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.
go away with a sad heart Oh I cannot see him and canst not find out the cause why so heavy and vile and so loathest thy self Oh now think of this day 1 Cor. 15. 28. Then God shall be all in all then thou shalt have thy fill of love and fill of God 4. In case of sorrow for the uproar of the world against God and Christ and the wrongs done to Christ and his people to see Christ crucified and crying spare my life and saying If you seek me let these little ones depart yet they are abused and every one against Christ as this day the world is coming to the last fit of madnesse against the Lord of Glory Oh now remember and look for this day 1 Cor. 15. 25. He must reign Lord what a comfort will it be to see Christ King then Men come to see him King here but Oh what will it be when he shall come himself To see all secrets open and the Lord glorified in himself and people of all creatures Look for this to see the great and last plot of God brought to perfection Oh think that is our day that is our victory 5. When you come to die and to think of leaving thy carcase to rot in the dust a long time Oh think and look upon this day They that hear shall live Why do I die John 5. 28 29. They shall then come out of their graves c. Thus look for this Motives 1. All creatures look for this in a manner Rom. 8. 22 23. Nay Christ and Saints in Heaven look for this day Heb. 10. 13. From thence expecting till his enemies c. Nay Devils look for it but tremble Only a secure world rockt asleep to their eternal wo look not for it 2. This will help you to ride all storms bear all knocks chearfully Our Hope is our Helmet Our Hope is our Anchor Heb. 6. 19. Eph. 6. 17. You will meet with them here it may be before you die 3. The Lord hath called you out of this world he might have left you in it and given you your hope your portion here and then wo to thee but he hath called thee to this hope that if Princes of the world knew they would lay down nay cast away their Crowns at thy feet for it and say Oh that I were in that mans case Eph. 1. 18. Hope of his calling 4. Hope and expectation of all other things shall fail if God loves thee he will make you know what 't is to forsake your portion If not they shall fail you when you die this shall not it makes not ashamed 5. Me-thinks this is the Glory of a Christian that he turns his back upon the world and lives and waits for the coming of the Lord. 6. Oh this will give Christs heart full content when he shall come Luke 12. 37. He will make thee sit down to eat and serve thee The Lord Jesus himself shall only then poure out to thee and give thee whatever thou callest for honour thee as it were above himself When thou art at rest in Heaven he will be at work for thee 7. If not he may come in an hour thou lookest not for him Christ may say to thee from henceforth sleep on What Means are there to make me look for him 1. Get some promise that thou maist beleeve the Lord is thine else thou wilt never look for him or if you do you will be deceived for hope is of things not seen Nay commonly when the Lord brings any man to his hopes having given him a promise and Faith to beleive it the Lord in the mid-way seems to cross his promise When the Lord promiseth life glory peace honour joy fulness Heaven they shall then and never so much before feel darkness death shame trouble sorrow Hell For the Lord tries them by this and tribulation breeds experience and experience hope Hence you must first get a promise of Christ and Glory before you can hope for it or expect Glory and then you may Heb. 6. 18. For the promise will support hope when heart and strength and all shall fail Nay it will expect contraries out of contraries Gen. 22. 5. I 'le come again to you Compared with Heb. 11. 18 19. So that soul that hath a promise may say when he considers Gods power and what Glory he gives to God by beleeving it God hath said he will comfort me he will cleanse me he will give me Glory I will have all these out of my sorrow my sin my Hell Take heed therefore of two extreams First Of hoping without a promise for that is but Faith scared out of its wits when it comes to be examined I hope so and I have had joy and perswasion of it Secondly Of not expecting when God gives a promise Can you live one day without it It may be you have no feeling yet But Isa. 25. 8 9 10. Dost wait for the Lord i. e. From a sense of emptinesse for all fulnesse thou shalt find it in part here and fully then and say Lo this is our God we have waited for him When a mans anchor is strong and in good ground he will look for safety when at anchor in the Harbour Oh thou afflicted tossed with tempests the Lord hath brought thee at last to Christ after many drivings to and fro and it clasps about him according to a promise if God changeth then thy comfort may not be If revelations come I know they may deceive but a promise cannot 2. Fear the terrour of the Lord at this day fear parting from him I speak not of doubting but the holy fear of Saints for that is the nature of fear it makes a man eye the thing feared As Iacob when Esau was meeting of him Noah he fears and looks to safety in and by an Arke Heb. 11. 7. Lots children took not his counsel they feared not but he seemed as one that mocked to them Paul 2 Cor. 5. 10 11. knew the terrour of the Lord hence looked for him sought to approve himself unto him Men that fear not parting with Christ will never look nor care for him And let it be a strong fear else it will never carry you above your cares and surfettings of the world How shall I fear thus 1. Unlesse the Lord put it into your heart none can for the security of the world is not sleepy but deadly Men are bound up as strong as with chains of death that till they feel the misery they cannot fear it strongly Oh look up to the Lord to unchain those chains of death 2. Know the happinesse of them that shall ever be with Christ what is the sweetnesse of Christs love and worth of it Imagine the last day come and all the dead raised Christ with flaming fire all the wicked on the left hand and then sent away with depart ye cursed all the Saints on the right hand and then Oh come and
for the elects sake they are willing to spend and to be spent 2 Cor. 1â— 15. Paul wisheth himself anathâ—â—â— amor divinâ—s est exstâ—â—cus â— carries out of self Rom. â— 1 2 3. though it is true the Ministry was not blest to all yet the election obtained it Rom. 11. 7. hence the ministry is from men not Angels that there might be the more pity and so the more help Heb. 4. 2. SECT IV. 2. BUt why by the Ministry of the Gospel Because the Law cannot give life Gal. 3. 21. Now the Lord cannot make him that hath sinned not to have sinned that would be a contradiction and he that hath sinned must dye and hence there is no possibility for the Spirit to give life here hence the Spirit takes another instrument the Gospel can perswade to believe and bring to Christ where life is feared Because there is more of Christs blood here and hence more Spirit for they are all one to be cleansed with Blood and Spirit for the Lord Jesus did not by his blood purchase the unsealing of the Law but the Gospel is a secret and not known but by this means it is the New Testament which ariseth from the death of the Testator to have the neâ—â— of the Gospel printed it is by means of Christ blood but to have men sent to open it there is more of his blood therein and hence more Spirit Because there is more of Christ's love in the Gospel and where most of his love goes there his Spirit goes most it is love to make us know the Law though it be a hand-wrâ—ing against us but now when we see death to bring the Gospel and therein to entreat and wait there is great love and hence it is called the Ministry of Râ—conciliation Oh it is infinite pity to offer to take a dead â—artion up under his wings here he loâ—gs for the salvation of a siâ—ner most if we were fallen Angels he would never send the Ministry of the Gospel to us but so it is now that he hath taken the seed of Abraham SECT V. OF Instruction 1. Hence we may see the glory of the Gospel in that it is the Ministry of the Spirit of God this the Apostle professeth it exceeds in glory glorious light it scatters that which hath been hid from the wise nay from Prophets and Abraham who desired to see this day and saw it but â—â— far off hence it is called marvellous light which brings the foul to the light of that blessed face of Jesus and his glorious love which never shal be sounded to the bottom of it which damps the glory of all other things and although many great and wise despise it yet if they did know they would not despise the Lord of glory nor crucifie him but their eyes shall never see those glorious consolations and comforts promised to the people of God I will send the 〈◊〉 saith Christ which 〈◊〉 can be taken 〈◊〉 from Beleivers which in midst of all miserie comforts it is a great mercy when a man sees his sin else he would never seek for remedy but the Law canot do any thing but arrest and imprison it cannot get sin removed yet the Gospel can set at liberty which 〈…〉 prisoners Ioh 8. 32. You shall know the truth and that shall make you free I can through Christ c. Phil. 4. 13. It is a marvellous mercy to tremble before God and see and know and be affected with Gods wrath but yet if this be all the heart will sink and flye from God now the Gospel reveals Christ and so Ioh. 10. 16. his sheep he ar and follow him and the Gospel comes to hell with the Spirit to a poor sinner when he is blind captive broken mourning never so miserable now the Gospel penetrates thus low and brings the Spirit with it it makes the soul not only to see Christ but gives it him and now it is safe Oh beloved if the Spirit be glorious then is the Gospel glorious if the Ministry of men could bring in and draw with them the Princes of this world and all their wealth to serve you Angels and their Ministry nay bring Christ himself bodily to you how glorious were this but what is this to bring the Spirit into a Sty into thy Soul Oh therefore take heed of a light esteem of the Gospel as those Matth. 22. 3. which were shut out Men must speak something take heed you that have once esteemed it of accounting it a common thing it is next to the unpardonable sin of accounting the Gospel Ministers Truths Justification by Faith c. common things but see them glorious the greatest glory that ever was in the world did once lye hid under the meanest outside viz. Jesus Christ and yet the Apostles beheld his glory so the Gospel is most glorious now as being his glass and this notwithstanding is most mean in the account of many Paul is in the eyes of the Corinthian Doctors a mean man his presence was contemptible his words mean also men despised them Secondly hence see what cause they have to sit and go home to their houses lamenting that never found the Spirit conveyed by the ministry of the Gospel in life and power Lam. 1. 16. Oh the comforter that should refresh my soul is far from me if there be any hope of help it is by the Spirit and if the Spirit it is by the Ministry where the Gospel is published and the Spirit conveyed Oh thinks many a one in himself I find no such good thus long have I heard and thus oft do I hear but I come and go away as I came my heart never shaken my soul never broken my spirit never humbled nor comforted c. and therefore what care I for Ministers or Gospel it is true it is hid 2 Cor. 4. 3. but then it is from them that be lost only whom Satan hath blinded it may be the last medicine is now using as it is with many that have the last remedy applied when they be sick to death truly so it is here Heb. 6. 8. The tree or ground that brings forth bryars is nigh to cursing the condition is sad as it is there exprest it shall never see good when good comes Ier. 17. 6. Oh it was a sad complaint of Saul Oh the Lord answers me not and of the people of God Wee see no vision but you have none and lament it not if men in the old Law did not meet with the Lord in their Tent doors it was no wonder it was not usual so to do but when at the Tabernacle if they met not there with him it was sad then so here if you meet not the Lord there where he dwells it is strange not but that Saints may find the Lord absent but I speak to them that find it not and mourn not for it others shall rejoyce when they mourn for the absence of the Lord.
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
59. 1 2. Psal. 58. 3. The wicked go astray from their womb Now I would demand why men either seel no losse at all or if they do have not so much Grace as the damned in Hell to mourn bitterly for it so as nothing can comfort them or if they do they are soon eased and quiered before the Lord returns Why surely here is the great cause of it they have some other thing to ease their hearts in the want and losse of God Ier. 2. 13 14. Men must have water to drink why do men live from the fountain go not to it nay not know it Because they have broken pits and wels at their own doors So here And hence the damned that have lived at ease here all their life time assoon as ever dead then they cry out of the losse of God when 't is too late because while they lived they had somwhat to ease themselves withall And hence many that have lived long with convinced Spirits and guilty Conscienes when they come to die then they are in perplexities of mind agonies of heart insomuch as their sweat trickles like water from them and their doleful outcries for losse of time strike to the hearts of all that come near them Oh! God is gone because now all comforts which were their Gods and in stead of God before have taken their final leave of them Search your hearts therefore all you that hear me this day Wast never troubled yet Yes I have lost my health my child my husband my goods and this hathtroubled me But tell me Did'st never feel a losse of God blessed for ever loss of his light his sweetnesse his love his fellowship his presence c. and this hath been thy intollerable load Or if thou hast felt it hast thou sought and found him No but art jocund in that estate and now and then it troubles thee a little then 't is certain and as clear as the Sun there is some creature or content that thy heart is in league withal which easeth thee in the want of God and which is instead of God to thee and which therefore is thy God It may be thy apparel thy wife child c. and if thou die in this estate never shalt thou have communion with Jesus Christ The mouth of the Lord hath spoken it 2. Dost find the Lord a stranger to thee in all his Ordinances wherein it may be the Lord sweetly and wonderfully and mightily yet not alway but seasonably reveals himself to others Oh but thy heart dries and parches away and that without much trouble under them all If so suspect it beleeve it that there is some league with a lust For there is a double life of a Christian. 1. An outward life which others see Men see he comes to Church prayes in the Family c. 2. There is a secret inward life according to that of Mat. 6. 6. Thy Father which sees in secret which none knowes but himself and the Lord and this is an ineffable communion with God vision of God delight in God c. Psal. 45. The Kings daughter is all glorious within There is an open life of prayer and hearing and fasting and there is an inward secret life in all these wherein the Lord acquaints himself with his people Psal. 63. 1 2 3. To see thee as I have seen thee Now there be divers have this open life yet wanting the secret life As we love not to live among Tombes not to have communion with dead men so the Lord is a stranger to them He may secretly sweeten an Ordinance to them and move them and shake and trouble them but himself is a stranger spiritual miseries not removed spiritual mercies not conveyed Isa. 58. 1 2 3 4. Why have we fasted and thou regardest not You took pleasure saith the Lord and break the bonds of wickednesse c. I know Saints may be thus denied and it may be for some space of time yet they quarrel not with God for denying them but are more taken off from pleasures thereby Thou hidst thy face and I was troubled though the Mount stood still But some there be whom neither good day mends them not bad day pairs them Surely there is some content thy heart is bewitched withal That look as 't is with a suitor to another let him while he comes to her professe never so much love and desire love yet if when he goes from her commits lewdnesse with every one she will lock him out So 't is here never did I know any lockt out from the power and sweetnesse of Ordinances but because they went a whoring from God out of them The Lord knowes though others do not whether 't is so with you Look therefore upon thy self you enjoy great means every where in this place Is it enough to have Ordinances the Ark No Do you find the Lord in them Blessed be God But tell me truly Do you find no want of God Yes Do you find him I find more knowledge strength c. But do you find no God usually No. Then either some creature contents thee or if the Lord should refresh thee thou would'st be content without him Man and wife will if they love meet at Meals Iohn 14. But when no meeting dead prayers dry Sermons saplesse Sacraments worse then before If thou beest the Lord's he will by affictions purge c. But if thou continuest so look for no communion in Heaven 3. Dost thou find no rest in any thing that thou hast For this is clear â—nothing can give rest to a mans soul but God He is big enough only to fill it and then a man hath it Isa. 26. 3. Now if no rest 't is a sign thy heart sticks to the creature yet thou saist I would fain have the Lord It may be so but thou wouldst have creatures too And hence God will not and creatures cannot give the fulnesse of rest Thus it was with Solomon Eècles 2. 3. So 't is with thee thou findest thy soul delighting it self in all things yet vanity and vexation and withal giving thy self to wisdom too 'T is true a Saint feels an emptinesse in these things yet he feels a fulnesse in somthing else He hath better meat which you know not of which Solomon did not for a time yet afterward he did But thou findest a vanity and trouble and art never at peace when all is done weary of world But hath the Lord swallowed thee up into himself in the cloud of his Glory so that in his favour and presence thou findest life No Then there is some lust thou lovest and dying thus shalt never see the face of Christ. Yeâ— this will come as a heavy endiâ—ement against thee that God hath so wearied thee in thy way Yet Ier. 2. 25. There is no hope after thy Lovers thou wilt go You shall scarce find any but feel the creature vain and yet get not to rest in God SECT II.
II. DIscoveries whether we are married to the Law or not And here I shall stay longer Where I premise 1. When I speak of not being married to the Law in stead of Christ I do not hereby exempt your selves from obedience to the Law after you are in Christ. 2. Do not think I speak against all evidencing your estates from conformity to the Law though I do from some subjection and obedience performed to the Law 1. If the Law was never dead in thee thou art married to the Law Rom. 7. 2. Now look as t is with a husband if the wife be sick and he be at home whoever forsakes her he will comfort her and support and chear her so that if he chear her not it s a sign he is dead if he doth it s a sign he is alive for the life of the Law is the comfort and support that the Law doth give for a time So that if thou wert never brought to that sore straight that thou hast not felt any one duty to cheer or revive thee and comfort thee but hast found some little thing or other to do it its certain you are yet married to the Law Ex. gr It may be thou hast been troubled in mind for thy sins What hath cheared thee I have forsaken them and cast out Ionah and there hath been a calm Why this forsaking thy sins which hath not been all but some is not Christ but an act of the Law Oh but I have fallen again into sins this hath troubled thee What hath cheared thee I have repented and been sorry for them and purposed to do so no more This is the life of the Law still Oh but you find sins prevailing against you and you cannot part with them and hence dare not resolve against them Oh but my desire is good though my will hath ever been against them Oh ignorance This desire is but a work of the Law 't is not Christ. Oh but I have found no desire sometime What hath quiered you now I have trusted to Christ You have done it The Lord never made you feel a need of the Lord to draw you to trust though to be assured of Christ's love Is this a legal Act Ans. As obedience to the Law done by the power of Christ is an Evangelical work so to perform any Evangelical work from a mans self is a Legal work and you are under the life of the Law So that thou hast not been so oft troubled but the Law hath supported thee thou hast not been brought to that passe as the Church the Spouse was Isa. 54. 5 6. And as one of my best friends and best men that lives this day in the world after many wrestlings to find somwhat in himself to chear him and could not Now saith he if the Lord out of his good Nature c. do not help me I am undone for ever for I have a heart and a nature against him and the more I do the worse I am And therefore thither I look Surely you are under the life of the Law and are fat enough off from Christ if not sensible of this Not that a man is alway thus for he that cannot feel afterward the Lord Jesus by the power of his Grace working in his heart I would conclude he never had any at all But at first 't is so For these two things man naturally seeks 1. To have a righteousnesse in himself that will ease him 2. To have it from himself Kitchin Physick is not far to fetch Now the Lords plot in saving his is 1. To make them seek it out of themselves in another Look unto me and be saved all the ends of the earth 2. To have all from another that so no flesh night glory before him And to doubt of this is to doubt whether God hath plotted the Glory of his Grace or no. Hence the Lord empties the soul of both that the soul saith Ashur shall not save us Hos. 14. 3 4. None durst none can comfort it And now to the wondeâ—ment of Heaven and everlasting joy of a poor cast-away and the eternal honour of his free Grace now and never till now doth he begin to make the match between the Lord Jesus and this poor soul And as the Lord never comes to him till now so he never will come to the Lord while he hath the least good as it was with the Prodigal while any husks or as it was with the woman with her bloody issue while any mony to spend on other Physitians never will try what Christ can do And therefore those that never yet knew of the deâ—th of the Law they are yet married to it Rom. 2. 17. I know many a soul grieve for the deâ—th of this husband and now thinks 't is undone I cannot do this and that though formerly I could indeed I say if there be any love of Christ now is the time of it Only understand Gods scope here in it 2. If a man complains more or chiefly for want of grace or righteousnesse to remove sin and not so much for want of Jesus Christ Then in this case 't is as it is with a woman that man for whose absence she mourns most that is her husband She saith the other is no but he is not So this is the estate of many a soul they have neither Christ not righteousnesse Now they complain so much that their hearts sink and dye away quite within them And what is it for I cannot do this nor I do not find nor feel such signs and affections within me Such a vile heart I know not the like such rising in my heart to sin and thoughts of it why if you had Christ all this would be mended I can do all through Christ. But you complain not for want of Christ nor need of him from these two Arguments 1. Because the feeling of your sins does not make you feel a greater need of Christ as Iohn I have need to be baptized c. but drive you further from Christ and reason it out against him And why Because you would have a righteousness without him which you stand in need of 2. Because he that seels a need of the Lord Jesus shall not when he is offered need intreating to take him as you shall not need intreat hungry men to eat their bread you shall not need to intreat Zacheus to receive Christ joyfuly But no commands no intreaties can prevail with you to take him when he is offered you have no heart to it Like women that love their own husbands grieve so for their absence that they have no heart to any other offer Is it thus with thee Then 't is with thee as it was with that young man that askt Christ what he should do to inherit eternal life he liked Christ well but he did not feel a need of Christ himself so much as of some more knowledge of the Law and ability to do it It
this if Christ should not love thee would not thy life be death thy Salvation from many dangers be Damnation thy Friends miserable comforters thy joyes sorrows what good would any thing do thee if thou hadst these thoughts all these I have but wrath with them What comfort can a man take in his Feast if news were then brought that after 't is done you must go to the stake to be burnt You that joy in your pastimes one frown of Christ would blast all Oh see this Psalm 63. Thy loving-kindnesse is better than life in thy favour is life Now joy for this and this will knit your heart nearer to him For Jesus sake ponder this Point Now 2. Taste the bitternesse of the sweetnesse remaining now 't is distilled and Satan shews a Three-fold sweetness before in and after the enjoying of it Now 1. Before remember how they have drawn away and held thy heart from God done thee more hurt than all afflictions many a sweet smile hadst thou had from God but for them 2. In the enjoying of it 't is sweet but when 't is sweet to thee 't is then most bitter to the heart of God when thy joy is kindled the Lords sorrow is stirred up and provoked 3. After 1. It will draw thy heart from God and 2. It will be bitter in thy belly at last Whatever sweetnesse draws thee from the love of Christ Oh it will be bitter Rom. 6. 21. Chew upon this and see if any thing here be worthy of your joy and if not then return to your first Husband II. Taste the allsufficiency of the love of Christ a Woman that is not content with her Husbands love she will not love him as 't is fit So when other things make love to us and the Lords love is not enough Cant. 1. 4. More than wine hence the upright love thee Do but sit down and think what this is If once he loves thee what-ever he can he will do for thee he will order all thy life not one thing shall hurt thee every thing in providence shall work for thy glory sins sorrows c. so as thou shalt say his denyals are better than his gifts his blows better than smiles his withdrawings better than his presence these evils better than joyes and when once he loves me he will never leave me that come life come death I am safe Oh taste this III. See the Lord Jesus now as he is and â—n truth this were enough to make any prophane heart love him much more a Saint espoused to him but the Lord hath hid himself from their eyes shall he be so is he so from yours 1 Pet. 1. 8. When seeing not with bodily eyes but with Faith ye love him 1 Iohn 3. 1 2 3. We shall see him as he is VVhy suppose the day of doom was come Christ in the clouds and all creatures before him all Angels ministring to him in all the Glory of his Father Oh then the love of Christ Oh one smile one word of Christ would be precious Lord that men should be in a Dream See Christ a little higher set in his Throne a place more glorious though lesse seen in all the Glory of his Father all mighty Angels ministring to him all the world put into his hand doing what he will and all he will why will you not love him now Is the Gospel a Fable say so if it be then love him not if you can VVhen Simeon and the VVise men saw him though but in his abasement they honoured him much more now if see him in glory It 's a question whether the beams of the Sun are fire Some demonstrate it thus Take a Glasse and gather together the beams it burns Therefore so if you would see so as to be affected gather together the beams of his glory and love Thus you see the means to get fit love and if it be lost Oh now get it again lest the Lord strain for it else you are not fit and if it be not any love that sufficeth much lesse no love as in many of you but consider 1 Cor. 16. 22. He that loves not Christ let him be accursed Oh that this might be won from you O little love goes out to Christ who sees it not Ordinances of Christ men are weary of them the truths of Christ despise them the Servants of Christ they quarrel with them Now recover your Love the Lord help you so to do SECT III. TO do the work of Christ to be daily at it and finishing of it for look as it was with the Head 't is so with all the Members that are to remain a while in this life they have some work to do for the Lord some common some special work and when that is done now they are ready to return home again Hence Iohn 17. 4 5. I have finished the work and now he stands at the door and knocks and is ready for entrance Now glorifie me with thy self and you shall find a faithful heart will neither be willing nor ready to go till this is done What is this work I am to do I have answered this else-where at large yet these two things I would say 1. That a mans chief work lies not in facile duties for though Grace and Christs â—pirit makes duties easie his yoke easie yet there is a contrary Spirit that will make them hard and difficult at first 2. Least I should leave you unsatisfied altogether we shall find a christian life is carried with a double motion 1. In seeking of God in his Ordinances 2. Or in walking with God out of his Ordinances these are joyned together Gen. 6. 8 9. Noah found Grace hence sought it though not in the eyes of the world and hence Noah walked with God Hence we see Christ was sometime in the Mount alone Sometime abroad going up and down doing good Moses in the Mount and in the Camp too Now look as before a man is justified his chief work then is to seek God in his Ordinances for a principle so a soul now espoused to Christ is to walk with Christ now walking implies constant following of another or a continual work so Christ hath work for you every moment Hence in every company time place temptation enquire thus Am I not like to lose my time my heart Christs honour What work hath Christ for me to do hold here for here lies your work Look as an ambitious man asks how serves this for my honour and Satan how he may dishonour Christ so do you ask how you may honour him Rom. 6. 19. As you have given your selves instruments of iniquity c. And now because we live in times and places wherein men have so much work of their own to do that Christ is neglected wherein very few walk with God Hence men taking mens examples for patterns and copies of their course content themselves to do as others do And this being
dead weak 2. But you will say all the world want it and yet few in the world shall ever have any share there therefore all them in the world that hunger after all that good that is in him they may now in the absence of it content themselves with it that there 't is in him for them for the Lord fills the hungry and so hungry as 't is not something or other that they pick out but all Christ and all of that is in Christ now is the season to eat if bread and hunger meet now satisfie your self 2 Cor. 12. 9. Paul prayed and the Lord denyed yet now the Lord bid him feed on his Grace so that when thy heart asks what hast thou to do with him when so vile answer Yet the Lord hath all and I want him and hunger after him Take heed of despising his Grace if thou hast no hunger the Lord be merciful to thee 3. If you have so contented your selves with him as now you place all your felicity in him to this end to receive life from him as a man satisfies himself with bread that he may have life for as I would not damp the Faâ—th of the Elect no more would I patronize the sloth of the wicked Many a man it may be may say I have nothing in my self and all is in Christ and comfort himself there and so fall asleep hands off and touch not this Ark lest the Lord slay thee a christ of clouts would serve your turn as well Run not to this Temple to make it a Denn of your thievish heart no do you so content or will you so content your selves with him as to account your selves happy here that all the world is Dung in respect of this and this you do to suck and receive more from Christ and so to be like him now hold here and live here and rejoyce here for ever Phil. 3. 9 10 11. Isai. 12. 2 3. First The Lord is my Song and Salvation therefore we will draw hence if the Lord gives nothing yet I have it in him if he gives any thing the honour shall be given to him Oh take this course 1. Lest you lose Christ and all too 2. Lest the Lord ever keep you short in a complaining condition 3. That you may be every day and moment in Heaven and win the Crown from every Hypocrite who knows not what this life in Christ means 4. That the Lord may be your glory for he is not only the glory of God but of his people Israel too 5. That you may love your selves the lesse and the Lord the more SECT V. HEnce see a necessity of seeing knowing Christ before a man can believe or if ever the soul believe for if Faith closeth with the person of the Lord Jesus the same Faith must first see that person If it takes the Bride-groom himself it must see and know him first Did you ever see any espoused together that did not first see and know each other the eye must first see my meaning is there must precede this act of the understanding to see Christ before a man can close with Christ by his will for I aim not at this whether it goes before in time but in order of nature it does precede and absolutely necessary it is hence Iohn 6. 40. He that seeth and believeth in the Son hath eternal life this is so necessary to Faith that Faith it self puts on this name Isai. 53. 11. By his knowledg Luke 19. 41. Oh that thou hadst known Isai. 46. 22. Look unto me and be saved And hence unbelief in Scripture is exprest by being blinded Rom. 11. 7 8. for though Christ be absent from us on earth yet that 's the excellency of faith it makes things absent present and sees unseen things Heb. 11. 1. Iohn 8. 56. Abraham saw my day and that 's the wonderment of Saints there is light in Gosben when all Egypt is dark when others are blind they see Isai. 60. 1 2. What is this knowledg or seeing of the Lord I make this question partly because this is the first chief Evangelical work as it appears to us nay indeed 't is in a manner all hence Mat. 11. 27. I thank thee thou hast hid these things c. If this be right Faith is right c. And if this be not a mans Faith is but a Fancy and a mans Sanctification and Reformation hopes desires are but the works of death and darknesse if this Sun be not risen And partly also because all the policy and power of Satan is to blind the eye here for then he knowes men will stumble at every step 2 Cor. 4. 4. He will help to beleeve and joy in beleeving and reformation after thaâ— joy that a man might content himself with this joy and Faith and look not after the sight of Christ. And if I was to leave the world I should leave this to be thought of as Christ told the woman of Samaria Ye worship whom ye know not so men beleeve in whom they know not and pray to one whom they know not and depend on whom they see not and hence do not wonder at an adulterous generation rising up that deny all evidencing of a mans justification from his sanctification and that 't is but a fâ—ding thing because they never felt what it meant because they never knew what the Lord Jesus meant and therefore listen to it I say therefore first what this knowledge is not for every man hath some knowledge 1. There is a knowledge of the Lord Jesus by report the fame of a man may come where himself is not seen so of Christ there may be a fame spread of him and of some excellencies in him where he is not savingly known and this is not seeing of Christ for a man may live and die a damned creature with this knowledge The Samaritans had some knowledge by report of the Messiah Iohn 4. 25. When he is come he will tell us all things so many among us hear that Christ is come and risen and glorisied and the Saviour of the world and of sinners c. But how come they to know this By way of tradition and report only I confesse this knowledge may be a means in the Elect to bring them to saving knowledge as in the Qâ—een of Sheba that heard Solomons fame and the Disciples Iohn 1. Come and see But Reprobates are not drawn by it as Herod Luke 23. 8. heard many things of Christ but never saw him till he came to judge him So here because they can live well without Christ hence rest content with the bare report Whereas they that had diseases heard of his fame and came to see Jesus 2. There is a knowledg of Christ from his works as we know what Trade and what Artificers many men be because these are external things yet know not the man so there is a knowledg of Christ by his works
of Glory so that light God puts into their mind is the beginning of the light of Glory Hence as in Heaven the soul sees Christ by the full light of Glory perfectly face to face so in this life the soul sees Christ really as he is yet as in a glasse imperfectly Hence we are said to see in part 4. In regard of that abundant goodnesse and love of Christ to his people Love cannot lock up secrets Ioseph hid himself from his Brethren for a time but his bowels melt he must tell them that he is Ioseph Christ may do so but his love even constrains him afterward to let them see whom he is Iohn 14. 21. I confesse its admirable love to reveal Christ in the Word and letter of the Gospel to hear of him is happinesse and if the Lord saves you you will think so too But this is common to wicked men there is a manifestation of himself as he is unto his people And now he is in Glory hence reveals himself in his inconceiveable Glory that now a mans eye sees the Lord and such things he never thought of before which eye never saw 1 Cor. 2. 9. How doth the soul see him as he is I in this case rather desire to learn than teach even from the meanest yet what is obvious I shall suggest in this weighty businesse This seeing of him appears in three particulars 1. True saving knowledge and sight of Christ consists in the sight of the glory of his person especially now caught up to Heaven and sitting at the right hand of God in all the Glory of the Father Look as at the Judgment-day the Lord shall break out of Heaven in such Glory as shall amaze all the world and all eyes shall see him that he shall not only be admired in himself but in all his Saints by all that are round about him just so doth the soul see him now though nor by the eye of sense yet by the eye of Faith though not come to judge the world yet now ruling of the world though not in the clouds yet in Heaven though his Humanity only in Heaven yet his God-heads beams filling Heaven and Earth though not yet coming in the Fathers Glory yet sitting clothed with the Fathers Glory for if a man looks on Creatures he sees Gods foot-steps of power if on Angels and Saints Gods Image of Holinesse if in Christ there God himself 2 Cor. 4. 4 5 6 7. 'T is true then Christs Glory shall be seen by the Wicked but that 's by sense not by Faith that is only in their minds but there is no shining into the heart to the kindling of an infinite esteem of him and this the god of this World hides from people Christ the Lord of another world in spight of Satan reveals to his people Before a man sees Christ there is nothing more base than Christ even to the Elect and then the wayes and work of Christ Iâ—r 2. 11. Have any Heathen changed their gods these change their glory for that which doth not profit now the Lord will be must be esteemed of his people hence will and doth reveal this Glory of his to his Saints whereas here others are blind 2. In the beholding of the Lord as he comeâ— and appears in the Glory of his Covenant for when the Lord reveals himself so as to cause the soul to believe and thereby to make it one of his people he never makes any a people but by entring into Covenant with them Hence he ever appears in his Covenant first Isai. 49. nlt. Look as when the Lord made him a people at Mount Sinai Moses came down from 〈…〉 with Tables in his hands c. So when Christ comes to make any his people he comes as Mediator of a beâ—ter Teâ—â—ament Heb. 7. 22. On Mount Sion Heb. 12. 22 24. Noâ— look as it was with the Israelites 2 Cor. 3. they had the Covenant of Christ and Christ revealed but as Moses face was covered â—o theirs wâ—s and Christ theâ—e was vailed over with the Law even the Moral Law written in stone Hence there was a vail on their hearts too they could not see Christ the end of the Lâ—w but only the Vail viz. the Law and hence looked for life by that and hence weâ—e hadened against Christ Rom. 9. 31 32. So 't is the misery and blindnesse of many people at this day they see the Lord Jesus but with his vail on for people being not able to see and priâ—e the glory of Christ immediatly the Lord appears with the law first requiring this and that and they endeavour to do it and hence if they cannot they comfort themselves with this the Lord accepts my endeavours not seeing the hypocrisie of them or else they are never at â—eace or very seldom and why because they see not to the end of that which is abolished never saw the end the Lord Jesus Chrâ—st Now therefore when the Lord reveals himself the Lord makes himself known without the vail so that when conscience cries you must do what ever is commanded or dye the Lord Jesus now comes and appears and saith therefore see what need thou hast of me who have fulfilled all Righteousness and done all Receive mâ— that have done it and thou shalt live Oh but may I now live as I â—ist Am I now free from the Law No 't is to be thy Rule and life in Heaven but I will write my Laws in thy heart and cause thee to walk in my wayes Hence the soul sees all done for him 1. In Christ. 2. All that he is to do for Christ he sees it not in meâ—ns nor in himself but in the Lords promise and here Faith hangs and hath peace For two things trouble First I have broke the first Covenant of the Law Christ appears not as one that exacts the Debt but as one that comes to enrich him when poor Secondly I cannot walk after it as a Rule Christ appears in this Covenant and promiseth to cause him to do it and hence after all departings from the Lord he will not depart further by unbelâ—ef but sees the end of the Law which is Christ that in him he may perform the Covenant and by him be strengthned to walk with him as after a Rule For the Covenant of Grace is not Christ will be rigthteousnesse to thee if thou wilt walk after the Law as a Rule but Christ will do both and this the soul sees in it's Glory else it 's no sight Hence 2 Cor. 3. Gospel is called The ministration of Glory which no carnal heart can see for the vail is taken away when it turns to the Lord and sees him The Saints only with open face behold this 'T is true for a tiâ—e they may make of Christ a Moses as Peter Luke 5. 8. Lord depart from me I am a sinful man And the Lord may deal roughly with them to huâ—bâ—e them as Ioseph did to
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
a child a son in Covenant I would but because otherwise hence I dare not Ans. Ioh. 1. 12. Receive him he will make thee a Son 2. Oh but my wants are many Ans. Receive him he will make thee rich Isai. 55. 1 2. 3. Oh but I find my hearten deared to creatures Ans. 1 Iohn 5. 4. This is the Victory that overcometh the world even your Faith 4. Oh but I shall fall back No Ier. 3. 22. Return and he will heal thy back-sliding 5. Oh but I shall never be able to do any thing Ans. Yes close with hiâ— and thou shalt 6. Oh but I am very vile before the Lord after all I do Ans. Yet Eph. 5. 25 26 27. He shall make thee amiable only receive him set thy heart on him alone Now do you think he bears a good will toward you can you deny it Shall not this overcome thee that the Lord of Glory should fall in love with thee and bear good will to thee a Leper and that canst do nothing for him and yet for all this Oh this will draw thee Psal. 36. 6 7. Oh how great is thy loving-kindness this makes a heart of steel to yield Ier. 31. 1 2 3. Oh this will cut you in Hell Oh hard hearts that despised such Grace 4. If the serious thoughts of this do not draw thee at least not so fully look up to the Lord to reveal himself unto thee to be thine For as no man can take Christ until God gives him so no man can say he is his untill the Lord shews him that he is his And as the creature cannot reâ—â—st but take when the Lord gives so it cannot but see the Lord when he reveals himself as indeed he is And look to see him to be yours by some Promise for there is a seeing Christ mine in great fulgor without the light of a Promise and Spirit in it Is Christ yours Yes I see it How by any word or promise No this is a dâ—lusion The other is by promise that opened in the Gospel Eph. 1. 13. 14. He saith not in whom after ye were sealed you believed but è contra And how believed by hearing the Gospel Hence Saints return to this Psalm 51. 8. Let me hear the voice 1 Pet. 2. 1 2 3. And this is that which hath knit the hearts of Saints to Christ for ever Oh thou hast the words of life For there is a voice of love to the Saints engraven in all mercies in all afflictions in all Gods leadings of them though it be in a Wilderness but Beloved only the Word can tell me the meaning of these words of love So there is love of Christ revealed according to a Promise not by it and love spoken in mercies but the Word interprets them and clears them to be no delusions I mean the Spirit there This is judged to be a good answer to Papists who shall be judge of controversies We answer that which shall be judge at the last Day must be judge now but so Rom. 2. 16. Iohn 12. 48. So whether doth Gods Spirit seal or the Devil delude It 's a great controversie if you have noâ— a word to see Gods love by but think you have a way to see it without this Word shall judge you Oh look therefore for the Lord by a word to do it and say Speak Lord and if by word look not for it without a work on your own heart Some Christians have rested with a work without Christ which is abominable but after a man is in Christ not to judge by the work is first not to judge from a word For though there is a word which may give a man deâ—endance on Christ without feeling any work nay when he feels none as absolute promises yet no word giving assurance but that which is made to some work He that believeth or is poor in spirit c. till that work is seen hath no assurance from that Promise Tell him God hath promised to pour clean water Ezek. 36. Yes for some not for me Secondly 't is not to judge by the Spirit for the Apostle makes the earnest of the Spâ—rit to be the Seal now earnest is part of the money bargained for the beginning of Heaven of the light and life of it He that sees not the Lord is his by that see no God his at all Oh therefore do not look for a Spirit without a word to reveal nor a word to reveal without seeing and feeling of some work first I thank the Lord I do but pitty those that think otherwise if a sheep of Christ Oh wander not Ob. But I have waited long for this Ans. True therefore more need to wait still it may be now 't is not far off Ob. Oh but it may be he will not if I knew that I could be quiet Answ. Down proud heart Oh take heed of that pride art ' noâ— worthy never to hear a voice from God Be silent then and humble and now hear what the Lord will say he speaks in a still voice Psalm 85. 8. do as they in that Psalm did Thou hast done thus and thus Oh hear us turn us and then â—ie still and listen Oh do thus else you make God a lyar if the word comes 1 Iohn 5. 10 11. and now when thou hast him Oh change him not First What dost want and where wilt go to find it but there any creatureâ— and all the excellencies of them are there and in time of trouble he will be instead of all and also blesse all Secondly Dost want Grace to honour a God it is in him the fulnesse of it Dost want God and his love thou hast him and now all his love his care his wisdom is thine Oh wonder at thy lot and portion and say Lord I have enough Thus much of the first Doctrine CHAP. X. Shewing that True Believers do with hope expect the Second Coming of Christ. SECT I. Now they go forth by Hope Of Him and his Coming Desire Of Him and his Coming THat the Church and People of God after they are truly Espoused to Christ and made in any measure ready for Christ they now are no more of this world but look out of it and verily expect the Second Coming and Glorious Appearing of Christ. 'T is true they look for his coming and company at the last period of their life but this they look upon but as their welcome in the way until the last Trump shall blow and that they shall meet the Lord in the clouds of the Aire 1 Thes. 4. 18. which is the last and chief time of his Coming they look out for The Five Wise Virgins did here verily look for him the Five Foolish seemingly did so too That look as it was before the first Coming of Christ all their thoughts and searchings of heart were after the day and time and glory of it 1 Pet. 1. 10 11. And the nearer His Coming was the more
Spirit like his hand to draw you But Oh do you not kick his bowels do you not pierce his hands and feet daily And when you have done no tears But he cometh and you that pierce him shall see him c. Consider of it therefore you that doubt of this you that think not of this and hence live and lie in your lusts and despise him Behold he cometh SECT IV. HEnce behold the happinesse of all them that be espoused to the Lord Jesus in that their hopes are laid up in another world at the day of the coming of the Lord Jesus 1 Cor. 15. 19. If we had hope only in this life we were of all men most miserable Because none so foolish or so sensible of misery as they but our hopes stretch to another life to the second coming of the Lord Jesus Christ. Suppose a man had all the Crowns of the world cast at his feet but at last to be dragged before the judgment-seat of Christ and there to stand quaking What should he be the better What though Saints have all the miseries in this world but at last with these eyes they shall see the Lord and stand triumphing before him and have a real sight and certain expectation of this What people in the world so great as these What do they wait and expect for Great things which may astonish the whole Creation 1. They look for him to change their vile bodies that this their Husband at the marriage day should take away these rags make them like unto his Glorious body brighter than the Sun so that burn them cut them to peices as some by the Indians have been Lord help they see Christ loves both and hence holds sword and soul in one hand and scabberd in another c. 2. They expect he should take away all their sins and make them like unto himself engrave on their souls perfectly his own Image that their enemies they feel now they look they shall never see them more 1 Iohn 3. 2. And as no evil like it no mercy like this and no evil to Saints like this that yet they should grieve the heart of such a Husband 3. They look he should take away all sorrows and tears from them for this the Lord promiseth and begins to execute now but it shall be perfected then Isa. 25. 8 9. And hence called the times of refreshing Acts 3. 19 20. 'T is true the Spouse and Church is now sorrowful to the very heart many times but there is a time coming that they shall never sorrow more 4. They look he should take away all shame from them For no people in the world loaden with more calumnies and reproaches by the wicked and by hypocrites and hard speeches from the Godly and they doubt whether they be Sons or no. Now then the whole world shall see they are Sons and shall stand amazed at them and shall not doubt of it nor themselves foâ— the Lord shall proclaim it and they shall hear these are my Jewels And this they look for 1 Iohn 3. 1 2. 5. They then look for recompence to all their labour of love to him and his Hence 1 Cor. 15. 58. Knowing your labour is not in vain in the Lord. Hence the Apostle oft defers men for that recompence till now The Lord shew mercy to the House of Onesephorus in that day 2 Tim. 1. 18. So that some Hereticks have thought souls sleep till then They may pray and no answer seek to do good and do none Oh but the Lord will recompence then abundantly 6. They look then to be ever with the Lord 1 Thes. 4. 17. Never to be parted from him never to live without him nay never to go away from under his wing out of his bleeding bosom of love and endlesse and unspeakable compassions any more And being with him to see his Glory and never see the depth of it and to have the Lord to serve them Luke 12. 37 38. and giving whatever they call for and all this when thousand thousands shall at this time be crying for a drop of water and cannot get it Now all this they look for and more too Which is 1. Certain For hope maketh not ashamed 2. Which fills their hearts with Glory and unspeakable Glory too for it makes it so clear and certain that they have it all already for though absent hope makes it as present Rom. 8. 24. He doth not say we shall be but we are saved by hope Faith takes hold on the beginning hope on the end Oh the heavy wrath of God upon a world of poor blind ignorant men that have no hope no hope of Christ no hope of Glory unlesse a flattering dead hope What a sad thing is it to think of a number of men that are buried in the world and never to awaken until they see Christ in the clouds of Heaven coming to be revenged on them Oh me-thinks I see them falling down before the Judgment-feaâ— and crying out Oh that we had known of this day Oh alas that I had hope but not such an hope but am now deceived Oh 't is otherwise with Saints they shall find what they hoped for and infinitely more What hurt can any do them Let all the world come against them their husband will come and will kick them under his feet Let them load them with reproaches fill their hearts with sorrows and their eyes with tears their Lords coming will comfort them Let Satan tempt and a Father hide his face behold the Lord cometh that shall deliver and redeem them Oh see their blessednesse and let it draw you to make up the match with Christ that never did it yet He hath bin wooing of you longing for you and you wooing of him again Lord take me What hinders you then from striking the match and concluding it To give thy self this day to him and take him only rejoyce in him only when nothing thou dost can be so pleasing to him And now you may look and believe what one day you shall to your comfort feel And account your selves most wretched creatures until the Lord be pleased to espouse you to himself SECT V. OR hence learn what to judge of those that never look for the coming and company of the Lord Jesus but 't is with them as it was with the Israelites when Moses was gone into the Mount and stayed there long the people made their Calf and went to their feasting and rejoycing So the Lord Jesus being gone for the Spirit of life and to prepare a place of Glory it being now long since they make Idols of their Jewels and of their own excellencies and of whatsoever is glorious in their eyes in this world Or as Christ compares the secure world as it was in the daies of Noah so shall it be or as in the daies of Lot when they never knew nor look't for it though told of it so 't is with
righteousnesse no mans tongue can tell him his own Conscience cannot bear witnesse against him that he lives in any unlawful course and I believe it is so and may be and will be so Shall I tell you therefore what hurts them They are inordinate lustings after lawful things in themselves and these they serve Tit. 3. 3. Partly they grieve them if they do not satisfie and serve them partly because they pay them with pleasures and delights if they do Hence serving lusts and pleasures too these like tops of mountains are seen now when floods of wickednesse begin to abate these will continue while the life lasts I intend not to shew you at large but according to my Text the vilenesse of them 1. They eat out all desire after the Lord Jesus and his fellowship that he cannot long for the Lord Jesus For a man can â—ay out no more than he hath now when his desires are lavisht and let out to other things How can he lay out any on Christ And thus the Lord of Glory comes to bear most horrible contempt that he is not worth desiring in such a mans Books Thus it was with them Luke 14. 18. Every one refused Why Because of their Oxen and Wives and Farms Lawful things but they lasted too much after these When a Harlot seeks to satisfie her lusts she cares not how fat her Husband be off never desires his coming home so here Many a one complains he cannot desire the Lord Jesus which I confesse is in mercy to some But where is the cause of it Oh they are running in another channel and spent on other things What a heavy curse is this Some never think of death once in a Moon much lesse long for Christ desire not his fellowship here much lesse there And why Because of their lusts that eat out all 2. Suppose they do not thus but your heart is divided so that you long for these things now and preserve your longing for him against you come to die yet these will make you lose his sweet fellowsâ—ip For a mans affections are precious things and 't is pity any else should have them they are all little enough for Christ and Christ is worth desiring and longing for and he stands upon it and will make them know that have him that all is too little for him and they shall give him all before he give himself to their comfort Hence deny him these and never think to have himself and his fellowship Psal. 73. 25 26. It s good for me to draw nigh How By desiring not Earth nor Heaven but him Hence he saith Thou destroyest all them that go a whoring from thee v. 27. 3. Suppoâ—e thou shouldst have hiâ— at last yet he will never desire thee never take any delight in thee until that you come to get your affections unloosed here Psal. 45. 10 11. Dost not find a strangenesse between Christ and thy soul Doth he not hide his face Doth he not soon depart from thee though he appears somtimes to thee Doth he not let thee lie like a Broom behind the door And doth little by thee either within or without And is not this a sad and heavy thing Why saist thou doth the Lord deal thus with me Oh thy heart is yet after thy Fathers house if thou didst forget it then he would take pleasure in thy beauty What pleasure can earth give thee when the Lord takes no pleasure in thee But may not a man desire these things If we may how far 1. A man may lawfully desire them provided his desires are not â—wâ—llowed up in them but run through them to Christ himself For 't is not luâ—t properly to desire a creature or any pleasure in it but to desire it for it self and forpleasures sake For now a man makes a god of it Thus it was with the Israelites Exod. 17. Give us water that we may drink so give me sleep that I may rest give me cloaths that I may be warm give me estate that I may be rich c. Now when a heart desires them but his desires end not there but run through them to Christ that he flings down all comforts and saith what is this to fellowship with Christ Thus far a man may desire and rejoyce in them and 't is a sin to do otherwise Nehem. 9. 35. A man may be content to have a Spring run through his ground to the Sea to be swallowed up there but to swell and rise and overslow his ground and house that 's not safe he may be drowned so So men come to be drowned in their lusts that let them swell within doors II. A man may desire theâ— if he doth not spend more desire upon them than they be worth A man may desire them for a good end as he thinks but then he laies out too much upon them A man may spend too much in his Inne when he takes it up only as a way to his home 1. They are perishing things therefore let them have perishing desires The world passeth away They are passengers by us that stay to rest with us for a time let them have passengers welcome 2. They are not necessary things let them have therefore indifferent desires I must have Christ and his Spirit c. not these things They are to be sought not in the first but in the second place Therefore say first Christ now let me have Christ Men say now these things then Christ. I say now the Lord Jesus whether ever you have them or no. III. Now all superfluity of evil desires are to be crucified Gal. 5. 24. They that are in Christ have crucified c. Christ was not a dead but first a crucified Christ before So no Saint living but he hath some superfluous desires but though they live they do crucifie them so ought you There is two things in crucifying 1. There is extream pain upon the Cross. 2. A looking for death So then lusts are crucified 1. When you tast the bitternesse of your lusts by putting them on Christs Crosse. Oh the wrongs they have done the Son of God! And do this with violence say you shall to the Crosse he that looks to Christ with a frolick heart to kill his lusts shall never find him 2. Now looking and longing for their death by holding them there Unless the Blood of Christ slay these I will never have any death for them For all the reason in the world will never kill a lust no more than all the reason will perswade the Stomach not to hunger The Belly hath no ears Thus you are to moderate your desires after these things Which I speak of First Because 't is a wilderness-sin Psal. 106. 14 15. Which it may be you feel brings leannesse on your soul. And Secondly Because 't is the sin of prosperity and peace which God hath given us which will grow up and choak the Word that all Ordinances and Truths will in
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
measure Iohn 3. 34. and fountaines alway run though men seldom drink What then Is it because they bring not their hearts hold not their vessels under the Lords horn of oyl Yes that they do but their vessels are naught they are not only for him they feel their want of grace and Christ but not only or chiefly of this Special Grace shall never be poured into a common vessel a common heart that lies in common for God and lust and world too The honour peace life gain of a God are sweet and precious Lord ever give me that water to drink But you have five husbands and seek not this only Hence if the Lord deâ—ies you you can be content because you have something else to fill your vessels if the Lord gives you undervalue it and grow worse and the very rising of that common grace you have is the beginning of your apostacy and setting off from God And hence no wonder why you pray but never have Iam. 1. 6 7. you want and crave but never find your vessel is naught though the Lord is good 'T is a black mark that thou art in bondage to the creature and didst never know what the liberty even the glorious liberty of a son means And 't is a most grievous bondage to be half unloosed and yet to be in bonds And I assure you if you knew the gift of God if ever you tasted how sweet the Lord is this is the only thing your souls will cry for That when you come to ask and the Lord saith what would you have Oh the spirit of life Oh the anointing of my blessed head And what else It only this is it only my vessel is made to hold I am not made for my lust nor sins nor world I would I had a bigger vessel a larger heart to receive thy Grace only I confess a gracious heâ—rt may for a time be carried too violently after other things and yet seek the Lord too as Solomon Eccl. 2. But after it knows Christ better it 's more reserved now for him as Gen. 39. 3 4 5 6. Iosephs master for a time kept things in his own hand but when he saw the Lord was with Ioseph and that he was prosperous and blessed then he made him overseer and he knew not 't is said what he had save only the bread that he did eat So it is in our Ioseph As the poor woman that knew the Messiah she leaves her vessel her water-pot with him and now would have all the City to come and see and believe in him and depend on him only trust to him only c. Dost therefore seek and find not Hast bin long waiting and feelest not And thou wondrest at it Others comforted and I not Search if this be not the cause it may be thy heart is not set only for this but on thy back belly lots ease what shall I eat drink c. As some women because God doth not feed so liberally their sweet tooth their licorish longings build them seiled houses measure their present condition according to their sinful humour nothing can please them neither husband servants Ministers nor Gods Ordinances Is this a vessel for the Lord and his Grace only You must you will have a longer coat than you can well wear Hold here Never think to have one prayer answered If this night thy day of misery should come cry thou mayst but no God to hear thee or help thee Oh a little oyl now a little grace now a little mercy Lord now Oh no you have no vessel to hold it But oh bless the Lord you know it Others it may be are noâ— so full of these sores of impatiency but you pray for God and Grace and have it not Why so These are not the things that you are only set for Why Because you are content without them I am not you will say But you are for you doe not lament daily after the Lord for these things only that which only satisfies that thy heart is not at rest till it find I hope I may have help for all this No saith Iames think not so Oh therefore bless the Lord. You know what hurts you Saints have hurts thus but they purge themselves and hence are blessed vessels still When Moses was begging for Israel mine Angel saith God shall goe with you I will not No thou only else let us die here Exod. 33. This prayer wins the field wears the garland The evils of the Churches are many an hour of temptation is coming on scandals are like to be great the subtilties of enemies many Now we pray and yet these have come and we fear they will come Oh beloved go to the Lord and plead with him only for this and when thou canst procure nothing for thy self yet let it fare well with Sion and this only I must have Psal. 27. 4. One thing have I desired You shall have it then else not See the great sin of those that lose their life preserve not the Spirit when he comes to them in Ordinances you are vessels onely made for the Lord and will you lose that which He drops in There is no others can receive him Iohn 14. 17. and when He comes to you do you thus requite Him c. CHAP. XVIII That the Holy Spirit is in beleivers as the Principle of their Spiritual Life and Holinesse SECT I. THat within these Vessels is an inward Principle of Life and Grace Or The burning shining profession of all the faithful it proceedeth from an inward Principle of the Spirit of Grace by the means of which their Lamp burns and their Profession shines For this I understand by oyl in the vessel the Spirit of Jesus not out of us but received in us not coming only upon us for so he may on foolish virgins by Balaamitish ravishments and hypocritical pangs and land-flood affections but abiding in us and that not as it doth in hypocrites but as it is in Christ Jesus without measure both Spirit and Graces so it abides in us in measure in Him as the fountain in us as the vessels from whose fulness we receive the same So that by oyl is not meant the external Principle of all Life the Lord Jesus having Spirit and Grace enough but keeping our hearts empty of it but the Lord Jesus in us who is not in us but by his Spirit even the Spirit of Life from whence all our actions spring and from which oyl our lamp burns This therefore I say the Profession of the faithful springs not from outward motives or principles of motion as the actions of hypocrites sometimes sudden praise sometimes gain sometimes feâ—rs sometimes fleshly hopes sometimes sudden conceipt and fancy some times irruption and rushings of the Spirit upon them but there is a spring within there is a life within there is oyle in the Vessel to fill the lamp and so hence it burns Eph. 2. 1. You hath
he quickned who were dead in sins i. e. you were held as fast under the power of your sins as a dead man is under the bonds of death but now in the room of that death there is the Spirit of life and the life of the Spirit Now life is an inward principle of motion of any thing in its own place as the sun and trees and grasse and cattel You may take a stone or milstone or wheel and move it yet they have no life because this is not from an inward Principle so hypocrites may be acted and moved by the great power of the Spirit in an Ordinance yet not living but dead stil. Iohn 4. 14. the water which is the Spirit is a spring of living water in him Cisterns may have water in them but no spring that is running winter and summer 1 Iohn 3. 9. This is called the seed remaining in him which is that new creation new birth which the verse it self expounds so that he cannot sin it is against his nature now he cannot be a sinmaker Balaam could not curse the people of God and many cannot do as others do Why is it because they are born of God No but from some other respects and hence Mat. 13. 21. the stony ground fell away because they had not the root within This is called the inner man the good treasure of the heart opposite to the evil treasure of the heart of a wicked man Now as an evil man acts not only from Satan the evil spirit but the inward power of lust so the Saints Mat. 12. 35. And here I intend not to shew what this inward Principle is particularly for that I reserve to the two last points Yet least any should stumble let me speak to two sorts 1. Know some of you that there is not only external actings of the Spirit from whence we act but a new nature in the Saints 2. Let others know 1. That as before the Lord cals we are dead so after we are alive this inward principle is not perfect here Hence actions sometimes cease and when they do not yet are corrupted as laesa principia act but ever erre in their act hence have need of pardon from and acceptance in the Lord Jesus 2. That this is not in us as in Adam who did not need to borrow life of another but it stands in daily need of the Lord Jesus and hence this inward principle acts but 't is by faith the operations of which are the wagons to victual the camp continually especially in time of need and which is part of this inward principle and hence 1 Pet. 1. 5. You are kept by power and faith i. your souls graces lives are kept by the Spirit but through faith in us to salvation Let me therefore prove these three things to you for opening of this point 1. That the Spirit of the Lord Jesus is in the souls of the faithfull 2. That there is a principle of created graces or the life of the Spirit in them 3. That from this principle of the Spirit dispensing himself by his graces our lamp burns our acts of profession spring and shine forth First That the Spirit of Jesus is in the soules of the faithfull 1 Iohn 2. 27. The anointing teacheth you all things Rom. 8. 11. The Spirit that raised up Iesus from the dead dwels in us The manner of his being in us I intend not to meddle with unlesse I saw more cause I do beleeve the manner of his abiding in us and his nearnesse to all the Saints when seen of us may astonish our own spirits and shall one day confound all the world Only know as the Martyr said He is come he is come The spirit of the world and Satan is cast out 1 Cor. 2. 12. and in room of them enters the Spirit of God Secondly That the Spirit so is in the faithfull as that there is a principle of created graces in them or an inward principle of life and grace Not that these alone make this inward principle but the Spirit in us working of them working by them And truly 't is a sad thing if the proving of such a principle shall be an attributing too much to grace in us 1. Therefore to deny this is to deny Christ to be our sanctification For beside the passive obedience of Christ we are justified by his active obedience also i. e. his inward conformity to the Law and his external obedience to the Law So that graces as they are in Christ become our justification and hence he is said to be our righteousnesse No man can stand before God but by perfect holinesse but by doing whatever the Law requires and continuing so to do this is not in us this is in Christ This as 't is in Christ is properly our righteousnesse or justification Now what is our sanctification if not graces in Christ then graces received from Christ Jesus which is this inward principle now I speak of and therefore to deny this is no lesse than to say Christ is not our sanctification But saith Paul The Lord sanctifie you in soul and body and spirit 1 Thess. 5. 23. And if it were so a man may have a heart unsanctified and Christ too 2. If there should not be those graces then a Christian was not bound to adde one grace to another but then the Apostles precept should be broken 2 Pet. 1. 7 8. and so a Christian could not grow in grace for graces are perfect in Christ and the Spirit doth not grow in grace and the immediate operations of the Spirit increasing in us are not properly graces no more than the act of seeing is the eye no more then giving goods to be burned is love 3. Then we are not to pray for graces if there be no such things to be found in the hearts of Saints but Psal. 51. 10. David praies Create in me a clean heart now if it be a thing created in me 't is not the Spirit only in me for that cannot be created I doubt not but David had a clean heart but he fell in part and therefore look as there needs a creating power to make so there is a creating power to restore us again to what is lost 4. Then the Saints have none of their sins mortâ—fied for 't is as with the eye being made to see if sight goes out darkness comes in and if that be subdued sight is renewed So the Soul being made only for God and to bear his image blot out that darkness and sin comes in cast out sin the Lord and his Image and Graces come in If therefore there be no Graces in the Saints then no sin mortified truly if so then the end of Christs coming and dying is quite abolished 1 Iohn 3. 8. Rom. 6. 2 3. 5. Then the Lord should be false in his Covenant and break Oath and be forsworn for Ier. 31. 32. I 'le write my Law in their hearts Luke 1.
73 74. So that if you will not believe man yet believe God and if you will not believe his Word yet his Oath Oh but many good Christians find no such thing But is it so as they find it indeed Either then they are no Christians or else the Lord is forsworn Thirdly That by the inward principle of Spirit and Graces our lamp burns and shines our actions issue The Spirit enables a man to know hence the act flows he doth know the Lord. The Spirit enables inwardly for to love the Lord and hence it doth love him That as Christ saith a good tree brings forth good fruit from an inward sap received from the root and by abiding on the root So here 1. Those that are renewed to Adams image in their measure have according to that measure power to act or in those Graces there is power to act for he had power so to do Every creature in the world had a Law of Nature to carry them to their end and so were carried to it But Adam had a Law of Divinity whereby he being a cause by Counsel was enabled by God to carry himself toward his end Now we are renewed to that image in part Eph. 4. 24. I know there is difference between Adams power to act which had no Faith ours that hath And do not think that this doth advance nature the power of man no more than the execution of the Promise of the Covenant of Grace doth destroy Grace and advance nature For the writing again the Law in our hearts is that which this Covenant promiseth nay this doth honour the riches of Grace that a man being under the power of sin and cannot get deliverance the Lord should now give an humble conquering Spirit never a precious heart but will be thankful for it 2. Because the Graces in us are received from the Lord Jesus his fulness Iohn 1. 16. Now the Graces in Christ are not dead but living are not weak but powerful the Spirit of Grace 't is now triumphing in him 't is so in us only 't is in him in the highest degree in us in a lower And therein consists our likeness to Christ 2 Cor. 3. 18. And to deny this is to deface the Image of the Lord Jesus and this is part of the Beauty and Glory of Christ hence to deny this is to obscure the glory of the Lord Jesus Without Christ a Christian can do nothing but how doth Christ do all by the Spirit without Graces I speak not of Conversion where 't is without Graces as causes No truly as he acts so we act in part Unless any will say we have not received grace for grace or are in no measure like the image of Christ. 3. If the first Adam hath conveyed to all his members a power of corruption then the second Adam also a power of Godliness contrary to that 2. Tim. 3. 5. yet in measure still so as the Apostle saith we can do nothing against the Truth but for the Truth 2 Cor. 13. 8. But what measure of power is it I know no man that can from any ground limit the measure of it For it may be in some men in greater power in some men in less in the same man at one time in a greater measure at another time less If one ask of trees what measure of fruit they can bring forth we cannot tell because sometime more sometime less and the same tree more one year than another and more at one time of the year then another for they have their winter season Only this whereas before conversion he is stark dead to act now he is alive and is not dead And if a man should after conversion be but in the next disposition to receive Grace then how could one Christian be more grown and stronger in Grace in his inner man than another I know not any to question this only I speak it to cut off their carnal hopes that think Christ is theirs when they have nothing can do nothing and sleightly say he must do all I cannot I tell you the Saints can they cannot but love the Lord and choose the Lord. c. But must not a Christian deny himself and alway go to Christ for power to do and so be humble and empty 1. You must because this is the meanes to live to Christs but this doth not argue you have no power at all A man must pray for his daily bread much more for daily grace but doth this argue a man hath no bread in his house No this is the means to have it continued and blest Easily can the Lord take away bread or the staff of bread Graces extinguish not Faith but help it 2. A Christian can do no duty perfectly hence must repair to Christ to help him to do every duty better hence though he must use that power he hath and do what he can yet he must not content himself with what he hath but seek for more and what a sweet life is this What honour would here come in God lets in a new light into my minde now I may and must see his truth I saw it yesterday but I may and must go to Christ to do it better I must not quench the Spirit of prayer but carry the key with me and next day pray better And thus the soul is thankful for what it hath and emptying it self notwithstanding that and daily then receiving from Christ. And I beleeve many Christians fail here As in the body meat feeds and strengthens life so I cannot live without Christ. But doth not this make a man trust to graces To act from them is not to trust to them no more then for a diligent hand to trust to his diligence when he acts diligently that so he may be rich But doth not this dishonour grace to do all by the power of it Then the Saints in heaven that are made perfectly like Christ and that love the Lord perfectly should not honour grace by this means when as this is it that makes them honour it most of all As David Lord what am I and my people that we should offer willingly So here SECT II. SEE hence what cause of thankfulness to all the people of God that the Lord should make their souls the Vessels which he might easily and justly have dashed in peeces to receive and preserve this eternal anointing I do beleeve there is no man that knows the bitterness of sin the plague of his own heart but when he sees Christ is his yet it makes him mourn that there should be so little suitableness between the Lord and him so little likeness between his life and Christ what though the Lord love me and yet my heart weary of him what though the Lord bless me and my heart abuse him and hence this makes it thankful Rom. 7. 24 25. This is so far from dishonouring grace as that the
because all my strength is in him Wheâ— if this were true a man might argue because all Grace is originally in Christ hence no Grace in me because all Glory is in Christ originally hence no Glory shall be conveyed to me No this Scripture reconciles these Because I live therefore you shall live also John 14. 19. Because Christ is strong hence he will make us strong in the inner man and not in the Spirit only because Christ is glorious hence we are predestinated to be made like unto him Because all sap lies in the root to say therefore there is no sap or power in the branch to fructifie this is false 2. The hypocritical activity of false Professors who having no spring to feed their wells no Christ nor bucket to draw from him hence are their own men and set up for themselves till theâ— turn bankrupts And now because a Pharisee is so active as to go through seâ— and land to make a Proselyte therefore Paul hath no activity of Grace of Christ in him to go from land to sea to make Christians 3. Sloth A man sets upon a duty and now because he cannot do it easily nor quickly he cannot do it at all A man would have Grace active without means and God will not help in that way and hence many Christians cannot cleave to Christ by love or desire no so long as they pore upon their wants no encouragement but turn the mind and consider well of the love and glory of Christ then with Pâ—â—l 2 Cor. 5. 14. Christs love constrains 4. Judging that to be the power of Grace at all times which is at sometimes A man hath given special occasion for the Lord to leave him as the Camp in Ioshâ—â—hs time Iosh. 7. and he thinks there is no more power at any time in any man For then a man sees all the world cannot help when if Achaâ— were removed the Spirit of the Lord would return again 5. That hereby a man may have his sins without trouble for a man hath bin troubled and cannot get power now he heats there is no such power to be expected he looks to Christ and if power come well if not saith he 't is not my fault Thirdly Those that deny the evidence of it the evil of which apprehension I conceive to be no less then taking away that which is the chief if not only difference between hypocrites and Saâ—nts in virgin Churches for so 't is made here A man saith I have Christ and so have not they I ask where is the Spirit You have the Deed where is the Seal You have the Testator where is the Executor the Spirit in you Yes I have it it hath witnessed Christ is mine Answ. It hath witnessed but what hath it wroâ—ght Where is the power of his death killing thy lusts Where is the life of the Spirit of Jesus in you Where is the Oyle in your vessel Truly I look for the Bridegroom but I regard not that neither are others to regard it in way of evidence Then I say the chief evidence is destroyed in the Churches I have known many that have had assurances yet never saw them prove right till it witnessed this was here What should be the causes of this and that men should make blusters in the Churches because of this as though it was building on woâ—ks In several men they are several 1. An apâ—ness in mens hearts to â—ouâ—runâ— the Truth and to fall from one extream to another Many men there be that fall short of Christ and the Grace of God in and from him and from their loose prophane life fall to duties and imitate Gods people and then when they have got credit with good people they judge well of them and having made their peace hereby with conscience and not with God the Judge never look after the saâ—ing knowledge of and fellowship with and life from the Lord Jesus Now because men rest on this these duties 〈◊〉 no evidence heâ—ce none are at all The Corinthians first mourned not for the incestuous person and when cast out wanted pity towards him Calvin preached against Holidaies hence intrenched upon the Lords day Some of the separation see many Churches where they have come corrupt hence make them all no Churches A man is apt to think because I have rested on my self and found those signes which now are not sound hence all others do so too And I beleeve ivers Books have occasioned it which give signes that will not hold without a 〈◊〉 explication of them 2. The apostacy of eminent Professors who have bin deceived in their evidencing thus And truly it would maâ—e one think the honesty of the World is but a fashion and no evidence of any good estate hence men say you have joy so had the â—â—ony gâ—ound you are blameless and strict so was Paul a Pharisee and Satan hereby shakes many a foul hence the Apostle comes in Heb. 6. 9. and speaks of better things and things that accompany Salvation and these should you follow Hymeneur and Philaus fell both 2 Tim. 2. 18 19 20 21. Yet purge your selves and you shall be vessels of honour for the Masters use 3. Corrunt experience it may be a man walks so loosly without fear or life or love that the Lord leaves him and he can see no clear through-woâ—â— sometimes hath pangs and then hopes sometime dead then doubts hence being vext here and finding no peace if he find it any other way than this therehe rests As 't is observed with man 〈◊〉 hide their shame but when dead their face is also covered all their glory being then gone so some glory of God ap peares here but when Christians are dead they cover this He look no more to it all the glory of it is now gone and here lies a deceit to loveChrist for freeing me from this way of evidencing 4. A heart that never felt the bitterness and bondage of 〈◊〉 as the greatest evil Take a man full of fears of wrath on now assurance is his chiefest good and he will account it so but if ever God did load the Soul with 〈◊〉 ècontra you will account of deliverance from this highly nay a promise he will do it is sweet but to be feeling those sinews of sin crack oh it s the joy of Heaven that now sils that heart The greatest evil in Gods eyes is sin the gâ—eatest good we have is redemption from it by a mighty hand now not so much as to account of this highly this is hard Thus I have left these things to be thought of I cannot avoid it it lies in my text and the rather because of that Scripture abused If any say lâ—e here is Christ or there believe it not i. e. by signes or in a wildernesse i. e. in a sorrowfull estate of in the privy chambers in frames of heart believe it not neither Take heed you do not wrest Scriptureâ— thus I'ts said Esau
hated Iacob for the blessing Gen. 27. 41. This Spirit of Grace is the blessing which Saints account as the evidence of the â—â—â—rest love to separate from Churches from Messengers of God for this will yield you sorrow enough one day I tell you you shall not be found fighters against men but against God and the Spirit of his Grace and the Life of him who liveâ— in Heaven for us Take heed you forget not oyl in your Vessels 〈◊〉 Thoâ—e that acknowledge in their judgemenâ—s all these things but deny it in their lives regard not the having this principle of Life and have peace in this from a double ground 1. By a fruitless Faith which hangâ— on Christ but never receives nor brings in this principle as those Iohn 2. 24 25. and hence though they receive none yet they hang on him And so their Faith like a bucket without a bottom draws up nothing 2. A form of godliness before men If a man should neither speak well nor pray c. He would have no love no respect no receiving into Church but he cannot do it with life and hence a form contents him and there rests So that now if Conscience troubles and says those duties are done with no life of Christ and Spirit he answers yet I goe to Christ If this be all why do you not cast off your form Oh then I should have no love from men oh this life of Christ is not prized till with these Virgins they feel the want of it and 't is too late know this will be your woe at last Look upon thy dead Soul all thy glory is gone and wait upon the Word that the Lord may make thee live Could you know this Well of water and ask he would give it you Oh beg for it then as for your life Only first 〈◊〉 it in Christ and so from Christ. SECT IIII. VVE live in a Country which hath goodly trappings rich hangings glorious Profession burning Lamps and hence many think themselves â—ich when indeed poor many look to meeâ— the Bridegroom when indeed they shall he shut out-from the fellowship of the Bridegroom How shall I know that That all my sorrows prayers reformation profession is but a paint an appearance a fashion a Church-craft which will stand me in no stead when the Lord shall appear who shall judge the secrets of all hearts by the Word you hearâ— this day Try it therefore by this Rule doth it come from a principle of life or no Your Lamp burns but look what is in your vessel that feeds this flame That as our Divines speak how the Disciples could do greater works than Christ and others wrought Miracles besides Christ how then do they prove that he is Christ 'T is answered in all his miraculous works we are to consider not only quid fecit i. e. what he did but qua virtue fecit from what power he did it The Apostles and others wrought Miracles but it was alienâ virtue Christ did them but it was propâ—â— virtue So many an unfound heart he may do greater works them Saints and his lamp burn brighter Therefore in this case we are not to look so much to what is done as from what power and principle it is done for therein the best hypocrite ever falles We shall ever observe in some beasts there are ambraerationis 〈◊〉 yet there is no raâ—ional soul nor any wise man will beleeve that their acts proceed from such a Principle So there are shadows of the power of grace in a carnal heart and yet no Judicious Christian will say they come from an inward soul or principle of life Consider therefore whether there is this principle or no you see there is profession you have a name to live in the judgement of all the Church but search your hearts and see from what principle it proceeds for if this be wanting all is naught As he that had Beer given him when Milk and Wine and Sugar was put into it to mend it said The Wine is good and the Milk is good but the Beer is naught So Profession affection is good but the heart the man is naught Ier. 2. 22. Though thou wash thee with Nitre thy sin is marked before the Lord. And that the Trial may be full and fair I shall shew Negatively the several sorts of men that act not from an inward Principle yet carry it out as though the bitterness of death was past and the Bridegroom theirs 1. When a mans Principle is nothing but the power of created nature expressing it self and setting the best face forward in the gilded rottenness of some moral performances wherein a man saith he doth what he can for there is this principle in most men a desire to be saved nature saith so and according to the intenâ—ion of this desire so accordingly will men do more or less and hereupon sooth up themselves when they see they cannot do as others do or as the Lord commands I do as well as I can Nay when condemned by the Word which meets them I do as well as I can I beleeve I repent I pray I remember the Word I do as well as I can and so they hope God accepts of that and though I beleeve no man but may be hired to do more than he doth yet nature may do much hence I heard an Arminian once say If faith will not will not work it then set reason a work and we know how men have been Kings and Lords over their own passions by improving reason and from some experience of the power of nature men have come to write large Volumes in defence of it and it s known the Arminians though they ascribe somewhat to grace and in words all to grace yet indeed they lay the main stress of the work upon a mans own will and the royalty and soveraignty of the liberty of that But to leave them and come to our selves Is it not a common thing for men to â—ake lies their refuge and to say I was in a woful condition once and never looked after God but now I blesse the Lord 't is otherwise with me How Now I beleeve repent c. And so I confess all I do is full of weaknesses yet I do what I can and thus they are like to men that have old garments new dressed they have made them as good as they can and like the young man Luke 18. 21. All these things have I dâ—ne from my youth yet one thing was wanting which was to forsake all and so himself that the Disciples said Who then can be saved With man 't is impossible but with God all things are possible You say you do as much as you can I say do so but 't is impossible with man from any strength of man and you have no more yet Iohn 1. 13. Born again not of the will of man but of God There is in some men a birth like to the new birth which
be Christ therein lyes the wisdom of the Wise that they got the Spirit for to put into Christ and the folly of the foolish they got not the Spirit to put into him Or the one goâ— Christ Jesus full of the Spirit the other Christ Jesus void of it When whoever hath Christ must have in him the fulness of the Spirit also 5. The other interpretation crosseth the main scope of this part of the parable which is to shew the difference between the Virgins all professed Christ went to meet the Bridegroom but here was the difference they never looked for to get the Spirit in them and this is most suitable to men raised out of the dregs of Popery where Works being abolished Christ is owned and therein do well but heâ—ein fâ—il Thus you have heard the use of Tryall negatively What this inward Principle is affirmatively you have generally heard and shall more particularly in the other two Doctrines Only this I will add it consists of two parts 1. Our life in Christ by Faith 2. Christ life in us by his Spirit Faith empties the Soul and looks upon it as dead and see its life laid up in Christ and hence forsakes it self and embraceth the Lord of Glory Secondly the Spirit comes and possesâ—eth a forsaken empty House and there lives and dwels Both these the Aposâ—le mentions Gal. 2. 20. Eph. 3. 17. Ioh. 15. 4. As two married together their Souls live not where they are but in each other The one cares not how to please her self but her husband and è contra So that leâ—st any weak Soul should be discouraged that thinks there is no Principle of Life because such a blind empty dead heart wandring from God c. Nay when the Lord quickens it Oh it s lost again Nay when quickned oh then when it comes to it is feebâ—e I tell you it must be so This makes you lay up your life in him this death is your life And least any false heart should be here deceiveâ— that saith he hath Christ If you have not the Spirit of Christ you are none of his The Saints have this sometime their Temple is filled with Glory and for their general course they are Admirers of the Lord Jesus and account his Life to be Life and all their life beside to be a continual death There is not any Grace but they say oh that I hâ—d it SECT V. TO every man as ever you look to be with Christ Jesus another day get this oyle in your Vessels The Lord doth in this Parable set before your eyes the estate of the puâ—est Virgi-Churches and Professors in the world and it is his inâ—nite love to tell us before-hand before the time be past to tell us that many of these shall be shut out from the presence of the Lord Jesus whom themselves and others think shall not and yet this love would be but little unless the Lord had made known the cause or defect in not getting oyle to their Vessels Oh consider therefore here you are like to fail you that have Lamps before the cry and Bridegroom comes acknowledge Christs love and be overcome by it to get oyle into your Vessels when Rahab knew that the Lord would destroy all Iericho now she â—ays about her to preserve her life What 's the means To tie the Scarlet thread at the window Oh she would be sure to get and keep that there You know the Lord Jesus will come and discover the unsound profession and destroy the glory of the World and Churches too It may be you have had some fears what if he should cut me off and cast me out as possibly he may and I may as well as eminent Professors I tell you none ever perished but because of this How just had Rahabs judgment been if she had refused to get her scarlet thread there and yours if now you get not your Oyle in your Vessel How many are there that have lived fairly and died quietly and when they are dead and knock the door is shut That then wring their hands Oh had I but known of this I would have spent my care and strength and tears and thoughts how to have filled my Vessel but I knew it not This time will shortly came and if you know it now and do not set upon it what a cut will this be As therefore the Apostle exhorts Heb. 4. 1. Having a promise of entring into rest fear lest you fall short of it I say so much more here knowing how only you shall enter into Christs rest fear least you fall short of this I hope I shall not I thank God my course is blameless spotless I have forsaken the sins of places and pollutions of Ordinances so these were Virgins also Oh but my Lamp burns as bright as any mans I know So did the foolish Virgins oh but they all think well of me so were these thought of till the Lord said I know you not Oh but I look to Christ to meet with him and salvation from him So did these and yet were shut out from Christ. If the Lord should have said it was because they had not wealth enough nor world enough every man would not have been wanting here but would have striven to have got enough of that though it were not to be had but there is enough in Christ to inrich you who hath the Spirit without measure to do it The Spirit may breath now Labour to feel and mourn under thy whole corrupt principles that have acted thee hitherto For many men are sensible sometimes of some particular acts and jarrings of their hearts and life with the rule and then they seek forgiveness of and grace against them and then they hope all is well then they do many things and hear Iohn gladly and in plainness and integrity of their hearts think that all is well But still they fall short of a Principle of life because they never felt a whole corrupt Principle and how in every thing it crosseth God not only in the corrupt but most glorious actions For all men living naturally turn from being open to secret enemies and from being secret to be subtil enemies and to undermine the Lord in all they do Now many see it but not the evil of it nor mourn under it Hence the Lord never sends another Spirit because they have not the Spirit of heaviness for want of it But when a man sees that in every thing he is carried and acted by a principle of bitterness against the Lord and lives without the Spirit of the Lord to act him the Lord is not far from that soul when he feels this and mourns before the Lord because of this and the want of that 1 Kings 8. 38. So Christ said Because I said I go away sorrow hath filled your hearts John 16. 6 7. This is the very reason why Saints have the Comforter his absence fills their hearts with sorrow because
then away with them but Christs love and Christs death do usually alwaies breath a savour of life to a sincere heart that ever knew what the sting of death meant 2 Cor. 5. 14 15. Christs love constrains because he dies that we should live But how Because we thus judged God hath made man an Agent by counsel Now some Christians go to the Lord to help them but set not prayer of Faith awork and hence have no water of life Some do but use not other means to set the understanding the mind of Faith on work to quicken it up to act and so would have life brought in but not by the right door An empty Vessel will not be full of this water till now that the mouth of the understanding is open Now many things are to be considered to act every Grace as Gods Command and Promise c. But this is that which in the general quickens oh Christs love which constrains the Soul to live to him According as a man thus receives from Christ so he reâ—urns to him As 't is observed one sign that when a people visit not their Minister they receive no good so here That is sign of a decaying Christian for usually they that get good by Christ cannot by their good will stay away from Christ. So then the soul will return in all fruitful obedience to the Lord when he receives the sweet of the Love of the Lord. The Lord doth me good methinks and hence he follows the Lord. Satan hence prevails with the heart because of his external objects and a party within so here Christ prevails because there is a party within when external Objects are propounded Let a man have life if he have no food he will never live If bread be before him and he feed not on it and that abundantly he will never have strength so this love of Christ in us is life in us and food for us 3. Famish the contrary principle the strength whereof is by sucking in the sweet and receiving in carnal content from the creature Rom. 13. 14. Put on the Lord Iesus his Spirit his Righteousnesse his Life his Graces Make no provision for the Flesh. Many Christians look up to Christ in all means but can do nothing because they have some delight either in lawful or unlawful things that lies between him and Christ. Hence that grows strong the other feeble 4. Die to all self-confidence in Grace received or self-contentment with any measure of it for thereby you stop the Spirit For we of our selves cannot think a good thought Therefore be strong in Christ and hence Eph. 6. 10 11 12. A man is apt to fall to a double extream to be strong in the Lord without putting on Graces and to trust to them without being strong in him Corn must die before it lives so must you and rest not content with the measure received but look for more and hence be thankful and say 't is not I but Christ yet look for more 5. If no means come to give strength consider sadly if you have not broken covenant with God as in Samsons case God was in covenant with him but he had broken it on his part hence his strength was gone I know no place that breeds men of larger Covenants than this place by Sea and Land personall and especially Church-Covenants Now thy strength is gone Dost not live in breach of Covenant Not only it is broken but you live in it You covenant to cleave to the Lord or if you depart to return soon again but you lie in your falls Nay your Covenant and returning heals your horrour only not your sin You covenant to love Brethren dearly but a little offence one gives or hopes of a bigger Lot will tempt thy heart to leave them to their own shifts You covenant to submit to Officers in the Lord but some take liberty to speak what they will and others do what they list To watch over your brethren to put life in them but you grow a stranger and it may be see them not once in a quarter unlesse at Church But can it be said they are any better for thee Oh your sins are double and hence your plagues of heart are worse now more hard to be wrought upon and hence sin and Satan lead you Psal. 78. 57 60 61. Oh consider this sin the strength of God is taken as Captain of the Camp that when you cry Lord help there ' t is But alas 't is gone from you and 't is in Satans hand not only your strength but Gods strength and the soul is taken captive Oh therefore mourn for this lest you mourn at last CHAP. XIX Sheweth that there is such a fulnesse or measure of Grace in the hearts of Believers which the most Refined Hypocrites never arise unto SECT I. THat there is a certain plenitude fulnesse or full measure of the Spirit of Grace in the hearts of the Faithful which the most Glorious yet unsound Professors of Virgin-Churches want and have not in their Vessels but fall short of Just as these Foolish Virgins they had their Lamps a burning and shining Profession And had they no more Yes surely for their Lamp how could it burn but by means of some Oyl They had their wiek toucht and dipt in Oyl some lighter stroaks and superficial impressions of the Spirit They had not their Vessels filled with Oyl they had not this degree and full measure of the Spirit This they fell short of and herein appeared the difference There are certain inward touches an inward lighter Dye of Gods Spirit which serves to beget a most eminent Profession before men but never to make the Soul sincere indeed before the eyes of God That look as some Naturalists make three or four kinds of life differing only as higher or lower degrees of life though not of the same life as Plants have a Vegetative life only to grow but no sensitive to see because their forms are more drowned in their matter sensitive in beasts yet not rational rational in men but not Angelical c. So here a greater degree of the Spirits working makes a difference in kind between Christian and Christian 'T is the Spirit that makes a man live a civil moral life 't is the same Spirit by a greater stroke makes a man live the life of God Eph. 4. 18. Yet here are two kinds of lives as far different as sensitive and vegetative and though the rational hath both yet 't is neither of both So though a Saint lives the life of reason and morality yet there is another life he hath which doth differ from these of a higher degree and of another kind I do not say therefore that a sincere soul only hath a greater degree of the same Grace but that he is distinguished by a greater degree of Grace and working of the Spirit of Grace from an unsound heart As a man may love another but not with
〈…〉 and take the 〈◊〉 That it shall lie upon you one day oh if Christ had had that 〈◊〉 which lust and world hath had I had had him nowâ— Examine if it be thus if you thus see and prize the Lord Jesus Oh be thankful that ever the Loâ—â— sent 〈◊〉 Messenger to 〈◊〉 Christ If not oh go and mourn Paul did sâ— three 〈◊〉 〈◊〉 9. when â—e saw nothing Oh Christ hath been long â—id from thee Oh 〈…〉 this but 〈◊〉 about for it for else that in Mat. 23. 39. shall be 〈◊〉 portion SECT III. III. Fulness of Faith in the room of Unbellef FOR 't is not unknown how strongly this sin keeps every mans Palace and that not Moses but the Lord Jesus is the stumbling stone even of the Iews the peculiar people of God When men are at their last cast that the Lord intends to wait to pity no more at last the Son comes and an unbelieving heart casts the Ballance and refuseth him After that the Lord hath tried men by miraculous preservations deliverances from Pharaohs provision at Massah then Canaan comes to be entred and men cannot enter because of unbelief This 〈◊〉 stands in open view and keeps the breach when all other sins in appearance are beaten out of the field Now there is a Spirit of Faith which comes in the room of this unbelief dispossesseth 〈◊〉 soul of the power of it for there may be some lighter stroaks of the Spirit 〈◊〉 are lighter Skirmishes with it but yet it wins the field again as in the stony ground that believed but unbelief got head again in time of persecution and temptation and then they fell away What is this Faith or that fulnesse or full measure of it I shall not speak here of Historical or Miraculous Faith The first of which is in the Devils the second in some men only that may perish afterward Nor yet of that Faith which we call of Assurance we shall not come yet to that But of that which we call justifying Faith and that which doth first unâ—te to Christ and justifie Now this Faith is the coming of the soul to Christ. This is the general For Adam had his life in himself but now 't is loâ—t in us but laid up in Christ Col. 3. 3. Now hence they that would have this life must go out of themselves to the Lord for it Now the motion of the soul between these two extreams of empâ—iness and death here to life and fulness there what is it but Faith Which Adam had not nor could have in that estate and therefore none of the Sons of Adam naturally can share in it And that this is Faith it appears 1. From Ioâ—â— 6. 35. Lam the Bread of life he that comes to me shall never hunger and he that believes in me shall never thirst 2. Because unbelief is the departing of the soul from the God of life Heb. 3. 1â— Not from a holy Lâ—w but from a living God 3. Faith is the proper effect of Vocationi or rather the chief part thereof Now look as ineffeâ—â—ual vocation is when the Lord calls but the soul never comes so effectual vocation is whereby the Lord calls and the soul answers and so comes So that to â—it still and see noâ—hing and do nothing is not Faith but sloath No Christ cannot be in thâ—t soul that is yet in himself Therefore Faith is not a passive possiâ—ility of the soul to receive Christ though that may prepare for him but the going out of a mans self unto Christ. But may not a man come to Christ that never shall have mercy from Christ Yes there mâ—â— be many lighter stroaks as in temporary Believers The world is at this day full of Faith Every man thinks and saith he believes though his Faith be weak 'T is mens Buckler against all means they know these â—ins but as long as they believe all is well And 't is their comfort in all their troubles though the Lord kills yet they will believe And I say some men have departed indeed froâ— the Lord The Gospel hath been preached and they have made out of theâ—selves to Christ but missed of him There is a Bramble-Faith that catcheth and 〈◊〉 Christ kisseth and betraies him That coming to Christ therefore whâ—ch none else have the full measure of it appears in these particulars 'T is that work of the Spirit whereby a sinner sensible of his extream nakedness emptiness and wants being called of God his whole soul comes out of himself to Christ for himself I speak not of assurance for if that were Faith all â—â—probates then weâ—e bound to believe an unâ—ruth Viz. That God the Father 〈◊〉 and Christ hath died for them 1. 'T is a work of Gods Spirit and hence 't is called the Spirit of Faith noâ— only because wrought by it but because the Spirit is in an admirable maner fastned to it and clasped to the soul and the soul to Christ by it 2. The Subject in which 't is wrought A sâ—nner sensible of his extream wants for Faith springs out of the destruction of our own excellency and ruines of it like Christ that did arise a root out of a dry ground for the Lords greâ—t plot is to advance Christ and his rich grace Now look as 't is obscured by bringing any thing of our own to it so 't is advanced by feâ—ching all from it this can never be till the soul is sensible of his nakedness emptiness and wants let Christ be never so sweet a full soul will loâ—th him and I 〈◊〉 extream want The Prodigal never comes home till he dies for hunger 〈◊〉 is the fencelessness of men and dislike of Christ thaâ— extremities only drive them hither as Iudges 5. 6. When the Midianiâ—â—s came â—hey ran â—ike beasts to their den and untill bread was taken from them they cry not unto the Lord but then they do So men have neither hearts or if so no heads to come to Christ till now and usually the Lord makes this the ground of the souls first motion towards Christ. I die here and because of my wants I therefore come Pardon â—in because great Psal. 25. 11. Be marciful becâ—â—se 't is a 〈◊〉 â—â—ople Exod. 34. 9. That so when the Lord pardons the soul may have nothing to boast off but misery and now 't is hard to beleeve But this is not all 3. It must be called of God for else the soul though never so sensible of misery could not would not duâ—st not come but it would either sink under its burden or plead against all means It shall presume as Iudas that had no look of Christ as Peter had hâ—ngs himself And hence Iâ—r 3. 23. Come unto me Their heart answered We come For this is usually the Objection of the soul when it sees the riches of mercy What have I to do with it that am so vile and have fallen so oft and rejected the Lord and am
like to do so I shall sin the more by this means No the command of the Gospel comes oh come notwithstanding all this nay because of this for I will heal you of them Now this call hath two things in it 1. 'T is particular for general invitations to beleeve and come in are made particular to the Elect who else would not come in And hence Iâ—ai 43. 1. I have 〈◊〉 thee by namâ— For we shall finde that the hearts of men when they see a promise cannot think it concerns them all that hunger shall be satisfied but shall I And hence shew them 't is as particular as the Law they cannot think it is to them and hence they say sometime the word All is not put in Now that is the mighty power of unbelief a word spoken to all is regarded by none till the Lord make it particular and hence Isai. 2. Christ is said to judge the Nations now when Judges ride their Circuits they do not make Laws but only apply Laws One man is brought before them to be condemned he hopes 〈◊〉 but he is so now he trembles Another to be acquitted â—e 〈◊〉 being 〈◊〉 accused he is freed and now he rejoyceth 2. 'T is a living call or powerful call Iohn 5. 25. And hence a man may live under the calls of the Minister long and never come because 't is not made living from the Lord of life and â—ence noâ— irresistâ—ble 4. Upon this call the whole soul comes out of it self to Christ for if a man could climbe the clouds and unlock the doors of heaven and come Elias like in his body to Christ he might miss of Christ as well as those that came and followed Christ for a time with their bodies while he lived on the earth a man may come to Christ with half his soul or heart there may be some hope and some dâ—â—â—res some love and some cleaving to him and choice of him really inwardly and yet not savingly because the whole soul is noâ— here come but half of it Iames 1. 7 8. Now the whole soul then comes when all the affections and will take their flight to the Lord and fasten there When all the affections are gathered from all other things and changed and so they come to and embrâ—ce the Lord so that hope waitâ— only here when will the Lord pitty me Desires that were set on a thousand things before all long after him love only tasteâ—h him the Lord letting in some sight of the freeness of mercy hope looks out hither the Lord shewing the want but the way to it desire breaks down stone-walls and all means and the difficulty of them to have him The Lord letting the soul tast the sweetness of Jesus and his grace the soul joys and love imbraceth and the will fosters a carnal heart desires loves joyes in other things and the Lord also and so hath a false heart But the whole heart comes hither and when 't is here thinks one heart too little nay one life one soul and when any part of the affections are leâ—t any where else then the soul mourns hates that bondage is ashamed of it c. So that the stream of the whole soul runs now hither Psal. 119. 2. Ier. 3. 10. Psal. 45. 10. So 't is with the soul as with them when they were to come out of Egypâ— they would not leave childe nor hoof behinde lest there should be any occasion of return it is with the soul departed from the body it only minds the Lord it hath taken leave of all so by Faith the whole soul leaves all and comes to the Lord otherwise the soul is not come to Christ but reacheth after Christ like men that waded after the Ark but perished in the waters Their arms are not long enough their desires and love are not long enough to reach Christ the 〈◊〉 and stream of the soul is set and runs here T is with the soul as 't is with two Rivers both run with all their strength to the Sea but the great River is bigger and runs faster yet the others stream is wholly carried thither So some men may be more full of Faith then others yet both run to the Sea and as Rivers they run in their Circles this way and that way and are sometimes dammed up yeâ— end there So the souls of all Saints run to this and the other creature yet they end in the Lord at last As Peter and Iohn that ran to the Sâ—pulchre though one out-ran the other yet they came both to the Lord at last when both of them had for a time forsook him though all the world draw the soul back it cannot live without the Lord nay though the Lord beat away the soul from him yet it follows after him 5. 'T is to the Lord for himself for Iohn 6. some came to Christ for loaves and could have been glad if Christ had been King for it but did not care for himself And hence vers 27. he points and turns them to himself some came to him for higher ends therefore were his Disciples that is for life from him But when he told them There is no life unless you have the Son And eat and drink his flesh and blood or else you die it was a hard saying they could not understand nor see what that meant and hence forsook him but when they come and receive him himself now life is indeed theirs So that its Christs person that this Faith first pitcheth on as 't is in Marriage and those that come for this were never sent away Now the soul is truly come to him for himself 1. When himself gives rest to the soul in the want of all things 〈◊〉 4. 3. If friends protection strength life glory be wanting yet having him in him I have all these when all is sold away not the treasure only but the Field contents him For it looks on this as better then heaven then glory it comforts the soul that the Lord himself should be mine 2. The soul that taketh him 't is not only to make boast of him as 〈◊〉 had him nor to cover sloth and sin and delusion by him I have Christ and I have no more to care for c. but to live on him Iohn 6. 57. He that eaâ—eth me shall live by me Phil. 3. 9 10. A man takes not Christ as Medicine to ease him nor as stately hangingâ— to adom him but as bread to receive life from him For many receive Christ 〈◊〉 they do upon him and rest they say in him but they do not suck any good from him nay before they had any Christ or assurance of him they were better than now You have nothing to do with the Lord Jesus you are our of your place As in Iâ—â—hams parâ—ble the Olive and Vine would not be pulled out of their places to be set on the topâ— of other trees as Kings lest they lose their farness and sweetness
of the Spirit of God as that they should never have fallen nor have been able to fall in respect of the assistance of the Spirit He should have been green all the year long his Blossom should not have been blasted his fruit should never have withered And the ground is the Rule of Justice for if he falling all his posterity are forsaken of God and under the reign of sin and death and Satan Rom. 5. 18 21. Then he standing all his posterity should have had the everlasting presence of God and should have bin under the reign of the Spirit of Grace life Thus also the Covenant ran do and live 2. That the Lord Jesus the second Adam standing and rising in the room of all his people hence he doth convey and propâ—gate to all his posterity the immutable and constant assistance and presence of his Spirit whereby being once begotten of him called to him they never afterward depart from him And though weak in themselves yet assisted by this Spirit do not cannot depart wickedly again The Lord Jesus having stood they cannot fall because by vertue of his standing they have this presence of the Holy Ghost Iohn 14. 19. Because I live you shall live also John 6. 57. As the living Father sent me and I live by him c. Christ standing next to the Father lives by him we standing next to Christ live as infallibly by him And I say the ground is Christs standing For though there be many reasons why the Saints can never fall from Christ as the Spirit of Grace Covenant of Grace Intercession of Christ yet the main ground is Christs standing without the least fall from the fulfilling of the first Covenant which we having the first moment of believing kept in Christ hence the Spirit is given and the Covenant of Grace of strength And hence Rom. 5. 21. v. 17 18. And hence the Spirit is said to dwell in Believers Rom. 8. 11. And we are the Temples of the Spirit whether he dwell in them in his person personally the well is here deep but he dwells in theâ— so as he never ceaseth assisting of them so that they cannot depart from the Lord again hence Isa. 59. 21. My Spirit shall not depart from thy Seed Iohn 14. 'T is called the Spirit that abides for ever It knits the soul to the Lord and keeps it so for ever Never suffers that love-knot to be untied again When the soul is weak the Spirit helps him when careless of it self the Spirit keeps him though the soul offers to run from the Lord yet this Spirit follows him though he grieves the Spirit yet this Spirit still keeps his own house will not depart from him and so not suffer the soul to depart from the Lord. And this is the reason why the Saints never fall from the Lord though they have weak Grace poor beginnings many sins and Adam stood noâ— though with the perfect Image of God upon him because he had not this Spirit yet given though he had the Spirit of God yet not this Spirit which some call the Spirit of Adoption given to him because he had not fulfilled the first Covenant which we in Christ have which is not only the ground of our never falling but of assurance we shall never fall For what breaks a mans peace after Faith Apparition of sin in the Conscience What makes that terrible The Law Now when I see in Christ I have kept all things in the Law not only the cry and accusations of the Law and â—in are stilled but also there ariseth a holy boldness and confidence and joy even before the face of an angry God Eph. 3. 12. And as soul and body are ever knit so here c. 3. This Spirit thus assisting no unregenerate man ever hath I speak not now of keeping the soul from falling from Grace but from Christ. 1. Because the Spirit of Satan fills them he is the strong man that keeps the Palace under whose Kingdom and power they are and therefore this Spirit which destroyes the Kingdom of Satan is not in them 2. Because this was a Preâ—ogative that Adam had not though he had great Gifts and Glory otherwise So this is not the Gift which is given unto them 3. Because this ariseth and therefore is given because Christ stood and therefore those he never stood for rose for suffered for never have it 4. Therefore we shall see in experience take the best Professors living though they may come as they and others judged to the Lord and follow the Lord yet they will in time depart somtime outwardly Iohn 6. 64. There be some of you that believe not See them v. 66. And why did thâ—y depart It was not given them of the Faâ—her The Spirit never was given effectually to draw them nor yet to keep them Iâ— not outwardly at leâ—â—t inwardly and hence Hypocrites though they have marvellous affections unto Christ and so have spoke of him and commended him and seemed to be carried above all creatures and duties toward him yet himself and his mercy and his blood becomes a common thing to them and his knowledge and promise common and hence they slight and loath him and mourn not for it and so are so far from being kept close unto Christ as that they are nearer the unpardonable 〈◊〉 then him But all they have is like Ioâ—ahs gourd which suddenly riseth but there is a Worm at the root that pulls it down again And so their love dies to Ministers that Christ sent and to his Truth and Ordinances But if the Spirit doth thus Who then shall be saved for who is there that departs not When I say the Spirit doth so assist the faithful as that they never depart The meaning is not as though the soul should now never fall into any more sin or unbelief for what do the Saints more complain of then their backslidings Isa. 63. 17. Heb. 12. 1. Saints hearts are no sooner raised up but their weights grow heavy and press them down no sooner do they walk in the way but they begin to fall off But when I say so I say three things 1. Their whole heart never departs 2. They do not depart for ever 3. Though they do depart from the Lord yet the Spirit doth not depart from them as it is in common reason the same thing may go either in a straight or crooked line to the same point As a River may run in a straight or crooked line to the Sea So the Saints their springs their hearts being set a running after the Lord though they do not follow him in a straight line so as never to depart to the right hand or left yet they are so kept by the Spirit that they are continually making after him cleaving to him though with many crooked windings of their hearts this way and that way from the Lord. And therefore as it is in a wheel it
to these wells Secondly Either thou wantest assurance then fear his coming for fear will make misery present and so awaken and hope è contra good present Or thou hast assurance then love his coming see all thy good wrapt up there and love will make things absent beloved and present comfort in the thoughts of them as wicked men that love the things of this life and are in certain hopes to have them they oft rejoyce in the hopes because the good is present they reckon upon it as theirs already Thirdly See how near you are unto the Lord Jesus 1. That you are made for the Lord not to enjoy these things they are made for you and not you to serve them because God hath called you out of this world from the grave hell sin to life now the next is glory 2 Cor. 5. 3 4 5. 2. That now there 's nothing but thy breath thy body between thee and Jesus Christ when this shell is broken thou art with the Lord and shalt see him with open face this will make you look for the day of delivery CHAP. IX Of Christians trimming their Lamps and how holiness is the Christians glory SECT 1. And trimmed their Lamps THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies adorned beautified their lamps made clean or cleansed It is the same word which is used 1 Tim. 2. 9. Womens adorning let it not be with pearls but good works Quest. What is the glory of the Lamp Answ. First When the filth is wiped away which did defile it Secondly When oyl is gotten and the lamp is lighted now it s in its full trim as it was at first when they went out whilst they were sleeping their lamps not being looked into began to lose their shining glory now they recover them Object But how came the foolish to trim their Lamps Answ. They did endeavor it and did something that way as is apparent from the context and so they trimmed them so far as they could reach but the compleat and full adorning of them was this of the wise And therefore look as by oyl in the vessel is meant the eternal anointing of the Spirit of grace within so by shining is meant the glorious profession arising from it as the adorning of women 1 Tim. 2. 9. is their holy conversation That the Spirit of holiness abiding in the hearts and shining in the lives of Saints it is their excellency ornament and glory This adorns the Virgins lamps through security they began to lose their glory Now when they prepare their lamps they adorn their lamps and this is their glory 2 Cor. 3. ult We are changed into the same image from glory to glory grace and holiness is glory Ephes. 5. 27. Christ presents a glorious Church wherein without spot or wrinckle and holy before the Lord. 1 Thess. 4. 4. Sanctification and honor are joyned together SECT II. Quest. WHat Spirit of holiness is it which is a Christians glory Answ. It is not every patcht profession of holiness which is a Christians true glory for by what means is the name of God more blasphemed by the wicked of the world than by those that profess holiness yet break out into scandalous sins Rom. 2. 14. it is a wonder if a prophane man be good a little but it is a greater wonder and scandal if a professor be bad a little Neither is it a most glorious appearance of holiness this is deceit craft and hypocrisie not a glory A Stage-player that acts the part of a King wants the glory of a King and hence Paul opposeth himself to these 2 Cor. 5. 12. But when there is first an exemplary holiness arising secondly from the fulness of the Spirit of grace within as here in the Virgins a shiâ—ing profession from an inward Spirit when Christ hath attained the end of offering up himself that men are a peculiar people zealous of good works Suppose the lamp doth burn yet if not for the end it was made so that a man can scarcely see his way nor others by it its glory is much lost Now the end of the Spirit of holiness is this the end of Christ's death and ministery is this Phil. 2. 13 14. and though they may speak evil yet 1 Pet. 2. 12. they may glorifie God in that day when it is with men as it is with those Zâ—ch 8. â—lt We have seen God is in you when a man maintains a sleepy careless profession and name the lamp now wants its trim when lamps are put under bushels they lose their glory Quest. 2. Before whom is this their glory Answ. 1. Before the eyes of God the Father Ioh. 12. 26. He that shall serve me him shall my Father honor and though the world honor them not yet they shall be spectators of it 2. Before Jesus Christ his eyes Psal. 45. 11. Forget thy country and thy faâ—hers house so the King shall take pleasure in thy beauty 3. Before all the people of God themselves 2 Thess. 1. 4 5. So that we glory of you among all the Churches every one will be speaking of such oh there 's one of a thousand hardly shall you go into his company but you shall get some good and life and heat from him 4. Before Hypocrites many times who of all others are the greatest haters of the ways of holiness and the power of godliness hence Herod Mar. 6. 20. loved Iohn because a holy man not because a deep Schollar or a great man hence while Ioshua and the Elders live the people serve the Lord and while Iehoiada lives Ioash is forward the greatest Monarchs fall down here 5. In the eyes of bad men and hence Deut. 4. 6 7. when they kept the Statutes of the Lord what nation so great as hath such Laws and so wise also this is their glory before all the world at least in the consciences of all men which is their better part 2 Cor. 5. 11. we are manifest in their consciences and hence the worst say often if all were such as they are c. Quest. 3. When is it their glory Answ. 1. In this life as hath been already shewed in midst of reproaches the Spirit of glory 1 Pet. 4. 14. in midst of weaknesses Davids heart was perfect 2. At the great and last day let a man by his wisdom conquests excellencies get himself a name yet when death comes his glory perisheth if it doth last yet not long the greatest Monarchs have been like a mighty wind filled the world with a noise for a time and then down but at the last day then Oh their shame what everlasting contempt shall they arise unto But this shall be our glory at the last day 1 Pet. 1. 5 6 7. which shall be to glory and praise at the comming of our Lord and it is said then shall the righteous shine as the Sun and then all the world shall stand and admire and wonder at them And 3. Throughout all
by reason of a slothful heart is a dangerous thing as many a man hath a rich stock and a good trade and yet thrives not Oh he is not careful to keep nor diligent to improve but is idle so here Oh consider the wrath of God! In extremity usually the Lord hears and helps his poor people but it shall be far from the Lord when others shall say Lord help no let others tears and prayers be regarded no what Lord not in extremity no not in extremity SECT IV. THat it is not in the hand of the most eminent Christians to dispence the Grace of Christ to whom and when and where they will Not in all separably nor in all joyntly it is not in all the wise Virgins hands together It is not in the hands of a whole Church or all Churches to do this These poor foolish Virgins it may be they did not in their judgments think thus however in their practice they now trust to this But these answer It is not in us It is not in Moses to give his spirit to whom he would but the Lord Numb 11. 17. It is not in Paul nor Apollos the one deep in wisdom the other admirable in expression but in God who gives the commission to fetch the whole world in 1 Cor. 3. 5 6. It is not in Christ as Man to give to one to sit at his right hand or left It is not in the hands of the best Parents It is not in the wills of all men living Ioh. 1. 13. SECT V. BEcause they have but their measure received wholly and dependent wholly from another answerable to their own necessities therefore it is not in their freedom but in the hands of him who hath received it without measure Iohn 3. 34 35. but the Father hath put all things into his hands as it is in stars one star doth not give light to another but the Sun to all having received it without measure comparatively so one Spring doth not beget another but it is in the Sea which hath water without measure from whence they come and return again Because all the Saints and all the fellowship of God's people it is but a means or they are but instruments in the hands of Christ to convey Grace now you know all instruments act and work according to the will of the principal agent as it is not in the axes hand to cut down one tree for fuel another for building but in the agents hand especially if the instrument be weak and powerless and such are the people of God 1 Cor. 1. 29. they are poor things and weak things and nothings things that are not 2 Cor. 3. 5. not so much as to think any thing of themselves It is not in the people of God as it is in salves that there is an inherent vertue abiding alway to heal and that in any man which is cureable but there is only an adherent vertue which doth not alway abide and when it is there works not upon all but only at the pleasure of the principal Agent the Lord Jesus those means which providence hath put an inherent vertue into cannot bless but as the Lord will meat cannot nourish sometimes muchless can these without the will of another hence Ephes. 4. 16. the Saints are edified by this but from Christ still In regard of the greatness of the power and honor that is required to dispence the Grace of God and the Spirit of Grace which the Church is not capable of First Knowledge of the Elect the Spirt of Grace which accompanies Salvation shall never be given to any but to them Rom. 11. 7. the election have obtained it hence they must be known first to them that have power to dispence it now that they cannot tell indeed Paul by seeing the 〈…〉 forth knew the election of the Thessalonians 1 Thess. 1. 4. but not 〈◊〉 he could not say This man I will give grace unto and not to that a Minister as Paul Acts 18. 10. may in general know that there is some people in such a place at least probably but who they be he knows not no more than Samuel who knew one of Iesses Sons was to be King but not one whom he liked but whom the Lord did chuse and hence a Minister calls all because he knows not who they be only some are called because Christ knew and therefore in his hand it is Secondly The power must be omnipotent both to lay the foundation and to go on with the building now that cannot be put forth by a poor finite creature when it will but when the Lord will a Minister may preach and quicken a Christian may exhort and comfort and yet they may hear and meet again twenty times and never find the like day because their weapons are only mighty through God 2 Cor. 10. 4 5. Thirdly Shedding of blood dying and bearing wrath to purchase and so to have the Spirit to send for the Spirit of Grace could never be given nor encreased nor continued in any had not blood first purchased this our sins are said to be healed by blood and we cleansed from them by it i. e. by the Spirit purchased by it Heb. 9. 14. Blood sprinkled purifies your consciences with blood i. e. the vertue of blood applied by the Spirit If any of the Saints shed blood for the Church to redeem it then they have power to convey the Spirit of Grace to the Church and it is as hard to convey one dram of Grace as to dye SECT VII HEnce we may see the glory and excellency of the Lord Jesus above all men nay above all the best men and best Chruches living ask David whom he loves and honors most he will tell you Psal. 15. 4. He despiseth a vile person and honors them that fear the Lord and that Christian that is most excellent had all his heart ask any Christian to what men his heart is most knit and whom he doth most of all honor if he sees one man in forty most holy most humble most like to God most acquainted with God and the mind of God a Paul for wisdom a David for brokenness of spirit an Abrâ—ham for Faith a Steven for courage and zeal c. their very feet are beautiful their very names are an alablaster-box broken up And why doth he thus Because he sees they are holy and like to God Oh but consider they cannot make thee holy it is not in their liberty though they should like thee they cannot teach thee one truth savingly thou hast a rugged heart they cannot polish thee and wilde they cannot tame it they cannot convey one dram or taste or savor of the life of Grace to thee Oh if these be lovely who only have oyl in their vessels though they can give none for thee What is the Lord Jesus then who is not only holy fairer than the children of men having all without measure but
time to come agree with him now he sits on a throne of Mercy in Heaven if thou wouldst not be put to shame then Oh be ashamed for all sins now if not judged then then condemn and judge thy self now the Lord looks for no more Oh welcome him as King into thy heart as his Kingdom CHAP. XVII Of Christs coming as a Bridegroom to his own SECT I. THat the Lord Iesus Christ shall come as a Bridegroom to his 〈◊〉 people at his Second coming that as it is said of the Sun â—â— ariseth as a Bridegroom out of his chamber and rejoyceth c. so will the Lord arise upon the world at this day Psal. 19. 5. This Point will be cleared and proved by opening the several degrees wherein he will manifest himself to be a Bridegroom then to his people not but that Christ is a Bridegroom to his people now but then he shall be so also in a more eminent manner and then the perfect accomplishment of all First then theâ—re shall be a personal meeting between his Spouse and himself as it is in mariage before the mariage iâ— consummated there are the friends of the Bridegroom and Spokesmen and he sends letters and tokens but then he comes himself so here Christ sends his Spokesmen 2 Cor. 11. 2. and his word and spiritual refreshings but when this time comes he appears himself in person and both meet in person 1 Thâ—ss 4. 16 17. here we meet the Lord spiritually in his Ordinances but then visibly in the clouds while we live in this world it is a time of parting 2 Cor. 5. 8. and when we come to dye in respect of the whole man it is so also but then the whole man shall meet him these eyes shall see him and those arms shall imbrace him you are left as Orphans here in this world alone it will not alway be thus for there is a time of meeting Secondly Then all deformities shall be taken away from his people and he shall adorn his Bride in perfect beauty for this is one part of Christs conâ—ugal love to his Spouse and People Ephes. 5. 25. different from other Husbands who finde but do not make them beautiful for if the Lord should meet his people and they him with their deformities they would do it unwillingly and with shame as in this life why are Saints unwilling yet to be with the Lord viz. because there be so many deformities and spots abiding on the Spouse sometimes the soul would not have Christ and such a heart too though he offers himself to it Lord depart I am a sinâ—ul man Luk. 5. 8. Oh but then all deformities shall be removed Phil. 3. ult Who shall change our vile bodies not destroy them and make them like his glorious body which shines brighter than the Sun Matth. 13. 43. Then shall the righteous shine like the Sun is there any beauty like that of Christs then shall they be like unto him 1 Ioh. 3. 2. it is a dishonor for a mighty Prince on the day of mariage to let his Queen go in rags they shall be Christs then And look as it was with Ioseph all his shame baseness imprisomeâ—ts did but â—ake way for his glory and hence he was delivered out of prison by the Kings command now his apparel and countenance and name and estate and all is changed so here all your sheme imprisonment in the grave-chains of sins that enter into your soul doth but make way for this certain glory As it was with Iehosuah Satan stood at his right hand to accuse him he only stands before the Lord at last the Lord saith Take off these filthy garments is not this a brand So Satan and Conscience accuse often here but then it shall be so that all thy filthy garments shall be taken away Thirdly Then there shall be an open manifestation and glorious declaration of the dearest love of the Lord toward them before the great day of mariage comes there is love expressed concluded between the parties and it may be some few know of it as Friends and some of the Family but the open declaration is at the day of mariage so Christ loves his people now c. and will not only love them then but openly declare his love before all the world Come ye blessed he shall declare then his own love Matth. 10. 32. Luke 12 8. He that hath made it his glory to confess Christ in a holy life Christ will confess him before God and before Angels and so before all the world Men in great place will not know their poor friends especially in open places but the Lord Jesus will and he will divulge the Fathers love to them also Act 3. 19. You blessed of the Father Ioh. 17. 22 23 24. I have given them that glory united them and made them flesh of my flesh that the world may know thou hast loved them as thou hast loved me Here the Lord doth love his people dearly but it is not so known the Sun shines on good and bad the world hates and persecutes them as Hypocrites civil men think them like themselves worldlings think them as little loved as any their estates thrive not Hypocrites bear a base esteem of them and if they love them 't is because they love them Saints themselves many times suspect them or if not yet they judge as well of others as them nay it may be they are so disfigured sometimes by those sores that break out of them that they know not themselves but now the Lord will openly declare his love to them and to all the world besides These are the men which I have born on my brest and caried on my shoulders for whom I have built and planted Churches and destroyed enemies and trod the wine-press alone and prefered above mine own life and blood and glory whose hairs have been numbred by me whose walls have been continually before me No greater misery to a holy heart than this Psal. 42. 10. Where is now thy God So when conscience saith and men say it here Oh what a mercy is it that then it shall be heard I am now come to comfort thee Fourthly Then they shall be brought into actual possession and fruition of all the glory promised unto them of all their inheritance and portion Before mariage there be promises made of such an estate but when the day is come then they come to actual and full possession of it and become equal possessors of the estate so much in this life the Lord doth promise to possess his people of there be promises of peace redemption victory and triumph over all enemies fellowship with God and all the Saints and Angels together an incorruptible inheritance and now they shall enter into possession of all these nay all that Christ hath signified by that word Kingdom Matth. 25. Come and take the kingdom prepared for you 1 Cor. 15. 54. Then shall be broughâ— to pass
concluded with him and so fixt 'T is no match Why You must see no consent no love no imbracings c. would not such a one be counted a deceiver 2 Tim. 4. 8. Of Terror What will become of you that refuse the Lords kindness now that regard not the Bridegrooms voyce that refuse to bestow your hearts upon the Lord he shall never be a Bridegroom to you at this day when others meet him in the clouds c Now you see Saints absent from the Lord â—oor and mean and question the Lords love to them but then all shall be seen and all this you shall lose Ioh. 3. 32. No man receiveth his testimony c. you that never mourned as widows without him never felt need of his love what will become of you at this day Of Consolation to all those that be espoused and contracted to the Lord who have chose him who have given themselves to him who look now no further but content themselves in him or have a frame of heart so to do though fears keep them from possession of him Oh Christ shall come as thy Husband at that day Many Christians fear this day and hence do not sensibly love nor long for this day being under the whip continually of fears and questioning their estate but why do you fear when the Lord shall come as a Bridâ—groom Isa. 54. 4 5. why dost fear himself the Judge so holy when he is thy Husband thy chains and debts and sins when the Judge is thy Husband thy accusers or enemies when the Lord is thy Husband You should rather long for this day and rejoyce in it because now comes your full Redemption from all sinnes all sorrows the coming of a Husband is sweet First Though the people of God have weaknesses and wants the Lord hath none Secondly Though they must part for a little while the Lord is ever with thee Thirdly Though they car not help out of all evil yet the Lord Jesus will Oh they should rejoyce that when he comes like a Judge and all the wicked shall melt like wax before his presence and burn up before him Oh yet a Husband to thee SECT III. Object IF I knew this Answ. Yes you know it but there be some things that are false Objections against it as Object 1. Because the Lord is such a stranger and the Lord absents himself so much Answ. Is that a good Argument for a Woman Isa. 54. 6 7 8. It is not the time of being ever with the Lord in his time of wooing Iohn 16. 20. I will depart and you shall mourn the world will not and your heart shall rejoyce Object 2. Because my heart goes so soon so oft a whoring from him Answ. It may be that you are sorely tempted and thy heart may begin to be taken c. but yet if you cannot yield to lie in your falls this is not an evidence of a breach of the match Psal. 73. he was almost gone yet the Lord recovers him and saith he the Lord is with me therefore as it was with Christ it was not possible that the bonds of death should hold him so here shall it be with the poor doubting believer Object 3. Because my heart cannot love him Answ. Why do you then sigh under captivity and bondage of your love you cannot love him other things do keep you under oh but can she say she loves not her husband that doth sigh in bondage to be with himâ— Consider how it is at Christs absenting himself from thee as thou thinkest at any time for then love is seen especially at the time of parting Object 4. Because he is so unkinde to me he hears not all my prayers Answ. This is a great Objection if Christ would give them all their portion together which he promiseth them freely in his time then they think he is kind not else First Though he doth not hear all prayers at once yet he hath given thee that which is better than all prayers viz. himself and a pledge of all the rest and this is better than ten sons Secondly It would do you hurt oh therefore rejoyce in this day whatever thy condition be now Give some women their will and you give them your lives and losse of all so here and therefore saith Christ I will be Lord in my house SECT IV. OF Exhortation To those that are out of Christ or do not know that they be in Christ to labour to get your souls espoused and match't to the Lord Jesus it is a laudable custome grounded on Scripture that before marriage there is the time of espousals or contract and such may know though there be absence for a time yet that when he saith he will return to marriage he will come as a husband though others in the family cannot look for any such thing so here the great work of the Ministery is to espouse people to Christ now that they may be presented chaste Virgins unto the Lord Jesus 2 Cor. 11. 2. you may look then that he shall come as a Bridegroom to comfort you others cannot look for any such presence of Christ to them that are not espoused to him now Now Christ is gone up to his Kingdom but let base dust and vile man hearken the time is coming that he shall come in glory to the amazement of the World before whom all the wicked shall melt but the Saints shall live in glory caught up in the clouds of heaven Christ infinitely rejoycing in them and they in Christ. Would you have him come thus to you or as a revenging Judge and consuming fire for your contempt â—if so then get your souls espoused to him now SECT V. Object A las What can I do the Lord must do it Answ. True but he doth it by means the Ministry of the Gospel else what need there be any Scripture writ or Gospel preached use you the means and wait on the Lord thereby for the effecting of this Quest. What should I do Answ. Look as it is in marriage here or espousals here there be but two things that make up the match 1. Earnest suit on the one side And 2. Consent on the other and therefore if any thing hinder it ever lies either on the one side the man is unwilling he desires it not or on the other side if he be desirous she is unwilling but both these finish the business if therefore you would be ever espoused to the Lord Jesus look to these two things First See evidently that earnest suit the Lord makes unto thee for thy consent for thy good will and this will appear by his own speeches and this is a sufficient testimony by what speeches by his voice in these Scriptures for is this the Bridegrooms voice or no if not away with it if it be and that they do breath the Holy Ghost then know it it is as if he spake from heaven to thee now Object But he doth
soul-satisfying blessedness to his people And this I add the way to have all desires satisfied is to joy in Christ alone Psal. 37. 5. Fourthly In case of all spiritual wants for this troubles the heart above any other thing thou sayst thou hast such wants and such sins Oh but remember this thou shalt have thy fill of him hereafter he is absent now but thou shalt be with him he hides his face now but he will arise upon thee and never set more and will supply all thy wants Thus the Apostle perswades to love the Scriptures though they gave but a little light and they were in darkness until this day-star arose so then all darkness shall be abolished so the Saints complain If a Son why so unlike Christ yet remember When he appears we shall be like him 1 Iohn 3. 2. Col. 1. 3. Object But these things are to come how can I be content now Answ. 1. Carnal hearts feed themselves chiefly with hopes and false hopes of base things to come why will not you now with this Rom. 5. 2 3. we rejoyce in hope and live by hope 2. Faith makes things absent present Heb. 11. 13. They saw the promises afar off and were perswaded and embraced them so do you and the Lord in them here but the fruition and possession of those things promised is more 3. Though there is not perfect and full fruition of the Lord here yet it is in part here which gives unknown sweetness Revel 21. 23. They need not the Sun but the Lamb is the light of that Temple Pâ—al 23. ult 4. What though the Lord keeps thee short yet for his sake be content whiles he keeps thee in want there is not a cross but the Lord saith â—or my sake bear it nor a denial of any mercy nor a putting by any prayer but Christ saith For my sake be content with it as they Psal. 44. 22. and be content a little while glory is not yet ready for thee nor thou for it now let this prevail with you be content to be afflicted buffetted forsaken qâ—iering the heart with this I shall one day be with the Lord Christ was thus for thee And as for you that never had heart to receive Christ yet oh that this thing might make your hearts come off from all creatures to him Isa. 55. 3. Why spend you your mony for no bread and for that which satisfies not and for that which continues not what though thou lose by parting with thy lusts alâ— comforts friends favor of men gain thou shalt find all these in him lose him and thou canst not finde these in them Oh but this you will not come to but yet remember Psal. 81. 11. Heb. 5. 9. and therefore is there any soul here that as Hannah was praying for a Child so you for Christ alone I offer thee Christ in the name of the Lord take him thou canst not exalt Christ more by any act than by taking him and therefore as hers so let thy heart go home quietted mourn no more and let it ever bear up thy heart as the ark above all waters that thou art shipt safe in him SECT XIV OH therefore be as near the Lord Jesus now aâ— you can be in this world be as much alone with him as you can there will be a very near conjuction and communion between you and Christ another day and herein alone lyes your blessedness you are yet in your race and absent from home yet be as near home and reaching after the price of your high calling when David could not come to the Temple yet his heart was as near it as it could he would be coming after it and accounting them happy that might be near even the very Swallows That is the nature of love Where it cannot go it will creep it will be as near the thing beloved as it can So here The Saints when they were cast from the Temple when they could not go to it yet they would look towards and pray towards it Daniel did it though he died for it Ionah though discouraged and thought he should never come there but be cast out of Gods â—ight Iacob and Ioseph though they might have had honorable burial elsewhere yet such was not only their faith in the promise but their love to the Land of promise where they knew God intended his presence that their very bones must lie there Heb. 11. 22. when they could not live there their very carkasses shall lie there ' This was the power of the timoâ—ous faith of Ioseph and Nicodemus when they had lost the life of Christ and Christ was departed yet they loved and begged the dead body of Jesus so though you have neglected the Lord yet now be as near the Lord as you can Christ himself when he was to depart from his people yet he would be as near to his as he could hence he sends the Comforter Oh so be you towards him I know his love to us exceeds ours to him but there is no reason why it should for we are vile there is reason ours should exceed for he is worthy this is the honor of the Saints To be a people near to him as it is the curse and shame and misery of all the world to be far from him Mens hearts lie further out from Christ than we are aware of some stars seem to be within a hands breadth of the moon when they are indeed far off because of our weakness not able to judge of things at that distance so it is with many nay many of Gods own people are far off or not near enough to the Lord And hence come First All afflictions for the most part why are they sent but to fetch you in from your strayings hence Psal. 23. 4. the rod of God comforted David Secondly Hence comes your sleeping in your strayings from God as Ionah that went away from the presence of the Lord and the Lord let him alone for a time I know there are daily strayings but to lie and live in them not lamented this argues your hearts are gone and lie out from the Lord at least for a time SECT XV. Quest. HOw should we be near unto the Lord Answ. In Four particulars First Be near to him in his Providences the Lord is exceeding near to all men thus Act. 17. 27 28. in him we live and move as the beam is in the Sun so as he may be felt it is wonderful to think how near the Lord is to men not only by the immediateness of his vertue but of his person yet they are far from the Lord and men are to seek for him hence vers 30 31. he perswades unto that especially to be near God not only as a Creator but as a Mediator by whom the affairs of all the family in heaven and earth are ordered Oh therefore seek him till you come so near as to see him and find him hete David saw this
receive it 't is not thy sin to refuse it but 't is such a sin that all men that perish under the sound of the Gospel are principally condemned for Secondly 'T is offered really I put in this because men cannot see the reality of this because not Christ but Ministers they think only make it and so the offer is only external and Ministerial the Lord himself they think is not of that mind Answ. 1. What any Minister according to the Gospel doth that Christ would do if he was here present hence 2 Cor. 5. 20. We beseech you in his sâ—ead as Embassadours speak what the King himself would do and no more and himself would speak what they do if he was present and hence Christ did not only preach the Gospel to his Elect that should receive him but to them who did reject him also which made his blessed heart and eyes also break forth into teares Oh that thou hadst known c. 2. 'T is Christ in them which doth speak Heb. 12. 25. Him that speaks from heaven and hence Ephes. 2. 17. He came and preached peace when he was gone up to Heaven and hence receiving of these Ministers and Embassadours of Christ is receiving of Christ despising of them is despising of Christ and look as the bowels of God the â—athers love are opened iâ— Christ so the bowels of Christs love are opened in those whom he sends Never didst thou see any Minister pity thy condition and offer peace to thee but because Christ put it in his heart and as in rejecting the Gospel you shall not sad their spirits so much as Christs Spirit in them so in accepting è contrà 3. Your life and salvation and certainty of mercy from Christ hangs upon your receiving their Word for men wi I say If Christ were here I durst believe his Word I tell you the Lord hangs thy life upon believing their Word spoken according to him Iohn 17. 20. I pray for them that shall believe in me through their word Why not through my word Answ. These may stand well together my word as the foundation their word as building upon it their word in the external administration and view of man but my word indeed my word in their mouths and so their word as instruments under that principal agent so that if an Angel or one should rise from the dead I should not look for more certainty of life by believing these than them Christ will speak no more till he shakes down heaven and earth with his voice but their word he honours and saith Believe it their word is not Christ hath loved thee but Believe that thou mayst be beloved of Christ. 4. The Lord is so real here that he punisheth men more for this than if he was present Christ lived among the Jeweâ— and preached they crucified him and rejected him in his person yet this cast them not off till Luke 13. 46. they put away the offers of grace by the Servants of Christ from them and now the Apostles are to shake off the dust of their feet against such as those Thirdly It is offered with vehement desires to accept of it 2 Cor. 6. 1. Psal. 81. 11. We beseech you receive not Gods grace in vaine for you may say There is some offer but the Lord desires it not in good earnest never did man desire to get the affection of another most beautiful as the Lord doth thee that hast none we use to judge of the affection of another to a thing by what he is willing to part with for it As he that sold all for the pearle and bought it So the Lord is content to part with all he hath to thee the dearest thing he hath is his precious blood and all fruits and benefits of it his Spirit to comfort himself to dwell with thee his Father to love thee his Kingdome to receive thee his sweetest promises to assure and stablish thee all things except his glory it is â—ot fit that you should receive that but for him to receive it from thee and giving it to him is better than having of it to thy self To thee I say that art like an incarnate Devil Dead and Damned and undone for ever unless thou accept of this Grace is all this Mercy of the Gospel tendered Fourthly It is offered freely Isa. 55. 1 2. For this makes many stand and wonder Why should the Lord make love to me so vile so unworthy good for nothing but to sin dry bones or what need hath the Lord of me what can I do for him what can I add to him why goeth he not into the Palaces of Princes to call in them but that he should deale thus with me that have sinned worse than Paul â—efore conversion not ignorantly I have known the grace of Christ yet rejected it and have gone on desperately have been mad in following my lovers forsaking the Lord True I know no cause but only his free love because he hath compassion on thee and because 't is for his grace sake hence he desires it vehemently for that is worthy to be honoured received embraced of thee Methinks it is in this case as 't is with poor Marines whose ship is wrackt many drowned and they cast upon the shore one comes to them and offers them house and meat and home they tell him We are poor men havenothing to pay true I know that but I have compassion upon you because I see you are distressed men so 't is here with the Lord Jesus I know thou hast nothing to require me but I have compassion upon thee accept my grace take it live upon it because thou art a distressed soul God hath shewn wondrous mercy in giving life now I offer more one would thâ—nk now surely men should be glad to accept of this grace Quest. Vpon what tâ—rmes is this offer of love made Answ. There is nothing required but only and meerly receiving of it Iohn 1. 12. Under the Law it was Do all this but the Gospel saith not so but Reâ—eive me who have done all and suffered also with thy whole heart as it was in the Land of promise nothing required but going up and possess it here it 's no more Prov. 4. 8. She shall bring thee to hâ—nour when thou dost embrace her The offer of love is like the offer of a rich portion nothing required but receiving it thankfully and so living upon it so Psal. 16. 5 6 7. I thank the Lord that gave me counsel c. Or as it is in the offer of a Prince to a Traitour he offers life to him Upon what termes I could crush thee as a fly between my fingers but I desire nothing only accept my favour come and embrace me and then live under my Government in my Kingdome because that I love thy company and because here is my honour and thy safety so doth the Lord in the Gospel the Lord professeth he had rather a soul
Lord apprehend us as in 2 Sâ—m 5. 1 2 3. But by his Covenant he bindes himself unto the souls of hâ—s people Isa. 55. 2 3. which is a mighty strong Covenant as strong as Gods purpose is for 't is nothing but Gods purpose revealed Now this the Lord reveals usually two wayes 1. In the Word without the conscience knowing it so as that a man hath not assurance of Gods Good-will to him And 2. To Conscience and this two wayes 1. By prayer the soul being instant with God to reveale his good-will the Lord doth it Ezâ—kiel 36. â—7 I will yet be enquired of for this c. Zach. 13. 9. Hence the Lord asks the poor heart Will nothing content thee but the Lord I wiâ—l fulfill thy desires then the Lord hath heard thy cryes all thy sinnes shall be pardoned all those corruptions subdued c. 2. By the Ministry of the Word when the soul hath been froward in seeking the Lord but now mournes under it that it cannot finde the Lord the Lord professeth I 'le create the fruit of the lips peace Psal. 25. 14. He will shew them his Covenant c. So that the soul is for a time stablished and supported by these and the like blessed words of Grace from the Lord. Secondly By an eternal Spirit of life which as from Christ the Head comes into every member and is in them and shall be in them never forsaking them though it be grieved a thousand times in a day by them this Spirit sets on the Covenant and gives the first fruits of glory c. Isaiah 59. ult This is my Covenant my Spirit shall never depart c. Thus Christ apprehends his herein differing from Adam he was next to God and was apprehended by God But 1. It was by a Covenant of works 2. As a first cause upholding and preserving and governing the second but this Spirit which should never forsake this he had not now when by Faith we are turned unto Christ Christ apprehends us with both these armes Now è contrà you may see what is it not to be apprehended by Christ. Because they were never given unto Christ in Vocation by the Fathers drâ—wing Iohn 6. 65. And Christ takes hold on none but them they are apprehended for the Givers sake though they be worthless in themselves All lawful Marriage is by the Parents consent so here Because he knows the vileness of such mens hearts lying in their sin the falseness deceits of them Ioh. 2. ult As we use to say Such a one No I know him well enough Of sad Reproof to those who never trouble themselves with any thoughts whether Christ hath apprehended them if they have once apprehended Jesus Christ they never question whether their Faith so apprehend Christ as that Christ apprehends it Oh consider these Virgins they did thus after a sort apprehend Christ all their liâ—e but now they know Christ never loved them because they never savingly apprehended him I remember Isa. 4. 1. Seven women shall take hold of one man â—nd shall say We will be called by thy Name to take away our reproach but we will eat our own bread Soâ— many take hold upon Christ Lord let us be call'd by thy Name to take away our reproach when as they care for no part nor portion in Christ but they will eat their own bread live upon their own lusts It was Christs speech unto divers that saw him and followed him Iohn 6. as to hâ—s Disciples also Except you eat my flesh you have no life in you What doth a man aim at in eating not only that he may have Bread in his hand but he examines What vertue hath it His end is that it may grow one with him and be turned into the â—ame flesh with him and so that there may be a most rear union that can be so should all Christians study that and aim at that that the Lord may be nearly united to them and grow one with them a gracious heart prayers and mournes for want of this Oh there be many that profess What should I trouble my self with this and that grace when I have done all I can but look up to Christ True but will you not yet try whether you so look to Christ as that he looks towards you Iohn 10. 10. I kâ—â—w mine and am known of mine there is a world of false faith in the world Ier. 7. 8. When they cryed the Temple of the Lord saith he Do you sweare lye c So I may say Are you slothful in carriage discontent in families live in secret adultery and your eyes and thoughts are full of it do you break your promises and Covenant with God and men and forget the Lord in a Land of Peace care for little but that your Plough may speed and your names may rise and do you cry Christ Christ go to Sâ—iâ—h go to the Palatinate Bohemia and see what God hath done Oh but I am better oh but go to these foolish Virgins let their dead ghosts affright thee if the Lords Word cannot make thee search here A man drowning all his care will be for a hand to take him so would you if all were right but you will not so Of Examination Whether ever the Lord Jesus hath apprehended you with his dearest love as well as you have apprehended him 2 Cor. 13. 5. In all Covenants among men whereby they are to binde themselves one to another men will make it sure on both sides Christ will make you sure to him do you see that he be also made sure and fast bound and united unto you Methinks the consideration of the example of the Virgins might awaken every one unto it for if this was the frame only of some rude prophane Rout of â—arnal Protestants professing Christ with their lips but denying him in their lives it might be excusable for us but when Virgins and so many and that in these times of Christs coming to faile here this may strike a holy â—awfulness even in the best and with much feare and trembling to search themselves as it did the Disciples of Christ when they heard not many but one only should beâ—ray him for there is this union on both parts Iohn 10. 14. 2. But though there is cause to search I confess 't is very hard to finde out this blessed Love-knot the union between Christ and the soul being so mystical and secret and spiritual a work especially in this life wherein the Lord Jesus ariseth in the souls of his people not in his perfect fulness but only as the day-starre at which time there is much darkness before the rising Sun and hence the Apostle Gal. 4. 9. You have known God or rather are known of him c. 3. But yet it may be known the many examples I might alledge might prove it and the promise of Christ to his Disciples doth evince it Iohn 14. 20. They were weak for a
time and Christ forsook them and left them very sorrowful for a time but saith he I will come to you again yea and they might be never awhit the wiser for that Nay saith he At that day you shall know I am in you and you in me As a childe cannot tell how his soul comes into it noâ— it may be when but afterwards it sees and feels that life So that he were as bad as a Beast that should deny an immortal soul and 't is an Article of our Faith so here c. 4. And truly when it is known 't is exceeding useful if a man was never apprehended by Christ that now before he be cast out of sight and reach of Christ he may if possible get the Lord to apprehend him and if he hath been apprehended he may be supported in sad combates and comforted against all feares of Apostacy from the Lord but may know he stands as fast as Mount Sion that never can be removed for times of spiritual assaults are to destroy faith Psal. 22. 8. He trusted in God let him deliver him and therefore you had need make sure of this time may come that to sence and feeling hope and heart may faile What supports now yet Christ doth not Christ will not Christ cannot Quest. How may this apprehending love on Christs part be known 〈◊〉 Answ. In these five Degrees of it it manifests it self for it is unknown in it self but in the manifestation of it there ' is seen of us 1. Degree When the love of Christ apprehends the soul effectually it overcomes the soul by sence of love and thereby draws the soul from the strong holds and bondage of sinne to Christ wherever there is exceeding deare love of the one unto the other it is winning it 's of an overcoming nature and though Christ doth threaten or terrifie his people sometimes yet the end is love the love of Christ is of a winning overcoming vertue and he overcomes by love and where he sets his heart on any he will sooner or later overcome by love if he can the hearts of his to forsake all other Lovers and cleave unto him Ier. 31. 3. I have loved thee with an everlasting lovâ— What follows hence I have drawn thee How by loving-kindness Cant. 1. 4. Draw me and I will follow thee this is the prayer of all those whom the Lord espouseth to himself and 't is as if they should say I have neither strength nor heart to come nor follow my iniquities clog me and my feares discourage me c. but yet Lord draw me Let a man believe in Christ and accept the offer of Christ when he can but he can never do it untill his heart a verse to Christ and unbelieving be drawn to the Lord Jesus and that not violently only by terrour but by stronger cords even the cords of Love which perswades mightily the soul of unwilling to become willing the Lord revealing the glorious grace and righteousness of Jesus Christ and all the benefits of him and therefore he offers this to it and requires nothing but faith to receive it this which stirs not the heart of another overcomes the hearts of the Lords own even with an holy admiration at this grace What Lord am I so vile I am and filthy and hellish after so long abusing God and Grace now to reveale offer on such termes Christ and Grace to me Oh Lord I am swallowed up with this kindness how canst thou think such thoughts of love yet I see it Rom. 1. 17. The Gospel is the power of God to salvation for therein is righteousness revealed from faith to faith And mark 't is such a drawing of love as pulls the soul from all the strong holds of sinne to Christ for that which the Prophet complaines of people in his time is true of ours Ier. 8. 5. They took fast hold of deceit and refused to return they hold it as their life and it holds them as fast as spiritual bonds of death either the pleasure of sinne holds them or the power of unbelief in refusing grace attended with sinkings and sadness of heart or objecting against grace through pride of heart when the Lord comes to apprehend it hereupon the Lord Jesus Christ uno eodem actu ictu in drawing the soul to himself draws it from the captivity of sinne thus Acts 26. 18. from darkness to light 1 Thes. 1. 9. and the soul saith as they Ier. 3. 23 24 c. The Lord Jesus doth not so draw it to himself as that at the same time it abides in sinne noâ— so from sinne as that it abides without Christ but uno c. For I observe a double errour in mens drawing to Christ. First Either they come only from misery I say Only and so are rather driven than drawn to Christ they rather come themselves on the legs of their self-love than on the feet of Faith Now when Christ doth effectually draw he doth it by love Oh this meâ—ts this draws this breaks this overcomes and now as we say in Warre It is better to Reconciâ—e an Enemy than to Conquer him by force because thâ— one overcomes his power only but the other overcomes his will so Christ could crush and he doth bruise his peoples souls with miseries they would never else be suitably affected with the bruises of his soul but this makes way for love he overcomes the will by love Secondly Or else if love doth meet affect and draw them yet it doth not overcome them oâ— draw them from the hold of sinne but as Ivy clasps about the Tree with a root of its own I have known some that have been melted affected with the patience and goodness of God towards them that have been almost perswaded and yet have turned almost Devils afterward the Reason hath been because they were never quite taken off their own bottoâ—es Now a soul whom Christ draws the Lord in drawing him to himself pulls him from his sinne so that he is weary of it the sight of Christs grace oh this draws indeed that now not only it dare not will not but cannot live in sinne Rom. 6. 2. Titus 2. 11 12. Grace appeares to all but it teacheth us saith the Apostle to deny ungodlinesse ungodliness will be suing and seeking for love but they deny it the soul thus comes not unto Christ without feeling of sâ—nne in it but that the Lord would take away all iniquity from it Ier. 3. 22. And because it feares there may be some secret evil its care therefore is that the Lord would strike the root of all and make it more bitter than death to its grave The greatest evil of all is sinne 't is greater than Death Grave Hell hence Christs greatest love is in Redeeming first from sinne And as if there had never been sinne grave nor death should never hold so when he breaks the power of sinne no power of Satan World Death shall hold
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
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
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
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
among us some small yet lively resemblance of those daies SECT III. That in those daies of Christ's coming wherein the Churches of Christ and Professors of the Gospel shall grow Virgin-Churches all visible Saints when all Members seem to be espoused Christ yet there will be found desperate folly in some and in time great security will fall upon all Some there are who think the daies we live in now are not only the daies of the Son of man but part of the daies of the coming of the Son of man wherein the Churches especially in these places grow to be Virgin-Professours Our judgments hold it our practise maintaines it all Church-members are and must be visible Saints visible Believers Virgins espoused to Christ escaping the pollutions of Idolatry and the world Take heed the Lord find not many of you foolish take heed you that are not so that in time you grow not secure you have the pillow of peace to lie on and the cares of the world to make you dream away your time and you have no pinching persecutions to awaken you and if no wrestlings within look for security there Folly will be the death and bane of some hence boast not Security a sleeping sicknesse will be the disease of others if the Lord prevent not But I intend to anchor here only to set up markes at these Flats that you may avoid them and come not near them CHAP. IV. Sheweth that the Soul that will enjoy Communion with Christ must be divorced from all other Lords particularly from Lusts and from the Law The manner of its Espousalsunto Christ. SECT I. NOw therefore to come to the Third thing the persons that make this preparation are set forth 1. In what they all agree in and that is first in that they are all Virgins What are these Ans. To omit the Popish Interpretation of their Nuns and mock-Virgins I shall rather make use of Scripture to give light to interpret this place for opening of it know the whole Church may be called the Spouse of Christ and take every member alone a Virgin attending on this Spouse Psal. 45. nay the Apostle 2. Cor. 11. 2. calls the whole Church a Virgin so that by Virgins are meant whole particular Churches of Christ together with the several Members thereof Now Virgins are such as are fit for marriage and not defiled with any man as it 's said of Rebecca so by Virgins are meant those that are not polluted within or without with the evils of the world Rev. 14. 4. but more is to be understood here 2 Cor. 11. 2. when once marriage is come they cease to be Virgins and are Wives yet when espoused to Christ now they are spiritually Virgins hence these here are only like to Virgins so that the meaning of Virgins is this by Virgins is meant such Churches or members of Churches as are divorced from all other Lovers and matcht only to Jesus Christ these only look for the coming of Christ and communion with him these only are received into communion SECT II. WHoever look for everlasting Communion with the Bridegroom of the Church Iesus Christ must be Virgins Divorced from all others and Espoused only to Iesus Christ. Here were indeed foolish ones among these yet as foolish and blind as they were they saw that this was the way to be like the wise to be Virgins as well as they Psal. 45. 10 11. Ier. 3. 19 20. as a Wife departs so ye but how shall I put thee among the Children c. you shall call me my Father i. e. one instead of all other things and shall not turn aside from me Hos. 2. 23. there is their communion Hence the Lord will 1. take away the names of Baaâ—im 2. Betroth them to himself SECT III. WHat is it to be divorced from all other Lovers Idolatry is called Whoredom in Scripture and this is one thing the Soul must be Divorced from before it can be match'd to the Lord Hos. 2. 2. I shall not need to press this here but there are two other things which I shall shew for there are two things that every man doth before he is espoused to the Lord Jesus either first he departs and goes a whoring by unlawfully lusting after the creature Psal. 73. 27. Iames 4. 4. Or 2. He is lawfully married as he thinks unto the Law Rom. 7. 3 4. the Law is there compared to a Husband from which Christ indeed delivers his yet some will stick to it either the Soul takes content in some creature more than in Christ or in some righteousnesse more than in the Lord Jesus Now to be divorced from all other things is for the heart to be taken off from all worldly contentments Secondly from comforting it self in the bosom of its own work and righteousness and this must be found in all them that look for communion with the Lord Jesus SECT IV. 1 THe heart must be divorced from Lusts after and pleasures in any creature for proof we must know this 1. The soul of every man must have something to quiet and comfort it like the stomack it 's death and hell to want it as the Israelites in the wildernesse hence it must have it 2. That there is nothing that can comfort the thirsty heart but 't is either in the spring or cistern fountain or bottles either in God or in the creature 3. Hence man having lost God and all good there seeks for it in the creature and because he finds not enough in one digs for it in another Psal. 4. Who will shew us any good and hence the Soul because it never found that infinite sweetnesse in God himself hence lusts after and delights in the creature for it self loves pleasure for pleasure delights in creature for the creature not for God why should he seeing he never found content there and here the soul of man cleaves night and day committing spiritual whoredom before the face of God now if ever any soul hath communion with Christ it must be divorced from all creatures thus for Lust is a desire after and content in the creature for the creatures sake 1 Because while the heart is in league with any creature besides the Lord 't is at deadly enmity with the Lord Iames 4. 4. If a man hath a rich commodity and one comes and offers half the worth of it he takes it as a contempt if it be not worth this it is worth nothing so the Lord is worthy of all our love our lives our souls though we had a thousand of them and will a man not part with his lusts for him I tell you the Lord takes himself sleighted contemned and loathed if not worth all a mans love he is worth nothing now the creature is made a God because made a mans last end which is as proper to God as to make him the Alpha of all Here the greatest wrath is to give a man his fill of
s the great plot of Arminians to make Christ a means only to make every man a first Adam setting men to work for their living again for they grant all Grace is lost all comes from Christ Christ gives all and to Christ we must look for all and then when we have it use it well thus you shall have life else look for death So 't is a misery many a soul is in Men will trade in small wares rather than live on anothers Almes Do you think the Lord takes it well to make him a Merchant for your ends Oh no never look to have communion with him in this way 3. Those that close with but rejoyce more in a little Grace they receive from Christ than in all the fulnesse in Christ more in a little they do than in all the Lord Jesus hath done Phil. 3. 3. That is a womans husband in whom she rejoyceth most Do you rejoyce more in what you have and do than in what the Lord Jesus hath and hath done more in what you receive from him for a hypocrite may receive from Christ Iohn 15. 2. than in what there is in him It argues a whorish heart I know a man may rejoyce in what Christ works in him but 1. not more in this than in Christ himself 2. A child of God may while he knows not whether Christ is his do so but you think the Lord is yours well when you feel affections and life then you are glad when that is lost then sad why is there no life when thou art dead no glory when thou art base no wisdom no communion with God when thou hast none Yes why dost thou not rejoyce in this which is here most fully which Saints presenting please the Lord more by than by giving the glory of Angels infinite millions of years Oh thy heart is not in love with Christ but somewhat else for here is the joy of all Saints In thy seed shall all Nations account themselves blessed all Nations one and another Isai. 45. 24 25. shall all the seed of Israel be justified and shall glory Consider therefore this thou art sometime joyed why O I find my heart thus and thus and is this all yes for when this is gone all joy dies and should I not do thus yes else you never felt comfort of it but not only rejoyce here but when the beam is gone the Lord is not gone Rom. 7. ult when the bottles are spent the spring is full 4. He that performs any duty ultimately to ease his conscience he is married yet unto the Law for there are two sorts of duties to the Law 1. Some are directed to give Christ content to ease his heart by seeing Gods love in Christ then love being shed the heart sheds it on Christ again and thus saith the Apostle I through the Law am dead to it that I might live to God Gal. 2. 19. 2. Some are to give the soul ease it sees sin and fears it must dye and the Devil appears and when it lies down it fears it shall never awaken again and when it hears thinks no mercy but only threats belong to it and hence having no peace of conscience to think God will love it it loves duties doth duties and now takes these for good tokens and signs of love and if it feels a need of Christ 't is only to ease it Now a man is married to the Law when he crouds for ease into the bosome of it Deut. 5. 27. they were in great fear Whatever God will have us do we will do it is it not thus with many How shall we know this Answ. Dost find this while fears and terrors of conscience are on thee so long thou dost seek and pray and heâ—r and call on God and when they are worn away by time or blown over with feeling some good things and hopes from them then thy heart is careless again 't is certain you are yet married to the Law as many a man exceeding forward while prest under sense of sin for a year or two Lord how many hundreds drop away by little and little afterwards Deut. 5. 29. Oh that there were such a heart alway Mat. 3. 7. to 13. they saw a wrath to come hence feared and hence came to Iohns Baptism to repent and confesse him 5. No man that is married to the Law but his fig-leaves ever cover some nakedness all the duties ever broodsome lust there is some one sin or other the man lives in which either the Lord discovers and he will not parwith as the young man or else is so spiritual he cannot see all his life-time read through the strictest of all and see this Mat. 23. Painted Sepulchres Paul that was blamelesse yet Eph. 2. 3. Tit. 3. 3. served divers lusts and pleasures and the reason is the Law is not the ministration of the Spirit 2 Cor. 3. 8 9. which breaks off from every sin there is no saw that can give â—ife Gal. 3. 21. And hence many men have strong resolutions and break all again hence men sin and sorrow and pray again and then go with more ease in their sin examine thy self is there any living lust with thy righteousnesse 't is sure 't is a righteousnesse thou art married to and never wert yet match'd to Christ hence note thy self it may be thou hast rested in duties and since more light came saw it and seeing this thinking that here is all thy errour thou hast laboured to see the emptinesse of thy own Righteousnesse and the fulnesse of Christ and now thou art come to both and now well So then thou hast not found out any lust thou livest in all that time nor the 〈◊〉 of thy old nature no why then I pronounce thou art yet maâ—â—ied to the Law take and trust never so much to Christs righteousnesse 〈…〉 the power of a proud heart an unclean heart still never speak of Christ. 6. They that are fearful to be troubled at their estate to have it prove ill which a Saint may do yet brings it out to the light at last Iohn 3. 20. When a Woman is married to a condemned man guilt being upon him he loves not to be seen abroad in the sight of others thou hearest a Sermon and art loath it should be found out loath to be troubled he that hath righteousnesse in Christ will not only bring it to tryal before men but God himself Now is it thus with any of you what shall I say shall I say that Christ is or may be thine in this estate â—â—uly if I durst I should bless thy self thou maist but remember that the Lord will take thee to do for it and what is it to lose communion with Christ I cannot express it The Disciples were sad when he went away from them in his abasement but for the Lord to leave thee when in his glory to stand a far off and see him go never to see
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
now away to the Lord if ever help now 't is when most helplesse 2. If you can do any thing savingly good the soul is bound now by the power of Faith to stir up it self to act though not to trust to it alone for somtimes the soul hath the regenerate part uppermost and the prevailing Spirit of God Psal. 21. 3. which comes to him and gives it power to act before the soul come to it Now a man is bound to act because 't is from Christ now Hence Timothy was to stir up the gift 2 Tim. 1. 6. Hence complained of them Isa. 64. 8. None stir up himself to take hold on the Lord. A man must stir up himself to believe as well as other Graces hence the Kingdom of Heaven is taken with violence and though corruption is stronger than Grace yet Grace assisted with the Spirit is stronger than it which is never quite out of the soul but 't is in the soul 1 Iohn 4. 4. Stronger is he that is in you And 't is said professedly He purgeth himself and keepeth himself the evil one toucheth him not 1 John 5. 18. But mark trust not barely t◠this but when you do this withall remember Lord I cannot hold out in this unlesse thou dost help me But know Isa. 26. The Lord is the rock of my strength And if you by the Spirit mortifie c. Rom. 8. 13. Therefore ever hold up sailes but look for a wind And if a man be not to do this then when any sinful temptation comes if a man do not find the Spirit and strength ready at hand to help if he be not to stir up himself against it he is to suffer himself to be carried down by it Hence a man may neglect all duties a long time if he do not find the Spirit assisting if so be a man must not stir himself up and so will some say a man may May What shall I say to such sluggish soul but sleep on But know it the Lord will awaken thee when you shall say Oh that I had improved the Talent I had And if you do find Christ in such a condition know it they be but the last visits of Christ before he departs You can do more than you do and the Lord will have you do it But I cannot do it for good ends without Christ. Yet do the thing as far as you can else if you owe another a debt and will not pay because not for a good end that excuse will not serve So you owe the Lord your lives your spirits your abilities lay them out for the Lord though evil be in them be humbled for that Is this good requital to say you find your hearts dead in prayer and God must do all and there leave it 3. You are to expect and look for power from the Lord Jesus in the use of means all known means For Faith fetcheth all from Christ hence we must go thither where Christ is to be found and he dwells in his House in his Ordinances Therefore there you must depend upon him As 't is with a Merchant he wades not over the Sea for Pearls but gets into his ship and there he sits still so here Mat. 13. The Kingdom of Heaven is like a Merchant man Hence you that know you can do nothing being under a spirit of conviction and hence do nothing under a spirit of sloth and neglect of means by vertue of a spirit of presumption and say Christ must do all I say you take not the right course for the Lord to help you in The Lord will never be a slave to thy sloth but thou shalt be like a shrub never to see good when it comes and shalt die in horrour with this Oh I might have done more Hence you are worse than the other that think if a man fasts prayes watches against his distempers mourns for want of Christ and Grace and followes God hard here he is a Legal Christian Why these are but his own works and this is not living on Christ. I confesse bare using them or trusting to them is not but he that lives not on Christ in use of means these and all other means to find Christ or enjoy more of Christ shall never have him Neither do I know what turning Gods Grace into wantonnesse is if this be not and under a conceit of liberty to be a servant of corruption I know not whether it be thus with any but if I did I would pity them 4. If the soul cannot every moment live on Christ i. e. for every particular act have a distinct act of Faith for this cannot be yet every fit season that it can it ought to look up to the Lord for life and fresh strength Pray as 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every fit season And as he brings forth fruit so he goes for fruit in season Psal. 1. 3. And when the soul doth this the Spirit of the Lord helps when the act is ceased Now the fit seasons are 1. At beginning of any action as prayer hearing reading All the time a man is in his journey or in his work he is carried on by the act of Faith at first setting out The reach of Faith is long and continues all prayers all the duty throughout the act of faith is short Now the Lord looks to his people according to the first 2. When our act beigns to die as Moses lifted up his hands and when they were heavy Aaron and Hur supported them again 3. When a man feels himself strong now apt to be self-confident now Lord for an humble heart And thus you are to live on Christ which if done would make a Christians life glorious and give infinite content to the heart of Christ. But here is the misery either hearts are full and need not or slothful and care not for living so That truly I do not wonder to hear and see so many withering trees as though blasted by wrath because you fetch not all out of this stock and Christ is such a stranger because you are so seldom with him to act and bring forth fruit to him SECT VI. 2 COnsider of the means to act from Christ Jesus and indeed herein lies the skill and life of a Christian and this is the complaint of many a Soul Christ is full and he is not for himself but for those that want and I come to him when I want it and yet I find no help and hence many are brought to think either it 's in vain to come to Christ or else I have no Faith in Christ I will therefore premise these three things 1. That a false double treacherous disloyal heart to Christ cannot expect to receive any thing it comes for unto Christ. As 't is with a Woman that though others do not yet her Husband knows she is fallen in league with some other man he will be strange to her and will not do any thing for
love Christians will come to Christ and when they receive and feel the good they come for they will think of Christs love and that he love them no first come unto the Lord Jesus being once come know he will not cast thee away Iohn 6. 37. then think of this love stay here first feed here and you may act and then the Lord will conveigh strength and power and inable you hereunto For though when a man trusts to his love as Peter without Faith a man will fall because he trusts to an arm of flesh yet when Faith imploies love the work is very great As a Father hath a child who must keep at home with him but he hath never a Steward to lay out that estate for him that he means to give him but when an able Steward now he gives his Son richly So here Quest. How shall I comprehend it Answ. First the Apostle prayes for it Secondly see what 't is by his description and meditate on it 1. The bredth i. e. the same love wherewith the Lord comprehends all Saints as Abraham c. thou art as dear to the Lord as he or any in Heaven nay it may be did cost more not a crosse not a mercy but it 's common for substance unto all Saints 2. The length from eternity to eternity nothing can part nothing shall part all other things are but Summer Swallows that build with us for a time 3. The depth that the Lord should look upon thee when in thy Pest-house when no eye pittied thee when as low as the Grave nay as low as Hell nay lower for they in Hell would come out thou wouldst not Never think to see what infinite love is till thou seest infinite wrath 4. The height to be as happy as Angels and more to nay to be all one with Christ and in Christ and loved with the same love Christ is Iohn 17. 23 26. 5. When thou seest it thus yet it 's the love of Christ that passeth knowledg As children cannot tell how Parents love them Will you do thus 'T is with many Christians as 't is with many Trees the Tree is good and the soil is good and rain dews sun Husband-man good yet it begins to dye then now nothing is wanting but only to be set a little deeper that it may take more root of the soyl And so here there is nothing wanting in many a Christian but to be set a little deeper and to take more rooting in the Lords love Faith roots it self in Gods love and now prospers by love The eye is but little yet can comprehend a mighty world quickly mans mind is but little yet can comprehend though not the infinitenesse yet an infinite love If there be this light of glory see by it all your poor sad hearts that conceive nothing but terror and holinesse in God if you see it not know it here is your work now for the first work is to get Faith then to get love then to act from Faith by love Now the Lord hath wrought the first and thou art busie a doing the third work not remembring the second 2. Content not thy self with feeling a want of supply but labour to feel a need of supply from the Lord Jesus for many a Christian feels a want of Grace from Christ brokennesse c. sees he hath nothing and is sometime by fits troubled for the want of it but he can be well content though he have no supply having somewhat else to ease and content him he feels no need of supply so as he cannot be without it that his Spirit fails unlesse the Lord Jesus in mercy give it and therefore must have it there is a necessity of it Hence he never finds supply and wonders at it why 't is so and here 't is here is his wound and so brings up an ill report of the Lord saying he is loath to give and of the Ordinances of the Lord 't is in vain to seek and truly so it is to seek so for let thy condition be never so miserable if thou feelest a need of supply the Lord will make bare his arm and work wonders bring Heaven out of Hell joy out of sorrow and light out of the thickest darknesse and floods out of dry ground Isai. 41. 17 18. when the ground is dry and perched away no moisture left now the Lord pours out water on this soul Isai. 44. 3. Heb. 4. ult Many come to the Lord for Grace and find it not methinks I hear the Lord speaking thus to his people I love you dearly and I am content to give you any thing you need but you do not need my Grace my Spirit my presence i. e. you feel not a need of it for if you had it now you would not prize it much nor keep it long my precious Grace must not be spilt Many know their wants and distempers and know there is no help in themselves and see all fulnesse in Christ and hence come to him but find none because they can be content though the Lord deny no nor never shall unlesse you feel the woe of your wants that your Spirit fails if the Lord send not in supply Isai. 57. 16. I will not contend lest the Spirit fail Hence there God promiseth to dwell to send and create peace and comfort for what is the reason that Christians at first beginnings â—eek peace and mercy and have abundantly then why truly I was long time before I had any thing but when my spirit began to fail and I gave all for gone and could hold out no more now the Lord helped and pittied me but where are those comforts and that presence of the Lord now Truly now you think the worst is past and would be glad of the life of Christ and Grace from Christ but if not you have a little your state is safe and so can lie without putting your self to a necessity of it Is it not thus is not this your very wound if it be for the Lords sake then get it healed and do as people in Christs time those that were well and had not desperate Diseases commonly came not to him but when the Disease was desperate you know the Fame of Christ being spread abroad then they brought their sick and laid them before his merciful eyes then they looked for the laying on of his hand or a word of his mouth and all were healed so do you you have heard of the Fame of Christ and seen others humbled others parâ—oned lay thy â—ick Soul but look that it be sick before his eyes and so look for one word of his mouth as the Woman of Canaan he may deny for a time yet she must have it and the Lord will say Be it unto thee according to thy Faith not according to thy deserts thou wilt have it I must give it thou dyest without it behold I live to revive thee and therefore to give it You come
love a spring of running love without measure for this is the difference between affectionâ— of Saints and Hypocrites to Christ the one ariseâ—h like a morning dew which is soon lickt up by the Sun Hos. 6. 4. the heat of affectionâ— after other things licks it up but the love of Saints to Christ is like a spring which riseth to everlasting life a spring is but little but yet the fâ—rther it goes the wider 't is till at last swallowed up in the Sun and there is no measure of water so Saints have but a little love but the longer they live the more enlarged for Christ and there is no measure but all is too little they never can never do love enough so that look as 't is said in another case Psalm 102. 13 14. ' T is time for thee to build up Ierusalem i. e. to return to thy people in thy Ordinances for they love the stones so then it 's time for Chriâ—t to come and then the set and fit time is come for a â—eople to meet with Christ out of Ordinances when the set time is come when they love Ordinances and love Christ much more When a man is gone beyond Seâ— and all his Friends and estate are at home they long for him and he is left among enemies why comes he not to them why send not they for him why they know he is sickly and cannot live on the dyer of the country hence he is unfit to come but when that is once come to passe that he can live only on it then he is ready when-ever they send so when men can live with and be content alone with Christ and his love now they are fi With what face can a man appear before Christ when he requires nothing but love and he hath not that 3. Then a man is unready for Christ whiles he neglects the work of Christ for suppose a man hath some inward love to Christ yet neglects hath no heart to do the work of Christ he is as yet no more fit to meet Christ than a Steward who hath had much betrusted him to improve for his Lords use and he hath let all seasons go wherein he might have traded for him and gained somewhat to him How can he appear before him when no fair accounts to be seen so the Lord hath betrusted thee with many Talents timeâ— strength means c. you are not Lords but Stewards of all these Now do you not let many fair seasonâ— and winds blow by you have if espoused to Christ every man some work Now how can you stand before Christ if that be neglected Oh thus 't is with many christians hence those sad alaâ—â—ms of conscience and shakings of Gods Spirit after many loose dâ—yes dipt in some good duties What dost thou that others do not that never shall see Gods face in Heaven Now therefore then the soul is ready for the Lord when 't is daily at it finishing Gods work hence Iohn 17. 5. I have finished my work now glorifie me Christ hath given us our lives work dayes-work every hours work for Christ hath ever eâ—ployment now though a soul may livelong and cannot finish its lives work yet if it finish its dayes work or hours work it may have comfort then if the Lord should come That look as 't is with a Marriner when he hath his Fraight now let the wind come to drive him out of the Haven he is ready to depart so here 2 Pet. 1. 8 9 10 11. If ye do these things and abound an open entrance shall be ministred unto you i. e. when a christian is ever acting for Christ and adding one Grace to another in his course then he is so ready that an open entrance is made for him Therefore look after this 'T is with most Professors commonly as 't is with a Woman that loves her Husband and begins to dresse her self but so much businesse to do that she doth it but by starts hence call her never so laâ—e she will say she is not yet ready she hath so much to do she cannot so 't is here Or as 't is in a house where all things are in a lumber and many things wrapt up and put into holes so long as all things be in a lumber there is no readinesse So many a soul hath a heart fit to receive Christ but all things are in a lumber in a confusion out of place and order and hence not yet ready to entertain Christ but when this work is done then ready Oh betimes do this work set things to rights in your souls 4. Then a man is unready when having done his work he grows puft up with it for let all the three former be wrought in the soul if now the soul be puft up thinks highly of it self attributes any thing to it self as he said in another case they are too many for the Lord so he is too big for the Lord. And truly this we shall find it 's pretty easie to be mean in our own eyes after we have been indeed carelesse and vile before the Lord but when the Lord hath mightily assisted enlarged assured enabled comforted quickened now to be as nothing this is difficult Hence Knox on his death-bed had this Temptation of Meriting When Hezekiah was sick he was cast down but when well and God gave him great Treasures his heart was lifted up now he was unfit Now therefore when a christian is ready to give all to free Grace and to adore that now he is ready for the Lord Psalm 108. 1. My heart is prepared I will sing 〈◊〉 give praise Gods last end is to bring the soul to the praise of the riches of his Grace not only to enjoy God as Adam Now the great reason why Christ comes not to his people presently after they are espoused to him 't is to make them ready to attain that end Hence he leaves sins temptations sorrows desertions on purpose that they may at conclusion look back and see if ever saved pardoned it 's Grace Now therefore when the soul is brought to do this when he hath this rent in his hand now the Lord is ready to receive him and it too and he is prepared for the Lord he that hath not his Rent ready himself is not as yet at all ready to meet with and see his Landlord So that you think you boast not Oh the Lord sees you do or have not hearts so enlarged towards Grace as you should it 's certain you are yet unready then but when empty and poor and cast down and makest an infinite matter of a small sin and settest a high price on a little love much more on infinite now you are prepared Hence David falls a praising when near to death and the Lord near to come to him SECT IV. 1. THe law of Respect and Love requires this of us when Peter would expresse his love unto Christ Luke 22. 33. he professeth
1. 7. 5. 12. Not beloved but that whoever beleeves and performs universal obedience Evangelically to the whole Law he cannot but do well and he that doth it not but lives in any one sin let him evidence his Faith if he can But I speak when a man submits to it sub forma faederis if I can do it and because I cannot do it hence doubt Hence gather your evidence of Gods love primarily and chiefly from your subjection to the Second Covenant Gal. 6. 16. Peace on them that walk according to this rule for Adams righteousnesse that did tye him to God it brake hence no life nor evidence from that but Faith is an everlasting invincible Grace upheld by the mighty power of God and hence here will be everlasting evidence and peace 1 Pet. 1. 8. Whom though we see not yet believing we rejoyce Object Is a Christian then free from the Law Yes he is free from it as from a Covenant hence though it be broken by him he is not cast out of Covenant or favour but he is not free from it as a Rule from which if he swerves he is to call himself not Gods love into question Why because it hath pleased the Father in another Covenant to offer life give life and hence only to evidence life What-ever the Law requires I have at that instant I did believe I performed it in a Saviour by Faith and that I my self may do every tittle of it I come unto a Saviour for it by Faith so that when Satan objects you have no Christ nor love of a Christ because no Faith and no Faith because you cannot do this or that Answer I cannot do it indeed I never undertook it to have life or love thus but I have done it in another and I can do all things by Christ if he will help me under whose Grace I lie and hence will be so far from doubting that I will rejoyce in mine infirmities that I am a fit subject for the power and Grace of Christ to shew it self upon Thus retire to the Second Covenant ever if ever you would get any setled peace And from neglect of this flows a worlâ— of unpeaceablenesse in many a spirit ever complaining and why I cannot do this or that never peace now but cannot you lye under the Lord that he would help keep here and keep your peace here But many a Christian that retires hither hath no peace and so have I done yet find none It 's then upon a double ground which you are to avoid either 1. Because you have Faith but you imprison your Faith you put out the eyes and shackle the feet of Faith for Faith will conquer and triumph over all sins and fears of the world if at liberty 1 Iohn 5. 4. like a Master in a Ship if he cannot save the Ship one way let him have liberty he will by another As if it be Objected You have departed from Christ what have you to do with him I 'le return saith Faith to my first Husband Ob. But he is angry with you Ans. If he bâ— angry for my departure from him I will not provoke him more by staying here who knows but he may repent Ob. But you cannot go to him with all your heart â— Answ. True yet I 'le look to him to draw me Ob. But you feel nothing Ans. Yet I will wait Ob. But you will wait in vain Ans. Still I 'le look he would keep me from that Now stop at any of these trouble comes suffer it to shift it will find rest As 't is with the Anchor let it down but little â—he ship drives but let it down at full length it will ride in storms then 't is 〈◊〉 of Faith that gets the Blessing where opposition makes the Soul take faster hold as it was with Iacob The Woman of Canaan got it thus Or 2. 'T is because they look for another kind of Faith and hence own not this as the Iews the Messiah they made account to have received him in state and he came low so men look for a superlative Faith but want it But thus the Soul espoused to Christ so long as Marriage-Covenant lasts she may conclude of love Do not fear the love of Christ is not toward you because he hides his face and departs some times from you Husbands remain so when they depart and leave the house for many a day and 't is simple to say he is not my Husband now So here the Lord loves his people yet departs Isai. 54. 1 2 3 4 5 6 7. and truly 't is very hard when inward blows and sad desertions and outward miseries and no Christ found though sought for But how shall I then know and discern his love Answ. Many things might be said this way only one thing observe whether thy love remains still to him for himself for it's rule that most commonly a christians purest and dearest love appears in Christs absence from him As 't is with Friends while with us we love them but when gone we feel that love moâ—e quick than before Ierusalem lies in the dust and now the very dust is beloved Psal. 102. 13 14. and if it be so it 's certain we love him because he loved us and we continue to love him because he continues to love us now look then if thy love do not appear 1. In mourning for his absence 2. In longing for his presence 3. In blessing him for a little that is left of himself as seeing such want of him and is not this for himself to have his company again that though God gives thee all other things yet when thou comest to consider the Lord is gone this strikes near as when Christ departed away Iohn 16. 5 6. But because love may be benummed and lye dead therefore try it a time of parting and put thy heart thus to it if he be none of thine then take thy fill in thy sin and forsake him no Beloved here you shall see the heart will yeild and melt Iohn 13. 3 4 5 6 c. and it will say Lord let me never sin more against thee though never saved by thee And take it for a rule do not think the Lord hath left off his love to you when you depart from him and he from you but lying in your Departures Oh that is sad but return again it comforts the Lords heart especially when 't is for himself not for peace and salvation but though he never saves me Oh yet I will look after him Look to the tender-heartednesse of the Lord Jesus for Beloved all the doubts of Christians arise chiefly from this head from a hard opinion of Christ which Satan suggests as at first Gen. 3. 5. that so they might take in his wares Gods people do not know the tender-heartednesse of the Lord Jesus Satan presents him only in wrath when any threats are spoken all these are mine
saith the soul c. And now if any Woman lives with a man that is of a hoggish churlish disposition she will be ever doubting of his love Men do not know it I say and hence when any misery or trouble comes they grow jealous of him which the Lord takes exceeding ill Deut. 1. 27. Quest. How shall I know that tender-heartedness of Christ Answ. By his carriage towards men when he was here on earth for now he is in Heaven in Glory and we know not what his disposition is therefore his life on earth was the living looking-glasse of his heart for ever In Four Things 1. Never any came to him that he cast away whatever their sorrows or sins were but healed them every one if they came to him with their miseries for in healing their miseries he did but shew his readinesse to heal them of their sin hence Matthew applies that Mat. 8. 17. He bare our infirmities 2. When men came to him for by-ends not for himself chiefly he rebukes them for it and shews he was more ready to give himself than bread to them Iohn 6. 27. 3. Those that were lost and sick and miserable and came not to him he went up and down to seek and save them the lost Sheep Luke 19. 10. 4. Those that would none of his love he pittied and had compassion on their misery and sin as on them that were sheep without a shepheard he mourned for the hardnesse of their hearts he wept over Ierusalem Now look upon Christ the same still thou comest to him in secret to take away all iniquity to give thee himself tell me dost think the Lord if here would reject thee ever 2. But I dare not receive him Ans. Thou wilt take Bread from him daily and he is more willing to give himself 3. Thou canst not come to him nor find him but only sometimes nor see him well but then he will seek thee out 4. Oh but I oft reject yet he pitties thee still O think of this compassion of Christ and make him as if present 't is a special means to establish the heart in Believing Learn to know when you are bound not to give way to your fear of Gods love for sometime it is the case of many a precious soul that he hath clear evidence of Gods love to him and what is there against it nothing but a fear what if I should be deceived when all is done and hence the heart sinks exceedingly As some Women that have special love if once they take a jealousie of their Husbands love it 's never removed So here How shall I know this First If those fears thou hast drive thee farther from Christ it 's clear you are then to cast them off those fears that cause sin are sinful but to be driven from Christ is sinful Luke 5. 9 10. Lord depart from me I am sinful fear not saith Christ 1 Sam. 12. 20. they were ready to cast off all Fear not saith he think of this what 't is you get by nursing up those fears they hinder your joy in and your love to Christ your blessing of Christ cause a dead discouraged heart nay though they drive you to Christ one way if they drive you from Christ another way by questioning his care concluding against his Truth never doubt they are vile Mat. 8. 26. Why did ye fear O ye of little Faith So far therefore as fear drives us to Christ 't is good otherwise to be cut off 2. If the Lord hath drawn thy heart to come to Christ and when undone every way secretly perswaded thy heart that thou shalt have help if thou come and by coming hast received healing Vertues of thy lusts and vile affections from the Lord Jesus fear not now 't is a sin to fear I shall not have help as Mark 5. 33. the Woman with the Bloody-issue she was afraid she had presumed hence came trembling but the Lord told her Now fear not be it unto thee according to thy Faith only thy Issue is but begun to heal What say you have you never come to him never received any healing from him that is hard Surely 't is so that I would not be in my lust again for a world If none of these prevail but the Lord follows thee with fears on fears as wave on wave then see if there be not some guile of spirit in thee i. e. some sin you have or would give way to if you had assurance of Gods love It was the speech of one to me next to the Donation of Christ no mercy like this to deny assurance long and why for if the Lord had not I should have given way to a loose heart and life but c. so if the Lord should deal so with thee it may be thou would'st lye in thy sins if thou had'st peâ—ce there and it may be you have had it but sinned and not confessed not lamented not opposed Thus it was with David Psalm 32. 1 2 3 4. Hence when he confessed the Lord forgave in his Conscience his sin Men will withdraw their love from their Wives if it make them wanton and deal sharply with them so one that never restored could never get peace some ever complaining never setled because they have their Truces with sin and would have peace with Christ and it cannot be And this is a rule I have long held in them that have clear light of the Gospel long denial of assurance is like fire to burn out some sin and then the Lord will speak peace Iudg. 10. 16. And therefore take this counsel and God will tell thee thy sin if thou art desirous that he should find it out but get this mercy from him Zach. 13. 9. Bring thy heart to a straight either to reject or receive him to be thine he is offered to be King and Saviour and Lord and Husband now thou shalt have his heart his hand his Spirit his Father his Kingdom his Ordinances his Angels himself if you receive him or else if not you shall lose him and then woe to thee when any mercy any misery any Ordinance befalls thee for all shall suck thy Blood consume thee and fit thee for eternal ruine and then wish Oh that I had taken him but then too late therefore receive him or reject him Oh I cannot that 's another matter However we propound these Evangelical commands that may come with power and therefore know that if they do not now they shall arise again in time SECT II. THis is not all that which makes you ready for Christ unlesse your love is set and fixed on him and therefore look that it be ready I doubt not but that there is glowing in your hearts some love to the Lord it cannot be that all should be quenched that all his kindnesse should be forgotten but remembred many times with some affliction but know it if it be so your lamp is not
yet in your hand nor your Souls ready to meet the Lord For look as 't is with a mighty Prince that shall set his heart on some poor servant and he requires no portion but to love him the more and she cannot bring her heart to love him more than other mean Fellows is she fit or ready to be Matcht unto him So here hence Mat. 10. 37. He that loves Father or Mother c. then you are ready when your love is fit for such an Husband and therefore though you feel some love under the ashes when you stir up your hearts to the Lord Jesus yet if it be not a fit love beseeming his Excellency and the Glory of his Person when you can draw out buckets of love and pour it upon other things but scarce fetch out a drop for Christ and yet you hope that will serve the turn I tell you no you are yet unfit and unready for him Look as it was with their offering the Testimonies of love and thankfulnesse Mal. 1. 14. so it 's here And therefore my Exhortation shall be as 't is said in that Psalm Give unto the Lord the kingdoms of the earth Give unto the Lord the honour due unto his Name So give to the Lord the love that is due unto him that love that is fit for him What is that love the Lord would have which is fit for him 1. Beloved I hope if you think not your Blood too dear for Christ you will not think any love too much for Christ Yet because I would not have you aim at an uncertain mark and shoot at a venture I shall single out that love which I hope your own Consciences cannot but say is fit And 1. I had thought to have sought for this from you viz. Give the Lord Jesus but that love no more love than thou hast given to thy lusts the Lord will be contented with it Rom. 6. 19. As ye have yeilded c. so now but that it may be you may think this love too base for him yet give him but this and the Lord would be contented with it and accept of it and those that shall not it shall be their Torment in Hell to think of this word Oh that I had given the Lord Jesus that love I gave to my base lusts I had had him and been in Heaven with him But I wholly presse a Second 2. Do but love him as he loveth thee i. e. you cannot answer the greatnesse of his love but do it for your measure If you cannot pay him in pounds yet pay him in pence and this is fit for him For 1. He is worthy of love there is beauty in him why thou shouldest desire him there is none in thee 2. Thy love shall have a recompence 2 Tim. 4. 8. he never can have recompence from thee 3. He loves thee first with his own love now that is unreasonable not to reflect his beams and return him his own again in similitude if not in parity Wherein appears the love of the Lord to me that so I may see how to manifest the like love to him He hath loved thee more than himself more than his own honour for he made himself of no reputation Phil. 2. 7. more than his own comforts he left the bosom of a Father and bore the wrath of a Father for thee more than his own life he saw thy neck upon the block and Gods Axe up to give the Bloody Fatal stroke and he came in thy room and loved thy life more than his own lost his own before one hair of thy head should perish though he knew thee a Traytor to God and an enemy to himself Rom. 5. 10. Rev. 1. 5 6. if this be not thus woe to thee living woe to thee dying What art thou but a sad spectacle hung up in thy chains in this world for Angels in Heaven to see and tremble at and for Devils Sins and eternal Sorrows like Fouls of Heaven to Prey upon Now is it not fit that thou shouldst love him more than thy self his honour more than thine his consolations more than thine own his Person more than thine own nay more than thy life Rev. 12. 11. I have known them whom the Lord hath revealed this love to that have thought it too little to do and hence have wish'd they had been born in those Times that they might have laid down their lives for him VVhere is now this love Doth not self-love swallow up all Lord what self-seeking self-serving self-minding self-honouring self-pleasing and the Lord himself and his love forgot as if there were no Christ or in him no love 2. He hath loved thee when he might have passed by thee and loved others that might have wone the Lord towards them I speak after the manner of men rather than thee men of greater place greater gifts and parts greater pomp in the world but Rom. 9. Iacob shall be loved Esau hated he hath passed by Kings with their Crowns and now set his heart on thee a Babe when wise ones know him not foolish when prudent ones see him not weak when strong and mighty receive him not Yea as the Apostle speaketh 1 Cor. 1. 28. Base things and things which are not God hath made thee nothing in thine own eies Behold his love and now do the like for him It may be somtime thy carnal eye sees more Glory in the creature than in Christ more in the honour of man than in the honour of a Christ c. And hence might'st set thy heart on them rather than on Christ because strongly tempted so to do and it may after some scourges be saved at last yet passe by them and set thy heart only on him We judge of a Friend by the times of triall and of a Christian by a time of temptation Now a Balaam a Witch may not dare in time of temptation to fall into it Oh get one strain higheâ— and go one step farther than a Witch though I might let my heart loose after the world I will not love it the love of the Lord deserves it the love of the Lord constrains me to give my love to him and not to the world though I might hide it and have pardon for it 3. He loves thee although thou wrongest him Isa. 43. 22. to 26. when he is so wronged that he is ready to give thee up yet Hos. 11. 8 9. He is God and not man nay which is more wonderful where sin there Grace abounds Hence David makes this an Argument Psal. 25. 11. Forgive because 't is great And hence Moses Deut. 33. 9. Because 't is astiffnecked people Oh therefore love him though he smites thee though he forsakes thee wherein he may seem but indeed doth no wrong to thee but love thee for chastisement is part of the portion of sons not of Bastards Heb. 12. 6 8. But do as that woman when she came to the
stake gave away her cloaths some to one some to another Now farewell friends and world welcome Love welcome Christ. So if the Lord comes to take away all from thee the child of thy body the husband of thy youth the wife of thy bosom the comforts of thy life provisions from thy family bread from thy mouth bid farewel to them give them into the Lords hands and now say welcome Christ. It s usual for Christians at first conversion and espousing the Lord loves them dearly and tenders them shews nothing but love to them and then their love is fresh afterward come hard Frosts and Winter-storms and cold blasts of displeasure Christ departs from the Soul withdraws himself hides his face and sends sad afflictions now the Soul apprehending anger and nothing else it grows discouraged and so dies when if it could stay and wait it should see all from love and doing it the greatest good Oh remember this he doth afflict me he doth depart from me he doth fear me with Hell yet I 'le love him never a whit the lesse Though the Lord buries all the Blessings he gives me yet my love shall live and if it do fall it shall arise 4. He loved thee when in thy low estate Psal. 136. 23. even when as no eye pittied thee Ezek. 16. nay when thou wert vilest at the height of thy sin under deepest depths of misery and straightest captivity after Friends had almost ceased to counsel Word and Spirit could do no good after Conscience had warned thee Oh love him when he is in his lowest estate when his enemies persecute him and his seeming Friends forsake him Before you came to this Land you thought Christ and persecution Christ and the meanest condition nay Christ and death would be sweet the Lord it may be doth or will try your love and here you find Christ and losses in Estate Christ and crosses in your Family Christ and many fears and toils and cares Do you love him now as well as ever you did for all this Oh never was my heart worse I doubt not but a discerning Christian may see how all the world is against Christ nay many Traytors in his own Family who love the bagg more than Christ. Many foolish Virgins who love their sleep and sloth more than Christ nay the hearts and Spirits of his own Friends declining that there is not that life of Christ that presence and savour and power of Christ in Hearts in Prayers in Lives and no complaints of this Now is the fittest time of love when no eye sees when no heart loves him or cares for him Psalm 119. 126 127. Therefore I love thy commands when he is shut out of every heart when none to receive him if any love it will appear now 5. He doth love thee constantly every moment Iohn 13. 1. 2. He hath thee every moment in his own bosom every moment thou art sinning and he is pardoning Sin and Satan and Hell and wrath are every moment waiting to hurt thee and he is every moment watching over thee redeeming of thee Every moment sin and justice cry against thee and yet he is continually making intercession for thee Isai. 27. 2 3. Every moment he is blessing when thou art sinning Oh the unknown love of the Lord Jesus Oh these fits of love are not fit for him Love him every moment delight in him every moment When a man hath a fire every moment warming him but still is cold it 's a sad sign that Death is near You can love him sometimes in a Sermon but soon after cold again or in a Sacrament and presently heart-dead again or after answer to Prayers and some special deliverances and then the heart is un-affected again and so a little pang of love must content Christ if he ceaseth one moment to love thee and to manifest it to thee then cease to love him if he ceaseth not to love thee dearly never to leave thee Oh then ever love him But we have such distractions and cares Men in love will follow their work and Women will do the Huswifry of the house and yet love is at notime to seek to their Husbands and shall the Lord have lesse 6. He loves thee with an unmeasurable love Rom. 5. 20. Where sin there Grace hath abounded hence Eph. 2. 3 4. Love and great love vers 7. Exceeding riches of his Grace For there is in Christ. 1. A created love One man loves another exceedingly as Ionathan did David Now he hath the perfection of all humane or Angelical love towards his people put in him 2. Increated love infinite love of a God and hence 't is immeasurable He thinks nothing he doth too much nothing he gives too dear hence when world is slain Satan cast out when he is out sin must out when some sins removed the rest must when they are out then death must when Death then Hell And when there is no life no Grace he works it it decaies he restores it it cannot act he quickens it it cannot doth not grow he waters it He hath given thee the earth and the dayes of peace and patience those are too little he calls thee and when thou canst not come draws thee and gives thee pardon that is too little he gives earth to thee that is too little world is theirs he gives Heaven to thee that 's too little for they are made Co-heirs he gives promise to thee that is too little he gives himself and Spirit and can he do more Yes we cannot drink in all that goodnesse and love hence he gives eternity to thee and he shall more and more enlighten thee not only let thy Soul live to blesse him but thy poor body and every dust of it to be raised up to Glory with him What the Lord promised to Abraham In blessing I will blesse that portion is thine Oh now love him without measure Oh how I love thy law how did David love it I cannot tell but if he loved the word of Christ then much more the person of Christ the presence of Christ everlasting fellowship with Christ. Oh take heed of giving Christ and measuring out unto Christ his portion his allowance that when the Lord comes to you for more love as he doth daily you give him that answer which many do in their practice you have let him have as much as you can so that you cannot spare any more from your selves from a base world from Wife and Child and Creature from a slothful course you hope the Lord will accept of that little he hath I confesse a little water in a Spring is better than much that comes by Land-floods but be sure it be a Spring else not accepted Beloved time was you lived without Christ did nothing for him now you do and what thou dost this year did'st last year and no more what love Christ had yesterday the same he hath to day and no more Will you thus
stint the Lord Either do more give more or mourn you cannot Oh one life one heart is too little for him It hath put me to sad fears of many mens estates to see this frame a world of sin without measure every day where is the Christian that loves the Lord the more every day how can any then say much is forgiven when they do not love much 7. He loves thee now in Glory there hath prepared a place for thee Iohn 14. 1 2 3. where he longâ— for thee Iohn 17. 24. You know Pharaoh's Butler when exalted to his place forgot poor Ioseph One would think now the Lord Jesus is in Glory and hath God and Angels and his Kingdom to content him he should never look after such a worm such a poor helplesse creature as thee But as the High Priest carried the Names on his breast and precious stones so the Lord Jesus hath thy Name writ upon his very heart Oh now love him when he exalts thee to Glory to give thee the Kingdom of Heaven on earth with peace and quietnesse When Germany lies in blood and Eastern Churches slain by the Dragon devoured by the Turk when Englands lights and lamps are going out no people have such peace such glory in so small a time Beloved now where is love The Churches of Christ never lost their love so much as when they had their peace and have been 1600 years a learning by Aâ—flictions and Persecutions hâ—w to enjoy their peace and to have their love smell as sweet then as when beâ—â—en most and yet have not but like the Globe without the Crosse in the Emblem rolling and running farther and faâ—ther from God In Cruce quies Oh unreasonable to love him least whom he tenders most Doth not Prayer grow cold for the Name of Christ for the Churches of Christ then love grows cold Doth not plenty of means make thy soul sleight means when you went many miles to hear and had scarce bread at home Oh you thought if once you had such liberties but when they are made yours now what fruit Dost not fall in affections to Saints Oh love dies Christ deals not so with thee and who knows but in Rocks and Mountains of the Wildernesse thou maist lament these evils which peace breed now 8. He loves thee so as when any evil toucheth thee he hath a feeling of it and is grieved at it Iud. 10. 16. Isai. 63. 9. nay he then comforts thee most both in them and by them Iohn 14. 27. Not as the world gives peace so give I it to you Oh then grieve thou for those evils that betide him the wrongs that others offer him but especially the unkindnesse thy own Soul shews him Mark 5. 3. He mourned for the hardnesse of their heart Eph. 4. 29 30. Let no corrupt communication proceed out of your mouth and grieve not the Holy Ghost Heb. 3. 10. Forty years long was I grieved because they erred I confesse you will wrong him but will you must you be impenitent too Did his enemies grieve him on earth and shall his Friends grieve him in Heaven and no sorrows no secret tears he hath shed his Blood for thy sin it shall never condemn and wilt not thou shed tears Is there no good Nature But what is there no spirit of mourning It may be many a day and week hast thou grieved him and not a sigh to any purpose to ease thee of thy sin but what hath eased thee in thy sin Oh now comfort his heart again after thou hast most grieved him comfort his Spirit that is dying sighing in thee as he comforts thee by thy troubles comfort him by making a right use of all thy sins to be more humble more vile to love him the more and love thy self the lesse as the Prodigal Son Luke 15. 18 20 24. 9. He loves thee so that though he departs he will not doth not stay long from thee though you may think it long Isai. 54. 7. Hence it 's wonder to see when heart gone love lost life lost yet suddenly thou art brought down on thy knees Oh 't is the Lord that doth it Thou wast in sorrow of heart he did not stay long but came and comforted thee thou wast in thy sins it was not long but he delivered thee thou wast in want of knowledg of him it hath not been long but that he hath revealed the Lord to thee thou hast been in afflictions and troubles it hath not been long but he hath heard thee So give him the like love I know you will fall from him in love in delight in care but do not stay long from him Sometime the baits of the world will draw thee from him when thou hast thy ease and peace Oh think it was better with me once than now when fears drive thee from him yet return 1 Sam. 12. 21 22. Oh here is that which hardens hearts breaks your peace and grieves the Lord so as he is forced to send many sad afflictions because you lie in your falls Oh be not long noâ— far from him He returns to thee when thou art most unkind to him return when he is ever kind He returns to thee though he hath no need of thee thou hast of him He will not leave thee Oh leave not him 10. He hath from before all worlds loved thee when no reason for it Ier. 31. 1 2 3. Thou hast neglected to love him long all thy youth nay it may be all thy life Oh you beloved of the Lord begin to do it now when there is all reason for it when Heaven calls for it Earth calls for it Ordinances plead for it Spirit saith come and calls for it too It may be thy life is not long What not yet But how shall I come to do this thus to love the Lord The Lord only can plant can water this Grace yet because the Lord doth it by meanes I will give you some now 1. Labour to find out the true sweetnesse and to taste the bitternesse of the deceitful sweetnesse of all Creatures for this is a rule in reason a mans affections like streams must run some way and 't is a rule in Theology stop the affections from running to the Creature and in a sincere heart it will run unto Christ Hos. 2. 6 7. if it be from all creatures Now then the affection is turned from the Creature when it finds the bitternesse of the deceiving sweetnesse of it and Secondly finds out the real sweetnesse of it for make it as a rule when a mans heart cannot love Christ unlesse it be when it is benummed 't is because he hath somewhat else to joy his heart now let the Creature yeild you no more joy and Christ hath your love indeed you may and must joy in the real sweetnesse of it and this will encrease and not diminish your love Quest. What is the real sweetnesse of the Creature Answ. Christs love Oh see
a close act mainly consisting in what is unseen and because men are apt to put off Christ with desires and serve Satan indeed and because apt to resolve all Religion into some two or three duties or Graces and because mens hearts are catching at comforts and promises but commands tedious and burdensome I shall presse this upon these Motives only here let me premise when I presse you to this 't is not to a Covenant of Works as though you could act your selves but we look to Christs Blood and Spirit to set on things I speak to them under Grace who have the Spirit without and Faith within to act and carry them here But 1. Whose work will you do you cannot cease to do Christs work but you must do your own work I speak not for idlenesse i. e. you must serve your lust now consider what good did thy self ever do thee nay Satan never such an enemy as thy own self and will you fall down to such an Image Shall thy lusts have content more and rather than Christ 2. Consider the Lord will take care and charge of thee to do thy work to bring about thy ends for thee do but thou do his Martha was cumbred about many things hence forsook the better part so men neglect forget Christs work because of so many distractions of their own What will become of my hundred Talents what will become of my Wife Child Now do you take care of the Lords work take that for your charge and the Lord will take charge of you The best readiest and only way to have your own ends is to seek the Lords and forget your own As in Solomon his great work and care was to rule a State well and the Lord gave all the rest Set thy face to the Sun and these shadows will follow you The Servant takes charge of his Masters work and he need not trouble himself for meat and drink and è contra First there shall not any evill hurt thee whereas else thy good things shall Isai. 27. 3. Secondly All Creatures in Heaven and Earth shall serve that man that serves his God Hos. 2. 21 23. whereas else they groan under thee Thirdly Angels shall come out of Heaven to guard thee Fourthly Nay the Lord Jesus himself shall stand at the top of the ladder that when every thing else shall leave thee he shall then bring the best wine at the last he will be a portion to thee Psalm 16. Phil. 3. 8. 3. Consider that the more difficult any duty is the more sweetnesse shall you receive if you break through it Men plead difficulty I plead gain Hence he that overcomes shall eat of the hidden Manna Hence never any so comforted honoured as Christ because never any went through so hot a work for the Father as Christ Phil. 2. You plead the difficulty of a christian life and taste not the sweetnesse of that life if you can do no more than what is easie and pleaseth self the Lord will never let you taste the sweetnesse of pleasing him Have you not sometimes found your hearts dead to Prayer yet you fell to it and then would not but have took the season for a world 4. Consider let the duty be to Nature impossible yet the Lord is at hand to help even when no strength Isai. 40. 29. Nay Heb. 11. 34. Out of weaknesse were made strong If you had no Christ no Spirit no Promises to assure you of help you might then cease acting and say 't is impossible I should ever overcome such evils attain to that measure but when Promises to assure and Christ and Spirit at hand now to plead impossibility is to reproach the Lord to think he will set his people to make Brick and give them no straw nay to war against God and to make the Lord war against you Numb 14. You know how they cried out of impossibilities and now the Lords anger rose when they were ready to enter Canaan So when men are ready to enter upon possession of Christ and Promises then impossibilities appear Consider therefore what the Lord hath done for David Gideon Samson who went out in the name and Spirit of the Lord and were helped If you were under the Law you might plead this but under Grace 't is horrible to make this excuse 5. Consider if the Lord do not help as he will be free yet he will accept thy will I know he will not accept the wishes of servants yet he will accept the will of Sons neither will he accept the will of Sons in a work they might have strength from him to do and go not to him for it but in that case he will as 2 Cor. 12. 9. i. e. 't is enough I accept thee and this is very sweet that for his own sake he should be pleased as well with the will as with the work for this is that which troubles I would have help the Lord gives none why the Lord accepts of it as if thou didst it as in Davids building a Temple For a Christians work is done two wayes First Sometimes by feeling when we feel help Secondly Some times by Faith by going to another for it and this the Lord accepts most mercifully for this is his Victory over all sin even his Faith When we see a duty hard and do not go to the Lord for help then we are overcome properly For out of the abundance of the heart the person acts for Christ. 6. Consider the Lord will honour thee though the work doth not Iohn 12. 26. Him will my Father honour both in this life Rom. 2. 29. and in that to come Now as 't is in acting parts 't is no matter what Fellow-acters think God is the great Spectator God will esteem of thee and Conscience shall witnesse as much when no eye sees or when men see and judge amisse yet the Lord approves and at the great Day before Men and Angels and all the world 1 Cor. 4. 5. Then shall every man have praise of God and hence Mat. 25. Christs judgement is made according to the works of his people because then they shall not be compared with themselves and their sins but with the wicked and hence to set out their glory he reckons up all they have done All men in all their acts seek to avoid shame and attain honour now if you did know a way for all men in the world to honour you would you not attend it what is their Dreams to Gods honour Hence not one act but is now chronicled Mal. 3. 16. and afterward rewarded 1 Cor. 15. 58. Oh then give content to the Lord. 7. Consider the peace you shall have by this means both while you live and when you dye what 's the cause of so many doleful clamours of Conscience but a loose carelesse heart the Lord is neglected that when one pleads Faith it will be replyed the true Faith is the Faith of the Son of
because though they see it good yet they place not their happinesse there because that is not their last end But come to this now it will do a man cannot bear a crosse yet let him consider the Lord shall gain though I do not so for Faith so for any other duty Men think it good but not their greatest good Hence see Christ better than thy self and his honour better than thy glory for ever Hence the Lord denies us help because we ask it for our Lusts not for himself Iames 4. 3. 4. Keep those glorious apprehensions of the Lord and his wayes which you have sometimes in an Ordinance You are sometimes near the Lord and you then see a beauty in Christ in his wayes and then thinkest shall I ever wrong him more then you come out and lose your light and so you ever lose your strength and life Hence Eph. 5. 11. 't is as with a man that eats but he looseth and spends his spiâ—its he can do no more work but faints away see 2 Pet. 2. 9. Steven can be content to have stones about his ears when he can say I see Iesus And hence when those glorious apprehensions come into your minds stamp them there for set up other Images of other things in your minds and your hearts will bow down every moment to them Doth not Christs Spirit do all yes but by this medium 2 Cor. 3. 18. As by the Spirit of the Lord. SECT IV. AFter you have done your work be ever humble and be ready to give the Lord the honour of his Grace that ever he gave any thing to you that ever he did any thing by you for the last end of all the Elect 't is to admire and honour the riches of Gods Grace Eph. 1. 5 6. Hence the Fall was permitted never should Grace have been seen if sin and misery had not come in Now if this be our last end in Glory then the heart is ready to have immediate fellowship with Christ there when 't is ready to act for its last end Hence it 's frequent in the Psalms when David was in any strait wanted any mercy nay the presence of the Lord here this is the last end he pursues the last word he speaks before the Lord My soul shall blesse thee as Psalm 63. 3 4. and hence when all his enemies were subdued and he ready to lay all in the dust he gives the Lord all 2 Sam. 22. per totum and 23. 5. Beloved this is Heavens work Oh learn this Song before you go there which none can learn but the Redeemed and Sealed of the Lord Rev. 14. 3. Iohn 1. 14. It 's writ of Christ he was full of Grace and Truth Do you ever think to meet with him that get not your hearts full of the sense of it Before I come therefore to presse this I shall premise these two things First That the Lord in all his dealings with his people seeks lastly to bring about the glory of his Grace he regards nothing men do if at last they deny him this He respects not what sins and evils men have if at last he gets this for this is his last end hence all he doth to his people for his people by his people 't is for this And hence 1. He leaves them a long time in their Graves and Sins that they live like other men which is strange that he that hath loved them so long should leave them so long to be as bad as any yet this he doth because it makes for the praise of his Grace Ephes. 2. 4 7 8. Dead in sin that in ages to come c. And this doth so confound Gods people that they wish not only Heaven but Earth and Ages to come may record this love 2. Hence out of men fallen he picks out usually the poorest and vilest the younger Brother lesse loved out of a Family leaves elder Rom. 9. 11. and the foolish and weak things and things that are not that no flesh might glory but in the Lord 1 Cor. 1. 26 31. and this is strange that the Lord should chuse thus but this he doth to blur the glory of all the world 3. Hence the Lord saves by Faith and justifies by Faith and seals by Faith Eph. 1. 13. and sanctifies by Faith and glorifies by Faith 1 Pet. 1. 3. So that all a Christians life is a Beggars life and 't is strange the Lord should chuse the basest poorest Grace to save by and the end is the glory of his Grace Rom. 4. 16. 'T is of Faith that it might be of Grace 4. The Lord leaves many wants in his people under which they sit sighing and that sometime very long refuseth to hear their Prayers that they may repair to the Throne of Grace and so in conclusion blesse Grace Heb. 4. 16. 5. Hence the Lord takes away sometimes those feelings those enlargements they had and baits them with most vexing sins and pricking distempers 2 Cor. 12. 7 9. and it is to advance Grace 6. Hence the Lord is sometimes angry with his people and hides his face from them that if ever he returns in love his Grace may be the sweeter and last the longer Isai. 54. 7. Nay hence sometimes strips them so of all that they have had or can do that if you ask what have you now to say for your selves nothing but Grace their mouths are stopt Hence Psalm 6. Lord save me for thy mercies sake Psalm 51. 11. According to the multitude of thy mercies c. 7. Hence the Lord speaks peace to his people that they may say I was so vile and yet loved Oh Grace Oh love Ezek. 16. 63. When they see nothing but shame and shame covers them and afraid to appear before God it is for this end I 'le name no more Do you not observe it Sometime you shall find the Lord so strangely carrying matters as if he did not love nor care for his people against the hair and grain of their desires and when all comes to winding up 't is to advance Grace All a mans good dayes and bad dayes all Gods frowns and smiles all the Lords Food and Physick all God cares for works plots for 't is to do his people no more hurt than this to advance his Grace in them and by them All his hewings and hammerings of you nay his knocking you a pieces and new melting and new casting of you 't is that you may be Vessels of his glorious Grace that you may be able to live in the air of Gods Grace to suck in and breath out Grace and let all the power of Hell seek to blur it yet Grace shall conquer VVho would not be under Grace Oh poor creature Satan is tempting sin vexing yet Grace must reign Secondly This I say that Gods own people do by strange wayes and courses deny the Lord and deprive the Lord of the Glory of his rich Grace for that being the Diamond
in Gods Crown and the beloved Attribute which God intends to advance all the policy of Hell is against this this is the reason why Satans enmity is so bitter against Faith as in Peter and observe however there be many Temptations his end is to crush Faith the reason is as 't is with an enemy if the Besieged hath water brought to the City by Pipes he cuts off them and stops them so Faith fetching all from Grace and returning all to Grace hence Faith is opposed most and hence the unregenerate part will take Satans part and doth strangely rob the Lord of the glory of this though I confesse the Lord will have it for all that they seek to scatter it Isai. 43. 21 22. It 's strange to see how few plot for the praise of Grace hence how many are straitned nay do cross Christ in this As 1. If the Lord give them not what Grace they would then they sleight what little he bestows and if he gives them much then they solace themselves in it and grow puft up and proud It 's the temper of Gods own people to set up such a measure of Gods Grace and Spirit which they would have and therein they do well Paul Phil. 3. 11. lookt to the Resurrection of the dead but if the Lord denies them that as he will make his people live from hand to mouth they sleight what they have either as if all were but hypocrisie or because it is but little not so much as they would have and herein they do ill for here the Lord loseth the glory of some Grace for it's Grace that you have the least desires after it nay that you do but know what it is and see the want of it and yet ever complaining and never rejoycing for every degree of Grace in Saints is vertually saving though formally common But suppose the Lord fills the bottle full and gives as much peace affections enlargements of heart as it hath almost required for there are Spring-tides and over-flowing times of Gods Spirit now they are ready to swell and be puft up above measure as Paul 2 Cor. 12. 7. Lest I should be exalted above measure for there is self-love in Saints Hence they desire an excellency in themselves hence when they find none of their own they are apt to deck and set out themselves with what the Lord hath done and so to joy in this and now to think themselves better than others of Gods Saints whereas they should be more vile and advance Grace the more Eph. 3. 8. To me the least of Saints And hence the Lord after greatest deliverances and mercies sends great sorrows as to them in the Wildernesse Hence the Lord takes away affections and they dye that Grace might be the more advanced 2. If the sins of their hearts are common and cannot be removed and so seem little then they passe them by and never take notice of them God will pardon them and hence the Lord hath sad times of reckoning with a rod in his hand with his own people Ezek. 6. 9. That those loose times are heavy times this is for my neglect c. but hereby Grace loseth Glory for how can they see how deeply they are indebted to the Lord if they see not their Debt on the other side if their sins be very violent and their distempers so strong that they think none like me now their hearts sink and dye away and grow discouraged and all the use they make is this I think it will never be better with me and can there be life for me so dead deliverance redemption for me in such bondage love for one that cannot but loath my self and if others did know me they would do so too Can the Lord love me now Yes Beloved that he can and will Isai. 63. 16. Though Abraham know us not yet c. But here is your sin when you should make this use of all to feel the more need of Grace to pitty and say the more precious shall Grace be to me for ever your hearts now sink The Lord brings his people into very low condition to humble them and to shew them more of his Grace Psalm 78. 19. Can God prepare a Table they spake therein against God so 't is here for herein the Lords Grace is seen to love them when Lepers 3. Grace that hath been shewen for times past they forget it 2 Pet. 1. 9. And what is this but destroying Gods Grace for why is Grace so precious at first conversion that Heaven and Earth are too little to hold praises enough for it And afterward the Lord hath little love Oh you forget what once you were and what the Lord hath done hence 1 Tim. 1. 13 14. I was so and so c. but now have received abundant Grace You have had many meetings with God many answers from God many consolations and times of refreshing and reviving and these forgotten and buried the life of them after a year or two expired And what is this but eclipsing Gods Grace On the other side as for Grace for time to come they fear it especially when worms and no men in their own eyes Hence saith God Fear not worm Iacob Isai. 41. 14. There is a certain Divining Spirit as one once told me that untill that was pulled out no honour can the Lord get Before you come to Word or Prayer thou wilt fear thou shalt never get any good and when the Lord gives any thou wilt fear thou shalt never hold out and what Promise soever is made thou wilt fear thou shalt never find it And what doth this but eclipse Grace we should go with boldness to the Throne of Grace nay hence let the Lord send never so much Mercy for the Present a Fear will cut off all that all this will rise up in Judgement against me 4. When they are most fit to honour Gods Grace by Faith now they will not believe not then above any other time for then a man is most fit to honour Grace when he feels most need of it and when hath he most need but when he feels most emptinesse why now above any other time a man will not come in but will have somewhat in himself first and then he will when his heart is so and so sweetly setled c. Hence Luke 14. Poor and blind and lame and halt compelled to come in one would think there needed not that but now when fittest now they will not for let any man observe what would endear his heart so much to Grace as this to think if it be the Lords mind to save a poor dead damned creature then happy I This is wonderful this hath quickened dead love and dead Faith and a dead heart And on the other side if the Lord delay if it comes not at their own time then they distrust it Grace alas I feel my self never a whit better For there be two things in Faith First A coming
near Heaven too Angels were hurled down for one sin 2. Set a high price upon a little Grace a man will be exceeding humbly thankful for the giving a little of that which he highly esteems much more for giving much of what we value The poor Woman of Canaan Mat. 15. was glad of crumbs How thankful do you think she was for loaves that made her ready to receive all Be it as thou wilt so it shall be with you for if you prize a little Oh when all shall be given this will swallow you up into Grace And it 's certain there is never a mercy but 't is great if you consider him that gives it who receives it him that bought it But the most of Gods Grace in us appears to be but small hence we prize it not and hence never ready to give all to the Lord again 3. Learn to put a difference between your double being for every Christian hath a double being 1. In himself 2. He hath a subsistence in Christ. Now look upon your selves as in your selves you will ever complain there ever dead and never have your hearts ready to bless the Lord. If you only look on your selves in Christ you will be proud and never give the Lord honour I say therefore put a difference between these two for men appropriating to themselves what is Christs they rob Christ of his glory Hence Paul so humble 1 Cor. 15. 10 11. For if you look upon your self I am dead guilty damned weak here will be shame if any life or Grace this is Christs As a man on a Mount is the same man no taller only the Mountain makes him so so think of thy self Or as a mud wall the sun shines on it but in it self it is a mud-wall still all the warmth and lustre is from the Sun 4. Learn to love Grace what we love we will seek the good of more than our own and commend it First It 's the only first mover of all our good thou shouldst never have had a dram of peace or mercy Why hast it the Lord will have it so Grace pleads it may be so this is the only Petitioner at Court against the cry of sin against the cry of Justice Secondly 'T is the only support under the heaviest evills sometime God frowns and Hell smokes and Satan tempts and sin rageth and it may be no feeling of Grace no reason to shew there shall ever be any now what have you done what will you do Fly for refuge to the Promise of Grace Heb. 6. 18. It is such a Friend as holds up the head when sinking when dying holds that when all fails and against which the gates of Hell cannot prevail To him that laies hold on Grace this is wonderful Paul was a man taken with Grace hence he every where commends it I was received to mercy c. 1 Tim. 1. 13 14. 5. See how the Lord loves that thou shouldest honour it for the greatest honour Grace hath is by Faith hence they are put for one Rom. 4. 16. and the great cause why Faith stirs not is because he sees not how the Lord shall have by it the praise of his rich Grace nor how the Lord loves it should do so For if a man did see how by Faith he shall honour Grace and how the Lord is pleased with it it would draw the heart to be assured and to bless Grace for when the Soul feels it self at worst why doth it not believe I shall presume True if you have this only in your eye to save your self but if the Spirit presents the glory of Grace and this draws your will that you will glorifie Grace then you will say 't is no presumption so to do and so to believe for the Lord loves his Grace and all means for the glory of Grace Hence he will use Faith for that end to honour Grace Oh therefore see how the Lord loves to have thee honour it This gives Gods heart full rest this is that which he desires most because 't is his end This is that which all the business of the world is for Oh see how he loves it and then you will love to act thus Now set upon this last work look over all your life and like Bees gather honey from every flower and then come loaden home so do you and look over all the Lords love turn over all the leaves of it The Lord hath now called me why it's because Christ hath redeemed and why that because the Father hath chosen and why me to glorifie his Grace And why me rather than another No reason but he would This I doubt not will be the work of Heaven I am glorified because called because redeemed because elected for none other reason why and here astonished You have not christian hearts in you that will now have no care to do this work there before you are turned off the stage you poor doubting Spirits that see so much vileness and cannot be perswaded be not discouraged Wait for the Lord and say if he shall save I shall for ever love him the more Now hold here anâ— be ready to do so and it 's certain thou art a vessel of Glory ready to sing the Song of the Lamb and shalt follow him where-ever he goes CHAP. IX Concerning the Souls immediate closing with the Person of Christ as the proper Object of Saving-Faith 3. Went forth to meet the Bride-Groom SECT I. Here needs the Explication of Three Things 1. VVHo is the Bride-groom Answ. The conclusion of this Parable is the Explication of this viz. the Son of Man the Lord Jesus Christ who according to the several conditions or dispositions the Church is in appears to his Church under several relations and titles The Church is oppressed by her enemies he appears now to her as her Prince and King the Church wants wisdom light and life he appears now unto her as an head The Church hath been seeking of his love and yielding her self to the obedience of him as her Lord at last he appears more fully to her as an Husband or as a Bride-groom with whom she is to have her nearest and everlasting fellowship and communion and so here And when Christ comes to shew most special love and to have most special fellowship with his people he thus stiles himself Isal. 54. 5 6. So Iohn 3. 29. And when the Church hath tasted that love she calls him so II. What it is to meet the Bride-groom Answ. To enjoy fellowship and familiarity with him III. What is it to go forth to meet the Bride-groom Answ. There are but three wayes of going forth to meet with Christ in Scripture 1. When Soul and Body at the last Day meet the Lord in the clouds of the air 1 Thes. 4. 17. Thus the whole Church the Bride shall appear in glory to meet the Bride-groom 2. When the Soul only goeth out of the Body by the ministry of Angels to
better than life to thee Oh I cannot see it or but very little of it 'T is true look upon your selves you can see but little many fears many tears many heart-sorrows many temptations many desertions many vexing sins many denyals to your Prayers but Oh look up to that Ointment which is poured upon this blessed head that love that is shed abundantly upon the Son from before all worlds and look what love what Grace the Father shews to him that love is thine that love in him is shewn to thee 2 Tim. 1. 9 10. Here stand amazed all ye people of the Lord you have heard the Lord loves you and sometime believe it but being under water cannot conceive of it nor see how he loves you how dearly how abundantly Oh look now upon the love of God the Father in the Son as he loves him so he loves thee a worm a Devill notwithstanding all thy want all thy sins all thy miseries Iohn 17. 23 26. 2. Life Oh Death is terrible and a dead heart is woful 't is the great plague that lies upon men without Christ that are strangers to the life of God Eph. 4. 18. Is thy heart ever so joyed as when it 's most enlarged for God and hath most delight and liberty in the wayes of God alas thy life is but a lingering sickness a poor life to that which thou hast in Christ. Oh look up there Col. 3. 3. You think when your hearts are affected and warmed and quickened in Prayer by word or by Divine thoughts c. Oh if it might be ever so how happy Oh but it dyes presently and thou kowest not how Look up to the Lord Jesus he is alive when thou art dead and his life is thine and 't is ever thine in him even eâ—ernal life 1 Iohn 5. 10 11 12. This is the record that he hath given us eternal life alas I find none Oh 't is in his Son in whom thou livest a better life than Men than Kings than Angels And I doubt not but the Lord suffers Temptations to rob you of your life that you might find it when 't is lost here and rejoyce that when you have none yet here it is blessed be God he will keep our lives as the life of Iacob was knit up and bound up in the life of the child nay that life is ours 3. Conquest and Victory over all Enemies it may be you say often the Lord hath commanded me to seek for help and he will help he hath promised so to do but I find my Distempers still raging Satan still buffeting and winnowing and vexing and foâ—ling and as I feel many so I fear more sorrows before I dye and then Death and delusion that at last I may be deceived Nay the agonies of Hell many times assault me and then I am put to a loss that is it possible I should escape why Beloved the Lord Jesus conquered Death and Sin and Hell and the Grave and Satan with all the strength of darkness and delusion and hath spoiled them Col. 2. 14 15. And now he is in Heaven in his Kingdom triumphing over them that they cannot hurt him I but what is that to me Why this very Victory is thine hence we are said to be dead with him Rom. 6 8. and risen with him Col. 3. 1. Nay to sit in Heavenly places as it were triumphing in him in glory with him Eph. 2. 6. Nay Heb. 10. 14. He hath by one offering perfected his people for ever that are sanctified 'T is true you may rejoyce in that you shall conquer but Oh remember this 't is done already in thy Head and in thy Husband 4. Immutability and certainty of standing in a happy estate for this is that which sads the heart I shall fall at last How is it possible but I should be so no Beloved look â—pon the Lord Jesus in him thou art if he can fall if he can dye if he can be cast from the Fathers face then thou maist believe that I live you shall live also Iohn 14. 19. Adam indeed was chosen to be head of Mankind and as when he stood perfect we stood so though mutably he falling we fall so we are chosen in Christ and as he stands unchangeably so we stand and as he was tempted every way yet did not could not fall no more canst thou so that Oh that the Lord would give you hearts to learn this lesson when there is nothâ—ng but want in thee Do not shift so much for a little from the Lord but see Gods end and rach it Oh rejoyce glory in and bless the Lord. This was Paul's life and the life of the Churches first planted Oh bless the Lord for all spiritual blessings in Christ this will be joy in sorrow life in death this is golden Faith this will answer all fears when Satan saith thou hast not this or that nor canst not do this nor that and to Hell therefore thou must go Reply again 't is true I have little I am dead but Christ lives for ever I am under miseries Christ is triumphing in Heaven for ever I may fall in my self I never can fall in him that which he hath is mine 'T is true they may do this that know the Lord Iesus is theirs but alass I know not that If you do not you must wait then untill the Lord make himself known unto you but tell me will you do this if you did thus know it It may be some of you have not done so unless by force sometimes and you will find it one of the toughest works of Faith that is What is a poor man better for anothers wealth and a sick man for anothers health and a naked man when others are cloathed Yet Beloved by vertue of the power of Faith and our union to the Lord Jesus a man is the better A Woman that is matcht to a Prince may have never a penny in her purse and yet she rejoyceth in that her Husband hath it It 's the secret nature of Faith to make a man all one with Christ in Christ in that manner that I cannot find such an union in the world and hence his health his cloaths his Grace his life may be matter of as much joy as if a man had all this in himself And because many a soul hath Christ but feeling such emptiness in himself as that he cannot think so and it may be would do so if he saw whether he might do so or no I shall therefore express my thoughts to them thus in these particulars 1. That all that fulness that is in the Lord Jesus 't is not for himself but for them that want it Iohn 17. 19. he might have been blessed in his Fathers bosom without thee why should he therefore live and do and suffer and rise and glorifie his blessed Nature but for them that wanted this He is filled with wisdom life strength because men are blind
seeking by mourning They have the Lord himself not Kingdoms nor Heaven not guard of Angels noâ— pardon nor comfort or Grace only but which is greater and than which there can be no greater the Lord of Glory himself Is there any thing that is good there 't is theirs I doubt not but Angels stand amazed at this What hast thou Thou hast peace and ease and duties and friends but no Christ then poor and cursed thou art SECT VII HEnce leâ—rn to judge of your Faith whether it be of the right make or no whether it be such a Faith as will never fail you but shall in deepest miseries in soreâ—t agonies and most furious temptations nay in greatest sins and desertions be indeed a friend unto you Is it such a Faith as pitcheth on and closeth with the person of Christ himself and him alone So that all the delights in creatures quiet thee not unlesse thou canst find him through them Nay no Ordinances cheer thee unlesse thou canst see him in them Nay Heaven it self will not content thee but him in Heaven Psal. 73. 25. And hence 't is him thou seekest 't is him thou feet 't is him thou approvest thy self unto and servest So that 't is this Rock of ages thou trustest to Isa. 26. 3 4. 'T is his strength thou art strong by 't is his life thou livest by 't is the Lord himself that thy Faith fadoms This is right 1 Pet. 2. 7. For now what good can the Father deny thee when he hath given a Son to thee What hurt can Satan do thee by all his shakings when thou hast the Son himself this corner-stone this horn of salvation to support thee What hurt can the Law do thee when thou hast righteousnesse in a Son What hurt can delusion do thee when thou hast wisdom ever plotting for thy good in such a glorious Head as the Son What hurt can death do thee or sin do thee when thy life is in the Son Oh lead me to the Rock saith David that is higher than I. Oh here is a rock higher than death than grave than sin than Satan Who can hurt thee now But oh Beloved how many fall short of entring into this rest and closing with this person And there are four sorts of them that spin the finest thread of deceit to themselves that think they believe when yet they have not the Son 1. Those that do not close with himself but only come to him for some righteousness out of himself for I shall not speak of them that forsake all and follow Christ for the bagg and for the loaves for 't is with all men living naturally as 't is with men that have been rich shop-keepers but now they are broke and cast into great want steal they will not digg they cannot begg they know not how turn Prentice to another they must not they have not been used to that life hence they resolve to set up their Trade again though they sell but Pins and Points and small Wares and because they cannot set up for themselves they go unto Merchants to help them and run into their Books on trust and desire day and patience and they will pay them all again now 't is not the man that they respect but to make up their markets out of him but alass they cannot pay their Debts and hence to Prison they go so 't is here God set up Adam with a stock in his own hand now he is broken and cast into great want and fears the arrest of Gods displeasure now sin men dare not digg and help themselves they cannot and to begg and live upon the Lord and his Alms they know not how indeed they will not they are not used to this life hence seek to set up their Trade again though in never so small duties and because they cannot help themselves hence they go to Christ not as to an Husband for himself but as to a Merchant to set them up again and truly Christ for many ends and to shew his freenesse to his own gives many Talents to such which they receiving hope to please the Lord by when I can get the Lord to give me some more knowledg brokennesse affections enlargements abilities to do then I hope I shall please him but either they spend all and fall away to nothing before they dye or else Death come and carries them captive to the judgement-seat of God and there they see they are run but the deeper in Debt and not able to pay Thus it is with Papists who profess that none of their own Works save but his works in us and his Blood meriting that thesâ— shall save Hence they trust not to what they do but to what the Lord does against which very Faith the Apostle disputes Rom. 4. 5. Thus it was with the Jews divers despised Christ and sought a righteousness of their own others cryed Lord Lord Lord there be these sins that wring my Conscience ease me of them here be these duties I must do else never saved and my heart is dead Oh affect me and help me to do them there be such works I am to perform and have no strength to Pray to Prophesie Lord assist me Mat. 7. 21 22. Depart I know you not never accepted of you you thought these things would please me you closed not with me Oh now depart from me from my fellowship my bosom my presence for this is ever their frame they think to pacifie God by what they do and though they think his justice cannot yet they hope there is such indulgence in his mercy that he will accept Thus it was Isai. 58. 2. for this is their temper they are not wounded with the want of Christ himself but with some jarrings against the Law for which they fear they must dye Hence not seeing into the spiritual nature of the Law they are wounded not slain by the Law they hope they shall live if they can leave such sins perform such duties feel such abilities Now having made tryal at home they go to Christ and seek him with delight for to work this or that and then they are well now if they do not receive at present then they hope by seeking to find in time if he doth not help them then they shall be well Hence they ever live in some sin and know it not as these did and as the young man Mat. 19. And thus 't is as 't is with two Princes one is in trouble by inroders he sends for aid to another but doth not cast down his Crown and put himself in subjection to the other So men will be Kings and hence send for aid against the inrodes of some sin that stings Conscience but put not themselves under the Lord Jesus Bring those mine enemies hither Luke 19. 27. In one word as the Wound is so is my closing with Christ if one be in outward trouble now to Christ he goes to deliver if pressed with
have no will my heart is endeared to my sin Therefore resign up thy self to him to give thee a will put it into his hand as bad as it is this is Spouse-like and to take away that will to sin so thou shalt have him I am my Beloveds he is mine For the Father looks to the Law and saith Sinner if thou believe thou shalt be saved now lie under the Spirit and you are where you should be resist here you resist the Holy Ghost Oh but sin is dear Consider 1. What good did it ever do thee 2. Hath Christ shed his Blood or no if not Oh the wrath of God is to come if he hath Oh wilt thou offer this wrong to his Blood that a Lust shall be dearer than it thy bloody Knives dearer than the life and death and mercy of a Son Oh therefore if any Soul hath any lust dear I beseech you by all the bitter sorrows of Christ not to reject so great salvation But must I receivâ— Christ with my own strength No you cannot nor ought not but if the Lord puts strength in thee put itâ— forth Many followed Christ for loaves but none that ever came to him for himself that ever he put away Psalm 81. 11 12 13. I shewed much love but they would none of me Oh that they had hearkened At this instant God may give thee a heart But I fear I shall never get my sins removed that I feel which I think cannot stand with Grace Gods Promise and Reason is cross to thy fears if a Son all things also though many years hence Rom. 8. 32. If not by receiving is iâ— by rejecting that thou shalt attain thy end 'T is true thou hast fallen off by thy sin from Christ because thy falls have made thee fall off by unbelief from him and made thee say either I do not believe or the Lord intends no good to me you have had no strength because not satisfied with meat But I may presume Is it presumption to honour Christ and to have him honoured in thee No Dost think if the Lord shall after all thy sins and in the midst of all thy miseries give thee Christ shall he not be honoured by this yes who can ever have such cause to love him as I Shall not thy receiving of him by Faith honour him yes Rom. 4. 20. Canst dishonour him so much as by rejecting him when he hath laid down his life shewed his love offers himself now to reject him 't is to offer greatest contempt to him and his love that can be hence can you honour him so much as by this Do never so much without him he is unsatisfied do this he is well-pleased Nay after all thy sins yet he saith Return to me Nay nothing else is such a means to honour him by doing for him If so grant thou art vile unworthy poor yet for the honour of the Lord Jesus do it who is but little honoured in the world and stand out no longer thus receive him and then know it you are Sons and rejoyce in it and do it now while the Spirit is upon thee and remember now not to change Ier. 2. 11. As Women Oh I would not change see how happy is thy choice But Lord who hath believed our Report How may the Soul come to close with the person of the Lord Iesus 1. Before any man can close i. e. see and say he doth close with the Lord as his own he must feel a want of the Lord and his presence not only of his comforting but of his holy presence for some people there be that never felt a want of Christ at all they are great and grievous sinners but they trust to Christ and though he kill them yet they will trust to him others are in misery and they feel a want of redemption and hence close with Christ for that Psalm 78. 35. Oâ—hers are in horror and know not what to do and they feel a want of the comforts of Christ and hence close with Christ for that and if they find it they depart from Christ by looseness of life if not by despair of heart as Saul 1 Sam. 28. God answers me not by Urim c. Others feel a want of some righteousness from Christ the having of which supports and sustains them without Christ till with the Prodigal when all is spent then they think of Bread at home and the want of which makes them to have lesse esteem of and desire after Christ but they are full of Objections against the thoughts of closing with him but hence they close with Christ for that Others there are that feel a want of the Lord himself and hence close with him for himself so that let a man have all blessings in the world the purity of Ordinances never so many illapses and droppings of divine light and life and comfort in these Ordinances that he wonders the Lord should be so good to him yet he shall find if right his soul secretly unquiet and unsatisfied till he hath the Lord himself As the savour of meat makes a man that wants it cry the more after it long the more for it so the savour and sweet of all creatures all Ordinances all Duties do not stay but stir up the soul to seek Christ when he is himself Ier. 50. 4. They shall seek the Lord weeping Hence first they felt a want of him The full soul loaths the honey-comb Let the Lord be never so sweet let him do them never so much good the more good he doth them the lesse they regard him Ier. 2. 6. They said not where is the Lord Therefore that soul that truly closeth with the Lord must first feel a want of the Lord and say these Ordinances are not bread these creatures are not bread all these parts gifts duties are not bread bran not bread All this savour this sweetnesse 't is not bread Hence I perish for want of bread I have creatures Ordinances Affections comforts Duties but Oh no Christ. Like the Prodigall Luke 15. 17. Oh therefore do not only see but feel the want of the Lord Jesus you that never had him yet nay you that have him you cannot have more of him but by feeling more the want of him Oh it was a marvellous expression of Moses when the Lord began to grow weary of their company Exod. 33. 15. If thou goest not with us carry us not up hence i. e. Let us rather die than live without thee Mary when Christ was crucified the carcase of the Lord was gone she sate there weeping Oh much more for the Lord himself It s observed by some for the saddest spectacle to see a desert Town Oh what is it to see a desert heart where no Christ inhabits Or a city and no Inhabitants And hence its Romes curse to be made an habitation of devils so here What is Hell but this to see not
the truth is when we make it our last end we cannot but desire it SECT III. BUT ought not a man to desire to live here in this world as David and Hezekiah did May not one sin in this desire 1. 'T is true precious in the sight of the Lord is the death of his Saints not only in regard that they are as precious to him when they come to die as while they live as Gold when 't is melting is as precious to the Goldsmith as when whole and it may be more too because 't is then made better but also because he will not lightly cast away their lives He that bottles their tears and will not let them be lost will not easily let go their lives and if God will not they ought not upon every slight occasion to desire their death and losse of their lives to be with the Lord. Now there are two cases Gods own people may not desire to remove hence where though there be some fire I confesse yet there is more smoak than fire more sin than Grace 1. In case they meet with much unkindnesse from and many sorrows in the world and behold the sins of it Thus it was with Elias 1 Kings 19. 4. Who when Iezabel threatned his life fled and would needs set sail presently and be gone so 't is with Gods people when they see enemies without the universal rot of Profession that they think they are almost left alone when God hath begun to do good by them as by Elijah but they think their best daies are past there is all they shall do and God himself it may be meeting them with some crosses in this world now presently they grow weary of their lives and desire to die which is nothing else but a pang of discontent truly God will not suffer it nor you ought not to desire it to die away in such a snuffe No the Lord hath work for them to do and a journey to go This desire is naught and 't is but a weed and to be pulled up that growes out of such a root as a discontented heart for crosses I confesse God useth sorrows as means to smoak us out of our Hive and we may use them for that end but not only or chiefly them nor from a pang or moody fit of discontent 2. In case they desire death and not life before they be ripe for death Husbandmen desire their Corn in but 't is folly to desire it before it be ripe and then they may I confesse 't is the commendation of some trees if not only good but if ripe betimes and 't is the honour of a Christian to be ripe for death betimes yet still before he is ripe he is not to desire it Now when is this 1. While the Lord hides his face and denies full assurance of his love in this case as a Christian cannot so he ought not if it were the Lords will desire to be gone as yet and this is one reason why David and Hezekiah desired life not death as yet God had broken their bones and his arrowes were yet in their hearts now a man is to desire he may stay a little while longer that he may sing the Song of the Lamb and tell the world what the Lord hath done for him and that he may not set in a cloud and die in horrour Mariners long to be on shore but before they come there they would not venture in a mist but see Land first so should we desire to see the Lord in the Land of the living Nay though the Lord gives his people a promise which staies their hearts and is a twig to keep them from sinking nay when he gives them some joy yet still God hath promised to reveal more of himself and his Christ in the promise seeing him but darkly now Now they ought not to desire but wait as in Simeons case now let thy Servant depart in peace having long waited for the consolation of Israel Children that will be up before 't is day must be whipt a rod is most fit for them stay till 't is day 2. While their work remains unfinished and the Lord hath got little or no Glory from them though they may have clear evidence of the Lords love Christ himself desired it not till now Iohn 17. 5. If thou couldest scale Heaven before thy work was done the Lord would send thee down from thence again as he did the soul of Lâ—zarus and truly to do the work of Christ one moment here is better than to have a thousand years felicity in Heaven nakedly considered in it self in as much as the Honour of Christ is a thousand times better than our own good It may be there is much work within doors many odd distempers to be cashierd spirituall decaies c. It may be there is work without Christ hath many enemies in the world many prayers are yet to be spent against them much good to do for his Church many tears to be shed for them for praying trade is past in Heaven It may be some friends yet to be converted thou hast been a scandal to them it may be as yet few have been or can say they be the warmer or better for thee that work is yet to be done It may be God hath some secrets to reveal by thee before thou diest stay therefore a while while your work is done 'T is true thou hast but one Talent but little thou hast or canst do yet God looks you should improve it whilst he is gone A man that will needs to bed at noon-day before night comes what deserves he but a cudgel So he that will die before his night comes and while 't is light to see and work by When therefore you apprehend your work even done then as not only Christ but Paâ—l not only Paul but Gods watchful servants have secret warnings of death And as Mariners when they can see no Land yet by their soundings can tell they are near Land or Sands then you may desire it for then you are ripe but its sin to do it otherwise And verily happy is that man that accounts not his life dear but only the finishing of his course with joy To conclude all we are to desire our fellowship with Christ as a man desires his last end which desire doth not exclude but include desire after all the means and the means first before the end Now many things are to be done by God upon us and by us for the Lord again before we appear before Christ which we may desire firstly for this our last end SECT IV. HEnce we see the vilenesse of the great yet hidden secret sin of the whole world which may be in part also in Gods dearest Saints viz. in their hungry lustings and dropsie desires after the sweet of the things of this world You shall have many a man that amends his life reformes his course forsakes his own
espoused you to himself if you have any longings after him in Heaven seeing those desires cannot be fulfilled presently Oh long to meet him here and so long to meet him as that you may indeed meet with him and with more and more of him SECT VI. VVHat is it to meet Christ and to have Fellowship with him in an Ordinance I have been oft asked this and for the sake of them that be weak I shall give you a tast of it 1. Therefore look as 't is with a man that receives any common mercy from God from Christ if he sees not the Lord Jesus really giving it he enjoyes it but not Christ in it though he get some good out of the thing So let a man receive more knowledge of Truths and more Truth be discovered more Promises revealed more affections and life dropt into the heart which may do a man some good yet if he sees them as separated from Christ if he sees not the Truth as it is in Jesus if he sees not Promises spoken from Heaven by Jesus if he lâ—oks not on all Commands as part of the secret of Jesus if he receive affections and by them behold not the Lord Jesus he doth not at that time enjoy the Lord Jesus For he now indeed enjoyes his gifts but by these he doth not enjoy him And therefore then a man may be said to have fellowship with Christ in an Ordinance when by all the light and life and comfort there he comes to see him and sees them all in him and seeing a transcendent Glory in him sees and beholds a hidden Glory in them This Command is a secret of Jesus this Promise the sweet voice of Jesus these Consolations the comforts of Jesus these Messengers the Ministers of Jesus these Ordinances the Kingdom of Jesus And therefore look throughout all the Scriptures you shall see our Fellowship with Christ both in Heaven and here 't is exprest by seeing of the Lord Iohn 17. 24. Psal. 63. 2. 27. 4. I have oft said to my friends the great sin of Christians is to see Scriptures Ordinances Truths Commands Blowes Kindnesses as not flowing from and abiding in the Lord Jesus to see them separate from Christ and not Christ and them together And hence Promises comfort not because you receive them not as spoken by Jesus Commands awe not because not as the voice of Jesus Every Truth is not dear because you see it not as the Bridegrooms voice Parents that have had rude children have turned them out of doors they themselves have sent them money and cloaths in pity but themselves have not been seen that they might seek for a Fathers face at last So when God is angry with some of his people he doth send to them in his Providences and Ordinances because he pities them but himself is not seen Why That at last they might come home and seek to see his face again and say What good does all this do me if I see no God I confesse he that receives gifts from another ought to be thankful but a heart that loves and longs after the Lord will say here is Blessing Means Truth Warmth but Lord when wilt thou come thy self Oh labour for this 2. When a man feels the power of the Lord Jesus in his Ordinances this is the second part of Davids desire Psal. 63. 2 3. That I may see not only thy Glory but thy power for there is never a child of God but feels a strong party within him against Christ so that he cannot seek Christ cleave to Christ live to Christ now you will find in some Ordinances your hearts shaken and troubled for sin and some desires and consolations stirred up and hopes never to be as you have been But Beloved all dies and falls down again Now I confesse there is somwhat of Christ in all this but yet content not your selves with this because you want a power or until you find a might power of Christ by little and little subduing sin for when Christ comes into the heart indeed he comes with his power Psal. 24. 7 8. The Lord of Hosts mighty in Battel His flesh is meat indeed Col. 1. 29. Christs power works in a man mightily If you enjoy never such comfort but find not a power pulling down thy lusts there is no Christ. If a man be sick and he eats his meat and great care be had to tend him but the disease is stronger than the strength of nature and food ask him Do you eat Yes but it doth me no good So here Such comfort such a Christ doth you no good unlesse you feel a power Oh long to meet Christ and enjoy Christ thus How shall I do this 1. Mourn bitterly for the Lords absence as for one of the greatest evils that can befall thee For Christs presence will never be sweet to him that can live without him and can you look for him then John 16. 22. You have now sorrow which he said filled their hearts but I will see you again visit you come down to you by my Spirit again and you shall rejoyce and none shall take it away And therefore it s noted the first that had comfort was Mary when she sate at the Sepulcher weeping Iohn 20. 11 c. And therefore do but observe your own hearts when your hearts have been soaked in grief for want of or for the absence of Christ Oh I have lived without him and prayed without him and heard without him and spoke without him him that hath pitied me spared me overcome me laid down his life sent his Spirit to me that then you shall more or lesse see the Lord and feel the power and presence of the Lord. Oh Beloved shall not Heaven be sweet to you without him and shall earth be sweeter than Heaven that you can live here without him Beloved whatever you account of it now in Hell the sting of all sorrowes shall be this Oh Christ hides his face One frown shall be more bitter than death than a thousand deaths and shall it be so in Hell and shall not many frowns many daies be more bitter than death Shall it be so to Devils and not to Saints Shall the hiding of Christs face from enemies be heavy and shall not his friends take it to heart If you do not then think not to meet him but that Word and Prayer shall be dead drink to thee but if you do I tell thee if he manifests himself to any he will reveal himself to thee 2. Prize and love his presence his face the lifting up of the light of his countenance Princes will not come or if they do not stay if they perceive their company is a burden and is not esteemed no more will the Lord Jesus They that are fallen in love together will find out each other though it be at midnight prize Christs company and you will not complain for want of time and
say you cannot but you will find him out in Word in prayers though others be fast asleep Mat. 13. 44. When the man sells all now he buyes the field hath it and enjoyes it You would have the Lords company and fellowship I believe you But what will you give for it I will tell you It may be you will give him the hearing for it and give him a few good wishes and a few good words and a little leisure But will you turn the whole world behind your back and whatever you have out of doors that he may come in That now 't is not honour nor wealth nor life nor ease nor Heaven but him and that not only in Heaven but in his Swadling-clouts his Ordinances here beleeve it salvation is at your doors Zacheus being a low man of stature gets out of the crowd stanâ—s in the way and the Lord bids him come down Do thus when you come to any Ordinance I tell you 't is better than an host of Angels compassing thee about with praises Oh that you had the life of experience Hast not found him better than friends than means than thy self Oh that you would believe expetience 3. Make it not your task but your trade to seek for him that you may enjoy him heâ—e Make this your businesse Men make it not their main businesse to seek our Christ but only some work they must dispatch by the by They make it not their Trade but their Task which must be done Esan would have the blessing but 't is his hunting that he delights in You shall have a man that is a close worldling come and hear and joy therein but his trade his heart is after that Ezek. 33. 31. Look but on a Christian at his first conversion what great gains gets he then Oh 't is his trade to follow the Lord afterward he is idle and then feels little Mat. 13. 46. Liâ—e a merchant he ventures all and then finds Now you shall find him Heb. 11. 6. He is the rewarder not of them that seek him sluggishly but diligently What do you else seek for Why spend you your money for that which is not bread Or if there be ought else that is necessary let thy care be for him and his care shall be for thee 4. Look before thou comest to an Ordinance if there be no lust no stumbling block of iniquity that thou harbourest in thy heart or sufferest to remain in the sight of God Isa. 59. 1 2. I have know in experience and seen it in Scripture many of Gods people and others have taken on that God hides his face c. And this hath been found to be the cause either some sin not yet subdued or mortified or some sin that they have not gone for pardon of to the Blood of Christ and so unpardoned When both these have been removed the Lord hath appeared Exod. 24. 10. After the Covenant made by Blood they saw the God of Israel Ezek. 14. 3. Should I be enquired of by them that set the stumbling block of their iniquities c. Come therefore to an Ordinance that the Lord would take away thy 〈◊〉 do not come to it that you may be comforted in your sin so that though there be sin in your heart yet the Lord will not cast that in thy dish when thou comest to him to take it away It may be you know none You know not what Spirit you are of Get the Lord to discover it to thee 5. Oh be thankful and cleave the closer to Christ for a little For that 's the infinite mercy and love of Christ to his people he lets them see their end the height of Grace and Glory the Lord will bring them to but makes them feel the want of it and tast but a little but the first-fruits Now there is Satans policy to make them sleight what they have because they have not what they would have Hence Christ estrangeth himself greatly Do you thus despise my love Oh therefore cleave close to him for that little and then see John 1. 50. Thou shalt see greater things than these the Son of God and Angels ascending and descending on him Think that I feel or have the sense of any want of Grace and peace and mercy and Christ Oh 't is mercy That I have the Star oh this is mercy this brought them to Christ himself afterward Oh unthankfulnesse stops Cods heart God will never cease pouring out on thee that art pouring out praises on him for else mans kindnesse should exceed the Lords Thus you see the Means now use them and long for the Lord Jesus in them and so long as that you may meet him and do it presently else you may seek and not find him and die in your sins Iohn 8. 21. A sad and heavy speech Hath God singled you out of all people in the world to enjoy him and will you now forsake him and be eaten up with your Lots and buried in the bellies of your Beasts or sit grieving that your estates are sunk It may be Hypocrites will forsake the Lord Jesus but will you also depart Others care not for him others long not after him others give him no meeting will you depart Lord to whom shall we go Oh and long for more of him forget what is behind and hear and pray as if thou never didst so before as if but new to begin There is a plot afoot to make you loath Ordinances that so God may loath you Men that are sick and like to die can eat no common wholsom meat but are now nourished by conserves and Alchermies and Spirits of Gold So when wholsom Truths of God are despised men are deadly sick when any new-fangled device shall feed their fancy The Lord keep you from it Oh do you love and long for the Lord in them the more for his Spirit his love his Truth his Christ his company his Grace his consolations and then when death comes you shall not need to fear it but make it welcome and when Conscience shall ask Do you think to be with the Lord Oh it shall be peace in thy bosom Lord thee have I longed for thee have I sought for wept for here because I could not come to thee presently in Heaven Now Lord let me come to thee and so go triumphing to Glory SECT VII HEnce we see no Christian ought to content himself with any measure of knowledge or fellowship with the Lord Jesus here For if full perfect and immediate fellowship with him in Heaven and at last day ought to be the mark he aimes at and journies end of all his desires then he is not to sit down in the mid-way but to breath and aspire after still more and more of him Thus Paul though fully sealed with the Spirit yet he makes this his mark Phil. 3. 14 15 16. 1 Pet. 1. 10 11 12 13. The Apostle tels them the Propheâ—s looked after the Grace given
but opened the door for the five foolish Look as 't is said Job 1. 6. There was a day the Sons of God presented themselves before the Lord and Satan came in also so here I shall not do not speak of every particular Church but of the state of the Churches in general For its possible there may be a Philadelphia a new Ierusalem which comes down from Heaven a Golden Foundation and for a time no hay nor stubble built upon it But this is rare and not usuall nor general SECT III. FRom Satan the ancient enemy of the purity of the Church he being an unclean creature himself if he could he would make Heaven it self unclean but that is beyond his reach hence he seeks to make Heaven on earth unclean hence he will get into Paradise and if he cannot come in the shape of a man yet in that of a Serpent to beguile and pollute innocency there He will follow Christ into the wildernesse and tempt him there and hence will seek to get into Churches to pollute them And if he cannot pollute the Church by unclean Ordinances he will then seek to defile it by unclean persons Mat. 13. 25. The Tares be in Iudea like the Wheat yet indeed annoy the Wheat And how come they there They are sown there i. e. hid for a time and mingled and die there too Who doth this Why the enemy did it so that Satan will do it If there be a Devil in the Church he will sow his taâ—es Obj. But we see him not Ans. No 't is therefore said he went away his care is over now they are sown Look as 't is Jesuits policy at this day the end of their Order is to raise up the collapsed ruines of Rome and to bring all Christendom and if it be possible all the world to the Hellish bondage and blind obedience of the See of Rome Hence some Kingdomes because they cannot conquer them by power they seek to do it by craft hence they seek to lay their Leaven and make their party within from whom they may have intelligence and hence they shall do well enough with them So Satan seeking the ruine of the Church seeks to make his party within the Church for one of these three ends chiefly 1. Either that he may divide the Church that when any Errour shall be hatched he may have his party to maintain it and his faction to plead for it Or 2. That he may corrupt it if he cannot divide it that the Tares may suck out the heart and life and power of Godlinesse in the hearts of the Elect for you know 't is not the Briar but the Ivâ— that sucks out the life and sap of the tree and 't is not prophane pricking persecutors but seeming friends to the Church that suck out the heart and life of it It was not Ieroboams greatnesse but the old Prophets gravity and seeming Piety that suckt out the Spirit and Sap of the young Prophet 1 Kings 13. That so by this little Leaven he may defile the whole lump and so provoke wrath against them all 3. If he cannot do either yet that he may blur and stain the Glory of the Church For the greatest Glory in the world is to see a Temple built not of stoâ—â—â— of Gold or Pearl but of living precious Saints holy to the Lord only and his Son and the sight of which in Heaven shall be one part of the Glory in Heaven Hence Satan will do what he can to blur it that though the greatest Glory God hath shines in his Church yet that he may blur it And hence Iude saith Some that crept in unawares were Spots in their Feasts And 2 Pet. 2. 2. By reason of whom the way of Truth shall be evil spoken of 2. From the Officers chiefly of a Church who when they should be full of eyes as they are described Rev. 4. And these eyes should be ever watching they are then sleeping Mat. 13. 25. For 't is not the having so much as the actiâ—g of Grace that helps men to read and understand the Book of the Scriptures and the Book of mens hearts and lives 2 Pet. 1. 9. Hence in affliction and temptation we know the Lord and his mind and our own hearts and the world best When Ionathan eats the honey his eyes are open Now somtime the watchmen are not acting or watching but sleeping and hence those are taken for wheat that indeed are but Tares The Book hath a fair Superscription or Frontispiece and they so sleepy they do not read it through and so either see no fault at all or if any they be but Errata in the Printing and weaknesses to be 〈◊〉 with or if they do yet the man is commended and hath a Name to live when indeed he is dead and so this serves the turn and though he comes in yet they shall do well enough with him though indeed they herein have but a wolf by the ears 3. In regard of Hypocrites themselves who must be like themselves ever to act for their own ends for they ever have an evil eye now it makes for their ends to joyn themselves to the purest Churches of the Lord Jesus 1. Sometimes it makes for their honour Hence you know the Church of Sardis lost her power of life for that is a burden yet kept their name to live for that is an honour For if men live out of Church-Fellowâ—hip that is a great shame and now they have little love from Saints Indeed the wicked may honour them but what is that to the honour of the whole Church Who would think Saul should have cared for Samuel that dealt so plainly and sharply with him Yet Oh honour me before this people that 's the businesse There are many excellent gifts Christ poures down upon his Church Simon believes also Acts 8. and would give any money for those gifts that he might be wondred at as he was before A man seeing others gifts and the love they have thereby even a Simon may desire such gifts and a mighty power of Grace to animate those gifts and would give any money for this that be may be wondred at Some refined polished Spiâ—its scorn honour of base men and hence fish for it else-where 2. Their gain 't is strange that Iudas follows Christ for the bagg that was so poor yeâ— he did until he saw after three years and a half waiting so little came in So 't is â—â—ange men should seek to joyn to poor Churches for that yet they do and will so long as they have any lots to give or purses to lend or hearts to take care and provide for those that are joyned to them You shall have many poor Christian men that be but kind and bounâ—iful to them you may lead them into any errors catch them at your â—leasure with a silver hook until they see their gâ—in grows little and respect lesse and then they fall off 3.
Evangelical hypocrite in denying his own righteousnesse to establish his sin 't is advancing Christ to advance his Lust. The Epistles of Iames and Iohn are antidotes against this kind of poyson and I look on them as lamps hung up to discover these men not but that these men are indeed under a covenant of Works for there be but two sorts of men and two ends of all men hence but Two Covenants hence those that are not indeed under Grace are under the Law and under the Curse but because the most subtil hypocrites apâ—ear or seem to be under Grace and their external operations are chiefly Evangelical hence I call them Evangelical Hypocrites SECT II. IN regard of the power of the Word and Gospel of life and spirit in such Churches For the Gospel where it comes as it advanceth the glorious and everlasting righteousnesse of Christ so it knocks under-foot all mans as a means subservâ—ent to that end and it coming with power and light it would be too grosse for Hypocrites to maintain life by Works hence Christs is that which they look unto for Christ when he preached not only many believed because of his Miracles but when they heard his Word Iohn 8. 30. Mat. 13. In the Parable of the Sower the Word came with much power that they received it with joy and did believe but fell by their Lusts. And look as 't is with the Sun there comes light and heat with it so there comes 1. Truth to the mind and conquers the judgements of Hypocrites that there is no life good righteousnesse but in Christ nor salvation but by Christ. 2. There comes some gooâ—nesse of the Gospel to the heart that men hearing and seeing Salvation wrapt up there Oh that is sweet and good and hence their affections and hearts are in some measure conquered by the power of the overdazeling truth and hence Hypocrites being thus conquered partly being of this opinion partly tasting some good of it desire it out of self-love expect it out of self-delusion and professe themselves Virgins out of these Principles In regard of power of Evangelical examples in the five wise Virgins for look as 't is with living men when the Sun shines upon their heads they cast their shadows that follow them so when the Lord Jesus shines upon the souls of his own people almost every honest sincere-hearted man will cast his shadow that will be like him hence Hypocrites in those Churches which are commonly rather led by example than by rule will be very like them and imitate them if they should not what communion could they have with them or what love could they receive from them for there is a mighty power in eminent examples to overbear Hypocrites that if they will turn themselves into any form they must into theirs as in Ioash for there are two things in the carriage of the Saints 1. There is a condemning power in it hence men fear to live unlike them 2. There is a winning vertue in it an attractive vertue hence men endeavour to be and live like them to be of the same mind the same heart with them and hence others take them and they take themselves to be sincere and hence they are Evangelical Gospel Hypocrites that lye hid in these Churches Hence Zach. 8. 23. Many shall take hold of a Iews skirt I doubt not but some false ones we have heard God is with you And as Christ when lifted up and risen so Saints draw Hypocrites to them Because the Gospel brings the greatest and sweetest consolations with it Hence a man under the terrour of the Law and sence of curse for his sin will make his last refuge hither and hide himself under the wing of the Gospel not so much out of love to Christ or Gospel but because they serve his turn and give him ease Like men scorched with heaâ— and almost ready to die the shadow of a Tree is now very comfortable and therefore there they sit so these Or as men with scalded arms they put them into wateâ— which gives them ease no cure but because it gives them ease there they keep them so here Men have been scalded with wrath Oh now Gospel is very sweet and so are eâ—sed 〈◊〉 it never cured by it Therefore here you shall find them disclaim all Works and cry up Grace only where the purest Churches are there are usually great awakenings there God is very near men and made most manifest to mens consciences and there are most soul-plagues contempt of the Spirit of Grace and hence most dreadful torments of conscience and fearful lookings for of Judgement Now hence it comes to passe when Christ is offered and general notice given to mens minds that yet there is hope and mercy for great sinners this fills them with joy and peace as Iohns hearers Iohn 5. 35. and hence they beleeve as the stony ground that had some plowing and hence received the Word with joy and believed Psalm 66. 3. It 's a Prophecy of the Kingdom of Christ Antichrist he tormented the consciences of men Rev. 9. Men have no peace within or without Luther is raised up and preacheâ—h the Doctrine of Free Grace which a world of men looking to their ease others in truth receive it for some time before his death he cries to God that he may not live to see the ruines that were coming on Germany for their contempt The Law is the Ministry of Death the Gospel propounds great priviledges with much more sweetnesse to sinners and hence hither men fly 4. Because the Gospel yields the fairest Colours for a mans sloath and strongest props for that Hence you shall see them wâ—lking in this garden For the last sin God conquers in a man is his sloath When the swine have no sâ—ill to eat yet you shall find them in the mire of sloath this slaies the foolish Hence the best Hypocrite will plead the Gospel its troublesom to the flesh to bear a daily sense of the sins and wants of the soul. Hence you shall have Capernaum receive Christ and wonder at his Doctrine and yet Christ upbraids them they repented not Mat. 11. 20. It s troublesom nay impossible for a man to break his chaines and get his soul loosed from his lusts and free for the Lord. The Gospel shews all fulness in Christ that he must do all a sloathful false heart thereâ—â—â—e closeth with Christ as the end but neglects him in the means Why Christ must do all say they and hence if Christ do drop upon their hearts well and good if not 't is Christs fault he is a hard Master that gathers where he did not sow and hence wrap it up A mans false heart is weary of the yoke of Christ and hence would fain be eased of it Now the Gospel promiseth libeâ—ty from the bondage and curse of the Law and a sloathful heart can find out reasons to free himself from the Rule of
they would conquer Religion by subtilty never oppose Religion with a crosse Religion but set it against it self so oppose the Gospel by the Gospel and look as Churches pleâ—ding for Works had new invented devised Works so when Faith is preached men will have their nâ—w inventions of Faith I speak not this against the Doctrine of Faith where 't is preached but am glad of it nor that I would have men content themselves with every form of Faith for I beleeve that most mens Faith needs confirming or trying but I speak to prevent danger on that hand For it was that which Christ did fore-tell Mat. 24. 24. Many false christs should arise i. e. such as should misapply Christ that had a spirit for Christ which was a spirit against Christ and would deceive if it were possible the very Elect for coming with Christs Spirit they dare not oppose them lest they oppose the Spirit of Christ the only remedy is to hold to Christs Word and not to depart one hairs bredth from it Rev. 3. 10. and to a Word well understood and then dispute no more Satan comes to Eve and bids her eat no God forbid yet eat to be like gods He dazeled her eyes with that which was not now she fell Take the truth from what the Word saith and depart not from it III. Here see the dreadful estate of all them that be found false-hearted in the purest Churches and that in these three respects First That they should so horribly forsake and blaspheme the Name of God to make the glorious Gospel of God and all the sweet Doctrines of Grace a cover for their hypocriâ—â—e and sin as indeed it is for were it not for this they might be found out in their sins but now they are beyond the discovery of all men or means Secondly That they should be so lamentably forsaken of God as to be left 1. To the most subtil and spiritual Hypocrisie in the world which being most crosse to God shall receive most fierce and searching wrath For as Divines say of Christ he was forsaken in Soul because man had sinned with his Soul so Gods wrath will â—earch deep in their hearts whose hearts have guilefully departed from the Lord. 2. That he should lead them so far and yet in the main forsake them Oh this is heavy wrath for a man to be lead in the day-light of the Gospel almost to the end of his journey and at last the Sun sets and he left to wilder Thirdly In regard of the cries of the very Gospel it self against them Oh that the precious Gospel of God coming with so much Peace Love Grace mercy should win them to be Hypocrites but never to be Friends Beloved as there is vengeance of the Law and of the Temple so there is vengeance of the Gospel when the soul shall be drawn before the Tribunal of Christ and shall stand there quaking all sins set in order before you and your mouth shall be stopt What say you then for your life Oh Grace and mercy Lord Oh now shall the Gospel come forth and say all this I did I spake I strove I comforted I terrified and yet he hath opposed the Lord and me he hath made a cover for all these evils and therefore Lord let him never be comforted more Iohn 3. 19. Oh Christ hath heavy things against these Times that take light of the Gospel to see to commit their sin by And therefore lament your present estates you that know your selves naught never yet drawn to Christ never yet humbled at the feet of Christ and look up to the Lord what-ever misery he inflicts not to suffer thee to be deceived here not only to have such a Faith as may catch hold on Christ but he on thee and come unto the light to manifest the hidden enmity there Never was yet man deceived but he that was willing to be deceived that would not use the means and search SECT IV. ALL you therefore that live under the light of the Gospel consider if it doth not nearly concern you to search and try your selves whether you or some of you may not be Evangelical Hypocrites the time is coming that you shall stand before the Tribunal of God wherein the hidden things of darknesse shall be brought forth to light and it will be too late to know your selves then Oh therefore search now No mans misery will be so great as this if your heart be found false I shall speak in a manner but generally now 1. Those that do believe and yet fail in respect of the efficient cause of Faith it never had the right maker never came out of the right shop nor mint it was never a Faith of Gods making but a faith of your own making so that it 's a base bastard Faith that though it be born in the House it shall never possesse the inheritance because it was never begotten of the right Father the Lord never wrought it but themselves for many a man is convinced by the Law and spirit of bondage that he must die and that he is a most grievous sinner and that when he hath done all he is unprofitable but yet he trusts to Christ and Gods mercy and so believes he finds no great difficulty in this nor no great need of the Almighty power of the Lord to work this and all men living shall never make him think but that he doth heartily and truly beleeve but ask him have you no doubt of your estate and of Christs not taking hold of you when you take hold of him Yes but seeing he hath been troubled about his estate and repented of his sin in his fashion and reformed himself and Family and loves the best things he believes without question and so misapplies promises to himself never feeling a need of the revelation and donation of Jesus to him by the Father and thus the Lord finds this man a Christ and this man finds the Lord a Faith and the Lord Jesus redeems this man by price and this man redeems himself by power and so the Father shall have some Glory for providing a Saviour Christ shall have some Glory for paying a price and the Spirit of Christ which only can draw to Christ shall lose his Glory and so this man may take it to himself And is this good think you Col. 2. 12. Risen with Christ through Faith of the operation of God 1 Pet. 1. 3. The same power that raised Christ from the dead must raise you to a lively hope Mat. 22. 1 2 3. One man came from his hedges and High-wayes to the Feast of the Promise and Ordinances of the Gospel till the Lord saw him without Christ but Iohn 6. 64 65. Unlesse the Father reveals Christs face the Father perswades thee of Christs love you can never come to Christ men know not thy Hypocrisie thou dost not but Jesus doth and what good will thy Faith do thee then It was
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
that never looking to behold his face that gave it that wrought it The poor blind man Iohn 9. had a mighty cure upon him and some seed of Faith the Lord wrought the work but hid himself He wondred at the great change was affected with his love at last the Lord Jesus comes himself Dost thou believe saith he Lord who is he I am he then he worshipped him v. 36 37 38. So 't is with the Lord in his way of working Grace Oh therefore long to see him here in his glasse and in Glory in his face fully Truly there is no work of Christ that 's right but it carries the soul to long for more of it and to be with him that hath done it Many Christians when they have the work run away with it as a good sign and look to the promise Oh but long not look not to behold the Lord Do ye thus requite the Lord Oh ye foolish people and unwise Were it not enough that your sins make but will you make works promises also a partition wall between the Lord and your souls I professe the Lord will fire such work about your eares and drie up all your pits that you may long for to drink out of the Well of life it self And 't is a black mark of Unbelief that shall keep thee from rest Heb. 4. 3 10 11. Oh but when you long to see him Oh when shall I appear before God! Psal. 63. 2 3 4. Then the Lord will fill thee As Leaden Rings with a Pearle so Promises and Christ put together not divided are exceeding precious 3. Do not look to see the work or promise yours nor receive any consolation from either unlesse the Lord appear in both John 10. 16. They shall hear my voice for so most men bring home Humane not Divine consolation from a work But Oh fetch it you from Heaven as in Peters redemption Acts 12. You reason and others tell you and yet you are full of fears and doubts and thou criest Lord perswade me Lord perswade me yea hold you here now you are where you ought for to be Do you think Christ is filled with Grace and Life for you and not with Consolation for you too Only use means and so look up to him SECT V. OH therefore content not your selves with any hopes your estate is right until you find this difference for the Lord speaks peace only to his people and his people are differenced from all others Hence how can you say peace is yours till this be cleared up unto you I shall speak to two sorts of people 1. Those that content themselves with any thing that may stop and quiet Conscience any slight work any poor desires any hedge-Faith any moral performances any groundlesse conjectures will serve their turn And being full they can hear all Sermons no wind will shake them no searching threatning Truths concern them they are so good that they think the Lord means not them Well I say no more to you but this know it that the time is coming that the Lord Jesus wil try you and examine you to the very Bran and will descry all thy paint and open all thy lusts and thoughts and thy nakednesse and shame and confusion shall be seen of all the world II. Those that content themselves with the revelation of the Lords love without the sight of any work or not looking to it I desire the Lord to reveal himself abundantly more and more to all that have the Lord savingly revealed unto them For this is the misery Christ is a hidden thing and so is his love Yet consider 1. God reveals not his love to any Hypocrite but to his people that have a work far beyond them 2. That the testimony of the Spirit doth not make a man a Christian but only evidenceth it As 't is the nature of a witnesse not to make a thing to be true but to clear and evidence it And therefore whether the Spirit in the first or second place clears Gods love I dispute noâ— because 't is doubtful ye be sure you find out the difference viz. some work in you that no Hypocrite under Heaven hath Else what peace can you have 1. Hereby you come to prevent the strongest delusion that Satan hath to keep men in bondage to himself viz. to give men great peace and somtimes great ravishment while they are in their sins that so he may harden them there still Luke 11. 21. Now by taking this course and going to Christ to untie the knots of Satan you do now undermine the main plot of Satan you break his head having recourse to Christ to do this His policy is Let you heart alone let Christ alone with that But now you may be sure all your consolation is of the right make 2. Otherwise you quench the Spirit and resist the testimony of the Spirit at least one great part of it For the Spirit when it doth come to witnesse Gods love iâ— answers all the doubts and objections of the soul that it had before Now the great doubt of Gods people is not only Am I elected am I justified and accepted But am I called am I sanctified are not my desires my Faith my love counterfeit which I may have and yet go to Hell Now the Spirit when it comes clears up all doubts not fully but gradually for 't is the most clearing witnesse and therefore John 14. 18 19 20. At that day you shall know that I am in you and you in me and I in the Father The Spirit doth not only say Christ is out of you in Heaven preparing and interceding but in you sanctifying preparing thee for Glory that art a vessel of Glory and you in me by Faith by Love desire c. Now when a man shall say I look to no work but only for the Spirit to reveal the Lords Love in seeming to desire the Spirit he doth resist the Spirit of God 3. Otherwise you shall be deprived of all that abundant consolation which the Word holds out before you For suppose you say I look not to the work of God in me to receive any consolation from that or any promise made to that I look only to the revelation of the Spirit Ans. 1. There is never a promise but the Comforter is in it and they are given for that end to give strong consolation now if you look to no work nor no conditional promise nor to find the condition in you which yet Christ must and doth work Lord what abundance of sweet peace do you lose Rev. 7. 17. The Lamb leads them to the living Fountain of waters and God wipes away all tears And for ought I know you shall die for thirst that refuse to do it Oh slow of heart to believe all that the Scriptures have writ all that God hath spoken Ought you not thus to be comforted But 2. If you look to a Spirit without a work whilest you
do seek consolation from the Spirit you cannot avoid the condemnation of the Word You say the Spirit hath spoken peace to you But do you love Christ I look not to that but to the Spirit Why the Word saith He that loves not him let him be Anathema So Is the League between your sins and your souls broken Ans. I look not to that Why Iohn saith He that committeth sin is of the Devil 1 Iohn 3. 8 9. Are you new creatures I look not to that Why the Word faith Unlesse you be born again you cannot enter into the Kingdom of God And the Lord knows but on your death-beds thus Satan may assault you and then will the Lord say nay look to your self The Word shall be Bâ—lshazzars terrour Consider Psal. 32. 1 2. 4. Look to it else you shall be deprived of further manifestation and communion with the Lord Jesus The Lord reveals not all of himself at once the day dawns before the Sun riseth and there is a further manifestation of the Lord in this life to his people not for but when they indeed maintain such works before him John 14. 21. I will manifest myself unto him How Oh saith Christ I le come and sup with him Never think the Lord will dishonour himself so far as to come into a filthy heart Sin doth and will grieve Gods Spirit that he will only accuse not speak peace to you till all is mended 5. Else you may fall everlastingly away as those Heb. 10. 29. They had received the knowledge of the Truth and were sanctified but their wills and hearts never changed Oh take heed there be not left only a fearful looking for of vengeance You stand on the brim of destruction every moment that do it not For 't is plain hypocrisie not to bring works to the light 't is not ceasing to go on in a covenant of works Iohn 3. 20. And if the Lord doâ—h love you and you will not take the counsel of the Word the fire of the Lord shall try you And when that comes and Conscience shall ask wherefore comes all this great evil upon me when your miseries shall be great Oh it shall be said this was because I loved not the Lord I forsook the Lord c. Oh therefore look to the Lord now to cleanse you Zac. 13. 9. ' Tâ—s true there is a difference but is it possible to know it seeing that a false heart may go so far especially to know it in it self 'T is true 't is difficult for men Ministers or Angels to reveal it yet 't is easie for the Lord Jesus to reveal it and this he doth do This light discovers hidden things as they are his Spirit leads into all Truth And this is a peculiar priviledge and honour as for God to know so they partaking of the Divine Nature for them to know their own hearts Ier. 17. 9 10. And although it be an easie thing for hypocrites that never knew what Grace meant to be mistaken yet after the Lord hath made it known to the elect 't is no easie matter to deceive them As 't is with Apothecaries that know when they meet with counterfeit drugs or Jewellers that know the difference between Bristow-Stones and Pearls As the blind man saith whereas I was blind now I see so I was dead now behold I live Old things are passed away all things are become new 1 Pet. 2. 9. They are called out of darknesse into marvellous light If they could not know a difference why would the Lord command them to add one Grace to another and grow in Grace May they not well reply Alas Lord I know not Trash from Treasure I know nothing thou hast commanded me to do but hypocrites may have and do I say therefore the work may be seen in it self and that by a three fold light I. The light of the Word which is a Divine Revelation of or concerning God and man and of man not only as fallen in Adam which discovers all his sins their nature their end c. but as risen again and recovered in Christ the birth being breeding of the new creature It discovers all hypocrisie of the heart so that they shall be forced to say the Lord hath found me out and Saints shall say the Lord hath done me good As if the question be Whom doth the Lord Jesus love You need not go to Heaven for it the Word is nigh thee Those that love Christ Who are those Those that keep his Commandements c. So that the Word is a light to discover Truth from falshood the work of Grace from the work of hypocrisie and by this light Saints may and do know what the work is And it argues dreadful unbelief and Hypocrisie not to do thus Iohn 3. 19 20 21. And this all the Saints are commanded to do 2 Pet. 1. 19. We sealed with the Spirit have a sure word of prophesie c. Which is a light in a dark place both to reveal Gods heart and our hearts unto us hence it makes us wise to salvation II. The Light of the Spirit going with the Word reveals the work without which the work cannot be seen no more than a Book written in the fairest hand or print can be seen without light to see it by And hence Gods people cannot presently read what the Lord hath written c. 1 Iohn 3. 24. That look as 't is with Scriptures Papists say they are obscure and how do we know them We answer there are Divine Characters of Majesty and Glory stampt upon them whereby we by the same Spirit that writ them see them and are perswaded of them so here Or as t is in the work of Creation How can any see God in it We say in the very workmanship appears his Power and Eternity Wisdom Goodnesse c. Now although Atheists cannot see these yet others do and can So in the workmanship of the Elect 't is so It s the Glasse of Gods peculiar mercy and love now they that never had it know it noâ— but the Saints do by the Spirit especially Thus far we grant the Spirits Testimony that it must reveal it III. The Light of experience and sense For Saints have an experimentall knowledge of the work of Grace by vertue of which they come to know it as certainly as we dispute against the Papists as by feeling heat we know fire is hot by tasting honey we know 't is sweet Now this is diversly apparent to experience 1. By meditation of the work in comparing it with the Rule for no dead creature can perform one spiritual living act of life no not a good thought though they may think of good things Now the Lord hath given to his people a most exact Rule of life hence by meditation they may see how far it agrees or disagrees with the Rule and judge of a living act by it and so of the God and Lord of life to be
the mind Else they say a man might be sapiens and yet impius too which cannot be But I dispute not a bout that there be many bruit creatures that imitate the knowledge of man yet there is no mind of man or reasonable soul in them so hypocrites may have excellent abilities of reason and yet fall short of that new mind the eye and director of the whole man that Saints have It s ever dark night with them the Sun of Glory never did yet rise upon them SECT II. 1. BEcause all Divine Light of Glory is ever powerful through Christ to change the heart Hence if hypocrites had it their hearts would be sincere which is not so and hence they ever want it whatever light else they have and hence those that have it must be sincere Iohn 8. 32. You shall know the truth and it shall make you free i. e. from your bondage of fears and sins hence David prayes for light Psal. 119. 33 34. And then he shall be set at liberty As Iron is drawn to the Loadstone by a secret hidden vertue so there is a secret vertue of Divine Light that drawes the most Iron heart nay changeth it John 17. 17. Sanctifie them through thy Truth c. For this is the difference between mans and Gods teaching And hence when the Gospel comes in power it comes in demonstration whereby the heart is mightily overpowred that it cannot but fall down before God whose voice and truth it hearts And hence the young man saw some worth in Christ but not enough and hence he forsook Christ. Truth is not stones but bread to them that see it indeed 2. Because the mind is the first inlet of all sin and all Grace and hence all hypocrisie springs from thence Hence when Satan laid his Train to blow up all the world by sin he first enters into dispute and parly with Eve and as the Apostle speaks deceived her 1 Tim. 2. 14. The woman was first deceived And hence when Satan came with his last and strongest temptation to draw away the heart of Christ to him he attempted it by a sudden presenting to his mind the Glory of all the world hoping hereby to get in Nay in the unpardonable sin there is summa caecitas to call evil good and good evil And hence the Pharisees that did commit it were called blind and when sin is entred it strengthens it self by the mind Heb. 3. 13. Least 〈◊〉 of you be hardned through the deceitfulnesse of sin As 't is with Cities they might be easily taken but for the Forts that are built about them and the Souldiers that are in them So men set up their hearts and minds above and against the Lord Jesus The power of sin lies in the power of darkness as the power of a weak State in the wisdom of its Council And hence when the Spirit comes all the work of it is expressed by conviction of sin righteousnesse and judgment because convince one effectually and you convert him And hence when the Lord comes with life he comes in by light Eph. 5. 14. Christ shall give thee light And hence when the Gospel comes to take away all darknesse and sin 't is said Satans chief policy lies in this to blind mens eyes 2 Cor. 4. 4. Either by obscuring the Light or by kindling a false Light in their minds that they shall think they see when their darknesse remains not but that there is filth enough in the will but Satan knows that Christ shines into the heart by the mind and hence he blinds men and then he knows he shall damn men Beloved if men had the Spirit it would lead them into all Truth now this the world cannot receive because John 14. 17. It knowes him not This is that which opens and shuts to all life and sin not that bare light can change the will but the Lord doth it by the power of his Truth and Light And as t is with water coming through some Mines there is a healing vertue in it so Light coming from everlasting love it heals men of their evils SECT III. HEnce see the danger of two sorts of men especially 1. Of those that flie from the Light which is done sundry waies I le mention onely one that is used by a false heart A man is troubled in mind concerning his estate fears death and Hell and so few shall be saved how can I be one c. How comes he to fear The Lord hath by his Spirit in the Word discovered and found out his sin the thief is taken and apprehended and condemned he hears still but yet can find no peace Why Because he lives in those sins that he is convinced of Hence the Word raiseth damps and heart-qualms that he hath no peace but is ever pulled from his own bottom and hypocrisie and the Word discovers more sins and hence hath no peace The Word will not give nor offer Christ and a base lust together nor will not suffer any to have them both in peace Hereupon the soul finding no rest nor peace which the false heart seeks for chiefly flies from the Light especially if it hath found out a shorter cut to its peace by any device or golden delusions of men And now they will hear there no more and now the Publishers of Gods Truth are tyrannical tormenters of the Consciences of them that be weak false Prophets that lead them out of the way of peace And because of this they think they were led out of the way of truth because out of the way of peace Or if they do come they can sit with disdain and contempt of men alas they speak according to their light and of all the truths of God which shall one day be preacht over again in flames of fire to their eternal horrour Rev. 6. 2. It s said Christ rides on a white Horse conquering and to conquer Men have unruly hearts and strong hearts and they will not die nor yield presently And hence when one sin is cast away another steps into the room of it and when that is gone another supplies the place of it and commonly the strongest sin and temptation is the last Now hence Christ goes on rides on in the Chariot of the Word conquering and to conquer still Those that do yeild he saves those that will not he slaies Now 〈◊〉 poor Creatures have had Christs arrows in them and are wounded for some sin but the Lord discovers more still hence at last they flie away with the arrowes in their hearts for ease Oh poor creatures know it the Lord Jesus will find you out You will not be conquered by him you shall never be saved by him You have light you shall have delusions endlesse unknown hypocrisie and darknesse to be your portion There is never a plain heart but he accounts that wound and trouble greatest mercy and blesseth the Lord that he will not give him his sins and
outward Profession but they filled their Vessels and got an inward Principle of the Spirit of the Lord Jesus to maintain their profession before man and their uprightnesse before the Lord. So that methinks here is a double difference the first is implied the second plainly exprest 1. That which is implied is this that the Foolish made choice of a good end viz. to meet Christ but it was with an ineffectual use of means to that end their Lamps were to light and lead them to Christ. These Lights might blaze for a time but they would consume without Oyl They neglect that the wise were better instructed than so 2. The Foolish glory in an outward Profession as also in some superficial affection without an inward Principle of the gracious presence of the eternal anointing and Spirit in them but the wise have it and are carried to Glory by it And more at this time of the Lamps and Vessels I shall not speak 1. That the closest Hypocrites of Virgin-Churches discover themselves at least before the Lord in an ineffectual use of those means that do conduce towards their desired and expected end The Bridegroom is here looked for the presence of Christ Jesus is longed for he comes in the night they must meet him in the night Now means they use Lamps they take and so much Oyl as kindles their Lamps but Oyl they take not in their Vessels the only means to preserve their Lamps from going out that so they may meet the Lord and not be shut out from the Lord as at last these carelesse Virgins were Search the Churches for the present search the Records of Ages past many have desired the Lord and looked for the Lord and yet have lost the Lord their end Why so They never had hearts effectually to use and improve the means to that end either outward or inward Look upon men out of the Church they perish because they have no remedy they have no Lamps to light they have no Bread to eat no Means to help But why do those within the Church perish Is it because there is no remedy No but because they do not use the remedy Is it because they want Means No but because they do not effectually improve means Here they fall short herein they discover themselves Look but upon this next Parable of the Talents v. 25 One of them was cast off and cast out Why Because he had no Talents No But because he had no mind nor list to use his Talent he did not make his gain out of it to attain his end All Ordinances of God and all that time we have under them are Talents Now wherein do Hypocrites fail There is a secret gain of Ordinances which Hypocrites regard not and hence the best hypocrite lives in debt and dieâ— a Beggar For Prov. 16. 17. Wherefore is there a price in the hand of a fool but no heart to use it Precious Liberties Ordinances that many have desired to see and have not seen them Why doth the Lord betrust him with such that useth them not Oh he hath them but here is his wound he hath no heart to use them Look throughout all the Word Why have many set a great price on Christ and yet have lost him Because like higling Chapmen they have had a desire to the Commodity but they have been loath to be at the cost to use the means for it The Gospel brings Christ and Immortality to light and this Serpent is lifted up this Lamb slain before mens eyes and this Bread put to mens lips and mouths Why are not all possessed of him blessed in him The Lord saith come and the Spirit saith come and the Bride saith come Why the reason is men will not use the means for him Isa. 55 2 3 4. Men will lay out their money though it be for that which is not Bread Jer. 2 5 6 7 8. I brought them through Pits into a pleasant Land to eat the goodnesse thereof And doubtlesse he brought not a herd of swine into Canaan only to enjoy the outward blessings and swill of Canaan but to enjoy the good of his Temple Ordinances c. But where was their wound Neither Priests nor People said where is the Lord i. e. Where is the Lord in these waies that we may come at last to the full enjoyment of him by these This they neglected Methinks 't is with the best hypocrites as 't is with divers old Merchants they prize and desire the gain of Merchandise but to be at the trouble to prepare the Ship to put themselves upon the hazards and dangers of the Ship to go and fetch the Treasure that they prize this they will never do So many prize and desire earnestly the Treasures of Heaven here is their end but to be at the trouble of a Heaven-Voyage to fetch this Treasure to passe through the Valley of Baca Tears Temptations the Powers of Darknesse the Breaches Oppositions and Contradictions of a sinful unbelieving heart good and evil report to passe from one depth and wave to another this the best hypocrite failes in and hence loseth all at last And this I conceive to be one of the great differences between the strong desires and esteems of Hypocrites and Saints SECT II. I. IN regard of God because this neglect is one of the great means by which he doth execute his eternal rejection of men and hence here they ever do fail For 1. The Lord hath chosen some to life the end 2. He chuseth certain means to lead to this end 3. He purposeth to carry all his Elect by these means to that end themselves cannot hence the Lord doth And hence ariseth the great peace and support of the Saints when they look upon the everlasting mountains of hindrances and impossibilities in their way the Lord hath undertaken to carry them through them Iohn 17. 15. That when heart and strength failes he will be heart and strength and guide by his counsel and bring to his Glory And hence as all the Elect are to be certainly carried through all means to their end and this is proper to them so hence the best Hypocrite being never appointed certainly to come to this end ever failes in the use of means there he is and shall be forsaken of God and forsake God Hence Iohn 6. When many used the means and followed Christ for a time that they might have life at last they forsook Christ and means to have him Why v. 65. Because none can come to me except it were given him of the Father Hence look as certainly as the Decree of Reprobation shall stand he having not appointed them to the end so he never carries them through all means to that end and therefore here they do ever fail As 't is in a Family those that the Lord of the Family intends to give his estate unto he keeps a strict eye upon them keeps them under the Government of the Family
with exceeding great joy I confesse they may for a time give way to their sloath and sit in their vallies and turn day into night and sleep out almost the season of means yet you shall ever find this if ordinary means awaken them not terrible Flashings and Lightnings of wrath do and in their afflictions and terrours and wounds of Conscience Hos. 5. 15. they shall seek the Lord early Ponder therefore of this cause and in a time of sorrow they shall complain for somthing viz. for their sloath This may be the greatest sin of some they live in no sin but complaint thy complaints may be fruits of sloath in not using means and this may be thy great sin Hence learn 't is not having of Means in this place nor coming hither for Means that will do you any good or evidence your safe and good estate but an effectual use and improvement of them not only the use of outward but inward means too Men that have never so great a stock may die Beggars by not improving it Deut. 29 3 4. 1. Many seeing and beholding that Sun which is set with them to be risen here in these Western Parts partly out of fear of persecution partly by Friends perswasion and company partly to enjoy Gods Ordinances have taken their flight hither But 2. Being come wish Oh that our eyes had never seen it partly through plenty of means despise and loath them partly through multitude of covering or vexing cares have no hearts to or time to use them And yet 3. Are comforted in this that they have them though they see no God in them tast little sweetnesse receive little power from them and hope to go to Heaven at next remove that have come so far for these c. I would to God it were so But oh consider 1. If you improve them not thy coming hither is but the discovery of thy hypocrisie to men and Angels for this is the stage wherein the most fine-spun hypocrisie and real sincerity shall act its part 2. Nay thou art so far from being blessed in having them thus that Gods fiercest plagues shall here approach thy dwelling The Arke among the Philistims made the Lord plague the Philistims 3. Nay this shall lay all desolate one day They cried the Temple of the Lord Jer. 7. Go to Shiloh So I say Go to the Palatinate Go to Germany France go to the places whence you came and see what the Lord hath done 4. This shall be as to Saints greatest joy when they shall look back and see all the difficulties they have passed over that here and there hearts and help failed and there I lingred but the Lord was merciful and pulled me out and they shall wonder at that Faithfulnesse and Grace so here This will be terrour and anguish that I came so far and had means and took some pains and was almost perswaded one time almost confuted another almost conquered and had yielded up all at another but oh my Lump fell down to the dust again and my soul forsook the pursuing of the Lord again and this shall be the portion of Hypocrites You may neglect and wrap up your Talents but the Lord hath a time to call you to an account what gain you make Look therefore to it it may be some of you have need to improve means you despise them in one place and hither you come for them and poor hearts eyes dim hearts hard Consciences asleep ears deaf breath gone life lost God departed and nothing left but a dead Carcase It may be some are sincere and the work of Gods Spirit is set back your Lamps are out your watchful minds and tender hearts and earnest pursuit after the Lord is gone Oh then consider what little cause you have to boast in means Men that have no part in ships look for no gain but if you have any part in the Blessiâ—â— oâ— Ordinances rest not without it Hence see what need you have of a mighty and unresistable power of the Lords Grace and Spirit to carry you an end in your Christian course if ever you come to life For if Hypocrisie discovers it self in an ineffectual use of means then you will find all the powers of darknesse resisting and seeking to surprize you here That as 't is with Thieves you shall not see not find them lying in the City 't is in vain there to offer any violence but in the way So Satan cannot step unto the Gates of Heaven to keep you from thence and hence all his power and policy lies in the way of means to keep you from thence And hence look upon the best man how many hindrances to Prayer somtime though he hath tasted the sweet of it he had rather die than pray How soon are the thoughts turned from God when we come to draw nigh to God how unable to wake one hour That if it were not the inyincible strength of a God that did support them 1 Pet. 1 5. they could never go on Tell me you poor Creatures that never were effectually carried to your end by means Do you not oft find checks for sin desires against it Christ and mercy weeping at your knees melting over you and your hearts almost perswaded Do you not find a want of Christ and Grace and Spirit and Promises and you hope it will be better Do you not find some movings towards the Lord but yet withal do you not find a dead sloathful heart slayes you again The veriest reprobate in the world may have as good an assurance of heaven as thou there may be better in Hell than thee And who can mend this long long it hath been thus Oh then feel a need of the Lords irresistable power Thou indeed hast an end but say Lord thou must carry me like a lost sheep on thy shoulders to that end Seek the Lord and his strength seek his face evermore in all means at all times but seek his strength then Col. 1. 29. I labour thus striving according to his working which works in me mightily and so I strive Oh see need of this Many of you make work with your own hearts and strive and endeavour and yet cannot stir Oh look then for this mighty working and feel a need of it SECT IV. HEnce judge what your estates are this day before the Lord. I know and believe that you prize pray for long for the end and if ever the Lord saves and pardons you you shall have cause to blesse him You may do as hath been said but never find a heart given you by the invincible wrestlings of a God to use and improve all means to that end and thus your practise in the habitual neglect of means is a clear and manifest witnesse like the day against you that you do not desire sincerely the end as you think in having so little respect to the means that conduce thereunto Did you ever see that man that did
indeed desire life but he would use all means wits and friends nay cut off his Limbs to preserve it But however put that name upon it say you do desire and prize the end yet if the Lord leaves you or you forsake the Lord in a neglect of means that lead thereto and that effectually what you may be and what the Lord may do I know not but to this day your estate is no better than a painted salvation and pictured hypocrisie before the Lord. That stone at which the closest hypocrites have stumbled that rock on which the best hypocrite hath been broken thou art fallen upon that enemy of sloath which hath carried Kings men that have worn the Crown of Profession in the world miserable Captives notwithstanding their lamentable cries Lord save us to hell the same enemy hath already bound thee up in Chaines and what will become of thee 't is only known in his Breast that by the voice of his Trump can awaken the dead and break the bonds of sloath and death it self But you will say there are no Virgins among us that neglect to take their oyle that so far forget themselves as to neglect the means that are come so many thousand miles for means there is not a day but some line is drawn not a Sermon Sabbath but some good got or else they think themselves half undone not a prayer but one step nearer to glory The day is not long enough and therefore the nights are spent in wrastlings with the Angel nay in prevailing with God for themselves and Churches and blessing on both Sabbaths are the day breaks of heaven the fellowship of Saints beâ—ter then to stand before Kings the fellowship of Christ in heaven so sweet that in seeking of him men forget themselves nay to eat their bread that if the Lord should have let out the vineyard of Ordinances to any Husbandmen in the world who could or would have taken more pains to dig it to dress it then we doe Beloved those enlargements that are in any after the Lord the Lord cherish and increase them but I fear we may go five times about the tree before we see such loaden boughs I am much mistaken if the best may not be discovered here the fairest flowers in the field must wither they cannot last and the best affections that are but temporary that have acted men mightily for a time in the use of means must perish in the neglect of means at last I shall not therefore meddle with profane or carnal Gospellers so much as with close deceivers of their own souls and look as 't is in all sores you may know where the sore is by the lappings so you may know a sluggard that neglects means by his shifts For if you observe no sin hath so many shifts and colours for it as this Saul when he had not gone through stich with the Lords work in slaying the Amalekites what adoe had Samuel to convince him He tells a lye lays the blame on the people propounds the good end and affection he had So here Thus it is with many as Viz. 1. Those that live in a secret neglect of means and yet hope to come to their end because of their desires we shall finde the Sâ—â—ipture gives us two sorts of desires 1. Of the righteous 2. Of the sluggard 1. The desires of the righteous Prov. 10. 24. shall be granted being breathings of Gods eternal Spirit not a sigh or groan unanswered 2. Of the sluggard Prov. 21. 15. The desire of the slothful kills him for his hands refuse to labour the desires of the righteous are ever spurs to quicken them up in the use of means mightily the desires of the sluggard bridle him up they binde his hands and fetter his feet that he cannot but neglect means Some desires there be that arise from the need of a good and here will not only be desires but all means used as in point of famine some only from want of a good and here a man usually contents himself with bare desires never hath a heart to use the means mightily for that end Many a one is convinced his state is miserable and fears it and Balaam-like sees the blessedness of the people of God and knows he wants pardon and life and peace and promises and Christ and desires it oh that I might die their death oh that I might live and drink that water that I might thirst no more oh that my sins were pardoned oh that my heart was humbled But what if the Lord grant them no peace nor pardon Do they make earnest enquiry after the Lord Christ with restless pursuits and groans because they need it is it worth that Oh no but yet they hope God will be so merciful as to accept their desires and so they rest and live and die in that rest oh poor creatures your desires kill you as a man is undone with slothful servants that cannot earn their own much less get their masters bread And many in Hell say I had thought my desires would have carried me to glory but now I see they have been slothful and here I must perish and famish for ever had I known of this I would rather have wept out my eyes and filled the world with my sorrowful complaints my meditations of the Lord should have been at midnight I would have deceived my eyes of sleep at night and deprived my self of bread at day and lost my limbs had I but known that by contenting my self with these desires I should have lost my life Here many Christians are falsly bottomed they are troubled about their estate come to some or other and professe their desires are after Christ and grace c. And then comforted as in sinking fits a man snatcheth at any Flag or Twig with them desires before they have followed the Lord in the use of all means to get the thing they desire And here is the first beginning of the Lords forsaking of them and theirs of the Lord and he is left alone only with his desires that if any duty be neglected desires comfoâ—t him if grace resisted desire quiet him if sin keeping him captive desires fill him Luke 13. 24. And so like a Bird that lies in the nest but its wings never grow there it perisheth I know Saints may comfort themselves with desires before the things be given because promised but you shall see an endless reach in them in the use of all means Phil. 3. 13. Others think their neglect of means to be but an infirmity that their desires will serve hence abuse that Scripture Rom. 7. 2. They that neglect the means and yet hope to come to their end because of worldly clogs and incumbrances here for this is the very spirit of many a man If God keeps the house from being burnâ— and family from being sick it may be family prayer is neglected if not that yet secret is omitted if not that
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
affliction makes him seek the Lord early Hence because thou art troubled at the feeling of a slothful heart that will make you seek for more help 2. You will seek him with your whole heart so that 't is the Lord only that the heart is bound for Psal. 119. 2. Phil. 3. 12. The feeling of the Lords power and eternal life and that not only while means last but when in want of and banisht from means As David forgets his Crown and Kingdom and saith Psal. 27. 4. One thing I have desired Hence Hezekiah had a promise of life and going to Gods House when recovered It was not life he minded so much as this What is the sign that I shall go to the House of the Lord Hence Saints though they neglect sometimes yet as a Ship driven back by neglecting winds or as a Tradesman he is altogether for his gain yet proves an ill husband sometimes but when he hath felt his losses he falls to his losses he falls to his trade again So here like Merchants seeking pearls c. Matth. 13. 45. Let this comfort you though you finde nothing yet Saints are a generation of Seekers finding time is not come yet certainly you shall come to your end at last You have no lappings for the sores of your sloth but opening them before the Lord the Lord will heal and help in time But I feel no good hence I am afraid I seek not aright Gal. 6. 9. You shall reap in due time and Hebr. 11. 13. All things were cross to the promise yet Abraham holds on still But I finde my spirit faint and grow listless and weary When heart and strength fail yet God doth not God will desert that you may know where your strength and heart and help lies But 't is so great I know no difference between mine and others neglect That is sad yet as 't is in all sins falls into them do but undermine them the more Peter denies Christ as well as sleeps yet he is the first that preacheâ—h him When a mans meat is so far from doing good as that it doth him hurt he is dying so that sin is dying that sloâ—h is dying when food given to it doth kill it David is ready to give up all yet saith It s good for me to draw neer to God and there the heart will repose it self again SECT VI. OH be not slothâ—ul then neglect no means but use all means get oyl in your vessels that you may get your desired end Mariners that are bound for a voyage when set out will not be at rest till they are landed where they would be It was one of the Churches sorrowful complaints Isai. 64. 7. None that stirs up himself c. But I finde many hindrances without me many sins within me I have sometime neither strength nay which is worse nor yet heart to seek the Lord though my wants are many though my days decline how shall I doe 1. Finde out that which clogs thy heart from seeking effectually and causeth that neglect and that makes the Lord neglect thee in thy ineffectual seeking else thou mayest seek and never finde and that is some lust something that easeth the heart which is not God When the soul hath not bread it will with the Prodigal then resolve for home men could not live as they do so many days without God unless they did feed on somewhat else beside the Lord. Hence its usual for men in means to use means for a good and out of means to resist that good Isa. 58. 1 2. Zac. 7. 6. Men that would have their load drawn must first take their wild Horses out of it So do with these lusts If therefore not for your own yet for the Lords sake who else will not be accounted worth the seeking finde out whatever contents you necessity hath no Holidays oh you must have him 2. Use means but trust not to them nor to any strength received to carry you along in this work you will else neglect and fall from the Lord and the Lord from you It s said of Asa 2 Chro. 16. 12 13. Asa was diseased in his feet in his old age yet he sought not to the Lord but Physicians So 't is with many a diseased Christian they seek not to the Lord to cure their feet but means or themselves hence he decays and dies You have the stream of all temptations against you 't is not your own Oars but the Lords winde that must carry you against it look therefore to an almighty power in means to help you plead Gods Covenant to put his fear into your hearts that you may not depart from him as he will not forsake you 1 Cor. 15. 10. Paul received not grace in vain but lebours abundantly yet not I but grace There is little fear of drowning so long as we keep head above water â—o long as we cleave to the Lord Jesus 3. Love the presence of the Lord and his company If there be any love between you you will then finde time and nothing shall keep you from him Ier. 2. 1 2 3. I remember the love of thine espousals when thou followedst me in a wilderness thorow pits and deserts Remember he hath been in heaven praying for thee when thou hast been provoking of him he hath been blessing thee when thou hast been abusing him it may be he hath let out his heart blood to make room for thee in his heart it may be he intends through all eternity to express his dearest love to thee and is he not worth your love Love him and you will be with him love will be stronger then death it will break all these bonds 4. Set before you the greatness of the good you are to use all meâ—ns to gain why do men hunt after flesh-pots The world is esteemed great 't is near us and so for honour Now Christ and eternity are afar off and hence they seem little and hence to seek them is not made a business of greatest weight and importance 2 Cor. 4. 16 18. We faint not while we look to things that are eternal Acts 24. 15 16. There is not the vilest Repâ—obate but when he shall see the glory that shall be revealed shall stamp and rear his hair and say Oh if I had known this I hope I should never have dreamed out my time so as I have done We look on the Picture of Goodness in the volume of the Creatures which satisfie not Oh never cease looking upward till you see what you seek for in the greatness of it Suppose a man should sleep all his life-time and be in a dream and in it have all the delights and glory of the world presented before him at last the ground opens its mouth and swallows him up and then he is awakened Lord how will he cry Truly Christ and grace and fellowship with God are not thought of sought for
will answer they are none of ours and therefore Iohn 15. 19. The World hates them Ask the Lord himself he will profess though many wants and weaknesses in them nay though sometimes they are weary and neglect him fall and soil themselves yet Isai. 43. 21. This people have I formed for my self Vessels formed and fitted of God onely for his glory 1. Because all the creatures in the world are theirs and servants to them and therefore they are for the Lord onely 1 Cor. 3. 21 22 23. If the more we took care for and set our hearts upon the creature if the more we were conversant with it the more we should have and the better we should live Or if they should not serve us unless we did first bow down our knees to worship them and our backs to bear them Then seeing the world lives by catching we might then dis-robe and dis-throne our souls and care more for these things and less for the Lord love these things more and the Lord lesse but the Lord Jesus having taken all care for his people and bearing more love to them and having more care of them than themselves and therefore having given all creatures in the heavens sea and dry land to serve them they ought to be and are onely for him Hos. 2. 21 23. When a man is the seed of God and born for him Now all creatures serve him hence 1 Tim. 6. 17 18. T is a prevailing Motive with all the Saints we have a living God that gives us all things all creatures being dead and not able of themselves to help us therefore trust not on these things but him onely be not high minded in these things but magnifie him onely We know how angry God was with Belshazzar for profaning the Vessels of the Lords House in making them quaffing bowls and turning them to common use When a man is brought to that misery that he hath none nor knows of none to be a friend to take care or thought for him none that loves him then he shifts for himself and becomes a servant But those that know as women that they have rich husbands to live on they take care 1 Cor. 7. 34. how to please them So here What 's the reason that men are mad for this world Because they poor creatures have no friend know no friend but Saints have him and know him Iohn 17. 2. The Saints are given to Christ Christ to them and all the world put into Christs hands for us for the creatures are not given to us immediatly to our own dispose and hence we have not much of this world to what end That so he might give eternal life begun here This is the only gift and last and best and worthy of himself and this only we receive 2. In regard of that blessed Liberty all the faithful are brought into for what is a Christians Liberty Is it to serve men No 1 Cor. 7. 23. Therefore serve not your selves Is it then to serve your own lusts No Rom. 6. 22. You are made free from sin and servants unto God Is it then to serve any Creature out of your selves No Gal. 1. 4. The world is yours already 1 Cor. 3. 21 22. given to you bought for you spend not therefore one groat more to purchase it but keep those affections and hearts for the Lord much less imprison not and imbondage not your selves for it A Christians liberty which God crowns him with above all the Princes of the world is to be onely for the Lord which liberty all creatures groan to be in Rom. 8. 21 22. To be for God and a lust for Christ and this world it s a shameful bondage and most lamentable and you are not at liberty yet if not onely for the Lord. When the children of Kings and Peers of Princes shall be made to come at the call of their Grooms and Kitchin-boys if ever they stood before the face of Princes they will count this a heavy thraldome and bondage So if ever you stood before the God of the whole earth you will account it an heavy bondage to have an heart sometime for and sometime not for the Lord. Is not this liberty No but to have a heart only determined to the Lord as 't is in Angels and in the man Christ Jesus Verily look as the Lord leaves his people for a time to their liberty in sin so that their hearts are determined onely to sin that they are fit onely to receive the suggestions and pleasures of it but fit to quench the Lords Spirit So the Lord Jesus making himself and grace more sweet than their lusts their hearts are determined onely for him their Vessels are onely for his Oyle Rom. 6. 19. The liberty of will that Arminians plead for is nothing but the hypocrisie of a false heart whose heart being toucht partly with God and partly with the creature hence is alway falling from one to the other Iam. 1. Double minded men but the Saints are determined unto one and hence made perfect in one 3. In regard of the fulness and all-sufficiency of the Spirit of Grace which their hearts are made fit vessels to receive and do receive they finding enough there God reserves them and they reserve themselves onely for the receiving of this Ioh. 6. 68. Will you depart Lord to whom should we go Thou hast the words of life and so the Spirit of life that have quickned our hearts when dead that do put fresh life to us when dying that comfort our hearts when sorrowing Here is the life glory the life of Christ the life of God other things do but dead our hearts thou hast words of life Iohn 4. 14. The Water that I give shall 1. Be that which shall quench all his thirst to other things so that though a man wants them yet his stomack is gone which the damned shall find otherwise 2. A Well of Water in him ever near him men have their accomodations far off but this is i◠him Your hearts within are troubled perplexed and behold this is in you 3. Springing up continually increasing for to have a good thing and not to be satisfied in our desires with it what is it but a misery Hence it springs up unto everlasting life which is the Fourth Viz. The Continuance of 〈◊〉 this will be here till my mortality is swallowed up of life Like a leaking ship that takes in water by little and little till at last it is swallowed up in the se◠SECT III. HEnce we may see the reason why the Lord doth not abundantly reveal and communicate himself to the souls of many men What is the matter Is it because they find no want of his spirit and life and grace and peace and glory Yes they doe and hence expresse their wants to men and complain of their wants to God Is it for this that Christ hath not wherewithal Yes he hath received the Spirit without
Apostle makes this the matter of admiration of Gods grace Eph. 2. 3 4. God who is rich in mercy when dead in sins hath quickned us Not only quickned our head for hence is cause of eternal praise but us and hence he hath set us up in heavenly places in him This is the state of all men they cannot do one spiritual act now that the Lord should help when all creatures left us is wonderful but that it should be with such a life even the life of Christ Jesus himself for the same Spirit that raised him from the dead dwells in us and the same Spirit that is now in glory with him is in us 1 Pet. 5. 1. This is mercy indeed that he should not only die for us and live in heaven for us but that he should love so dearly as to come and live in us that when our sins had slain him he should not onely come and dwell in our houses nor onely lay his head in our bosome but live in our hearts where he finds such poor welcome and ill entertainment at our hands I tell you this is wonderful to make his habitation in us that before we go to live with him he should live in us Let them that never knew what this meant refuse to be thankful but if you find it so forget not this love Iohn 14. 17. I le send the Spirit whom the World cannot receive because it knows him not The Lord sends the Spirit in common graces and the World doth receive that also in prophetical and miraculous gifts and it doth receive that but this Spirit which God pours on the thirsty this Spirit with which God fills the empty they cannot receive this Oh that you should have it when as they know it not 1. Hence therefore take heed of not owning the Spirit in this his presence Do you thus requite the Lord oh unthankful world not so much as to own the presence of such a friend neither in your selves nor yet in others How like the world is it to think that there is no such thing 2. Take heed therefore of not esteeming highly of it If ever God broke thy heart thou wilt esteem this life this principle as the greatest piece of love and say Lord I shall account this as the greatest part of love in the world Psal. 119. 68. Thou art good oh teach me thy Statutes Now to undervalue this and to account it common and hence as no sign of love 't is a part of unthankfulness 3. Take heed of imprisoning the Spirit of grace common truth Rom. 1. 18. It was fearful to imprison and silence that much more this It was the complaint of the Church in those days None stirs up himself Isai. 64. 7. What strength the Lord gives let me use what I want the Lord hath enough to help me withal put it to exercise or else affliction will 4. Take heed of enfeebling this Principle weakning of it The Church of Sardis things were ready to die in it you should strengthen this inner man not weaken it either by not feeding it with Christ or wounding it with known sins against Christ. Therefore let all the Churches know this and take heed that you do not refuse to own this where else will you make the difference between men that either Churches may discern them or you may discern and so have peace your selves Hence see the reason of that inward hypocrisie that is in many mens hearts so that the best profession of many a man is but a Scheme an Image a very craft a very artificial form all the duties are fair without but sapless liveless within Here is the reason they have no inward principle of life or if they do go to Christ they have no such principle within them to carry them to him so as to receive life from him and hence confess sin without sorrow or shame petition without thirsting live without love do without life because there is no spring but a dry heart within and hence they must do duty but they must make dead work of it and hence all is but an appearance and at best but a would be This is in a great measure in Saints when the Spirit within is quenched but it is in full age and strength in hypocritical hearts Ier. 4. 14. when the profession of Iudah was great and the Prophets had scarce any thing to say against them for outside Oh Ierusalem wash thy heart from wickedness there thy wo lies it enters to the very heart so Christ How can he that is evil bring forth good fruit And this is that which may make men mourn if I forsake all profession I shame my self before men if not I must blaspheme the Lords Name and play the Hypocrite before the Lord Matth. 12. 33 34 35. SECT III. TO take heed of denying the grace of God or this inward principle in whole or in part for this inward principle being the life of Christ in us to deny this is to deny Christ and to take away his life and such the Lord will deny before his Angels another day When they shall say Have we not eat and drank in thy presence he shall answer I never knew you I shall therefore here direct my speech to four sorts First To those that deny created graces in the Saints peculiar unto them only it s said there are none such in the Country if there are not it may be there have been and it may be will be and therfore I le speak For I beleeve 't is a delusion digged and hatcht out of the steam of the lowest sink in Hell And therefore that all may take heed of the evill of it I will first shew the evill of it then the causes that do beget it I. The evils of this delusion are these 1. It settles and fastens a man under the power of all his sin and yet with a quiet Conscience and yet to keep his Christ too It transcends my capacity from whatever I have read or have heard or have felt or can imagine how the power of sin can be taken away but where the Spirit infuseth the contrary grace an empty house swept and garnished with common gifts is but a fitting house for Satan to return into Say therefore a man may have no such graces and yet have Christ and them in Christ you stake this man down under his sin and make this member of Satan a member of Christ Jesus And upon this ground all Churches in the Land may be forced in Conscience to take in all prophane members if they plead Christ and their allness in him 2. This blurs all the glory of a Christian or at least the greatest part of it For what is the glory of a Saint 'T is to be like Jesus Christ the Lord of glory to bear his Image before God and men As to see a man with a Swines face would be the shame of a man to see a
is of the will and power of man but oh this is not this inward principle which the Almighty power of God creates and therefore know it if you get no other oyle in your Lamps you shall never meet the Bridegroom 2. When a mans principle is the power of holy example whereby many a one is drawn to do more than otherwise he would Many men think for a while as that man spake Men talk of being worth thousands I would fain see the men Ministers preach and others speak well we must do this that but I would fain see the men that do it Now it sometime falls out that the Lord sets before mens eyes some pattern-Christians hereupon they think thus here are two contrary ways they cannot both lead to heaven their way is better than mine and doubtless leads to life mine doth not and therefore let me live like theâ— And hence there shall not be any Fast but they will be at it not a Sermon near but they will go wet and dry to hear it nor any duty in Family but they will imitate it and hence read and learn that they may be like them No Christians in the Country hated but they will love them nor Ceremonies cast off but they will abhor them and hence they reflect upon their patterns and think their estate safe because they are as good as a Christians outside And hence like some dead Câ—ttel there is nothing good but their skin so there is nothing good in these but their imitating outside Thus it was with Ioash while Iehoiada lived 2 Chron. 24. Hence he fell like Ivy with the Oak when God cut him down Thus it was with these five foollish Virgins a man may follow good examples but not rest in bare imitation of them And hence a blessed man is described Psal. 1. Negatively from noâ— imitating the wicked not from imitating the good because good men may be in many things ill examples and it ever proves so in these men that have no more then this Principle hence if they be loose in their tongues or on the Sabbath their plea is they are like unto them And hence come all your acquired excellencieâ— a man is an imitating creature led by example and a carnal man out of the heart of hypocrise in himself will imitate the divine nature which is in another and hence men not only take up such practises but such opinious only because such and such are of that mind And hence men change practises and opinions as Examples do change in Ioshua's time great Reformation he no sooner dead but all fell off again then they were for purity of Ordinances and Gods Worship now they serve Baalim Oh consider here is an outward but no inward principle 3. Those whose principle is nothing but external applause and praise of men and this will carry a man beyond all the best Examples Nay sometime to be singular and a man alone a Pharisees Trumpet shall be heard to the Townesend while simplicity walks thorow the Town unseen Hence a man will sometimes covertly commend himself and my self ever comes in and tells you a long Storie of Conversion and an hundred to one if some lie or other flip not out with it Why the secret meaning is I pray admire me hence complain of wants and weaknesses pray think what a broken-hearted Christian I am and hence if comforted they complain if not they will comfort themselves hence many lift up eyes and hands and fetch deep sighs in prayer remember and note Sermons look now what a gift I have Hence if you come to their companie they will have so many good words as may make you think well of them and then the Market is almost done with them Hence men forsake their friends and trample underfoot the scorns of the world they have credit elsewhere To maintain their interest in the love of godly men they will suffer much Hence men in the Ministry pray for grace to beautifie and perfect their parts that so they may preach and convert and have credit Hence men meditate new Light and profess deep things that few know that men may worship the rising Sun Hence the Lord is neglected secretly yet honoured openly because there is no winde in their chambers to blow their Sails and therefore there they stand still Hence many men keep their profession when they lose their affection they have by the one a nâ—me to live and that is enough though their hearts be dead And hence so long as you love or commend them so long they love you but if not they will forsake you they were warm onely by anothers fire and hence having no principle of life within soon grow dead This is the water that turns a Pharisees Mill and the Lord passeth a heavy doom You have your reward I have wondred that the opinion of men nay dream of mens thoughts should act men onely 't is a curse of God that when men despise his honour the greatest good they shall be fed with the basest good 4. Those whose Principle is nothing else but their own gain of outward blessings Many there be that make not their honour so much as their bellies their gods and thy rule them Phil. 3. 19. hence the Shop-keeper will give good words when he sells his commodity he should lose much of his custome else and hence the Minister preacheth contionably that his gaine may come in 1. Thes. 2. 4 â— Hence people would be as good as the best they cannot get a lot in all the Country else Hence a man is somtime content to forsake all for Christ that he may make a booty of Christ as Iudas did Hence when Christ feeds them with Loaves then the people will make him a King Iohn 6. though afterward they cry Crucifie him So men deal with Christ as the Souldiers did that caught him that they might strip him of his garments And hence many men if they see sorrows and wants attending them if they attend on Christ forsake him Look upon our own Land many so long as they could enjoy Christ with fair weather cry out of Ceremonies and prophaning of Sabbath yet this not being to be had creep to them and read the Book for prophaning thereof Many shadows have been seen since our Sun hath risen here and this way they looked but viewing other mens wants and fearing their own losses and conceiving they may meet with Massah in this Wilderness refuse to follow And least this should seem to be the cause cry out we are Separatists or strongly possess themselves against all relations there is no living at all here Look but at home how many Dove that prove but Ravens and live on the prey come hither to our windows and have followed Christ to this Worlds end when he fed them with loaves they made him their King but now he hath taken away what once they desired because there is better Bread to be laboured for now
when he is gone oh the straitness vileness of a corrupt heart you say it may be If this be not a right Principle what is Answ. To undermine all false works oh therefore feel this plague If ever God works this grace feel you must the want of it and if you do mourn then you are under it And oh mourn 1. By considering the evil of it you can mourn after a dead father and shall you not over a dead heart 2. To think there should be so much Spirit in Christ and not a drop for me Is he so angry with me See therefore I pray you that you are led by ill principles or false principles I pray but self-love sets me a work I profess but praise of men acts me I observe duties in secret but natural Conscience only carries me No surer sign of ruine then for the Lord to hide these things from you nor of love then when he shews this and gives you not only sense of some one act but a spirit of heaviness under this This empties the Vessel and so makes us Vessels of honour do not therefore set thy self so much to do as to see where thy evil principle is in all thou doest Repair now to the fountain of life for a principle of life from him and fetch it from him What is thâ—â— and how shall I fetch it from him 1. T is not a mans own striving a man may imitate nature but cannot make nature All the world cannot make one poor flie And as 't is artis celare artem so when he hath done he may deceive himself and others but nothing else Born not of the will of mâ—n A man is in great distress of Conscience for sin past â—ear of death for time to come and now he comes just as far as a Devil then prays Lord save me and now comes as far as nature can carry him and therefore is eaâ—ed and now he hath Satans black seal upon him and self-flattery hath carried him on The fountain of life is not here 2. 'T is not the Law it convinceth one and he complains it condemns another and he cries out it irritates another and he falls to do what he can but the Law cannot give life Gal. 3. 21. 3. 'T is not bare Ordinances which are of themselves but husks and shels and empty pipes witness the cries of many a man Sabbath after Sabbath no life and that for a long time Nay he grows worse 4. 'T is not God simply considered He is indeed the fountain of life but sin hath sealed that fountain hence many a one goes to him and departs from him with frowns 5. Where is life then In Christ I know he is Lord and Prince of Life Yet consider as God-man no life is in him for you as to be communicated to you Where then 'T is in the blood and death of the Lord of life You are ready to undervalue this life Oh consider what it musâ— cost the Son of God and where it must lie Hebr. 9. 14. If Buls and Goats blood washed the flesh much more this blood c. Many a man feels a blind dead heart and all duties dead And hence useth many periwasions to himself yet they continue so still because he never looks to this blood There is this excellency in Christs blood not only to cleanse from guilt and power of sin but from dead works and none else can Now therefore repair hither for it know what your lives will and must cost Now how shall this be done Answ. 1. Prize this blood and satisfie thy Soul with it choose it and rest in it in the Lord himself as sufficient Ioh. 6. 53. Except you eat and drink c. many account it a common thing you receive it not then but trample it under their feet many esteem of it but they feed not themselves with it nor quiet their hearts with life there first and hence it falls out thus 2. Keep this Rule content not thy self with that measure which thou hast from Christ but be thankful for it and falling short call ever for more but satiate thy self with that which is in Christ. If thou canst not do this and it is beyond thy strength then consider Christ hath words of life Iohn 6. Oh beg for that and for those words Hear what the Lord will say Psal. 51. 8. You cannot see nor come to Christ Then hear and your souls shall live Who knows what the Lord may do 'T is not possible for man to do it but the Lord Jesus may and can Oh then you that have this Principle Let all your actions issue and spring from hence As Paul exhorted Timothy Stir up that gift that is in thee Up Deborah up Awake Harp and Lute saith David Do not say I can do nothing and so the Lord must do all Do not say I have a dead heart and can do nothing but stir it up It was the Lords complaint Isa. 64. 7. None took hold of the Lord nor stirred up himself to that end It may be some of you have some strength Oh put it forth I know all strength is from Christ but there is a peâ—manent strength in you You are not dead to act you wrong the Lord and his Grace if you think so As 't is a heavy sin to shut up and imprison natural truth Rom. 1. 18. So much more the power of Grace Others have lost it oh recover it And hence Paul praies for this earnestly Eph. 3. 15. The Lord strengthen you with might in the inner man And therefore put this forth to act and be sure you act only from this Spirit of Grace How shall I do this 1. Set the Lord Jesus in all his Glory before you There is that excellency of the knowledge of Christs Person that it makes us be and live like him and according to the propinquity of our souls and eyes to Christ so we are like him As â—tis with the Sun when it is gone from the earth there are not so much as leaves on the Trees yet when it returns the Trees bring forth fruit Or as 't is in Heaven 1 Iohn 3. 2. so in this life when we see him in a Glasse 1 Cor. 3. 18. That look as 't is with an ambitious man when he is in the presence of men he will manifest all his excellency nothing shall be done to gain discredit So if the Lord and his life be your excellency when you see Christ you will approve your selves to him See him therefore beholding and accepting and that Grace you would put forth see it in him 't is strange to see what a stream of spirit comes somtimes this way 2. Keep the remembrance of the exceeding greatnesse of his love fresh in your minds in that he hath quickned you Eph. 2. 4 5. and that this life was by his death All the Flowers of the field cast their savour but for a time and
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
return to the Lord appears chiefly in breaking down all oppoâ—â—tions against its return which are four 1. Sometime snares of the world and other things beside The Lord easeth them the Lord sends no crosses gives them their hearts desire under which Vines they rest yet if the Lord takes not all from them he puts such a cloyedness in them that the soul cannot but return to the Lord again it cannot live on such course bread things that satisfie not it had better once Eccles. 2. 3 4 11. 2. Fears and discouragements of spirit for when deliâ—vered from snares then fears come and discouragements either by reason of outward losses or the Lords anger So that the soul fears it never had never shall have any mercy that hath thus abused it and it hath thought God himself to say so and his behaviour in not hearing and helping in so long a time to witness so Yet it will return though the Lord never save it it will not sin Ionah yet looks again to the Temple when he could not come to it yet he would look to it The soul will turn up its eyes and mourn Oh that I have so abused the Lord and mercy that Love it self should be angry and frown Psal. 77. The Psalmist refused to be comforted v. 2. Nay v. 3. Though he remembred God and all his love past yet troubled this brought greater trouble yet v. 10. I 'le remember the years of the right hand of the most High Saul did not thus 3. Thoughts of impossibility and unlikelihood to get peace or pardon or victory over sin now For somtime the Saints think the Lord loves me and yet lets these evils lie here but I can get no help now especially if after many prayers I know help against all sins they cannot get and hence are humbled but against them sins that help can be got wherein the Lord hath done it for others and which make the Lord estrange himself it must be had for this temptation to a Saint is an Hypocrites overthrow Psal. 18. 21 22 23. If earth cannot help cannot Heaven What not the Spirit Word Bloud Mercy of a render-hearted Redeemer What though not now yet I will not give him over 4. When Gods Providence seems to â—ross his Promise yet they will cleave to him or return to him For many times Saints have their estates in the Bonds of Gods Promises and hence they wait for accomplishment of them but the Lord carries it quite cross to his promise to their seeming He promiseth to make alive to comfort to sanctifie to be with me and he kills sads le ts out sin never such a heart and forsakes me Oh now Faith shakes yet they will not away Heb. 11. 15 16. The Lord calls them to forsake their Countrey Abraham is a stranger there and that among Cut-throat 〈◊〉 and dwells in Tabernacles and four hundred years after his posterity being afflicted should 〈◊〉 in yet he would not return though they might God had said here I 'le blesse thee so here The murmuring Israelites fell short of this III. Whenever the soul doth depart yet the Spirit of God is ever in it and with it Psal. 73. 2. The Psalmist almost fell Why did he not Thou art ever with me thy hand v. 23. hath upheld me So that as the Spirit keeps the soul to Christ so it keeps Christ in the soul at all times And hence Saints in the closure of all their dealings with God and he with them they have seen his love working good in all that now the Soul can say lo the Lord was here and I knâ—w it not Isa. 25. 9 10. That the soul admires somtimes and hence after all sees the Lord more clearly and fully and sweetly till at last it sees him in Glory 〈◊〉 you see the Spirit that follows Saints is with them which the world wants Oh admire at the Lord if this Spirit be given that Heaven is come down into 〈…〉 That no 〈◊〉 no sins can part but it s ever putting thee in thy way again Hence when â— They are ready to quite fall off and give themselves for gone ready to be made away by temptation or to make away themselves the Lord is with them then Psal. 94. 18. At the time of parting love appears 2. Hence when they are somtime so far gone as that they mind not their return or believe not as in the wildeâ—â—ess but are well enough without the Lord the Lord before they think or desire prevents them Psal. 23. 6. Mercy and Truth followes me 3. Hence when they think the Lord is provoked that he cannot save then he is in the midst of his people Ier. 14. 11. Why art thou as a man astonied that cannot save 4. Hence at the end of life all the waies of God have been peace and all ouâ— waies though sorrowful though evil turned for good as in Ionas his deparâ—ing and by miseries we are yet humbled somthing the Lord is doing now for Eternity Micah 7. 8. Though I sit in darknesse the Lord will be a light unto me 5. Hence when the heart and strength fail and Faith is failing and the heart feels nothing but pain yet the Lord then keeps and this is comfort Psal. 63. 26. Consider therefore your estare that 1. Do depart with your whole heart from the Lord. Hath not the Lord bowed thy heart toward himself by mercies by blows But when sorrows have been past and mercies grown common and truth common thou hast started back like a broken bow which was bent backward when stretched forward And now when God calls to any duty especially when thy will and ends are crossed that is a burden and thou art drawn to that as a Fish to the dry land It is like a Feaver-fit to thee and never mournest for this But when any matter of gain and world is presented all thoughts time strength is too little there that you smell of the field or if there be any life or joy yet the lean kine eat up the fat kine Nay mournest not under that cursed bent which carries thee from the Lord. Know it thou art forsaken of the Lord. 2. That in times past had many affections but now sorrow is gone and seeking of the Lord gone and being fâ—llen seest it not but thinkest 't is with thee as with other Christians hast only the old work past and some new pangs now and then Why is it thus Ier. 8. 4 5. Will you fall and not arise Wilt let the Lord turn from you and not return Doth the Stork know when winter is near and not you your season Oh look to it What are you fallen with a perpetual backsliding Why will you not return but go away with a perpetual backsliding Know Satan hath hold of this soul. 3. You people of God wonder you at this Grace Let your experience prove it Is it not so that a Habitation of Devils should be a House of the Spirit of
from any way of the Lords and continue there he shall have storms and hence 1 Iohn 2. 3 4 5. Hereby we know him c. 4. He closeth with the whole will of the Lord as his happiness and utmost end as a man made himself his last end before and desired God and Christ only to keep his sores from aking for so I look upon all men made up of wants if the body ake with cold stomack with hunger head for want of sleep Conscience for sin all happiness lies in the easing hereof and here lies their bliss So now the soul make the life of the Lord its happiness to live unto him Gal. 2. 20. He makes it his meat and drink to do the Lords will for Iehu sought the Lord but his last end was himself as Iohn 16. 2. A man may kill and think he doth God good service but that is not his last end a carnal heart may cross his own wiâ—â— but not his own utmost end as Iudas A man may seek the Lord with delight and follow the Ordinances and fast and pray but himself is his end still Zac. 7. 5 6. Isai. 58. 4 5. As a man that goes to a City he will do your businesse but he would not go unless he had his own ends to bring about there But those that are truly sanctified make the Lord their last end and happiness It 's not only good to do the Lords will for thus men may seek the Lord as thinking it good so to do but as their blessednesse else 't is not their last end and so not sought as their last end and so 't is with the soul As a River running to the Sea many Springs run into it but it carries them down all with it so there are many occasions hindrances businesseâ— yet it carries them all down with it even the more violently the more 't is hindred Psal. 119. 126 127. Therefore love I them above gold And this expresseth it self in three things 1. In admiring at the glory of the Lord and his will and ways and accounting them happy men and blessed that thus can do and live For sometime the soul is decayed and â—allen from this or sick and weak now it accounts them happy that have health and strength to walk abroad Psal. 1. 1 2. 2. In being never at rest in his minde until now that he comes to this for therein a mans â—â—king any thing his last end appears as he made his goods his last end Luke 12. 19. Now therefore my soul be at rest for there is no seeking the Lord but self-seeking hinders Now though it be thus yet Do I make my self my last end then my minde would be at rest but if sanctified it s not at rest till now And hence Paul when he had run this race now you see him leaning upon his pillow 2 Tim. 4. 6 7. And hence Saints are loth to die and be blessed in heaven because they 〈◊〉 done so little work as yet little do the Saints for the Lord many times yet their hearts are upright for what mourn they for so much as this when they have lookt upon it oh that the Lord hath been a looser by them 3. It carries the soul thorow all difficulties with power and delight Prov. 10. 29. The way of the Lord is strength to the righteous and joy â—â—om 7. 22. I do delight in the law of God in the 〈◊〉 man Other Nations walk in the Name of their Gods we in ours Micah 4. 5. As when wealth or honour is a mans utmost end with what violence are men carried to it and hence a man thinks he hath never such good days as then when he can do much for the Lord and hence when any duty is to be done when fearful to do it or loth to perform it when the heart is dead yet beholding it with a spiritual eye that this gives Ieâ—â—vah honour oh this carries the soul headlong even into miseries Not my will 〈◊〉 〈◊〉 be done This easeth the heart even in the belly of Hell and in times of the deepest desertion To this Sanctification all the Saints do come every one in their measure and if ever the soul tasted the Lords love or ever was humbled with the bitterness of sin the first voice and main care is Lord What 〈◊〉 thâ—u have me to do Nay though no assurance and it cannot joy in the Lords love yet it will in the Lords will and hence when it hath fall assurance yet finding such a vile heart if God should give it heaven with such a heart it would be death And hence when he thinks of going to Hell yet there saith he let meâ—blesse thee This Sanctification all unsound hearts do want much Reformation much affection many duties but their end is not changed though their lives be and hearts seem to be 1. Because they cannot love the Lord because the Lord doth never shed his love into their hearts 2. This was the life of Christ Iohn 8. 29. of which life they that are dead in sin never have one act though they may think they have 3. This is the end of our Election which therefore an unsound heart may as soon attain to as to elect or to be elected of God Eph. 1. 4. holy in love This may be easily known 1. Cannot a man know when he is happy 2. Cannot Peter tell Christ that he loves him 3. Cannot a man tell whether he be an Hypocrite or no For he that cannot prove his utmost end is changed must confess himself an Hypocrite yet his heart was never changed what ever assurance or peace he hath had a thing is never good till it serves its end it was made for Oh therefore look that you content not your selves with Reformation but come to this else 1. You lose all your obedience the Lord regards it not the Lord will take all from you as Vessels that are made to hold Wine and they cannot lay them by the Lord hath no pleasure in you Mal. 1. 8 9 10. 2. If you do the Lord will accept your meanest and poorest services Consider 1. Christ cast by his Robes being privie to his own worth to become obedient Phil. 2. 6 8. 2. His infinite Wisdom is in every command though thy carnal reason like it not 3. His infinite love for thy good though thou thinkest 't is for thy hurt 4. His glory though thou gettest no good at all by it SECT VI. VI. Fulness of the Spirit of Glory in the room of the world WHom the Lord doth justifiâ— those he doth glorifie Rom. 8. 30. i. e. with the Glory of another world which though it be hid for a time from others and somtimes from themselves yet they do partake of it now and it shall be revealed upon them another day 1 Pet. 5. 1. Now though Hypocrites may tast of the Word nay of the powers of the world to 〈◊〉 yet they fâ—ll short of this measure
of Glory And I say this fills them in the room of this world How arâ— men full of the world And what is the Spirit of Glory I shall 〈…〉 three Conclusions That the 〈◊〉 rest and peace of the soul it 's to be found only in the presence of God Almighâ—y in this Being of Beings Hiâ— Perfections are in â—â—â—self and hence 〈…〉 â— A 〈…〉 to the Church to be 〈◊〉 God as â—e can â— The son of 〈◊〉 to whom the Promises 〈◊〉 made And then 3. King of Ierusalem the last and least He is that house and home of his people whether in fleeting or setled condition from one generation to another Psel â—â— 1. So that the Prophet finding this to be most true I say stands astonished at men and because men had deaf ears here and their bellies could not hear he cries to the Heavens to be astonished at this Ier. 2. 12 13. This wine the Lord puts under his Lock and Key 'T is not to be found in earth in Church-Liberties you may soon see this Temple not one stone left upon another nor in Heaven simply nor in Fellowship of Angels onely 't is in the Lord drawing nigh to the soul in these and drawing the soul at last near to himself by these That all Reprobates being estranged from God and God from them are also strangers to this resty this life of God this life of Glory Eph. 4. 18. and therefore seek for it and seek it out of the Paps of the â—reature and that which is not God And thus their hearts are full of the world Psal. 17. 14. Dust they eat and upon their bellâ—es they go shift for it where they will they shall never find it in him And if they do find it any where else in this world let them fill themselves to the full for they have their portion they have their reward And hence they do â—â— unregeneraâ—e men living find their rest in somthing out of God rest to their Coâ—sciences in duties and somthing of God rest of their hearts in some Creatures either â—â—lawful or â—â—â—ful Mat. 24. 38. And there is never a carnal beaâ—â— but give him his imaginary content here and he would desire to live here as aâ—â—xile from God and to be without him if there were no Hell no plagues etc. For here is their treasure not above here are thy good things and this is the very reason why a man lives without God nay when he stands convinced 〈◊〉 nay when troubled with thoughts of this and no duties can ease him because somthing out of God is his bottom to stand upon and his rest and peace It may be meat drink health sleep occasional delights and a quiet life That as 't is with Seamen they can endure winds and weather and rent Sayls and torn Masts because they live upon that Trade another will not So 't is here Though many troubles of mind yet they ply that Oaâ— 't is their living That all those whom the Lord intends good unto those he calls in time out of this world into his eternal Glory of rest and peace out of this world into another And as their hearts were filled with another world before so their hearts are filled with the Glory of this other world now Iohn 17. 14 16. 1 Peâ— 5. 1â— And this rest and peace in God is the Glory of the Saints That look as 't is with Reprobates What is their last and great woe 2 Thes. 1. 9. 'T is separation from the Lord So this is the great Glory of the Saints to enter in to him as Mâ—sâ—â— did into the Cloud and so to rest in him I go to my God and your God Hence the Saints are said to sell away all for this Treasure for this Pearle for the Lord And so the Lord is in stead of all and better to them than all they had before They can live royally upon him having but one thing to look to and having all things 〈◊〉 this one thing and more royally than the Prinâ—â—â— of the world can upon their Lusts and earthly Treasures This is the rest and 〈◊〉 the Saints have 〈◊〉 4. 3. They that beliâ—â—â— do enter into rest God 〈◊〉 them out of the world by some bitterness of it or by some cloying and 〈◊〉 and making their hearts weary of the sweetness thereof and then they enter into Glory The Lord sees nothing can fill their hearts noâ— stop their cries 〈◊〉 him and now this Sea of Glory breaks in upon them and fills their hearts And this the Lord doth two waies according as there are two things in that good that fills the heart 1. Proportion 2. Propriety So there are two Raies of eternal Glory chiefly whereby the Lord give full rest and peace and so Glory to his people 1. He reveals the good they are to enjoy in another world in its full proportion viz. what is the riches of the inheritance of the Saints Eph. 1. 17 18. For no good satisfies till 't is known in its greatness though yet there be degrees of this For we shall see many Christians have assurance where is the joy of it Noâ— affected with it because he knowes not what it is at that time At another time his heart is above all the world because he sees what is that Glory the Saints 〈◊〉 and that he hath it it swallows him up and confounds him Why me Loâ—d And this is the reason why the Saints doubt whom the Lord hath loosned from their lusts and all things here What so vile and all that 〈◊〉 And this the reason why when doubting so that there is nothing in this 〈◊〉 that doth quiet them nothing from God that doth ease them yet their hearts are sweetly eased Their desires are after him and their delights in his company better go to Hell thus than in my sins and the thoughts of the Lord are sweet because he hath and doth secretly fill their hearts Somthing they have or do see in him Isa. 26. 8. And hence is the reason of the sorrows of them when their hearts are worst now though they have the world yet are not at rest because they have and do see somthing of this 2. He reveals by the Spirit and Light of Glory that this good is theirs their propriety The first gives rest to the soul viz the Spirit of vision incompleatly This Spirit of Faith whereby the soul knows all this good is mine this gives it compleatly Now the New Ierusalem is come dowâ—â—rom Heaven and God is among men 1 Pet. 1. 8. For if a Christian sees the greatness of this glory but not as his the soul will never cleave to the Lord indeed nor finde full rest and hence when the riches of Gods grace is revealed and the Feast set before them they do not eat because they fear they were not bidden Now both these give full peace and rest to the soul when the soul hath the Lord
too but a little fills them and quiets them and so damns them And hence men at the first work upon them are very diligent in the use of means but after that they be brought to neglect prayer sleep out Sermons and to be careless sapless liveless who is the better for them Because I say that now they have got something the main work is wrought they call not that into Question and so when God comes to reckon they are found too light Oh therefore keep the Vessel empty never content thy self with any measure Hath the Lord called thee Yes I think so and beleeve sometimes so but I am afraid I may at last be found without oyle in my Vessel be then every day as if thou wert but now to begin And this I say true grace as it comforts so it never fills but puts an edge on the appetiâ—e more of that grace Lord Thus Paul Phil. 3. 13 14. Thus David Out of my poverty I have given c. 1 Chron. 29. 3 17 18. It s a sure way never to be deceived in lighter strokes of the Spirit to be thankful for any but to be content with no measure of it and this cuts the thread of difference between a superficial lighter stroke of the Spirit and that which is sound 3. Look that your vessel be not broken nor crackt that when the Lord pours in it runs not out again Heb. 2. 1 2. Prov. 4. 12 13. Oh here is the wound of many a man he hath many affections in Word in Ordinances and they take hold on him to convince to affect him but he takes not fast hold on them he keeps them not as his life with thankfulness for any little and with watchfulness And hence a man is where he was dry and barren It 's true the Lord will not give that out of an Ordinance which he doth in an Ordinance But it 's one thing to have it lost out of thy hands and the Lords hands too another thing only to lose it out of thy hand It 's one thing for the Lord to withdraw it another thing for thee to spend it away by the prevailing power of a lust viz. either the world without or contempt of Grace within you esteem it not as your life and hence seek not to keep it you will lose the Oyl in your Vessels And I am confident this is one reason why a man lives long under means and never profits the Lord sees if he should poure any thing into the heart it would be lost He takes fast hold of world or self and keeps that and hence all runs out again 4. Look that you be at the cost to get this Oyl in your Vessel These â—irgins when the door was shut and too late would but the time was past For we shall find the reason why mens works are sleight their buildings their garments why they will not be at the cost so mens work of Grace is sleight because they will not be at the cost They find a want of Grace and prize it and would fain have it but it shall cost them little they will not be at the cost of their time Somtime they can seek the Lord in an Ordinance but what if he comes not They depart from him Sometimes in pangs and fits when the Spirit comes they seek but to be ever seeking ever carrying sense of sin 't is too much time and trouble they will not be at the cost Some affections and hearts they spend but not their whole hearts Hence Christ exhorts oh strive because many seek and are never able Look therefore as it was with Ionathan Saul 1 Sam. 14. 45. said he should die No the people said not so for he hath wrought with God this day Not that a man can get Grace by his own strength but Col. 1. 29. I strive according to his mighty working Only let me add this be at cost first to get the Lord Jesus himself As Mat. 13. 33. He sold all and bought the Field and when he had the Field now he had the Treasure Oh think no time too much no lusts too dear no affections too much for him and then you have all things with him and shall receive life from him and not for a dead but for a living risen Christ. Christ bestowed Gifts on Iudas on Saul but whom he bestowed himself upon those never wanted any thing Psal. 23. 1. But here I might take up a doleful complaint Oh that men content themselves with colours and tinctures of Truth and Spirit c. Some Naturalists observe that Brass would be Gold it tends to it had it but more heat of the Sun to concoct it and to bring it to perfection so 't is with the lighter Stroaks of common Grace CHAP. XXI That true saving Grace in the Hearts of Believers can never fail SECT I. THat those Graces of the Spirit wherewith those Heavenly Vessels or Souls of the Faithful are filled are constant and of an eternal Nature For thus the wiâ—e Virgins their Vessels were not only filled but the Oyl was constantly preserved in them and continued in their Vessels until they met the Bridegroom 'T is true their Lamp went out outward acts of the Spirit of Grace expressed in the Profession of the Saints may be extinct for a time yet the Oyl did remain in the Vessel still which was not so with those which were Foolish not only their Lamps were out but their Oyl was spent so that here is a third Difference between the Foolish and the Wife Virgins That the Spirit of Grace in the one is of a dying withering nature in the other of an eternal and everlasting nature There is an eternal excellency stampt upon them Iohn 4. 14. The water that I shall give him shall be in him no Pools but a perpetual living Spring Heb. 6. 9. Some that were enlightned and tasted fell away but we are perswaded better things of you The Saints have better things which do not cause but accompany Salvation The Lord is so far from suffering it to die as that he will add to it Luke 8. 18. To him that hath shall be given Though it be like Mustard-seed yet it shall grow there is a growing vertue in it But as the Lord speaks of his people Isa. 65. 8. As new wine is in the Cluster and one saith destroy it not for a blessing is in it so it shall be here Nay though it be not so much as seen yet the Lord then can see it and doth then keep it and will preserve it Isa. 40. 29 30 31. Nay though opposed and resisted by temptation yet 1 Pet. 1. 6 7. 'T is not consumed but tried that it may be to Glory another day notwithstanding manifold temptations 'T is one of the greatest Miracles in the world to preserve it as a Spark of fire in a Sea of water Nay though it seems to a mans feeling to be quite quenched and put out that
a man finds no more than a Reprobate yet the Seed of God then remains and it will break out again There is life at the heart and sap at the root yet the Lord will fetch them again When the Lord of Glory was crucified and all the Disciples fled not one spake for him none durst confesse him yet the Lord returns to them and they again to him SECT II. HOW comes it to be thus immortal and of an eternal nature 1. 'T is not only in regard of the power of Grace received though it were perfect for then Adam had not fell from it 2 Nor in the freedom of a man from temptations for then the Angels had not fallen 3. Nor yet in the power of a mans own watchfulness and care to keep it For if the Lord keep not the City the watchmen wake but in vain 4. Nor yet in the power of any means as many think if under a powerful Ministry then they are out of danger 'T is not in Paul nor Apollos but in the Lord. Men may rejoyce in Iohns Ministry and be affected with it but 't is only for a season But I. In regard of the eternal Election and Purpose of God Their constancy in the State of Grace depends upon that immutability of his counsel Matth. 24. 24. They shall deceive if possible the Elect but it s not possible they being Elect. Wise men may have their Brains crazed and Nebuchadnezzar like the use of reason gone but the Principle of reason continues and the use of it in time returns again and so 't is in regard of damning delusions 2 Tim. 2. 19. Hymeneus and Philetus fell Hence do not the Elect fâ—ll No for that Foundation remains sure 1. The certainty of their continuance in Grace is built upon a Foundation 2. Not every weak one but a firm Foundation 3. Not a Foundation of mans laying but Gods 4. Not a wavering and totâ—ering but standing Foundation and that sealed with the Knowledge of God the Lord knows who are his i. e. though some men fall that one cannot tell by outward expressions and profession who are the Lords yet The Lord knows who are his and they are sealed by his love and knowledge And it seems this is the prime cause of the continuance of Angels 1 Tim. 5. 21. And Election being free for his own sake not for their sakes the Lord foresaw all their good and evil hence they are not cut off II. In regard of the Faithfulness and Promise and Covenant of Gods Grace Adam had that Covenant If he did do he should live But he had no absolute Promise he should do or continue to do but the Faithful have and hence they stand not by the strength of Grace but by the strength of the Covenant of Grace And hence that which to reason is incredible to nature impossible is brought about by Faith not by vertue of any power of Faith but by vertue of the power of a promise God hath said it and Faith believes it and hence Abrahams dead body begets and Sarahs barren womb brings forth Isaac Hence through all the Word when the Apostle perswadeâ— himself of their continuance he ever puts in Gods Faithfulness 1 Cor. 1. 8 9. 1 Thes. 5. 24. 2 Thes. 3. 3. Hence Ier. 32. 40. I will not turn away from them Answ. True if they do not from the Lord. No but they shall not turn away from me Object But we see many do fall Answ. But if he doth he shall not be broken but taken up again Psal. 37. 24. Yea for a time the Lord may do thus But will this continue having sinned against such mercy and my sin being now greater Now the Lord will depart Answ. 1 Cor. 1. 8. Yea he will confirm you to the end Yes it may be he will as he hath done while I am out of temptation But I may meet with it before I die Answ. 1 Cor. 10. 13. He will not suffer you to be tempted above measure c. Yea if I was such a one as Abraham or David that had such hearts and did the Lord so much honour Nay but Isai. 55. 3. Even the sure mercies of David This is the Faithfulness of God III. In regard of the constant abode of the Spirit of the Lord in the hearts of the Saints whereby they are kept Iohn 10. 28. None can pull his Sheep out of the Fathers hand Look as the first Adam sinning conveys the power of sin and Satan and death which reigns with unconquerable power over all the Sons of men so Christ rising conveys that Grace and constant presence of the Spirit which reigns to eternal life and carries the soul through all difficulties Deut. 33. 27. The eternal God is thy refuge Let what evils can come there is a refuge Yea so long as I can stand But what if I fall Underneath are the everlusting arms Let a Saint fall never so low yet Gods everlasting arms are still lower where ever he falls he falls at last into the Lords arms For else it was impossible for any soul to continue Isa. 46. 3 4. From the womb to the hoar hairs I will carry you Saints when they are little think they shall fall at last and when strengthened fear if they live till old age their hearts and spirits will die yet they do not But how comes this about I will carry you And hence 't is impossible they should ever die or perish no more than the Lord Jesus Iohn 14. 19. So that if Gods purpose is firm his promise sure his Spirit able the Spirit of life and grace in the hearts of the Faithful shall be kept even to eternity SECT III. LET that Opinion that the Graces of Saints are fading and mortal rot and die and be had in everlasting derestation of them that know the Lord. But we see how many fall off and fall back and I have found it by experience so The seed that is cast into the earth first dies and then lives and growes so no sooner doth the Lord fill his Saints but there is much self-confidence on it and resting in it hence it dies yet it lives and grows again And hence the Lord keeps his people poor sensible of their own weakness as long as they live but if it quite dies and withers they were never the Lords nor never had â—ne Dram of Grace 1 Iohn 2. 19. If it be taken away he did but seem to have it All fleshly excellencies in men as common gifts be do wither Isa. 40. 6 7. All Flesh is grass But Plants in Gods Orchard never lose their greenness though Plants and Floweâ—s in the field may Psal. 1. 3. Whose leaf shall not wither But this may make men secure say the Arminians 1. Nothing puts more life in the Saints It would sink them else if it were not thus as when the Lord told Ioshua where ever thâ—â— settest thy foot thou shalt
prosper not a man able to stand against thee this puts life into him 2. Though they cannot fall quite away yet they may fall so as to lose the sweetness of Grace and presence of God If a man should eat too much and ever be sick though not die after it or if one should fall and break his bones though he doth not lose his life Is this any gap for any to rejoyce 3. Though they cannot wholly drive away nor beat out the breath of the Spirit yet they may grieve the Spirit by which they are sealed Eph. 4. 30. Which is more sad to a holy heart than all evils in the world beside But therefore let this Conceit die and perish which is raised up by Satan to disgrace the Image of God and Spirit of Grace in the hearts of the Faithful for who will make men seek after perishing things under a colour of making men seek for the Spirit it is to resist and quench the Spirit of God in them SECT IV. IT may comfort the hearts of the Faithful exceedingly against fears of Apostacy when they see great Cedars fall How shall I stand And when they hear of some temptation that may be hereafter then they fear And when they feel the evil of their own hearts which the Lord lets them feel to humble them that they may grow lower and so stand the faster they say I shall fall and when they have found the Lords presence oh if now I should relapse after this health How shall I know whether I shall stand or no 'T is not only discernable by perseverance but by somwhat begun though very difficult to be seen As 1. Observe Gods several and various dispensations of himself and his Grace toward thee whether they issue from his everlasting love or no for if so then he will everlastingly keep that which he hath given thee Quest. How shall I know that Answ. Look as that issues from eternal wrath that separates the soul from God or therein 't is exprest so that is the expression of eternal love which draws thee to God in Jesus Christ. Observe therefore the Lords carriage Doth it draw thee at last to him nearer to him and so the more he dispenseth of himself the nearer thou art brought to him here is the expression of eternal love and the Lord will keep thee Iohn 6. 37. All that 〈◊〉 given me shall come to me Let the Lord give his Spirit though but little they grow thankful Oh he is come whom I thought would never have returned again Let him deny it this keeps them humble Let the Lord dispense himself in an Ordinance they love him and 〈◊〉 day 〈◊〉 better than a thousand elsewhere Let him not do so they feel the more need of him Let the Lord free them from temptations and give them conquest Faith now rejoyceth Let them fall into many temptations their Faith growes the more purified than ever Let the 〈◊〉 give them outward blessings they grow more vile in their own eyes lesse thâ—â— the least with Iacob Let the Lord deny them Hab. 3. 18. they rejoyce in the Lord. They get good and are more endeared to the Lord by every carriage of the Lords at least in the issue it is so As 't is with wicked men they may for a fit be affected and return to the Lord but in the issue they forget the Lord so 't is here contrariwise There is not any unregenerate man but somthing or other 〈◊〉 him The wicked ever are like Chaffe driven from God Gold that is of an everlasting nature keep it beat it burn it you cannot consume but only purifie it 't is not so with Chaffe Let the Lord give him tasts of Grace and joy it estrangeth his soul from Christ it doth not bring him neaâ— to Christ. 2. Observe whether thou dost grow out of and live upon an everlasting Covenant or no Rom. 11. 1. God hath not cast off his people whom he 〈◊〉 Who are those Children of the promise Rom. 9. 7 8. That are born and bred of the promise or whole Covenant of Grace God hath treasured up all Grace in Christ laid it up in that store-house Christ hath dropt it in his promises Now when the soul is rooted in the Covenant now it shall never die nor perish As 't is with some trees set them in the ground they will grow if they have Sun and rain but die at last Take another and set it in a Stock so that it abides there and fetcheth all its life from thence by cleaving to it now it will grow and become a flourishing Branch Now then the soul growes out of the Covenant when the whole soul cleaves to the whole Covenant for the whole benefit of it and is fully satisfied with it 2 Sam. 23. 4 5. As take a soul that feels a want of all the benefits of the Covenant pardon peace life that the Spirit is ready oft to fail and hath no assurance it shall have any part of that which is the Childrens portion and looks upon his own unworthiness never to have any from the Lord yet it looks up to the free mercy and Grace that made it to some to make it good to me and so pleads the promise and so laies it self there and there rests and there looks and here sucks and takes root and the rooâ— spreads to every part of the Covenant The Lord hath now rooted the soul in this Covenant and it hath received life from hence this is everlasting you shall continue And when the soul especially is like a bough blown by the wind yet it stands fast still If men have been in horrors and then fell to reformation and there rested it will not last If men have had some workings and actings of the Spirit upon them and then say God must do all but they grow not into the Covenant they will die But here though God keeps thee short and naked and thou only pleadest the Covenant thou shalt stand If you plead for pardon and some good not the whole good of the Covenant you shall die also If you grow upon some distemper and the whole heart grow not upon this you will die also Look as 't is with a man that builds he will make an end if the foundation be laid but if not pull it down so here 3. If the power of Grace received and acted by the Spirit hath risen to the nature of fruits and not leaves only Iohn 15. 2. And that is when the soul receives that Grace as that in every thing its scope is to live to God to give his heart content For fruit is the end of the trees growth and leaves and fruit is not for the tree bâ—â— for the content of the owner of it If so the Lord hath undertaken to purge thee though there be much Self-seeking in thee and he hathâ—undertaken though little at present to make thee bear more fruit â— Many a man
repentance and grace and peace enough for many years and hence the soul takes its rest grows sluggish and negligent Oh if you die in this case this night thy soul shall be taken away to Hell 2. If when men fall from the Lord and they rise up only in Ordinances but fall down constantly out of Ordinances without feeling A carnal heart falls but he thinks himself is not therefore without all grace because in an Ordinance his heart sometimes is affected so they were Ezek. 33. 31. The Prophets Ministry was sweet to them but their hearts went after their covetousness their Hogs their houses their lusts their lots and they joy in the Prophet but never mourn for that A precious heart also falls out of Ordinances but he feels his falls Though he falls from the Benefit of his rising yet not from the feeling of his fall But to another man the sweet he finds in Ordinances is but Musick to his meat or as a man falls from Musick to his meat Mat. 7. 26 27. He that heareth my words and doth them not that mans house is built upon a Sand which falls and the cause of great falls is this Look as 't is with corn-ground if rain falls upon that though it be long before any ripe fruit comes yet it makes it at last come to some ripeness But if it falls on other ground seed is sown there but it brings forth Briars though it drinks in rain 't is nigh to cursing Heb. 6. 7 8. Look as it was with Saul God had forsaken him 1 Sam. 16. 14 23. and a Spirit of Satan came upon him yet when David played with his Harp it stilled the spirit in him affected him much it did not cast out the spirit for when he had done playing the evil spirit came again upon him So 't is at this day a man is forsaken of the Spirit of God and haunted with an evil spirit of pride world passion lust Libertinism a man prays hears and is made much better t is stilled not cast out for after this a man returns to his old spirit again and in time he cannot be quieted with preaching nor praying no more then he could with his harping 3. When a man is so fallen as that he returns not in the season of rising Look as 't is with Trees in Winter-time their leaves their blowths their fruit their beauty is gone Is it then dry and barren and quite withered and cursed One would think so for the present but 't is not so because the season of fruit and leaves is not now if in Spring and Summer it should be so then you might well suspect it Thus Ier. 8. 5 7 8. yet they said they were wise and they had Law and Ordinances among them True yet they did not know their season hence fell with an everlasting backsliding Hence Psal. 1. 3 4 5. They are like the tree planted by the rivers side which bears in season What and when is this season I cannot tell you the season of every man but I will shew you the usual seasons of many men 1. When Jesus Christ the Sun of righteousness draws exceeding neer unto the soul and that to the reviving of others Isai. 55. 6. but thy heart never a whit the better not yet much troubled it is so bad When Peter falls a look recovers him when Ephesus falls from her first love to remember from whence she is fallen is enough to restore her to her love again When the Disciples fell after Christs death yet when he arose and opened the Scripture their hearts burned within them But thou hast had Jesus Christ opening the riches of his grace from heaven and thou hast heard a voice but not seen the sight the glory of the Lord in this thy day and this thou hast done though the Sun hath come to his full height sometime This is thy season Gospel and Christ and promises are grown common to you c. As it was with the possessed man Mat. 17. 15. The Devil takes him oft and casts him into the water and fire but if when he come to Christ he have no help the Lord be merciful to him then So you have been possessed and fallen but when the Lord Jesus comes he casts them out but if the Lord speaks enlightens and cometh saying Remember me whom thou hast abused my wet locks my watery eyes and my sorrowful heart which thou hast broken here is all my love and this prevails not but thou neither risest nor desirest the Lord to raise thee This is sad In the day of Jubilee be a servant then for ever if your old master still pleaseth you especially when all means are used when the last of a course of Physick is taken and is ineffectual 2. When the Lord is ready to depart from the soul. Somtime Saints do not melt at love but the Lord departs now this recovers them As a man that hath a friend though they grow weary of their company and they begin to carry away divers things yet when they come to take their leave indeed now they recover and they cannot part now Like Ioseph and his Brethren they can neither of them part Nicodeâ—â—us and Ioseph cannot contain but cleave to Christ when most forsaken David when God hides his face is troubled Psal. 30. 7. 'T is with 〈◊〉 as with sick folks when their sickness and sores come to their height now they break and recover Hos. 5. 15. But if Gods departing from thee makes thee more vile it makes thee apostatize from him 'T is certain thou hadst never life then This is a Sauls brand 1 Sam. 28. He forsakes the Lord and goes to â— Witch Never saw you yet a Gracious heart but the Lord made extremity fetch him in And no surer sign of an ungracious heart than to have this blast him and drive him from the Lord Mal. 3. 14. A man hath Gods Ordinances he finds no profit no God no Christ his affection is lost and now he forsakes the Lord. Oh when Christ is a rock of offence wo wo wo to that soul Now thou hast neither Summer nor Winter-fruit Oh look to thy fall here 4. When men so fall from the Lord as that their whole hearts make choice of and are espoused to some lust wedded to some distemper For though the Saints may fall yet never to another Lover for they cannot fall into any sin that breaks Covenant between them and the Lord Hos. 2. 19. When men make choice of any thing in the world to take content in more than in the Lord or together with the Lord and hence defend it as lawful and are fully free in it There was never Grace there For if any thing doth give the Saints content 't is not their choice but refusing But you are wedded to your lust David could say I have chosen thy Testimonies oh forsake me not utterly Others chuse somwhat else not thee Psal. 125. 5.
Those that walk in crooked waies the Lord shall lead them forth This is given as a black mark of men that are broken off from the Lord Rom. 11. 9. Let their Table become a snare When it may be no unlawful thing but lawful is that which banes them 2 Pet. 2. 22. Sheep may fall into the mire but if they lie and wallow in it it 's a Swine and all their excellencies are but Pearls in a Swines snout But when doth a man make choice of it 1. When a mans heart is set upon a lust and God blesseth and prospers him in it When God fills the back-slider in heart full of his own waies His heart is wordly and he thrives in it his heart is ambitious and he hath his Honour This the Lord gives not to his people but some rod or other upon their backs Hos. 4. 17. Let him alone 2. When a man lies long in his Fall Saints lie not long I limit no time but when day after day a man lives in it Rom. 11. 10. Let their Backs be bowed down alway Oh when a mans heart and back is bowed down alway Saints are under Christs care 5. When the Cause of a mans withering is a withering root Trees in winter cast their leaves as withered trees but others root is hurt If the branches do wither yet if the root remain it will recover again So the Saints cast their leaf and their branches wither in desertions and temptations but they preserve themselves at the root But why do others wither 'T is because their Faith withers Heb. 10. 39. 3. 12 14. Many a man withers because of his Faith He feels many wants Why lives he so Why dies he in beggery Why see Micah 3. 11. When a man is twice dead and pulled up by the roots so that the root perisheth for him is reserved the blacknesse of darknesse for ever That the means and way of enriching Saints is a way of beggery to these 't is very fatal There is some false Faith in Saints but it is not wholly such Oh consider these things No Grace What no Grace I say then no life no God no Spirit no Christ no Glory Oh mourn here See it now that you may be humbled and so saved Else you will fall worse and worse still Ier. 3. 5 6. SECT VI. HEnce see how far they fall short of saving Grace that serve the Lord by fits and starts and whose hearts follow after the Lord and make much of the Lord only in good moods Dying pangs are not eternal graces Withering Grace is flourishing and prosperous wickedness If the Spirit of Grace in the Saints be of an eternal constant nature that is not the Spirit of Grace which accompanies salvation which is alive to day but dead to morrow which a man is full of to day but quite empty of to morrow Hence the Prophet cries out Hos. 6. 4 5. Oh Ephraim what shall I do What more means can I use for thy good Why do we not get good by means Yes but thy goodnesse is like the morning dew soon lickt up by the Sun and like a cloud which passeth away which promiseth much but is scattered again The Lord knows not what to do with such men yet how many be there of such that like Ionas Gourd spring up for a time and then die the next day and they comfort themselves under the shadow thereof That take them in their Moon they are as good as you can wish more than men but out of it they are bruit beasts not men Whatever is in a godly man the likeness and similitude of it is for a time in an Hypocrite Would you have earnest prayer for a blessing look upon Esau he seeks for it with tears and mourns for it for a time Would you have following the means and that the most powerful and searching and joy in it also See Iohn 5. 35. What went they out into the wildernesse to see a Prophet a burning and shining light and rejoyced therein for a season Would you have hazarding life for Paul and Ministry of the Gospel Alexander did thus for a time Would you have people enter into Covenant with God Look upon the Israelites Deut. 29. with 31. 16. I know that after they death this people will go a whoring Would you have thankfulnesse Psal. 106. 13. They sang his praise they soon forgat the Lord. And these Affections are for a time stronger than the Saints like land-floods and because they be violent and strong they last not long But however it argues a wretched false heart Psal. 78. 37. Their hearts were not right because not stedfast in his Covenant But what man is there but changeth What body so healthful that is found alway in the same temper Do not the Saints find their hearts soon cold their joy soon quencht their affections soon spent This therefore will discourage them I answer to it two waies First They sometimes deny the constancy of Grace where constantly it is for the Spirit of Grace in us is like life for 't is eternal life It 's ever acting or remaining in the soul and this they do by reason of many mistakes As 1. They think the Grace of God in them perisheth when the act ceaseth Whereas a man may be weary of actions of life where life remaineth as in sick men A man may have a rich treasure alway with him yet not alway spend it There is a gracious frame of heart which the Lord regards chiesly which is before the act hence may be without it The wheel doth not run that it may be round but it is made round that it may run Hence when the act of running ceaseth the frame whereby its fit to run again remaineth And this is the Seed of God 1 John â— 9. 2. Many think the act of grace ceaseth when it doth not act alway upon the same object as some think because they have not the sence of Gods love alway all grace is lost when it may be there is sence of corruption at that time sometime God gives victory over temptation it riseth again Now the soul thinks the very act of grace ceaseth when yet it s now warring against the temptation sometime the Spirit of grace may lead a man to prayer and sadness sometime to a mans calling and cheerfulness The act of grace is small its dominion large 3. They think they are not constant when they are not so at all times as they are at some times As a man thinks he is unconstant at prayer because he is not all day upon his knees not heavenly minded because he is not all day long minding heavenly things Whereas the Spirit should be ready so to do and be at all times and in every worldly occasion to be sowing or reaping some spiritual good yet 't is not a season alway to be upon the Mount Somtime Moses must come down to the camp
know the state of thy Brethren whom thou art to exhort what their sleepy neglects be and sins are it may be thou hast known one hath been very humble tender affected under Ordinances made many fair shews and promises of growing and thriving and sensibly complaining of his own vileness and now he is in a silent sleep Dost thou know this and wilt not speak a word to awaken him for whom Christ shed his blood who it may be will do thee as good a â—urn and make many a prayer for thee â—arnabas when he saw the grace of God exhorted them with full purpose of heart to cleave unto him much more should you when you see grace dying 2 Thes. 3. 11. Paul heard that some were idle them he exhorts to work what good might one word do Secondly if you do not know enquire with a spirit of much love how it is with them as David of his Brethren when they were gone into the fields do you not decline do you not stand still how have you found your heart since last Sermon Sabbath Fast Affliction have you got any ground against that sin you complained of last year c. Suppose you cannot do this to all yet why not to some Suppose you have no other place than when you meet them in the fields do it there Iude 20. Build up your selves c. Now here a man must know the height how high they are built already how can they lay their stones else It is one of the heavey curses of God upon the Idol Shepherd He shall not visit the hidden nor seek the young Zach. 11. 16. Thirdly If thou knowest nothing from them then relate thy own condition this is a most lovely provocation and exhortation unto another frame for one great cause that hardeneth men in their security is because they see no such living Christianity in the world But when they do now Zach. 8â— many shall take hold of the skirt of a Iew for they shall say God is with you Agrippa was almost perswaded and awakened when he heard Paul relate his conversion although there be many impostors in the world that do so Tell me are all things in peace with you the Devil is in you then What hast no temptations yet many Dost not observe how they prevail yes dost never get strength against them yes hast no good days after them yes much peace and life and presence of God! Hath the Lord given these talents to thee to be hid in a Napkin this treasure to keep and not to spend who knows but that the speaking of these may awaken others these temptations and this condition is mine these sins I find he makes a great matter of them Lord what will become of me that am hardned under them this peace they finde my Soul is a stranger to it Conscience will work thus Women should speak thus to women and men to men others were provoked by the example of the Corinthians to help others so there is a provoking power here Fourthly If this prevail not speak often to them of the sins of others in condemning others you condemn them and this will make them look about them view the fields and shew them the tares that are grown up by security and laying down these sins you strike at the root of theirs It may be you cannot tell certainly Acts 2. 40. The Lord made this one means to awaken a Belshazzer Dan. 5. 22. God turned thy Father into a beast c. to live in the woods yet thou humbledst not thy self c. How many Professors doth God deal so withal Fifthly Enter into Covenant and brotherly promise to exhort one another as David and Ionathan If any hurt be toward David Ionathan will speak of it 1 Sam. 20. Some may in Church-fellowship be more nearly knit than others to call one another to account to tell one another their fears to know of one another their progress Canst not give an account to man how wilt thou give an account to God of it I am perswaded many a man lies smoothered to death by means of this Canst not come to the light of a candle Oh how then canst thou appear before the light of the Sun Sixthly Provoke one another to frequency in Ordinances Heb. 10. 23 24. and therein consider one another dost see thy Brother in doubts or complaints call him to pray with thee dost see things go ill in Churches and men bite the bit call to fasting and prayer three or four together as Paul when he saw the ship sinking then he exhorted them Act. 27. 22. Especially when you see danger near mens hearts ready to be lost in the World In these times suppose only two or three or four should go and pray one half hour together and tell one another their wants now help here in our times it hath been so one living Christian helps others dying But yet how is this neglected as if men were resolved not only to dye sleeping themselves but to let others sleep also No you will say not my self yet it may be in your family it is so and before the Lord. What art alive to God and family where thou canst do but little common good and art dead to thy Brother it is made a sad sign of a man forsaken of God if when he thinks he shall sleep his last and be damned himself yet he would have others damned also Tell me would you have all New England lye in security as well as your selves No! do you not desire it when you use not the means that prevent it and that is mutual exhortation Oh therefore do it Ministers may preach and every man sleep still unless some awake and rouse up the rest as some when others are abed and fast asleep that lye a dreaming Some there be that though Doomsday were to morrow they would sleep Oh therefore let me perswade some one or two to fall to his work lest their security prove your undoing therefore speak oft one to another forsake not your assembling visit one another pray one for another warning one another that you may awake with the Lord one hour SECT VII LEt every man not only exhort his brother but fear this himself You have a race to run many enemies to conquer sleep not lest you fall short sleep not lest you be taken captive lest in exhorting others your selves proves Reptobates I will not tell you what I fear but Luk. 21. take heed lest your hearts be overcome be not drunk with some delight be not filled with vain cares Hence prevent it as Noah moved with fear made an Ark. First Set a high price upon those awakenings and revivings of heart that God sometimes giveth you I am sure you finde these sometimes A man that hath nothing to lose will sleep with his doors open in the night when a man hath a treasure he will be watchful to keep it all security comes from an
will not buy all presently nor buy before they see and taste they know not whether t is good or no or whether they shall need it all or no So here to lie in such a secure condition as to neglect all means to be hardned after all sins this Satan will not offer not will men buy or give themselves to this they know not whether this be good or no less will serve them and hence taste first a little slumber and sleep and so call for a little and a litle more until a man is a beggar Prov. 6. 10. as at first in Paradise first look then taste then eat so here SECT III. DO not think you are out of a state of carnal security because you have many times some quickenings and revivings of heart because they may be onely awakenings between thy slumbers which like slashes suddenly come and suddenly go again which make thee startle and rub thy eyes and stir up they self but down you fall again whereever life is in a Christian it is ever acting for spiritual ends a man will awaken first with God in the morning and go first to him in prayer extraordinary occasions not preventing and he will go from his prayer to his work not as doing his own work but as doing the Lords work howing plowing sowing for him c. Now when the life of Christ doth not act in men and act men it is either because there is no life at all but onely the awakening of Conscience which soon dieth or else that living Christian slumbereth at least then slumber is upon thee though sleep is not make it out else any other way Object If so you will say who is not then sleeping Answ. Take Lot whilst vexed with the Sodomites he awakens take Paul while tossed up and down in disgraces and reproaches his inward man is renewed day by day though the outward man die The Saints have some kinde of sleeps when they are at their best but these are sick sleeps but thine are sweet sleeps to thee I know Christ may say to his Disciples Watch and pray temptations may be near but their eyes may be heavy the Spirit may be willing the flesh weak and that it is infinite mercy the Lord will awaken them a first and a second time it may be by Sabbath awakenings c. Many cannot tell what to make of themselves because of their drowsiness and Gospel-slumber Methinks this may break thy heart Cannot you awaken one hour know therefore your sin It is a hard thing to be fully awakened to have all heaviness to sleep taken away the Lord hath taken you here alone to himself you do by fits watch and pray but it is onely as men asleep not awake The Son of man is betrayed Christ and Gospel and Ordinances and can you find in your heart now to sleep Oh therefore shake off your slumbers and short sleeps lest you fall to sleep and for sleeping be awakened by some direful blow Look upon those men Isa. 29. 10. God hath closed their eyes that is a fearful thing look upon many professors all their savor and heart and life is gone almost and they know not that they be asleep not all means cannot awaken them or unseal their minds again God knows how far you may fall if you give way to a little especially if God takes away Ministers from you and that the Elders that have known the works of God be gathered to their Fathers especially if you know it and yet go on in your slumbers if you will not awaken when God crys and calls you shall slumber and sleep like the Smiths dog the harder the Master strikes the faster the dog sleeps being used to it I knew a man of great estate oft quickned by the Word but he lost all life and heat again and he prayed and desired the Lord to keep him and yet decayed but he could not tell the reason thereof at last the Word began to grow common and he slept there also Conscience told him there was some evil toward him which he feared yet still slept and continued so notwithstanding his fears would thus awaken him oft at last an affliction came he regarded not that but was impatient and froward under it till at last all he had was gone and then he looked about him when his house was burnt he was asleep he prayed but lost all by sleeping when he should watch so security grew upon him and hence no wonder misery met him Oh! take heed therefore of giving way liberty or toleration to a sleeping profession and your slumbering Religion as men will not tolerate Ceremonies because they are the fruitful seed of the body of Popery so here c. SECT IV. Quest. WHat are the first degrees of this spiritual slumber Answ. 1. When men have lost the satisfying sense of the blessed face and love of God when hypocrites have lost the imaginary sight of it and Saints the real enjoyment of it Psal. 17. ulâ— I shall be satisfied when I awake with thine image sleep first shews it self in closing up of a mans eyes that he seeth not any thing about him hence something else contents and must do it when you feed not daily on the Lords love and when that then vain cares and thoughts Luk. 21. 34. overcome a man and then he groweth a very worldling as if he had hope of no other portion hence no mind after spiritual good things hence he sleeps at Sermons hence he falls out into passion and discontent with his present condition nay with every other thing when any cross comes Because these things are sweet to you and God is not when discontented the Lord keep my soul from entring into thy secrets Oh consider it if you have had sence of the Lords love in Sacraments and some new doubts arise and you are not satisfied with it now look to your selves it is impossible a Christian should do any work without rest Now as bodily feeding causeth rest so doth spiritual feeding spiritual rest feed and rest here and it will make you fall to your work feed not here rest not here and you will in something else and carnal rest will bring carnal neglect 2. When men have lost all fear of the wrath to come and the terror of God another day not always a fear that I shall bear but a dreadful apprehension what it is Many Christians lose the sense of Gods love yet the Lord keeps them in the sense of his anger and so they are awake but when both are gone or this is gone then there is and cannot but be the first security For as it is with children when their eyes are open to see and consider the things of the world now they are begun to be awakned I never look upon a Christian fully awakened till now that the Lord lets him see the things of another world and when this is lost he begins to sleep 2 Cor. 5. 9.
from all and even these also and they find nothing either within or without that greatly troubles them but they go on smoothly in a course of profession also without very much ado with their own hearts their Consciences are at peace their distempers are at peace and lye not heavy upon them and they think God is at peace with them and hence they are quiet the reason is because they are quiet and fall asleep and let their sin and Satan alone and hence they let them alone A sluggard saith there is a Lion in the way and it's hedge of thorns many difficulties God sets before him now if a man meets with no Lions no thorns pressed with no great difficulties in his course it is certain sloth hath seised upon that Soul and he is carried away captive by it Prov. 22. 13. For Look upon men why should they be quiet is it because sin and Satan are quite vanquished that they have no agonies and wrestlings with them the Apostle denies that Ephes. 6. 12. Indeed while he keeps the Palace then he is allâ— peace and it is a sign he is entred again if you have this peace But else Paul himself and all that are in the field are opposed and will have fiery darts and hence the Apostles exhorts to put off the works of darkness and put on the whole armor of light why not works of light because then a Christian will find many assaults Rom. 13. 12. Or it is because they are men of such a refined faith and such pure mettal that there needs no knocking nor melting nor temptations I confess the Lord doth nor see at all times the like need but gives his servants many sweet seasons but yet 1 Pet. 1. 6 7 8. they were begotten to a a lively hope and they did rejoyce greatly in that hope yet they had their seasons of trials manifold temptations c. It may be they thought did the Lord ever love us when such desertions such fierce oppositions c. I know the Lord may leave David thus Psal. 30. 6. but then God was angry and he saw it before many days No no there is both reason for it and need of it and why are you at peace now it is because of your sloth Ier 48. 11. Moab is at rest and hence setled on her Lees that they neither feel not know their sin and their scent is in them though none is smelt or runs out hence never stirred by any word they hear nor by any blow unless it be very heavy they are now at peace with Sin Death and Hell and are at league with them Isa. 28. 15. And hence as it is where there be two Kingdoms met what 's the reason that there is no hurt that the one do to the other the reason is because there is a peace why so because War was so troublesom and rest was good So it is here Why are men never troubled but only because they are at peace with their sin and why so because rest is good Oh they love to sleep I shall never overcome it or I have other work to follow say men and hence they spiritually war no more and hence Satan and Sin are at peace this is the guise of men they think the man is sure they maintain a name to live before men keep duties upon the wheels before God and have comfort often and though a world of vanity is in their hearts yet it never oppresseth them because they oppose not it and so are quiet SECT V. Object BVt is not Christ's yoke easie and his burden light full of sweetness c Answ. There is a life of faith and a life of sloth a rest which Faith gives and Christ gives and a rest which man 's own sloth and security gives but there is a wide difference between them First a believing heart cleaves to the Lord and so findes rest in the Lord and that with purpose and decree of heart to cleave to him in one thing as well as in another the heart is not at peace with Satan and at war with God but joyneth to the Lord and stands armed with a strong resolution against every temptation and hence peace with Christ is maintained not with sloth as Barnabas Acts 11. 23 exhorted with full purpose of heart to cleave unto the Lord when he saw the grace of God seeing you find such mercy from him oh cleave unto him But now a secure heart cleaves to the Lord in some desires and if he be resolved of any thing it is only of that which he can do with ease and will not be what he would be he would be better and know the Lord more and this quiets him but he will not be what he would be because his compact and covenant of peace is made with another he will be sluggish and secure and not use the means oh sleep is sweet Prov. 12. 27. The sluggard roasts not what he took in hâ—nting he will not roast it there is trouble there Secondly A believing heart or Faith finds and feels its rest by trouble Unto the righteous there ariseth light out of darkness Psal. 37. After you have suffered God settle you 1 Pet. 5. 10. Not as the world gives peace give I it unto you Joh. 14. 27. For the life of a Christian is a life of faith which is a life contrary to sence and reason When the Lord kills what doth he intend then to save me and when he blinds me doth he intend to teach me yes that he doth and by their warfare they find peace Hence Paul at the end of his life makes his trumph I have finished my course 2 Tim. 4. 6 7 8. this makes promises precious when though a man feels the strength of sin yet sees the Lord will subdue it when a man findes guilt of sin yet sees the Lord will pardon it for his own names sake It 's a strange place 2 Cor. 1. 8 9. We were oppressed without reason Why that we might not trust in our selves why was there no way but this why this is the life of faith to find life in death peace in sorrow But a slothful heart finds not rest by denying it self and walking through trouble but by pleasing it self and easing it self of trouble because it is at league with it One that hath broken league finds peace by war and then takes spoils but another è contra c. 1. A man denies the power of godliness that 's a burden his slothful heart will not bear that that 's too hot for the world carries a condemned carriage of them and hence he keeps a name to live and thereby hath peace with the world 2. He wrestles not against Satan and his lusts pursuing them daily carries not the sence and feeling of them and hence being luke-warm he thinks he is rich and wants nothing when poor and blind and naked 3. Hence not wrestling against sin he feels not sin and
so conscience is at peace with him sin is alive without the Law 4. Keeping a constant course of private duties he thinks God is at peace also and so his peace gives him rest and sloth makes him make a league because he loves rest and hence we finde a Christian most oppressed in times of trouble many times hath most peace and è contra Because as it was with Gideon he had his peace by trouble they had their peace by rest whose flesh he tore with thorns Iudg. 8. 7. oh therefore fear and tremble at their condition SECT VI. HEnce see the reason why many a Christian after he hath seen and felt the work of Gods grace in his heart and soul and hence hath been filled with peace and joy unspeakable that yet after long profession loseth the sight of it and knows not whether there be any dram of grace in his heart or no and consequently hath no assurance but ask him have you not known it yes but 't is a question whether ever it was immortal seed or no for then it would not dye as I see it hath the reason of this is a man falls to a secure condition fast asleep forgets God and himself and hence though there be grace yet it is not exercised Matth. 25. 26. and hence not seen at all 2 Pet. 1. 8 9. and one grace to another and then an open entrance is made this makes calling sure if this they do not they will not see a fat off why because they forget the Lord which is one part of security Hence we shall find in times of persecution never such assurance as then Zach. 13. vlt. because grace is never so exercised as then and hence men much in prayer abound with much assurance when Christ was in his agony he prays more fervently because then a man is watchful and grace most exercised when a man dyes in prayer and grows secure and hath little exercise of grace now it is a question whether there is grace at all or no and hence when men come to Sacraments how oft are they put to it whether the Lord be theirs or no! and hence when men come to the Word they lose all comfort because they know now whether these promises are theirs or no because they are asleep and not waking with the Lord. Oh therefore lay no blame upon the Lord but thy self I have had grace but I have not exercised it I have lived a life of sloth and security had I lived a life of thankfulness prayer watchfulness and been ever awake I should have seen my own heart and what the Lord hath done for my soul Here here lies the security of a Christian not in losing all grace he had but in losing the exercise of it SECT VII Quest. HOw shall I do this Answ. 1. Look that your eye be single that the Lord be your last end and that with an infinite love you cleave to that and then the whole body will be full of light but if your eye be double c. Matth. 6. 24. A ship that hath but one place to go to will get thitherward in open sea with every wind Who is so great as the Lord who minds thee but the Lord doth he provide protect and pity thee when thou seekest thy self will he not do it much more when thou art set for him 2. Consider the sweetness of this life 1. In this life 1 Cor. 15. ult be ever abounding why oh you know your labor shall not be in vain And what will it be when you come to dye Isa. 38. 1 2 3. Remember I have walked with thee And 2. After death Rev. 14. 13. it may be you account them nothing but they shall follow thee do you not find bitterness in the end of another life you will find your pillow hard enough before you dye oh therefore get something to make it easie 3. Take heed of forgetfulness of the Lord for this is the reason why many a man is not ever up in walking with the Lord because he forgets the Lord It is not because he will not or because he cannot but he remembers not the Lords love the glory of his ways what an evil thing and bitter it is to depart from the Lord Psal. 22. 11. They shall remember and turn Jer. 2. 1 6. The Lord complains of Apostacy they said where is the Lord I remember thee c. So I say to you the Lord of glory remembers you thou art written on the palms of his hand and like shew-bread before the Ark so thou dost ever stand before the Lord hence every moment he is pardoning purging preserving and devising how to do thee good nay he remembers thy love prayers seekings after him nay thy house and walls of it where thou dwellest Oh therefore forget not the Lord that so you may be ever seeking after and cleaving to the Lord. SECT VIII HEnce see the reason why men after long profession fall into many slothful opinions because their hearts are surprised with this enemy of sloth first and it is Gods just judgement upon men that seing they love their sleep and laziness they shall be lazy by rule and so be for ever hardned in it Quest. What are those slothful opinions Answ. First What is this but one to make the Law no rule to a Christians life as though a Christian should be like a man at Sea and carried by the wind but he must have no Compass to sail by also In these last times Christ's Kingly Office is chiefly opposed men are glad of Christs righteousness and death to save them but when he comes to plant his Laws as all Conquerors do amongst men they do then shake them off and under a colour of love to their Prince make his Laws no bonds to binde them so these think this is the liberty of a Christian the liberty of a Prince to be lawless 2 Pet. 2. 19. Secondly That there is no activity of Grace received no power to stir till stirred and therefore leave all upon Christ they can do nothing if he gives nothing they cannot help it if he doth then all is well c. It is true till the Lord doth help what can we do But there is an immutable assistance of Spirit whereby the Lord doth enable his to act more or less like himself when stirred up And if you finde none because you fall short of Christ do not think that the Lord will be a cover to such a cap nor a pillow for a slothful heart there is a sickness in the best and must be followed else we dye Thirdly That Ministers must not exhort Why what can men do If servants cannot abide to be spoken unto when there is need from what can it come but idleness What can words make better yes the Lords words have a power to help or ruine when you shall say oh the exhortations oh the inretaties I have had c. one main means
the time when the World shall be judged by the Law so this circumstance is added as Parâ—us and other interpret in regard of the Parable which speaks of Christs coming under the similitude of a Wedding solemnized in the night time according to the custom of those times who when they came forth out of their several houses to meet one another a cry and noise is made the Bridegroom cometh Now Quest. What is meant by the coming of the Lord the Bridegroom Answ. The coming of Christ principally here meâ—nt is that coming of Christ either to general or particular Judgement in the latter ages of the world Then for when 2 Thess. 2. 1 2. they thought the coming of Christ was near no saith he not till Antichrist is revealed and destroyed therefore when Antichrist is discovered and destroyed and Churches upon this refined now there remaining no more to be done in this world but Christs coming all promises being fulfilled except that so that they live in expectation of that Christ slaying and not coming so soon Churches grow secure yet before the Lord comes to either judgement he hath his cry yet here is to be meant the coming of Christ at other times of the Church when they shall be Virgins and hence a command to watch that concerns and bindes all to be ready against the coming of Christ whether to general or particular Judgement at death or any other coming of the Lord in this life either in special mercy to his people or in terror to Hypocrites Luk. 18. Christs coming to hear prayers and to avenge himself of his Churches enemies is a coming When the Jews shall be called and Antichrist destroyed 2 Thess. 2. it is called Christs coming So the sum is this look as before the Bridegroom meets the Bride and cry is made to awaken them to come to meet him so before Christ comes to his secure Churches to take his people to nearer fellowship with himself in this life or at death or at judgement Christ hath his cry to awaken them SECT II. THat before Christs coming to his secure Churches the Lord will send forth his cry to awaken these Churches to give warning of and to make them ready for his coming his coming either at last day or at death or in this life to take them into nearer fellowship with himself It is true Christs coming is at midnight at a time when one would think he would not come but yet at midnight there is this cry which prepares and goes before his coming Quest. What is this cry Answ. It is not a still voyce but a loud cry which hath its effect for which God sends it Now we shall find in Scripture there are two ways by which God doth usually awaken a secure sinner First The cry of the Word Secondly The voyce or cry of the Rod So this Cry of Christ is First Sometimes the cry of the Word for thus Iohn Isa. 40. 3. is called a Crier and Prov. 1. 24. Zach. 7. 7 13. And this is the first course God takes to awaken by giving the first honor to the Word this is his mercy to see if that will do it Now it is not every word that will or can awaken for many times it makes men more secure as some can sleep best by the noise of many waters Isa. 6. 9. When the Lord sent to fat them he sent Isaiah to preach to them however in it self it is a cry of Christ and seldom doth he come but he gives warning by his Servants the Prophets But when it doth awaken there are these particulars in it that it may awaken 1. It is a word of Majesty and glory in respect of those that bring it Iudg. 2. 1. one that preached to them he was no Angel from Heaven for it is not said he came from Heaven but from Gilgal to Bâ—chim why is he called an Angel because of that Majesty wherewith God clothed him when he came to awaken them for they had made a league with the Canaanites and they began to vex them it seems and he comes to tell them they should do so still and God set on this with majesty upon their hearts and hence they fell to weeping And this is usual with the Lord wherein he hath a time when he will awaken men to purpose he puts a spirit of glory and majesty upon his servants more than usually that the most secure shall see more than a man they shall see the spirit of glory sparkling and shining thorow such Lanthorns as when God intends to harden a man in security or leave him for a time then he shall despise the Messengers of God and see no more but man and shall have strange opinions of them and hence Rev. 11. when witnesses are raised up again to confound Antichristian Doctrines the Spirit of life from God entred into them that great fear and aw fell upon all that saw them such light shall shine through these curtains that men shall not sleep Secondly It is a word of discovery and that of some secret hidden vein of sin which men never knew before for when a man is once grown secure it is wonderful to see that torpour that lies upon a mans spirit a most palpable and plain sin which may be smelt and felt yet it is not felt by himself like him that sleeps when the ship is sinking he knows it not now when the Lord doth awaken he doth it by such a discovery and this makes them look about them Hag. 1. 67 8 9 12. because of my house which is waste Thirdly It is a word of terror that burns as well as shines that so they may indeed be awakened for though Stephens face shines like an Angel and he singles them out Oh ye stiff-necked yet the terror of God not falling upon them they are secure still But now when the Lord makes his Word full of terror it awakens them 1 Sam. 12. They would have a King they were told of their sorrows and hence they feared the Lord and Samuel and now were awakened to see that which they never saw God helpt forward the terror of expecting of some outward misery Fourthly A word of power to awaken some or other among the Churches and this makes all the rest to look about them as usually when the Word comes with never such terror and majesty we shall see men fall asleep again without they see the effect of it in some and one or two will awaken all the rest like some that are asleep when they see others up What do I here Isa. 40. The Lord shews how he comforts his people First it is by the cryer and then Verse 9. 10. it is by Ierusalem When Samaria generally received the Word then Simon also believed when the Jew begins to look toward the Lord ten men shall take hold of their skirts and say The Lord is with you Zach. 8. 23. Sometimes this is the cry before
living Mediator who takes them and presents them Heb. 7. and though unclean yet being laid on that Altar they become holy Object Oh but I am fed with nothing but promises I cannot deny them but I feel them not I think I shall never meet the Lord Isa. 55. 10. Look as the rain on the dry yeelds fruit so my word shall give you joy and peace and the desire of your heart c. Can a man live by promises Answ. Hezekiah saith by these things i. e. afflictions do men live why not by promises the words Christ speaketh they are Spirit and life David did 2 Sam. 23. 5. Heb. 10. The just shall live by his faith and if my man draw back my soul shall have no pleasure in him i. e. wholly It is admirable how the Israelites had a promise of the land and many wars must they have and yet Iosh. 23. 14 15. Not one thing hath failed of all that the Lord hath promised So say I to you Obj. Oh but I have been long in trouble and have bad no pâ—ace Ans. Hast thou been longer than David whose moysture was dryed up who hath nothing to present before the Lord Psal. 6. but weakness and bones vexed verse 2. a soul vexed verse 3. and that long weary with groâ—ning vers 6. tears in the night when others are at rest his eyes consumed with grief and yet verse 8 9. The Lord hath heard the voyce of my weeping and prayer too sorrows cry and sins cry also and hence he saith Depart from me all ye workers of iniquity c. Object But I am so weak my heart so streitned so little light and life and seeking I have been for more and find it not Answ. If Christ's presence be sweet and his absence bitter that you seek not more for your lusts sake than the Lords sake then know that the Lord will return again as verily as he is gone he will not leave thee comfortless you shall have that is fit for you to keep you humble and faithful it may be one Sermon may do more good than twenty Ioh. 1. 50. Dâ—st believe because I saw thee under the figtree thou shalt see greater things than these God hath greater things to shew thee if the Lord hath translated thee into the Kingdom of his dear son hence it is said of the encrease of his government and peace there shall be no end Isa. 9. 7. Object But enemies may opposeus Answ. Let it be so but what if the Lord be with you Object But he is gone Answ. No the Lord will either come before trouble to deliver you from it as Asa when a troop came against him 2 Chron. 15. 11. let not man prevail against thee Asa had wrapt God about him cloathed himself with the majesty of God by faith Isa. 54. penult They shall together and shall come against thee but they shall not prosper because the Lord is come or if he doth stay yet he will give them some blood and come upon them for your blood he that sheds mans blood by man shall his blood be shed but such as shed Churches blood by God shall their blood be shed The souls under the Altar shall cry and then comes wo he will do so in Germany if there have been Churches blood shed he is making way for glorious deliverance when God shall come and the wicked shall melt away as wax Lucifer must fall though lifted up with pride David was troubled with a Saul and a Doeg Psal. 54. but God shall pull them up by the roots c. many of Gods Servants lye under reproaches and revilings and the wicked boast of their sin God shall pluck them up by the roots never to grow again Hypocrites lie hid for a time but all the Churches shall know that the Lord is a God that searcheth the hearts Luk. 12 1. Psal. 12. 5 3. No good man left but some men of deceit and flattery some Apostares c. We are in fear in this Country of enemies we came hither to shelter our selves under the wings of God left our comforts for it here we are at his posts it is not honors we seek and now it may be enemies are plotting or will be coming to take us unawares when weak and so run away with the spoil unless we will be bond-men to our former yoke it may be the Lord will help then Ezek. 38. 10 20. to the end If not it may be the Lord will refine us more and purge away our dross and discover men that came hither for Ordinances and for peace sake and betray the Ordinances yet the Lord will come and his blow shall ruine them especially if his awake not at his cry Isa. 25. 9 10. it shall be said when the terrible ones are blasts Lo this is our God and in this mount shall the hand of the Lord come Object But still my sin conâ—â—nues Answ. The Church in the Revelations when they have all things yet are absent from the Lord and sin before the Lord makes them say Oh come Lord Iesus saith Christ Behold I come quickly Christ will come at last and for ever comfort you and be with you and you ever with the Lord this coming to be sure shall be and what then though you walk through the vail of the shadow of death the Lord is with you and him that is the glory of Saints the joy of Angels the rest and delight of God whom all ends of the earth have looked unto shalt thou see with those eyes and be with him for ever and then shall he give thee double for all thy sorrows sins temptations when every one else shall leave thee and shall rejoyce and glory in thee that ever he hath got thee and as he said he will then serve thee Luk. 12. Oh his coming would swallow up all our sorrows Christ tells them of nothing but this Ioh. 14. I wonder at Christians that are sadded at losses and evils here Why the Lord will come SECT V. Quest. HOw shall I know whether the Lord will come or no Answ. 1. If the Lord ever hath or doth make this the rest and stay of thy heart not only for righteousness but for all fulness of comfort and that not onely to thy conscience but to thy heart and will for many rest on Christ for righteousness but what comforts their hearts they joy in other things and are greedy after things in the world c. Now as a man that rests on Christ for righteousness he abhors all other righteousness so if a Christian rest on Christ for consolation you will deny all other things to comfort you also Ier. 17. 5 6. Cursed is the man that trusteth in man he shall not see when good comes Psal. 22. 1. Oh Lord why hast thou forsaken me I â—ust in thee our father 's trusted in thee and were delivered Yes but not you that are so poor and vile True I am so in the
of which hereafter The Disciples fall asleep in the garden after a trebble warning yet it was against much reluctaâ—cy hence Christ pitied them the Spirit is willing but the flesh is weak and when they were awakened their vessels were not found empty Peters vessel was full of love to Christ before and when the Lord awakens him he tells the Lord he loved him and his fall and security in it for a time made him more humble and love the Lord with less self-confidence and more purity But oh wonder at it rejoyce in it and be thankful for it especially you that have fallen into any secure frame since ye came into these Virgin-Churches which you cannot but do if you consider the greatness of this sin to sin and be long secure and fast asleep is strange 1. This is the great provoking sin look throughout all the Book of God let the sin be grear and immediately after conscience smitten bones broken and heart awakened we shall never see the Lord but he is pacified the Lord hears their groanings and remembers his Covenant but little sins fallen into and by security continued in the Lord visits for this Psal. 50. When a man shall not only sin but take delight in it as a man doth in his sleep 2. This is a sin in places of liberty and Ordinances whereas the Lord was never so good to thee and thy heart never worse to him never so secure you thought and purposed never to be so watchful and tender as now to be secure here greatly aggravates such security 3. This sin is a common sin now this adds to a sin when a man has a hand in a national sin that runs in the blood of all the Churches for so you see it is all the Virgins secure when all forget the Lord as though there were not enough to lay more loab upon the Lord what doth this but harden others in security thy wives heart thy brethrens heart such a one is secure as though it were not enough to fight against the Lord but Ciant-like to fall among the troops of them that securely dishonor the Lord When the old world was secure we heard nothing of that but when the Sons of God came to be secure and all flesh corrupted their ways the Lord falls a mourning and repents that he had made man When any sin groweth general in Churches that sin is most grievous to God Princes children when they sin alone it is grievous but when they take part with all the mutinous crue against their Father this strikes deep Oh that ever mine eyes should see this evil 4. It is a sin which is the last and is the ruine of all the foolish Virgins and perfects their perdition as here it did they slept till it was too late oh that the Lord should not cast you off for this admire at this and let thy heart and house and work be filled with praise for this You have complained long of a secure heart see it humble thee that it continueth but make thee wonder that the Lord will not cast thee off SECT IV. TO all those that have been long secure let this compassion of the Lord awaken you and draw you to him and make you come out and meet him and give entertainment to the Lord who hath not yet cast you off from him but yet crys oh come and meet me Methinks this should awaken you what hath not the Lord cast me off yet no! but his cry this day is Oh come out and meet me The Lord might have cut thee off in thy security this is his season to others when men cry peace peace and he might have let thee slept and never awake more till past hope yet here is his grace oh come and meet him and will you despise it and refuse the Lord Object 1. I have no oyl in my vessel no grace in my heart what should I meet him for or look for him I am sâ— vile and so secure he cannot look upon me Answ. 1. You have the more need of receiving him as your Bridegroom that so you may receive the eternal anointing of his Spirit of Grace and Life in your hearts 2. Now you have time to get both Object 2. But it is long before the Bridegroom comes there 's time enough for this hereafter Answ. 1. Would you never look after the Lord and being betrothed to him till the very time of his coming will you despise Grace to the utmost and weary out Grace to the last gaspe behold the Lord shall come and thy eye shall see him and waile because of him and the Lord will make thee cry out on thy death-bed and warn others to take heed of trifling with the Lord long who didst never take warning thy self 2. You see when the Cry is made the Bridegroom is not far behinde now is his cry and you see some that did awaken and after the cry had time too little to trim their lamps It may be many cryes have been sounding in thy secure ears and yet there 's time he is not come grant it and will you therefore despise this rich grace the more because of his goodness Obj. 3. But I am well as I am without the Bridegroom Ans. It may be sleep is sweet for the present but if thou wert awakened thou wouldst be of another minde there are many here present that can say they thought themselves well c. but now I see my error c. Oh Lord what if I had been left to these thoughts yet this is ever the frame of a secure heart like swine well when it is in the mire basking in the Sun 1. It is pleasure but consider it is but short long security will end in hideous affrights and doleful awakenings for one days short sleep I remember Nineveh's are set out by this Zeph. 2. 15. This is the rejoycing City that dwelt carelesly painting out their misery for this sin above all the rest so when plagues be upon you God and Angels shall point at you This is the secure sinner that lived loosly 2. It deprives you of more rest and ease carnal security keeps a man from knowing spiritual security while your sin and sleep is sweet the grace of Christ and the sense of his love shall be strangers to you and to your hearts Christ is anointed to preach to a weary not to a sleepy sinner Isa. 50. 4. There are seasons of refreshings and coolings which such shall never know 3. This which is thy pleasure is the Lords sorrow and grief look as when the sinner mourneth under his sin the Lords heart is quieted Zeph. 3. 17 18. I said I would confess and thou forgavest So when a man delights in his sin the Lords soul is then grieved and the more delight the more grief Christ mourned for the 〈◊〉 of their hearts Mark 5. 3. Now grant that you 〈…〉 what joy is it to think that while I have my ease
is an end of it then a man is stript naked of all his greatness and honor friends blessings and when a man sees an end and is come to an end of a sinful way now all a mans delights and hopes perish the beginning of a sinful course is sweet and beautiful like pictures seen afar off beautiful but the end is gal and woormwood for every sinful secure course is sweet in appearance or indeed if only in hope and conception as in a dream when the end comes all a mans hopes perish If indeed it hath been sweet now there 's the more grief now my heart my life my blood must be taken from me and what profit is there now in this my stubborn way when a man is sinking and the boat is breaking what a miserable wretch now Lord help hence Ezek. 7. 3 6. when an end is come now they fling their silver in the streets Oh the stumbling-block of mine iniquity verse 18 19. now they shall seek peace and shall not find it verse 25. now they shall seek a vision of the Prophet verse 26. Like a man that is drawn into a fair way and is out of that his way when he comes to an end and is forsaken of all and left in a wood now what 's the profit Because at his coming there is the entrance and passage into eternity and into an eternal state of weal or wo now though the apprehension of the end of a secure sinful way may and will awaken yet when eternity is apprehended it will amaze for this time is but a little spring or river which runs into eternity and carries all men living down with it to eternity Now when men see an end of time and the beginning of eternity and themselves posting thereto it is as when a man sees himself floating upon the waters where there 's no bottom and all stay gone though he hath been long secure now he will cry out if he sees it It is with men now as it is with those that are ready to be cast down from some Towr it makes the heart tremble oh where shal I alight oh it 's impossible but if men do apprehend eternity and that also near unto them but it will awaken them it will make a stout stony-hearted Saul to run to Urim it will make Kings and Princes run to Monasteries and men to Cells and Deserts It will make the proudest Felix tremble when Paul reasons of Judgement to come It 's usually the first thing that doth awaken the people of God eternity doth amaze them and them that have fallen to all â—asciviousness Oh eternity Because of the terror at the coming of the Lord Revel 6. ult to them that be unprovided and unprepared hence it is and will be when an evil is near fear will flie out Men as men will do it unless they be walking blocks and bruits For 1. Then they are to stand naked before the Lord so great and holy 2. Then they shall have all their sins set in order Psal. 50. 21. and especially those secret sins which they never saw and whereby they did perfect their own perdition 3. Then the final sentence past never to be recalled again and they shall know it for if there might be a day to repent then some hope but if not oâ— this awakens 4. Then to be surrendred up into the hands of Devils to be kept by that Jaylor in Prison 1 Pet. 3. 19. until the coming of the great day and so to be kept in their custody and to be in their fellowship looking back and mourning for time mis-spent looking to time to come shortly to meet my body and then to be parted for ever from the Lord oh when this evil is apprehended it will awaken a man to search and look about him SECT III. HEnce see a great cause of the deep and long security of many a man and that in Virgin-Churches under all awakening means Ordinances and Providences of God men put far from them this day of death and time of Christs coming they think seldom of it come not near to it nor make it near to them sometime they complain of a dead sluggish spirit secure heart and yet remain so and wonder sometime at the reason of it why it shou'd be so why this is one reason of it either you think not of this coming of the Lord or see it not near even at the door but number many days to your selves and this is the cause of it you do not lodge in nay look to your Coffins and walk to your graves side often and so stand there and hear the cry and see the Lord a coming there will be more in what I say than what you see at first blush of this truth but this I know and the Word proves it universal security ariseth from hence As for instance 1. Why do men minde the things of the world so much that there is such care for them such eager desire after them that many times prayer is neglected Sabbaths neglected when will they be at an end God neglected Souls of wife children servants a mans own soul neglected and overgrown with nettles that there is such an high opinion dreams of worldly goods and when a man hath them then at rest because with the glutton they think they have goods for many a year and hence we shall see when a man waketh death is near to him and when it is near to a man now he thinks he hath been deceived in all the things of the world that they are not good for him 1 Cor. 7. 29. The time is short and the fashion of the world passeth away Nothing makes these things so sought after and good but only esteem now this is because men look only to things present 2. Why do mens hearts sink with the meanness of their outward condition and the troubles of it for this is security it is because of this they do not remember the nearness of the coming of the Lord it is but a little while longer and then the God I have chosen will alone be sweet and he will make me amends for all my troubles and therefore let me bear up my head a little while Psal. 39. when Davids heart began to be troubled by seeing others prosperity his own misery Lord saith he make me to know my end and the measure of my days mine age is as an hand breadth hence ver 7. Lord what hope I for truly my hope is in thee 3. Why are men puâ—t up with their own excellencies and filled with such pride and high conceâ—â—s of themselves sometimes of their beauty sometimes of their apparel sometime their friends sometime their esteem and they value themselves much by this men consider not the coming of the Lord which shall stain the pride of all glory Isa. 23. 8. and that this time is near 4. Why do people complain they cannot prize the Lord or his Ordinances as
this your sin makes your shame and there 's the want of holiness 1 Pet. 3. 3. man might be conveâ—ted by the Wife and the Wife by the Husband not that it is always so but usually so Secondly Look into Churches what is the reason people lose their honor much in the hearts of Ministers he respects others but not me and sometimes they think now he strikes at me and meaneth me and then the heart swells c. what 's the reason that Paul professeth he will come with a rod among the Corinthians they were babes and carnal and contentious and puâ—t up little love and life and what 's the reason he sets out the Thessalonians so 1 Thess. 1. 5. because of this they did abound and hence commended of all Saints hence want of growth and holiness they travel in birth till Christ be formed and when they cannot see that hence they are in throws for you what 's the reason Ministers lose their glory among people I confess 't is not always for decay here for Iohn in prison did not lose his holiness and hence when they despised him Christ commended him and his reward was with the Lord it was not a testimony of his unholiness but a fore-râ—nner of the end of his days as well as of the end of his work and hence when all Asia forsook Paul 2 Tim. 4. 16. it was the time of his departing now at hand But that which is the cause of it many times is want of holiness within and hence though men fee not yet the Lord will not give a false testimony nor let men do so hence neither judgements nor their speeches reverenced or because men see not the ancient Spirit of holiness hence no mourning for them in secret no holiness in speeches they smell of the field not walking as patterns before them Mal. 2. 8 9. not caring for the fâ—ock which Christ hath purchased with his own blood What 's the reason there is that complaint of want of love one man to another one member to another who are bound by covenant to it such jars divisions c. Truly nothing makes so firm an union between man and man as holiness and grace this tieth the knot and it is not holiness hid but now seen it not being seen hence comes all your breaches its impossible else such small things should make it Oh a tender heart and the life of Christ is not indeed seen a holy man exact shall never want love that in every company scatters something that like Christ goes up and down doing good healing the diseases of mens hearts there 's a man I could dye with him in my very bosom I am perswaded the decay of holiness in the lives of men is the cause why Sanctification is questioned as an evidence of Justification and hence division Thirdly Look abroad into the world what is the reason the Churches lye among the pots and are soiled with so many disgraces that though we be the people of the Lord yet we are not called so why jaâ—s divisions earthliness want of love and mercy murmurings loss of former life When Jews are shining with the glory of God Kings and all Nations shall bring in their glory to them Oh consider this sin doth make you vile in Gods eyes and mans eyes Many complain they cannot be respected nor received this is the cause of it you excell not here others take notice of your unrighteousness unholiness of life there 's some evil in their bargaining and buying and ill language from the people of God Oh therefore go home and lament this as she The glory of God is departed from Israel so do you here SECT V. HEnce see when the Lord doth honor us to do his work what little cause there is to seek honor of men nay though all the worlds glory be taken from you because it is honor enough to do the Lords work would you have more honor than Christ this was his beauty glory and honor God hath an everlasting name for you though you have disgrace by it nay though no success yet Isa. 49. 5. glorious in the Lords eye Oh it was a sweet course of Barak Iudg. 4. 9. thou shalâ— lose honor that 's all one said she Let me do the Lords work though it be in a difficult work of pursuing the Lords enemies what profit have you on the other side when you seek it in your pitchers what company c. this was Sauls sin 1 Sam. 15. 30. Oh worship and honor me nevertheless this time before the people it 's his reward and it 's the Devils sin to be puft up this pull'd down Nebuchadnezar Herod was smote with worms because he gave not glory to God but took it to himself it was a heavy speech to Eli 1 Sam. 2. 29. Because thou honorest thy sons above me this and that I will do unto thee Nay though men are so holy as to honor God with their lips yet God will blast the wisdom of the wise for it Oh therefore let this be enough and then you will not hunger after other honor for this is glory and honor enough and you have thought so when your selves Oh if I may but honor the Lord it is enough Hence see what little cause any wicked man hath to lift up his head with any glory he hath because the spirit of holiness beauty and glory is departed from them as when the Soul is departed from the body its glory and beauty is departed from them it 's withered and therefore we shall read in Scripture what names the Lord gives them as Dogs Swine Serpents a generation of vipers painted Sepulchres Devils in the time of the greatest profession as Iudas Ioh. 6. Wilde beasts and that in the greatest outward glory and hence the four Monarchies of the world are resembled to such beasts Bears Leopards c. Thus for their persons And as for their actions all they do is unclean and ignoble and hence compared to Thistles that cannot bring forth Figs or Grapes and hence Solomon compares them As jewels in a Swines snout so is a parable in the mouth of a fool it becomes them not it 's abomination in the sight of God all that which they do though glorious before men and at last day they shall rise up to everlasting contempt and it is said Isa. 66. ult their worm shall never dye and they shall be an abhorring to all flesh though they may carry it out fair for a time the fairest professors that by their Sorceries and enchantments deceive the people shall be filled with shame and as the Magicians were smitten with sores they could not stand before Moses being smitten with sores so you shall not be able to stand before the Lord at the last day and look as it is with Christ and his people their cross and shame here it is but their preparation to their crown and hence when Christ was put to the
qâ—icken you and seal â—ou up to be Sons as it is there expressed Thirdly Hence it doth decay by little and little as a man that dwels not but so journeth for a little time in a house he removes by little and little till at last he is quite gone as ponds filled with rain water which comes upon them not spring water that riseth up within them it dries up by little and little until quite dry as it is with light after the Sun is declining and setting it decreaseth by little and little until it be turned into darkness so it is here and as it was in the Cherubims where the glory of God was and the Lord departed by little and little as in Saul first he neglects the command of the Lord in one thing then in another then the Spirit of God departed and 〈◊〉 vil spirit of sadness came upon him and then he threaâ—ens David then kills the Priests of the Lord then goes to a Witch and at last kills himself and I say this is because the Lord dwels not there and hence Ioh. 15. because the branch is not engraffed into the stock and this is usually at the very heighâ— of affection on and profession as the stony ground sprang up when did it wither when it came to its height as flowers that come to wither when they are come to their height of growth and hence also men when they have most and best means and affect and love them yet then they dye and wither And it decays by Four means SECT II. First THrough want of daily nourishment and supply from the Lord Jesus for look as it is with many bodies suppose they have life yet if there be not daily nourishment for it and wholsom also it will dye ere long and consume so it is here there is a kinde of life which hypocrites have from Christ and it may be fed and so they live for a time but this the Lord ever doth for them they are not always fed and hence die as it is Iohn 6. some were quickened to follow after Christ in the wilderness for loaves some for better ends as his Disciples but the Lord knew their want labor not for them at that perisheth but for that which gives everlasting life which Christ will give you and hence the whole Chapter is spent upon this to feed upon himself whence the best were offended Let a man partake of all Ordinances Priviledges he shall finde nothing else but decay unless the Lord be in them all to give daily nourishment Ephes. 4. 16. daily I mean as there is decrease of that taste they have had of the Lord. Secondly Through the emptiness of a form for when the Spirit of God dwells not but only comes upon a man it is not long but it corrupts into a form ever after a man at first knows many truths and at first is affected with them he doth not presently forget them or shut his eyes against them but after he hath known them a little while at last the sweetness of that knowledge is lost and so he hath a form of knowledge like lessons which a man hath been much affected with but having plaied or heard them oft he hears and knows them but is not affected with them Ezek. 33. ult So at first a man doth many duties with delight stay a while and he keeps the duty but the delight is gone in it and so hath an empty form now where the power of godliness and the eternal life of Christ is not it degenerates firstly usually into this form and this is all that is left and the form being empty hence first A man comes to loath the truth and profession of the ways of God which once he loved and so in time to fall and decay without as well as within as drink or milk at first are sweet but stay a while and the spirits not preserving themselves then it grows dead and sowre and sapless and so it is here Capernaumites at first be affected then they fall to a form then hard to be wrought upon their hearts fat under all means if thy light be darkness how great is that darkness Thirdly Through the power of lust for where the Lord dwells not there sin reigns and it will get head where it hath had any affront and so choak the power of all means and hence a man withers as in the thorny ground it grew up and choaked the word Fourthly Through the fitness of external temptation which must and will prevail when the Lord is not within to keep the Palace it is stronger than all common graces in the world and will draw away the heart and life Rev. 3. 10. there is an hour of temptation which tries men which will discover men indeed now those temptations are ever suitable to places and persons SECT III. First SOmetime the temptation is extream want as it was with the Israelâ—â—es when they were under the oppressions of Pharoah Oh to sacrifice to the Lord in a wilderness and to enjoy the land of Canaan where they should have Ordinances Oh they are much taken with this and many prayers and groans to be delivered out of their oppressions but when they came to the wilderness and there did want bread and then water now they murmur which murmuring God remembers and casts them off for Had they not Moses and the cloud and God's promise and experience why did they complain Oh to bear want they could not extream want is like extream sickness it makes all sweet things bitter some wants men can bear but not extremity this saddle doth pinch so hard so the young man forsake all for me saith Christ but he could not God and Creatures are enough but not God alone so it is with many a man he can be content to lose something but when brought very low cares and fears grow up and choak all Secondly Sometimes the want of spiritual supply a man looked for much from the Ordinances and finds it not not because the Lords heart is streitned but because theirs are not enlarged and hence they have enough of God and all his Ordinances they have had the heart of them and now let them lie fallow Zach. 11. my soul loathed them and theirs me Thirdly sometimes abundance of outward blessings peace liberty plenty here now these things like ground in Summer 't is strange to see what lusty weeds now there be that did appear dead in time of winter Dâ—ut 8. 11. Oh then take heed thou forget not the Lord thy God now proud and secure and forsake all Fourthly Sometimes persecutions from men if hot and total ruine be threatned this scares from God Fifthly Sometimes corrupt Teachers and delusions among them Sixthly Increase of iniquity in good and bad in the place where men live hence love waxeth cold All which are Matth. 24. I will name no more but thus mens common grace comes to wither and dye in them and the
Reasons are these SECT IV. HEnce do not trust men too far nor boast of any man too much especially in regard of his glorious profession and affections at the first God sends divers of his faithful servants to a place and many at first hearing are wrought upon battered down convinced mourning after peace going to Ministers delight in Ordinances now many Ministers bless God for their conversion and many a Christian is put out of doubt of it parents of their children and children of their parents one brother of another and one Christian neighbor of another whom he got out once to hear and once hearing overcame and for a time there is no other Oh take heed of boasting too much it may be they may and will fall before they have lived many years down when at their height what man was ever sought unto more than Iohn all Iudea came unto him yet at last they forsake him rejoyced but a season in that light they went also from him to Christ Ioh. 7. 26 32. yet Iohn complains none received his testimony Christ himself preached in Capernaum and 〈…〉 exalting a man they boasted in him yet onely a few Babes which the Lord wrought upon the Galathians would lose their eyes for Paul yet aâ—terward they flight him and join with false teachers against him Oh therefore pray for them and weep for them but do not trust them too far neither trust your selves too much Ioh. 8. 31. Then are ye my disciples if you continue Demas forsakes Paul all in Asia forsake me SECT V. HEnce be not offended if we see many apostatize and fall from their most eminent profession the Lord hath here foretold that after some profession their lamps will go out we do not wonder if ponds full in winter are dry in summer because it is the time and season of it and they want springs to feed them and never was there any time since the world began that there were such Apostacies as now First One man after much profession intends to follow the Lord conscience is troubled at humane inventions Oh saith he if delivered well enough though I lose never so much well he lays out all and is delivered but that which quiets conscience doth not quiet his heart and affections but his very loss for conscience makes his lusts and desires after other things break out more eagerly and men cannot now live upon Gospel only with bread and water no no you are deceived as it is with sick men they let go all their estate for recovery but when recovered they must get up their estate again this will not satisfie And thus some fall spiritually Secondly Others they sought for much in Ordinances but finding not what they looked for Ordinances are but as pictures fair a far off but when men come near them Word and Fellowship and people of God then they despise them because they find not a living God there Thirdly While God keeps men under sad temptations wants and afflictions Oh then they are humble and pray but when blest with ease and peace and plenty and honor then how lofty and secure this is better than the Lord Never such a decay of the spirit of prayer never was there such a conconfusion in the world such burning of Cities slaying of men rents of Churches God minding to stain the pride of all glory and yet never such hearts Object But to stand so long and yet to fall seems strange Answ. If soon it is a wonder but if long it is no wonder if once past growing you do not wonder if an oak be now decaying Obj. But they keep their profession still only in one thing vile the error is only in their minds a spirit of discention from the people of God Ans. Scarce shall you see one man in a hundred that is vile in every thing that falls totally the foolish Virgins did not so yet their oyl was spent and their lamps going out there was a man that was slain suddenly and his blood in his face was fresh his beauty glorious and many weeks continued without putrefaction yet life within was gone so 't is the condition of many a man by one wound or sin And hence a Physitian at Wittenbâ—rg writes of the cause of it be not therefore offended at them but wonder at the Lord that he keeps thee I know there are decaying Saints but they recover again here SECT VI. OH therefore labor for the grace that may last the bread that may last to everlasting life in all bargains and buildings men will have a special eye to that which will last if it be rotten let whosoever will take it and be sure it is so for when God doth fully awaken you you will see it is not right the foolish Virgins they though they were weâ—l before but now after some time and awakened they see it will not hold nor continue For the Lords sake be suspitious here fear lest a promise being left any fall short of it other things will not last neither Creatures nor the Lord to do you good unless you have everlasting grace It is a time the Lord is stripping the world of all ornaments your Wives Children Churches God will take your Husbands Parents Members Ministers from you yet if a heart to close with the Lord Oh this is right Quest. How Answ. 1. Take heed of any affection without first subduing the contrary lust for if you mingle them the one will choak the other this is sowing among thorns Ier. 4. 3 4. 2. Maintain it upon an everlasting root if the Lord gives you grace and you set it in your own garden it will dye no let it receive life from the promise that unchangeable love and grace and faithfulness say if that supports not I fall 1 Sam. 23. 5. Isa. 46. from gray hairs I will carry thee Psa. 23. 2 3. the Lord leads to waters he feeds But I decay yet he restores my soul Oh but he afflicts much yet his rod and staff comfort me I shall dwell in the house of God for ever Be more empty as the Lord fills you But oh the sin of this world all the creatures in the world cannot content but grace doth and hence men regard not the Lord and hence you perish and your grace shall perish also CHAP. XI Unregenerate persons may have a sence of their want of Grace SECT I. Our Lamps are out THat foolish Virgins or unregenerate persons may see and so complain of an utter want of all saving grace Look but upon this pattern they thought they were rich and had something but now they see they have nothing and hence when they search their lives our lamps are oâ—t when they search their hearts is there any Grace or Spirit of Christ or Christ by his Spirit there no our oyl is spent and hence give us of your oyl they saw nothing now The same persons that are sometimes so puft up that they
think they are rich and stand in need of nothing may be basely dejected and so feel a want of all things Quest. How may this appear Answ. First Because this is no more than what the Devils have if this be Sanctification to see I have no Sanctification if this be Humility to see I have no humility if this be cleanness to see I have nothing but uncleanness the Devils then are sanctified and cleansed who as they are unclean spirts and accursed of God and set apart to all evil and sin and bound up in the chains of darkness so they know it they believe the Word and they know they have no Christ no Grace no love of God never shall see mercy comfort c. and tremble at this with whom there is nothing but a fearful looking for of Iudgement Secondly Because this is no more than what the Law may bring a man unto For by the Law Rom. 3. 20. is the knowledge of sin i. e. not only of gross sins but also of secret sins for Conscience which is in every mans heart will discover the first men that live under the Law see more and hence Paul speaks of himself so far forth as under the Law Rom. 7. 7 8 9 10 11. Now that which may be wrought in a man meerly by the Law may be wrought in a man under the Law a man under the Law is under the reign of the Law which is to convince of pollution universal and so to curse The Law is not the ministration of life to any man 2 Cor. 3. 7. Gal. 3. 24. and if the Law may convince of sin thus this sight of sin and vileness is no part of eternal life and therefore foolish Virgins may well come thus far and this will especially be found among them where there is a searching Ministery that there is scarce any close conveyance but the Word discovers them Gehazi cannot carry it so closely not Ananias so cunningly but Elisha and Peter will find it out Heb. 4. 12. The Word is quick and powerful and searchetls which is but a common work and hence when Peter had told Simon Magus Thou art in the gall of bitterness he denieth it not but saith Oh pray for me indeed if the Word discovers the strong-holds and high forts and secret lusts and imaginations and beats them down and so brings the Soul in subjection to Christ and into captivity that is it which is the power of the Gospel and love of Christ peculiar to his peoples works but to let a man see he hath nothing but filth and to be a little affected with it this is no more than what is wrought in a deceitful hearer Iam. 1. 23 24. The Law or Word lets a graceless heart a forgetful hearer see himself and what can it truly discover to him but his vileness this glass will discover their smallest spots this Sun will let you see â—otes you know and see and that 's all Thirdly Because this is no more than the awakening of sleepy Conscience which the worst man and closest hypocrite may in time have Cain's conscience while it is secure thinks his offering as good as his Brothers but when awakened now my sin is greater than I can bear Saul goes on in persecuting David and thinks God will help and hence 2 Sam. 28. 5. goes to Urim c. but God answers him not now he sees his condition and makes a doleful complaint of it That God was departed and no answer This is usual Psal. 9. 20. Put them in fear O God that they may know themselves to be but men weak sinful vile men When the Lord sets up his Judgement Seat in a mans conscience not only gross evils but the secrets of all hearts all mens hypocrisies are then opened to themselves as at last day to all the world and hence as hypocrites consciences shall be broken open at the last day so now also in this life they may see their profession to be but paint hence Isa. 33. 14. Hypocrites are afraid when God appears in anger Oh who shall dwell with God they are sometimes so confounded with the holiness of God and the terror of God from thence against sin that who shall dwel with God are there any in the world that can stand before him now all is paint and vile before him Fourthly Because Hypocrites may have experience of a great change wrought in them which decaying and corrupting they may sensibly finde a want of what once they had which though they thought it had been saving grace or that which would commend them to God now they see they have no grace at all hence are lest as these Virgins if a man never was rich he cannot be sensible of being a Bankrupt a Beggar Look as it was with Adam he was in a happy estate in the image of God now when lost he saw himself naked and was ashamed and was this saving grace no So though Hypocrites attain not to that righteousness yet they may attain to many spiritâ—al excellencles which they may prize exceedingly as those that commend them before God and men but these corrupting they may now easily see their nakedness and vileness and want of all Saul had the Spirit of God we know but 1 Sam. 16. 14. an evil spirit came and Gods Spirit departed did not Saul know this the having of Gods Spirit made him more sensible of the evil spirit so it is with many a man the Spirit of God doth depart and he cannot pray nor prophecy nor speak nor think nor do as he did nay he may find an evil spirit upon him and is this unknown may not foolish Virgins know this as Sampson when shaved Fifthly Because that which is sometimes a just judgement of God upon a carnal heart that they may see and feel but many times I say not always because the Lord doth use this to prepare for mercy it is so that men that have despised grace and Christ men that have coloured it over with God and thought highly of themselves for what they had they shall see all their profession is but paint and all their Gold Tin and Copper Ioâ— 8. 21. You shall seek me and shall not finde me but shall dye in your sins seeking ever presupposeth a want so that you shall finde a want of me and if of me of all life of all grace of all comfort and good and this loss the Lord makes a punishment which they shall bring upon themselves by contempt of him SECT II. HEnce we may see the woful condition of those viz. First Consider how far from eternal life those are that never knew their fall the foolish Virgins knew their want of oyl and shining and yet were foolish and yet were shut out how great is their fall then and how great their misery that have had burning lamps but now know it not this is the state of many a professor many a man who is fallen from the
Lord and the affections once he had but he knows it not God did enlighten him but now he is blinding of him he did affect him but he is now benumming of him he did make him tender but not he is making his heart fat he did make him low in his own eyes as Saul but when a King then puâ—t up so God is swelling of him but this is most grievous he knows it not Isa. 6. If a man did know his lamp were going out he might seek as these for it and possibly find it but now no hope unless the Lord help as we see men wounded and falling they are astonished at the blow that they know it not and may die unless those about them dress them and send to and fro for help for them so it is with many men are so stupifled with some blows of their lusts that unless Christian friends exhort admonish and send their prayers and tears to heaven to the Lord no hope of recovery again and whether the Lord will be entreated is hard to say surely it is rare and yet thus it is 1 Ioh. 5. sometimes if it be not a sin unto death but in a Brother grace will fetch help but if the man never had grace and now fell without feeling there 's little hope if a man can feel no sun rising upon him nor yet how the day goes away whether the Sun be setting or no it argues miserable carelesness or miserable blindness and that the man is in darkness so here Secondly What will become of them that were never cast down so low as these that never came to be so good as Hypocrites For 1. You were born and have lived not only in a sinful estate but in a Christless estate dead without all life every part of thee polluted 2. If the Lord doth draw any out of this estate he will make you know what poor creatures you be that you shall say I thought I had been thus and thus but I see I am wretched I thought I should be saved but now I am condemned so that your mouth shall be stopped Rom. 3. 21. else you would never come to the Lord to your Fathers house and prize the grace of God if any husks to live upon now 3. You never knew this never came to complain to any Christian Oh my oyl is spent my lamp is out Christ and Spirit and all good is gone no you think your selves rich and want nothing you have some knowledge restraint of good affections and full of these The Lord will spue you out his mouth if it is thus with you Nay although you have means and hear of it yet all the world cannot make you know your nakedness misery sin and emptiness Well if the Lord doth not set up a Judgement-Seat now you shall be called before it one day and then your secrets shall be made manifest before all the world and because you say you see therefore your sin remains so say I to you You never did contemn God nor hate God c. therefore your contempt remains if it be there Christ will discover it and so remove it but is it not so â— therefore you sin remains SECT III. HEnce see the deceit of that sinful opinion That true Sanctification is to see I have no Sanctification and cleaness of heart to see nothing but uncleanness and that this is poverty of Spirit to see no grace in a mans self nor no Christ there and this not only hathâ—been but it seems is scattered still which as it is pleasing to many a graceless heart and suitable to his lust so it carries a fair cloak of Humility and Self-denial in it and makes way for such an Evidence which the Scripture did never yet declare Poverty of Spirit is a Grace peculiar to them that shall have the Kingdom of Heaven But to see no Grace is common to those that shall be shut out of the Kingdom of heaven none but those that are justified can be savingly sanctified many that shall be condemned may see do see that they have no Sanctification And therefore this is no Sanctification 1. If this be Poverty of Spirit to see no Grace then Common-grace is Special-grace peculiar to the Elect as true Poverty is 2. Then it is a grace of the Spirit of God to maintain an untruth and to give the holy Ghost the lye for where there is Poverty there is Grace and Christ. 3. Then the Grace of Poverty of Spirit should be quite contrary to the Spirit of Grace which makes us know the things given us of God but this poverty of Spirit makes us not to know them at all Yet many will profess this true Poverty of spirit and this is true Sanctification indeed First It is true where there was never any of the Grace of Christ but men have run upon Reformation without Christ and affection c. there men are bound to see their black feet and happy is the heart that can pull off every feather from such crests but where it is and the Lord hath given evidence thereby according to his Word now to deny it is devilish for it was he that said Iob did not serve God for nought and is a lye of which he was the Father and is great unthankfulness to the Spirit for what he hath done Secondly If there be no Grace in a Christian nor Spirit but all in Christ then say it upon the house tops and be not ashamed of it men must see nothing because they have nothing otherwise let this delusion rot and never find acceptance in holy hearts and yet how many still describe an Hypocrite by all the Graces of the Spirit Faith receiving Christ as King Priest and Prophet c. and so are clean creatures and upright men by seeing nothing in themselves contrary to Christ Ioâ— 13. You are clean but not all Thirdly It is true a gracious heart is apt to deny all the Lord hath done for him yet the Lord likes not this as Calvin thinks Peter did Lord hands and feet and all no saith the Lord thou art clean in head and all but thy feet and hence needs no washing but in that And what more frequent than this sin but to make what is sinful a duty this is to turn day into night and night into day to call evil good and bitter sweet SECT IV. Quest. 1. BVâ— doth not the Lord bring every man to see nothing in himself Answ. Yes that the Lord doth in preparing him for Christ or in drawing him toward Christ but it is where there is nothing neither poverty or any other grace Quest. 2. But is not this poverty of spirit or do not those that are poor in spirit see nothing Answ. 1. In regard of their unregenerate part which the longer they live the more they feel of the evil of it and so the more poor they grow they see no good there and so account themselves the most miserable
men mourning more under it than ever yet to see no good at all in themselves this if their eyes be open they are not to say I delight in the Law in the inner man and hence a regenerate Christian is vile in his own eyes after all duties and enlargements he sees how all is defiled with a filthy heart and hence Prov. 30. 4. I am brutish and he speaks of his natural estate and in that part for else it is cross to 1 Cor. 2. 10. 2. They see nothing in themselves to commend them to God in point of Justification here all Paul's past and present righteousness is accounted dung Quest. 3. If an Hypocrite sees and feels nothing and those that are poor in spirit do so what is the difference Ans. The differences are many 1. He that is truly poor sees so much vileness as that he loaths himself Ezek. 6. But the Hypocrite if he hath any excellency remains full of it proud with it if it be gone he seeks himself again and loaths not himself 2. True poverty of spirit drives a man out of himself and all carnal contents tents as well as graces to mercy to live there and cleave there as in the Prodigal he did not only see a want but feel a need of bread I die without it Psa. 40. 9 10. But another that sees no good either is not driven out of his contents but when he sees nothing as Câ—in builds Cities or if he see 's some good in himself then he is not driven out of himself SECT V. HEnce see which is the surest and safest way of evidencing our good estate for here men now are perplexed either 't is by seeing no grace and so expecting the witness of the Spirit or by seeing some saving work of grace and so looking to the witness of the Word and waiting for the confirmation of the Spirit for seals do but confirm the Promise and Covenant if it be by seeing no grace then either by seeing no grace without having the being of it and now wait for a revelation and then 't is a delusion for he is under the condemnation of the Word and therefore far from consolation of the Spirit or by seeing no grace without seeing the being of it If so then a man must seek for a witness of the Spirit without understanding the meaning of the Spirit or of the witness of it and so a man must shut his eyes against part of the truth that he may see another part a man must see that he is beloved but not thou believer or thou called art loved or justified Oh then take heed of this way of evidence or else by now seeing grace and waiting for a witness now this is safest for when ever the witness comes it is certainly right now not a delusion Hereby we shall see the full meaning of the witness and compass of the Lords love And therefore take heed of denying all grace and seeing nothing and then wait for a Revelation and if it comes now 'tis right no such matter you may see nothing and to hell and no consolation to them that see nothing think not that this is poverty it may be a seal to a blank to such a one as the Lord never intended mercy unto that which God promiseth pray for Zach. 13. ult first to say It is my people and then the Lord is my God find that the Lord makes you his people and then say so Let all know this is never questioned whether the Spirit be the cause of witness and clearing our estate but whether by seeing nothing or shewing something here 's the mystery of it Oh that God would make you hear that are called away from the simplicity of the Gospel of Christ These foolish Virgins were wiser than many now a days in this particular they cried for oyl in their lamps or they knew they could not be accepted of the Bridegroom Oh search and try your selves throughly for you may come in time to see all your paint fall off all your guilt discovered c. CHAP. XII Of the desire of Grace that may be in Hypocrites SECT I. Give us of your Oyl c. THat foolish Virgins may and seriously do desire not only Salvation but Grace it self For these Virgins did not only desire the Lord to open to them but give us of your oyl and this they do not desire in shew but seriously for they felt a want of it our lamps are out out oyl is spent our misery is great Oh now help us with your grace This may appear in these particulars First They may feel a loss and a want of it and having some hope in this life to gain it hence may seek it thus not only the Virgins but Simon Magus Acts 8. 24. when he was convinced he was in the gall of bitterness he doth not only content himself with his own but doth commend himself to the desires of the Church and Apostles Oh pray for me that none of these things may come upon me but that I may be brought into another estate whereby I may escape all this Amos 8. 11 12. I will bring a famine not of bread but of hearing the Word i. e. you shall feel a woful want of that and of the consolation life and spirit of that and you shall go from sea to sea to find it and shall not Oh that I had taken my time will the careless ones say Secondly They may have a high opinion of it and see a marvellous excellency in it and hence may be drawn to desire it Ioh. 6. 33 34. My father gives you bread from heaven which Moses gave not and such bread as gives life unto the world then said they Lord ever give us of this bread and yet they were carnal and desires carnal arising from the sight of the excellency of it that Scribe Matth. 12. 33 34. To love the Lord thy God with all thy heart is better than all burnt offerings and sacrifices Oh that 's admiâ—able the Ordinances are good and Creatures are good but this is better As a man when he admires the world he ever desires the world though he never hath it so here as in Balaam Not only Word and Spirit may commend it and so they may desire it but the excellency of it in the lives of the Saints will commend it so as carnal hearts may desire the company and love of such men above all in the world Rev. 3. 8. Gen. 26. 28. We saw God was with thâ—e â—nd that thou wâ—rt blessed of the Lord and hence there are some desires after it 2 Pet. 2. 19. Men escape pollutions by Christ. Thirdly They have a taste of the sweetness of it and hence may desire it Heb 6. Iohn was a burning light and they rejoyced in him and all Iudea and Ierusalem flocked to hâ—s Ministery and came into the wilderness after him the savor of the grace of Christ may wonderfully
draw desires after it they may find such a sweetness in it Lâ—k 13. 26. Many shall say Lord have not we can and drank in thy presence that is they find much sweetness there the Lord taught among them they desired him and thought he was their own yet shut out and hence verse 24. Many shall seâ—k to enter in and shall not be able Fourthly They may and do grow up in a glorious profession in the ways of grace and such a profession as to stand it out against persecution as the thorny ground did and may have some growth toward it which cannot be without some desires and springings of heart after it SECT II. HEnce let this be an item to all the people of God to preserve with all care and not to lose but to make much of the Spirit of Grace inherent in them for look as the Lord Jesus when he would make his Disciples wonder at their blessedness and make much of him and his love saith he Many Kings and Prophets have desired to see these days and have not seen them so many professors of great parts and gifts shall desire to have that Spirit of Grace and Peace which you have and shall never see it never shall have it when Davids heart began to be drawn away by the evils of the world and then beheld the vanity of that his desires are now turned another way Oh it is good for me to draw nigh to God that 's good As if he had said though it be good to have the things themselves yet it is not good for me to draw too nigh in my desires and esteem of them but good for me to draw nigh to him It may be sometimes your hearts are taken off from esteeming your condition and what the Lord hath done for you and hence no desire after the Lord or his Grace but the lawful comforts of the world not inordinately but if I had so much or as good as others then well Psal. 141. 4. David entreats the Lord not to encline his heart after any evil thing no not after the wickeds good things Let me not eat of their dainties for grant that thou losest all these things which others have the time will come when the greatest Prince and those that have their desires filled here shall say Oh that I was in that mans estate Let the Lord therefore exercise you with many wants and sorrows remember this your end will be peace which the worst would give a world for another day What then will become of them that never desired grace at all because they are well enough without it a man cannot live say they by praying and hearing of Sermons such duties are troublesom hinderances not desirable helps and when any Ordinance comes when will Sabbaths be ended and as for the people of God themselves they can see no difference between them and other men nay they think them worse if this be your Religion God keep me from your Religion Nay they can see no beauty in Christ to desire him they can desire that they were not kept inso much on the Sabbaths not so much pains taken with them to instruct them it may be these may desire that their hands be kept from stealing their tongues from cursing and their feet from runing to shed blood but the life of Grace and power of it they desire not that nor never did I remember when David was in extremity Lord saith he my groanings are not hid from thee this was his comfort when he could not pray Psal. 38. 9. But here it is otherwise Canst thou if extremity should come upon thee say Now I am not able to speak Oh remember my closet tears my midnight groans and daylight complaints and those daily sighings after thee which have arisen from this sorrowful heart did the Lord never work this in thee if extremity comes and thou hast no such thing to witness for thee do you think that you shall meet the Bridegroom in peace Oh no! go home and make thy moâ—n over thy own Soul the Lord is far from me if many seek to enter and shall never be able what will become of me Hence see how many people deceive themselves in their evidencing of a good estate who because they see no oyl in their vessel nor see no shining in their lives yet because they desire it they think hereupon the Lord accepts them and their desires and therefore the Lord will fulfill them this very conceit keeps thousands in their sins and miseries and that under conviction of them yet I desire it were better with me and they think Hypocrites make shews of this and that yet they have not unfeigned desires and here thousands rest and this slays them as Prov. 27. 5. The desires of the sluggard kills him SECT III. Quest. BUt doth not the Lord respect the groanings of his people doth not Christ say Joh. 4. 10. if thou hadst asked c. doth not the Lord look upon the inner man the very frame nay desires that have been past Answ. Yes there be some desires which are evidences some which are not I shall discover them that be unsound in the particular example of these foolish Virgins c. First Those are unsound desires which arise in the soul easily without feeling a need of the Lords almighty power and Spirit of life to work them at first we shall finde that the desires of regenerate Christians do not come easily but they finde a need of the Lord to draw them Ier. 31. 10. Lam. 5. 21. but the desires of others spring up easily and quickly as these foolish Virgins they wanted oyl they could quickly desire it and they go to their fellow-brethâ—en for help Oh give us of your oyl Look as it is with wilde Rye and Pease they will come up at the season of the year in abundance without sowing or plowing the ground bears them naturally but other corn and grain will not come so easily your ground will not bear it till plowed and digged and then the hand of man must set it and dye it must before it can live again so here if desires come and spring up easily it is a sign they are wilde the Lord must break the heart and then sow these and plant these from heaven and you must fetch it out of heaven else it is naught for when the Lord works saving desires indeed he ever sows them in a broken heart which is throughly broken indeed when God sets the smoaking flax on fire which are desires he first bruiseth the reed it self Secondly The subject in which these desires are a man hath a Son and a Servant the Son hath all his desires granted him because he hath a sonly spirit all the Father hath is for him that may be good for him a Servant desires importunately but he prays from the spirit of a Servant and all that his Master hath is not for him and therefore if he
pray for the inheritance or a part of it of the portion of the Son shall he have it no he shall have what is fit for a Servant so it is here the Lord hath some Sons in his Churches these praying and desiring from a son-like spirit all that God hath being theirs they shall have it and hence Psal. 145. 18 19 20. He will fulfil the desires of them that fear him and love him and delight themselves in him for that is the son-like disposition when he is cut short of all comfort in the world nay when he may have his fill of them yet he delights in his Fathers face love and grace and fellowship and house Psal. 27. 4. For they are heirs and coheirs with Christ being Sons but now there are Servants in the house of God shall they have their wills and lusts no thus it was with these foolish Virgins they were only Servants in the house no true Spouse or Sons and were foolish at best and had not the spirits of Sons but had their lusts never were espoused savingly to the Lord Jesus himself nor laid up all their hope in him but were foolish and that is the ground why others desires are heard not theirs Thirdly Unsound desires make after a certain measure only whereas the desires of Saints seek after this Grace without measure and thus the foolish Virgins fell short of the wise all that they could get was little enough for themselves but the foolish look after some of their oyl as many a man looks upon the gifts and parts of another Oh saith he if I was as honest as humble a man as such a one and many a man sets up such a measure and if he hath that is well while he wants that miserably Look wistly upon the foolish Virgins they did content themselves with a measure and now they are in want of it seek for it at first a little did content them and now when it is spent a little will serve them again And what is their measure 1. So much as will beautifie and adorn them before men our Lamp is out 2. So much as will comfort them against the coming of Christ for now they were troubled that their oyl was spent whereby they might meet the Bridegroom he that desires it for a little measure of it his desires are certainly unsound so much as will serve his turn he cuts his coat according to his cloth but he that desires it without measure è contra as Paul Phil. 3. 12. That I may apprehend by any means that for which I am apprehended As Chrysostom calls Paul that insatiabilis Dei cultor for he makes it his last end as he that desires wealth without measure though he gets not all the wealth of the world yet the more he hath the more he craves this his fleshly lust is his last end Obj. But he may desire it without measure for his own ends Ans. I confess 't is true for men may desire honor and no honor but by gifts and no gifts but by grace and hence may desire infinitely but yet it is but a measure viz. to serve his own ends but not the Lords ends to set up himself true desire of grace is for that which may pull down self and make God all Psal. 119. 4 5. Fourthly It is not their only desire or the only thing they desire viz. the good Spirit of the Lord and that they might not live or any thing else in them but that the Lord may live and his Grace and Kingdom may prevail in their hearts the desires of Saints are only after this or if their desires are after other things the Spirit lusts against them 2 Sam. 23. 5. As carnal desires are after life and the comforts of it so spiritual desires are after the life of Christ in them and the comforts of the Lord thereby Psal. 27. 3 4. One thing I have desired and that I will seek for what was it a Crown a Kingdom no but that I may dwell in the Lords house for ever and visit his Temple Notable is that example of Abraham Heb. 11. Two things he met with that might draw down his desires 1. He came to a land which God promised to give him where he lives among enemies and in fears 2. He might have returned to another Country and now have been better 3. God blessed him c. but it was nothing he desired only another above hence God is not ashamed to be called his God but the foolish Virgins fell short of this and hence they now seek only in times of extremity And this is the frame of many graceless hearts in time of extremity 1. When all grace is gone 2. When death is come then they seek earnestly after the Lord and Grace Oh their sin lies heavy Oh then an humble heart is sweet but before their hearts were overcome with lusts after other things and this double heart every carnal heart hath Ephes. 2. 3 fulfilling the lusts of the mind i. e. Diabolical lusts and lusts of the flâ—sh i. e. sensual and beastly lusts it 's the state of all men and hence promises are not made simply to mens seeking the Lord for they may miss but to them that do it with their whole heart Psal. 119. â—2 Ier. 29. 13. this they never do and hence men pray daily and live in their lusting all the day after men long in misery but are cool in peace SECT IV. Quest. BUt seeing there is in Saints two Natures flesh lusting against the spirit and spirit against flesh and a double heart in a Reprobate whereby he desires grace and other things how shall we distinguish them Answ. 1. The lusts after grace and worldly things in an Hypocrite agree together in the same heart but those lusts which are after the flesh and spirit in a regenerate heart are contrary one to another and like fire and water one seeking to destroy the whole being of the other Exem gr A man wants the things of this world he seeks and desires after them riches honor rest and peace but thinks he if I have no more but this I may to hell if no Grace hence he desires that and so doing now he hath peace and all is quiet with him and goes on sweetly in a way of profession aâ—d prayer and a gracious heart is ready thus to do and to make his head lye soft with two pillows but yet the Spirit riseth up against this that the soul thinks I shall fall by this heart Lord how apt to rest in these lees lusts in Hypocrites are like brethren that help one another to this end to get peace but here as enemies to destroy such a cursed peace as that is in the Godly 2. In a false heart lusts and desires after these things are dear to them like their limbs and best members they cannot be nor cannot do without them but in Saints they are sores and blains and so hated
sweetness of the grace of Christ and the presence of his grace in their souls That look as it was with Israel they came out of Egypt and saw the wonders of God in the wilderness and had his fiery Law and glorious Tabernacle among them yet they never came to the laâ—d of rest so it is at this day with many they have some glimpses of the excellency of Christ and his grace and some desires after it and some tastes of it they are pulled out of their woful bondage and seeing words of God are oft affected yet their carkasses must fall in the wilness because they never come to rest they fall off from God because they never knew what this rest meaneth Heb. 4. 11. Hypocrites have awakening grace and are much troubled they have enlightning grace and know more than many Christians they have affecting grace and are wonderfully taken with the glad tidings of the Gospel but satisfying grace or that grace which brings them to full rest and satisfying sweetness in God not only to their consciences but to their hearts not carnal but spiritual this they never came to Ioh. 4. 14. he that drinks the watâ—r I give shall never thirst again Joh. 6. 54. If ye eat my flesh and drink my blood there is life if not no life eating and drinking is not sipping and tasting many may eat and drink in his presence as those Exod. 24. 11. but yet not feed at all on his person this makes the soul hold out Prov. 2. 10 11. Psal. 90. 14. this makes the soul glad in God and in all the days of his life where any creature is at rest there it is in the proper place it is a token the Lord is the proper place of the soul not sin nor hell which was Iudas proper place when it is at rest there and this is the last end and fruit of the redemption of Christ Ier. 31. 11 14. i. e. not having so much of God as to be a God-glutted Christian as he said but so satiate as not to desire other things but there to stay though the heart doth oft feel not the same sweetness SECT III. NOw there be four things which do concur to this fulness of satisfying sweetness First Manifestation of the Lord Jesus in his full proportion and in all the dimensions of his goodness to the soul the soul of man is made for and so desires an infinite eternal good whiles this good is not known to be such a one it never satisfies and hence let a man look upon any one creature there is much sweetness in it but not all hence it satisfies not there 's sweetness in honor and wealth but if sick a miserable man there is sweetness in health but if poor and naked a desolate man and if one creature had all in it yet when one thinks this must be taken from me it is like Ionah's gourd it never satisfies Now the Grace which satisfies must first Manifest the fulness of infinite goodness suitable to me in the Lord if that now do I want any outward blessing it is in Christ for he is Heir not only of heaven but of all the world 2. Do I want spiritual blessings Ephes. 3. there is all in him life and peace and glory 3. Have I nothing to move the Lord to do any of these to me yet there is fulness of tender mercy and pity in him Ephâ—s 1. 17. and 3. 18. Secondly Possession of this good as mine let a poor man see heaps of gold before him it satisfies not him because it is none of his let a Christian hear of Kingdoms peace glory in and with Christ yet it satisfies not him it troubles him the more if Christ forsake him and grow strange to him but to be sure that Christ is mine this makes the soul do nay suffer the utmost for Christ and to know that nothing can separate c. as a man that knows he shall kill and not lose his life will venture like Sampson upon an hoast of men they may wound me they cannot bind nor slay me Rom. 8. ult there is joy and some satisfaction in finding the pearl of great price what joy when it is possessed Thirdly Communication of this good to the soul let a man have meat and drink but he cannot come at it when he hath need of it will this satisfie if it be lockt up let a man have real possession of never so many lands yet if he hath not the benefit sure to him as well as the thing he will never hold out what am I the better so that grace satisfies that brings the sould to fruition of the good that it is now in respect of the benefit of it conveyed to the soul Psal 16. 4 5 the Lord is the portion of my lot and cup and he maintains both and hence Ier. 14. 9. Why art thou like a man astonishâ—d yet in the midst of us if a man have meat and clothes and the one never feeds the other never warms would this satisfie no unless that he may feel them nay he would think this a curse so let Saints have God in his Ordinances the best in the world there is if not fed thereby Lord what a misery is this especially if the Lord helps not in time of need Fourthly Reflexion of good again to the good which doth refresh us else it never satisfies if a man have meat dealt out and it is very sweet yet if it gives him no strength to perform acts of life if a man have a friend and he cannot love again nor shew testimony of love it will not satisfie him so that grace satisfies which makes the soul reflect the love of God to God again shall I serve the Lord said David of that which cost me nothing you know the Vine and Olive Iudg. 9. were quietted by this that they did rejoyce the heart of God and man what do you tell me of bonds I accoâ—â—t not my life dear to 〈◊〉 my course saith Paul Now a carnal heart gives over before he sees or possesseth or enjoyeth the Lord or found the sweetness of a holy life in walking with God Hence 1. He loaths and is weary of all his profession and truth he knows and the God he talks of 2. Hence they break out to some lusts or others which because if not satisfied here they must satisfie themselves some other way either in vain conceits or opinions or lusts of the world 3. Hence desperate doubts Is the Lord mine whereas if it were otherwise then as it is with a man ask him how do you know you eat and drink it satisfies me saith he it puts strength I should die daily else SECT IV. OF Examination Instruction and Exhortation to all those who have rest content with that measure of the Spirit which will never last to begin again and lay a better foundation lest it befall you as it did these Virgins or as the sinner in
Prov. 5. 11 12 13. you mourn when you not your flesh but soul is consumed Oh how have I despised instruction lest wrath break out which cannot be quenched for dealing slightly with God and your own souls how many Christians take that for grace which when it comes to tryal will be found too light and know it not and regard it not till the hand-witing of God is upon their consciences If therefore you have not found the satisfying sweetness of the Spirit of Gods grace that water which quencheth all your inordinate thirst that bread which feeds you to life be sure your oyl will be spent and your light will go out before you dye SECT V. Quest. HOw shoâ—ld I know that satisfying sweetness Answ. Ah methinks you should say Oh that I did know it yet wary I would be of giving any just occasion to break off what the Lord in his grace hath wrought yet you may know something of it by this 1. When the Spirit of Gods grace dispensed in his Ordinances doth glut you and slay you and make you worse here is not the grace of Christ which doth satisfie you if the more knowledge you have of the truth the less glory you see in the truth and the less you love the truth if the more comfort you have sound by it the less you now desire after it if the more abilities you have received by it the more proud you grow and high-minded if having come for to seek the Ordinances of God the less good you find by them the more weary you grow of them and the more you despise them it is certain the satisfying grace of Christ is not here when the bread to feed is poison to slay is not this the condition of many what is the cause they are growing worse that they are worse in their latter end and middle of their Christian profession than the begining because they are grown full by Gods Ordinances and so worse what is the cause in places of persecution the Lords Ordinances were precious not when they come to them Gods Ordinances plenty makes them to undervalue them through their sin that look as it is with men in consumptions whose life is going out they think they can eat yet when it is before them loath the smell of it or a little serves them whereas another finds it otherwise not but that Saints may think thus but they with Hezekiah mourn under it 2 Chron. 32. Hos. 6. 5. I have hewen and slain what is the cause because your goodness is like a morning dew which soon vanisheth therefore have I slain them Oh God loves us and we are the best people in the world because we have Ordinances no but because you be shallow hence you shall have Prophets to slay you Secondly If any man maintains any living lust in himself in the midst of his profession and hungers after it and the life of it for when a man hath better food to feed upon he will neglect his own at home as Christ said to them when they asked him why he did not eat how many be there which have strange gifts and have had marvellous ebbings and flowings of the Spirit of Life and Peace and yet one sin have they lived in and would not could not live without it Look as it was in the wilderness they were for a time pretty well content with their allowance and wildernessâ—walks and provisions but they could not stay long They asked meat for their lusts but he sent leanness into their souls Psal. 106. 14 15. So that there it is if lust be stirring the Lord either denies it his own people because he will starve the lust that the soul may grow or if he gives it slays the lust by it gluts it makes the soul grow weary of it and prize his first Husband more as Solomon by his experimental discovery of the creature Many men confess and pray aginst their sins but by their sorrows and desires they do maintain the life of their sin fall to it as the dog to the vomit you will be cast away at last 1 Cor. 9. ult I beat not the air lest I become a cast-away whereas a gracious heart doth not maintain but waste and consume his lust His life is to live to God Thirdly If a mans heart and affections reach not the people of God with the dearest embracings noâ— yet mourn for the want of such a heart for sometimes there are some drops of the Lords goodness falling into the heart whereby the soul cleaves unto the Lord and is moved and ravished and bears much 〈◊〉 as it thinks towards him but look to their love to the people of God tâ—â—re they fall short because the love of Christ is not shed abroad abundantly into their hearts filling and satisfying of them and hence have none to poure out upon the souls of their neighbors 1 Iohn 4. 20 21. In our own Country what was the accusation of Saints viz. They are Hypocrites before God What did you think of those men that said so Answ. Surely they were enemies to the Lord and that never loved him for then they would love his people But what is the occasion here Now they say they come far for Ordinances but they are unjust oppressors cruel poor men may starve before regarded by them and so they cast reproach not only upon some few but all the people of God and Church of God If that it be so their accusation is Gods accusation if not as generally it is for many though unable to do much yet if called to it would lay down their estates and lives for others then know thou never hadst Christ's love shed in thy heart which will continue but drops of it only because thy love cannot reach to these Beloved what is the end of your coming over hither is it not to enjoy first Christ and nextly his People so his Ordinances because next to fellowship of Christ the Saints company is most precious and do you here bite and censure and devouâ—e and neglect and reproach one another and upon any conceived injury stumble are poor men neglected It is a sad sign the love of Christ in not in power Heb. 6. 9 10. Fourthly If there have been abundance of sweet affections and sweet refreshings thereby rising up within the soul without the death and killing and removal of the contrary lusts and sins it is certain this soul was never truly filled nor satisfied with the Spirit of Gods grace for as it is with vessels while they be filled with lime or chaff they cannot be filled with wheat or with water so while the heart is filled with some noisom distempers it cannot be filled or satisfied with the Lord look but abroad in the Churches how many be there that say and think they â—ate their sin as the only evil they close with the Lord Jesus they love the people of God all of them they seek the glory of God
and yet they do but think so for though they hate sin yet it is unsoundly because they see not how closely their hands are knit to their sin they never did believe because they never felt their unwilling heart to close with Christ they never loved the Saints because they never felt their contempt of Saints never sought Gods glory because they never mourned under that which did stain it they never make work with their own hearts the stony and thorny ground withered because their soil was naught a heart filled with sweet affections which never felt the strength of contrary corruptions lying underneath it is an ill soil and where those affections will never prosper nor prove right and hence 2 Tim. 2. 20 21. he that purgeth himself from these things shall be a vessell of honor ever preserved never broken Do not put it to a venture it may be I may have grace and so put your salvation on the hazard of such hopes but the Lord that hath come to thee knocking open the door that he may come in and feast cry for infinite creating power and mercy to make haste and come and help thee what have you to do else but to get your old lusts purged away what do you labor for else if you have children to bring up if you have any love to them nay if swine or cattel meat you will have to feed them and satisfie them if possible and yet behold thy soul perishing for want of true spiritual refreshings SECT VI. OF Exhortat on to all young beginners and so to all others Take heed you chop not at your comfort too soon take heed you do not perish in the way that whiles seeking after the Lord and rest you fall from the Lord by security and scandal and so you perish but labor for that which will continue and last 1. Mariners when they go a voyage they will trim their vessel and search if there be not something amiss which may sink the ship at last if once out at sea they may dye before they come home and hence at first setting out are careful so do you 2. You will meet with trials enough to exercise all your grace that you will find all little enough in the issue 3. This will be your comfort at death that â—hough it be difficult yet if you have fought a good fight and run a good race there is now a crown this will make you to go out of the world wondering and go up to eternity in your triumphant Chariot of glory when you shall see on the one side here a Demas forsaking there a Iudas betraying here one Chriâ—â—ian withered there another scandalised and offended and yet the Lord hath upheld thee in thy integrity a poor creature that thoughst thou shouâ—dst never have held out at all That you may do thus two things are to be done First Be sure your wound at first for sin be deep enough for all the error in a mans Faith and Sanctification it springs from that first error of his Humiliation if a mans Humiliation be false and weak and little his Faith is light and his Sanctification counterfeit as may be seen in the stony and thorny soil if a mans wound be right and Humiâ—â—ation deep enough that mans Faith is right and his Sanctification is glorious for Christ cannot be exceeding sweet and satisfactory to the soul unless sin be first exceeding bitter and this is the reason why Christ is not sweet nor precious at first nor afterward because sin is not so better to them especially heart sins Christians shall find it the esteem and price of Christ falls whiles sin lies light and is not bitter SECT VII Quest. HOw bitter must it be Answ. So bitter as that nothing contents your heart whiles sin is with you and the Lord is gone from you Lam. 3. 49. Mine eye ceaseth not mourning till the Lord look down from heaven as a man that looks for a Prince to come and live with him he prepares rooms for all his attendants but he reserves the best lodgings for the Prince himself and they are kept empty whiles he comes So the soul entertains Creatures and Ordinances and Saints of God but yet the heart is not content but sits empty desolate whiles the Lord is gone for whiles the heart is delighted with somewhat else beside the Lord that if the Lord comes it is well if not it is merry and jolly see what the Lord there speaks Iam. 4. 8 9 10. Cleanse your hearts and he will draw nigh unto you turn laughter to mourning else you are not humbled Let Gods own people do so it stops up the fountain of Gods love and sweetness of mercy Psal. 30. 7. When carnally confident I was troubled as it is in marriage if a man knows there is familiarity between the woman and another Lover he will have none of her but when sin is thus bitter the Lord hath the garments of joy to give for the spirit of heaviness Isa. 61. 1 2. Oh therefore though it be cross to have limbs cut off and breasts feared bones broken c. yet part with all for life even this life of Christ in you which will give you full content SECT VIII Quest. HOw shall I do thus my heart will be wanton and carnal Answ. 1. Set this down for a conclusion I shall never be comforted by the Lord whiles any thing else comforts my heart i. e. for it self as hath been proved and if this was well thought of this would make a man above all other things detest his carnal content because this indeed keeps the Lord from him 2. Keep the remembrance of the bitterness of your sin and evil in it thus David Plal. 51. 3. set it ever before him for all the sweet of sin comes into the heart by a delusion first begot in the mind of some present good in it which the soul not attending to is drawn away by it â—â—am 1. 14. drawn away and enticed hence fortifie here Three things in sin which if remembred would make it bitter 1. Sentence of condemnation past upon thee by the Law of God for it which may make a soul to mourn Little 〈◊〉 do men take in their Prison-bolts 2. The death and agonies and sorrows of the Lord Jesus to acquit the soul from this condemnation this is that which may work bitterness as for a first born Zach. 12. 10 11. 3. Crossing the will and so grieving the heart of Christ now in glory as when the old world grew sensual it grieved God to the heart keep these in remembrance what pleasure canst thou take in that which makes the Lord sigh 4. The end wâ—ll be bitterness Psal. 73. 17. Secondly Take heed you miss not of that Faith which will bring in supply Heâ— 4. 1 2. Take heed lest a promise being leâ—t any fall short of that rest which comes by the promise by an unbelieving heart for many desire the
Lord and rest upon the Lord and they are satisfied with their hunger and with their rest on him without receiving life from him truly you will fall from the Lord then for if the Lord doth not daily drop life into your hearts you will grow weary of him and Ordinances they are empty wells and Promises they are dry 〈◊〉 if you have bread but it feed you not you will not care for it SECT IX Quest. HOw shall I get this Faith Answ. 1. Honor and advance the Lord's rich grace in thy heart before thou goest to him for the Spirit of life thus that poor woman If I can but touch his skirt I shall be whole if I can come to him I shall have help many can think before they go to Christ I shall never speed I shall never over come these evils and hence the Israeliâ—es are excluded Canaan though I know the Lord doth pity his poor people when they believe though not thus far as it is with men if you would get their hearts from them commend them so here and though this doth not move the Lord yet it is an Ordinance 't is a way of God Micah 7. 17 18. 2. Take up a firm resolution never to let thy heart go from seeking the Lord till this is wrought Psal. 27. 4. this I will seek after see that thou must needs have this and hence do not say I have desired and gone to the Lord and no help comes and now sit down no but take advantage hereupon to desire the more and to make the Lord's denials or delays the ground of the 〈…〉 Canaanitish woman crums as Iacob by wrestling against the Angâ—◠〈…〉 blessing at last Say as it hath been long so therefore Lord help 〈…〉 But sins are many and the heart is worse Oh the more need of 〈…〉 Exod. 33. 18. If thou wilt not go with us carry us not up 〈◊〉 3. Wait for the Lord quietly and lock out when will it be better Isa. 64. 4. eye hath not seen and wait for him first and so for other things Isa. 30. 18. Blessed are they that wait for him 4. If the Lord gives not yet seek to give him content though he doth not content thee as Mary Ioh. 2. when they wanted wine 1 Ioh. 3. 22. we do what pleaseth him and hence have our answer this will fetch it CHAP. XIV Shews that the Grace of one person will not advantage another that wants Grace himself and that the best Christians cannot dispense Grace to those that want it VERSE 9. But the wise answered saying Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves SECT I. HErein is set down the Answer of the wise to the Request of the foolish Virgins This Answer of the wise Virgins contains two things First A denial together with the reason of it which is a check to their folly Secondly Their counsel and advice directing them to the remedy if there be any which might supply them with oyl Go to them that sell and buy for your selves The Spirit of Grace comes not so lightly by You would have it given no you must buy it you would have us help you no there are others appointed for to self it you away to them before the Bridegroom comes 1. Not so They are words inserted in the English Text not so in the original but yet they are safely put in partly because they are intended directly in the strength of their reason and involved therein implied thereby partly because they do more clearly express the meaning of the words and give their sense more distinctly 2. Lest there be not enough for us and for you What did the foolish now look to works of supererogation and prayers of Saints and the treasury of the Churches holiness and Indulgencies surely no for these were Virgins had escaped the pollution of Antichrist and they go for this not to Popish Treasurers but unto them that are wise neither is it likely that Christ's coming could awaken them out of their security to fall to gross Popery so suddenly whiles they were the Companions and Imitators of the wise and therefore this is not the meaning as some have wrested the words and so make the Answer of the wise to be a Protestant Answer to a Popish Petition and therefore bid them go to Shavelings that will for money sell Pardons and Indulgencies and Prayers and Merits SECT II. Quest. WHat then are the wise unwilling to communicate of the Graces they have what Christian but is willing Answ. First We are not to adhere to words in opening Parables but the scope now their scope was hereby First to sink and humble the hearts of the foolish and to let them know that all that which they had in time of extremity was little enough for themselves at this season Secondly This answer is made answerable to the ground of their request you know how Hypocrites in Churches rest in outward priviledges and how they are carried unto Ordinances but not above Ordinances indeed to Christ and though they have some knowledge of and lookings above them unto Christ yet missing him like men sinking catch hold upon that which is next and so look for help thence so these being in the fellowship of the wise and admirers of them and having got good by them and imitated them hence they relye too much upon them for it and hence they answer We have but our measure and therefore it is not in our hands to dispense grace in times of extremity that must come from him that hath received the Spirit without measure so that this answer doth not imply unwillingness to communicate but to let the others see that they were not the first that could communitate Thirdly You are to consider that God had now broken open the consciences of the foolish that they professed they had no oyl hereupon the wise Virgins are not unwilling to communicate altogether but considering other means are sanctified to beger Grace where it never was or rather of greater efficacy and power hence they send them to other means to them that sell professing this for their ground that they had little enough for themselves and it was not in their power now to convey any This I conceive is the direct scope of the Parable in this Verse Hence three Notes SECT III. THat the Grace of Gods Spirit in other wise-hearted Christians will do no good to foolish Virgins and slothful Christians in the days of their extremity Ezek. 14. 20. Though Iob and Daniel stood before me they shall but deliver their own souls gracious holy men if not only in misery but sin 1 Ioh. 5. 16. they shall recover not others Iâ—r 4. 4. lest my wrath break out like fire Oh therefore dally not under Ordinances to have them but no gain of them to have Vines planted but not to eat fruit of them and all
can also make thee holy which none of the Saints can who not only is good and holy but doth good and makes holy Thou lookest sometimes upon Saints and seest their grace and life and mournest for want of it keepest company with them and wishest thou hadst their oyl but they cannot help thee to it Oh look up to the Lord If thou lovest and prizest them oh prize and love the Lord much more who hath it in his hands to give it unto thee who like a Spring sends not forth its streams to refresh it self but the weary but the faint Isa. 50. 4. who like 〈…〉 sends not his beams out to enlighten it self but 〈…〉 which sit in dâ—â—â—ness might see and blind might know Ioâ— 9. 49. Ioh. 17. for their sakes I sanctifie my self he hath an humble meek spirit to give to thâ—e that art proud and sturdy he can make a Lion a Lamb who hath a wise and heavenly Spirit to teach thee that art simple and thee that art earthly if his good pleasure will SECT VII DO not say I have found good from them as well as seen Grace in them 〈◊〉 I blessed God that ever I saw or spake with them or ever saw 〈…〉 c. I answer Know it that they were but powerless instruments 〈…〉 of a merciful yet powerful Christ otherwise thou hadst never 〈…〉 from any Christian any Minister any Sermon the Lord Jesus 〈…〉 have used them as means to have condemned thee as he did 〈…〉 and Noahs example by which he condemned the world as well as to have called thee or done the least good to thee therefore this still 〈…〉 upon Christ above all others in the world all the Saints and Ministers in the world could not have changed one hair from being black to white noâ—â—â— all their cares for thee added one cubit to thy stature Oh it was the Lord 〈◊〉 if they have any pity the Lord put in them if they ever spake one word or made one prayer the Lord put it in them if blessed it is by him Now dost thou honor and love them because they have done thy soul good else thou hadst been in hell Oh admire the Lord much more for they were but set on work by him and now they have done thee good there is a stop they can go no further you think I did receive good by a little while being with such Christians but now when thou comest hither again thou thinkest it may be thou shalt receive much more no their hands and feet may be bound those Conduit-cocks cannot turn themselves Oâ— but Jesus Christ he can go on nay he will go until he hath made thee like unto his own self and hence 1 Ioh. 3. 2. then we shall be like him now we be sons children though born of poor men yet love their poor father that begat them Who gave you your being who begat you to God and so made you sons of God Oh methinks the Lord that did this should be precious and lovely that you should call the world to wonder at it that the Lord hath made an incarnate Devil a blessed Angel But thou hast a vile heart still Oh but you shall be like him he will make you like himself at the last day who is brighter than Angels and whose face is fairer than the children of men only he will do it by little and little here rather by causing thee to feel thy vileness than removing it wholly Therefore as the Apostle Gal. 4 9. when they were turned from the Gospel to Mosaical observances he calls them weak and beggarly rudiments which had no power of themselves to convey Grace not at best in that abundance which the Gospel did so say I do you now know the Lord who did not once know him and do you now admire and love Chirstians and others if they do good especially to you and do you refuse to honor the Lord but look only upon beggarly weak means and Christians God forbid it is the Lord only that can enrich you c. 2 Cor. 3. If the ministration of condemnation was glorious oh what is the ministration of the Spirit if those which have the Spirit be glorious what is the Lord that not only hath it but can also give it and make you like unto him in glory and that by the very beholding of him vers ult If a man had such a glass which not only gave him the sight of some dear friend always but as oft as he looked in it makes him like unto him how would he prize this glass but especially the image of his friend in it so Christ is not only glorious but he thereby makes himself glorious SECT VIII Object DO not say the Lord can do this but he will not Saints would if they could Answ. 1. You do not know but that he will do it when Christ was here on earth and men were sick though their friends willed their good yet I doubt not but Christ was most glorious because though they knew not that he would yet they knew that he might heal and pity and if it were for his honor he would 2. Pray to him for it and do it he will pour water on the thirsty and give the Spirit and water of life to them that ask Do not think you seek in vain especially if your cryes arise from a sick heart that sin is thy disease not torment onely it is not thy delight you need a Physitian he will not heal you if it is not your temper your food c. If a man hath a mind to a thing and another denies him he will not see less beauty then than he did before if you have a mind Christ hath a mind also Obj. But I do not feel the Lord giving me the Spirit Answ. Yet if you prize it and reach after it the Lord hath done this for you SECT IX TO all the Servants of the Lord if ever you did any good to any Oh boast not of your selves but carry the glory of it to the Lord Jesus as he said the Lord doth good by me but I know no reason why So add also but I wonder at the manner how a poor weak dead nothing whose unclean heart and lips might have made others worse not better as infection sticking to the best garments Act. 3. 12 13. Why stand ye looking on us be it known to you by the name of Iesus it is that which is done when Christ was known to heal all diseases all the Country round about by this fame of him came to him and so he healed them this will bring in customers to Christ Some Christians are very forward to speak to others to let in some new notion or to convert that they may make an Absoloms pillar afterward and that they might report I did this some take content in speaking of conversion of others that I did this Let your works praise you but let your tongue praise Christ
the saying written O death where is thy sting c. Isa. 25. 7 8. So that reckon what Christ hath you shall have it then Much mercy the Lord shews to his people now but Psal. 31. 19. how great is that which is laid up then it shall be brought forth now you shall have an end of all your desires prayers faith to feel that which you have believed c. as it was with Ioshua 23. ult Not one thing whereof God hath failed Here the poor hardly get bread here many prayers get nothing c. but there 2 Thess. 1. 9 10. God doth then what he can for them and gives what he can give to them then all treasures are broken open Fifthly Then there shall ever be cohabitation and living with him never to be any more parted from him or he from them for while any is a Suitor to one in a far Country he comes and goes away again but when mariage comes then he carries her to his own house and now live they must together so the Lord in this life is somtime with his people somtime absent from his people but then they must cohabite together and shall 1 Thess. 4. ult And then we shall ever be with the Lord. If the Lord should do all the former and not this it would be a bitter cut When the Disciples had Christs presence for a time it was sweet but when parting came that was bitter but here is no more parting with the Lord to be in a Kings dominon where peace rules when other places are slaughter-houses and Golgotha's t is good but to be with the King and ever with him and to follow him where ever he goes and to be familiar with him this is wonderful Husbands depart either because not pleased at home or because of business abroad all such motion arguing imperfection but now there shall be nothing in the Saints to displease and Christ's business shall then be done he shall have no more to do but only to give up the Kingdom to God the Father that is the last work of Christ in this world To see the Lord in his beauty of grace and love will be wonderful but for dust and worms to be with him for ever the poor things of the world to be with him when thousands are cast by we say that 's the beauty of a thing which no picture can express now to see that beauty in Christ is marvellous but to be in the bosom of one so amiable how great is this Sixthly Then shall the Lord rejoyce over his people and they in him Mariage day is the great day of joy they long for it before and when it comes the longer it hath been deferred the more feats of parting the more are they affected with joy then so here the soul hath desired the Lord in grace first and then in glory Rev. 22. Christ hath been desiring after them in glory Iohn 17. 24. now their desires being fulfilled all his scattered lost Elect gathered now he rejoyceth with exceeding joy and the longer lost and meeting deferred the greater joy now hence Zeph. 3. 11. he shall rejoyce over thee with joy c. Look as the Lord when they were but converted to him poor and miserable and sinful and some of them but very babes Luk. 10. 21. yet he rejoyced in Spirit and falls admiâ—ing of the Father so here much more when they shall become glorious and perfect and altogether at this day If the Lord Isa. 40. 1 2. would have his Prophets speak to the heart of Ierusalem when it had but Seventy years captivity much more will the Lord himself then do it at that day and look as it was with them Rev. 19. 1. to 6. Alleâ—ujaâ— for the destruction of Antichrist and that Christ reigneth Oh let us rejoyce so shall all Saints meet him with joy being delivered out of the hands of all their enemies they shall cry Allelujah with joy to see them destroyed and the Lord reigning and then shall they up to heaven in a shout of joy with Allelujah c. SECT II. HEnce see how ill the sin of worldliness or any sinful lâ—st suits with a gracious godly man Shall the Lord come as a Bridegroom to you and will you run a whoring from him in this day A man can bear it when others that he never set his heart upon depart from him but these to do it it is a sin against his kindness against his person most immediately and against his name and honor As a vertuous woman is a crown to her husband so here Covetousness is a vile sin in any but especially in these and hence Ier. 3. 4 5. Wilt thou not from this time cry my Father When Baruch sought great things Wilt thou seek great things when God came to destroy all so will you keep great things here when the Lord is destroying alâ— when your Husband will be all in all when a woman knows that a great Prince loves her she scorns all other Suitors c. So should you be content though poor though sinful c. Col. 3. 4. 5. as long as Christ loves thee Hence see what a great sin it is not to receive evidence of mercy and comfort from any promise of Christ wherein he reveals his love to his Spouse if Christ shall come as a Bridegroom to you by what promise soever therefore he shall manifest his love to you receive it some would not have Christians to receive evidence of Christ's love by any conditional promise but remember this that if Christ doth not speak them if they be not the Bridegrooms voyce or if not true then do not receive them or any evidence from them nay if he doth not by his own Spirit clear them and apply them but if they be the voyce of the Bridegroom if you be friends or shew your selves friends rejoyce at it Ioh. 3. 29. As for that immediate revelation of his love expect it at his meeting when you shall see him face to face in the mean while if he by his letter reveals his love Oh make much of it because it is your Bridegrooms if the day of Judgement be come and Resurrection past and Christ seen immediately then look not for your evidence from such Scriptures but if otherwise then own his love here if he speaks It is true it would be a sweet thing if that day would come yet as Christ said to Thoâ— as so say I to you Blessed are they which have not seen and yet believed and therefore when ever the Lord doth this first or last hear his voyce and believe his word Do not say you see nothing in your selves suppose a woman should make a match by love and consent though hardly she did â—ath him but he was so mighty as to prevail for her goodwill and now she is comforted and another should come and say to her How do you know this Why thus he sought me thus I
of it there is no beauty in thee why he should do this to thee there is in him beauty and excellency Oh shall not this love win thee Shall it be said another day Wherefore is all this evil come upon such a one had he not means had he not offers But this shall come against thee You would not Oh you would not SECT IV. ONly take these four Cautions concerning your consent Take heed that your consent arise not only from fear of misery for this is a forced consent and is ever naught and it appears so when the misery is past many do thus in fears of death or times of calamity Oh then the Lord Hos. 8. 1 2 3. Psal. 78. 34 35. Secondly Take heed it be not a conceit of your own making in days of peace for that which you make from your selves you will break also but that it arise from the sence of thine own insufficiency to give consent and the Lords Almighty power and infinite grace to work it and then no powers of any creature can untie that knot Many hearing of this Will you have Christ Oh yes withal my heart and force a consent by their own labor this is naught and hence Ezek. 16. 60 61. The Lord will receive that harlot but not by heâ— covenant i. e. which she undertook in her own name no the Lord must work it Ier. 3. 19. How shall I do this for thee c. Hos. 2. 19. I will â—etroth her For no creature can incline the heart to another but the Lord there is a natural antipathy between Christ and the Soul and hence we see it in many a Christian ask him Why cannot you love the Lord nor cleave to him Oh because I know not why I cannot I have no heart the truth is you have hearts that do loath him unless the Lord overcome you you can never submit indeed unto the Lord. Thirdly Look that your consent be not made according to your own terms and conditions for look as it is with a woman if she shall say she is content to love such a man but if she keeps an open Inn to entertain all strangers and love all commers or if there is one she is in league with there can be no mariage so therefore the conditions are so Receive the Lord and give your consent to love him only Prov. 8. 17. I love them that love me otherwise the match will never be made Isa. 50. 1. if you keep your wretched unruly stuâ—boâ— wâ—lls stâ—ll never hadst thou or shalt thou have the Lord Let thy sin be never so little so close as it may be sloth it is death to pray it may be 't is pride or whatever else it be you must have your hearts first divorced from them or thou canst not have Christ. Fourthly Take heed then that sence of want of dowry beauty portion in or from your selves doth not hinder you from consent for the Lord requires no such thing of you hence Mâ—tth 22. 4. All things are ready in Christ to receive from him Ephes. 5. 25. 'T is not for you to make ready to bring to him only come and the Lord doth bring his people to sence of vileness that they may do thus know that it is his Grace that makes the Lord close there SECT VIII NOW will you refuse and not let the Lord have your hearts this day First is there any thing in the Lord that should keep thee from consenting what good is there else but in him what want of perfection there his love is better than life if there be any thing in the world that can be better to thee or do greater things for thee make thy match but who can pay thy debts who can fetch thee out of prison who can put beauty on thee who ever did thee good but the Lord therefore there is none like him he will cloth thee possess thee c. Secondly is there any thing in thy self that keeps thee from consenting hast thou no need of him or consenting to him you may it is true have other creatures to adorn you as they Ezek. 16. 37 38. But the Lord will gather your lovers together and give you blood and fury in his jealousie I mean when the Lord shall come at this day to embrace comfort glorifie others thou shalt not have a smile from him Oh men now despise the Lord and his Grace and Patience tell them of a match with the Son of God they regard it not no more than a tale that is told well the Lord will bring you into horrors wherein you shall prize and be glad of this before you die even one glimpse of his love Post tenebras lucem spero After my sickness December 12. 1639. CHAP. XVIII Shews that Christ will not tarry when once his time is come and the folly of such whose work is then to do and that the blessedness of Saints consists in immediate communion with Christ. SECT I. THe coming of Christ we have heard is set forth first from the time of it viz. just then when the foolish went to buy Could not the Lord so patient and long suffering tarry a little while longer for them especially seeing they went not about any sinful work but were using the means to get that grace now which their vessels were empty of before No but the Lord deals with all men especially that live under the means as he did with these foolish Virgins That as God is long-suffering towards men whiles through ignorance of their spiritual wants and security of heart they have no hearts to use the means for supply So if once his time of forbearance be slept out he will not tarry one moment longer even when men are most diligent in the use of means for spiritual supplies when Christ hath a heart to help many people have none either to see their wants or seek for help when men have hearts thus to do then Christ hath none because his time of tarrying is out when men are worst and most secure Christs door is open to them many times when men are best and indeed awakened Christs heart and door is shut against them as it was here for what are the best endeavors of foolish Virgins what excellency is there in them that the Lord of glory should stay their leisure after long neglect of himself and loss of precious time SECT II. BE sure you sleep not out the day time of Grace especially you 1. That know you want oyl in your vessels and Grace in your hearts and mercy to your souls and think I would not die yet for a world 2. You that being asleep with these foolish Virgins dream you are rich and want nothing and would be half offended with them that should tell you to your face or bat think in their hearts that you have no grace when indeed you are poor and empty and naked Take heed you give not that answer to time that
the Lord hath given himself to thee and saith Suck my blood take my life and more I would have given and hast thou looked after Bathsâ—eba other lâ—vers and despise the Lord Oh say I have sinnâ—d and mourn for it 2 Sam. 12. 9. There are two evils in this 1. Forsaking thy own good nay blessednâ—ss Ionah 2. 8. own mercies 2. It is despising the Lord and his fâ—llowshâ—p for other things base things that whereas you shall be for ever beholding of him hereafter yet you should proclaim him not to be worth looking on now Object But I would have fellowship with the Lord and he will not Answ. First Never did any desire thy fellowship so much as the Lord when he wants it Secondly Nor love it and glad of it when he had it Thirdly Nor mourn and lament more when he wants it as Ier. 2. 2 5. God pleads for it Fourthly he calls to the heavens 2 Ier. 10 11. Did ever nation deal thus with Idols If this will not break thine heart for strangeness I know not what will do it It is your sin that breaks off communion not the Lords unwillingness SECT XI HEnce see the exceeding great worth and excellency of Iesus Christ and learn hence to esteem a right of him there is no blessedness in the fruition of all the creatures together good there is but noâ— blessedness or if there were yet it lies in many things no oneâ—hing noâ— twenty blessings can make blessed and it is but a broken blessedness in divers pieces or if there were a kind of blessedness to be found in one yet it is not a lasting blessedness it is so but for a time and so the loss of it at last will trouble us more than the having of it for a time But as he saith Iâ— him is light and no darkness blessedness and no misery peace and no trouble fulness and no want beauty glory and no blemish life and no death pure dear infinite love and no anger and it is in him alone Psal. 148. 13. His name alone is excellent all our glory and the glory of God also is met together in him all things iâ— one thing whatever good there is in other things it is borrowed from him base beggaâ—ly things but the fulness and plenty of all is in the Lord so that we shall not need to cumber our selves about unnecessary things we need not a candle when the sun shines and our last blessedness is here when every thing else will make them wings to hasten from us this will continue and last when all our vessels we are tossed in here are sunk and where our entertainment hath been very good yet the shore sinks not it is above over-whelmings here alone we are fast However the world sees not this because their blessedness lies in preserving themselves by creatures from feeling that misery which lies upon them now as also because they shall never share in it yet the Saints have been exceedingly taken with this that David accounted them blessed that might dwell in his Courts in this world Solomon was blessed that might but wait at wisdoms gates and so be ready to be received when they be opened Abraham rejoyced to see Christ's day afar off Moses esteemed the reproach of Christ great riches what did he then esteem of the presence of Christ here but what iâ— glory â—â— Think of this you that say you cannot finde in your hearts to esteem of the Lord Jesus especially let him be precious to you you espoused of the Lord for others may say he is precious but I shall never enter into this fellowship No no but you shall but he will take you to fellowship with himself It was a great favor to Moses Exod. 24. 1 2. when others might come towards the Lord yet Moses alone might only come near and he was in the Mount alone with God so that the Lord should let others come towards him but that you alone above many thousands in the world may be suffered to draw near to him this should make the Lord precious to you at least Lev. 13. 46. The Leper was to dwell alone without the Lord might have dealt so with thee but when thou wert vile indeed and most vile nay when thou didst separate thy self from thy self then for the Lord to come near thee and as if thou couldst never be near enough to manifest himself to thee forever in glory When David found out Meâ—hibosheth saith he What am I â— dead dog that I should sit at the Kings table 2 Sam. 9. 7 8. It was a great favor to Christ himself that when rejected of men yet that he was chosen of God and precious and taken up to him it may be thou thinkest thy self unworthy of fellowship of any man and men do or men man reject thee yet for the Lord now to receive thee it is much but whereas thou wert not only rejected of men but of God also Isa. 54. 6. now for Christ to take thee to him that as he lies in the Fathers bosom because thou couldst not for sin immediately lye there he should lay thee in his bosom and say Father love this soul as thou hast loved me Besides the Father took Christ because he had worth but for Christ to take thee when thou hadst no worthiness for one to take dross and prize it when others cast it away it is much it is no wonder if pearls be so esteemed of but for dirt to be prized Oh therefore let the Lord be precious and his fellowship precious to thee seeing thou and thy fellowship is so to him Object But I cannot believe it why should the Lord do so Answ. It is hard to believe it when we look upon our own vileness but consider the reason why the Lord doth this it is not because he loves any for fleshly respects as we do but First Because of his own grace and glory the Believer is infinitely beloved of him without moving him thereunto and hence if his grace be exceeding dear and his glory dear to him thou art so to him Secondly Christ loves not first because men are holy but that he may make them so Thirdly He loves because the father loves them SECT XII HEnce learn to be content with the Lord alone Heb. 4. 9. there is a rest hence labor to enter into it so if he will have rest and blessedness hereafter that you shall be content and for ever glad in him and with him alone Oh labor to possess this blessedness now You are in your worst condition now your best is behind shall the blessedness of thy best condition not be blessedness in thy worst condâ—tion unto thee shall that which satisfies thy soul in heaven not satisfie thy soul here Mosâ—s Deut. 32. 10. reckons this as the happiness of Israel viz. That God alone did lead them when they were in a wilderness a land of drought and pits and wants and the shadow of death
so Christ now Solomon reckons it as one part of his folly madness and vanity when he forsook the Lord in his degenerate condition Ecâ—les 2. 3. that he gave up his heart to vanitâ—y and to wisdom also as if that was not sufficient alone Men are not contented with the Lord alone Solomon as you heard was gone whom God appeared twice unto Davids heart was sorely assaulted Pâ—al 73. untill he wenâ— into the sanctuary of God and then saith he whom have I in earth but thee but as for others they are far from this and hence come the many murmurings and sinkings of heart why do not men sink and drown because they are not in the ark or ship and stay there alone so it is here Psal. 16. 4. their sorrows 〈◊〉 multiplied c. SECT XIII LAbor for this contentedness in spirit in four cases especially wherein the heart is apt to withdraw from the Lord First In case the Lord takes away the dearest nay all outward blessings from us men can â—ub it out with quietness of spirit when some of their money loose in their pockets is lost but when their jewels are lost their dearest blessings singled out Wife Husband Children then as Ionah the soul is almost angry with God when his gourd is smitten 1 Thess. 4. 13. without hopes again some can rub this out till they come to part with all when some of our boughs are cut and branches lopt we can be content but to have ouâ— top boughs cut off and to strike at the root too that we should remain as wâ—thered â—ry trees this can hardly be born Men can be content to follow Christ if they may carry something on their backs beside the cross some can endure â—ny thing but poverty because covetous others any thing but disgrace becaâ—â—e proud if some thing or many things be cast over-board in a storm men can be sometimes contented therewith if something escapes but when there is a wâ—aâ—k of all now to be content is as hard as to walk upon the waters Israel when they be fed and led by God all was still but when they want bread and water then they murmure and also quesâ—ion Exod. 17. 7. Is God among us now And truly it would break ones heart to see what sinkings of heart there be among us the fruits of exâ—ream pride and Christlesness and what vexations men are to themselves that men are become devils to themselves their own tormeâ—tors what cares fears griefs losses decays that their heads are dawled and their memories lost and their hearts sunk and their countâ—naâ—ces alâ—ered and the Ordinances comfortless and themselves heartless and pining away in their iniquiâ—â—es because of outward sorrows Oh consider either thou shalt shortly be with the Lord or not if not there is cause of â—ourning Oh to go home and see Abraham Isaac and Iacâ—b in Gods Kingdom and thy self shot out it were a lamentable thing indeed but if it be otherwise with thee Oh consider thou shalt be happy enough without these things in heaven and therefore though these things be lost thou shalt not lose one jot of thy happiness A man that is blessed with â—lessedness it self and yet sunk either should say Christ is not blessedness or else recover Object Oh but though I have lost my estate yet that doth not so much trouble me as to have lost friends and their love Anâ—w And what if thou hadst lost thy life and thy body were rent from thy soul if that goes to the Lord Heb. 11. They were â—awn asunder It may be thy heart hath gone from Christ Oh therefore reâ—â—â—â— for it may be this is Gods end and methinks this should make you content with any cross thou art not near enough to the Lord Oh therefore you poor Saints be not in heaviness by many temptations the Lord doth it to try your faiâ—h can you be content with him alone It was Iustin Martyrs speech Nothing else to care for Secondly In case the Lord makes outward peace and blessings to abound upon you set not now your hearts upon these things sometimes when miseries abound and there is wracks of all now the soul is glad to stand upon the rock to save its life Psal. 78. 35. When he smote them they then remembreâ— God was their rock but when the Lord begins to fill the soul with outward blessings it is then exceeding hard not to lodge them in the Lords own room and habitation for himself and the Lord is forgotten and foâ—saken also Jet 2. 1 2 4 5. But when these things are removed or with you continued yet let your hearts still be kept for the Lord for if these things were necessary you should have them in heaven but there is no need of them there but only of the Lord. Psal. 17. ult It was Davids prayer that he might be delivered from the men who had their portion in this world but I shall behold thy face and therewith be satisfied when I awake i. e. Some outward troubles now made him heavy that he slept the sleep of death saith Calvin but then he should be satisfied it was Davids argument to prove his faith Psal. 16. The Lord is the portion of my lot and cup not his crown nor kingdom 1 Cor. 7. 30. Paul mixes this with his counsels use the world as if you used it not possess as if you possessed not for the fashion of it passeth away The love of Christ sweetens these things nay the sweet of them is Christs he lets into them his love and his sweetness c. Oh the peace that comes by this means when a no outward evil detracts and no outward good thing adds to your blessedness It is so in it self Oh that it were so indeed unto you Psal. 23. Thirdly In case the soul comforts it self in hopes and desires after good things to come in this world for sometimes that which fills the heart is not things present a man findes a bottom here but he looks for things to come and so lancheth out his heart in the deep le ts the rains of his heart go strongly after things to come and so the Lord alone doth not quiet him many mens blessedness here is imaginary and chiefly because of that which is to come Oh consider when it will be found to be blessedness to enjoy the Lord alone without hope or desire of any good else to come thy soul shall say Let me ever see and love this God and none else It was the sweet affection of Paul I desire much to be with Christ he did not desire these things no not body nor life nothing else but to be with him and that not faintly but earnestly 2 Cor. 5. 1. because he was now absent from the Lord Oh the sinful lusts of menâ— men think themselves miserable if they be not satisfied and they are not satisfied because Christ is not enough alone Oh but know it he will be so shortly
first in the promise First Labour to draw near unto and enjoy the Lord Jesus by the Promise Secondly Labour to enjoy him in the Promise First By the promise or by means of it all that which the Lord conveys to his is not by meeâ— providence but by promise Psal. 25. 10. He was free before their calling but now he hath bound himself by an eternal covenant to be all and do all for them Gen. 17. 1. So that the Saints may and should bring all their empty pitchers to the wells of the promise Isa. 12. 3. and draw out of thoâ—e breasts â— and get Christ Jesus Spirit in your hearts by them now some think the Promise is not theirs hence they go not thither for spiritual refreshments or at least they let other things come by providence especially common blessings without going to the promise for their daily bread or looking to the promise out of whose bowels they are begot Heb. 13. 5 6. the Apostle there sends them to the promise Or else they use not the means or faint in the use of it whereby they come to enjoy the Lord by his promise and that is restless wrestling with Christ by prayer for it Gen. 32. 12. Thou saidst I will surely do thee good He might have said I have a promise what need I pray or he might have said I had a promise of safe convoy but now I see the Lord is coming out to brâ—ak it and so he might have perished yet he prays and wrestles acknowledging himself unworthy of all the truth c. So Nâ—h 1. 8. Men have so little of Christ because so little of the Spirit of Prayer pressing Gods promise thou hast a barren empty weak heart because the promise is not improved as it should be Secondly Labour to enjoy him in the Promise sometimes the soul hath a Promise fair and seeks and finds not now the heart goes on to seek but is exceeding unbelieving or sad and troubled whiles it doth not feel and unthankful also and accounts it self miserable whiles it wants and so doth not glory in the Lord and his fulness which is his in the Promise unless he feels the good come from the promise like a man that doth not account himself rich while he hath it in his treasure a most safe and sure place where it is kept for him unless he gets a little out of it into his pockets and fears he shall be slain with thirst though he stands by the Spring and that be full if his dish be empty oh this is vile Heb. 11. 13. These received not the promise i. e. things promised yet saw them believed and embraced them i. e. in the promise You say you are sinful and born down by your distempers and base and poor I say you have power victory over all sin and misery and have eternal glory already in the promise only here is thy wound you think you want it because you have it not out of the promise though you have it in the swadling clouts of the promise lapt up there and by means of this sinful distemper of heart you partake not of Christ because you apprehend not your exceeding great riches in the promise 2 Pet. 1. 2. 2 Sam. 23. 4. God made an everlasting Covenant this is all his desire sweet was Davids spirit 2 Sam. 7. 22. Who is like to thee when he had no accomplishment of the promise Oh so do you say Heb. 6. 17. The Lord hath appointed we should have strong consolation by promise and oath not by dreams it was the complaint of Christ unless you see signs and wonders you will not believe so you call in question like Thomas unless you feel Oh close with the Promise keep it as most precious and then Psal. 25. 10. He saith not to them that keep their covenants or their feelings but his covenant as their portion and get the Lord to undertake to keep it for them and so make sure SECT XVIII 3. LAbor to be near the Lord in all his Ordinances also both privately and publickly for there is his presence Ezek. ult ult Psal. 26. 8. he not only loved Christ's presence but the place where it was it was an argument of his integrity Psal. 102. 13. They did love the dust of Sion never think there is a time of mercy till then First Be with him in secret as oft as you can prayer meditation daily calling your hearts to an account time hath been that you have been so when in affliction or at first conversion but now twenty hindrances and now you cannot only neglect but think you have reason so to do there have been tears and prayers and thoughts and pressings hard after the Lord but now no words nor groans you women have children to suck and families to tend you servants love your sleep rather than the bosom of Christ and though Conscience cry out against you for it yet you hope to be better one day and so you grow strangers to Christ and no publick Ordinances profit because private duties are neglected and thy heart like the sluggards garden is andressed is this to be as near the Lord as you can no if the Lord oves you look for the death of thy Husband Wife or Childe shortly look for terrors and then you shall account it an honor if you may but once more speak to the Lord. Secondly Be with him and as near him as you can in all publick Ordinances and not only to have them which some care not greatly for because they see no glory in them unless glorified souls should come out of heaven to be members and Moses and Elias to build tabernacles here and â—o be Elders but come through them look beyond them to the Lord look at them as empty and weak unless the Lord fill and be powerful in them David did enjoy God secretly yet there was more in publick hence Psal. 63. 2. The Saints are a generation of Seekers Psal. 63. My soul followeth hard afteh thee mercy and truth follows you many times when you forsake it Psal. 23. ult much more when you cleave to it Hezekiah's frame of heart Isa. 38. ult is imitable Act. 1. Christ promised to send the Comforter wait at Ierusalem as there they did in prayer and at last the Lord came You have forsaken all for Ordinances and now you have them you despise them I conâ—ess they are meer outsides yet the Lord is there there is a glory which wiâ—e men can see in Christ in the mangeâ— SECT XIX Fourthly LAbor by thy desires to be 〈◊〉 him Rev. 22. 20. So desire as to wait for thy change all thy life look for it 1 Theâ— 1. ult 1. Christ's desire is that thou wert with him when thou art ready and when thy work is done Oh let this make thee to desire it also 2. If you cannot keep your hearts from vain hopes and foolish and noysoâ— lusts without desiring him do not then desire
to be with him for you may desire communion with lusts and Christ. Object But death is terrible and separation from him bitter Answ. Long for him therefore to come and then take thee and see thou desire nothing but himâ— rebuke thy 〈◊〉 llingness of not being with him If Christ was on earth you would hazard your lives to get unto him much more herein Obj. But what will become of Gods name Answ. Let the Lord alone for that wâ—â—les thou livest enâ—â—avour to the utmost but it s appointed for thee a little season only to be here and be willing the Lord should honor himself also by others as well as by thee Object What will become of my wife and children Answ. Who regarded thee in thy blood when thou livest they are thine but then the Lords Desire to be with him this will support your hearts in all your changes of this 〈◊〉 SECT XX. Vse 6. YOu that never received Christ now do it Object Yes I have Answ. No you have not so received him as to let all go for him Why so because he alone will be blessedness but he is not so to thee Oh therefore let all go now you must part with Christ or all these things Which will you do If with Christ you cannot finde him in these things but if you part with these things then you shall finde them all in him Object But he will have none of me Answ. 1. He cries down thy laying out money for what is not Bread 2. He promises to give thee to drink now and hereafter CHAP. XIX Shewing that none shall enjoy Christ hereafter but those that are prepar'd here VERSE 10. They that were ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared SECT I. THose only who are ready and prepaâ—ed in this life for Christ shall enjoy eternal and immediate communion with Christ those only who are now fitted for his fellowship shall partake of his fellowship for of all these Virgins though many of them were otherwise very well qualified only those which were ready did enter in with the Bridegroom which readiness in these wise Virgins was not nor is not any Popish preparation either meritorious or congruous or wrought by the power of corrupted or adorned nature but Divine and glorious wrought by the power of Christ out of his eternal love to the Vessels of glory as an Antecedent not moving cause of this eternal fellowship it is the first degree of our Resurrectâ—on with Christ. Rom. 9. 23. Vessels of glory prepared unto glory the same word which is used here there are two ends God hath appointed all men to either to be Vessels of wrath who are those Ve se 22. Those that are fitted for desâ—ruction others of glory who are those prepâ—red unto glory 2 Cor. 5. 5. with 8. How comes Paul and all the Saints to know and groan for to be out of the body and to break the Cage and to be with the Lord one reason is they are wrought and moulded and fashioned for that condition by the hand of a merciful God even as one may know what Vessels are for special use by their metâ—al and curious engravings upon them SECT II. Reas. 1. BEcause all mens souls are naturally unfit and unprepared to enjoy communion with Christ it is said Rev. 21. ult Nothing enters into the new Ierusalem on earth which is uncleane and defileth and Heb. 12 14. Without holiness no man shall see God Now naturally all men are deâ—iled and unclean Vessels and under the power of their sins loathing Angels food the grace of Christ and weary of the fellowship of Christ and therefore they must be prepared for the Lord first this is one reason why preparation to every holy duty is needful and so needful that let men performe any holy duty wherein they draw near to Christ without a heart prepared Psal. 10. 17. their performances aâ—e rejected or not blessed and hence Rehoboam though he did maintaine the worship of God at Ierusalem yet he prepared noâ— his heart 2 Châ—on 12. 14. 〈…〉 and begs parâ—on for this That he is not so purified according to the purification of the Sanctâ—â—ry Now if to a holy duty and commâ—nion with Christ here this is needful much more to eternal fellowship with him sore eyes cannot behold the Sun without grief sick bodies loath the best food if the Lord should let a carnal heart into heaven with that heart he hath and not change his nature he would not stay there if he could escape but having his swinish nature he would be in his mire againe and the Government of Christ being a bondage to him he would break bonds and break his Prison if he knew where to fly from the presence of the Lord And hence no work so wearysome as Christs now no time so uncomfortable and tedious as abiding under Christs wings in his Ordinances now 1 Cor. 15. 50. If flesh and bâ—ood cannot enter into the Kingdom of heaven much lesse corruption Reas. 2. In regard of the rich grace and wisdom of his love towards his people for who sees not but that it is a curse to be unready as these foolish Virgins who were therefore shut out Oh therefore it is grace and mercy to make ready and indeed an answer to prayers and a comfort against all feares of the Saints who are then desiâ—oâ—s to be with the Lord when they are indeed ready readiness for Christ doth not destroy grace but being a fruit of Gods grace advanceth it Rom. 9. 23. the Apostle makes it the first fruit of glory that the Saints are prepared unto glory glory of mercy is the end preparedness thereto is the meanes or way leading to that end if God appoints the end his wisdom also leads first to the meanes which lead at last to that end if out of his rich grace he appoints the end out of the same grace by this other he leads to this end and though you think it not now grace you shall say it is so another day when with these foolish Virgins you shall say Oh that I were ready I know not almost which is greatest love to prepare for glory or to bring into the possession of iâ— to make a Vessel of poysonous dross a Vessel of gold or when it is so to fill it for the Lord to look upon a man when he is in his blood and then to wash him when a man is as water spilt upon the ground and a broken Vessel of no use now for the Lord to pity and fit for use it is exceeding rich grace Reas. 3. In regard of the honour of the Lord Iesus it was one part of the honour of Christ to have Iohn go before him and Luke 1. 17. to prepare a people ready for the Lord As it is part of a Princes honour to have his Bride ready and attired to welcome and entertaine him when he shall return to her she owes this honour to him and he expects this
the Spouse of Christ is made lovely by its Wedding Garment the Royal Robe of his own righteousness in the eyes of Christ for this Bridegroom though he findes his Spouse 〈◊〉 yet he being glorious and lovely himself makes it lovely and glorious Eâ—h 5. 25 26. A Queen fit for the fellowship of this King of Kings and thorow this righteousness though otherwise weak and vile yet the object of his and the Fathers infinite and endless delight in heavenly Glory now it is fit Zach. 3. 1 2 3 4 5. 2 Cor. 5. 2 3. Without this righteousness there is nothing but shameful nakedness in the best so as the soul 〈◊〉 Adam will rather seek bottomes of Mountaines to hide it from Christ 〈◊〉 to appeare before him Now examine you Saints time was that 〈◊〉 was no shame to thee though thou didst wallow in that Vomit and livedst in it and livedst by it as by thy Trade or if the Lord did keep and deanse you from foule sins and that you could pray and sorrow and kâ—ow and remember what you heard and had some good affections now you were some body in your own eyes and it may be you thought if you died then you should to heaven and Christ must needs save you who should he save else but now the Lord hath made thee poor in spirit and ashamed nay the Lord hath made thee lie down confounded because of all thy shame before him and the Lord hath made thee see a glory a riâ—ing Sun in Christs righteousness which the Gospel hath brought to light though thou wert a poor naked condemned vile creature yet the Lord hath made thee seek for it so as to esteem all things loss to be found there and now here is all thou hast to glory in as that which may make thee lovely in the Fathers sight and here the Lord hath quieted thy conscience and heart also be not discouraged nor afraid to stand before the Lord if he should send for thee this night for though thou art vile in thine own eyes yet the Lord looks upon thee as lovely The Apostle makes a question why the Gentiles are justified and not the Jewes Rom. 9. 30 31. he answers it verse 32. viz. they sought it by the works of the Law but if it be otherwise with thee that in Christ thy righteousness and strength is then thou mayst glory so that now thou shalt have peace againe against all the condemning of conscience Satan and God himself But have you seen your nakedness known and stood convinced of your viâ—eness and have heard the voyce of God condemning thee for thy sinful though civil life and been afraid and hereupon you have reformed your life lamented your course set upon some duties gone to Christ for strength against some corruptions and you have had it and you have looked about you and have been ready to say If the Lord saves not me who should he and so have sowen these leaves and skinnes together to cover your shame and now you are well being strangers to this true righteousness you shall never see the Lord in peace if you die thus Or if thus you see not Christ to be all sin is not your shame but you lie in it and holiness is not your glory and hence you esteem it not but it 's a common thing to you if that was then it would be your glory to be like Christ and to live to him Know it thou art not yet ready for thou only seest the Garment and you catch at it but the Lord helps you not by faith to put it on SECT VII 2. VVHen the soul is filled with the Spirit of Christ when there is not only some of the workings of the Spirit in the soul but the soul is filled with the Spirit for this was the wound of the foolish Virgins they had Lamps outward Profession and glorious which was a work of the Spirit and some dipping of their week in the oyle some lighter superficial changes and works of grace in their hearts but they had not oyle in their Vessel they had not plenty and fulness of the Spirit some unripe eares there were but not full and hence they were to buy when the Lord Jesus came but the wise had The blood and righteousness of Christ ever brings the plenty of the Spirit of Christ hence 2 Cor. 5. 5. earnest of the Spirit I speak not now of extraordinary fulness which Prophets and Apostles had nor of that fulness which is in glory as if we must have that here but of that which the Saints attaine to in this life every one according to his need and measure of capableness of the same the Spirit of love is not dropt but shed into the heart the Spirit of God in them is not a Spirit of some light affection dying affection but of eternal life Rom. 8. 2 3. The spirit of mourning doth not only drip upon them but it 's poured down upon them Zach. 12. 10. the spirit of wisdome doth not only give them light and knowledge but Marvellous Light 1 Pet. 2. 9. I have opened this at large only three signes now I shall give you to discerne this Spirit by SECT VIII 1. THis Spirit and fulnesse of it the Saints not only pray for but they follow their â—rayâ—rs to Christ untill thâ—ir souâ—s are sweetly satisfied with it and so it abides daily satisfying their hearts John 4. 14. The water I shall give shall be a spring so as the soul shall not thirst after more graâ—e i. e. with a tormenting thirst nor after the world the grace of God and the Spirit of God in the heart is so sweet that the soule saith Oh it is enough oh if my soul might ever be thus near the Lord indeared to him walking thus humbly thankfully cheerfully with him this should be all my desire and hence Iohn 14. 16. it is called the Com orter which dwells in them and is known by them the world knows it not Now here is the wound of others they have the Spirit convincing them of emptiness misery nakedness and they lie so and they desire but as Solomon saith Prov. 13. 4. They are forsaken of the Spirit before they finde him to be a Comforter quenching their thirsty desires making them to feele the sweetness of his Presence of his Grace Isa. 58. 11. There were divers that did pray fast draw near to God and did delight in it but they felt not what they desired at all there were some lusts their souls were leane and like parched desarts but when the heart is indeed humbled the spirit comes in and makes the bones fat and like a watered garden Oh therefore take heed you give not over till the Lord pour out in thy empty heart of the fulness of his grace 2. This Spirit ever keeps a man poor and vile in his own eyes and empty Take a man that hath no knowledge nor taste of Gods grace whiles he findes
ignorance he may pray and be diligent in use of means and full of life but when he hath got some knowledge and can discourse pretty well and hath some tastes of the Heavenly Gift some sweet elapsâ—es of grace and so his conscience is pretty well quieted and if he hath got some answer to his prayers and hath sweet affections he grows full and having ease to his conscience casts off sence and daily groaning under sin And hence the Spirit of Prayer dies he loses his esteeme of Gods Ordinances feeles not such need of them or gets no good feeles no life and power by them and whereas before he could catch at every word and mourn when he found the Lord passed by him and speak never a good word to him now no such trouble because he is full This is the woful condition of some but yet they know it not but now he that is filled with the Spirit the Lord empties him and the longer he lives so that others think he needs not much grace yet he accounts himself the poorest and feels a need of every truth of God and Ordinance of God his sin 't is true continues 't is not quite abolished and his sighing within himself continues also to his grave Isa. 57. 15. poore and yet the Lord dwells there how can these staâ—d together very well in those who are the Lords 3. This Spirit comes in that fusness as that it so purifies the heart of sin and self as that it makes the soul set it seef for God as his last end and happinesse and so as that the work of Christ is his blessednesse 2. Tim. 2. 20 21. He that purgeth himself from these things is a Vessel of honour and fit for his Masters use It is with some souls as it is with some drosly Vessels they are put out of the fire and they are taken out before their dross is removed or they melted or if melted yet not fashioned for use even to every good work so some have great troubles without and within now the fire goes out or they get out of the fire viz. the trouble before their dross is removed or their sinful natures be changed or if they be melted yet they are not fashioned and framed for their Masters use only they are for their own use and their lusts use and seek themselves in all they do but not for the Lords use it is not their life to live to God Promises are sweet and Christ is sweet and Heaven is sweet but the work of Christ to be of use for Christ this is not their bliss I know Saints fall short here much and seek themselves but yet their hearts are prepared fashioned set for this end and they through the help of the Spirit refine themselves for the Lord that when sin desires them to serve it No their answer is I am no debtor nor servant to you I have lived too long to you already I am now the Lords and for the Lord Oh that I might have that honour as to be employed for him I say unto you the Lord hath here filled you and fitted you for his use and you may be comforted SECT IX 3. WHen the soul is recovered out of that security which usually befalls men after some time of first affection and profession in that measure as that now it lives unto the Lord in a daily waiting for him and longing for him when the Lord sees it meet to come and take him to himself For all these Virgins fell asleep after they came out to meet the Bridegroom with their burning Lamps and not only the foolish but the wife also slept Now I ask you Do you think they were ready then for the Lord No not untill they were awakened againe and the wise had got their Lamps burning againe and waiting for him but yet the foolish had got not only no light to their lamps but Oyle was wanting also to their Vessels So it is here Time hâ—th been that the Lord hath awakened you with feares and terrors about your estate and you have got into the assemblings of the Saints together and kept company with them and you have escaped the outward pollutions of the world and defilements of Gods worship and services and you have seen the insufficiency of all duties and it is Christ you have look't after and prayed for and got some peace and comfort that he is yours and have look't to meet him hoped if you die that you should be saved but have you not faln into a secure frame againe both wise and foolish have you not turned Prodigals and scent and lost all after you have had your portions if not thank God be not high-minded but feare for very few but after fulness fall asleep and after they have had some peace of conscience but they fall to enter into some peace if not with some foul open sins yet some truce with some lesser secret sins and if their oyle be not spent their sorrows spent in sorrowing their trouble spent in trouble their desires spent in desiring as water spends away it self in running out of a Cisterne not out of a Spring yet their light hath gone out the beauty of thy profession is it may be lost that heat and life is gone which others saw and you saw much more are you ready now and though you may have some awakenings yet are they so far as to cause you to get up and kindle your Lamps and waite for the Bridegroome If it be so that still you keep sleeping and have not your Lamps ready trimm'd then you are just as all the foolish Virgins were before the cry came SECT X. Quest. BUT may not a godly man die in a declining decaying secure frame Answ. 1. He may die in an uncomfortable frame without great peace of conscience for sometimes a mans Lamp may shine brightest when his peace is least but the more prayer the more searchings and washing of heart is then to be attended a godly man may die mourning for ought I know and the Lord give him his garment of gladness in Heaven for the spirit of heaviness here on earth because though he loseth the comfort of his estate yet not the safety of it because he dyes under the wings of a Promise So that though he dyes uncomfortably yet not securely 2. He may die to his feeling in such a frame poor and contrite for growing in the sence of emptiness is not decaying in the being or power of holiness the Lord is now preparing of him to honour his grace when he doth not help him to honour his Will in that inlargedness of heart to it as he would so that this soul is not decaying 3. But yet I do not know that the Lord lets his people die ordinarily in a withering condition especially if it appear so to others of his discerning servants the Lord will send some cry to awaken his servants before he comes to them or they
enter into the Marriage with him I will allow some unusual exceptions against general rules and put in Asa for one and leave secrets with God but ordinarily the Lord doth not let his deare Servants dye in a sottish secure estate When Sampsons locks are cut and his strength lost he shall lie in the Mill untill they be grown againe before he dies and Solomon may run ryot but he shall proclaim his folly to all ages in the world for it in Eccles. before he dies Epâ—es 5. 26 27. Christ presents his Church without wrinckle you are to be presented by Christ to the Father and to be set before Christ without wrinckle without witherings and decayes if he loves you he will wash you that it may be so SECT II. Quest. BVT must they be so farre awakened as to wait for the Lord and desire to be with him having got Vessels full and Lamps burning Answ. Yes in some measure at least for there are awakenings to the life of glory in another world and awakenings to the life of duties in this world by the one the soul is raised out of this world to the Lord in Glory by the other the soul is raised up to duties in this world if the Lord awakens not his Saints to the first either they are not awakened truly or not throughly and effectually for till then the soul is not ready Lukâ— 12. 40. with 35. As it is with a man who is sent for to enjoy favour and fellowship of the King he is not ready for it untill he stands waiting at the door and that it is his business the patternes of mercy and Vessels of glory are ever set out in the New Testament by this Heb. 9. ult Tit. 2. 12 13. Look as it was with Simeon Luke 2. 25. He had a promise he should see Christ before he died hence he waited for the consolation of Israel so the soul having a promise of seeing Christ when he is dead it makes him wait for this time and when he wants a promise sealed though he waites not nextly yet he waites remotely that the Lord would cause him to believe it that so he might wait for it that is his end this is the meaâ—es he knows it is best to be with the Lord where is no sin but holiness he hath found him sweet in his looks in his words in his works in his hopes his first fruits but to be with him is best This is not such an high pitch which Saints come not to it is indeed such which Hypocrites come not to the Hypocrites end is to escape misery hence they desire comfort by duties that they shall be freed from it but not to enjoy Christ the Lord never tied in their souls such a knot of faith and love which works this For 1. Security of Saints 't is not the privation of life that is death but a suspension of the acts of a heavenly life there is in them love to Christ delight in him happiness in living to him pleasing of him but it is suspended by cares or contents of the world and love of ease hence a Christian is never throughly awakened till he comes to that life againe his heart is with Christ in heaven and because he cannot be there hence he stayes a while and looks and waits for it anothers security is the privation of life of empty duties arising from some vanishing affections as in the foolish Virgins which were to quiet conscience only Hence their awakening are only to that life againâ—e at the best if ever God do awaken them unless the Lord indeed convert them 2. Every thing will mightily tend to that to which its nature bends and inclines it as a stone if thrown upward will mightily tend downward Some say there is an Element of fire above because this here endeavours to ascend as being out of its place he that is of the earth he will be tending to it though awakened tâ—ough lifted up Saints will be tending upward because their nature is heavenly loving looking waiting longing 2 Cor. 5. 3 4. with 1. as Angels here be willing to stay to do the work but yet they long to be before the face of God againe because their natures are heavenly and there their proper place is Now for the Lord Jesus sake examine your selves here I hope some are awakened the Word hath done it cry of afflictions inward temptations have made you look about you and you are wearied out with your own wayes but are you not since grown secure time was the feet of the Messengers of peace were glorious but now their Message is meane Sabbaths longed for now you are weary of them heartless in them sleep with the spoon in your mouths private duties were seasons of breaking the heart refreshing and comforting from the Lord but now you neglect them sleight them and the Lord in them and are not much troubled at it because you have some excuse or other for it thy mouth was full of good questions now thou thinkest thy self more fit to teach than learn thy society was sweet as the Rose in Spring now the sweet odour of it is lost time was thou werâ— exceeding tender of the least sinne and not a day past but thy cheeks were wet in secret before the Lord now thou art grown blinde and bold and you can defile your self in all your wayes and your faith in Christ keeps you from repentance for sin time was the truth was glorious and you could make use of your Notes many a day after when you did not finde good in publick but now pen and Ink is left at home you cast your bread into corners and feed not your hearts therewith Time was you could take a rebuke kindly when you were little in your own eyes but now if you think a reproof is meant of you your hearts can swell nay now your judgement decayes What warrant for private prayers twice a day what warrant for weekly Sermons when we have six dayes to labour and one to rest in you were formerly more exact but now wiser and thus you lie and as if you were come to the end of your race already and reach not after things before you you have enough grace hence you think you shall be saved and so sit stâ—ll and now play the good Husband Oh the Covenants you have had if ever you came hither what you would do oh the esteem of the Lord afar off but now you are broken by your Voyage and your Vessel is crackt and oyle is run out and Lamp is out will you dye so if you say yes I profess you are not ready it is a question if ever you had grace if it be so and therefore bless God the Lord gives you warning this day but I feare many will not stir till Christ comes I say as she to Sampson Vp for the Philistins are upon thee so I say Security is upon thee and wrath is now gone out
to awaken thee if the word doth not SECT XII Use 3. OF Exhortation Labour to be in a readinesse awaken out of sleep and get your Garments on your loynes girt your Vessels full your Lamâ—s burning thaâ— you may be indeed ready and he Lord may finde you so as well as men think you so It is Christs Exhortation Luke 12. 40. whereupon Peter askt Did he speak that Parable only to the Disciples or of all Verse 41. he answers all especially them that know the Lords minde herein and do it not Verse 47. So you may ask me Whom do I press to make ready I answer all Two sorts I shall therefore name 1. Those who are yet unready either in whole or part 2. Those who are ready but not so ready as those should be who stand before the Lord and as themselves will wish another day they had been the wise as well as foolish may be sleepy and so unready for a time but O awake First Those who are unready and unprepared for the Lord and his coming are there any such Yes very many some there be who know they are unready and will not yet buy and yet prepare not for it because they are young enough yet or have time enough to provide for that hereafter Some others because they cry Lord Lord and look to Christ and are well thought of by the wise that think they are ready but know it all your thoughts and cares and prayers and endeavours are little enough for it even all your life and yet to prepare for this hath been the least part of many a mans life and such is the security of some that till Christ come they will not Gird up themselves to this Work SECT XIII COnsider the lamentable end of one who dies unready some not all the Lord leaves for terrours to the secure world who are as good as men risen from the dead to tell men of the vanity of their sinful courses who looking upon time past they see that it is irrecoverably lost and past away as a dreame and lost as a shadow look upon time present they feel their souls left naked their accounts not made an end come to all their hopes and comforts here their body sick their conscience trembling if not tearing their hearts hard God departed the grave opened for their filthy carkasses and Devils waiting for their secure soules And now say such What profit have I for all my vanity under the Sun Look to time to come there they see the Throne set the Lord Jesus on it their soules standing naked before him whose grace was great toward them whiles they lived but whose face now is a consuming fire and they behold eternity even that eternal black Gulf between them and the Lord and here they lie wishing they had taken their time professing now their time is lost beseeching others to take warning by them desiring the prayers of others but yet thinking though Noah and Samuel should stand before the Lord for them there is no hope Come and tell them Do not cast away mercy cast not away that blood which is worthy to be gathered up by blessed Angels in Vessels of gold lament and returne and the Lord will to you what tell you me of repenting and believing is a sick time a fit time to repent in but the Lord hath done great things for you you have thought so but there were such sins or such a sin I knew you knew not I knew it yet I loved it I had indeed some lazy purposes to forsake it but the Lord hath taken me in my seemings but mercy is infinite oh it 's my torment I have seen an end of my sinnes and now I feel the beginning of my torment happy are they that die in the Lord and thrice happy that make ready for the Lord. Consider thou hast but a short time to prepare in and the time will be then when thou dost least think of it Luke 12. 46. The Lords Arrows are now flying abroad if you did think you should be next smitten down dead you would prepare but you think the Lord delayes his coming Oh Remember that time thou do'st least think of Christ will come If unready now you will be much more unready next day grant thy time to be long you will be the more unfit the longer you delay thou hast hinderances now the longer thou livest thou wilt have more and more â—y heart will be harder every day than other SECT XIV PRay unto the Lord that he would prepare you and fit you give his Christ and fulness of his Spirit unto you which you know the Lord will give to them that ask for man like the Potters clay is no more able to prepare himself for glory than to appoint and elect himself thereunto Hence Psal. 10. 17. Rom. 9. 23. prepared to glory therefore pray not that prayer can move the Lord to it but because it is a means appointed of God to execute his eternal purposes of grace unto the Vessels of grace Acts 9. 9 11. Paul was three dayes mourning and he did not eat and drink and yet was not discouraged but kept on praying and ceaseth not till the Lord sends Ananias that he might receive the Spirit Verse 17. So say I to you Time hath been thou hast not prayed mornings evenings your sleep would not suffer you or if so yet it hath been without mourning for living without Christ abusing of Christ and the sin of your nature or if so it hath been onâ—y by fits and you could hold up your head againe before God sends Anamias with a Message of peace or that Message without the Spirit of grace Are you now prepared Oh no! oh therefore now begin this work say I am thy clay Lord and have been a broken unclean Vessel unfit for any use to hold any grace if mercies come I forget thee and grow worse if sickness I am blockish if Ordinances I despise them if thou forsakest me I forsake thee if thou drawest neare to me I resist thee if Christ be offered I reject him if not I presume and turn his grace to wantonness now Lord gather a broken Vessel if I live I shall still sin if I die I shall blaspheme if I forsake acts of sin yet lusts of sin remaine if they be quenched yet my polluted nature remaines not cleansed and the guilt cries Now Lord undertake for me begin thou the work and take the glory and here mourn till the Lord comes know the worth and prize the presence of the Spirit and then pray Iohn 14. 16. The world cannot receive it because they know it not with Iohn 4. 10. Sacrifice is unfit to be offered till by shedding blood life is taken away Be very watchful over your hearts that they grow not too gentle and handle tenderly sinnes arising after faith and profession of your interest in Iesus Christ sins of the second growth some sins grow
up before profession as all manner of ignorance and hardness and lasciviousness and vanity now many grow terrified for these and comforted by the Gospel against these and now peace is made Oh but there are some mens natures like some fields which when they are mowen and weeded yet they have a second growth it may be as with other kinde of Weeds you may never fall to those sins you lived in once but other sins more close more spiritual like the House Luke 11. 24. swept and emptied but seven other spirits worse than the former may at last enter in Oh take heed of these for they will make your latter end miserable you know habitations of Satan are not fit mansions for the Spirit of Christ you know Vessels not only of Wood but of Gold if filthy and poysoned are unfit for Princes use till cleansed and look through all the Scriptures on the faces of the best hypocrites you shall finde some filth growing up after their Profession or together with it like blood and sacrifice mixt together Matth. 7. 23. Luke 13. 27. Not those that have iniquity but those that work it not those that work against it and are destroyers of it by little and little but workers of it If you ask me what these sins be I answer These tares and choaking Thornes as they are sown and grown whiles you be asleep so they may be seen when they are grown up if you walk in your fields and meditate on your hearts I 'le only name some 1. Pride affecting some excellency above others and thinking your self some body 2. Spiritual fulness and secret loathing of Ordinances when men are clogged with them 3. Despising known truths which like flowers were notwithstanding sweet at first gathering either concerning your misery or Christ if the Gospel were preacht to the ignorant they would take heaven with violence but thy soul now is not moved and the messengers of God that bring them despised as Galatia and Corinth did Paul 4. A spirit of contention with good people Now you cannot bear unkindnesses and they offend you c. Alexander at first stood for Paul and he opposeth Paul to his face at last 5. Boldness to 〈◊〉 in small matters commonly without sorrow begot by counterfeit assurance of Gods love 6. Seeking of God in Ordinances and working of iniquity out of them fits men have of good affections but healthful constitutions of bad ones 7. Thinking you are indeed what you would be and yet indeed would not be There be other sins but these are some of the most special which I shall now mention take heed of letting these grow or dealing gently with them for Saints may feel these but they put their hook to the roots of these Weeds and would faine pull them quite up but if you deal gently as David with the young Absolom and think God must do all I cannot part with them and hence you give way to them and though there be these sins yet I have many good signes and promises too I shall be saved and so long as they cannot destroy my soule what though they grow in my soul You perish 1 Cor. 9. 26 27. if thus it be with you Take heed you do not run away with such comforts arising from your feeding upon the promise and person of Christ without refrâ—shing the soule also with the good Will and Commands of Christ do not think your selves ready to enjoy Christ when his promise person and love is sweet which is good but his will is bitter and a burden to thy soul even thy whole soul I know 't is so to the â—nregenerate part of godly men for such men there be 1 Iohn 1. 6. To the Saints Christs love is sweet and promise sweet and therefore his Will his Work Iohn 4. 34. Bread you know not of to do the Will of him that sent me and to finish it so it is their food to do the Will of him that loves them and to finish it If a man is to remove from one Countrey to another and he cannot live upon the Bread of the Countrey nor water where he goes he is then unfit for such a Journey because he cannot live upon the bread of it Now what is that which feeds the life of Saints in glory not only Christ but living unto Christ to be perfected under the Government and Kingdom of Christ can you live upon this now in part and the first fruits of it if you can know it is then prepared for thee and thou for it if not but you live as you say upon the present sweet of the promise nay it may be upon the thoughts of old comforts but to do the Will of Christ is death not life to you and it is meerly your task for wages to do his Will not part of your Inheritance you are unfit to be with Christ Acts 21. 13. Why break you my heart saith Paul I am ready to die for the sake of Christ and to do much more So think thus Was Paul ready to die and I not ready to do my heart loaths thy Commands Lord but what the Law makes heavy the Gospel makes sweet for thy sake Lord I love thy will pray Oh thy love is sweet but let thy will be so also Labour to grow poor in spirit that when you cannot honour the Lords Will yet you may be gathering somâ—thing out of all sinnes and weaknesses to honour Gods grace the glory of grace is the last end those that be prepared for it shall enjoy it Who are those The poore who when they see they have lost their lives their soules their comforts in not doing his Will which is bitter to them yet the Lord shall not lose the honour of his grace Psalme 74. 21. The poor will be thankful What doth Paul that Vessel of grace Persecutor Blasphemer but a Saint now say Oh but the least of them but he was an Apostle but I deserve not that name but yet he is received to mercy 't is very true yet never such an example as he thinks and therefore saith he To the King immutable c. when Iacob had seen the Lord Gen. 26. ult if he shall give me food and rayment he shall be my God i. e. I shall then magnifie him he having said he would be so before and he had it in plenty So say If the Lord shall pity pardon I shall then give all to him if I had a thousand hearts tongues truly as Psalme 40. ult The Lord now thinketh on you When a Servant hath spent and lost his Masters estate and he is to give up an Account truly then he may give it with comfort when as he gaines one way abundantly though he loseth another and makes the best gaines so here SECT XV. 2. TO those who are ready but yet not so ready as is meet The Lord hath given you warning to prepare by some sharp afflictions on thy self or by the
and yet are excluded Mat. 8. 11 12. Children of the Kingdome cast out there shall be weeping the higher a man is risen the greater is his fall and his bruises at the bottome so when one hath been raised up to great hopes profession affection yet now to fall to lose all to see he hath been spinning Cobwebs all his life when Israel were near to Canaan now to be shut out Now they wept Vse 1. We may see hence what little cause any have to boast only in outward priviledges or common gifts graces excellencies I confess it is great mercy for the Lord to call a man out of his prophaneness and separate him from the world bringing him to the fellowship of Saints and give him that which makes hâ—m reputed well of by others but boast not only of this as if the Lord did therefore highly favour you for the Lord Jesus may shew for all this his love to his own and his terrour to thee and may shut the door of glory at last upon thee 1 Cor. 1. 27 28 29. The Lord chooses things that are not to bring to nought and to staine other glory Rom. 11. 17. The Gentiles boasted themselves that they were graffed in oh saith the Apostle seeing this spirit apt to rise boast not be not high-minded do not grow secure but feare common graces ever make men proud as others make men humble they despise not others they magnifie God if the Lord hath made a difference see the goodness of God verse 22. but boast not therein therefore do not content thy self with a name to live and having some cankered hopes some shining excellencies for the Lord may do this to shew others his love and yet staine thy glory as one that hath great hopes of preferment many Friends to commend and speak for him if one tells him You shall certainly lose all your labour he will mourn more than another that had no hopes nor helps at all of rising he will not glory in any thing he hath but will take some sure and safer way So I say to you If there be the least Grace and Favour blesse God for that but do not boast of any thing else Vse 2. Hence the Saints may learne how to affect their heaâ—ts with the Lords love to theâ— for there is such a poysonful disposition in them that though they have it yet they cannot be affected sometimes with it Vp Deborah Awâ—ke Lâ—te and Harpe and 't is this Do not only Remember and think on the Lords love saving thee calling humbling c. but so as to call thee and leave others to quicken thee and leave others dead to open the door of glory to thee and exclude others to call thee out of the Kingdome of the world to look upon thee in a sinful Town to awaken thee and leave others so many secure to call thee out of thy sinful company some of which like brands are now smoaking in this world others burning in another to call thee out of a sinful ignorant family thou the least the worst of them and to leave the rest this is much But when thou art brought into the Kingdome of Heaven Fellowship of Saints for the Lord to love thee set his heart upon thee when he forsakes others of thy own company of great parts and abilities whom thou thinkest better of than thy self at least as well to pull down these Princes to the dunghill and to exalt thy horn to cut down these Cedars and to preserve a Shrub to tread upon the greatest glory of man and to pity a worm for so thou art in thine own eyes Oh let this fire warme thy heart though thou hast been affected with it before especially considering no reason for it but only the good pleasure of God this affected Christ himself Mat. 11 25. 'T is true you do not see this done but you shall one day behold it with your eyes only let this love kindle love thankfulness humility in thine heart againe And hence if the Lord hath put a difference between thee and others do not deny do not doubt of do not despise his grace that if thou hast lost thy first love this may recover it if all his love makes thee more humble and thankful you stand Rom. 11. 20. Isa. 65. 16. Do not feare thy estate because the Lord cuts off the natural branches that therefore thou mayst be one but be featful of the least sin and wrong to Christ that hath loved thee especially of pride and unthankfulness the root of that and Remember that the poor things are chosen to confound the Mighty That the door of grace and glory shall be shut against all wicked men living at the coming of the Lord to death or judgement there is a time that the door is open unto men in regard of Ministerial dispensations for secrets of election we are not to minde Isa. 55. 6 7. This time is in this life but when death comes then it is shut when Angels sinned the Lord immediately shut the door against them but through Christ the door is open for term of life to men Because after death there is no meanes of grace or glory left which is the Ministry of the Word and Prayer for that is the chief key of opening the door even when the doores of heart and heaven are shut Mat. 16. 19. and hence 2 Cor. 6. 2. Now is the time of prayers and preaching and so to be helped but after death there are no Ministers they are at rest from their labours and the Ministry of men is for men not for naked soules Lazarus must not give a drop of cold water then to cool the tongue much less Ministers to comfort or convert their hearts 't is true the Lord can work extraordinarily but do you think he will do it for one that hath despised grace all his life Because it 's impossible they should repent after death by any other means if meanes were afforded as by seeing their sinne and feeling their punishment Iohn 9. 4. The night cometh wherein no man can work because after death comes judgment of wrath to the wicked Heb. 9. ult all patience and pity have forsaken them and so wrath lies upon them that they can do nothing but bear it as one under a great load or burning in the fire all his thoughts and affections and spirits are taken up with that and that is all he can do Heb. 10. 27. So here Vse 1. Of Confutation of a viperous satanical secret opinion which like a ghost 〈◊〉 the mindes of some people viz. that think and conclude even in time of health in midst of saving healing meanes that their time of grace is past and door is shut to them before Christ comes against them at death or judgement which though God many times turnes for good to humble a bold heart which will burne Gods day-light out and linger in its sinnes yet it doth
sometimes dead the heart from all effectual endeavours and discourage the heart from all duties makes all the Gospel the Ministry of blood and death and a hand-writing against it and when it concludes God hath shut the door against it it shuts God and Christ and all his Promises out of its heart 1. Some think they having sinned against light have had some blasphemous thoughts that they have committed the unpardonable sin c. 2. Some others think not so but yet they heare that some mens time is out before death they think theirs is also having sought so long they are even sealed up by God to hardness of heart and thus some seemingly coming to Christ are indeed kept off from him 3. Others of the Saints meeting with many sore troubles and tryals and that for some sins and one deep calling to another they think with David God hath forgot hath shut up his mercies will remember no more to be gracious and though he hath been so yet because he hath been so abused by them that therefore now he will not be merciful again and thus their hearts sink Oh Remember the Gate of Gods Grace is not shut up before death then is the time for it to be shut I confess indeed there is a time in this life the Lord doth cease to strive and doth forsake the soul and we may say of them as Christ Oh that thou hadst known but now they are hid from thine eyes But yet this is a secret which as a secure despiser of grace should tremble at so those that are awakened and set in their way to Christ should not trouble themselves about it Object But oh that I did know whether it be past or no! Answ. I shall rather give to these people some good counsel for 't is not for you to know these times and seasons though this I would say if the impardonable sin be not committed 1. This time of the doores being shut is not in time of health and peace but in time of extream trouble wherein trouble doth affect them more than the sin as Prov. 1. and as many when a sick bed is come and in Noahs Flood 1 Pet. 3 20. 2. Or if it be in time of health this is ever the companion of it viz. hatred and opposing Saints secretly or opening because Christ having quite forsaken him his heart swells against the Saints hence Saul envied David Esau hated Iacob Murmurers against God were in the Wilderness and against Moses But I come to counsel for God lets loose Satan full of malice upon a poor creature sometimes to vex and trouble First Consider the root of this distemper viz. either great pride or despising of the riches of Gods grace 1. Pride for this we shall finde such spirits because they have not peace sealed strength against sin granted unto them and that which they would have if discouraged and not quickened by this they regard not life meanes offers of grace What is all this if God hath forsaken me What is it Yes that 't is as might at large be shewed 2. Despising of grace if I had not committed such sins I could then think for mercy but such evils such miseries cannot be remedied Truly as it is a despising of a Physician to think If I was not so sick he would be tender and helpful but not now being so exceedingly diseased So it is here c. Secondly Consider Suppose the time be past yet remember thou art worthy to be forsaken of God even from thy birth not worthy of thy daily bread much less to taste of Gods Supper the Lord was loth to shut the door Hence he weâ—t on Ierusalem and Psalme 81. 12. cryed out Oh that my people had walked in my wayes â— thy sinnes provoked the Lord unto it if he hath in justice cast thee off therefore though it be past be not discouraged but lie down humbled as Iudges 10. 14 15. and as David Psal. 42. 3. My teares are my meat whiles they say so Where is youâ— God So tell the Lord Satan saith and feeling saith and feares say Where is my God Lord pity And if thy heart be sick tell the Lord of it Verse 6. I am perswaded many should quickly feele an Answer to this Question by taking this course but they miss at least of the comfort of Grace and Mercy because they will be Disposers of the Lords Grace and Time Thirdly Consider it may be that time is not past it is a secret only known to God the door of grace may only seem to be shut why doth Christ bid knock else When the Ninevites heard that they should dye within fourty dayes Ionah 3. 9. say they Who can tell but the Lord may repent you say the Decree is past and spoken and as Spira said I have that Witnessed I say againe Who can tell but if God had said so but that â—he may repent therefore be not discouraged or faint because of this Nay 't is most probable time is not past 1. Because the things of thy peace the discovery of the vileness of thine own heart the glory of Christ is not hid from thine eyes 2. God calls thee now to returne When Iudah had banisht David and they might think He will not receive us yet when David sent by his Messengers Why do you not bring the King back I am flesh of your flesh then they all were encouraged to hope for favour 2 Sam. 19. 12 14. So 4. Consider if thou dost return the time of love is so farre from being past as that it is then come indeed unto thy soul. Object But my sin is great Answ. Suppose it be â—lasphemy of Christ nay murder of the Sonne of God yet Acts 2. 38. when Peter preached Repentance to life they thâ—t gladly received that word who might be instrumental to crucifie Christ were received Oh but my heart is hard Hosea 10. 12. break up your fallow ground c. 'T is time saith he c. Object But I have refused to returne and have not been ashamed Answ. Yet Ier. 3. 3 4 5. Wilt thou not from this time cry to me c. Object But I may returne to the Lord and he refuse to returne to me Answ. No Ier. 8. 7. Shall he fall and not arise shall the Lord turn away and not return why then is he fallen perpetually the reason is given No man said What have I done how have I despised Gods grace the Stork knows her season but c. the Lord keep you from dashing your selves in pieces here and make this a Word of Christs Encouragement to thee Vse 2. Of Exhortation unto all men not to delay your making peace with God for when you are dead the gate is shut and if Angels should cry to have it opened they shall not be heard You that are young take warning this day do not think there is time enough hereafter You that are old do not think it too late
or that it would be a shame for you to begin now who have propt up your hearts with base comforts you that have been stirred but are now faln asleep beware of dying in your ditches and pits wherein you are faln you must stand before God shortly Though you never repented yet c. never was in bitterness never had any great mourning c. never knew the life of Christ peace of conscience never felt the Kingdome and mighty power of Christ yet despaire not for yet there is hope but if once death comes then thou art gone it is day yet and Christ holds open his wings yet but if death comes his time is out Object But I have a faire time yet before me Answ. 1. It may be not for thou art condemned already 2. If you have yet wilt abuse patience and forbearance of God wilt despise what leads thee to repentance as a man â—inking spits in the face of him that holds up his Head wilt thou be worse than a devil Objection But a little repentance will â—erve the turne 't is quickly lonâ— Answer Oh no! as Paul said I have fought a good fight thou hast â—ins as dear as thy life to forsake thou hast Devils World to wrestle with nâ—y God himself to wrestle with you cannot runne your Race in a day Object What if I be shut out Answ. I say no more but only what Solomon said Prov. 5. 11 12 13. O how have I hated reproof that shall be thy woful dirge another day when shut out oh never to have one look one word from Christ but to see him afar off this shall be thy fearful portion hereafter Truly we may take up that complaint of Christ You can discerne the times of the Weather not Christs coming VERSE 11 12. Afterward came also the oâ—her Virgins saying Lord Lord open unto us But he answered and said Vâ—rily I say unto you I know you not IN these two Verses is set down the entertainment Christ gives unto the foolish Virgins and his behaviour toward them and that is he did not own them as his but saith I know you not Their miserable rejection is aggravated from these particulars shewing their misery 1. The note of certainty of this Verily c. 2. Though they came afterward to the Lord it is not said with their Oyle in their Vessels c. 3. Though they prayed to the Lord to open when they came 4. Though they prayed earnestly Lord Lord 5. Though they sought thus with Arguments Lord Lord as if they should say Thou art our Lord and Saviour we look for life from none but thee That after the coming of Christ to death or judgement then shall those who are most secretly wicked know certainly that the gate is shut and their exclusâ—on and final separation from the face of Christ. These foolish Virgins had some hopes and assurances of mercy whiles the Bridegroom was absent in their life so men have in this world such hopes but when Christ came and shut the door upon them then they knew their miserable condition This life is compared unto a sleep and dreame Psalme 90. 5. wherein men understand and conceive of things with false shapes so here but when they awaken then they appeare otherwise after death men are awakened and then they see things as they are the Parable of the rich man Luke 16. proves this Because then God lets in a new light most full and cleare to see and know things as they are and so to know themselves and their estates it is an Atheists speech Ecclâ—s 9. 5 7 10. That the dead know not any thing and hence be as merry as you can eat thy bread with joy c. No now they do know c. as the Saints know their eternal acceptation by a most glorious light God walks darkly here but then this full light shall come in As it is with a man that is to be condemned before he be cast the Judge brings in full evidence so Heb. 9. ult After death cometh judgement there is full evidence when Aâ—am stood before God the Lord fuâ—ly convinced him when death comes then there is an end of mens Stewardships Luke 16. 2. and when an end comes to that what comes then Come give up thy account now those whose reckonings are naught must either deceive and blinde the all-searching eyes of God and so not be found out or they shall see wherein they have been faithless and false What is spoken of the general Judgement is true also of this particular it is the day of Revelation God himself will now cleare up matters as Christ here doth Verily I know you not Because then the soul will desire to know and have leisure to see and know it self as these foolish Virgins their souls were looking in a sort in their life-time for Christ but now they look and see indeed some know not themselves though having light nor their present misery because they desire not to know and hence reflect not upon themselves according to light now or if they desire so to-do yet they have not leisure the noise and multitude of cares keeps them from a cleare knowing of their estates but now men shall be brought to the Land of solitariness and shall have leisure to see having Gods light let in to see by there shall then be no business but only to consider Who am I and what have I done men shall have no Cities to build nor business to do as Faelix then and hence put out the light Because then conscience is throughly awakened because it is a time of judgement now and if so then the witnesses must appeare though they have been silent long before they shall be forced to speak Now it is wonderful to see what conscience will speak when God awakens it men many times will not see the evil which they have done but conscience will make them see it nay confess it when 't is awakened Three things conscience will do when it is awakened 1. It will shew a man his chief sins which he defended which he extenuated which he never suspected These things hast thou done 2. It can bring fresh to memory sins forgotten sleighted dead and buried a great number all of them as if new done Iohn 4. 29. all things that ever I did 3. It can and will aggravate all these things and sins and present them in the greatness of them that mens mouths shall pass their own Sentence upon them as Cain did that let all the world perswade them their case is good they cannot believe it now this we see in this life in some but when life is ended then these things shall be acted much more lively Psal. 50. 21. I will reprove thee even of what they thought God did approve and I will set them in order in their number and greatness before thy eyes i. e. of conscience all falshoods deceits loathsome tricks c. I did
sought your selves in all this Though the duty is hard and thy heart loth to come to it yet say For thy sake Lord I love it The earnest cryes and prayers of unregenerate men at death or judgement are then too late to prâ—cure mâ—râ—y from the hands of Christ. If there be any means in time of distress â—o have help it is by prayer itâ— helps the Saints out of deep pits dark dungeoâ—s Lam. 3. and Iron Furnaces bitter agonies intolerable pressures but this meanes though they shall use it then because their torment is great and their self-love remaines as these Virgins did yet it comes too late then I know their prayers differ but of that I shall speak hereafter If in this life sometimes they come too late much more after this but so it is sometimes Prov. 1. 28. Psal. 18. 41. Prov. 15. 1. even unto the Lord. The Lord sees it meet to give a taste of his severity after life and in this life that men may fear and the terrour may fall upon many Because then Christ sits upon the Throne of judgement and so no Mediatour to help them as hath been proved and if it be so how shall they stand Psalme 130. 3. In this life mercy waits and patience bears till it can bear no longer and then doth ease it self Ezâ—kiel 5. 13. and cries to justice c. And therefore the prayers and howlings of the wicked are to no more purpose than of a Malefactor before the Judge condemned for Treason Because their cryes are but only Howlings Hosea 7. 14. only rising from their own torment because the Spirit of God is quite gone and if the Lord should heare they would be as bad againe as ever before if mercy should save these Thieves from this Gallows they would cut the Throat and Sâ—ab the heart of mercy afterward as all such persons do who are carried from that principle in their prayers and therefore let them never look to be heard now Hence see the exceeding greatnesse of the wrath of Christ to them that die without him Psalm 18. 41. Many times the Lord hides his face from his people for a time but then they pray and seek his face again and the Lord heares them and shines upon them again when his Spirit in them speaks to him his Son in his Covenant speaks unto them and the Lord hears the cry of their weeping as well as their praying Psalme 6. 8. But if when they pray earnestly and the Lord hears not then but is angry with their prayers oh this is bitter to them Psal. 80. 4 5. Lam. 3. 44. 't is that which Christ typically complaines of Psal. 22. 1 2 4 5. There is no wrath like this for a God so pitiful as many times to help without cryes more than a Mother with tender bowels and not to regared cryes as if he had cast off his nature this makes wrath and sin bitter to the people of God and indeed this is the reason why the Lord gives his people mercy but 't is by means of prayer usually that they might see in what favour they are in his sight above others that when he seems to be averse from hearing yet prayer will turn the wheele and Iacob prevailes over God and hence Psalmâ— â— Christ shall have all Nations for his possessiâ—ns but yet Ask of me as Herâ—d said when he said Ask of me to half of the Kingdome c. And hence exceeding wrath is shewn in denying for a time to heâ—r prayer many times Now look upon the condition of poore â—inners dying without Christ they shall then cry and cry earnestly and yet not prevail if the wrath of God did break out at this time and lie heâ—vy and the Lord say Now cry and I 'le deliver it was no such sorrow â—hough bâ—â—ter enough to lie under wrath one moment but to cry and cry vehemently Lord Lord and never to be heard oh who can beare this their torments are intolerable hath the Lord no pity their cries are many and heartâ— are faint hath Christ no bowels hath this Lamb no more meekness gentleness yes that there is but such is his terrour now they are shut up from you and so shall ever be though you shall cry and weep as many teares and more too than the Sea hath drops and when you cannot come before his face the Gate being shut you shall cry That the Rocks and Mountaines may fall upon you to hâ—de you from this wrath of the Lamb and you shall then cry Behold and see if ever sorrow were like mineâ— but all shall be in vain Oh therefore see the greatness of this wrath so as to see the bitterness of any one sin which stands yet between thee and Christ which though it be sweet under thy tongue now yet when the day of thy anguish shall come it shall shut up Christs heart from hearing all cryes Of Exhortation To perswade all men to take their season of praying now Isa. â— 55. 1. with 6. when the Lord cryed Come to the waters c. and because they might plead Hereafter oh saith he Call upon him whiles he is nearâ— there will be a great Gulf between you and Christ when you are dead now therefore when the Lord comes in his Word especially cry unto him for help and pity You will say There is no great need thanks be to God of pressing ment to prayer here Who is so prophane but doth he is not worthy to live or to enjoy the benefit of the Sun nor fit to live among the society of men who dares not do thus but to live among Bears and Wolves and Beasts in the Wilderness I would to God there was no need to press this point but truly the Countrey being a place filled with discontents which ever keeps from prayer because the Devil is in them and also of great peace and rest hence here men are more apt to sleep and grow secure than in any other place of the world and the Spirit of prayer is ready to dye even in Gods own and hard 't is for this Incense to be sweet without some fire some affliction thereunto 1. Some there be that do not so much as feel their misery at all neither sin nor wrath and hence they cannot pray at all they are not in so good a case to pray as the damned who feel their misery and cry out under it these cast out of Gods sight yet hâ—ving hope and so should pray the more and so cry out under it yet cannot though the earth groanes under their sins yet their hearts are hard and they cannot feel them and so cannot pray and they quiet themselves with some formes and their Coleworts twice sodd and some cold prayers morning and evening and hope that these will serve the turn and here is all the comfort they have nay not only so but if others that know their hearts better and so pray longer
thou canst for ought I know there was never drop of blood shed for thee never thought of peace in Christs Breasts to thee a vile wretch that never lamented the loss of his love nor contempt of it to this day Obj. But I care not so long as I have been well without it so I hope I shall do still I will not believe I am out of his love Answ. Yea this is the misery of men as it was of these Virgins but time shall come when you shall see him sit upon his Throne brighter than a Thousand Suns in the glory of his Father a fire burning round about him and the Kings of the earth trembling at his presence and his Saints in his bosome like unto him then you shall wish you had his love and lament Rev. 1. and waile because of him Oh secure world will you sit still in your sinnes and lie in your unbelief till the fire burnes about you and there be no escape Oh that the Lord would pity you many of you that have yet lived with dry eyes and merry hearts and yet have no love from Jesus Christ. Learn hence not to despise or refuse the love of Christ when it is offered to you and propounded to you in the Gospel we can be content to want the love of some men because we can live well enough without them and their love their love lost hurts not us but if the loss of their love may be the loss of our goods and lives then if it may be had men will seek for and long for it thoght it should not be offered but if offered it is gladly accepted So if you could live without the love of Christ you might content your selves but the loss of it is more bitter than ten thousand deaths and therefore refuse it not when it is offered but as they Acts 2. 39 41. when they saw how they had imbrued their hands in the blood of Christ and yet saw grace offered it is said They gladly received the Word of the Lord. The Law is a word of condemnation but that is not the last word the Lord hath spoken then I should spend time in vaine now the Gospel even the whole Gospel is a word of love and Reconciliation 2 Cor. 5. 19 20. wherein the Lord doth beseech men to be reconciled i. e. to accept of Gods love offered therein The Lord knows full well that mens hearts are so full of enmity that they will never seek for Reconciliation first though they have good cause because they have offered the wrong and therefore he stands not upon termes but offers love first without which he knows they are for ever undone Oh therefore receive it accept of it when it is offered to you and lose thy life rather than lose his love For the further opening of this Point I shall shew three things 1. That Christ doth offer his love in the Gospel and how 2. Upon what termes 3. Motives to accept it and answer Objections against accepting of it First That the Lord doth offer and how he doth offer his love in the Gospel and this I shall cleare because nothing can draw the soul to accept of love but this For the better understanding of which you must conceive that the love of Christ in the Gospel is diversly manifested unto men either to men after they be in Christ and are brought home by it and this is a love of delight in them Psalm 45. 10 11. Or it is a love of good will to men not brought home as it is in Husbands before their affections be set upon any they make love as it is 2 Thess. 2. 10. They received not the love of the truth because the truth made love to them Luke 2. 14. Good will towards men and this love I say is offered this love the Lord makes unto you stand amazed at it that after all your sinnes wrongs done him nothing but love is offered even his dearest love for though there is patience power to help wisdome to guide though there is terrour in him yet Take my love saith he Iohn 3. 17. And hence Heb. 2. 3. it is called Great salvation or love 't is offered else how could men be said to reject it or neglect it which he warnes them of A man may as well question whether there be a Gospel as whether love be offered there for as the Law is nothing but the manifestation of sin the hand-writing of death and wrath against all men writ with the Finger of God the Gospel is the manifestation of grace the hand-writing of grace and peace to all men written with the blood of God and hence the Gospel is that which brings life and immortality to light 2 Tim. 1. 10. Not that there is life absolutely for all but there 't is for all that shall by faith accept of it More particularly First It is offered Universally to all wherever it comes and therefore personally to every man the words are plaine Mark 16. 15. Preach the Gospel to every creature and not only to them that do belong to Christ and shall believe for though it be offered with the power of it effectually to these yet offered it is also unto those that never shall have God nor portion in the Son of God and hence Luke 14. The Lord of the Feast invited those that never came in and Christ himself 1 Iohn 11. He came to his own and they received him not he would have gathered them under his wings and they would not not only to them that be humbled though none will care for Gospel but such but to them that be unhumbled Revel 3. 18 20. doth this Gospel come There be many object Yes the Lord offers love to them that are his but not to me yes to thee there is not a man here that can exempt himself And I would make no doubt to go to every man particularly and say The Lord intreats thee to be Reconciled nay if there be one man worse than another though his hands have been imbrued in the blood of the Prophets and his soul stained with the crying guilt of the most hydeous sinnes that ever the earth bore or Sun saw yet the Lord makes love to him the price is paid for him if he will accept of it and that the Lord would have him so to do neither doth this Universal offer inferre an Universal Redemption for the Gospel in the offer of it doth not speak absolutely that Christ hath dyed for all and therefore for thee as the Arminians maintain but it speaks conditionally 'T is for thee if ever the Lord gives thee a heart to receive that grace there therefore consider of it there is not one here present but the Lord would have you receive his love and consider this one reason Thou shalt be condemned for refusing it Hence 't is Gods command and Christs desire you should receive it Ioâ—n 3. 19. If not thy duty to
should return and live upon his love and under the Government of his love than dye Come under my wings saith Christ Matthew 23. you may all I would have you safe and near unto me that you may feel the warmth and life of my love this is all the Lord looks for and who would not accept of love upon these termes Thirdly Motives to accept of it Why should I name any more than what the Text mentions no woe like this to lose it and though it may be now you may esteem it nothing while 't is faire weather and whiles it is a day of patience yet when the depths of anger are broken up then you shall see and say No people like unto those that have it when you shall see Christ on his Throne with ravishing beauty and see him tread the Wine-press of wrath alone and his garments dipt in the blood of his enemies then you shall say The want of this love is bitter and hence if it be offered take it now gladly thankfully joyfully Obj. But I am but one will the Lord receive me Ans. I have been stirred up to preach the Gospel for the sake of that One and Ier. 3. 14. I will take one of a Tribe Though all else be rejected the Lord minds thee 2. Obâ—ect But Christ is in Heaven how can I receive him and his lâ—ve Answ. A mighty Prince is absent from a Traytour he sends his Herauld with a Letter of love he gives it him to read how can he now receive the love of the Prince when absent Answ. He sees his love in his Letter knows it came from him and so at a distance closeth with him by this meanes So here he that was dead but now is alive writes sends to thee Oh receive his love here in his Word this is receiving him by faith Acts. 2. 37 38. 3. Object But I am not elected nor redeemed if I knew that I durst receive the Lord and his love Answ. What-have you to do with Gods secret Decree of Election 't is your duty to look to the Gospel which is the Will of Gods command there is a Will of Gods Decree and a man may fulfill this Will and sin as Ierâ—bâ—am in revolting according to the Prophesie of the Prophet and to submit to this is not moral obedience though moved thereto by a Divine instinct as in Cyrus but there is a Will of Gods Command and this you are to look to obedience to this never wants its recompence You say you are not Redeemed Answ. True but it may be thou art Redeemed and therefore do not crucifie Christ a second time receive this love and 't is certain 't is for thee 4. Obj. But I am not humbled sufficiently Anâ—w I know no man can receive Christ till the Lord hath humbled and broken him down but know there is no more humiliation required than that which brings thee to receive the Lord Jesus Christ. Many have a spirit of cleaving to and receiving of Christ as hath been opened but are kept off because they feare they are not humbled but methinks the very offer of Christ to one condemned and lost for ever who must else lie to all eternity mourning methinks this should break thy heart if it be not a Stone and a Rock as it did Pauls indeed you must be more and more humbled all your life but this is a consequent required of those who are in Christ. 5. Object But I cannot believe why presse you me to it Aâ—sw 1. The Lord doth not press you to believe because you should believe from your selves but that feeling your own inability you might suffer him to make you believe 2. The Lord by words of Exhortation doth work Faith there goes a power with it as Acts 2. Repent they gladly received the Word and whose heart may it not draw and compell especially if there be any spark of God in any soule and therefore pray give the Lord leave to speak whose Word can quicken the dead though the dead can neither stir nor heare 3. There be many of you that say You cannot believe but this Gospel drawes out a power The way of the Lord is strength to the upright Prov. 10. 29. Will you can you despise or refuse his grace No it should constrain 6. Object But I have received him and I feel no vertue from him Answ. 1. I know many do receive him and feel not the vertue of Christ but because Saints may be kept poor in Spirit possesse all things in Christ and yet receive little from Christ I shall only ask two Questions 1. How dost thou esteem of and desire that blessing of Christ Dost esteem of nothing so precious desire nothing more and followest the Lord on with prayer for it it is in Christ for thee what thou wantest thou shalt have it Iohn 4. 10. Phil. 3. 9 10. No false heart but undervalues these things and the Lord will fulfill all thy desires in heaven thou shalt have all thy sins subdued and trodden to death 2. How is thy heart for thy general frame affected with the absence of the good thou feelest not from the Lord dost mourn bitterly for this look as the Disciples that mourned for Christs bodily absence the Lord tells them They should rejoyce â—o here a carnal heart is indifferent though he lose Christs vertue And therefore accept the Lords love you poor mourning souls the most stony heart I speak to but much more unto the weary and them that have been seeking after the Lord behold salvation is come to thy heart this day only â—et it in do not reject it because thy sinnes are great thy unworthiness great the Lord knows them yet he offers some of you have had some hopes or assurance Christ is yours yet he may be thine Suppose he was never thine yet now stretch out thy shaking hand receive him who is this day crucified before thy eyes his head hanging down his blood gushing out beseeching thee to accept of this which is shed for thee I remember a godly man receiving Apples from a poor Woman he took them thankfully but said withal This came from the Spirit of God so doth this offer much more and therefore take it But I know this love will be despised by some of you some not knowing your woe some not feeling it being without Christ some under terrours but shut up under unbelief If I did think the Lord had no purpose to do thee good and I knew thee I would read thy doom but the Lord may pâ—tyâ— and therefore I 'le go and mourn and pray that the Lord would not lay your sins to your charge your base lusts are better than Christ to you O therefore mourne for this you that know him not prize him not but carry this Acts 13. 41. about with thee viz. hear yoâ— despisers and wonder c. That many 〈◊〉 may and do apprehend Christ by a seeming Faith whom yet Christ Iesus
still but you care not to have your viperous nature changed you will bring forth the old bitter fruits c. when Mony-changers came into the Temple you have made it a Den of Thieves Thieves when hunted fly to their Den or Cave and there they are secure against all searchers and hue-and-cryes so here but Christ whipped them out so when men are pursued with cryes and feares of conscience away to Christ they go as to their Den not as Saints to pray and lament out the life of their sin there but to preserve their sin this is vile will the Lord receive such I am perswaded many a mans heart is kept from breaking and mourning because of this he saith it may be that he is a vile sinner but I trust in Christ c. If they do go to Christ to destroy their sin this makes them more secure in their sin for say they I cannot help it and the thing I would not do that do I and Christ must do all whereas faith makes the soul mourn after the Lord the more as Paul did yet do you think they that believed said Let us sixnâ— that Grace may abound No No. 3. By seeing some glory and tasting some sweet in the Gospel and Christ manifested and arising therein hence some men may apprehend Christ neither out of feare of misery nor only to preserve some sin but God lets in light and heat of the blessed beames of the glorious Gospel of the Son of God and therefore there is mercy Rich Free Sweet for damned great vile sinners Good Lord saith the soul what a sweet Ministry Word God and Gospel is this and there rests this was the frame of the stony ground which heard the Word and received it with joy and for a time believed Luke 8. 13. And this is the case of thousands that are much affected with the promise and mercy of Christ and hang upon free-grace for a time but as 't is with sweet smells in a Room they continue not long or as flowers they grow old and withered and then fall in time of temptation lust and world and sloth is more sweet than Christ and all his Gospel is 't is in this case with the soule as it was with Mary who applyed the Spikenard only to the feet of Christ but all the Room was filled with the sweetness of it so in the Gospel the sweet odour of it is scattered to all and the Apostle Paul saith We are a sweet savour of God to them that perish but Christ only applyes it unto the heart of a wounded poor humbled sinner and though smells and odours refresh yet men cannot live by the smell so 't is here such is the rich grace of Christ that the worst shall know and say He is good As the King passeth by many come to see him but doth he take all up to the Chariot with him No but they go home to their several houses againe and then they commune and speak of what they saw so Christ accepts only of and apprehends none but those that have forsaken all at his call and so live upon his favour so here as Psal. 45. all his Garments smell of myrth yet only the Queen which heares considers and forgets her Fathers house stands at his right hand 4. When the soul is perswaded to close with the Lord Jesus Christ by the power of immediate Revelation without the medium of the Word the Word they grant hath its use and 't is good to attend to it as to a light in a dark place but stay till the day-starre arise the Word is obscure and may deceive but this cannot aâ—d they think Christ never apprehends them till this doth and this some feel and rest upon as upon a light and comfort in sickness and leave others to the Word some feel and hold no other evidence but this â—â—me hâ—â—d it but never felt it but live in admiring of it and 't is a prety new thing c. I confess the Spirit must reveale the meaning of the Word before ever it can draw any to believe and it must mightily immediately apply the Word but for Christ to reveale himseâ—f without a Word and a Word of promise in the Gospel truly understood is a delusion especially if the evidence of the Word be herein despised Rom. 15. 4. Paul had Revelations so may a godly man have more than common manifestations of favour at some times but Paul speaks not of these Hâ—b 6. 17. that we might have stroâ—g consolation c. All the Heires of the promises as Heires that have Legasies left them they go to the Will of the deceased Father and that comforts that they hold to that is sure such a one shall have it if his name be there but if one shall say Such a one hath promised me such lands is it in the Will No but since he dyed as I was taking a Pipe he came to me oh be not deceived but say some I hold to the Will let us see where is it I love such and such saith the Lord true but whom 't is Children believing broken poor humbled Now if you say No I regard no such Will then you regard not the Lord so 't is here Ephes. 2. 20. Built upon the foundation of thâ— Aâ—ostles i. e. upon the Word and Christ in it c. Hence if you build without the Word you build without a Foundation and you will fall and do you hold to that comfort that the Word never gave you Christ is not the obâ—ect of Faith but as revealed Iohn 6. 45. He that hath seen c. Christ is not revealed but in his Word of the Gospel preached a I your conceptions without it are idolatrous and monstrous you neither see nor apprehend Christ nor Christ you 5. By closing with Christ upon false signes of grace there is a company of people if they have but some pangs and some Reformations now and then they are presently Christs they hope and if they be like unto all other good people and do as they do now all is well Thus these foolish Virgins did deceive and delude themselves they were Virgins they were like others and they thoughâ— well of them and hence they fell to have hopes out of some sleighty work of the Spirit of the Lord Jesus but they are in the interim strangers to the life of God and Christ and Grace these should have looked to have oyle in their Vessels before now Secondly What is it for Christ not to apprehend such and to withdraw from such Answ. You may know this by the Affirmative What is it for Christ Jesus to apprehend Consider a soul drawn home to the Lord Christ to believe there are two things he doth apprehend his people by As First By an eternal Covenant of grace which the Lord makes and enters into with a poor sinner whereby he bindes himself for ever to be his a God unto him we cannot make the
given indeed to him he lets them go but Christ speaks to his Disciples Will you go So if a man hâ—th a stranger in his House he will let him go and enquire not after him he came to me for a time but if he hath a Son and he is gone he will finde him out and there he wonders at a Fathers love to see his Spirit So here and hence come the Saints to wonder at the Lord so much What is not the Lord yâ—t gone I speak this partly to terrifie those that go and never return again and to answer Objections of Saints the Lord hath hid himself from me and I have forsaken him yet mark he will bring thee back again to himself lamenting c. 5. Degree This apprehending love of Christ it now witnesseth love to the soul most clearly and fully the Question is Doth Christ apprehend any but those to whom he witnesseth love No for he doth witness to all in some measure but here comes the cleare manifestation of it When I was dead he quickned me and since that I have lost the Lord and he me yet he hath found me out and hence now the soul concludes the Lord loves it Gal. 2. 20. Who loved me and gave himself for me Psalme 23. Vlt. The Lord restoreth my Soule surely mercy shall follow me Now try if the Lord never dealt thus with thee As this may serve to discourage or terrifie those that never did so it may encourage â—hose to preserve their faith who so apprehend Christ as that they are apprehended of him If a Woman was never Married to such a man for her to call him or speak of him or think of him to be her Husband 't is presumption but when he hath given himself to her then let her own her priviledge and maintaine her claime against all Law and wranglers and preserve her interest So those that never were given to Christ let them know their faith is but smoke and vanity but let Iob say Though he kill me yet I 'le trust him David Psal. 42. 3. had that temptation Where is now thy God that his teares were his meat and drink and was much shaken and cast down by it but what Doth he lie still No he stirs up himself aud chides himself Why art thou cast down Ver. 5. 11. He is my God 1 Tim. 6. 12. Fight a good fight of faith and lay hold of eternal life whereunâ—o thou art called 'T is very unsafe for any Christian to lay by Faith and cast off the exercise of it because 't is Christs apprehending of us which doth preserve us True but 't is by faith which may not be at all times seen as neither the other can and therefore take heed you make not this use of Doctrine here because many may apprehend Christ whom Christ never apprehended therefore what have I to do to close with Christ To be kept from putting out faith either in your judgement and practice or practice only I would but only ask of such these Questions Fâ—rst If we were only to look to Christs apprehending us without the other why doth the Apostle put such a weight upon Faith as that all the benefits of Christ are communicated by it Heb. 3. 14. We partake of Christ if we hold the beginning of our confidence stedfast and Heb. 10. 38. The just lives by it not from it Secondly If so why doth Satan so much strike at faith when Peter fell what did he strike at what did he winrow him for To shake out his faith and hence Christ prayes that it faile not When Satan comes to Christ the first thing which made way for all his temptations was If thou beest the Son c. Our blessed fellowship with Christ he sees consists of two things Faith on our part and the Spirit on Christs and Satan strikes at the weakest first Thirdly If so Why doth the Lord Jesus so carefully seek to preserve it both mediately by all meanes and Ministries Word Sacraments which are to feed Faith and hence Paul 1 Thess. 3. 2. To establish you in faith And ver 5. he hence rejoyced and ver 10. We would be yours to perfect your Faith And also immediately Peter falls Christ prayes his faith faile not his grace should not And 1 Pet. 1. 2 3. Preserved by faith to Salvation Object But I cannot believe Answ. Before faith you cannot and after you do believe the Acts of faith and lively working of faith may be many times in disertions of the soul from God or God from the soul hindered and when he hath those lively workings of it it 's from the power of Christ that it is acted as well as preserved but yet if Christ hath once given power to believe he maintaines it constantly and increaseth it and therefore you have no cause to plead I cannot so that you cannot sin and live in it especially in unbelief and lie there you cannot draw back to perdition but believe to the salvation of your souls the just lives by faith we say we must live Faith will be stirring when no other grace can be so it Victuals the whole Camp Relieves the besieged and it 's most strong when man is most weak 'T is true indeed there may be many acts of presumption for one act of faith take heed of that That faith is not presumption which the more it works the more humble it makes the soul to be and vile in his own eyes because as Faith ever fetcheth of Christs fulness to the soule so it ever is attended with sence of emptiness in the soule naturally and then it 's right Oh resist not the Lord Jesus when he comes to apprehend you by his Almighty Arme In a shipwrack if a man sees many drowning and perishing never a hand to take hold of them when one is reached out to him will he resist it Oh no! I know indeed when the time of love comes there is no power of overcoming and frustrating the grace of God but yet there is a power of resisting which the Lord complaines of in them Acts 7. and which he makes his people to complaine with bitterness of in his bosome when his time comes Isaiah 50. 2. The Lord cryes out of his people when they had sold themselves into the hand of their enemies and were apt to lay the fault on the Lord as men do Now the Lord gives not me a heart to believe Saith he Wherefore when I came was there none to answer Object You can never pardon such finners help against such sinnes mercy cannot reach us Is my hand shortned No such matter I do not press you now to apprehend Christ but resist not the Lord when he hath his hand upon thy heart or conscience to apprehend thee Is the Lord at work with none of you art forsaken of Christ altogether There are many wayes of Resisting Christ thus I 'le only name these two First When the soul will not
suffer the Lord Jesus to bruise or cross its will that so he may prevaile over the resistancy of it A strong arme a strong man when his arme is bruised or broken or wounded takes away the act of resistance as taking away the very life from it takes away the very power of resistance so Christ would unite himself to the soul there can be no constant union where there is constant resistance Christ comes to take away that hence bruises and wounds the soul outwardly sometime in name estate inwardly in conscience in heart Now here is mens folly That they will not be humbled when they heare of their estate in the Word they will not believe 't is so though they stand all the while convinced therein as if they had been named nay they will not think of it if it begins to trouble them or if they do begin they think it is the temptation of the Devil and if their estates or names begin to dye they will not be poor nor despised they had rather dye or live in vexing and fretting rather than yield they will have Gods Will bowed to theirs not theirs to the Lord nor yield themselves Captives to his mercy let him do with them what he will who owes them nothing Thus it was with Ephraim Capernaum heard admired embraced Christ but yet repented not that was to live in the smoke and fire Wo to you saith he for it Ier. 6. 7 8. Be instructed He saith not Instruct thy self but be instructed be convinced be humbled for thy sin lest my soul depart I am with thee yet to pardon it yet to take it away Secondly When they will not be gathered to Christ nor come to him nor receive his love when it comes to them but put it farre from them as much as in them lies The Disciples told Thomas Christ was risen but he would not believe unless he saw him nay unless he felt nay unless he felt his very wounds Christ pities and beares with the weakness of Faith But saith he be no more faithless but faithful and hence saith he Blessed are they which have not seen and yet believed this Christ complaines of in the Jewes He would have gathered them and they would not Now here resistance is made two wayes 1. By the will when the soul sees the offer of love faire and full but will not be drawn to close with it because it knows whether to go and live and be yet well enough without it Iohn 6. 68. Whether shall I go It hath some other Lovers to give it content but loss of Christs love is not for the present as bitter as death to him because having of it is not life to him because something else is his life this is enmity of heart and indeed the root is worse if worse may be you can finde some pillow to ease you when you refuse Christs love to help you 2. By the minde the soul knows not whether to go and yet the minde doth not not will meditate with fixed meditations on the grace of Christ whereby it might be drawn to Christ but pores upon its sinnes and unbelief and feares and objects strongly and continually against the Lord. Isaiah 40. 27 28. Hast not seen c. Beloved 'T is with the minde as it is with burning glasses hold them to the Sun and you gather and unite the beames that they burn So the soule by musing on Christs Love Object Many say I cannot believe though I see a command for it and God will not help me Answer The fault is not here but in this You will not use this means in musing on the gracious freeness riches and need of his love Psal. 6â— 6 7. but on the earth 1. Object You will say I cannot but resist Answer Yet I pray give us leave to exhort you to believe give Peter leave to perswade Acts 3. 19. Repent and be converted the Lord requires that only it may be the Lord may go away from thy soul and take his leave of thee for ever and if you did know you would noâ— crucifie nor resist the Lord of glory if you would consider you would know 2. Object I finde my heart much affected and drawn but then I am afraid of prâ—suming â—ow shall I know when I may close with the Lord Answ. 1. When the Merchant hath sold all let him take the Pearl and enrich himself with it the Devil may grudge thee it but the Lord doth not will not 2. When the Lord comes to draw indeed you cannot but accept your need will be so great the offer so faire love so abundant and like the honey comb dropping into thy heart before thou suckest it and Christ so dear that thou canst not tread upon hâ—m whom God hath smitten for thee Mary Iob. 20. 15 16 17. stands weeping at last Christ appeares Woman why weepest thou whom seckest thou she knew him not hence her heart stirres not but at last he calls her by her name and then she knew him and saw him present Rabboni saith she and now had she best apprehend Yea she cannot but embrace him Oh touch me not as yet saith he c. Of Exhortation To labour that the Lord Jesus may apprehend you I know it 's nothing but his mercy can move him to it even to take away that resistance of your hearts but yet heare his voice as well as know his power and harden not your hearts whiles it is called to day in use of means for this end Psal. 61. 7. 1. Consider your need of this Isa. 42. 1. Behold my servant whom I uphold Did Christ need Yes Christ himself must be supported by the power of the Lord Psal. 40. 11 12. Let thy mercy and truth continually â—reserve me and this was not only when sinnes swallowed him up but when he had been preserved Psalme 17. 5 6. Hold up my goings You are gone in a moment if the Lord lets his hold go you are kept in strong holds in Iron bolts in invisible everlasting chaines in the Dungeon where no water is unless the arme of Christ help 2. Consider the benefit of it Acts 2. 24 25. It was impossible Christ should be held under paines of death because of his Princely Spirit exalting him so here Christ is and will be with you and when once he hath apprehended you none can pull you out of his hands no not the Fathers hand that was angry and he will never cast away his Ioh. 10. 29. when they come to him 3. Consider how few finde this Isa. 53. 1. To whom is the arme of the Lord revealed and who hath believed our report both joyned together the arme is Christ and the power of Christ by his Spirit in the hearts of his Elect but for want of this it is that one lives loosely and another falls foulely and never riseth another falls secretly and is never known and dyes in a dreame c. and that there is
there Hence try your selves know you not Christ is in you c. And hence I never knew yet a thinking Christian deceived and hence I fear all that make not this their trade will be to seek and so to begin again Oh the Lord teacheth his people hidden mysteries by this 2. By the operation and working of it for Grace may be in the heart and yet lying asleep and raked up under the ashes not seen not felt but in the operation of it it may which is peculiar as the form is For how do we know we love or delight in any creature By the operation of love and delight How did Christ manifest to the Pharisees that they were of their Father the Devil Why his lusts they would do So how can any tell he knows the Lord or loves the Lord or beleeves in the Lord The operation discovers it Iames 2. 22. And hence Gal. 5. 6. Faith which works by Love And though hypocrites act like them yet there is a peculiar vertue in the one that is not in the other 3. By their temptations and trials Deut. 8. 2. The Lord hath led thee forty years to prove thee and shew thee what was in thy heart Rom. 5. 4 5. Tribulation breeds experience and that hope or expectation of that which shall never make us ashamed I le name no more But look as we said to them that cried out against Prayer without a Book we answer Hath a man dwelt in his own heart so many years and not known his wants to make him pray nor the Lords work of mercy to make him blesse so here 2. But if a man looks to his work this will interrupt and break his peace 1. It may and doth break and interrupt a false peace as many say yet they trust in the Lords mercy Oh 't is a presumptuous peace 2. Neglect of this yields most unpeaceablenesse even in them that are sincere You have peace and then break out into pride and passion again then question all The Spirit will sigh not sing in that bosom Psal. 32. 1 2 3. Iudg. 16. 20. Neither can you avoid the condemnation of the Word though you maintain consolation from the Spirit nor suspition of hypocrisie 3. This is the way to peace 2 Pet. 1 7 8 9. Mat. 11. 29 30. Christs yoke is easie and yields peace in life and after life too Rev. 14. 13. Their works follow them So that hereby comes double peace and rest 1. From horrour 2. From sin which is wonderful great 3. But I look to Christ I look to no work If I have him I have all True First look to have him to be comprehended by him that so you may comprehend him But because you look for all in him will you look for nothing from him Will you have Christ fit in Heaven and not look that he subdue your lusts by the work of his Grace and so sway in your hearts You despise his Kingdom then Do you seek for pardon in the Blood of Christ and never look for the vertue and end of that Blood to wash you make you without spot c. You despise his Priesthood and Blood then Do you look for Christ to do work for you and you not to do Christs work and bring forth fruit to him You despise his Honour then Iohn 15. 8. If I were to discover a Hypocrite or a false heart this I would say It is the that shall set up Christ but loath his work To have Christ is sweet as Capernaum to follow Christ is heavy Iohn 14. 21 23. 4. But if I have the witnesse of the Spirit what need I have any other difference 1. The witnesse of the Spirit makes not the first difference For first a man is a Believer and in Christ and justified called sanctified before the Spirit doth witnesse it else the Spirit should witnesse to an untruth and a lie For unbelievers are under wrath 2. If the Spirit doth not witnesse this peculiar work to be in you and clear it to you tell me how you can escape the anguish of Conscience and the terrours of Hell in your hearts unlesse Conscience be seared and blinded When the Lord shall set Conscience to ask and say I chuse none but whom I call I call none but whom I justifie I justifie none but whom I sanctifie and that not with a common but a peculiar work Is it so with you If it be dark or doubtful can you but think all your joyes have been dreams and your witnesse delusions Therefore look unto this 5. But if I should do this I should look to find some cleannesse in my self whereas I am to see nothing but ungodlinesse Goats are clean creatures 1. When you stand before Christs judgment-seat to receive pardon you are here to look upon all as unclean and your selves ungodly 2. When you come to look upon your Sanctification you are to see it as 't is mixt with sin and corruption and so cause of being abased as low as Hell for what is done yet that cleannesse and truth there is you must see too Rom. 7. He felt a Law warring against the Law of his mind yet he felt another Law too which he made an evidence of his being in Christ Rom. 8. 1. Giving all the Glory of it to Christ. Not I but Christ. And yet Paul was no Goat It s one thing to see Grace in my self another thing to look upon it as mine to clear me withall You are to see the Lords work and not appropriate it to your self And this let me say if there be no more than ungodlinesse in thee and thou seest no more thou shalt never see God in Heaven Heb. 12. 14. Nor didst never see him yet 1 Iohn 3. 6 8. Oh therefore look to a work 1. If you do not you have no peace For the Lords sake do it before fire try you or you stand scorching before the Tribunal of God 2. The sweet of it will be great as there is nothing more bitter than Christ departing with his holy presence so nothing so sweet as Christs cleaving to thee in his holy presence And truly sin was never bitter to that soul to which the work of the Lord Jesus was not sweet though it s accounted by some almost Popery to speak so To this all promises are made 1 Tim. 4. 8. Godlinesse hath them 'T is true they are made to Christ i. e. to Christ mystical 1 Cor. 12. 12. Yet to the head as the foundation and conveyer of all to the elect Eph. 1. 23. 2 Pet. 1. 3 4. If you despise work you despise Promises and so despise Christ and the Lord knowes what use you may have of them before you die SECT VI. TO the people of God in whom the Lord hath made this great change and made a difference between you and all the world Take heed of denying your work and this real apparent
God requires every â—it season for his special Worship not every Particle of time 4. Many think the power of Grace is ceased and taken away when some special enlargements are As a Christian shall find at some times having special work to do special miseries to go through he hath special enlargements of the Spirit of joy courage boldness with God love and zeal These lasting not he thinks all is gone now But look as it was with Ionathan 1 Sam. 14. 8. Then he alone and his Armour-bearer went against an Host yet 1 Sam. 17. 11. Against Goliah not a word Paul to his death was a faithful and able Minister of the Gospel though sometime his mouth stopped and his heart straitned The Ship may be going to the Harbour though somtime greater somtime lesser winds Secondly But yet I confess there is much changeableness in the Saints and unevenness in their course and their Spirits are apt to grow weary and faint otherwise they had not need to be exhorted not to be weary and when they are lifted up they soon sink down Heb. 12. 1. And hence question Was there ever grace in this heart But yet there is much difference between the unconstancy of the one and of the other in three things 1. An Hypocriâ—es affections when they cease they are raised in him again by some external Principles and Motives but the Faithful when they have lost what they had they recover it again by a new nature an inward principle which is an evidence there was the being of Grace all this while Empty a Pond it will never fill again till the Clouds above it poure down rain Empty a Spring though it sees no Clouds in the Heavens yet it runs of it self and will fill it self again So when an Hypocriâ—e is left dry and empty if some clouds of displeasure fears of death and hell come he is filled but a child of God when no fear of death or hell yet many times somthing within begins to work as in David Psal. 39. 3. While musing the fire kindled the sence of sin to lie out from God to quench his Spirit the Beauty of Grace the Command of God the honour of the Lord Jesus recovers him Heb. 8. 10. Deut. 5. 29. They spake as largely as any could desire yeâ— their hearts were naught because this came from no inward principle but only from external fear When the Priests feet touch Iordan the waters stand on heaps but when they are passed through they overflow all the Banks again according to their nature So when the Word is preacht powerfully and the Gospel with authority and the Priests feet touch mens Consciences and they come to make way for the Arke for the Lord men in fits fall down before the Lord against their natures for a Sabbath day men are as full of good purposes and hearts as may be yet peâ—ish at last Iohn 8. 30 31. Many believed when they heard his Word but then are you my Disciples if you continue All Hypocrites pangs come from external principles and hence take them away their affections die Somtime the novelty of a thing affects a man the sight of shore is beautiful at last when Manna proves dayly bread 't is loathed At first Ministers feet are beautiful they would pull out their right eyes for Paul yet afterward cast him off A Pharaoh in Thunder and fear of death cries take away the Plague A man in affliction promiseth much when 't is past his care to find out his sin his seeking to be purged from his sin ceaseth Ioash is good while Iehâ—jada lives A man is good in quickning company but when iniquity abounds his love waxeth cold whereas when these fail a holy heart grows better That which makeâ— the one to fall makes the other to fear and so to stand A Conceit carries a man on but when his Conceit is gone he falls Look as 't is with dead men they may have heat and colour but 't is from the fire a living man may be cold and his beauty gone yet he comes to be hot again not from external heat but internal life within He can get himself heat as we say so 't is here Or as 't is with the Clock and the Sun the one moves by Art the other by nature 2. Suppose there be some inward Spirit to raise their Affections yet these graces arise in them without the destruction of the contrary Corruption And so are like to Moses burning Bush the Bush burning but yet not burnt And thus it was with Balaam suddenly the Spirit of God came upon him and he saw the beauty of Iacobs Tents and blessed them above all people in the world yet his coveâ—ous malicious heart against them was not consumed We never read of Balaams mourning for want of the sight of their glory and of love to their persons and posterity but the graces of the Saints do arise from the dying of the contrary lust or corruption which they see and are sensible of and hence the act of grace ceaseth someâ—imes because 't is opposed by corruption yet the being of it remains in full power though not in the exercise thereof because 't is in such a Subject where corruption is dying not living falling not raigning Christ dies and so lives in his people where Christ is indeed there we are first buried with Christ before we are raised by him Paul could do great things for Christ yet sometime is weak because his strengâ—h arose from the sense of his own insufficiency to think â— good thought The Saints see great things but 't is in such a way as that they that see not might see Joh. 9. 39. Paul is sometime set at liberty from pricking temptations yet he hath them sometimes that he may feel them and so be raised again Hence many people suddenly finde they love the people of God and love the Lord but never felt the contrary sin suspect 't is but a pang as Capernaum was much affected yet repented not 3. The continuance of the risings of a Saint are life to him they are his life his coolings and declinings and decayings death But è contra to an Hypocrite the continuance of his affections in Ordinances are deaths and burdens to him the loss of them his liberty and life wherein he allows himself As for example Take an Hypocrite to prayer he is affected for a time but let him â—e long at it he is like a Fish in a Feaver fit out of the water Mal. 1. 13. So for sanctifying the Sabbath and being very strict but stay long here 't is death 't is burdensome to him and hence we shall see his decays are his life and that which makes him walk loosely is sometime he repents and beleeves and hath his Canonical set hours of prayer and he thinks this is enough and pleaseth himself with this who is constant But now take a childe of God when his heart is â—nlarged for
the Lord that is heaven it is his food and now he is in health as Paul said 1. Thes. 3. 7 8. Now we live if you continue stedfast So for others so also with himself Prov. 4. 22. and if it might be ever thus then happy and the thoughts of this sweetens heaven but take away these 't is his death and hence he groans to God for the removal of it Psal. 119. 4 5. What good doth Christ mercies Ordinances heaven do me with such a heart Be not discouraged you people of the Lord nor encouraged you that are good only in your Moods as the winde turns you whatever love you have 't is whorish and whorish tears if you follow the Lord and yet have your haunts whatever service you do it is odious to God to work all day for another Master and twice a day come to the Lord for breâ—d Do you think the Lord likes this to taste of his grace and make a meal of your lusts SECT VII FIrst To them that are fallen to begin again if God would but give you ears to hear who like strange Eggs being put into the same nest where honest men have lived there you have been hatcht up and when you were young there you kept your nest and lived by crying and opening your mouth wide after the Lord and the food of his Word But now your wings are grown you have got some affections some knowledge some hope of mercy and are hardned thereby to fly from God Can that man be good whom Gods grace makes worse And that flies from Gods Ordinances and people and private prayer Consider what thou hast done 1. You bring an ill report and name upon God Ier. 2. 5. What iniquity have you found in me If a Country be well reported of it s no matter if some others bring an ill name on it Wise men will not beleeve them But for the searchers of Canaan to bring an ill report of Canaan this is sad 2. Thou hast lost all thy prayers all thy profession nay better never to have known these wayes 2 Pet. 2. 21. then to forsake the Lord. 3. No mens misery is so great Iude 13 14. the blackness of darkness is for such Search your selves you may secretly depart when you are turning to the Lord as a Snail round about the wheel the wheel moves it but it moves a contrary motion of its own from the wheel Therefore begin again Oh but will the Lord receive me Who knows but he may And heal your back slidings Hos. 14. Because fallen return I know not how Answ. Take words But the Lord may not regard us You shall grow like the Lilly and be as firm as Lebanon Let them that stand take heed lest they fall and you discover your hypocrisie to all the world or be like the Hypocrites whose beauty soon fades And here let me commend three things to you 1. Take heed that there be not found in your hearts a root of bitterness to grow up and choak you Hebr. 12 15. If your house be left empty and yet one living lust left in it seven Devils will enter again and your latter end will be worse then your beginning You do not know what hearts you have Am I a dog saith Hazael ever to fall so Let there be a lust after any creature you will finde the spirit of prayer die then to think them too long in the Word then to forsake the assemblies of Saints then when your lust is met with to oppose men Ministers c. One reigning lust will bring all into captivity to it self it will slay some and make others serviceable to defend it self Psal. 106. 14 15. 2. Take heed of taking on you the profession of a Christian course without finding the rest peace joy sweetness of such a course Prov. 2. 10 11. There is a satisfying pleasantness in promises commands Ordinances you will never hold out else for where-ever the heart finds rest there it will abide and for want of that it dies As in Creatures if it had rest there the soul would not be unquiet if in God it would never go to the creature Some sweetness you may finde but look to finde full rest as men do find some sweetness in creatures and so in Ordinances yet being used to them they grow weary of them because they finde no God there no fulness of rest Hebr. 4. 11 12. and go through all the world you shall never have it Get all the terrors of Devils upon you you will never stand by that consider therefore as 't is in sin there is the act and there is the pleasure so in every Ordinance and Duty there is both All Apostacy is from this Ordinances are too burthensome unto men to be held unto 3. Take heed you neglect not private prayer build your houses fit for that purpose though you sell some of your clothes you will for your Swine to lie in and will you not to meet God in one hours meeting the Lord in private will quit your cost And pray for this do it least you do it in the woods and desarts and dens of the earth So much strangeness from God so much Apostacie Pray that you may hold out in this hour of Temptation that you may with David not be forsaken when gray-headed Thus you see now the particular Difference between Wise and Foolish Virgins and what is the ground of the acceptance of the one and not of the other What then will be said Can it be That there are no Grates in Saints Or That there is no Difference between the one and the other THE Second Part OF THE PARABLE CHAP. I. Of Carnal Security in Virgin Churches SECT I. Matth. 25. 5. Whilst the Bridegroom tarried they all slumbered and slept IN this Parable were noted two things First The Churches preparation to meet Christ from vers 1. to 5. Secondly The Bridegrooms coming out to meet them from vers 5. to 12. In this second part which now we are to open three things are to be attended unto 1. The delay of Christs coming or the long-suffering of Christ before he come vers 5. 2. The preparation he makes for his coming a little before it from verse 6. to vers 10. by an awakening cry which makes all the Virgins look about them 3. The coming it self where those that were ready were with ioy let in and those that were unready were with shame shut out 1. The delay of Christs coming Whence note First What happened in the interim of his delay and that is Carnal Security expressed and set out from the lowest and highest degree of it 1. They Slumbered i. e. fell a nodding or winking as the word most properly signifies 2. They Slept i. e. now they were buried in their sleep overcome by it Secondly Upon whom these sleeps and slumbers fell and that is They All slumbered and slept i. e. though for a time they were both awake
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