30 1 Pet. 1.6 7 8. is not this a great priviledge Thirdly hereby you are led and guided and that continually toward your last end For as if Adam had stood he should have had the Spirit of God this very Spirit to have kept him and all his posterity from falling at any time from God so Christ having stood for us justified us before God sends the immutable constant assistance of the Spirit in Adoption which though it doth not alway quicken us nor comfort us nor assure us c. yet it is every moment guiding and leading of us unto our utmost end From hence it is that the same sins which harden others at last humble us the same temptations by which others fall and perish serve at last to purify us hence our decay in grace leads us to growth at last hence our feares and doubts serve to stablish us at last hence ouâ— wildrings from God for a time make us esteem more of the presence and wayes of God at last because this Spirit of Adoption is that by which we are led and constantly assisted and carried toward our latret end oh mourne thou that art as yet no Son but a slave to Satan and unto thy filthy lusts a servant at best working for wages only and feare of the whip who shalt not alway abide in Gods house as Sons shall doe nay it may be â—ast hated and reviled the Sonnes of God time shall come that you shall wonder at their glory who are not known now SECT 4. Fourthly Sanctification This is the fourth benefit which followes in order of nature our justification reconciliation and adoption for upon our being Sonnes in Adoption we receive the image of
denyed as well as to be heard and he shall undoubtedly find the thing it selfe a lust is properly such a desire though for lawfull things wherein a man must have the thing because it pleaseth him as when Rachell asked for children she must have them else she must needs dye Give us water that wee may drinke was their brutish cry Exod. 17.1 2. not that we may live to him that giveâ— it holy prayers or desires opposed unto lusts are such desires of the soule left with God with submission to his will as may best please him now the Lord will heare the desires indeed of all that feare him but not fulfill their lusts These three are the essentiall properties of such prayer as is heard or if you will of that which is properly or spiritually prayer fâ—rvency and assurance c. are excellent ingredients but yet the Lord may heare prayer without them it is true the Lord may sometimes not heare us presently for our praying time is our sowing time we must not look presently for the harvest The Lord heares the prayer of the destitute Psal. 102.17 the originall word is of the shrub or naked place of the desert which the Prophet saith Ier. 17.6 sees no good when good comes yet such as feele themselves such the Lord doth regard them and will have a time to answer them and though the Lord may not give us the thing we pray for nor as good a thing of the same kind yet he ever gives us the end of our prayers hee that is at sea and wants stiffe winds to carry him to his port yet hath no cause to complaine if the Lord secretly carries him in by a strong current of the sea it selfe and it is certain at the end of all Gods dealing with you you shall then see how the Lord hath not failed to answer you in any one particular Ios. 23.14 Oh therefore see and be perswaded of this your priviledge that God will now heare every prayer many make a question How may we know when the Lord grants out any blessing as an answer to prayer many things are said to this purpose but the simplicity and plainnesse of the answer liâ—s in this viz. if it be a prayer God heares it if it be put up in Christs name it is then a prayer and that you may beleeve this and glory in this consider these reasons only to confirme this truth From the promise of Christ as in this place Iohn 14.13 14. which was a promise in speciall to be accomplished when hee came to his kingdome and therefore though it is true Gods grace is free and therefore you think the Lord may as well refuse to heare you as heare yet consider that by his promise he hath bound himselfe to heare From the Fatherly disposition that is in God Iohn 16.26 27. and hece he loves us and hence cannot but heare us Because all prayers put up in Christs name Christ makes intercession that they may be heard Heb. 7.25 hee hath laid downe his blood that all our prayers might be heard as we have provâ—d and indeed hence ariseth the infinite efâ—icacie of prayer because it is built upon that which is infinitely and eternally worthy Because all prayers of the faithfull arise from the Spirit of prayer Rom. 8.26 because as that which is for the flesh is of the flesh so that which is for the Spirit or for the sake of Christ for spirituall ends is ever of the Spirit Iohn 7.18 Because of the glory of Christ that the Father may be glorifyed in the Son cannot Christ be glorifyed unlesse he heare all prayers yes he could but yet his will is to reveale his glory by this meanes so that thou and thy prayers be vile and therefore deservest no acceptance nor answer yet remember that his glory is deare it is the glory of Kings to heare some requests and petitions but they cannot heare nor answer all it is the glory of Christ to heare all because he is able without the least dishonour to himselfe thus to doe Oh be perswaded of this how should your joy then be full how should you then delight to be oft with him how would you then encourage all to come unto him how would you then be constrained to doe any thing for him who is ready to doe all for you but oh woe unto our unbeleefe for that which the Apostle saith 1 Iohn 5.14 was ground of his confidence viz. that what ever wee aske according to his will hee heares us is no ground to us and wee may say and mourne to think this is our diffidence that what ever I aske according to Christs will he heares me not but oh recover from such a distrustfull frame and from all dead-heartednesse in this duty with all lest the Lord send task-masters and double our bricks and then we groan and sigh and cry and learne to pray that way that will not pray nor beleeve now If the Lord would but give us hearts assuredly you might not only rule your selves and families but by the power of prayer pull down and raise up Kingdomes dispose of the greatest affaires of the Church nay of the world you might hereby work wonders by meanes of him who ruling all things yet is overcome by prayer Hos. 12.4 5. SECT VI. Sixthly Glorification This is the sixth and last priviledge and benefit and you all know is the last thing in the execution of Gods eternall purpose toward all his beloved and chosen ones whom he hath predestinated called justified them he hath also glorified Rom. 8.30 hereby we are made perfect in holinesse no more sinne shall stirre in us perfect also in happinesse no more teares nor sorrowes nor temptations nor feares shall ever molest us Heb. 12.23 Revel 14.13 and all this shall bee in our immediate communion with God in Christ Col. 1.28 Iohn 17.23 24. wee shall be then saith Paul for ever with the Lord if the Lord would but open our eyes and give us one glimpse of this what manner of persons should we be how would we then live how willingly then should wee embrace faggots and flames prisons and penury the light afflictions here would not they work for us glory nay the Apostle useth such a phrase which I beleeve may pose the most curious oratour in the world to expresse to the life of it an exceeding weight of glory 2 Cor. 4.17 What is our life now but a continuall dying carrying dayly about us that which is more bitter then a thousand deaths what faith the Apostle to us You are dead yet when Christ shall appeare you shall appeare with him also in glory the generall security of these times foretold by Christ especially when Churches become Virgins and People are seeking after purity of Ordinances it shall not be in a want of watchfulnesse against the present corruptiions of the times so much as in a carelesse want of expectation of the comming oâ— Christ
in glory not having our loynes girt and lamps burning nor readinesse to meet the Lord in glory Mat. 25.1 2 3 4 5. c. oh that I were able therefore to give you a blush and a dark view of this glory that might raise up our hearts to this work Consider the glory of the place the Jewes did and doe dreame still of an earthly Kingdome at the comming of their Messiah the Lord dasheth those dreames and tells them His Kingdome is not of this world and that he went away to prepare a place for them that where he is they might bee John 14.2 3. and be with him to see his glory John 17.23 24. the place shall be the third heaven called our Fathers house built by his owne hand with most exquisite wisdome fit for so great a God to appeare in his glory Iohn 14.2 3. to all his deare children called also a Kingdome Mat. 25.31 Come ye blessed inherit the Kingdom prepared for you which is the top of all the worldly excellencie called also an inheritance 1 Pet. 1.4 which the holy Apostle infinitely blesseth God for as being our owne and freely given to us being our Fathers inheritance divided among his sonnes which is a greater priviledge then to bee borne an heire to all the richest inheritances on this earth or to bee Lord of all this visible world for this inheritance hee tells us is 1. incorruptible whereas all this world waxeth old as a garment 2. T is undefiled never yet polluted with any sinne no not by the Angels that fell for they fell in paradâ—â—â— when Guardians to man whereas this whole creation groaneth under the burden and bondage of corruption Rom. 8. 3. This never fadeth away t is not like flowers whose glory and beauty soone witheâ—s but this shall be most pleasant sweet and ever delightsome after we have been ten thousand yeers in it as it was the first day we entred into it for this is the meaning of the word and so it differs from incorruptible whereas in this world suppose a man should ever enjoy it yet there growes a secret satiety and fulnesse upon our hearts and it growes common and blessings of greatest price are not so sweet as the first time wee enjoy them they clog the stomach and glut the soule but here our eyes ears minds hearts shall be ever ravished with that admirable glory which shines brighter then ten thousand suns the very fabrick of it being Gods needle-work if I may so say quilted with variety of all flowers in divers colours by the exactest art of God himselfe as the Apostle intimates Heb. 11.10 Secondly consider of the glory of the bodies of the Saints in this place the Lord shall change our vile bodies which are but as dirt upon our wings and clogs at our feet as the Apostle expressâ—th it Phil. 3. ult Paul was in the third heaven and saw the glory doubtlesse of some there see what he saith of them 1 Cor. 15.42 43 44. 1. It shall be an incorruptible body it shall never dye nor â—ot againe no not in the least degree tending that way it shall never grow weary as now t is by hard labour and some time by holy duties nor faint nor grow wrinkled and withered Adams body in innocencie potuit non mori we say truly but this non potest mori it cannot dye and hence it is that there shall be no more sicknesse paines griefes fainting fits c. when it comes there 2. It shall be a glorious body it shall rise in honour saith Paul and what glory shall it have verily it shall be like unto Christs glorious body Phil. 3. ult which when Paul saw Acts 9. did shine brighter then the sun and therefore here shall be no imperfection of limbes scars or maimes naturall or accidentall deformities but as the third heaven it selfe is most lightsome Gen. 1.1 2. so their bodies that inhabit that place shall exceed the light and glory thereof these being more compacted and thence shining out in greater lustre that the eyes of all beholders shall be infinitely ravished to see such clods of earth as now we are advanced to such incomparable beauty and amiablenesse of heavenly glory 3. It shall be a powerfull strong body It is sowne in weaknesse saith Paul it shall rise in power it shall be able to help forward the divine operations of the soule which are now clogg'd by a feeble body it shall be able to beare the weight of glory the joy unspeakable and full of glory which our weake bodies cannot long endure here but we begin to burst and breake in pieces like vessels full of strong spirits with the weight and working of them and therefore the Lord in mercy keeps us short now of what else we should feele it shall be able to sing Hallelu-jahs and give honour glory power to the Lambe that fits upon the Throne for evermore without the least weariness 4. It shall be a spirituall body our bodies now are acted by animall spirits and being earthy and naturall growes feeds eates drinkes sleepes and hath naturall affections and desires after these things and â—is troubled if it wants them but then these same bodies shall live by the indwelling of the Spirit of God powred out abundantly in us and upon us and so acting our bodies and swallowing up all such natural affections and motions as those be here as Moses being with God in the Mount forty dayes and nights did not need any meat or drinke the Lord and his glory being all unto him how much more shall it bee thus then I doe not say we shall be spirits like the Angels but our bodies shall be spirituall having no naturall desires after any earthly blessing food rayment c. nor troubled with the want of them and hence also the body shall be able as well to ascend up as now it is to descend down as Austin shewes by a similitude of lead which some artists can beat so small as to make it swim we are now earthly and made to live on this earth and hence fall downe to the center but we are made then to bee above for ever with the Lord the Lord proceeding from imperfection to perfection as the Apostle here shewes not first spirituall and then naturall but first that which is naturall in this life and then that which is spirituall 3. Consider the glory of the soule now we know but in part and see but in part now we have joy at some times and then eclipses befall us on a sudden but then the Lord shall be our everlasting light Isa. 60.19 then we shall see God face to face 1 Ioh. 3.1 2. we shall then know and see those things that have been hid not onely from the wicked but from the deepest thoughts of the Saints themselves in this world 2 Cor. 12.4 Paul saw some things not fit to be uttered or that he could not utter we shall be swallowed up in
5.9.16 when she was asked what her beloved was above others shee sâ—ts him out in every part of him and concludes with this he is altogether lovely because thy loving kindnesse saith David is better then life my lips shall praise thee and I will blesse thee whiles I live Psal. 63.3 4. can it stand with this life of love to be alway speaking about worldly affayres or newes at the best both week-day and Sabbath day in bed and at boord in good company and in bad at home and abroad I tell you it will be one maine reason why you desire to live that you may make the Lord Jesus knowne to your children friends acquaintance that so in the ages to come his name might ring and his memoriall might be of sweet odour from generation to generation Psal. 71.18 if before thy conversion especially thou hast poysoned others by thy vaine and corrupt speeches after thy conversion thou wilt seek to season the hearts of others by a gracious sweet and wise communication of savory and blessed speeches what the Lord hath taught thee thou wilt talke of it unto others for the sake of him whom thou lovest In being oft in his company and growing up thereby into a familiar acquaintance with him can we be long absent from those we love intirely if we may come to them can we love Christ and yet be seldom with him in Word in Prayer in Sacraments in Christian Communion in Meditation and dayly Examination of our owne hearts in his providences of Mercies Crosses and Tryals for Christ is with us here but those two wayes in his Ordinances or Providences by his holy Spirit Lord saith David I have loved the habitation of thy house and the place where thine honour dwelleth Psal. 26.8 The ground of which is set down vers 3. Thy loving kindnesse is before mine eyes my soule longeth for thee as in a land where no water is that I might see thee as I have seen thee in the Sanctuary the reason of it was because thy loving kindnesse is better then life Psal. 63.1 2 3. In doing much for him and that willingly did not Jacob love Rachel how did hee expresse it his seven yeares service in frost and snow in heat and cold by day and night were nothing to him for her sake whom hee loved Shall I serve the Lord saith David of what cost me nothing And when he had prepared many millions for the building of the Temple yet he accounted it a small thing for his sake whom hee loved 1 Chron. 29.3 he gave it out of his poverty as he speakes this is love to keep his Commandements and those are not grievous 1 John 5.3 In suffering and enduring any evill for his sake I confesse it is not every degree of love that will carry a man hither yet where there is great and singular love for a good man one may be willing to dye Rom. 5.7 assuredly if there be any love to Christ it will in time increase to this measure it will think ten thousand lives too little to lay down for Christs sake that laid down his precious life for him What tell you me saith Paul of bonds and imprisonments I am ready not only to be bound but to dye for the sake of Christ at Jerusalem my life is not dear to me no more then a rush at my foot that I may finish my course with joy for thy sake we are killed all the day long Rom. 8.36 I tell you the love of Christ will make you fall down upon your knees and blesse the Lord that he will accept of such a poore sacrifice as thy body is though it be burnt to ashes and thou wilt blesse him againe and againe that whereas he might have left thee in thy sinnes to have troden him and his glory and grace under foot as he hath done thousands in the world yet that he should call thee to share in this honour not only to doe but to suffer for his sake Now the good Lord perswade all our hearts unto this fruitfull obedience and life of love Oh you young men you have a faire time before you to doe much for Christ in how pleasing will it bee to him to see such young trees hang full of fruit You aged men have now one foot in your grave and you have forgotten the Lord Jesus most of your time and your time which now remaines is very little and then your lampe is out your Sun is almost set and all your work is yet to be done for Christ oh therefore awaken now at last before you awaken when it is too late you rich men have abilities and wherewithall to set forward Christs Kingdome in the Townes and Villages where you live you poore men may doe much by ardent and instant prayers day and night for the advancement of the Lord Jesus You Husbands Wives Masters Servants remember if you are not good in your places you are not good at all what ever your profession be a good woman but a froward wife a good man but a haire-braind curst husband a good servant but a very sore tongue these cannot well stand together If you have any love to Christ the life of love will make you move best in your proper place oh therefore love much and so think much and speak much of and converse much with and doe much and suffer much for the Lord Jesus Christ content not your selves with doing small things for him that hath done and suffered much for you if you can doe but little yet set God on work by being fervent and frequent in prayer not only that Christ may be honoured in your selves but also in your families and in all Churches and Kingdomes of the world If you cannot doe much yet maintaine alive a will to doe much which is accepted as if you did 2 Cor. 8.12 If thou art a poore man and hast nothing to give yet keep a heart as liberall as a Prince if you can doe but little your selves yet encourage others that may thou art not a Preacher called to convert soules yet doe thou encourage the messengers of Christ in their worke by thy prayers counsell help and at last day the conversion of soules shall be attributed unto thee as well as unto them if thou canst not doe any good yet prevent what evill thou canst in thy place to keep oft judgments at least to delay them mourne thou for other mens sins as if they were thine owne that so the Lord may pity and pardon them and it may bee convert them who shall doe more good it may be then ever thou canst doe let the Lord Jesus be in thy thoughts the first in the morning and the last at night doe what thou canst nay goe continually to him to enable thee to doe more then thou of thy selfe canst and mourne bitterly and lament dayly what thou hast not done either through want of ability or will remembring his love to thee
of it And is not this matter of great consolation to all those who feele themselves utterly unable to beleeve you think the Lord would give peace and pardon life and mercy if I could beleeve oh consider the Lord hath undertaken in the Covenant of Grace to worke in all his the condition of the Covenant as well as to convey the good of it Ier. 31.31 32 33 34. He hath done this for others by an irresistible power Heb. 12.1 2. Look up to Jesus the author and finisher of your faith he came out of his Fathers bosome not onely to give life by his death but to enable his to eat and close with him by Faith that they might never dye Iohn 6.50 so that the Lord may work it in thee it is true also he may not yet it is unspeakable comfort to consider that if the Lord had put it over unto thee to beleeve it is certaine thou shouldst never have beleeved but now the work is put into the hand of Christ that which is impossible to thee is possible nay easie with him hee can comprehend thee when thou canst not apprehend him this is exceeding sweet when thy body is sick and soule is deserted incredible things to be beleeved are propounded an impossible work to thy weaknesse urged upon paine of Gods sorest and most unappeasable wrath to consider it is not in me but in the Lords owne hand and it is his office his glory to work faith and as the Apostle speakes to shew mercy unto them that are shut up not onely under sinne but also unbeleefe Rom. 11.32 But why hath the Lord made thee feele thy inability to beleeve truly the end of our wants is not to make us sin and shift for our selves but to aske and seek for supply and the end of the continuance of those wants is that we should continue to aske and seek And dost thou thinke thou shalt seek to the Lord by his owne hand to create faith and fetch thee in and will not the Lord take his time to work it He that beleeves saith the Apostle Rom. 10.11 shall not bee ashamed why so because the Lord saith he who is over all is rich unto all that call upon him verse 12. If thou hast not a heart shut up from asking of it the Lord who hath power hath not a heart shut up towards thee from working it But withall be thankfull exceedingly all you whose hearts the Lord hath drawne and overcome he came to his owne people the Jewes and would oft have gathered them but they would not and therefore he forsook them and left their habitations desolate oh how oft would the Lord have gathered you and you would not yet the Lord hath not forsaken you but called you in whether you would or no the Lord hath taken many a man at his first word and left him at the first repulse shaken off the dust of his feet against him presently Mat. 10.14 without any more intreaties to accept of him yet though thou hast not only refused but even crucified the Sonne of God yet hee hath not been driven from thee but his bowels have been oft kindled together when he hath been ready to give thee up when thou hast been under the hedges and in the high-wayes that lead to death didst never think of him nor didst desire him yet hee hath compelled thee to come in hee hath made thee feel suâ—h an extream need of him and made himselfe so exceeding sweet that thou hast not been able to resist his love but to cry out Lord thou hast overcome me with mercy I am not able to resist any more nay which is more wonderfull when thou hast been gathered and gone from him and lost thy selfe and him also againe and it may be hast bin offended at him yet he hath gone before thee into Galilee and gathered thee up when thou hast been as water spilt upon the ground what should be the cause of this but only this the work of faith lies upon him both to begin and finish he must gather in all his lost sheep and therefore hee hath put forth an irresistible power of his Spirit upon thy heart which must carry thee captive after him I am afraid my faith hath been rather presumption a work of my owne power then faith wrought by the Spirits power how may I discerne that If you are wrapt up in Gods Covenant if any promise be actually yours it is no presumption to take possession by faith of what is your owne dost thou seriously will Christ and resolve never to give the Lord rest untill he give thee rest in him then see Rev. 22.17 Whosoever will let him take of the water of life Dost thou thirst after Christ then read Esay 55.1 〈…〉 Iohn 7.37 If any man thirst let him come unto me and drink When Christ saw their faith Mat. 9.1 2. what said he Sonne be of good cheere thy sinnes be forgiven the word signifies be confident It is no presumption to beleeve pardon of sinnes now thou art come unto me not onely for the healing of thy body but especially for pardon of sinne It is the great sin of many Saints when they doe thirst and beleeve and come to Christ and so are under the promise of grace yet they think it presumption now to believe and take possession of all those treasures that be in Christ but look that the Lord should first make them feele and then they will beleeve whereas faith should now receive and drinke in abundantly of the fulnesse of Christ shall it be accounted presumption for any man to eat his owne bread and drink his owne drink and put on his owne cloathes the promise makes Christ and all his benefits your owne therefore it is no presumption to apply them Suppose you cannot find your selfe within any promise and you see no reason to beleeve onely you have the Lords call and command to beleeve doe you now in conscience and obedience to this command or to Gods invitation and intreaty in the Gospell beleeve because thou â—â—rest not dishonour God by refusing his 〈◊〉 thou dost therefore accept oâ— it this is no presumption unlesse obedience be presumption nay the most acceptable obedience which is the obedience of Faith Iohn 6.38 For what was the ground on which those 3000 beleeved Acts 2.38 39. c. Peter said Repent that you may receive remission of sinnes now what followes they that gladly received the word were baptized Oh that word repent i. e. as Beza expounds it return to God and come in was a most sweet word to them and therefore they received it this was no presumption either for Peter to exhort them to repent or for them to take the Lord as that godly man said at his first word I know there is a subjection to the Gospell arising only from slavish fear and carnall hopes Psal. 66.3 Psal. 18.44 this may bee in presumptuous reprobates but