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
to Prayer and Word and want many things but find them not Oh come therefore Lord I must have I cannot go without supply Not but that a Christian must wait and be content humbly but not careâ—esly Therefore think within thy self 1. What is there that I need but this the presence of God the life of God c. Is it not enough in Heaven where 's no wealth nor comforts else and is it not suffâ—cient now 2. May I have it oâ— this condition I must have it I am resolved not to go without it Rev. 22. 17. if you will come take it Are the termes so sweet 3. Do wicked men thirst more and more after their lusts and is Christ and his Grace and his Presence no better that I have enough of them quickly God forbid there should be such a heart 4. Doth the least sin so exceedingly go to the heart of my God and shall I suffer it not only to act here and tempt here but remain alive here 5. Is not the Lord after all love shewn me worthy of infinite not a little honour from me and doth he deserve all and must I not shall I not give it him before I dye it must it shall be so Now when here you feel a need know it that you are at the very door of relief I conceive this is the great door at which Christ enters into the soul. The root of Faith i. e. the author object and foundation of Faith is out of a mans self the door of Faith which opens to all treasures is in a mans self This door is not any good in us for then we should have somewhat to boast of nor sin in us for that shuts out God from us nor knowledg of want for that the Devils have but sense of want which when the Saints have now the door is opened for the Lord Jesus in all his fulnesse to come in Now if you know these things blessed are you if you do them SECT VIII TO all the Churches of the Lord Jesus here planted in these Western parts of the World to maintain your Church-chastity and Virginity you have a name of it abroad pure chaste Virgin-churches not polluted with the mixtures of mens inventions not defiled with the company of evill men pure Ordinances pure People pure Churches which is the cause of the scoffs and enmity of some but of the desire and joy of others O if there how happy I and how blessed they Take heed you do not defile your selves again Open whoredoom is too gross too shameful to yeild to mans inventious to open the door for all comers into the Church but take heed of secret whoredoms and departings from Christ for think of this speech when you see me dead that of all Churches in the World the Lord Jesus carries a most jealous eye over these for whom he hath done such great things and I know it he takes exceeding ill your secret wantonnesse and whoredoms of heart the Lord hath kept you hitherto look you maintain it for you may be soon defloured again few Churches retain their purity long aged gray-haired purity is seldom seen I will tell you of the several Temptations some at least that may prevail to the defilement of you First Spiritual defilement is forsaking of the Husband a total secret forsaking of Christ for here is the temptation to it viz. Gods withdrawing himself in his Ordinances from his Ordinances For three sorts of Temptations make men fall back 1. By Persecution and there many fall though some hold out as in the stony land 2. By Peace and here many fall like the thorny ground like Saylors that in a storm at Sea every man is ready and will be pulling his rope but when a calm then go to their Cabbins and there fall asleep and here many fall in this place and others stand it out 3. By the Lords withdrawing from them as those Mal. 3. 14. and here the great ones fall Many come to enjoy Ordinances and persecution vext them not world it 's base it troubles them not and they think to find much but do not but the Lord withdraws and they can get no good hereupon their false hearts discover themselves they draw back from God and lie still whereas Saints cry the more after him and look the more into themselves and find out the cause of it and then the Lord helps them Isai. 63. 17. Oh take heed of this 1. Shall I forsake the Lord that hath done these great things for my Soul 2. Shall I now do it after I am so near Heaven 3. Shall I forsake him when he departs from me but for a time it may be when as he followed me when I departed long from him 4. Is it not Hell to dye without him and shall it not be Death to live without him 5. Doth he depart without a cause he hath no cause to follow me I have all reason to follow him the Lord grant you may do so Secondly Secret defilement is by neglect of private communion with him this is whorish in a Wife Here is stronger Temptation to neglect private Prayer and Meditation partly by want of room partly by multitudes of businesses and work and cares hereabout that being weary in the day sleepy at night busie in the morning Prayer Meditation daily examination are sent away as Paul from Faelix we will speak with these at some more convenient season and hence straitnesse of heart toward Christ and no means do good Oh Beloved have you such a Husband as Christ in Heaven that loves thy looks thy company thy sighs thy speeches and will you neglect him thus what no love 2. Is he not broken with this whorish heart 3. Is that speech worth any thing with you We shall ever be with the Lord doth it comfort you to think of being ever with him and now neglect him where are your hearts Thirdly Secret defilement is by bringing other lovers into the same bed the same heart with him and here the Temptation to this is strong for most men have lost and sunk in their Estates and it 's hard to live lower than we did and this is a grief and here 't is possible to recover estate again and here grief for losse hath a vent by greedinesse and pursuit after more In other places men had a very coâ—fortable estate hence rejoyced in what they had and did not greedily desire more but now want makes men hungry and greedy and now when a man hath thought and lookt about him and seen what he may gain by his labours of many acres by his Goats and Cartel in so many year now he casts himself into the world and also will not forsake Christ utterly but bring both into the same heart Christ shall have some love some desire but the world as much and so the heart is divided and hence some set high prizes on their corn commodities cattel others look for large wages
before you but my heart in secret hath gone after the world c. I have neglected the Lord secretly I have seldom thought of or prepared for Death and I had thought to have been better but the Lord hath met with me I know violence of Disease may do it sometime but I sâ—eak how ' â—is many times whereas otherwise an open entrance should be made 2 Pet. 1. 8. 9 10 11. And as it hath been with some so take warning lest it be so with you you may be saved alive yet to suffer wrack on the shoar is uncomfortable and know it if your conscience be awake it cannot but be so Therefore do not concluâ—e they were damned without Christ but they were not made ready for Christ and it may be your time draws â—igh and what have you to say now a world for half an hour will a dying distressed man say Is of a Four-fold exhortation to all those especially that the Lord hath espoused to himself CHAP. VIII A Four-fold Exhortation to Believers SECT I. TO quicken up all those doubting drooping yet sincere hearts that much question the love of Christ to them Now to use all diligence to make their Calling and Election and the love of Christ sure to them not but that it 's sure on Christs part but make it sure on your part too else how can you be in a readinesse to meet the Lord Jesus while the strong man keeps the Palace the Goods be in peace but when Christ hath once driven Satan out of his Throne â—â—en nothing sometimes but war but doubts and fears Satan told God to his face Iob served him for nought much more will he accuse the Soul it seâ—f and some Divines think the very first ingredient of Satans poyson and the first assault on Christ himseâ—f Mat. 4. was by seeking to make him doubt of his Sonship If thou be the Son of God c. And his wiles are here very great that hence very few living christians have any setled comfortable evidence of Gods eternal love to them in his Son and hence many sad events follow How can any blesse the Lord for that love which he knows not of many times 't is with a mans doubts drooping from his mind as 't is with his continual dropping on his Lungs there is a daily consuming of what once was that many a christian doubts away his life his heart his strength and when all is wasted glad now to return to that where he should at first have begun And hence in one word he is made every day unready for Christ. Oh therefore quiet not your selves in that estate as I fear too many do at least for a time it 's one of the most dangerous estates that can be to be troubled with weak fears and yet rest in uncertain hopes but bring it to a conclusion Is the Lord Jesus mine or no and if he be yours and his love yours see it that you may trample on the neck of death and triumph over hell and the grave and long to be with the Lord and love the appearing of the Lord and go away with joy unspeakable and full of glory out of this world as to your Wedding and if there be any hope of getting it who would be without it Some of you it may be have a long time been carelesse in seeking for it hence want it some of you have been traders with the Lord long and yet doubt some of you have not clear evidence but content your selves without being thankful to the Lord for what he hath done for you hence still doubt Others have gray hairs on your head or at least are near your Graves the battel is near your armour is not on you are not yet ready and so still doubt I remember what Christ said of Maries Box she prepared that for his burial it may be that these Truths may be prepared for your approaching departure and therefore light your Lamps at this fire and light of the Lords love to you and see that indeed he loves thee But why do you perswade to this till the Spirit comes and speaks it How can I see it 1. 'T is true the Spirit only can do it but yet the same Spirit that seals the Elect the same Spirit commands the Elect not to sit Idle and dream of the Spirit but to use all diligence to make it sure and you shall never have it unlesse you lay hold on a Fancy for it on those terms 2. Though there is an immediate witnesse of the Spirit of the love of Christ yet it doth most usually and firstly witnesse by means And hence I shall give you means looking only to the Spirit of Christ to set them on Evangelical Precepts have a power For Gospel-ministration of the Spirit consists not only of stories and promises but commands and the Elect feel them Hence carnal men under the Law yet pretending Gospel will professe the Law is preached when they are pressed to any Evangelical duty because they feel not the power of the Gospel being not yet under it And the means I shall mention are only general to establish the hearts of some Make a sad enquiry first of this Whether the Lord hath loved thee for his own everlasting Names-sake or no for if the Lord hath loved Thee for this cause then thy great Objection will be answered and that deep valley will be filled How can the Lord love me that am thus vile before God and fallen from God why if the Lord for his own sake hath loved thee then as no good in thee moved him to love thee so no sin which he did know was and would be in thee can quench that love and if he hath manifested his love to be grounded on this though but once that same Name when thou changest is not changed but is still as dear to him and ever before him to move him to love thee still Rom. 11. 2. The Apostle answers a Cavil Will God cast away his people no saith he none that he foreknew and who are these vers 5. A remnant according to Grace as with us i. e. God hath for his Grace-sake chosen and called without respect of any thing else Hence that is to be understood 1 Sam. 12. 21 22. For there are two sorts of people in the Church 1. Servants 2. Sons Iohn 8. 35. Hence there is a double love the Lord manifests to men 1. Some he loves as servants that as we hire some men to do our work and give them meat and wages and then turn them out of doors or let them go so God hath work to be done for his Son and Saints and for many reasons hires wicked men to it either by giving them reward in this life or hopes of reward hereafter and when the work is done and use made of their Gifts Graces Spirits then turns them out of doors But 2. Some he loves as Sons even the most
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
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
when all is dispatched then to go up to Heaven and when gone there to be for ever rejoycing triumphing in the presence of God Almighty and now what it will be to be far off from Christ weeping never to be pitied more Oh he that was so full of pity no heart then to pity no hand to help I can but only paint this fire Oh that the Lord would help you here that so you might look out for him Saylors sleep in calms and so it may be have many here in this place of rest Others of you take heed I le tell you your bar It may be most estates are brought low and sunk when you see that now you either look back or look for Lots accomodations and such an estate as is lost it may be you will spy some hope of it and then follow the game and never look out till you die The Lord keep you from it You then will not look up for Christs coming at the last day or in his Ordinances here If thou dost so had it not been better thou hadst been buried in the Sea or left in sorrow on the Shore Oh take heed therefore look for the coming and company of Christ and let this be enough and because you cannot look for him in the the clouds now Oh look and wait for him in his Ordinances and consider if espoused ones look for his coming then and for perfect knowledge of him and communion with him then think Lord what a heart have I that look not for him here But Lord who will believe our report Thus they went out by hope and expectation of his coming Now the Second thing follows they went forth with longing desires after his coming CHAP. XI That Believers do long and desire for the appearance and Second Coming of Christ. SECT I. THat all those that are espoused to Christ and beloved of Christ they ought not only to look but to long for the coming of and their everlasting communion with the Lord Christ Iesus For the consummation of their marriage with him that though he be gone our hearts may be with him before our souls be or before our souls and bodies be that though we may die and lie down in the dust our desires may live and lie in Heaven and cry come Lord. Now do not think this point true and so far good if we could reach it but this is a high pitch for you must long for it God forbid a Christian espoused to Christ should plead that work too much which Hypocrites the five foolish Virgins in their kind attained to See Presidents for this in all ages Abraham and those in his time who was Father of the Faithful Heb. 11. 15 16. A better Countrey where they might have fellowship with the Lord and hence God is not ashamed c. As if the Lord were ashamed of all them to be his people that professe themselves so but desire not this In Christ's time Simeon Luke 2. 29. with 25. Where he waited for the consolation of Israel c. to enjoy more of him In the Apostles time 't is also that which they all felt 2 Cor. 5. 2. In this we groan earnestly c. But you will say It may be this was because of miseries and want of Ordinances c. Therefore see in the last age of the Church when the new Ierusalem was built and when peace and when Christ's face was seen in his House yet then the Spirit and the Bride say come Rev. 22. 17. They are the last breathings of Iohn and the Spirit in him Lord Iesus come quickly But Cent. 8. 14. The Church there intreats her Beloved to fly away to the Mountains of Spices that she might enjoy him out of this world SECT II. 1 BEcause they are bound to love Christ and his appearing to love his looks when he shall appear to the world 2 Tim. 4. 8. The Crown of Glory comes as it were by succession not only to me but to all them that love his appearing Now can there be any love of him and his appearing and not so much as any desire after him and after it Certainly there is no love or if there be any it lies languishing For answerable to our love to any thing is our desire what we love only we desire only what we love not at all or but little we desire not at all or but little so here Now therefore to question May a Christian desire it is to question whether a Christian ought to love the Lord Jesus or no. We are bound not to love earth hence bound to love Christ and his fellowship in Heaven Let him be Anathema that doth not so 2. Because the Lord Jesus longs for them Iohn 17. 24. Throughout which Chapter he prays as if in Heaven already Hence I am no more in this world and where I am let them be also He was on earth but looks on himself as in Heaven That as it was with the High Priest he carries the Names of the twelve Tribes on his heart bese◠with precious Stones very dear to him 〈◊〉 the Holy of Holies so Christ. Not that he sees any beauty in them of their own why he should desire them but because he freely loves them and dearly loves them as being given him of the Father and as having cost him dear and hence if he loves them he longs for them Now if he longs for them ought not they much more to long for him Psal. 27. 8. Thou saidst seek my face thy face Lord will I seek 1. He longs for thee now in Glory when one would think his thoughts and heart should be swallowed up with it and shall not we long for him here in the valley of Myrtle trees in misery on the dunghill 2. He longs for thee when thou hast nothing to make him desire thee he hath all that thy heart can desire being the very bosom-delight of God himself Rev. 22. penult He did but say he would come and Iohn desires Oh come But doth he long for thee Now not to long for him If this love be not worth longing for truly 't is worth nothing 3. Because this is our last and ultimate end that we are made for chosen for bought for called for sealed for that at last we might be with the Lord and be made perfect in one 2 Cor. 5. 5. He that hath made us for this is God c. For the whole Trinity enjoying infinite sweet fellowship with himself hence desire it might be communicated in Christ 't is so and now the last end is attained Now if this be our last end ought we not to desire it Then we ought not to desire to be blessed nor to desire the Lord may be glorified Nay you know that whatever we make our last end it will swallow up all our desires after any other thing This is the Center and rest and journies end of our tired weary spirits And
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
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
Conscience his lust after his Bag was gone he had more mind to an halter And hence fâ—ings away his pieces of silver and innocent blood lies heavy Oh â—he mercy of a Christ that I have sleighted He thought he might have had his money and Christ escaped with his life and his sin pardoned afterward And hence it s said Mat. 27. 3. When he saw he was condemned he repented and as a man not worthy to live in his own thoughts he goes and hangs himself 'T is with the soul as with water all the cold may be gone but the native Principle of cold remains still You may remove the burning of lusts not the blackness of nature from a carnal heart and the ground holds nature is not changed This I say an unregenerate man may have but yet never find this change of nature where the power of sin lies change of Conscience from security to terrour change of life from prophaneness and civility and fashions of the world to escape pollutions thereof change of lusts nay quenching them for a time but the nature is never changed in the best Hypocrite that ever was As 2 Pet. 2. 19 20. Thâ—â— were washed but never from their 〈◊〉 nature And here they ever fail Prov. 30. 12. There is a genâ—ration clean in their own eyes yet not washed from their filthinesse 2 Tim. 2. 18 19 21. Alexander fell and Hymeneus they talked of the glorious estate of Saints and that here was all the resurrection that is to be expected and iâ— seems it was such a fall of such persons that many stumbled and said How shall we know who are the Lords Doubtless we may fall No the foundation remains sure and the Lord knows who are his They were none of his all that time and let all that professe Christ depart from iniquity for he that purgeth himself shall be a Vessel of honour And therefore read through all the Scripture constantly never any Hypocriâ—es but they had this brand Mat. 7. 23. You workers of iniquiâ—y Herod and Iudas had their haunts c. And Rom. 1 2. The Apostle shews that all were under sin He may in eveâ—y thing else be humbled for all the humiliation besides this strengthens sin in its Kingdom and binds a man fasteâ— under the dominion of it And hence such men are more hard to he convinced thâ—n men that were never cast down at all But this he never finds for if he should then 1. A graceless heart might partake of the greatest Benefit of the Covenant of 〈◊〉 and love of God For Rom. 11. 26. This is my Covenant to take away their sâ—n For to subdue sâ—n is greater love than to conquer Devils death and Hell Isa. â—1 6. 'T is turning Lions into Lambs 2. Tâ—en an unregenerate man may partake of the last end of all the sufferings and sorrows of Christ which is to save his people from their sin And hence John 1. 29 Bâ—hold the Lamb of God which taketh away the sins of the world 1 John 3. 5 8. Christ came to destroy the works of the Devil This therefore he ever falls short of He â—haâ— hath found this easie and accounts this work common never had it yet Quest. How may a Christian know when the Lord hath changed his nature and taken doâ—â—â—he power of his Sin Answ. It might suffice to evidence this against all gain-sayers that thus 't is and so to know it by the Spirits witness which shews us the things freely given of God who to save the Lord a trying another day tries us now and makes known these hidden works Especially seeing some Divines think that as the first Adam conveyed this sin of Nature I not knowing so the second Adam doth also remove this by an immediate stroâ—k I conceive 't is so also but not only by it And therefore take two Evidences now 1. Where-ever this is done that soul doth not only see this sin for so an unregenerate Paul did Rom. 7. 9. Where sin revived c. And the Word is a divider of joynts and Marrow Nor do they only feel this as an evil and so be much troubled with it but when the Lord makes the dejected soul feel it as its greatest evil so long as it remains in its being as it will worse than death than hell than all afflictions and miseries 'T is not a particular sin but this that he feels thus You will say this is a high pitch I say consider if any man was ever humbled under sin but he that felt sin as it is For if I feel it not as 't is I am deceived Now 't is the greatest evil To depart from a living God is worse than for soul and body and all creatures to depart from me To make God miserable is worse than for all creatures ever to be made so and sin in its tendencie doth so being a cross to his Will Isa. 1. 24. Hence he that feels it indeed feels it so the beginning of which is a sorrow and mourning after God that it might be so Isa. 63. 17. Why hast hardned our hearts from thy fear But thus 't is indeed Rom. 7. 24. And when 't is thus it will hold thus till death while the cause remains nay the more life and love the more tender it grows setting aside some careless fits And hence its greatest joy is to think of the time it shall be for ever holy And hence accounts no such mercy as to be set at liberty to live to God indeed A graceless heart sees and fears it and cries out of himself for it but stay a while and he loseth his tenderness either because he cannot part with it or because of Christ he looks now to him or because he hath now some sprinkling of the Spirit nature is eased thereby and he is quieted and hence never any carnal heart but some root of bitterness did grow up at last in this Soyl. Hence Ordinances profit not because feeling is lost But the soul thus feeling it beholding the Holiness of God and Love of Christ and its constant withdrawings resistings oh it cuts deep 2. Then the nature is changed when the Conscience being still and quiet and the soul assured of the Lords love yet nothing gives the heart quiet till 't is contiguous to God in Christ to enjoy him in his Holiness and in the love and delight of his whole will For this is a certain Rule If the nature be not changed if Conscience be but once quieâ—ed with the sence of Gods love and affected with it and hath not God indeed nor his work to quiet it it will fall to lusting after Creatures and live upon them and feed the heart there For as 't is impossible for a man to live or to be without provision so the world being provision for the flesh meat drink sleep and these lawful things there iâ— doth and will lie quiet without God But now where the nature is changed and there
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
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
now is not Christ present with his people ruling and judging among his people Yes but Christ â—udgeth now mediately by meanes of his servants and hence he not giving and they not having perfect knowledge of the secrets of men hearâ—s noâ— having perfâ—ct hatred of the evil and hypoâ—risie of mens hearts hence they are noâ— separated now not cannot be â—hough the â—ervants of God should be very watchful so long as they cannot see nor convince men of all their Hypocrisie some â—ight and life he gives them to see beyond theâ— own natural abilities but it is not perfected and hence his work is as the instruments are imperfect but now when Christ himself comes immediately to judge and they fall into his hands he can perfectly see all their secret evils he hath his eyes like a flaming 〈◊〉 and themselves shall know and all Churches shall know nay all the world shall know that he is â— Goâ— searching the hearâ—s and reines 1 Sam. 16. 7. and he perfectly hates Hypocrisie he regards not any mans person or parts or profession or kindnesses or relations which move us many times to accept whom â—he refuseth against some â—ight but as â—tis If. 〈◊〉 8 He haâ—es robbery in 〈◊〉 offeâ—ings and loves judgement and hence the more present Christ is with his people the more able are they to discerne as Petâ—r the secrets of Anaâ—ias in the Primitive times or the Lord discernes for them and by some inexpected way or other little thought of to themselves discovers them by their own mouths or base actions by their fruits you shall know them Matthew 22. 12. when the King came he was speechless whom the Guests could not dâ—scerne So here men have many things to sayâ— for themselves who when they come before Christ will be sâ—â—uck dumb A wise Prince when he judgeth by inferiour Officers they may discern of some cases but if a King as Solomon was present secrets which they see not would be found out so â—ere Reas. 2. Because this is part of the Curse upon Hypocâ—â—tes To be caâ—â— out of the fellowship of the Elect secret sinnes do not only separaâ—e â—â— from Christ but from all out fellowship with the Saints which next to se paration from Christ is the greatest evil in the world It comforts the hearts of Hypocrites they are loved of good people and liked of good people and though prâ—vy to a world of filth which a gracious heart is ashamed of and loaths himself for and thinks himself not worthy of a look of love from any of the least yet Hypocrites quiet themselves if they can cover it from the eyes of Gods people Matth. 24. 40. but now they shall no longer rejoyce under the shadow of these Vines No the Lord will separate them to evil Dâ—ut 29. 21. which is partly begun now and perfected afterward Mat. 8. 11 12. they shall see Abraham and Isaac in Gods Kingdome and mourn when themselves are cast out Reas. 3. For the joy and comfort of the Saints for it 's a wonderful joy to the heart to enjoy fellowship of Saints aloue when in a Sacrament we see prophane people approach to it it troubles us grieves us when we come to a place where we may be perswaded of the uprightness of all it 's very sweet but now there is some feare and hence less joy but when we shall see the Saints together and say These are they who are eternally beloved of Christ deare to him and to be with them and be asone this is very sweet those that love together only rejoyce to be alone together so Saints so Christ himself 1 Thes. 4. ult Rev. 22. 14. Blessed are they that keep his commands and may go to the City for without are dogs and those who make lyes c. Reason 4. In regard of the Glory of Chrâ—st and Honour of Christ. First Hereby Christs infinite wisdome searching the secrets of all hearts shall be seen and that before all the World 1 Cor. 14. 25. 't is said when the secrets of mens hearts are discovered they shall fall down and say Verily God is in you Rev. 2. 23 All Churches shall know c. Why are Churches so ignorant of that Yes they believe it in the general but they shall see it in the example as well as in the rule more fully afterward We think he searcheth all hearts but are there no hypocrites to be found in such and such Churches Yes he shews some even in such and the more secreâ— and subtle any thing hath been the more openly will the Lord Reveale it because this makes the more for Him 2. Hereby Christ shews his exceeding great love to his people in parting them and others Iohn 17. 23. I in them that the world may know c. Gen. 6. 8. Noâ—h found favouâ— Wherein was that shewn Verse 7. I 'le destroy man and â—east but Noab found favour and ver 13. Make aâ— Ark c. 3. Hereby he sheweth his acceptance of the uprightness of the hearts and wayes of his servants which it may be are poor and mean in their own eyes but precious in the sight of the Lord above all the pompous furniture and pithless profession of Hypocrites Maâ— 3. 16 18. hence Mat. 25. Come take the Kingdome for you c. What is glorious in the worlds is vile in the Lords eyes Let none be then offended at the Apostacy of men eminent in profession from the wayes of God in the purest and most reformed Churches What are these people say some scorners better than others some of these make a greater shew than others and yet they fall What are these Churches better than others where there is no such examination noâ— trial aâ—d these be your Church-members and your holy people and your Covenâ—ntâ—râ— and thus men stumble Oh consider in the purest Churches there be many foolish whom Christ will separate one from another and therefore if Christ dâ—â—h give a 〈◊〉 of this before hand and those that are vile before him he makes them vile before others that all Israel may see and feare do not wonder at it Isa. 32. 5 6. The Churle shall be no more called libâ—râ—â— fâ—â— he will speak and think and work so Luke 12. 2. Nothing secreâ— but it shall be â—â—reâ—led many secret evils are hid but it shall be but in part here Christ saw his Disciples apt to be offended at the fall of Iudas Did not he know him then he was not the Son of God or if he did why did he suffer him Saith he Iohn 13. 18. He that eats bread shall lifâ— up his heel against me that the Scripture may be fulfilled and 't is the portion of the Churches and people of God to be troubled with such as these that the Scriptures may be fulfilled therefore be not offended it ever hath bâ—en so in the Primitive times as well as in Christs Family Paul foreâ—ells of Wolves devouring the Flock arising out of
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
him more when no tears shall ever prevail again Therefore if thou hast been found out this day confess and give glory to God and let thine eyes be tears that Christ would overcome and draw thy soul with love and espouse thee to himself for ever CHAP. VI. Containing Motives and Arguments to perswade us unto the Love of Christ and to be Espoused to him IS there no communion to be had with the Lord Jesus unlesse Virgins unlesse espoused to him Oh therefore here is a match for you chuse him get your affections if entangled to come off if ensnared to any other thing and set your hearts bestow your love upon him For 't is not a dead Faith but such a faith as is animated by love that doth espouse you to him Gal. 5. 6. Faith which works by love And therefore as the love of other things not worth looking after hath got the soveraignty and royalty of thy heart so this is a conjugal love when it bears rule in the heart let Christ have this love And as you have loved creatures for themselves now love the Lord Jesus for himself And as they have easily enticed you to set your hearts upon them now be perswaded to set your dearest affections on him It s said of Iohn Baptist he was the Bride-groom's Friend to speak for him Iohn 3. 29. And truly 't is the main work of the Ministry to wooe for Christ and so to present chast Virgins to Christ. This shall be my work now which may be seasonable in this decaying time Therefore I shall chiefly bend my speech to three sorts 1. To them that never yet loved the Lord Jesus unlesse it be from the teeth outward 2. Those that have been striving for this yet cannot to their own feeling come to this 3. Those that have so but their affections are dried up and love is parched away iniquity abounds c. And my Motives shall be these four 1. Consider the Glory of the person whom I shall be a spokes-man for this day 2. Consider he makes love to thee 3. Consider that all he seeks for is love 4. Consider what he will do for thee how he will love thee if thou wilt love him SECT I. 1. COnsider the Glory of the person for whom I plead for love What can you love besides him Where can you find any like unto him I know the Glory of the Lord is not revealed because the grasse withers not the flower fades not the creature appears not in his withering vanity Isa. 40. But if the Lord would but open your eyes to see him this would win your hearts alone to him Now I shall single out only these five things to give you a glimpse of his Glory Lift up thy heart and say Lord hide not now thy face from me 1. He is the Prince of the Kings of the earth Rev. 1. 5. The glory of the world is a Kingdom the glorious Diamond of that Kingdom is a Prince in his Glory now for a poor Beggar to have an offer of love from the greatest Prince in the world would it not tempt her Would she not forsake her lovers and set her heart on him Why look what a distance there is between the poorest Peasant and the highest Prince so base and a thousand times more are all the Princes of the world to Christ whose Dominion is from sea to sea from Sun to Sun who sets up and puls down Kings like Counters who rules their Courts their Kingdoms their hearts and they do not do they cannot do but what he will Other Kings are Princes are Rulers of men Christ Prince of Kings Now who would not be glad of his love who having tasted death is set down on the right hand of God on high cloathed with endlesse Glory who hath Kings in his chaines whose breath is not in his nostrils whose favour is not for a day but he lives and reignes for ever Now doth Christ reign Is he a Lord and in Glory upon his Throne Methinks I see Jesus at the right hand of God your foolish affections have undone you if you love him not 2. He is appointed by the Father to be Judge of quick and dead at the last day Iohn 5. 22 23. as well as to rule all now So that if you do maintain enmity against him he may let you alone you may live in health and die in peace in the eye of man and in thine own eyes too Yet there is a day coming he will break out of Heaven with a shout and appear in the clouds in the amazing Glory of his Father with all his mighty Angels and all the dead shall hear his voice and you shall appear before him with this body when the Heavens shall burn round about him and the earth shall tremble under him and all guilty eyes mourning and wayling because of him Then you shall know what 't is to despise him and wish oh that I had loved him Rev. 1. 7. You that say you love him yet by an imâ—enitent heart pierce him you shall wayl even so Amen Men do not see an end of these things not the Glory of the Lord another day Hence creatures are loved and the Lord of Glory is loathed A great Prince may not be so highly esteemed untill he appears in his state Prisoners would give any mony much more love for the Judges Favour 3. He only is the procuter and author of all the good that ever thou didst suck out here though thou hast neither known him not been thankful to him For look as it was with Angels so it should have been with man the wrath of God should have been poured out upon him and on all the world and creatures should have been tormentors of him but that the Lord Jesus begged and bought the world And hence 1 Tim. 4. 10. called Saviour of all but chiefly of the Elect. Micah 4. 4. In his daies men shall sit under Vines and Fig-trees So that if ever any creature did thee good it was Jesus that put that sweetnesse in it out of his fulnesse and set it awork sent it to thee gave it thee to do thee good Thou shouldst never have had winâ— of sleep never restrained from one sin but lived in blaspheming God never hà ve heard of a Gospel but for Christ And will you not love him Oh ungrateful world unnatural generation of men Why dost love any creature 'T is for the paint of it and good in it If there be so much in it what is there in Christ that gave it that dropt it into it Never love him if there be any thing good that is not by him Psal. 116. 1. The Lord hath heard my prayer I will call on him as long as I live Much more when the Lord hath delivered and thou didst never seek to him 4. He is the everlasting wonderment of Saints in Heaven the Queen of Sheba heard of Solomon which made her come to see him
glory out of thy ruine he was blessed before all worlds and by all thy sins thou dost but throw stones against the wind or snow-balls against the Sun why doth he do it O 't is thy good he pitties thee as once Ierusalem to look upon thy destruction and desolation as 't is with the Elect they have wrath before their eyes and hence perswade others so the Lord Jesus SECT III. 3. COnsider 't is nothing else but love the Lord looks for or cares for Love looks for nothing but love Prov. 8. 17. and this is the end of all Election to be holy before him in love and mark it if it be a stayed love that constrainâ— thee to him you cannot wrong him As if thou come and perswade one to murder his Child he cannot so if perswaded to despise oh bowels of heart-breaking love 2 Cor. 5. And surely 't is admirable love What if it were thy Goods thy Isaâ—â— to be sacrificed thy body to be burned it was nothing but he desires only love only thy heart which hath forged so much villany against him let him never be called upon or professed if not worthy of this After all is this all yes no Portion he cares for and when he hath this he hath all Wonder at this O Angels SECT IV. 4. COnsider what he will do for thee how he will love thee if thou wilt thus love him 1. He will set thee next himself in honour Psalm 45. 9. that as the Lord Jesus is next to God sits at his right hand so here which is an honour that the Angels have not who are no where called Christs Spouse hence never had such an union hence never shall partake of that honour of Saints 2. He will enrich thee as 't is with Man and Wife all that he hath is hers so himself and all his glory his God his Father his Kingdom is thine Prov. 8. 21. they that love me inherit something others nothing no nothing indeed only shews of good and they find it so when they awake nothing their own nothing long that let thy outward man yea thy inward be never so poor thou shalt by him be heir of all 3. He will cousel thee hence David Psal. 73. made choice of God Thou wilt guìde me by thy counsel no greater curse than to be left to the guidance of a mans own counsel but here there shall not be any strait but the Lord will shew thee a way out of it either by his prudence or providence there shall not be any secret of Christ that thou desirest to know but as Christ told them You are my Friends so you are my Spouse hence all his secrets shall be opened to thee there shall not be one act of thy life but ordered by infinite prudence and wisdom and love sometimes we are befooled in our own counsels and left to them to teach us to depend on the Lord the more yet thereby shall come out such good that it shall be among us as with Iosephs Brethren 4. He will dwell with thee as a man must dwell with his Wife Iohn 14. 23. that the great Mediator that passeth by Kings and Princes and will not look on them should come and dwell with thee this is better than to have the presence of Kings the guard of Angels better than Heaven it self that he should dwel where is nothing worthy to entertain him only something to grieve him Now this is 1. A constant assistance of the Spirit that let the Soul go where he will be brought to never so low an ebb yet Christ will not out but some stirrings sighings lookings pantings after Christ when heart and strength fail yet God c. when ready to give all for lost then consider as Psal. 73. 2. If he doth depart he will not be loug but return again and those that know his affection know it so to be Isai. 54. for a little moment c. so the Lord may depart and when his presence is a little more esteemed come again with everlasting mercies as a man may know many weaknesses by his Wife yet she having not bestowed her heart on any other he will return so if thou canst say yet I am the Lords he will return 5. He will rejoyce in thee and over thee Zeph. 3. 17. as a Bridegroom doth over the Bride Not because of any beauty in thee for there is none but because given in marriage of the Father and for his own sake This day thou shalt no sooner set thy heart on Christ but he falls in love with thee and will take thee with joy thou thinkest he will be angry if thou closest with him and love him no it will be the joy of Heaven of Jesus Christ himself 6. He will exceedingly comfort thee and look as 't is with tender husbands then they comfort most when most sorrowes beâ—ide them for who could endure his wife should be alway drooping So even then when nothing doth or can comfort thee the Lord will Isa. 54. 6. For the Lord doth not alway comfort but when in need as it was with the Patriarchs Then God appeared when they were at worst and these are abundant comforts 2 Cor. 1. 3 4 5. You shall not need to scramble for it as many do whose hearts do not love Christ in truth as yet 7. He will put up all Wrongs and bear exceedingly with thee Many think even when God hath sealed love to them if any little sin be committed then they are cast off no if under the Law so indeed but when espoused to him 't is not weaknesses nor wilfulnesse can make the Lord cast thee away but he will heal the one and afflict thee for yet not cast thee off for the other Psal. 89. 33. My loving kindnesse will I never take away Yea he will forgive both Luke 7. 47. Much forgiven because she loved much Nay thy wrongs shall be an occasion to make him love thee more Rom. 5. Where sin abounds Grace abounds 8. He will never part with thee Hos. 2. 19. Once love him and he will never lose thee 1. No sin shall part thee and him for Christ when he enters into marriage covenant doth not suspend his love on our Grace or Holinesse then he might leave quickly but on his own Grace to wash away out filthinesse Eph. 5. 25 26. If a husband marries a woman only for so long as she is in health then when sicknesse comes he may depart But è contra if to take away her sicknesses then they cannot hinder Nothing but Adultery can part Now that they cannot do for nothing breaks till covenant is broken And the covenant here is everlasting and so undertaken for by the Lord that it can never be broken 2. No miseries can Rom. 8. 35 36 37. Can tribulation It makes man leave us but this is peculiar to Christ he will not leave 3. Death cannot it must part man and wife though loved never so dearly before
her Iohn 2. ult He knew what was in man as 't is in grafts Iames 1. 7 8. Let not a double-minded man think to receive any thing at the hands of the Lord for that is the nature of man under the power of any lust it makes all serve it even Christ himself which he will never do I am weary of your new Moons saith the Lord and you fast and pray and have no answer for you fast for Debate and therefore I take a man considered as broken off from the power of his lusts not one that feels himself under the power of it for such an one may be delivered from it such a soul as can say much ado have I had to feel my sin and to be willing to part with it but now I am here is the Soul I speak of 2. That the Lord in the dispensation of Grace to his people is wholly free to give it when he will for a man that works for his wages must in justice have his wages when his work is done but he that begs for his living must be content to stay We live by Faith and free gift not by works and deserts and hence must wait and stay Mic. 7. 7. Hence let not any man think sensibly to receive what he goes for to the Lord Jesus presently as many feel a want of Grace and think the Lord hath promised to help and now how would it make for his honour to give but find it not and hence grow sad or discouraged and think it is in vain to seek no no Christs hour is not yet come when you think it is Iohn 2. My hour is not yet come and hence many get nothing because they lie out of the way of the Covenant viz. to think oh the Lord owes me nothing and I deserve the contrary 3. That no man is to look to receive all that which he comes to the Lord for but only so much as is fit for him a man feels much straitnesse and he would have many enlargements he finds much deadness and he would have deep and over-flowing affections and he comes to the Lord for it and the Lord gives some Doth he â—ot do you not find it can you say you seek the Lord and attend on the Lord in vain with these Hypocrites Mat. 3. 14. True but yet methinks more would be better How do you know that I think so that it would be more for his honour you think so then it seems you have one eye more than Christ and that he is very carelesse and foolish in raising his own honour Oh abhor those thoughts he gives you such a coat as is fit for you such a sail as fits your boat such shoes as fit your feet Psal. 21. 5. Honour and Majesty hast thou fitted for him therefore do not look to receive any more than is fit for you and know it that is best for you The Physitian prescribes that which is fit not that which is most desired of the Patients if they will not accept of this he will not look after them 1 Cor. 12. 7 8. 4. Think not to get any thing from the Lord Jesus with ease I mean to the fleshly part it hath been an old complaint I go to Christ and fish all night and can catch nothing and why here is the cause they cannot get it easily and therefore they cannot get it at all yea there ' t is Heb. 11. 6. This is one of the two main handles of Faith he is a rewarder of all them that diligently seek him not negligently and hence at their first conversion how doth Christs Fruits overflow and his Iordan rise above the banks and what a deal doth a christian gain yet not afterward so in time of great trouble oh 't is because you seek him diligently Therefore in prescribing means do not say this is hard and so depart as those did upon the very same ground Iohn 6. 60. SECT VII The Meanes are these 1. LAbour for a comprehending knowledge what is the love of Christ to thee there is a double knowledg of Christs love 1. That he loves me and this very apprehension fetcheth in warmth and life into the heart In thy favour is life 2. What that love is and that in all the dimensions of it and beloved this is that which fills a man Eph. 3. 18 19. that as 't is with Women when the fulnesse of the Husbands love is seen it knits the heart invincibly to him and makes her do any thing for him so here And as we say of Trees if the Tree begins to wither and dye the only way is not to cast water on the branches or to pray for water and dews from Heaven on them but water the root Love is the next root of all Grace love Christ and you will never be weary of doing for Christ love him and he will love you Prov. 8. 17. Now what kindles love so much as this comprehending knowledg of the Lord Jesus and his love this will make a man a burning Beacon of love make a man melt into love which is as strong as death much water cannot quench it 2 Cor. 5. 14. Love of Christ constrains Gal. 5. 6. Faith works by love Faith is our feet whereby we come to Christ Love is our hand whereby we work for Christ now let any Chirurgeons servant come to a Chirurgeon with a broken arm and tell him he can do no work for him therefore desire him to give him strength to do it come saith he let me heal your arm first no by no means let me first do your work that so you may heal and I may feel my arm to be whole It can never be So 't is many a Christians course Lord let me do thy work and hence he cries Lord give me strength and then falls to do it and cannot without pain because his love is broken Many say I will go to Christ and act for Christ and then I will think the Lord loves me but never find it first see and comprehend the love of the Lord And truly this is the reason why no heart no strength to act for God unlesse it be in a weâ—risom manner and why oh love is out and why is that out why 't is not comprehended by the eye of Faith it 's despised by some other things are sweet to them or it 's forgotten by others men remember not what once they were and what the Lord hath done 't is seen a little and hence a little life and strength but 't is comprehended by few O sinful times O unkind world never was my heart so dead saith one never so straitned and shut up saith another never so feeble in all duties saith another why you see and taste and sip of this love but you feed not heartily abundantly on it Never didst thou think so little of this love for though Christ will conveigh rich Grace to his people yet it shall be by
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
people prepared for the Lord to meet with Christ on earth now he is gone our work is to prepare a people to meet the Lord in Heaven Hence this is put in as the difference between Vessels of wrath and Vessels of Glory the one are fitted for destruction the others are fitted prepared or made ready for Glory and the glory of a christian is chiefly to enjoy fellowship immediatly with Jesus Christ. There is many a soul dear unto Christ and espoused to him and hath his heart affected to think of the good time that is coming when we shall ever be with the Lord but ask are you ready â—yet for to go to him though it be through fires waters thorns sorrows death it self who can say yes but say mens hearts shut the Lord out a little longer let not the door stand open yet yet this must be And therefore for explications sake let me 1. shew you when the Soul is in a readinesse for the Lord Jesus 2. The reasons why there must be a continual readinesse SECT III. VVHen is the Soul in a readinesse to enjoy Christ As there are four things which make a christian unready so this readinesse consists in Four things contrary 1. That which makes a christian unready for him are those strong fears and jealousies and damping doubts of the love of Christ to him The soul happly hath made choice of him is content with him melts into wonderment and love to think that he should love him what me and Christ hath writ him on his heart and on the palms of his hands but Israel saith my God hath forsaken me my God hath forgotten me Isai. 49. 14. Is it possible is it credible one that hath been so ville one that still hath such a heart for him to set his heart on me surely no hence the Soul is afraid to dye and desires too much to live still and the more he thinks of that time and blessednesse of following the Lamb where-ever he goes the more he sees and fears this may possibly never be my portion there may be some falseness in my heart towards him that I never yet saw some secret knot that was never yet unlosed and hence not yet ready Hence many a christian saith if I had a little more assurance let him come when he will Thus some think it was with Hezekiah who though he had walked before God with a perfect heart yet bitterly complained that he was cut off Isai. 38. per totum So therefore then the soul is prepared ready for him when he hath some comfortable assurance of the love of Christ towards him that it can say if I live he loves me though he kils me by Death yet I know that he loves me nay then he loves me moâ—t when he puts an end to my sins and to my sorrows too And therefore now saith as one ready to ceive a Prince now let him come to me or send for me when he will why so Who can separate me from the love of Christ Rom. 8. 35. That look as 't is with a Souldier that is to go to war where many bullets and arrows are like to fall about him and hit him while he hath no armour on call him to the Captain and he will say he is not ready yet but when he hath his armour on of proof and such armour that he knows let him receive never so many wounds yet he shall escape with his life and triumph with his Captain afterward Now give him but his watch-word he is ready though never so weak yet I am sure I shall escape with my life nay not so much as hurt So a christian wanting his assurance wants his armour he is weak and powers of darknesse will assault him and he is slain by them now he is unready but if assured though weak and feeble he is now at Christs watch-word I know I shall live I may fall but I shall rise again this puts courage and spirit into a christian Dan. 3. 17 18. Heb. 11. 35. Others were tormented and so ready not accepting deliverance why so to obtain a better Resurrection which they are sâ—id to see by the eye of Faith and this was by poor weak Women therefore labour for this else not prepared The Lord would have his people look death and dangers in the face and triumph in sorrows and not faint-hearted which cannot be done without this that the world may see that there is more than men in them 2 Cor. 4. 16 17 18. and 5. 1. who would be without this yet may we not complain as Christ of his Disciples Oh foolish and slow of heart to believe all that is written so many promises yet not assured so many experiences yet not established and therefore not yet prepared and ready for the coming of the Lord. A man that hath a fair estate and house befallen him so long as he is in Suit for it dares not dwell in it but makes a shift where he is but then he is ready when quiet possession is given him So get the Lord to passe sentence for assurance of your everlasting habitation then are you reâ—dy to dwell therein 2. Then a man is unprepared for the Lord Jesus his coming while he wants affeâ—tions suitable to the Majesty and according to the worth and love of the Lord Jesus Suppose a Woman knows her Husbands love yet if she have lost her love to him or if she love him 't is only as she loves another man not according to the woâ—th of her Husbands person or the greatnesse of his love Is she fit now to apâ—ear before him when no heart to receive him so although you question not Christs love to you thank God you doubt little of it yet where is your heart your love to him have you not lost your love your first love or second love if you have love is it not divided to other things as Wife Child Friends hopes of provision for them and too much care hereupon for that or if you do love him 't is with a carnal love he hath no more than a lust hath had and it may be not so much 't is with a cold love now you are unfit for him hence the Lord Luke 21. 34. Take heed your hearts be not overcharged 1 Pet. 4. 7. Now therefore then the soul is prepared to meet Christ when if the soul hath lost its affections it recovers them out of the hands of all creatures that stole them away from Christ and hence David prayes Oh spare that I may recover my strength and when it breaks out with such love unto Christ as is fitting for him 2 Tim. 4. 8. There is the righteoâ—s Judge ready to give the Crown when Christs appeâ—ring is loved i. e. they are so taken with him as that they love the looks of him it would rejoyce my heart to see which shall make others tremble to behold him Oh it must be a dear
foolish and weak in the world sometimes hence not for any service they can do but for his own sake he will give them an Inheritance and love them as sons because he will these abide ever in the Lords love Hagar and Isâ—mael cast out Sarah and Isaac stay in the Family How shall I know that 1. If the Lord loves thee for his Name-sake it will draw thee to that fellowship with it self that what-ever thou wantest thou wilt seek for it hence by presenting that Name of God that for his own sake he would supply I know the Lord loves for Christs sake but why should Christ help for his Name-sake For thus many hypocrites think when they see Gods anger against them for their sin they seek to remove that 〈◊〉 and when that is done think God is at peace and now all is well They see the Lord is delighted with the obedience of his people hence fall to that work and now thinâ— the Lord is pleased with them But if ever the Lord loves any man he will first stop his mouth whether Jew or Gentile Rom. 3. 19. and make him on his Knees know there is no reason for it nay all reason against it Now hath noâ— the Lord brought thee to this and hence having nothing to quench Gods anger but Christ hast held up him before God and having nothing to move Christ hast held up his Name before him and here hast rested thy wearied heart looking to him if any Grace be begun in thee that he would perfect it iâ— none that he would begin it if unfit and unworthy to prepare thee for it only for his own good pleasure this is one evidence of it As 't is in some Seals you can hardly perceive in the Seal what is engraven there but set it on Wâ—x you may see it evidently so here hardly can you see the Lords love look on thy heart if it loves him his choice see if thou chusest him his love for his own sake if thou cleavest with dearest affection to this love for its own sake there thou art safe Prov. 18. 10. The name of the Lord is a strong Tower c. and this not only at first conversion but ever after all duties all enlargements Ezak 16. ult And this doth evidence love 1. Because if thou had'st the righteousnesse of Angels thou would'st think it a good evidence but this of Christ is a thousand times dearer 2. This is a setting of God against himself i. e. to answer himself and hence Saints in all their straights and sorrows hither had recourse I speak not now of Temporal Blessings but of Everlasting love and all the Fruits of it that here it hangs Now I say you are built in a Rock higher than all powers of Darkness now a Key is put into thy hand to unlock all Gods Treasure now thou art in the very lap of love wrapt uâ— in it when here thy heart rests and if not Beloved the Lord would never let thee lean thus in his bosom and therefore if this be thus see it and wonder his Name hath moved him to love me 2. You shall find this if the Lord for his Name-sake loves thee there is noâ— any carriage or passage of Providence of him to thee but he gets himself a Name first or lasâ— by it for if this be Gods end every passage of Providence is but a means to this end hence he will attain this end by every act of his Providence towards thee hence you shall find that those very sins that dishonour his Name he will even by them and if by them by all things else get himself a Name he will be so far from casâ—ing thee out of his love that he will do thee good by them Those very sins that God damns others for he will make to humble thee empty thee Pharisees persecuted Christ and lost all for it Paul was so and it humbled him all his life Not worthy to be called an Apostle because I persecuted the Church of God and it made him lay up all his wealth in mercy I was received to mercy 1 Tim. 1. Mary sins much and God forgives much and she loves much others sinned much and God hardened much Iudas betraies Christ and repents and hangs himself and flies from him Peter denies him and weeps and hence he is the first that Preâ—cheth him And this is certain in the best Hypocrite sins left in him either never make him better but blind and harden him and he hath his distinctions of infirmity c. that he sleights them day by day till all his dayes are run out or if any good 't is no more than Iudas or Cain some legal terrors or other light flashes of comfort but to be more humble indeed c. this he findeth not Now is it not so with thee Doth not thy weaknesse strengthen thee with Paul Doth not thy blindnesse make thee cry for light and those cries have been heâ—rd out of darknesse God hath brought light Thou hast felt venome and risings of heart against Christ and do they not make thee loath thy self more that thou thinkest never any so beholding to Grace do not thy falls into sin make thee more weary of it watchful against it long to be rid of it and so sin abounds but Grace abounds Why should this be so for his Names-sake because he will love thee hence 't is so great and unmatchable that he will make thy poyson thy Food thy Death thy Life thy Damnation Salvation thy very greatest Enemies thy greater Friends And hence Mr. Fox said he thanked God for his sins more than for his good works I have marvailed at Gods dealings with his people they depart and stay long and care not for returning again in that time a mighty power teacheth humbleth brings back when they never thought of it Oh the reason is God will have his Name now if thus your assurance will be strong and constant but if you build thus I have done this c. I have that your assurance will not stand therefore look and see if it be not thus with you Take heed you do not build your assurance from a mingled Covenant of Works and Grace for this is the frame of divers when they lye under the first Covenant only of doing they will not take this as any evidence as they have no reason so to do Rom. 9. 31. Nor when a man lies under the Second Covenant of Believing barely and if it be a dead Faith they have no evidence or reason so to do Hence they mingle the Covenants and think thus If I can believe in Christ and perform universal obedience to all the commands of God I shall be safe hence set upon the observance of both and finding they can never do them especially the latter hence are ever troubled and never have any setled peace Hence those Galatians Paul writes to perverting and mingling the Covenants were troubled Gal.
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
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
expression of the Lords love How many doubting drooping Spirits are there that though others may see and though themselves have felt the sensible expression of the Lords love yet oft come to this conclusion or fear that the Lord did never yet good unto me And dispute against it and think that this an hypocrite may have Isa. 49. 14. There are two waies whereby Grace is despised 1. By making common Grace special 2. By making special Grace common The Elect are apt to do so before they are called as Paul thought his innocent Godlinesse gain they are apt to do the latter when once in Christ. All this we may have and yet to Hell Oh take heed of despising this kindnesse which the Lord Jesus hath not shewn to the greatest Potentates of the world Yea if I did but know it but I am put to such fears and doubts about it that I know not what to make on 't 1. Do not think that thou art under the power of thy sin when thou art at war with thy sin and it with thee For the Lord many times clears up his love to the soul and 't is better than life to him but then winds arise and storms come and sin and Satan assaults and now he cries out he perisheth and that he was never redeemed by Christ nor never saw Christs love Should his soul be thus ensnared thus assaulted and no strength against it and therefore being under the power of it hence he never had pardon they cannot overcome their corruptions though they strive against them hence think they are under the power of them and then say where is Christs Spirit c. Answ. When Rebekah had Twins so that she was troubled she went to the Lord who told her the elder shall serve the younger So there is Flesh and Spirit in Saints and these two are contrary so that you cannot do the things you would and somtimes cannot will yet somthing opposeth this Well know it that the elder and stronger shall serve the younger it shall be Lord. A man that is at war with another hath received power against him but victory is not gotten presently so 't is here Iudgment shall come to victory Though thou art bruised and canst not raise up thy self now there is no fear of breaking if God will not do that none shall do it and therefore thou shalt get victory Only know for the present thou hast power Thou goest to all Ordinances and when no help there raisest the power of Heaven Oh Lord awake Awake Oh Arm of the Lord Isa. 51. 9. 2. Do not think that the being of Grace is lost when 't is hid by the cessation of it for a time from act For 't is hard to know whether Grace be there when acts are not seen or felt now somtimes 't is so The heart growes carelesse and negligent ceaseth from acting quencheth the flame of the Spirit Hence come fears was there ever Grace here The Sluggards Garden grows full of Nettles and he saith was the ever good seed sown here Answ. Consider 't is in this case as 't is in sin Though the act of sin ceaseth yet there is a bent of heart still toward it and a carnal heart will return to his old Byas and bent again So though the act of Grace ceaseth yet there is an inner man a gracious bent and frame put upon the will that though for a time it ceaseth acting yet it will return to its old bent again to its own nature which is called the seed of God 1 Iohn 3. 9. From which a man can never fall For in sleep there is cessation from acts yet the frame remains still In the old Law if any unclean thing fell on a Pitcher it was accounted unclean but if in a Spring not because it would work it out again so here There is a Spring of Grace which may be muddied and stopt up yet it will work it leâ—â— clear again And this Gods people shall find there is somthing in them that springs up to everlasting life all their daies 3. Do not judge only of the truth and measure of Grace by what thou hast in thy hand of feeling but by what thou hast in thy hand of Faith in the promise God hath ever delighted to keep his people short of what they would have and to give them but little insomuch that they often question the truth of Grace feeling so little measure of it Yet they look to the riches of Gods Grace to the freenesse and riches of the Lords promise and hang there and pleaâ— that and suck that breast Answ. Oh now consider thou art empty but remember the Lord Jesus is full and the promise is free and full Oh the riches of it to give abundantly and to work Truth in thee Hence 't is there in the promise and thy Faith hâ—ngs on the promise for it Why t is thine by Faith then The nature of Faith is to carry the soul empty to a promise and the Lords Grace and Christ there so that it knows not whither else to go but for bread here Now Faith doing thus it makes the promise and all of it thine 2 Pet. 1. 1 4. Abraham had his child first in the promise when he felt a dry body and saw a barren womb And know it its insinite mercy to be kept up in the promise and thou givest the Lord infinite Glory by embracing of it now and thou maist triumph here Hast not said Lord that Solomon shall reign and sin shall not It shall not Oh rejoyce oh Heavens and Earth at this for the Lord hath visited me God took from Paul his revelations and sent distempers that Grace might be manifested in the promise 4. Do not think that the Lords heart is not towards thee while he hides his face from thee For there may be frowns in a Fathers face and yet love in his heart The Lord purposely hides himself from his people somtimes especially when they begin to grow weary of him or proud but yet his heart is towards them still Now they think not so when in utter darknesse then they think there is no love the woman of Canaan besought Christ oft yet he heard not yet his heart was towards her How did that appear Her heart and Faith was still toward him she would not leave him though she should have but crumbs Isa. 45. 15. 8. 17. And the Lord doth purposely hide his face in love that his peoples hearts may be towards him Hos. 5. 15. 6. 1. 5. Do not judge of the Lords love and heart toward you in these sad times by present feelings but by the issue of them For such is the Lords cariage towards his people somtimes that God seems wholly to crosse them and appears in all their waies with a drawn sword against them He doth not only leave them to their enemies as he did Samson but to their sins and to Satan to
buffet them that there is nothing but clouds of wrath and no Star appearing Now look to the issue and mark the upright man his end is peace and consider this Christs Kingdom is hid and he brings contraries out of contraries he makes darknesse light Hell Heaven guilt pardon weaknesse strength and calls things that are not as though they were Then think within thy self I le conclude nothing against my self but stay and wait what the issue will be which is ever glorious Iames 1. 2 3 4. 1 Pet. 1. 5 6 7. Consider hath not the Lord done thee much good already Oh consider what is then behind 6. Never enter into dispute with Satan or thine own self about thy estate but by taking and making Scripture and Word tobe the Judge of the controversie Fears come in you shall never have mercy never have power Who told you so Doth the Word say that The Lord never gave himself to me I fear it Doth the Word say so Never was any as I Doth the Word say so Or doth not the Word say God delights to pick out the vilest to send the Physitian to them that be sick I cannot see nor conceive any mercy Doth the Word say so Are not the Lords thoughts above thine I have not that peace that others have therefore the Lord intends none toward me Doth the Word say so Oh but others if they knew me would loath me Doth the Word say so When as it saith Doublesse then thou art our Father Isa. 63. 16. And bring before this Judge both sides not only what sin can say or may do against thee but what the Word of the Lord Jesus can say for thee Jer. 31. 18 20. Ephraim cries out of stubbâ—â—nesse Oh but is not Ephraim my only Son Hear Ephraim lamenting too And hearâ— nothing against a Word Look on Paul warring against Christ and yet the Law of Christ in him also Luke 24. 25. 7. In times of greatest and smallest fears remember to be humble and vile in thine own eyes worthy never to be beloved And let the Lord have his Will of thee and this will give you peace God denies mercy to that man that will be Lord of it To be sure evidence mercy then he will not and when he doth manifest it 't is then when poorest and vilest and the heart is meek and humble Isa. 57. 15 16. Mat. 11. 29. Oh the Lord opens his heart and love when once his Will is dear The Lord casts by his rod and frowns now and creates peace Thus you may come to see the work or the Lords Grace in you To Ministers to take heed of making precious things common by giving in false Signs and Evidences of love but look up to the Lord for a special Spirit here To Gods poor people and thankfulnesse Oh that he hath called thee from darknesse into marvellous light into the Kingdom of his dear Son Oh that when so many come near to mercy and fall short of it yet me to be let in Caleb and Ioshua to be let into Canaan when the rest so near and all perished Blesse the Lord for all Afflictions Fears Temptations Enemies Evils Hidings of his Face hereby he hath but tried thee and purged away thy drosse and be comforted against all reproaches of Hypocrisie and Apostacy and a proud world that casts filth in the face of Holinesse Now we are Sons of God it appears not what we shall be but we shall be like him in Glory in Grace in Honour in his Kingdom for we shall see him as he is And as for you that live and lie and bed it with your ease lusts sloath and God sends you means but the Bellows are burnt the Lead is melted and your Drosse not consumed Reprobate Silver shall men call you and God shall destroy all your confidence But you that are the Lords Oh that you could see what the Lord hath done he hath put Heaven into thy soul and his work which is more Glorious than the Creation of Heaven and Earth CHAP. XV. Shewing that the Hypocrisie of the Heart proceeds from a want of a Saving Illumination in the Understanding SECT I. THE Spring or one great cause and original of Evangelical Truth and Hypocrisie is the mind of man For here there was an apparent difference between the Virgins in their practise and in their wills as hath been shewn yet the Lord expresseth it in general thus that some of them were wise which is one part of the perfection of the understanding and some of them were foolish which is the great defect of light in the mind or understanding because the truth of the one and the falshood of the other manifested what their hearts were in their heads and minds and the Truth in the one and Hypocrisie in the other did arise and was maintained by wisdom in some of their minds and by folly in the mind of some others Folly or want of Divine Light made the one unready for Christ wisdom or having of Divine Light made the other prepared for him Not that it doth exclude the evil or change of the will and affections but because they manifest themselves and are maintained in the mind Hence I say one great reason or Original of both lies in the mind Mat. 6. 22 23. If thy eye be single thy whole body is light c. The eye or mind of a man sits like the Coachman and guides the headstrong Affections if now this be blind there will be falls and deviations into crooked waies John 3. 19 20. Light is come Now what is the condemnation Men love darknesse i. e. will be blind and having sore minds and hearts will not look up to the Sun They see not nor receive not the Truth in love and hence condemned and è contra Hence Deut. 29. 1 2 3 4. Moses sets down the causes of all their evils The Lord hath not given you eyes to see to this day They did see and hear by natural and acquired knowledge but not by a Divine created infused knowledge all that God had wrought and done for them Heâ—ce when the Lord intends to seal down the Iews under unbelief Isa. 6. 10. The Lord then said shut their eyes lest they see and so be converted The heart makes the eyes blind and the mind makes the heart fat A man that is at enmity with God the Lord sets him against himself Hence men are left of God to their own lusts Luke 19. 42 44. Oh that thou hadst known and they knew not the day of visitation Hence Deut. 32. 29. Oh that this people had been wise to consider their latter end You know 't is in the Proverbs of Solomon the frequent title of those that are sincere and falshearted the one is called wise and the other foolish Insomuch that some Divines have made a necessity of a change and turning about of the will when there is fulnesse and clearnesse of light in
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
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
His redemption is in him there could not be freedom one hour from unknown evils but by him Hence seeing him such an one he seeks him As why do men seek men especially if great Why do men desire to stand before Princes and please them so that they will not gladly offer them the least distaste Because they see them before them beholding of them apt to be angry if displeased and their greatness awes them So here Why is not the Lord Jesus pleased He is not seen in his Glory nor made really present and hence Rev. 5. 12 13. When they saw him on his Throne they cast down their Crowns and gave him Glory 2. The soul also feels his love and so abundantly loves him again For how come men to seek themselves in every thing and they cannot but do it 'T is because they love themselves and that abundantly necessarily as fire burns though they burn so hot in this love that at last they consume themselves So how do any can any seek the Lord We know the Apostle saith 1 Cor. 13. 5. Love seeks not her own When the Sun hath put out this fire of our self-love when the sense of the Lords love hath kindled that love to the Lord again as that it abundantly loves Christ now it will seek the things of Christ and not its own things And as there is abundance of self love that men are eaten up with it so there must be much love which must be abundantly shed in the heart so as to eat up that arising from the sense of the Lords love and that abundantly For many a man comes to have some good will and affection and love to the Lord but yet never comes to seek the Lord as his last end and live to him Why Because he hath not tasted abundantly of the Lords Mercy Grace and Love Psal. 86. 12 13. And hence the incomparable Spirit of Paul I seek not yours but you Wherein In being willing to spend But save your self Paul nay and to be spent With much ado Nay most gladly Though you love me not because I love you So here though Christ should not love it yet he is worthy he hath done enough and now the soul will not only do but rejoyce nay in sufferings because his love is not dropt but shed in our hearts And hence 't is a never-failing rule little love or assurance of it little seeking the Lord much assurance much seeking of him 3. Hereupon the soul closeth with the whole will of Christ and pleaseth it because it pleaseth him It s with every man as it was with Samson he would needs have a wife or the Philistims Why so Iudg. 14. 3. Because she pleaseth me So why will men seek themselves save themselves love themselves and please their own wills Because it pleaseth them Look therefore as the soul when he loved himself did seek to please only his own will in every thing and 't is good because it pleaseth me so the soul whose heart is now indeared to Christ though he cannot perfectly do it that 's in Heaven yet he seeks to give the whole will of Christ content because it pleaseth Christ. And this is that that God hath sworn his people shall have Luke 1. 74 75. And that Christ hath delivered us from all our enemies For the great reason why men cleave not to the Lord and please his whole Will is because they have many things to care for and â—eep and please which we account friends which are the Lords enemies Satan and world to serve him without fear i. e. in love and in holinesse and righteousnesse i. e. his whole Will all â—ur daies And hence Eph. 5. 8 9. They were darknesse but now are light by Faith now there is sanctity Walk as children of the light Wherein consists that Proving what is acceptable to God Hence Eph. 6. 6. They should please Christ doing the Will of God from the heart And this is so necessary that Gal. 1. 10â— The Apostle saith If I please men i. e. their wills I am not Christs And this is walking worthy of the Lord pleasing him in all things and this is fruit the end of the tree and leaves also and differencing a tree from all other that be beautiful but barren Col. 1. 10. But why do you make this to consist in pleasing the whole will of Christ and not of God the Creator 1. Because our sanctification now cannot please God as a Creator though it may pleâ—se him that is the Creator in Christ because only perfect Holâ—ness can please him 2. Because Christ hath pleased the Father by the Holiness of himself now this being done and therefore God having put all things into his hands having done that for us we are to give content to him And herein our sanctification is differing from the Image Adam had who in closing with the will of God looked upon him as a Creator ours respects a Redeemer who hath boughâ— us to himself and hence we are to respect him in our acts now But why doth the soul close with the whole will of Christ i. e. so far as 't is made known First Because the holiness of Christ hâ—re chiefly discovers it self and against this a carnal heart will discover it self For Copernâ—ites may boast in and give entertainment to the person of Christ but when they come to repent which was one part of his will that they did not that they would not Wo therefore to thee Caâ—ernâ—â—m as many will close with Christ for pardon of sin and lay their sacks on him but you must burthen your self with them or the Lord will never ease you of them Oh no and hence they have light sorrow for sin many will embrace the comforts of Christ and love of Christ and this joys them yet the will of Christ that is wearisome to them Rom. 8. 8. They will pick and chuse Secondly Because this discovers a deep ditch of deceit in the heart many take up some duties and why do they do them Because they please the Lord and the Lord commands and for his sake when indeed 't is to please themselves for in other things they care not whether they please the Lord or no. Thirdly Because this closing with his whole will only gives the Lord content As 't is not the strings or striking upon one string that makes the Musick but striking on them all according to rule So here And hence when they sacriâ—â—eed and observed new Moons Isai. 1. 14. Who hath required these things at your hands Hence when the people began to put the Lord off with mean perâ—ormances any common stuffe the Lord takes state upon him and saith he is a King Mal. 1. 14. 9 10. I have no pleasure in you Fourthly Because this only will give peace and therefore let any man begin to pick and chuse and his heart die to the Lords will if Ionah like he will flie
of them ex gr Let a man have a full table and fair estate and outward blessings promising much and the Ordinances of God and a heart to follow God there now see him lively in the service of God but let him be brought to extremities and want of all this and fears of poverty estate wasteth poverty appears many rates come in and the wife crys out now he falls down to the earth in discontent or worldliness and his life and affection to Ordinances or the fervants of God is now gone as it is with a bird when she hath two wings she can flye but when she hath only one then she falls and the fowler takes her because it was a limb precious to her so here Thus it was with Davids servants at Ziglag 1 Sam. 30. 4. all wept till they could weep no more but here it was otherwise with David he could flye to God without those wings so when God gives a man a condition not so great as he would and the heart lusts after so much and God crosseth he cannot be content with a little or with a mean estate because his lust is his limb he cannot suffer it to be cut off or be paâ—â—d if a man hath a wooden leg he can cut it answerable to his shoo but if but a limb he must have his shooe cut answerable to his leg because it is his limb no cutting of that leâ—s oh it is dear So it is with a man that hath a lust after any thing it is dear and hence he is said to live in them and to be in the flesh but the desires after these things in a gracious heart they are blains they can be without them Oh never such a happiness if the Lord would dead them to me Gal. 5. 24. they that are in Christ have crucified the flesh with the affections and lusts thereof 3. The lusts and desires in a false heart are reigning lusts and make the lusts after grace and holiness serve them but è contra in a holy heart Ex. gr A man prays for the love of God and the Spirit of grace and 't is affectionate but yet 't is ever for some lust Iam. 4. 3. a man desires grace to perfect his gifts and gifts to deck him and purchase him honor before men a man desires grace to quiet his conscience in assurance of Gods love and pardon of sin that he may live the more peaceably with his sin Isa. 58. 3 4. Now in a gracious heart the desires of these things serve the desires after grace for he desires the things of this world to be the more holy Prov. 30. 7 8. Feed me with food convenient that I may not tempt thee he desires and hath them for Israels sake 2 Sam. 5. 12. Like a Tradesman he buys and sells but it is for gain Phil. 1. 20. Oh consider of these things and if your hearts have had only such false desires as these know it that as verily as these Virgins were shut out so shall you another day CHAP. XIII The desires and endeavors of Hypocrites after Grace are not lasting SECT I. THat foolish Virgins in their first endeavors after the Spirit of Grace usually cease from seeking farther before they have got that measure and fulness of it which will continue to the last Or That there is ever a cessation in the first endeavors of carnal professors from seeking after that measure of grace which will indeed last and continue until their meeting with and appearing before the Lord Iesus Christ. For these Virgins here did seek after the Lord Jesus Christ and the Spirit of Christ and hence did get that measure which lighted their lamps for a good season and they contented themselves with this and gave over seeking untill it is too late and therefore now they say Give us of your oyl our Lamps are oâ—t These foolish Virgins when they had got somewhat they are carried with abundance of affection and profession they think themselves as good as the best and what need they seek for more and then grow secure and fall asleep until all is spent The Scripture is pregnant every where for this But let us look and see the causes of this First Sometime it is because they know not what that measure is which doth accompany salvation but they set up an imagination of their own heads which is a false image of Saving-grace and when they have that now they think all is well and they go no further Iudg. 2. 11 12. People that know not the Lord nor the poâ—er of his grace will set up other gods and serve them and there rest until it is with them as it was with those when the anger of the Lord waxâ—th hot and spoilers come now they cry unto the Lord What is the reason why many a man falls short of the righteousness which is of God viz. of Faith Because he sets up in his head a righteousness of his own and if I get that then I hope the Lord will accept me and forgive me and hence Rom. 9. 31 32. why did they miss of it Because they sought it by a righteousness which is of their own so why do many miss of Faith because they think it is an assurance or when a man rests upon Christ not considering the need of an Almighty power and hence the Apostle prays for this Ephes. 1. 19. So for Repentance why do men fall short of it they think it is when Gods anger is exprest the soul then comes to seek the Lord and findes some comfort Psal. 78. Matth. 3. and so runs away with it So for Holiness they think it is to be like others and then well they think these are the men that shall live and are happy and look as it is like it was at Babel when head and tongues were confounded one calls for a Brick the other brings him a Trowel Hammer or Tile because he did but imagine what he spake and so understood not his language So 't is here men read and hear God speak and Ministers call for Faith and knowledge of God but earthly minds cannot understand heavenly language and hence they imagine that is Faith and Repentance which indeed is not and so miss of that which indeed else would continue and this is the misery of many thousands that in seeing see not The experience of the work of grace makes men savingly to know what Grace is Iohn 5. 37 38. Now men graceless never felt it in the life and power of it and therefore cannot tell it Secondly From the nature of Common-grace the nature of which is as the Apostle speaks of lifeless knowledge 1 Cor. 8. 1 to puff up it never leaves the soul more sensible of his vileness as Saving-grace doth Ezek 16 ult and so makes a man never rest in seeking after the Lord but makes the soul feel himself full and hence the stomack is gone from seeking after more as Rev. 3.
miseries than of inward they will not regard Moses by reason of anguish of spirit this keeps off many a man either he feels only outward miseries his mind is broken with cares how shall I live with losses and crosses Family is sick Cattel die Servants are untoward and unfaithful his drink is turned to water and the English flower is gone his Friends respect him not his acquaintance grow strange these things lie more heavy than sin 2. Pray before you come for as it is in men that trade their Servants are ready to let out their commodities but ask the Master first whether he will sell them or no to you so ask the Lord first Ministers are but Servants under the Lord it is not as they will but as the Lord will dispence Matth. 11. 25. I thank thee that thou â—ast hid these things from the wise and prudent though Christ himself preached Oh therefore looâ— up to the Lord Oh Lord let not thy Gospel be a hidden thing from mine eyes I am perswaded you should see strange things and grow up more and more if thus you did When Christ told them that the Spirit should come he bids them wait for it and they continued instant in 〈◊〉 Act. 1. 4. and then the Spirit of God came upon them though exâ—raordinarily yet here ordinarily Psal. 51. Lord cause me to hear the voyce of joy and gladness that the bones which thou hast broken may rejoyce and hence the Lord complains Isa. 50. 3. Why when I came was their no intercessor as if he should say he would have given them help else Oh therefore before you come and when you come pray Lord speak pray all the week long that there may be some Sabbath mercies for you 3. Give the Lord the price of his Gospel men that come to buy must give the price Zach. 11. 12. And God will not let you have any thing without price give away all thou hast when thou comest to hear to the Lord let him pluck or take any thing from thee only let him not take away himself and his Spirit prize the least truth above all the world as indeed it is better the Lord may else deny these pearls to you Heb. 4. 2. The word did not profit because not mixt with faith and â—hat is the property of that vide 1 Per. 2. 5 6. To him that believes the Lord is precious it makes Christ precious and every truth precious and when the Lord himself is precious the Spirit is sent Joh. 14. 17. whom the world cannot receive because they know him not Oh he is not sweet not precious to them Three things are here to be laid out and given to God at the hearing of the Word 1. Thy Thoughts let a man have never so much meat if he feed not upon it never will he have spirits thereby therefore while hearing time lasts be taken up with those things you hear be in them that your profiting may appear to all you know not so much but that there is more yet to be known 2. Thy Heart Love it Christs love was so great as to shed his blood that he might purchase this Word of his Gospel for thee and wilt not thou let thy love out of thy heart to it when it is for thee 3. Labor labor for the Spirit here as for the meat that endures for ever Ioh. 6. â—7 Christ will give it you spare no pains and labor upon it to enjoy and be eternally advantaged by it Thus much of the Second thing in this Second Part of the Parable Now the Third follows viz. The Coming of Christ himself CHAP. XVI Concerning Christs Coming SECT I. NOw this coming of Christ is set forth and amplified from two things 1. From the time of his coming While the foolish went to buy he came 2. From his different entertainment of the Virgins and carriage towards them being come First The wise they went in with him to the Mariage Secondly The foolish were shut out c. By this coming of the Lord is as hath been oft said meant the coming of Christ to Death or Judgement but especially and principally his coming to Judgement as may appear by the whole series of this Chapter and the next wherein the Lord answers to the second question of the Disciples viz. the signs and â—â—me of his coming i. e. his second coming which is called his coming to judge the the world c. That there is and shall certainly be a Second coming of Christ to Iudgement This truth the Prophets have foretold Enoch Iude 14. Solomâ—n Eccles. 12. ult Rom. 14. 11. with Isa. 45. 23. The Apostles have preached thus as 2. Cor. 5. 10 and it was ever in their eye and the main part of their Ministry when they pressed people to believe in Christ as a King where is he He shall come they tell the unbelieving world Angels also have published this Act. 1. 11. and Devils beleive this who are in their chains bound over to that day and all the Saints have looked for this 1 Thess 1. 〈◊〉 and hence promises of mercy at that time are made to such Heb. 9. ult And lastly the consciences of many wicked people have confessed this Paul preacheth of Iudgement to come and Felix trembles and Heb. 6. 5. divers felt the powers of the world to come and by judgements on them have been made to know that he is the Lord. SECT II. Quest. 1. BUt when shall the Lord Iesus come Ans. In general when all the Eâ—â—ct are gathered under the wings of Christ hence Matth. 24. 22. For the elects fake those days shall be shortned i. e. an utter ruine of all had then come but for them and therefore when they are once collected the Lord will come and hence in particular Judgements the Lord doth thus only a few Elect keep a whole land from being utterly wasted Isa. 6. ulâ— 1 Cor. 15. 23 24. first Christ is quickned i. e. in soul and body raised then those that are Christs at his coming and then comes the end and hence the tares are spared lest in pulling up them the wheat also be plucked up Now as for setting down the particular time the Lord Jesus doth it not in this Chapter onely gives some signs of it by which we may give certain credit that it is not far off as of the death of a crazy man and there are two that are not yet accomplished 1. The destroying of Antichrist at least in the principal power of it and throne of it 2. The calling of the Jews Rom. 11. who must have a great day of it again which dry bones shall live and their restoring a kinde of resurrection and life from the dead Some have thought two thousand years before the Law and under the Law and under Christ and then when these six days of a thousand years a piece are ended comes the great Sabbath this is already proved to be false in the
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
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
tarries for you and unto Christ that waits upon you as Felix to Paul when his heart trembled to hear of judgement to come I will speak with you at a more convâ—â—â—ent season The Lord hath not left Churches without examples of the terrour of Christs patience in this kind who upon their beds of distresse have lamented before men Oh my time is out Call time again call timâ—again and who have besought it of God with tears as he did the blessing and cryed out What Lord wilt not give me one houre one day more and so like men sinking have caâ—ch'd hold on any thing to save them whiles others have stood upon the shoar lamenting of them the Lord be merciful to them this may be your case that neither your tears nor blood can purchase a moments time Look to it that your vessel be not found empty at the coming of the Lord it is a dying time in this Countrey and the Lord hath taken away some and those that were ready are gone into the Marriage Consider of it that faith that grace which you think you have now may prove but chaffe and stubble when it comes to be tryed in the fire of the Lords coming the best man will fiâ—de all lâ—ttle enough then be sure you misse not of it now Do not think I will pray and seek then and I hope to finde though thou art secure now think of this point When did Christ come and shut the door but when the Virgins went out to buy but woe woe to thy dead heart some here present shall seek Christ and not finde him but shall dye in their sins till arrows are in your hearts you will not cry SECT III. THat after long profession of godlinesse it is a piece of foolishnesse to have any thing then to do but to dye and so to give welcome to the Lord Jesus These Virgins when they were to dye were then to buy when they were to receive Christ were then to seek for oyle in their Vessels that so they might be ready to receive Christ but of this hereafter Oh their sad condition that have all to seek yet Be not ever seeking never findâ—ng but so seeking as that when you dye you may say Comâ— Lord I am ready SECT IV. ly THis Coming of Christ is set foâ—th from the different entertainment of the Virgins and Christs different carriage toward them 1. For his entertainment to the wise Virgins that is set down to be an entring or admittance into marriage fellowship communion and joy with the Lord Jesus which â—s amplified First From the Antecedent not cause of it and that is their readinesse Secondly The Consequent of this their Communion the Dooâ— was shut That the last end and full blessednesse of all the Elect espoused here to Christ it consists in immediate communion with Jesus Christ alone What becomes of these Wise Virgins they enter into near commâ—â—â—ion and fellowship with the Bridegroom Jesus Christ. What becomes of the souls of all the Elect when they are separated from the body and from this World the spirit returns to God that gave it so the soul returns to Chrisâ— that bought it When this World shall be burnt up what will become of the souls and bodies of the Elect when there shall be no more Sun to shine nor Kingdom to rule nor Creatures to comfort they shall ascend from the clouds up into the marriage-chamber of the Son of God and be for ever with the Lord and the Lord alone and this is their blessednesse c. Blessednesse yea the last and only blessednesse even of heaven it self Iohn 17. 23. There are variety of creatures here and in every one there is drop't some sweet but the Lords end is to make his people perfect in one how is that God in Christ communicating all his goodnesse to his Son and so living in him then Christ communicates all his own and Fathers love and goodnesse unto them and so lives in them and now they are in him and so made perfect in one as those that are thirsty for a time are refreshed with some drops or waters running in their Channels at last they come to the well-head where they partake of all together 1 Thes. 5. 10. This is the end of Christs death that we might live together with him not live only from him but live with him and together with him in beginnings here hereafter fully SECT V. BEcause God the Father hath laid up all his glory most abundantly in Christ. Col. 2. 3. Treasures of wisdome it shines in the face of Christ. 2 Cor. 4. 5 6. and all our glory also Luk. 2. 32. Glory of his people Israel Psal. 29. 19. In his Temple he uttereth all his glory in the world there it sparkles in every creature and the heavens declare it but there is but some and that common to all tongues and languages but in this Temple the Lord Jesus especially there all the Fathers glory is uttered and himself doth utter it Treasures are such things where there are 1. Precious things 2. Abundance of them 3. Hidden not open to all 4. They are sure and safe there for their owners to take and enrich themselves withall so it is in Christ there is first precious things all Gods preciousnesse and all our precious things our life our peace our joy our strength c. and secondly abundance of them thirdly hid from the world and unknown in part to the Saints fourthly but sure there for their owners and Christ is the treasure of all these treasures which are infinite as God himself is now if all our glory and the glory of God be in Christ then as privation of and separation from this glory is the last and only misery so conjunction to and communion with and fruition of this glory must be the last and great happinesse of the Elect. I would convince any carnal heart by this Argument Didst ever finde any comfort from any creature that comfort is not from it but from the Lord by it for creatures are but as cold water all their warmth is from the fire now there is but a little of the sweetnesse of God because creatures can hold but little it is so narrow a vessel but in the Lord Jesus all the goodnesse of God is gathered together there which is scattered in several creatures here nay not finâ—te but infinite goodnesse and glory therefore this is our blessednesse In regard of God the Fathers exceâ—ding great love and the purpose of God to manifest it to the sons of men this is the nature of love when one is in a blessed condition himself he will labour to bring those it loves to that condition now the blessednesse of God lies in fellowship with his son Prov. 8. 30. Now God the Father loves them dearly and would have all the world to know that he doth so and hence brings them at last into the same fellowship with
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
shall burn and never be quenched there will be colds which shall blast all your budds and blossomes and beauty c. Now to have no love of Christ to take your self to as to a shelter in these times is very heavy hence Isa. 32. 2. Christ typified by Hezekiah shall be a shadow in a weary Land which is spoken to shew the sweetness of his love and their blessedness that have him to fly to and hence their woe who want him It is said Gen. 6. 8. Noah found grace in Gods eyes not in the eyes of men for before the Flood came they did â—not see it such a favour for to have an Ark but when that came and they fled from Houses to Trees from Trees to Mountaines and waters beneath and above prevailed now they saw it somethâ—ng to finde favour in the eyes of God and their woe to want it Moses dies wondering at the happiness of the Saints in regard of this Deut. 33. 26. and ult The eternal God is thy refuge he fore-sees stormes he preserves from miseries above head so as they cannot touch the heads of the Saints if so be they do fall yet they cannot fall so low but underneath are his armes As a Child which stands alone if it be in danger to fall and others cry out Pray take heed I have my armes say they under it hence Moses dyeth with this word Oh Israel who is like unto thee happy art thou then wo to those who want this there is not one man living but he shall meet with extremities which shall make heart and spirits to faile and the powers of heaven shall be shaken every thing may forsake you but Christs love but if that also doth wo then to you If you consider the power which this privation of love hath to damp all joy and mirth in all things present it invenomes and puts a sting and poyson in all blessings and makes comforts torments to have all blessings and all priviledges and not to have Christs love with them is to have a snare a trap a stumbling block and a Recompence c. Rom. 11. 9. Men regard not wrath to come but consider of this thy blessings are woes curses and you shall one day cry Wo is me that ever I was or that ever I had any blessing Suppose a man should be enriched with bags of Dâ—amonds hung with chaines of gold fare deliciously but condemned to die this would damp all Pharaoh had a stout will Moses tells him Exod. 9. 16. For this cause God had raised him up to shew his power upon him one would have thought it should have pull'd him from hâ—s Throne and made him lie in the dust it did not because God had hardened his heart so would this if the Lord had not hardened yours Hence we shall see Saints when they lie under false feares only of loss of love those very things which are most sweet are made most bitter Psal. 77. 3. I remembred God and was troubled but what think you of those that be not indeed loved it is enough to bring down the most merry heart and highest looks for the present what are my friends mine enemies is there none to comfort me of all my Lovers If you consider the sweetness of this Love of Christ. I'â—e instance only in one particular Psal. 63. 3. Cant. 1. 3. The Elect when they are glorified and with Christ what shall be most ravishing in their eyes what shall swallow up their thoughts most oh the love of Christ his free love why should I be accepted beloved oh that ever the Lord should cast his eyes and set his heart upon such an out-cast Hence praise of the Riches of Grace Ephes. 1. is the wâ—rk of Heaven Now to be cast out of this love will must be exceeding bitter to the soul hence Mat. 7. 23. I never knew you will be daggers at the heart or the stone upon the graves mouth which shall torment for ever If you consider the nature of this want or negation of Christs love what it is 1. Degree Is for Christ not to have so much as one purpose or thought of peace and good to them not to put the least Character of their names in the Book of life that is the first degree and fountain of all other Gods love Ier. 29. 9. 2. Degree Is not to speak one word of peace and love to a man no absolute promise of life to them Psalme 50. 16. They have nothing to do to take Gods Covenant into their mouths those promises which comfort and support the hearts of the Saints against all sins all miseries belong not unto them 3. Degree Not to suffer for them not to shed one drop of blood for their lives Ioh. 17. 9. so that all their sins must lie upon them to bear and answer for 4. Degree Not to do the least good for them good things they have but through their sins and Christs ordering of it are not good for them but they are thereby fitted by patience for destruction 5. Degree Not to accept any thing which they do to him their sacrâ—fices and prayers are sins Mal. 1. I have no pleasure in you 6. Degree Not to pity them in time of their trouble but to laugh at their Calamity and to rejoyce in their Ruine and eternal overthrow Christ shall get glory from them then whom they despised so long before This may let us see what cause all the people of God have to be abundantly satisfied with the love of Christ the heart of man is naturally like the raging sea never quiet if the least windes do but arise the Saints may have unmortified affections and are very apt upon troublesome temptations to be disquieted the Saints are compared to the Apple of Gods eye and we know little things will trouble much there it 's because in losses and sorrows which befall themselves and in beholding the madness and folly of others they are very apt to look upon the anger of the Lord in them foâ— their sin which others usually do not Oh consider is it such a misery to lose Christs love and have you a share in it oh then be thankful for it and contented with it When Christ was to depart from his Disciples Ioh. 16. 22. you shall sorrow but what doth he leave with them to quiet them I will see you againe that mourn now for loss of my presence What else doth he promise them nothing else truly that is enough When David looked upon the prosperity of the wicked and that they should â—ever see light Psal. 49. 15. with 19. But God will redeem my soul from the grave not from troubles and he will receive me Some read it For he hath received me both may stand together and this was enough to him If a Traveller have lost his way and not come home to his journeys end he may be very well unquieâ— but when he is come to the end
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
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
themselves and 2 Pet. 2. 1 2. as there were so there shall be false Prophers and Paul though discerning reckons his danger in regard of false Brethren and it is a heavy judgement of God that that which should make a man adore the depth of Christs Wisdome Holiness Presence in his Church and fear his own heart and Spirit should offend men in the least measure for surely these are warnings to all the Churches and all men and examples before our doors as those are 1 Cor. 10. A man that is prescribing Rules of Art he gives one or two examples he could give twenty but that is enough to make the wise understand Hos. 14. 9. Hence see the fearful and sad condition of those who shall voluntarily separate themselves and are glad of it from the fellowship of the faithful nay the Churches of Christ they do but execute the divine sentence of Christ upon themselves in this life which shall be past upon them at the great day they shall then be parred and cast out of the family of God the Church of the first-born of which the Churches on earth in their purity are a resemblance Look as it is in sinning a man departs from God and executes upon himself that which shaâ—l be though now 't is not felt his greatest dooâ— so it is in parting from the Saints they do but execute their sentence upon themselves and hence 1 Iohn 2. 19. They went out from us that it might be made manifest they were not all of us if ever they had portion in the Saints they would never have parted not but that one may separate from the incurable corruptions of a true Church and not but that one may remove from one Church to another provided it be with love and utmost care for the good of that where he was and also not but that one may be forced upon some special cause to dwell in Mesheck and be forced to forsake Sacrificing to shew mercy but I speak of such forsaking wherein men voluntarily separate themselves from all the Churches of God at least though not the people of God out of a base esteem of their fellowship and a hiâ—h esteem of something else which they shall have without it they regard not Communion of Saints no further than it may serve their turne and when it will not serve their turne then they forsake it This separation it commonly ariseth from certain preparations to it which are the loosenings of a mans heart from Gods people Like the Apple before it falls it begins to grow loose from that which holds it I shall briefly shew how this is that you may be watchful many not yet fallen but their hearts sit loose from Churches and fellowship of Saints and people of God even when they think their hearts sit close to Christ and I will not name all for particular men have their particular temptations but what is most common and this is one secret sin and plague of men in these Churches and there will be rendings Christs work is to gather and Satans ever quite contrary to scatter and it is a Rule What is Christs greatest work the contrary is Satans chiefâ—st as when Christ is humbling he is hardning when drawing to believe he to unbelief when Christs work is to gather and unite hisâ—s to scatter loosen and divide with that foot Christ treads on Satan most there he bites most 1. The Lord withdraws that honour and love from a man which either he looks for or thinks he deserves from the hands and hearts of Gods people either they are not lovely or not loving to others when they have either no personal worth to purchase love or they have nothing to give of love in exchange for love or else to try them the Lord for a time leaves his people to a blockishness of spirit their love waxeth cold or they think they are not honoured or have not enough and so if men do not make Satan will make them scandals to themselves through their pride of spirit 1 Sam. 15. 35. Saul desired Honour me before the people but Samuel came not to Saul hence what did Saul do you never read that he came to or made use of Samuel again We are united to Christ by faith but to the Saints by love and mutual love Ephes. 4. 16. Take away this mutual love that you love not others or they love not you unless you have Christs Spirit which was in Paul and all the faithful 2 Cor. 11. 16. you will fall secretly and hence Hebrews 10. 24 25. Provoke one another to love and good works say to one another Pray Brother tell me of my faults and your feares I 'le tell you my heart againe c. Truly hâ—re is the temptation of some if not of most to Apostacy from the Lord and his Servants and this is the guise of Hypocrites let any godly not honour them they despise them let any ungodly honour them if they be not extreamly vile they love them and their fellowship and are ready to think them as honest as the best because they make themselves their own gods those that honour them are their good Angels and è contrà 2. They begin to feel by woful experience no spiritual good or power of the Spirit and Presence of the holy Ghost in their fellowship or in these Ordinances in it they have them but not the use not comfort of them and this sets them going and ripens and rots them for a fall for as want of love made them sit loose from the persons so this makes them sâ—t loose from the Ordinance and a man thinks now What am I the better for the purity of Ordinances and so hence when he should loath his heart he loaths the truth and wayes he seems to approve and hence falls For this is a standing Rule Let a man have Ordinances and not know how to use them or not indeed make spiritual use of them if he knows it but he will sit loose from them Mal. 3. 14. Zach. 11. 8. My soul abhorred them and they abhorred me not their own hearts as it is with the soul and body they are not knit one to the other immediately but by spirits which if they be extinct then they fall asunder Let a man have meat and it not feed him cloaths that cannot warme him physick that cannot purge him a Vineyard planted that never hath fruit on it he will cast them off and despise them and this is the second step the heaviest judgement of God on men for not loving the truth but taking pleasure in unrighteousness and this works thus especially if they have had some trial of the people of God sometime and after great expectations of receiving good from them meet with but little the Word Sacraments Fastings hence come to be stones not bread the heaven of promises is Iron and there is no raine falls on them and hence they 1. Carelesly refuse at
Publick And surely both the Subject and the manner of handling it is such being wholly upon those things wherein the heart and life of Religion lies that we cannot disapprove of their Opinions who have so earnestly desired it All the Sermons and Books that speak to the heart of Religion are little enough to feed that and keep life there especially in this languishing and dying Age wherein though there wants not common light and outward Profession yet losse of Love and inward deadnesse are as common The work being somwhat lengthy and fitting Scribes not easily attainable in this Wildernesse it hath occasioned this delay hitherto But we hope it will now be neither unacceptable nor unseasonable These Sermons are now transcribed by industrious and intelligent persons and have been carefully reviewed and corrected They are written out of the Authors own Notes which he prepared for preaching only about a Sheet himself wrote out in his life-time having thoughts it seems of yielding to their desires who were earnest for their publishing by means whereof though the Reader will often meet with Curtnesse of expression and though some lively passages that were uttered in preaching may be wanting yet you will have this benefit to have much in a little room It may also easily be observed that nor curiosity of words but weight of things was here studied by and flowed from the heart and pen of the Author which yet produceth the best and truest i. e. a real Rhetorick In summe although many imperfections incident to such post-humous Editions cannot be wanting yet we doubt not but the work will speak for it self to the intelligent and serious Reader We are not ignorant that there be some who somwhat differ from this our Author in the accommodation of this Parable and Analysis of some part of the Context referring it to the times about the expected calling of the Iews and if so the substance of the work may be accounted to be in a more than ordinary manner proper and seasonable for these times But therein every man is left free to his own further disquisitions Neither is it for the sake of the bare exposition much lesse Chronical Accomodation of the Text so much that we publish these things in that kind the Labours of others do abound but for the spiritual practical lively soul-searching truths and applications thereof that are therein contained the substance of which Truths the impartial Reader will easily acknowledge to be clear both from this and from other Scriptures These Sermons preached by the Author in a weekly Lecture were begun in Iune 1636. and ended in May 1640. In which time there was a Leaven of Antinomian and Familistical opinions stirring in the Country as the world hath already in Print been informed By occasion whereof of the Reader will meet with sundry passages tending to reprove and refute some of those conceits and to establish the contrary truth which we have not expunged but let them passe mostly as we found them seeing it is no more then the world already knows that there were such things then among us and though that storm be as to it's open influence comfortably blown over with us yet the like errours are if not latent among some here spread elsewhere by the New Lights of these times whence these helps against them are still needful And we doubt not but the substance of the Truth here defended by our Author will stand and abide the Trial. Yea I suppose I may freely take liberty to say that among the many excellencies wherewith the Lord endowed this precious instrument of his this was none of the least that God taught him and helped him to teach others the ture middle way of the Gospel between the Legalist on the one hand and the Antinomian or loose Gospeller on the other with much and sweet clearnesse as was evident in the whole course and way of his preaching and may in some measure appear both in his Books formerly printed and in the following Sermons Other passages also of special application to this Country and to those first times of it we willingly permit to passe the Presse because they may be profitable to others in like cases elsewhere and of special benefit to the New-English Reader For why should we not desire and hope that the sutable solemn counsels and warnings here given to these Churches by this Seer in Israel in reference to the main matters of life and godlinesse may now be of living awakening and soul-instructing use to them Oh that it may be unto many Generations Reader if thou comest â—ither to carp and cavil or to criticise upon each circumstantial imperfection this work is not for thy turn but if thou bringest with thee a serious and humble heart desirous to have thy soul searched to the quick the sores thereof lanced thy spiritual work and way directed and the interest of thy eternal peace furthered if thou desirest to walk with God in good earnest and escaping all the snares of a slight and slumbring Generation to stand before the Son of man with comfort in the day of his Glory then maist thou here find that that will sute thee and which thou wilt blesse the Lord for even words that are as Goads and Nails fastned by this Master of Assemblies given from that one and chief Shepherd The Lord fix and fasten them in all our hearts that abiding and being engrafted there they may be instrumental to further our Salvation that neither deficiency in the main nor sloathful security may hinder us from our desired end but when that chief Shepherd and that Heavenly Bridegroom who now sends to us by so many Servants and Messages of his both in Word and Writing shall appear himself in the Glory of his Father and of all his holy Angels we also may receive a Crown of Glory that fadeth not away and for the last consummation of this happy Marriage may go home with him to his Fathers House there to abide in his Rest in the Fulnesse of his joy and drink down his Pleasures for evermore And you that somtimes were the Flock of this Shepherd and have heard these things from the lively voice of this Soulâ— melting Preacher whom you never can forget let it be a welcom Providence to have these Truths thus revived to you and put into your hands that he who is dead may yet speak to you and yours Get them into your Houses to read nay into your Hearts to feed upon as a choice and precious Treasure And let them still be a living and continual warning to you to watch and keep alive the power of Godlinesse the daily practise of working out your Salvation with fear and trembling the love of the Truth the hatred of every false way the esteem and improvement of Gods Ordinances and the true humble heavenly Life of Faith in Christ Jesus Ionathan Mitchel To the READER IF thou art one who knowest what 't is to be
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
the creature 2 Because so long the soul cannot see nor come by the eye and feer of Faith to the Lord Jesus Iohn 5. 44. and think Christ better than all as Birds in a string may fly high but when they come to the end of the line fall down there and so though the soul flies to Christ yet when indeed it comes to the end of parting withall it falls down and falls off from Christ. Whole men have no heart nor desire after Physitians when all limbs are whole and strong no desire after Plaisters so while any thing easeth and contenteth the heart there is no desire after Christ Hos. 4. 11. Whoredom and wine have taken away the heart 3 Because so long the heart if it do come cannot stay with Christ to do any thing for Christ Mat. 6. 24. You cannot serve God and riches i. e. two Masters who have constant employment and Christ hath set us such employment Hence men on sick-beds are tame as may be promise any thing because their joy in the creature is gone Hence on the other side many men after many springings of heart are choaked by thorns of the world 4. From the abundant love that the Lord Jesus shews to them that ever have or look for communion with him Those to whom we shew much love from those we expect much again As a man if taken or cast out to be servant one looks not for love from him but when a man hath given himself and made over all his estate to another now all love is too little So 't is with the Lord Jesus Iohn 6. Will you also depart SECT V. 2 THE soul must be divorced from the Law i. e. from comforting it self with the righteousnesse thereof For explication of which we must consider these things 1. That the Lord doth not ever give a man content in his sins and lusts but wounds Conscience for the same 2. That so long as the Lord wounds a mans Conscience for sin no creature can give a man comfort or content A wounded spirit who can bear Iudas casts away his silver pieces and Belshazzar quakes who was but even now quaâ—â—ing in his cups As a man that hath an aking tooth or broken bones What can comfort him now 3. Hereupon the Law fals upon a man or a man meets with the Law for as all a mans sorrow is upon him because the Law is broken all a mans care is how he may keep it again What shall I do As a man cast in prison for debt there all is opened an the Law like an earnest suitor 1. Presleth hard for love and obedience 2. Promiseth a rich portion eternal life if he can keep it If not you must be damned therefore now forsake your sins c. 4. Hence the soul not knowing a better Husband consents and resolves to cleave to it Rom. 10. 3. Deut. 5. Whatever the Lord will have us do we will do it and here it stayes and is comforted here it rests as in Asa his time all rejoyced for the Oath 2 Chro. 15. Isai. 58. 1 2. and if it find not perfect comfort because of imperfect work it then closeth with Christ for to make up and piece up all Gal. 5. 1. And now I say 't is comforted in what it hath and doth and here it rests now from hence it must be divorced What need I prove it when the Apostle hath so fully Galat. per totum and consider the young man Mat. 19. Divorced I say the soul must be from this 1. Because he that doth thus sets up another Christ and makes himself his own Saviour can the Lord Jesus take such a soul into communion with him Suppose a Prince be pulled by his people from his Throne and they set up another pious vertuous Prince to Rule will this serve the turn to say he is an honest Prince so though duties be never so good yet not to advance Christ is to pull down Christ. 2. Because such persons do commonly most oppose the Lord Jesus in a way of believing though not in a way of doing the Lord hath more ado if any of these be brought home to bring them in they have somewhat to say for themselves they have stronger forts c. The Scribes and Pharisees rejected the counsel of God against themselves and hence no people lest to such deep desertions as these if the Lord intend mercy to them for they have more need than others 3. Because hereby a man doth but make a conspiracy against Gods greatest plot that ever he had a foot viz. to advance his free Grace Gal. 5. 4. you are fallen from Grace for nothing makes a man more fit to boast than works and resting in them sin makes a man ashamed and therefore if they come to Heaven they have laid a foundation to thank themselves for somewhat hence no communion with Jesus Christ in this frame no the Lord will tear down this foundation and make the soul cry guilty and make this Husband the Law to be judge to examine and condemn and now come and ask what have you to plead for your life and peace it hath no plea to shew but mércy c. it hath its duties evidencing against it SECT VI. 2 THe soul now comes to be Espoused to the Lord Jesus Quest. How The soul beholding the glory of the Lord Jesus makes choice of him as in all Marriage bonds there is a choice made and if love be great there is little standing on terms let me have him though I begg with him so the soul sees such a sutableness in the Lord Jesus as that it stands not on terms let me have him though in prison with him though in the Garden in Agonies with him though in the Cross in desertions with him he is enough as Peter when he saw Christ on the Sea desired he might come to him there Heb. 11. 26. Chusing the reproach of Christ c. And look as Christ chuseth the soul 1. The whole soul. 2. Everlastingly 3. Above all others so it makes choice of Christ whole Christ Phil. 3. 9. 2. Everlastingly The Lord is my portion for ever Psalm 73. 26. And before ever you can look for communion with him you must make this choice of him and glad too you may have him on any terms nay put it to any soul the Lord hath done good to and ask it will you have him 't is such a mercy I cannot conceive how one so vile as I should have it have him the Lord of glory the Prince of life and peace O yes Hence Peter said Master what shall we have that have forsaken all and followed thee you shall sit with me on Thrones and look as Christ now chuseth the soul above others as well as in Heaven Iohn 15. 16. so it now chuseth Christ Whom have I in Heaven or earth many when they think of death or are dying then chuse him but not now or
chuse him for outward blessings not spiritual favour and life Iohn 6. 26 27. 2. The soul hence gives it self like one espoused to her Husband to the Lord Jesus Cant. 2. 16. I am my beloveds servants give work for their wages and masters give wages for their work but Husbands and Wives give themselves one unto another Suitors also give Tokens to draw on love not themselves so servants in the Church they do for God in hope of wages and the Lord blesseth them it may be outwardly but he that is espoused to Christ gives himself Lord I can do nothing for thee give nothing to thee but I give my self to thee that thou wouldst work in me and by me Rom. 6. 13. So the Lord is a suitor to many a man that never gives himself to him he gives them some comforts some winning drawing melting meâ—cies but not himself they give him some entertainment and good words a thousand wishes as Capernaum did but not themselves but this must be if ever you look for communion with him hence David saith I am thine save me hence some made shipwrack of Faith they were not the Lords hence the Lord saith he knows who are his 2 Tim. 2. 18 19. his send their tokens again for look as 't is an evidence of much love when a man gives the dearest thing he hath viz. his whole self to the Lord Jesus so 't is also an evidence of little love when he will not give especially anothers own thou art none of thine own thou hast but little love if thou give not thy self to him without which never look for life and communion with the Lord. 3. The soul hence takes full contentment in the Lord Jesus as a Spouse hath enough would not change for all the world as Peter when he had a glimpse of Christs glory Lord let us be here or as Simeon that had been waiting for the consolation of Israel when once he had Christ in his arms Now let thy servant depart in peace I have enough now let me dye and not live to sin more and 't is certain as there 〈◊〉 in creatures that contents the heart without Christ in an unregenerate man so contrary-wise in a regenerate Iohn 3. 29. if hearing the Bridegroom is joy what is hâ—ving him indeed they take content in other things but as coming from the Husband and this you must do if ever you look for communion with him cannot you be content with the Lord alone in Heaven you shall never come there then lest you quarrel for want of something Men make nothing of this to hathe their hearts in the sun and joy in what they have and hope to have but the Lord may be gone and you grieve not why because oâ—heâ— things ease your hearts There can be no communion hereafter if you despite iâ— now SECT VII THis serves to discover the great error most common and dangerous of the whole châ—istian woâ—ld who think that they may love and embrace the world and the Lord Jesus too and â—e saved at last by him too i. e. they may not be Virgins but go a whoring from Christ and yet partake of Christ and mercy from him that look as it was in those sad dayes Isai. 4. 1. so in these dayes many lay hold on Jesus Christ they will eat their own bâ—end live on their own 〈◊〉 and wear their own apparel their own rags only let us be called by thy name Believers to take away our reproach for that is an open shame not to believe in Christ For this is the prosessed thought of some every one is a sinne and I am one and a great one too and who can say his heart is clean none can free himself from sin in this life and I cannot do it if I would and hence look on Christ to save them though sin sleeâ—â— in them you cannot have both I would but enquire hath not every man something that contents him what is it is it the love the fellowship of Jesus yet it may be at a Sacrament and it may be not for thou maist say the Lord never yet revealed his love and self unto me never yet assured me yet somewhat joyes thy heart What think you can you have the Lord and content your selves thus with other things why I trust to him I hope so it cannot be so If the Lord Jesus was a Patron of Brothel-houses a Protector of Stews you might think so some say they cannot pray to him nor prize him why something else contents then besides him but know it cannot be so I know a Saint may be taken aside as David with envy at others prosperity but when he considers of it O what a Beast he returns again The Raven and the Dove we sent forth the one came again and again the other not therefore as Ioshua 24. brought the people to these thoughts you cannot serve the Lord and other gods as Iunius notes so bring thy self to that stâ—ait O that the Lord would set on this one thing this day when I sadly weigh it it consouâ—ds me and makes me say Lord who then can be saved I know with God all things are possible but this is rare SECT VIII HEnce we may learn who they are that never shall have everlasting communion with the Lord Jesus viz. those that never were esposed to him and you may know this if never yet divorced from all others besides him Psal. 73. 25 26. I shall stay â—whâ—e here because there is never an unsound heart in the world but as they say of â—itches they have some Familiar that sucks them so they have some Lust that is beloved of them some beloved there is they have given a promise to never to forsake and also because most men do seem and think they are Virgins espoused to Christ and look for communion with him and yet not divorced from all other besides him I shall shew hence 1. When the soul is in league with the creature 2. When married to the Law I should account it happy if any be found out CHAP. V. Sheweth the Markes and Signes whereby the Soul may know whether he be in league or love with any lust or creature or married to the Law SECT I. 1 THose that never were in bitternesse and sorrow of heart for the losse of God For these two things are as clear as the Sun 1. That the losse of God is the greatest losse for 't is the utmost and last plague upon the damned in Hell My Comforts my Friends Means Heaven is gone but if God were mine I could be comforted No God is gone Hence no sorrow for any losse so much as for this Saul 1 Sam. 28. 15. God is departed from me Hence sore distressed Nay the Lord Jesus when the Father departed for a time and he knew he would return and visit him cried out My God why hast thou for saken me 2. That all men living have lost God Isa.
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.
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 here not but then he will come himself and fetch thee Iohn 14. 1 2 3. Take thy soul to the Bride-chamber there to be with him for ever and ever and he will keep the dust of thy blessed body and not lose one dust of it and at the last day raise it and then when others shall cry out Yonder is him whom I have grieved then shalt thou lift up thy head Yonder comes my husband to comfort me to crown me that I may dwell with him It shall be the blessed day to thee And when judgement is done thou shalt go with thy beloved from the air up to Hewen with a shout and live in his love and dearest embracings of thee and this he will do for thee so poor and vile in thine own eyes Now will you have him and that now or no SECT V. 1. IF the Lord be so desirous of me why doth he not overcome me If the Lord doth it 't is by these cords of love and if not the brand of a reprobate is upon thee 2. But I do love him already Is it with such a love as makes you unable to resist him to wrong him as the Apostle said We cannot speak against the Truth but for it for if not 't is naught There is a natural love to Christ as to one that doth thee good and for thine own ends and spirituall for himself whereby the Lord only is exalted Hâ—st thou this 3. But I do not have Christ. If any man do not love him with a positive love let him be Anathema 4. I cannot love him 1. What canst thou love else 2. Thou canst not love him so well as thou shouldst therefore close with him and love will follow 3. Get the Lord to overcome thy heart Ier. 3. 19. How shall I do it 1. Set him before thee Who will commit lewdnesse while her husband lookâ— on Psal. 16. 8. 2. See what content thou givest Christ by love Smallest duties coming from love are accepted What makes thee wrong him to please thy self Let a thing crosse thee yet it conâ—ents Christ Jesus 3. Get him and wait by Faith on him to overcome thy heart and the work is done then Now will you do this or no If not say then you have had a fair offer and tell the Devils so when thou goest down to Hell as it may be thou maiest ere long Men talk of terrible Sermons but these sink deepest Tell me dost thou love the lord only Wil 't keep lusts or Christ alone If so then look to it In this Countrey a woman killed her child and she said when she did it her child smiled upon her Wilt thou kick Christs love now when he smiles upon thee Afterward shee repented but it was too late Women when they have a mind to some other murder their husbands but if known burnt they must be But wilt have him and love him alone Oh if perswaded to this then happy for ever Let this day be the beginning of eternal Glory to thy soul and the God of peace be with thee CHAP. VII Sheweth that a man hath no power in himself to do any spiritual work but that he must receive all from Christ. 4. HEnce we see a necessity if ever we look to have communion with Christ to do all spiritual work all we do Theologice from the mighty power of Christ from the life and Spirit of Christ. To bring forth no Spirituall Act but from Christ and for Christ I shall put both in one and the latter into the first for none act truly from him but it is for him for you know if a woman bring forth children to any other but her own husband that woman hath lost her chastity So when men shall bring forth the fruits of obedience to any other from any other but from Christ they lose their virginity their chastity without which no communion with Christ. For I have ever made two parts or degrees of Christian chastity as 't is in outward chastity 1. The soul sets its chief affections on Christ alone that look as 't is with a woman though she cannot do much nor deserve his love yet her heart is with him her self is his Cant. 6. 3. I am my Beloveds 2. The soul bâ—ings forth fruits of love only unto Christ i. e. from Christ and for Christ as in marriage the woman brings forth fruit of her womb to her Husband and this is set down plainly Rom. 7. 4. The first we have handled Now a little of this And that I may presse this which is of much use to you give me leave to expresse my self in these Conclusions SECT I. THat all men living nakedly considered in themselves have lâ—st all power to do any thing that is good Rom. 3. 12. None that doth good 1. His light is quite extinct and his eyes quite out hence said to sit in darknesse and the shadow of death Mat. 4 16. now a shadow is a privation of some light this of all light hence called darknesse it self take the blindest Indian he is a witnesse of this truth and a right picture of a soul fallen from God hence because he cannot see he cannot do 1 Cor. 2. 14. 2. All that life he had to act well is lost too Eph. 2. 1. he is dead in trespasses and sins he cannot breath not speak nor think nor do one thing that is good I say nakedly considered in himself And hence look upon a man quite forsaken of God in Hell there you may see as in a lively looking-glass what every man living is when the Lord leaves him he can blaspheme him he cannot love him he can contemn God he cannot esteem him he can wish there were no God to punish him he cannot submit unto God though he leaves the most heavy load upon him and you see not your selves untill you see your selves here and see your selves thus SECT II. THat unto some men especially nay unto all men almost though vile yet more or lesse the Lord gives a power to act and live and move and to do many spiritual duties or good duties from themselves For as there is a bredth in the wayes of Grace that every Christian hath not the like measure of Grace so there is a bredth or latitude in the wayes of sin every sinner breaks not forth into the like measure of sin but some are far better than others as the three grounds that were bad yet one better than another Now how comes this about why the Lord gives that power to act as all the knowledg of a God by the light of Nature falsly so called this is the work of God Rom. 1. 19. Hence all terrors and comforts and duties of Conscience are all from God so the Historical Faith of the Gospel which many have and so to confesse and professe no salvation but by Christ together with a readinesse to dye in
love a spring of running love without measure for this is the difference between affectionâ— of Saints and Hypocrites to Christ the one ariseâ—h like a morning dew which is soon lickt up by the Sun Hos. 6. 4. the heat of affectionâ— after other things licks it up but the love of Saints to Christ is like a spring which riseth to everlasting life a spring is but little but yet the fâ—rther it goes the wider 't is till at last swallowed up in the Sun and there is no measure of water so Saints have but a little love but the longer they live the more enlarged for Christ and there is no measure but all is too little they never can never do love enough so that look as 't is said in another case Psalm 102. 13 14. ' T is time for thee to build up Ierusalem i. e. to return to thy people in thy Ordinances for they love the stones so then it 's time for Chriâ—t to come and then the set and fit time is come for a â—eople to meet with Christ out of Ordinances when the set time is come when they love Ordinances and love Christ much more When a man is gone beyond Seâ— and all his Friends and estate are at home they long for him and he is left among enemies why comes he not to them why send not they for him why they know he is sickly and cannot live on the dyer of the country hence he is unfit to come but when that is once come to passe that he can live only on it then he is ready when-ever they send so when men can live with and be content alone with Christ and his love now they are fi With what face can a man appear before Christ when he requires nothing but love and he hath not that 3. Then a man is unready for Christ whiles he neglects the work of Christ for suppose a man hath some inward love to Christ yet neglects hath no heart to do the work of Christ he is as yet no more fit to meet Christ than a Steward who hath had much betrusted him to improve for his Lords use and he hath let all seasons go wherein he might have traded for him and gained somewhat to him How can he appear before him when no fair accounts to be seen so the Lord hath betrusted thee with many Talents timeâ— strength means c. you are not Lords but Stewards of all these Now do you not let many fair seasonâ— and winds blow by you have if espoused to Christ every man some work Now how can you stand before Christ if that be neglected Oh thus 't is with many christians hence those sad alaâ—â—ms of conscience and shakings of Gods Spirit after many loose dâ—yes dipt in some good duties What dost thou that others do not that never shall see Gods face in Heaven Now therefore then the soul is ready for the Lord when 't is daily at it finishing Gods work hence Iohn 17. 5. I have finished my work now glorifie me Christ hath given us our lives work dayes-work every hours work for Christ hath ever eâ—ployment now though a soul may livelong and cannot finish its lives work yet if it finish its dayes work or hours work it may have comfort then if the Lord should come That look as 't is with a Marriner when he hath his Fraight now let the wind come to drive him out of the Haven he is ready to depart so here 2 Pet. 1. 8 9 10 11. If ye do these things and abound an open entrance shall be ministred unto you i. e. when a christian is ever acting for Christ and adding one Grace to another in his course then he is so ready that an open entrance is made for him Therefore look after this 'T is with most Professors commonly as 't is with a Woman that loves her Husband and begins to dresse her self but so much businesse to do that she doth it but by starts hence call her never so laâ—e she will say she is not yet ready she hath so much to do she cannot so 't is here Or as 't is in a house where all things are in a lumber and many things wrapt up and put into holes so long as all things be in a lumber there is no readinesse So many a soul hath a heart fit to receive Christ but all things are in a lumber in a confusion out of place and order and hence not yet ready to entertain Christ but when this work is done then ready Oh betimes do this work set things to rights in your souls 4. Then a man is unready when having done his work he grows puft up with it for let all the three former be wrought in the soul if now the soul be puft up thinks highly of it self attributes any thing to it self as he said in another case they are too many for the Lord so he is too big for the Lord. And truly this we shall find it 's pretty easie to be mean in our own eyes after we have been indeed carelesse and vile before the Lord but when the Lord hath mightily assisted enlarged assured enabled comforted quickened now to be as nothing this is difficult Hence Knox on his death-bed had this Temptation of Meriting When Hezekiah was sick he was cast down but when well and God gave him great Treasures his heart was lifted up now he was unfit Now therefore when a christian is ready to give all to free Grace and to adore that now he is ready for the Lord Psalm 108. 1. My heart is prepared I will sing 〈◊〉 give praise Gods last end is to bring the soul to the praise of the riches of his Grace not only to enjoy God as Adam Now the great reason why Christ comes not to his people presently after they are espoused to him 't is to make them ready to attain that end Hence he leaves sins temptations sorrows desertions on purpose that they may at conclusion look back and see if ever saved pardoned it 's Grace Now therefore when the soul is brought to do this when he hath this rent in his hand now the Lord is ready to receive him and it too and he is prepared for the Lord he that hath not his Rent ready himself is not as yet at all ready to meet with and see his Landlord So that you think you boast not Oh the Lord sees you do or have not hearts so enlarged towards Grace as you should it 's certain you are yet unready then but when empty and poor and cast down and makest an infinite matter of a small sin and settest a high price on a little love much more on infinite now you are prepared Hence David falls a praising when near to death and the Lord near to come to him SECT IV. 1. THe law of Respect and Love requires this of us when Peter would expresse his love unto Christ Luke 22. 33. he professeth
he was not only ready to go to prison but to dye with him Christ hath poor respect and love if men will not so much as be alway ready to receive him it certainly argues a carelesse heart that sleights Chrâ—st that is not ever prepared to receive Christ. 2. Because the time of Christs coming is then when we least look for him vers 13. Hence a christian ought to be ever ready to receive him Many of eminent parts when the Church had most need of them then are cut down Many at their first conversion before they or others almost could tell what to make of them the Lord hath cropt them in the bud Men find their hearts unfit and unready they think hereupon that hereafter they shall get their hearts into better order and tune when these businesses are over but yet will live at liberty a little while why then it 's most likely is the Lords time of coming even now when they think least of it Luke 12. 40. 3. Because the Lord hath set apart every one that is espoused to the Lord Jesus only for the fruition of Christ and use of Christ 1 Cor. 3. ult You are Christs and Christ is Gods A Woman that is not chosen nor set apart for the fellowship of a Prince she may go how she will and do what she will any base drudgery work but she that is chosen to be next unto him and only to behold and love him she is not to plead she hath so much businesse to do and so many Friends to speak with that she cannot make her self ready she is set apart for a better person and for more noble employment So here men of the world not loved of God nor chosen and set apart for him may do what they will but when the Lord hath chosen and set you apart of purpose for this end Ephes. 1. 4. Chosen to be holy before him in love i. e. to stand ever in his presence before him with a spirit of dearest love unto him Hence the Lord hath taken the care of all things else 1 Pet. 5. 7. that we might mind and do this thing It in danger he will deliver if in want he will proviâ—e if weak he will strengthen only noâ— be ready for the Lord Psalm 45. 10. Forget thy Country and thy Fathers house so shall the Lord desire thy beauty You are not now free to love and follow whom you please the Lord hath bound you to himself by love and you have bound your self by promise to the Lord again Therefore now a christian after once espoused to Christ is better than all the world being the Bride of the Lamb and he hath a better and greater good for to enjoy therefore he should scorn and abhor to march himself to or to do any thing for any other creature and therefore methinks should sit as one upon a watch-tower looking out and telling the clock now day is near waiting only for Christ Oh let it be so If in Heaven you shall have only Christ Oh prepare for him much more now As a Woman that is Maâ—cht to a rich man all the servants attend on her and follow her she is wholly and only for her Husband so it should be here 4. Because he hath prepared and made all things else ready for the soul it 's hard if he hath prepared a place in Heaven and Grace in Heaven not to prepare an heart and make it ready for him Iohn 14. 1 2 3. his Kingdom was ready long ago and his Father ready to accept and entertain thee and his heart loves and desires all are ready after thee hence be ready to meet with him I am my Beloveds SECT V. HEnce see the great unkindnesse of many a soul immediatly after his espousing to Jesus Christ who having once given himself to Christ and received comfort thereby presently grows more carelesse than before he was matcht unto the Lord Jesus who should now stand in a holy watchfulnesse and readinesse to receive Christ as 't is Psalm 85. 8. Let them not turn again to folly because they are very apt so to do Many say when in some distresse and after long waiting if the Lord would pitty once then happy I I would give away any thing all I hâ—ve unto himâ—â—well the Lord pitties the soul when in its low estate and then it blesseth God but like the Israelites soon forgets his works his love and after great peace from God comes greatest carelesnesse can this stand with Grace and Christ very hardly but yet it may for there are Two things that make for it 1. Because at first conversion there is much seeâ—ing of Christ for healing the horrour and smart of sin as well as for the curing of the wound and scar of sin hence when espoused and horrour being past that wheel being broken a man draws more heavily now and neglects seeking now the Knife is out of his heart he cries not so earnestly 2. Because when espoused and much affected commonly a man trusts to his affections when he hath a fulnesse of them hence the Lord lets Satan prevail Luke 22. 31 33. Satan hath desired to winnow thee as wheat and I saith Peâ—er am ready to dye with thee but you see he feâ—l and then when the Lord looked upon him he went out and wept bitterly How shamefully hast thou fallen should any love him more than you if ever he pitty well for his Name-sake he hath done it But how oft hast thou broken Covenant how forgetful of the Lords kindnesse The Lord looks upon thee this day why hast thou so soon forgot me and forsaken me have I not took thee from the Dung-hill nay from Hell and whereas I had so many thousands to set my love on I chose thee and whereas thou couldest not love me when I offered my self thou couldest not return me love again I gave it therefore to thee yea and have given my self to thee for ever Hast thou thus forgotten me when as I take little wrongs from thee more heavily than great ones from others Oh that this might make you go out and mourn bitterly so if ever you have tasted that love as Peter did Christs looks will humble you Hence see the reason why some Godly People dye so uncomfortably and with such distresse of spirit why they have not lived in an expectation of Christ and hence they cry out of themselves not knowing whither they go insomuch as some have not been comforted by all former experiences and by all present consolations of Ministers Oh no 't is now too late to speak they thank them for their love but God hath otherwise thought of them yet if any hope be given them 't is ever pickt out from some word and they cry Oh I thirst for a little mercy and then dye and what is the reason of it what need I speak Themselves will tell you and have done it Oh I have lived thus and thus
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
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-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
will receive that Because there is no satisfying of the Father without him bring Benjamin with you or never look to see my face The conscience of a man can never be pacified until God is satisfied for all wrongs Now the Lord Jesus hath satisfied nay perfected for ever them that are sanctified by once offering up of himself to God Heb. 10. 14. Now the soul never comes to have setled peace in his own conscience though peace was purchased before but by offering up of the Lord Jesus by Faith even Christ himself the Soul wants him the Father shews a Ram in the bush gives Christ and that the Soul gives him for satisfaction and offers him to God again As the Priests in the Old law when the Sacrifice was slain then it was offered God offers the Soul a crucified Son Faith takes him and offers him Lord behold thy Son Rom. 3. 25. And hence comes Propitiation and peace peace to see that God is satisfied Now if by Faith we come to have the peace of the Fathers satisfaction with us then it must needs pitch upon the person of the Son first Hence many never have peace because 't is not a Son himself they look for but somewhat from him they are blind and dead and hard and these things they would have helped but close not with Christ himself Because the Soul can neither actually receive nor expect to receive any thing from Christ unless it hath first pitcht upon the person of Christ. A man may hope he shall and presume and think he shall and it may be receive somewhat out of the common courtesie Christ shews to them that look towards him but never shall receive any saving-good thing till now Iohn 6. 53. Unlesse ye eat the flesh of the Son of God and drink his Blood ye have no life Look as 't is in our eating as if a man should seek to get nourishment out of meat or drink not by feeding on it it self so 't is here Some said this was a hard saying and so 't is to a carnal heart Rom. 8. 32. And hence observe when the Lord promiseth any great thing to his people Isai. 7. 14. he ever brings in the Lord Jesus that if he shall be given then all things also Because true Faith ever closeth with Christ by love to Christ as false Faith closeth with him out of self-love Cant. 1. 2 3. The Virgins love thee that 's love indeed which is set upon the person The Lord never puts his Pearl nor sets it in a swinish faith that contemns the Son no 't is a precious Faith that loves the Lord. Hence it carries the soul to the Beloved SECT IV. HEnce see the reason why the Lord keeps his people hungry and empty and cuts them short of many spiritual Blessings 't is that they might â—lose with and be contented with the Person of the Son There are three things some of Gods people seek for and find not if the Lord intends good to them 1. They desire the comforts and conveniencies and peace of this World Oh rest is sweet and the Lord will give them none of these or keep them at short commons with these and why that they might lay up their peace and find all in himself Gen. 15. 1 2. Abraham after the slaughter of the Kings was in fear that he might make the Lord his shield Hos. 2. 6 7. She shall seek her Lovers but shall not overtake them 2. They seek for some good to themselves in themselves from themselves I would fain believe and cannot I would fain do sayes a man but alass he grows worse and worse the commandment comes you will do there is your task do it yet they languish and dye and why so Ier. 3. 23. that they might look for help and righteousness in another In the Lord our God is the salvation of Israel not from the Mountains the strongest helps and means in the Lord 't is alone 3. They seek for Grace and strength and peace from the Lord Jesus very importunately and many times very impatiently and so sinfully too and the Lord denies them it hath been better with them than now therefore they wonder the Lord should be so full and they so empty and think sometimes to seek no more and the Lord denies a dole at this door to that they might content themselves and lay up their joyes in the Lord Jesus Christ 2 Cor. 12. 9. My Grace is sufficient It 's strange that Christ so able so ready to help yet denies I confess 't is sometimes some lust and stumbling-block the Lord Jesus sees Oh but against that they seek and truly here is the cause that having no good from him they might place all their happiness and felicity in him Look as it was with Iacob a great Famine coâ—es and all the sacks are sâ—ent and they are used roughly though not hardly nor wrongfully and all was to bring them to the sight and embraceings of Ioseph all the time of Famine was for this So the famine of Spirit is to last long and the Lord denies supply to bring the Soul to see embrace and rejoyce in the Lord Jesus the most flourishing Trees in Gods House shall have their winter season and cast their coat that they might preserve themselves in their root This is the great wound of many a believing soul for a time to rest more contented with what he receives from the Lord than to quiet himseâ—f and his heart with what is in the Lord Man would have his lost happiness in his own hand and this the Lord will not suffer his people to lye in long Gen. 26. 4. and the best and surest course that can be taken is to cut them short of all for Faith is an unconquerable Grace that whatever it loseth out of its own hand it will find it and enjoy it in another And therefore see Gods end and meet the Lord in this end of his See all in the Lord and seeing your blessedness there in all your wants lay it up there that if you will boast here you may do it all the day long for this is Gods greatest plot to pull all men down that his Son may be set up to wither all the grass and beâ—uty of all the flowers of the field that the glory of the Lord might be revealed I must here give you a taste for it doth me good to think and it will do you more good to enjoy the sweetnesse of this Truth There are four Things you desire all which are chiefly laid up in Christ to that end that you might in all wants quiet your hearts with unspeakable peace there 1. The free Grace and love of the Father this is that I hope which you prize most pray for most fear the loss of most would rejoyce in the having of most without which thy life is death and blessings curses and death the beginning of Hell Would you see this love
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
his Brethâ—en but it will not ever hold and the Lord â—ppearing thus to them that have been stung by the Law and that killing letter now â—he Lord appears in ineffâ—ble Beauty and Glory To others there is nothing in it they may see this yet not believe 3. In seeing the Lord in the Glory of his Grace or fitnesse for him and this is the main for look as 't is in Marriage there is a respect to Beauty and feature and that draws Now a Woman sometimes appears to one so that though Portion be great c. yet he cannot like another can because God hath a hand in it and what fits the fancy that 's beauty there is a sutablenesse every way So Christ is presented with a rich portion to many and yet they cannot like cannot see a Beauty because they cannot see a fitnesse and sutablenesse to them and for them another man can because he sees a fitnesse and sutablenesse in the Lord Jesus for him in resâ—ect of his misery and sin and his gracious disposiâ—ion Iohn 1. 14. But we saw his glory full of Grace and truth Psalm 45. 2. Thou art fairer than the children of men full of Grace are thy lips which is so beautiful in the Lords eyes that the Father hence exalts the Son for all the Grace he shews to his Elect. Now what makes Christ appear fit Answ. The knowledg of a mans self and sense of vilenesse hence Luke 7. 29 30. The Pharisees despised the counsel of God against themselves when Publicans justified God c. And 't is a Rule that the saving-knowledg of Christ is dependant upon the sensible knowledg of a mans self Let a Christian in Christ lye in his sins and comfort himself in Remission of them without repentance he may talk of Christ but no beauty will appear in Christ So 't is at first first the Soul feels sin and that God is holy and will hate him then the Lord shews Christ come to call such Yea but I have no good and cannot help my self Christ appears fit to seek out such Oh but I cannot see nor believe nor be affected Christ appears one fit to do all full of wisdom to perform the Second Covenant Oh but I want all things Christ appears all-sufficient Oh but I shall fall Christ appears constant in his love Oh but he is far to seek Christ appears present Oh but I shall sin Christ appears merciful to bear with and heal infirmities Oh but I shall believe too soon he is fit to prepare and dispose Oh but all the world will be against me Christ therefore appears fit to rule all for me Oh but Death and Grave may hurt me Christ appears fit who hath conquered all and this is ever in the Saints Now least you should think you have this when you have not and know it not see the evidences hereof 1. If ever the Lord hath thus revealed himself to thee he hath brought this light out of darkness and made thee sensible of it 2 Cor. 4. 5 6. Oh you that have been a little troubled and then hear of Christ and then depend on him and wait for comfort from him and now you are well you never yet saw him Nay if truly enlightened you will go mourning to your Graves for your ignorance of him Prov. 30. 2. and seldom is your darkness seen and felt but there is some beam let in 2. It damps the glory of all the world that a man laies down all at Christ feet as the Wise-men Mat. 2. As glow-worm-stars go out when the light of the Sun ariseth so all the comforts and all the miseries of the world are nothing now Acts 7. I see Jesus 3. It makes a man very vile in his own eyes Isai. 6. 5. Nay his excellency vile as Isaiah his tongue and wonders that the Lord should look upon him a Worm who is so glorious What am I that the Mother of my Lord should come to me c. He see Christ fit and then sees his Glory and then saith What me Lord me to stand before thee Lord depart I am a sinful man 4. It necessitates the heart to believe not with assurance but with a clinging to him Hypocrites have knowledg of Christ but it never heats the heart this as fire necessarily heats and that which is put to it is heated so here for the sight of the last end doth necessitate when 't is seen Isai. 55. 4 5. They shall run to thee because God hath glorified thee Rom. 1. 16 17. 't is the power of God for there is righteousness revealed that though the Lord bids depart yet he cannot be gone nay when he concludes yet as Ionah 2. 4. so he can see to a Temple through the belly of a Whale Many say may I believe or I cannot prize him I tell you when the Lord appears as he is you cannot resist that light but you must cling to him 5. Where this is a man rests not here but sees more and more of him Iohn 1. 49 50. A man sees now his Glory but after he shall see his love and after that he shall know his mind 1 Cor. 2. 9. Eph. 1. 9. The mystery of his will And then his constant presence and all his walkings with him and towards him so as to be familiar with him that in time of old Age he shall be an Acquaintance of Christs 2 Cor. 3. 18. From glory to glory whereas an hypocrites light goes out or grows not Heâ—ce many ancient standers take all their comfort from the first work and droop when in old age I know the Saints light is obscured and the Lord â—ides his face but then they are troubled and it shall break out with healing in his wings Nay all their life time they may think they know him not because they have not those measures Oh therefore see a necessity of it 1. You that are vile and ignorant of Christ no Faith yet no Christ yet And what then Thy sins are upon thee now and wo to thee for the wrath to come Oh poor creature thou dost not see nor canst not see if thou didst thou wouldst not crucifie the Lord of Glory 2. You that be Professouts of the Church Oh deceive not your selves if the Lord hath enlightened you Oh blesse him If Christ were here he would blesse you Mat. 13. 16. Nay when he was here he did it he doth it in Heaven I thank thee Father c. Mat. 11. 25. Luke 10. 21. But if not all is unsound that ever you had Oh therefore look you be not deceived here and therefore wait upon the Lord to manifest himself Who knows but the Lord may help Nay when you are feeling of the infinite need of it and of your own woful blindnesse 't is begun SECT VI. SEE the happinesse of Saints all you standers by and of all Believers You think what are they What have they that I have not What get they by
a child a son in Covenant I would but because otherwise hence I dare not Ans. Ioh. 1. 12. Receive him he will make thee a Son 2. Oh but my wants are many Ans. Receive him he will make thee rich Isai. 55. 1 2. 3. Oh but I find my hearten deared to creatures Ans. 1 Iohn 5. 4. This is the Victory that overcometh the world even your Faith 4. Oh but I shall fall back No Ier. 3. 22. Return and he will heal thy back-sliding 5. Oh but I shall never be able to do any thing Ans. Yes close with hiâ— and thou shalt 6. Oh but I am very vile before the Lord after all I do Ans. Yet Eph. 5. 25 26 27. He shall make thee amiable only receive him set thy heart on him alone Now do you think he bears a good will toward you can you deny it Shall not this overcome thee that the Lord of Glory should fall in love with thee and bear good will to thee a Leper and that canst do nothing for him and yet for all this Oh this will draw thee Psal. 36. 6 7. Oh how great is thy loving-kindness this makes a heart of steel to yield Ier. 31. 1 2 3. Oh this will cut you in Hell Oh hard hearts that despised such Grace 4. If the serious thoughts of this do not draw thee at least not so fully look up to the Lord to reveal himself unto thee to be thine For as no man can take Christ until God gives him so no man can say he is his untill the Lord shews him that he is his And as the creature cannot reâ—â—st but take when the Lord gives so it cannot but see the Lord when he reveals himself as indeed he is And look to see him to be yours by some Promise for there is a seeing Christ mine in great fulgor without the light of a Promise and Spirit in it Is Christ yours Yes I see it How by any word or promise No this is a dâ—lusion The other is by promise that opened in the Gospel Eph. 1. 13. 14. He saith not in whom after ye were sealed you believed but è contra And how believed by hearing the Gospel Hence Saints return to this Psalm 51. 8. Let me hear the voice 1 Pet. 2. 1 2 3. And this is that which hath knit the hearts of Saints to Christ for ever Oh thou hast the words of life For there is a voice of love to the Saints engraven in all mercies in all afflictions in all Gods leadings of them though it be in a Wilderness but Beloved only the Word can tell me the meaning of these words of love So there is love of Christ revealed according to a Promise not by it and love spoken in mercies but the Word interprets them and clears them to be no delusions I mean the Spirit there This is judged to be a good answer to Papists who shall be judge of controversies We answer that which shall be judge at the last Day must be judge now but so Rom. 2. 16. Iohn 12. 48. So whether doth Gods Spirit seal or the Devil delude It 's a great controversie if you have noâ— a word to see Gods love by but think you have a way to see it without this Word shall judge you Oh look therefore for the Lord by a word to do it and say Speak Lord and if by word look not for it without a work on your own heart Some Christians have rested with a work without Christ which is abominable but after a man is in Christ not to judge by the work is first not to judge from a word For though there is a word which may give a man deâ—endance on Christ without feeling any work nay when he feels none as absolute promises yet no word giving assurance but that which is made to some work He that believeth or is poor in spirit c. till that work is seen hath no assurance from that Promise Tell him God hath promised to pour clean water Ezek. 36. Yes for some not for me Secondly 't is not to judge by the Spirit for the Apostle makes the earnest of the Spâ—rit to be the Seal now earnest is part of the money bargained for the beginning of Heaven of the light and life of it He that sees not the Lord is his by that see no God his at all Oh therefore do not look for a Spirit without a word to reveal nor a word to reveal without seeing and feeling of some work first I thank the Lord I do but pitty those that think otherwise if a sheep of Christ Oh wander not Ob. But I have waited long for this Ans. True therefore more need to wait still it may be now 't is not far off Ob. Oh but it may be he will not if I knew that I could be quiet Answ. Down proud heart Oh take heed of that pride art ' noâ— worthy never to hear a voice from God Be silent then and humble and now hear what the Lord will say he speaks in a still voice Psalm 85. 8. do as they in that Psalm did Thou hast done thus and thus Oh hear us turn us and then â—ie still and listen Oh do thus else you make God a lyar if the word comes 1 Iohn 5. 10 11. and now when thou hast him Oh change him not First What dost want and where wilt go to find it but there any creatureâ— and all the excellencies of them are there and in time of trouble he will be instead of all and also blesse all Secondly Dost want Grace to honour a God it is in him the fulnesse of it Dost want God and his love thou hast him and now all his love his care his wisdom is thine Oh wonder at thy lot and portion and say Lord I have enough Thus much of the first Doctrine CHAP. X. Shewing that True Believers do with hope expect the Second Coming of Christ. SECT I. Now they go forth by Hope Of Him and his Coming Desire Of Him and his Coming THat the Church and People of God after they are truly Espoused to Christ and made in any measure ready for Christ they now are no more of this world but look out of it and verily expect the Second Coming and Glorious Appearing of Christ. 'T is true they look for his coming and company at the last period of their life but this they look upon but as their welcome in the way until the last Trump shall blow and that they shall meet the Lord in the clouds of the Aire 1 Thes. 4. 18. which is the last and chief time of his Coming they look out for The Five Wise Virgins did here verily look for him the Five Foolish seemingly did so too That look as it was before the first Coming of Christ all their thoughts and searchings of heart were after the day and time and glory of it 1 Pet. 1. 10 11. And the nearer His Coming was the more
for fellowship with that Spouse And when the Soul sees this Love to be a Son and then to be proclaimed Heir Oh this makes them set Christ himself as the pattern to walk by Now therefore 1. When men shall think this way is bad another way of some Saints is good and so take a Copy of his course from them and now is well this only is to be pure as man is pure 2. When a man leaves not till he gets such a measure of Faith and Grace and now when he hath got this contents himself with this as a good sign he shall be saved he looks not for Christ. Or 3. When men are heavily loaden with sin then close with Christ and then are comforted sealed and have joy that fils them and now the work is done and they are past Grace and past Repentance and daily cleansing now they study not what to do for Christ that neither Family noâ— Church where they live are the better for them 4. When men shall not content themselves with any measure but wish they had more if Grace would grow while they tell Clocks and sit idle and so God must do all but do not purge themselves and make work of it Indeed Saints purge not themselves of themselves for dirty hands will never wash a foul face but by a daily dependance on and importunity of Faith sigh after the Lord to do it verily if not thus you look not for Christ 2 Pet. 3. 11 12 14. For if you did you would say and think if to be like him be my Glory Oh then that I might then have it now Sons that are born to their hopes in the Court will go in the Court-fashion Beggars that are born and brought up under hedges content themselves with their rags so here Lord where is this Spirit especially even among us There is scarce any but either would be honest and then hopes God accepts of his will or will be so then 't is only so much as will credit or comfort him Lord where is the man that mourns for this how far short he falls of Christ of Christs thoughts Christs prayers Christs speeches Christs meekness but only patches up his comforts with some ends of Gold and Silver and shreds of Honesty He hath heard others teach and preach and gets some shreds of knowledge thence he sees what others are and do and gets somewhat to be like them Have we not cryed out men are too good to be better in our own Land And unlesse a few under Affliction or Temptation who is I pray God such a race come not over hither where God looks you should get a higher pitch put off your wildernesse-shoes get those sins removed that provoked God there or else besides the misery of a heart-brand upon thee thou dost not look for Christ and therefore art either not espoused or asleep and shalt if not by the Word by the terrour of God be dreadfully awakened Oh New-England New-England that art now making a conquest of the world and seekest for the spoyl of it to enrich thy self to recover thy losses and therefore makest a truce with thy distempers for a time and dost not purge thy self as Christ is pure I dare not yet tell thee what Christ Jesus hath to say unto thee Therefore think of this if not thus you have no hope 't is but talk and notion in thy head And you that do not he shall come in a time when thou lookest not for him And hast not so much Grace as the five foolish Virgins had This is the frame of men and Professors what are they They were troubled humiliation is past they have looked for salvation by Christ that is past they have been comforted that is past What Holinesse They will pray in Families keep company with Saints get into Christ receive Sacraments that is past What lack they yet Many wants but God accepts their desires for what they want and that is their Circle of Honesty now and there rest Is it not thus Is this to purge like Christ If any have more Oh wonder at the Lord for it But if not Oh thy doom SECT VI. OH you espoused and beloved of the Lord look for his coming look for his company the world looks not for him because they care not for him Will you also depart Hath he called thee as a Virgin forsaken and not comforted as a wife of youth and given himself to thee and given thee a heart to give content to him and thy self to him in lieu of his love life and all if it might do him any good Oh are you born to so great hopes and are they not worth the looking afâ—ter God forbid Do this therefore especially in these five Cases 1. In case of strangenesse felt between thy soul and Christ It may be thou thinkest Oh he that hath saved preserved me called me when I never lookt after him redeemed me when a captive every moment pardons me a daily friend unto me that hath given me Ordinances given me the comfort of them But Oh yet to be a stranger to him this cuts Oh look now for this time 1 Th. 4. 17 18. When thou shalt see that bleeding heart that hath loved thee above all Princes and Angels that body in the Glory of the Father and be as familiar with him as thou art with any friend and see his Glory and the Father in him and know as thou art known Oh look for this for it shall be so 2. In case Gods promises are not made good to thee For at that instant a man beleeves he gives Christ and all things all Grace all consolation all Glory but 't is in the promise because he would have them live by Faith a while here as by sence in Heaven and being wrapt up in the promise they feel it not only plead with God Hast not said Lord thou wilt subdue iniquities purge me as Gold is tried Why then do I go childlesse gracelesse No more Grace no more Spirit no better heart for thee Oh now the heart calls in question Gods promise or sinks Oh now remember this day for the perfect restitution of all things perfect accomplishment of all promises is reserved for this time Isa. 25. 9. Thou prayest for many things but they come not Christ reserves the payment till this day What a comfort is this What a sweet speech was it of Ioshua Josh. 23. 14. One thing hath not failed when he had conquered the Land So then when the conquest is made to see all the promises made good to thee 3. In case of Gods absence or withdrawing or when thou feelest but little of his presence here in his Providences or in his Ordinances private publick and that in New-England too Thou hast found one half hours time with the Lord alone sweeter and better than a thousand worlds Oh but this holds not Thou maist it may be wait on the Lord in his Ordinances and
time be saplesse savourlesse things unto us Thirdly Because I have had strong fears lately of some unexpected trials among us and I should be glad if it might not be if the freedom from them might make us better else I say let them come But Fourthly Because 't is a rare thing among us to see such burning Lamps as look and long for Christs coming which when I consider though there be other causes yet one great one is this Oh the heart is gone away by violent lusts after these things here Oh therefore take heed of them And therefore consider 1. You shall have Christ and his fellowship if indeed you long for him Iohn 4. 10. That 's his love you are not so desirous but he is a thousand times more Thou maist desire these things and if God loves thee misse of them God will make thee poor when thou wouldst be rich base when thou wilt be honoured and when you would have honey he will give you stings and cause you have to thank the Lord too that he will not give you your portion here 2. If thâ—u hast them and dost desire them and God gives them and thou lettest Christ go thou hadst better a thousand times be without them Psal 78. 30 31. The meat was in their mouths and the wrath of God came upon them If the Lord gives thee Christ happy for ever if these things when thou dost so desire them oh wo for ever 3. The Fellowship of the Lord Jesus thou shalt never lose Death shall not part thee from that nothing shall rob thee of that but look after and long for these things they will perish and die away All flesh is grasse the Word of the Lord and the Lord himself much more endureth for ever 4. Why dost desire these things For some sweet in them Why is not all that in the presence of the Lord Jesus and enjoying him It pleaseth the Father that in him should all fulnesse dwell so that thou shalt drink as out of a pure Fountain all that is there If there be any sweetnesse here he gave it 't is much more eminently in himself Exod. 24. 11. They saw the God of Israel and eat and drank Had they meat up with them Oh no. But the sight of him was meat and drink and all unto them As therefore you desire Christs fellowship Oh long no more after these things here Hence see death is not to be feared but desired of all Saints It was an odd speech of a Heathen 'T is ill to desire death and worse to fear it he meant not because of any good in it but because we must die But death brings us into eternal Fellowship with the Lord Jesus It doth Saints more good than all Ordinances all afflictions wherein we complain we can get no good than all means It brings us into his Fellowship 1. Quickly as Christ was caught up so the Soul by Christ to himself 2. Immediatly for the next thing we shall see is Christ himself our Husband himself and then see the Kingdom and then wonder at the Lord. 3. Everlastingly never to part more Oh fear it not therefore Christ hath sweetned it to you SECT V. HEnce see a clear foundation and ground-work of longing for fellowship with the Lord Jesus in his Ordinances here This is that I shall exhort to For 1. You cannot shall not must not now go to him in Heaven nor enjoy fellowship with him nor meet him in the clouds though you do long for that day but in his Ordinances you may meet with him now And truly those whom we love and long for if we cannot go to their house or find them at home we are glad to meet with them abroad As with those who stand before Princes if we cannot be with them on the Throne or at Court we will desire to be with them in the Countrey Nay on the Dunghil Oh the Spirit of David Psal. 27. 4. One thiâ—g have I desired and that I will seek for though I never have it What is that David Is it to wear the Crown in Ierusalem Is it to have all thine enemies lick the dust of thy feet Is it to have thy Name spread and thine Honour great through all the Kingdomes of the world No but that I may dwell in the Courts of the Lords House all the daies of my life and that seeing I cannot shall not die presently and so go to see his Glory in Heaven therefore that I may see his Beauty here enjoy him here and that not for some years but all the daies of my life 2. Ought you not to long to tast and passe through the sorrows of death that you may be with him And are Christs Ordinances more bitter than death that you are loath to break through the difficulty of them that in them you may enjoy him The truth is so 't is with many a man that such is the strength of his hidden contempt of Christ and his love to his sloath that he had rather die than pray and be damned eternally than to follow the Lord in an Ordinance till he hath found him graciously How come Gods own people to lament this if there were not this 3. I remember a sweet speech of one with God That a Christian ought to prepare for a Sacrament as he would prepare to die for saith he there is but this difference when we die we then go to Christ in a Sacrament Christ comes to us What he said of a Sacrament I say of every Ordinance in every Ordinance Christ comes to us when we die we go to him Now ought you to long when you are absent from him to be with him and will you not care for him nor long to see him and enjoy him when he comes to you And so be worse than poor naked Indians Christ comes not to them no dews fall down on their Gilboahs no Manna at their Tent doors and hence they live without him and desire him not and when he comes to you do you see no beauty in him now why you should desire him Will you thus requiâ—e him for his love ah foolish children and â—â—wise 4. Truly Beloved you can have but little evidence you do desire the Lord Jesus company in Heaven at the last day that long not vehemently after him in his Ordinances now You have followed me in the regeneration saith Christ Mat. 19. 28. therefore you shall sit with me upon Thrones If Christs presence here a little of himself be burdensom What will it be in Heaven then Depart from me saith Christ I was in prison and you visited me not Shall you depart for not visiting an imprisoned persecuted sick sorrowful Christ in midst of miseries and shall not you depart for rot visiting a comforting Christ a teaching Christ an intreating embracing Christ in the midst of his Ordinances If the Lord tries you with water with a little of himself here and you care not
no prophane ones among us to overthrow the kingdom of hypocrisie as well as of civility and prophanenesse 3. You will save the Lord a purging and cleansing time for when Christ purgeth not with the Holy Ghost in his Saints and Ordinances he will with fire Here I might give rules for discerning mens spirits as 〈◊〉 Mark their speech for by thy words thou shalt be justified and many times one word will give a light to see all as in Simon Magus as with men in a labyrinth found out by one thread Secondly Mark them that you see not grapling with Sin and Temptation for if we see them without that they are not yet tryed therefore observe them here here is their trial when time of Temptation comes Thirdly Get thy self to stand at a distance from sinful men from all the world We know we are of God 1 Iohn 5. 19. As men that are in the water look only to themselves but standing safe on shore they see others drowning I speak this because I fear the Churches are so busie about their own things that their 〈◊〉 not kept if they see no grosse sin then all is well Hence be not offended if you see great Cedars fall stars fall from Heaven great Professors die and decay 1. Do not think they be all such 2. Do not think the Elect shall fall Truly some are such that when they fall one would think a man â—ruly sanctified might fall away as the Arminians think 1 Iohn â— 19. They were not of us I speak this because the Lord is shaking and I look for great Apostacies towards for God is trying all his Friends through all the chrisâ—ian world in Germany what profession was there who would have tâ—ought it The Lord who delights to manifest that oâ—enly which was hid secretly sends a sword and they fall others in other places receive the Word with joy the Lord sends Persecution and fearing men more than the filth of sin and anger of Christ they fall others stand iâ— ouâ— there and suffer and venture hither and Isacâ—ar-like see rest is good and crouch under their burdens and so they fall Others have had sweetnesse in Ordinances the Lord departs and so they fall Others have corrupt hearts and received the truth in the form not in love and stood in deferce of the truth not love of the truth the Lord lets â—rrour loose and they fall Well never be offended at this I am not because I never knew man fall but he loved some lust and was never broken from sin and although this is not seen when they do fall it offends not me Oh therefore search your own hearts when Christ said to the Disciples one shall betray me Lord is it â— say they so when not one but many Lord is it I Oh many a christian lies fast asleep never comes to a thorow search a strict waâ—ch Do but consider this 1. That in Churches nay purest Churches many may lye hid nor discerned 2. Thou maist be one 3. If thou beest that of all men living none shall so deeply sink in Hell 4. That all Ordinances shall tend to this end and all thy joyes all thy afflictions and therefore Oh search befoâ—e the Lord search and say Lord as no mans punishments and plagues can be like 〈◊〉 nor sins if I â—erish so if pardoned loved never any shall have such cause to blesse theeâ— and therefore take not up with weak and groundlesse hopes but love that hand that smites and wounds thee for this discovery is to awaken thee but you have so much businesse you will not cannot c. Consider what a fearful thing 't is to be 〈◊〉 up as for a gazing-stock to Saints so an everlasting terror to the damned themselves CHAP. XIII Containing a Discovery of Gospel-Hypocrites SECT I. THat the most hidden hypocrites of the purest Churches under the Gospel are Evangelical or Gospel Hypocrites For these that were foolish were not such as in appearance rested in the Law or in a Covenant of Works but they had escaped those intanglements and now were Virgins that plead their interest in and their communion and fellowship and love-knot with Christ they had now their Lamps ready and made much preparation for him and they did wait for him and verily looked to have eternal fellowship with him their Beloved infomuch that they took their flight so high towards Heaven and Christ that they passed for a time the discerning of the wise for you must know that where the Gospel comes there are two sorts of enemies against it 1. Open and those are your Justiciaties that seeking to establish their own righteousnesse and being puâ—â—ed up with it can with pretended good consciences in doing God service oppose the righteousnesse of God 2. Secret and subtil enemies yet seeming Friends and these are your carnal Gospellers that cry down all their own righteousnesse and cry up Christ and see nothing in themselves as there is good cause so to think and look for all from Christ and yet these when the Lord comes to search are found false and these are the worms that grow in this wood in this building in these Churches Thus it was in Christs time the Church of the Jews had left their grosse idolatries yet this was their stumbling-stone they sought to establish their own righteousnesse and hence he came to his own and his own received him not and hence were cut off for this their unbelief but others divers sorts of them did receive him beleeved in him Iohn 2. 23. Many took hold on Christ and he took no hold on them wondred at him and entertained him when others did reject him as Capernaum did yet under his woe And these are the spots of Evangelical purity wenns in the best bodies of the best constituted Churches Look but upon Christs own Family Iohn 6. 69 70. The Disciples professed when others departed Lord to whom should we go thou hast words of life yet saith he I have chosen you indeed to be for me but one is a devil viz. Iudas the Deacon stood not on his own righteousnesse but was for Christ and followed him and yet in this Evangelical Angel without is a Devil within because he still harboured his lusts within This the Apostle Paul fore-saw Acts 20. 29 30. Some Wolves without should come and also some cankers within should fret that should draw many Disciples after them in a Church bought by Christs own blood speaking perverse things pretending to draw Disciples after Christ but 't is indeed after themselves and Paul laments this Many walk i. e. professe Christ and his Crosse yet enemies to it Phil. 3. 19. This Christ foretels Luke 13. 25 26. Many seek many knock and at last cry Lord Lord open and in their life-time they pleaded communion with Christ yet Depart ye workers of iniquity Iude 4. Certain â—en are crept in turning Grace into Lasciviousnesse for that is the very form of an
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-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
in the glasse of the Gospel Rev. 22. 4. 2. The Lord makes many Promises of love unto his people which go to the very heart to chear them Hos. 2. 14. 3. The Lord conâ—ines not his love to looks and words though it 's wonderful to have the least of them but you may read his love in his works of love Now those works peculiar to them are first and chiefly the donation of Christ for a man in redemption to a man in vocation and then the peculiar fruits of this love exprest in peculiar operations upon the Soul and in the Soul which Gods truth in the New Covenant promiseth and Gods faithfulnesse executeth Ier. 31. 33. 32. 40. to take away the stony heart to write Laws in the heart to put fear into the heart these are the peculiar effects of this New Covenant and they are operations in a man which only the Elect feel and wonder at Grace for Ephes. 2. 4 5. According to his great love hath he quickened us together with him there is a kind of Resurrection of a mans soul when 't is brought home to Christ. And look as the bodies of the Saints shall be different at last day so when God raiseth their souls from the Dead here there is a difference now 2. In regard of the Death and Blood of the Lord Jesus which was shed not only that he might be a God unto them but that they might be a peculiar people unto him Tit. 2. 14. He gave himself for his people not only to justifie his people but also to cleanse his Church Ephes. 5. 26 27. for this hath been Gods great plot first to perfect his people in their Head and then lest there should be a golden head and feet and hands of iron and clay and because the Church is not found lovely therefore the Lord makes it lovely by little little here until it appear without spot or wrinkle at the last day Do you think Brethren that Christs Blood was shed to work no more in his people than in Hypocrites was it only shed to take away guilt of sin from Gods sight and then to let a man wallow in the sins of his own heart 'T is true there is a work of Sanctification which Hypocrites have which Christs Blood purchaseth for I beleeve all common mercy and patience comes by Christs Blood and so all common Gifts and Graces but yet Beloved there is a vast difference their wills were never changed though their minds were much enlightened hence they sinn'd wilfully The Lord never was dear to them hence secret despight grew up that at last they committed the impardonable sin Hos. 10. 26 29. 3. Because those Graces or Qualifications together with the Operations of them which are in the faithful are the same with Christs the same in kind and nature Ioh. 1. 16. From his fulnesse we have received Grace for Grace hence we are said to bear his Image and because it 's but little at first hence from Glory to Glory 2 Cor. 3. 18. Now the Lord Jesus had not only the Spirit which he had without measure but also he had many Divine qualities habits or Graces which it is blasphemy to think that they were hypocritical or common which the faithful receive from his fulnesse and wherein they are made in their measure like unto him so the Saints have not only the Spirit but also those peculiar operations of it wrought in them by the Spirit whereby they come to be made like unto the Lord Jesus Hence as there was an infinite distance between the Lord Jesus and the best Hypocrite so the likenesse that they have of the Lord Jesus makes a difference now And look as there is a difference between a Plant and a Beast a Beast and a Man so there is a glorious life which Saints have begun here in this life which none have but themselves 1 Pet. 5. 10. They have the First Fruits c. the which is meat and drink which no man knows of that lies in his hypocrisie and sins 4. If there should be no difference then these evils would follow 1. This laies a foundation of contempt of Grace and of the Beauty of Holinesse in the hearts and lives of Gods people for look as 't is in the work of the Son in Redemption if Christ should have dyed as much for Iudas as for Peter and suspended the act of Faith to apply this on the Free will of either then Iudas had as much cause to thank Christ for his kindnesse as Peter and Peter had no more cause of blessing Christ for his love in redeeming him than Iudas and what cold praises will he then give him So if the Spirit of Christ should sanctifie or call a Saint no more than an Hypocrite then the one hath no more cause to be thankful for the work of the Spirit than the other and when a man comes to look upon the work of the Spirit and the Graces of it there is cold water cast upon those this is no more than what a Hypocrite hath Christ hath not only redeemed by price but also by power from the power of Satan Sin Darknesse Delusion and not to be thankful for this is not to be thankful for the Redemption of Christ Thou shalt never have it then that dost despise the Spirit of Grace whereby thou art but commonly sanctified 2. Because this abolisheth the use of all conditional Promises made in the word for you know they are made to some qualification or work of the Spirit in a man some to Mourning Poverty Faith Hunger Lostnesse c. now if there should be no difference between seeming works in Hypocrites and these then 1. the truth of the Promises is destroyed for the Lord saith They that hunger shall be satisfied I 'le answer Hypocrites may hunger and yet not be satisfied 2. The use of these Promises should be lost for why should a man then cast his Soul upon Gods faithfulnesse in the Promise when 't is but common love to him and Hypocrites If it be replyed the one hath Christ the other nor I answer 't is very true but then I ask Who is he a Christ to it must needs be to a particular People described in the Word by their peculiar qualities flowing from their forms and subjects by which they are known and now consider Rev. 22. 19. Is God a God of the dead and not of the living only 3. Because this makes the most holy men that ever lived deceivers of themselves and others only look upon Iohn Christs beloved Disciple and bosome-companion he had received the anointing to know him that is true and he knew he knew him 1 John 2. 3. But how did he know that he might be deceived as 't is strange to see what a melancholly fancy will do and the effects of it as honest men are reputed to have weak brains and never saw the depths of the secrets of God
What 's his last proof because we keep his Commandments i. e. we have them writ in our hearts and keep them though we cannot fulfil them it makes us every way more holy Christ doth not keep them only but we through his Grace keep them thus he proves it by a work in him Now thus I reply if all works in the souls of Saints be common to Hypocrites then Iohn went upon false grounds deceived himself and all that heard him and all the Churches that ever were to this day SECT III. TO the Papists who in their writings seek to shame the Churches of Christ saying that they deny all Inherent Righteousnesse or Graces making a man just by the righteousnesse of Christ and in the mean while to remain like a Carkase or Ghost or a painted Sepulchre full of rottennesse within Three or four of these Archers that have shot these arrows I have met with whereby they wound the heart of Profession and keep the people in professed enmity and opposition against the waies of Gods Grace Now we do not only deny this but we professe that the Lord doth not only out of the riches of his Grace accept us in Christ but out of the same love sends down the Spirit of Grace not only to make us civil and moral or hypocritical but that the Lord works thereby such a change as is not to be found in the most refined Hypocrites breathing And we professe though our Justification doth not consist in this yet who-ever hath not this is not justified what-ever he may imagine in the sight of God And the Lord grant the Churches of the Lord Jesus may never open the mouths of those Blasphemers of his Name in denying all righteousnesse in our selves at all Deny it to justifie deny it not altogether Of an old Arâ—inian error for they hold and maintain an Inherent Righteousnesse but that there is no difference between the Graces of Beleevers and Hypocrites only in their continuance and that is by chance too and doubtful viz. if they hold on and for this purpose cite many Scriptures three especially that of Ezek. 18. 24. If the righteous man forsake c. which is spoken of rotten Pharisaical Hypocrites falling far short of what the Saints have And the Parable of the Seed Mat. 13. They all sprang up where 't is manifest the soyl was naught out of which they that fell away did grow And Heb. 10. 29. Blood wherewith they were sanctified which is meant of such as had some inward enlightning and lasting and external profession really not in appearance only in them yet not any saving and effectual work but thus by making Grace common they make it vile and under a colour of making all men watchful they destroy all Faith in Gods faithfulnesse and Promise especially until a man come to die Divines have many strong arguments against them and shew however there may be decaies and relapses and winter-seasons of the Saints yet ever there remains in them the Seed of God 1 Iohn 3. 9. Iohn 4. 14. The main ground of this their conceit hath been double 1. False observation in beholding many fall off that were not Stars but Snuffs glorious Professors for a time and lest they should be mad without reason herein they search the Scriptures and in four thousand years find but four or five that fell away David Solomon Hymeneus Alexander and Dâ—mas none of which if examined will serve their turn 2. A great mistake of the work of Grace together with their own experience for they conceiving Grace to be but a mean thing and not understanding it because they never felt it in themselves hence make no difference between one man and another and hence maintain apostacy from Grace I hope I need not stir you up to abhor this conceit considering what hath been said I grant indeed a man may fall away from Grace considering Grace without Christ to keep it But yet 't is in it self such a living Fountain as in it self doth not perish though it may and in respect of Christ it cannot Obj. Did not Adam fall from all his Grace Answ. Yes because he had neither the Covenant of Grace nor the Spirit of Grace nor power of Grace to support and keep him but its Gods covenant now to write his Law to ut his fear in the heart never to depart and to give the Spirit of Christ who is now risen from the dead Because I live you shall live also Iohn 14. 19. And power to keep us 1 Pet. 1. 5. So that though 't is Christ that keeps a man from falling yet the truth is he that doth fall from Grace as though it was a common fading thing or doth fall from Christ he never had Christ at all John 4. 14. The water that I shall give shall be a Spring of living water not of dead Graces yet quickned by the Spirit and helped continually And it s kept till life of Glory comes where 't is swallowed up in the Ocean of persection Hence we see the difference between the Graces of Hypocrites and Saints doth not only lie in the efficient cause viz. the Spirit of Christ barely considered in it self for then there should be no difference at all for there are not two Spirits and the same Spirit that works in the Faithful the same Spirit is in the unfaithful to work many strange works in them 1 Cor. 12. 3 4. Neither doth supernatural power of the Spirit distinguish I mean that which is above the strength of nature not that which is above the use of nature for nature crooks all Gods works to it self for the gifts of Prophecy and common joy are above the strength of meer nature but the difference lies in the work it self As 't is in creation the least speer of grasse hath the same power to make it that made Heaven and Angels Is there no difference then Yes it lies in the very work or effect of that power And as 't is in a Cedar and a Fly there â—â— more excellency in the former in some respects but the latter hath another life which the other hath not So the meanest Believer is better than the most glorious Hypocrite And look as it was with Saul when he was anointed King there was a new Spirit came upon him the Spirit of a King which common Subjects had not so when God makes us Kings and Priests unto Christ there comes another Spirit upon us which common men have not I know there is the Spirit it self in the Saints as 't is not in other men But how is it there I know 't is there by Faith but not only by this but by certain peculiar effects which are not in other men As 't is with the soul 't is in the body hence works a life which is not in any bruit creature so 't is here And hence 't is said The world cannot receive it Iohn 14. 17. Mal. 3.
of flesh and blood cannot be at the weight of that Glory long That by works see the promise and by the promise of love behold eâ—ernal thoughts of love And hence promises are said to be given to Saintâ— before the world began Because promises to them that thirst mourn believe c. are not bare words but eternal counsels in which you see Gods purpose 2. In respect of time present by it we know our present union to the Lord Jesus 1 John 2. 4. He that saith I know him and keeps not his Commandments is a Liar Yes that is true negatively but may a man ought a man to see or know his union positively by this Ans v. 5. Many said they did know and love the Lord but he that keeps his words Oh they are sweet It s Heaven to cleave to him in every command its death to depart from any command Hereby know we that we are in him If it were possible to ask of Angels how they know they are not devils they would answer the Lords will is ours So here How do you know you have not the nature of Devils and so in state of Devils bound there till the judgment of the great day Because God hath châ—nged our vile natures and made our wills like unto his glorious will c. So for forgiveness Luke 7. 47. Much is forgiven her c. 3. In respect of the state of Glory for time to come We may know our blessed estâ—te by a work 1 Cor. 2. 9. Eye hath not seen what the Lord hath prepared for them that love him Psal. 31. 19. Oh how great is thy goodnesse laid up for them that fear thee 3 Cor. 5. 3. If cloathed with Christ whole Christ v. 5 6. He hath fitted us for this and given the earnest of the Spirit which Rom. 8. 23. are first-fruits of Glory therefore we are confident Obj. But if you look to your selves you will have peace to day and sorrow to morrow Nay we are alwaies consident and yet Paul did not now go on in a Covenant of works Now whether a man first comes to know his estate by a work word and spirit so that there are three things to evidence our happy estate or whether by two things only viz. a geâ—eral word and spirit I intend not to dispute because it makes nothing against the truth in hand Only this I say it s very dangerous to limit the Holy One of Israel especially in his freedom of working to breath light and life and divine consolation when and by what means and promise and in what measure he will Christ when he was here on earth would say somtimes thy sins are forgiven Mat. 9. 2. Somtimes be it unto as thou believest Mat. 9. 28 29. Nay be it unto thee as thou wilt Mat. 15. 28. If in these inferiour things much more in greater Christ is now gone and we have no immediate speech with him but in his Word and he is free to speak to his people according as he pleaseth and when they need And therefore let me entreat Brethren to be wary in their speeches in dashing all promises in pieces What Christian heart can see Gods Truth mangled without being angry and mourning for the hardnesse of mens hearts The Lord hath spoken peace to some mens hearts thus he that is lost shall be found He that believes in me shall never hunger and he that comes to me shall never thirst and seeing this they conclude the Lords Spirit helping them for somtime they cannot do it peace For the Major is the Word the Minor Experience and the Conclusion the Lords Spirits work quickning your spirits to it Now say some how do you know this Thus you may be mistaken for many have been deceived thus Grant that And shall a child not take bread when 't is given him though dogs snatch at it What should one do then Bring their work to the light to the triall of the Word which you know doth but two things Shews that God is And 2. What man is and so discovers and describes all hypocrise of men and all grace of men now if it will not bear the trial of the Word convince them they have gone on in a covenant of works indeed But if it will hold there take heed then of false witnesse against the Truth of God so that do not condemn the work of Christ in any man where 't is of the right stamp and hath Christs Image upon it and so pluck men from their claim to Christs love revealed in his promise But learn to difference it once and then I am perswaded the sad differences that begin to appear would soon be ended among all them that love the Truth in Christ Iesus 2 Pet. 1. 4. Whereby are given to us that have precious Faith exceeding great and precious promises The Lord gives little to his people Oh but he gives them rich promises Bonds and Bills and writings to shew for rich Grace and riches of Glory and riches of peace Oh but these promises Hypocrites may have they may be lost and hunger and thirst and believe What as those do that have their interest in these promises Why are they called precious Promises Precious promises are not common things Precious promises are not the portion of a base world Precious things God never gives to dogs and believe me you may come to know the price of them in the times of your horrour on death-bed that account them common now Oh but many rest on promises without Christ That 's all one the faithful by them come to partake of the Divine Nature of Christ of his Spirit of Divine Consolations Peace Grace and this is not building on a work or resting on a bare promise when it carries you to Christ and the everlasting embracings of him It s no matter what promise gives peace so long as it lands us in Christ. And therefore a man may know his blessed estate by a work only let me put in three Cautions 1. Take heed you do not in your judgment or in your practise go about to move the Lord to love you by your work though it be of his making For all works are fruits no causes of the Lords love for this is Popery indeed and 't is Hypocrise Isa. 58. 3 4. Why have we fasted and prayed and delighted to draw near unto God c. but look upon the work and promise and be the more vile in thine own eyes that the Lord should promise or do any thing for thee So that when you feel any saving work go not to God with expectation of any good in the name of that work but in the name of that free Grace and Faithfulnesse of God which hath moved him to make such precious promises to such as those are that have it Hast not said Solomon shall reign 1 Kings 1. 13. So here 2. Take heed you do not sit down contented with the work and quiet your selves with
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
Christian with Satans Image is the shame of a Christian but to be like our Head this is our glory though it be in sufferings 2 Cor. 3. 18. heavenly humble compassionate holy as he was and hence when God hath a mind to make Churches or Christians base in the eyes of the world he will withdraw here and when he intends to draw the world after him he will glorifie it with his glory Isai. 60. 6 7. 3. It cuts off a Christian from all hope of glory how many be there that scramble and catch at Christ and every one saith he is mine The proud man saith he is mine and hopes now verily to be saved but that hope is vain they have Christ out of them but where is Christ in them The life of Christ and the Spirit of Christ Col. 1. 27. Christ in you the hope of glory 4. Give me but one place in all the Book of God where blessedness is bestowed upon or conveyed unto any or promised but to such as have these graceâ— Blessed is he that feareth the Lord and greatly delighteth c. Psal. 112. 1 2. If there be no such thing let any man expect it if he can II. The Causes 1. A magnifying Christ and making him our Sanctification when as you heard the last day this is to deny him to be our Sanctification He becomes our righteousness by imputation of his holiness and our Sanctification by infusing of it Nay hence a man depriveâ— himself of all good in the Lord Jesus when a man denies all grace in himself and then flies for Sanctuary unto Jesus Christ â— Iohn 1. 6 7. If we say we have fellowship with him and walk in darkness we lie c. And hence it seems they denied men to have sin vers 8. boasting of fellowship with Christ vers 6. 2. Because there are say men onely immediate actings of the Spirit If this be so then there is seeing in a Christian without an eye and hearing without an ear and knowing Christ without an understanding and loving without love and living without life and feeding and eating without a mouth and then when these actings are over a Christian is like another man there is no Law remains written on his heart and so Christ should enter into his Saints like Satan into the Serpent who only acts the Serpent and when that is done he remains a Serpent again Know it the Lord Jesus his greatest work is not onely to change the acts but to change the frame of the heart not only to put new actions but a new nature into men 3. Because men know not the Spirit never felt the presence not power nor comfort of it themselves and hence men do as some Countries because themselves are black they paint the Devil whiâ—e Iohn 14. 17. The World cannot reâ—eive because it knows him not Give me any Christian living that ever found the sweetness of it but his longings were to have more of that grace to forget things behinde and reach to things before even to the resurrection of the dead whom I believe none will say want all habits of grace I look upon the Opinion as coming with a curse from God A man hath been a dry Professor long Conscience saith There is no grace in the heart and hence is troubled True saith he there is none in Saints it is in Christ and there he catcheth and deceives himself Secondly Those that do acknowledge them but any power or activity in them they deny they say there is oyl indeed in the Vessel but it helps not 't is no means to make the Lamp to burn or shine there is the life of Christ but it is a dead life they call them the graces of Christ but they are but fruitless graces I confess it if you consider them without the Spirit of Christ they are no true graces much less active or living ones but consider them thus they have a power as take the least grain of corn there is a growing power in it fructifying too in it by dying first though it actually doth not fructifie presently and though there must be rain and Sun must shine also and a providence accompanying of it so it is in the graces of Saints And hence it s called a Law of the mind there is a power of a Law as of sing and hence as Christ grew in wisdome and stature so all the members of Christ are like unto him I. The evill of this 1. This abates of the excellency of grace as from a Jewel to take away the operâ—tive vertue of it Foâ— it 's not like Christs now which is strong through God not weak which is living noâ— dead This is not like the glorious Graces of Saints triumphing This makes the Graces of Saints of less excellency then common Graces common Grace will make a man â—ide over many a sin and run exceeding fast though he fall at last A man that hath bin angry it will make him very quiet and still and is there no more power in this 2. This will make a man content himself with a bare form with a false confidence if this be true For take a man that hath bin long seeking to get strength against a vile heart and â—e finds none there is no power of heavenliness he is earthy no meekness he is proud I would say to him do you ever think to get any power of meekness love faith c. You shall never do it never have it here all your strength is immediatly from Christ look for it there in conscience a man must cease there And 't is certain all our strength is in and from the Lord but 't is dispensed mediatly Eph. 3. 16. Paul prays he may be strengthned with might in the inner man Or thus a man may not pray for strength of Grace which Paul refused not 3. Then the Saints if they be asked whether they believe or can love the Lord Jesus their answer must be no I have no power to love nor beleeve and then Peter did ill to answer so Lord thou knowest that I love thee Then Paul to say We can do nothing but for the Truth Then that Martyr that to then that said the Lord strengthen you yes saith he the Lord doth I know if the Lord withdraw his Spirit we are gone as Adam but is there not the immutable assistance of it Is there not the Promise I will never leave thee though sometimes weaker sometimes stronger 4. This will make a Christian hide and not improve his Talents he hath Grace but no power to put it forth Then suppose God gives power to see Truth one day I must not see it with this eye the next but look up to Christ and say I cannot see at all II. Causes of this 1. In opposing the outward principle of life or first principle and this second I must live on Câ—rist hence I must noâ— I have no power to act my self in any measure
they forsake him and live on the spoyl This is no inward Principle And hence when mens Expences for Christ exceed their Receipts from Christ they cease spending and fall in the high way to begging at the door of the World 5. Those whose Principle is nothing else but the strength of natural Conscience which will set men a doing when they have neither praise from men nor gain from Christ for their labour For the Lord deals with some men â—as the Romans did with some of their Prisoners they would chain a Prisoner and his keeper together and let them go up and down so God chains many a poor Prisoner of hell and his conscience together and lets them go together And hence many a man keeps pace with his conscience and cannot give it the slip for all the world heaped up with gold as Balaam said Now there are two things in a natural conscience Rom. 2. 15. 1. To accuse Hence a man dares not omit prayer dares not commit a sin he hath a mind to conscience would then roar Hence many keep constantly set duties in private and tremble at small sins not because they take any delight in the one or are weary of the other but because they are ever under the eye of this Judge 2. To Excuse and to give much sweetness when a man follows the dictates thereof hence a man though carnal will die for his Religion and that with some chearfulness because conscience chears within and sings him asleep in trouble And hence a man will cry out of all the glorious hypocriâ—ies of men because to walk according to Conscience is sweeter to him And hence a man comforts himself t is my Conscience Mark 12. 33. To love God is better than burnt Offerings Hence a man will profit exceedingly in what he holds Gal. 1. 14. because zealous for it for Conscience and yet this is but a Principle of Nature not an inward Principle of life whose property is to seek the subversion of corrupt Nature as natural Conscience seeks the garnishings of it and the actions thereof 6. Those whose Principle is the fear of death and hell raised not so much by the power of Conscience as by the power of the Word And hence come complaints about a mans Estate that a man can have no rest by all duties that he hath done or doth Hence following of the means running to the best Ministry mourning and lamenting and confessing sin Mat. 3. 7. Oh generation of vipers c. And hence prizing of favour and Comfort Psal. 78. 34 35. Hence many do take this for their Conversion and say I heard such a Minister at such a time and then I cryed out I was damned and thought I saw the Devil yea and to Hell you may for all this if no other Principle Indeed there is this fear in the elect but drives them to the Ark as Noah But those when their fear is over they fall to fight against the Lord. 7. Those whose Principle is nothing else but the immediate actings of the Spirit of God upon them For sometime the Spirit of God comes upon men as Light shines on the mud wall yet dwels not there as in the Sun And hence many speak pray prophecy admirably as Balaam Numb 24. 3 4. Many men like Carriers bring others goods that are not possessors of them Now these are 1. External enlargements and hence a man doâ—h many things which he hath no inward power to perform the Spirit is there assisting hence he cannot do so at another time but 't is the Spirit only assisting And hence a man may have abundance of knowledge and he not affected with it he may live and pray with applause of men others wish they were like him yet live without love speak without feeling and do without life hence men leave themselves here 2. Internal pangs the Spirit of God begets some inward grief especially when outward evils press then inward flashes and desires but they are soon done There is no Spring no Principle within What the difference is between Saints uneveness and this unconstancy you shall hear hereafter yet these are wrestlings of Spirit not yet conquering and hence it possesseth not the Soul 8. When men Principle is nothing else but common gifts which are inward and abiding long in the Soul That a man now thinks he hath Grace and sure signes of the Lords love and here is fastned when there be two things wherein it appears here is no inward Principle 1. These gifts ever puff up and make a man something in his own eyes as the Corinthian knowledge did And many a private man thinks himself fit to be a Minister many a Minister better than all the Parish besides when Paul was the least of all the Saints And hence commonly they degenerate to pride form 2. These keep men strangers to Christ the life of Faith they have these affections yet ignorant of Christ take these as signes of his love live without him And this is indeed the inner Principle which all the wicked in the world want there is in true Grace an infinite circle a man by thirsting receives receiving thirsts for more But hence the Spirit is not poured out abundantly on Churches because men shut it out by shutting in and contenting themselves with their common graces and gifts Mat. 7. 29. Examine if it be thus If so 1. You cannot come to the Lord John 5. 44. how can ye beleeve 2. Nor to receive any thing from the Lord if you do Jam. 4. 3. When you ask to spend it on your lusts when that carries you 3. This puls down the Kingdome of the Lord Jesus when other things rule us and not himself alone 4. Satan will have this against you as against Iob You serve not the Lord for nought To what purpose are your new Moons Church-reformations if it be thus Now because it hath been replyed to what was formerly said that Christ was the vessel not our Souls I shall therefore confirm the latter to be the truth by these reasons 1. Mystical places of Scripture are to be interpreted by plain Now though Christ may be the Antitype of these Vessels of the Temple yet he is not plainly said to be a Vessel but Souls are called so Rom. 9. 23. 2 Cor. 4. 7. Acts 9. 15. Paul is a chosen Vessel 1 Thes. 4. 4. we are to possess our Vessels in holiness 2 Tim. 2. 20. Vessels of honour 2. The Spirit is not in Christ as in a Vessel but as in a fountain hence Ioh. 3. 34. Christs hath received the Spirit without measure 3. The foolish Virgins had Vessels because it s sayd they took their Lamps but no Oyle with them Their folly was not in not providing Vessels Hence the foolish Virgins did not afterward beg their Vessels but their Oyle 4. The wisdome of the Wise did appear in that they did provide Oyle for their Vessels If therefore the Vessel
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-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
over again as Whether there be a Christ or no c. And they never saw these things indeed until the Lord taught them a second time hence therefore those that have been thus trained up and have been troubled and comforted by some conceived promises of Christ but never saw any more of his person then what you have learned before Your eyes are closed up to this day 2. If any man should see and behold Christ really immediatly this is not the saving knowledge of him I know the Saints do know Christ as if immediatly present they are not strangers by their distance if others have seen him more immediatly I will not dispute it but if they have seen the Lord Jesus as immediatly as if here on earth yet Capernaum saw him so nay some of them were Disciples for a time and followed him Iohn 6. and yet the Lord was hid from their eyes nay all the world shall see him in his glory which shall amaze them and yet this is far short of the saving knowledge of him which the Lord doth communicate to the Elect. So that though you see the Lord so really as that you become familiar with him yet Luke 13. 26. Lord have we not eat and drunk c. And so perish 3. A man may see the Lord in his wonderful works and glorious kingdome and government and yet not know him savingly wondrous deliverances preservations of himself and of Gods people dreadful destruction of enemies such as they cannot but say This is the finger of the Lord and yet know not Deut. 29. 1 2 3 4. And hence Iohn 15. 24. and hence men think such things are done and shall I ever be vile again yet they become as bad as ever 4. He may see the Lord Jesus yet more clearly by the letter of the Scripture which though it brings to the saving knowledge of Christ yet to see the Lord Jesus no otherwise then by the strength of fancy and understanding from thence is no saving knowledge of Jesus Christ and hence Rom. 16. 26. the Mystery of the Gospel was hid from the Jews but now 't is revealed to all Nations literally to all where it comes savingly to some few For between the saving knowledge of Christ in the Gospel and palpable ignorance of him in the Gospel there is this middle knowledge which is literal whereby a man doth see yet in seeing sees â—â—t Isai. 6. 9. which is the Stâ—â—e of a Church which hath been long trained up under good means And hence we shall see many men of great learning have been able to wrâ—â—e Volumes of the Mystery of Christ and yet in seeing â—â—ver 〈◊〉 5. There may be in a false heart a strange knowledge of Christ without Scriptâ—res which may ravish a mans 〈◊〉 heart strangely which is usually the first Temptation of the Virgin-Churches that are of much knowledge and little love 2 Cor. 11. 2 3 4. Wherein Satan doth noâ— seek to pull away men to forsake the Gospel but from the simplicity of the Gospel Repeâ—t and beleeve and â—e 〈◊〉 For saith he 〈◊〉 is transforâ—ed â—â—to an Angâ—l of light And hence we have heard that some have heard voices some have seen the very blood of Christ dropping on them and his wounds in his side some have seen a great light shining in the Chamber some wonderfully affected with their dreams some in great distress have had inward witness Thy sins arâ— forgiâ—en and heâ—ce such liberty and joy that they are ready to leap up and down the Chamber O adulterous generaâ—ionâ— This is natural and usual with men they would â—ain see Jesus and have him present to give them peace and hence Papists have his Image and hence Christ gives the Sâ—crament to shew himself as familiarly as can be Hence Thâ—mâ—â— would not beleeve 〈◊〉 be might put his finger in his side and the Lord tendred him yet pronounced them â—lessed thâ—â— hâ—ve not seen and yet beleeved Joh. 20. 29. So I say 〈…〉 Wo to them that have no other manifested Christ but such a one Little do you think what wrong you do to Christ for you do as much as in you lies Eclipse all his glory at the last day as the wicked by their sins Eclipse his glory at this day 2 Theâ— 1 10. He shall be admired in all that beleeve Why Because our Testimony was â—â—leeved That Faith which closeth with and sees Christ in a Testimony is thaâ— whereby Jesus shall be admired at the worlds end That the saving knowledge of Jesus Christ is this Whereby the soul being sensible of his Ignorance of Jesus beholds such a glory in Christs person as that he esteems him in all his glory as his present greatest and only good I will take this in pieces 1. I say â—hat soul which hath truly and savingly seen the Lord Jesus hath been made sensible of his ignorance of him I see him not I have heard of him and â—ead of him and taken his Name into my mouth and professed him and I beleeve others see him and blessed are their eyes but I see him not Iohn 9. 26 â—7 39. For 〈…〉 I câ—me into this world and look as all the increase of the knowledge of Christ comes in by this door so the beginning of it and therefore those that have been cast down and heâ—rd of Christ a Saviour but never felt their ignâ—â—ance of him before they have apprehended him their light is darkness and their knowledge full of delusion and idolatrous 2. It beholds a glory in Christs person for before the Lord reveals his Son to any look what he was to the Jews he is to every man Isai. 53. 2 3. He is rejected and despised of 〈◊〉 nothing so mean as Christ every vanity preferred above him and men can do no other because they see not his glory and beauty 1 Cor. 2. 8. If they had 〈◊〉 c. Therefore the Lord reveals his hidden glory to thâ—m such as never entred into their hearts before or into the minds of other men which though others may talk of yet they cannot see it in that manner as they do it is câ—â—â—ed therefore 〈◊〉 light which he doth reveal when the soul hath been viewing its own shame and filth when all the grass and glory is withered Isâ—â— 40. 6. then the glory of Christ is revealed One every way so fit and suitable to them according to all their wants and woes by some Sermon or other which when the soul doth see it usually fills the head and heart and eyes with 〈◊〉 Oh that I have despised him so glorious Acts 2. 36 37. 2 Cor. 4. 5 6. If the soul should not feel its ignâ—â—ance of him it would never esteem the fight of him but now it doth thus and now that Glory is revealed Iohn 1. 14. We beheld his Glory as the Glory of the only begotten Sâ—n. In every Truth there is a Glory which men see not and this is called in Scripture
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
stands bent for such an end yet â—uns at one side but is turned by the skill of him that guides it into the way again and so let it run the mâ—n is with it So 't is here And because somthing is like this in Hypocâ—ites I shall endeavour to cut the thread I. Their whole hearts never do nor can depart from the Lord all thâ—ir sins and departings are against their new nature which the Lord hath given them It s against the grain which as it agravates their sin so it shews the difference between their sins and the sins of other men they may be drawn aside but it s against their wills or if so yet against the bent of their hearts which is set toward the Lord and Sion-ward they may be carried captive against their wills as Paul complained he was and made his moan to heaven of it or if with their wills yet it is against the active bent of their wills which inclines them another way 1 Iohn 3. 9. They cannot sin because the seed remains in them so that they cannot sin with their whole hearts nor depart from Christ with their whole hearts As it is with a Woman though her Husband hath her whole heart yet there is much weâ—kness and sin mixt with this love So that whatever unkindness she shewâ— it is not with her whole heart but against it and hence she is noâ— cast off So much more here Or as it is with the unregenerate man possessed by Satan though he may forsake many sinful courses take up many duties despise the World yet it is not with his whole heart And hence he is pulled back like a Bird by the leg Satan having an end of his heart and he that is unholy and unâ—leâ— will be so still So â— contra As 't is with a stone cast it up its against the 〈◊〉 of it because the nature of it is to rest in the Center and hence it comes down again It is not by internal bent but by external vis or force So sin and Saâ—â—n being cast out though they work in the soul yet they are external Agents it is not I but sin and hence it is against the bent The whole soul therefore never departs from the Lord Jesus but the Spirit keeps it there As 't is in the body of a 〈◊〉 he grows sick and inclines toward a dissolution or consumption and operations are hindred and little delight in any thing yet the soul and body are not yet parted wholly hereupon for even then they are kept close So though the heart may depart and incline towards consumption and death and little can the soul do but lie still and grieve yet the union between the Spirit and the â—oul once made is never broken For as the whole soul departed and made dis-union so the whole soul returning makes the union And hence if ever after the whole soul should depart the union should be broken and hence look on a Christian when he is himself he cannot stir nor depart partly by a spirit of fear Ier. 32. 40. Like a man in a Ship he cannot cast himself into Sea it makes him tremble to think what if I should fall in and hence keeps close in the Ship what-ever â—â—orms come what-ever calms come for he sees death before him Oh the loss of Christ and his fellowship hereafter nay here is dreadful to him Partly by a Spirit of love it constrains us that when the heart sometime caâ—es not for Christ yet the Spirit of love springs up Shall I now leave him that pitied me That brought me a Pardon when my neck was on the block c. II. When he doth depart by reason of some evil in his heart yet 't is not ever but he must return â—ooner or later to him again it was best with him then For look as 't is with Satan How doth he carry the heart from God You shall see it in Iudas John 13. He stands at the door and knocks by a sinful thought liked of vers 2. Then he enters the house by causing the will to resolve of it He doth not carry men like those Herds of â—wine against their wills but prevails with the Will to resolve thus vers 27. Hereupon Satan having a Commission carries him out and he must needs go whom the Devil drives so 't is here the Spirit in recalling the soul will have him come back 1. Pâ—â—s in secret sweet living thoughts again and makes the soul consider and remember from whom 't is fallen or who the Lord is 2. Then causeth the will to resolve of a return and then he must go whom the Spirit draws Psal. 63. 6. David remembers the Lord on his bed though now driven from all Ordinances Hence vers 7. Under thy shadow I will rejoyce Hence vers 8. My soul followeth hard after thee or cleaves to thee But David was weak and feeble how came he to do this Thy hand vers 8. upholdeth me Look as it was with Sampson when his locks were cut he was like other men and was made to grinde but they grew again and then he was like himself again So when the affections and hearts to Christ are cut they are like other men for a time but they are continually coming and growing again and then they are like themselves again And I say they must return for when the Spirit carries a man indeed there is a necessity put upon him Acts 4. 20. We cannot but speâ—k the things we have heard and 2 Cor. 13. 8. We can do nothing against but for the truth For here we shall see the broad difference between a convicted Hypocrite that knows all is amiss with him and the Saints He â—ees his falls from the Lord and is afraid in his Conscience of Misery if he doth not return and desires and endeavours for to do it but what if it be hard and it seem impossible to be better Now he falls down and thinks this is an infirmity which God will pardon and so Satan conquers him I say again not temptation but Satan conquers him For then a man is conquered when faith is conquered 1 Iohn 5. 4. then Faith is conquered when returning to Christ with the whole heart is conquered the whole heart returns not until a mans will resolves by being 〈◊〉 with a necessity of a return and staying there Now therefore the Spirit of God puts the soul upon a necessity of returning to the Lord that when the heart â—aith It cannot be that ever your heart should be better or the Lord help it must be saith the soul again and it is so I am not able to bear this evil for mercy must help and Spirit must draw and hence the soul must come Psal. 42. 7 8. The soul thinks mercy can and is willing but will it Why the Lord commands it when one waye calls in for another mercy must step in and hence my prayer is to thee Now this necessity of
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.
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
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
polluted with no sin till they fell down by Security the foolish were wanting to get oyl in their vessels before but this they fell last into What into open prophaness or othe foul corruptions No but they all slumbered and slept and we read of no sin after till the Bridegroom came many sins indeed there be which like branches bud from the root but this is the main And therefore look upon the next Parable you shall see this again confirmed to shew the certainty of this point the servant that hid his talent vers 26. is called an evil servant why what evil did he he did not lavish it as the Prodigal upon others not lose it but he did not use it sluggishness was his sin hence saith Christ thou evill and slothful servant And hence the thorny ground flourished and grew and suffered all persecutions could not consume them what was their sin Mark 4. 12. compared with Luk. 21. 34. it was the cares of the world they began to dream strange fancies came before sleeping and the pillow of their security was some worldly content And this is the reason why Christ and the Apostles are also exceeding pressing to watchfulness because this is the sin that Saints are ready to fall into after they have seen Christs love and care and because this is the sin the wicked will fall into and their last sin it will be just preceding their last plague and hence the Apostle exhorts Oh sleep not you c. 1 Thess. 5. 1 2 5 6. Let me open this thus SECT II. VVE must know that the Lord in subduing a sinner to the obedience of himself it is with him as with an enemy in a City there are many strong holds of sin to which he retires and resists 2 Cor. 10. 4 5. and when one is down he flieth for shelter into another and maintains that as long as he can so it is with men Or as it is with divers fruits they have their several seasons of growing and then of withering so it is here according to the several seasons of a mans life so are his lusts growing and decaying there are the first and the last ripe fruits First Take a man that is born and bred up to some years man is a sociable creature and it is a misery to live and be alone hence the first evil he usually chuseth is evil and loose company his lusts are grown up to some years and now he desireth a match for them and first he chuseth a companion and Satan hath a mighty hand in this because as the Lord when he first sends to do his work he sends two by two to animate and strengthen one another in the work so Satan doth first joyn hand in hand together that men might corrupt one another and harden one another in wickedness this I say is the first usually hence Ephes. 2. 2. and Prov. 2. 12. Wisdom first keeps from the evil man and this sin is for a time the dearest sin for here he meets with some pastimes mirth and so much love from them that he loves this last more than all the friends he hath though they disswade him more than all the Sabbaths of God and hence he prophanes them more than Christ himself and hence when he hath many times purposes of turning to God his company with-holds him Secondly Continuing long in this sin at last he comes to fall into the sin of lust and from men he looks to women and this is as deat to him as his right eye it may be God keeps him from the act of Whoredom but wanton looks lascivious thoughts speculative uncleanness self-pollution which he commits when the candles are out and none but God sees and yet God spares him and this follows him to the Church to the streets whiles he is awake nay when asleep and thinks it is no sin for a time or if he doth Oh the horror that he hath sometimes for it Scholars of Westminster have been derected from twelve or fourteen years of age to live in this sin This is the second Hence Prov. 2. 16. first wisdom keepes from the evill man next from evil women Thirdly It may be a man marrieth and then this sin is out of season now therefore another comes in its place and that is immoderate love of and dropsie desires after the world and the wealth of it for now charge is like to encrease and it is a shame to walk in rags and hence now a man begins to look upon the estates of others and to admire at them and then he looks upon what he hath and what labor care and providence in a saving way may bring him unto and hence burieth himself alive in the earth and feeds upon clods of earth and uncertain hopes And this is the next sin which grows up though I know some men will not come to this but I speak of them that go on in the fairest way hence Heb. 13. 4 5. Whoremongers God will judge then let your conversation be without covetousness that follows Fourthly It may be at last God terrifies this mans Conscience and he begins to see What profiteth it me to win the whole world and to lose my own soul hence falls now to take up another profession to hang out another flag and to lead a new life and now pride in spiritual excellencies is his sin when glory in worldly wealth dyes pride in spiritual glory lives There were divers of the Heathen contemned the world yet pust up with pride in their morality hence Chuse no novice Bishop lest he be puffed up and fall into the condemnation of the Devil Now Le ts of mind come in when he performs duties publickly openly and now he hungers after the honor of men and sets himself to sale for it Oh saith Saul honor me When he had confessed his coveting of the cattel but pride stuck in him still And when he doth duties privately he rests in them and accounts highly of himself for them though they neither bring him to Christ but estrange him from Christ. Hence Christ chargeth when you do alms do not onely do it not to be seen of men but let not thy left hand know what thy right hand doth take no delight in this This was Simons sin Act. 8. he seeing the gifts of the Apostles would give any money for them these gifts are sweeter now than money hence such fall to some soul opinions and crotchets they can interpret Revelations and ascend to the Ministry and be the forwardest in a Town but when to do publick service respect is gone their love is gone Fifthly When this is dying in the Saints and fallen down in Hypocrites now sloth is the last thing that takes hold upon them and this is sweet What is the honor of men what is this base world now sloth and sleep is sweet Now a man first ceaseth acting and this gives rest and now being here Secondly it 's death
Ordinances the external visible signs of his presence one would think he would never come yet the Lord will come and comfort his people Isa. 61. 2. God hath sent and anointed him and the Spirit hath filled him and he is as willing himself to comfort them that mourn nay when they have the spirit of heaviness and when it is done Christ is come then that is a coming of Christ. Fourthly There is a coming of Christ when he comes in more full measure of his Spirit to his people and that in his Ordinances for there is a state and time of Christianity wherein a man is carnal and blind and the Image of Christ darkly stampt upon the soul and is exceeding weak now the Lord is said to come when he doth this Ioh. 14. 18. I will see you again and I will not leave you comfortless Orphans alone without any one to take care for you now though it be long before the Lord do come here yet come he will when the soul thinks it impossible and the thing incredible Behold thy God thy King commeth Isa. 40. 9. with 23. He shall come like the rain upon the fleece of wool Fifthly Christ is said to come when he comes to destroy and root out the enemies of his Church whether outward enemies or inward enemies Isa. 26. 21. Now grant it be long the Lord doth suffer them to prevail and to be pricking bryars to the hearts of Gods people and to the heart of Gods Spirit in his people yet he will come and hence the Church pleads this with God as an usual thing with him Isa. 64. 1 2 3. He comes when men look not for him yea he came so here and the name of God lyes upon it to make known his name to his adversaries Isa. 66. 5. Hear the word of the Lord ye that tremble at his word your brethren that hated you and cast you out said Let the Lord be glorified He shall appear to your joy but they shall be ashamed Sixthly Christ is said to come to the soul when he comes to it at death to abolish all sin and sorrow and to possess the soul of immediate fellowship with himself and at Judgement when the great mariage day shall be and the Bride made ready and the Bridegroom in their perfect glory to the view of all the world Ioh. 14. 3. Oh many a one is troubled now the Lord is gone from it mediately to comfort it Let not your hearts be troubled you have a God in his Word to believe in cleave to that and me in it but when death comes against me and enemies come against me and heart fails and eyes fails will the Lord come Yes I will come again for I go but only to prepare a place for you and make Heaven sweet and ready for you some would have all Christs coming here but there is some hereafter SECT III. BEcause the love of Jesus Christ never fails his Churches and People love will keep men from being ever absent from the thing they love Now look as it was with Lazarus whom Christ loved Iohn 11. 3. he heard that he was sick he could have come then but he lingers and stays until he be dead behold Lazarus is dead yea till he had been four days dead and then awakens him again and Lazarus must come forth of his grave to shew forth the everlasting love of the Son of God vers 4. For there are two things in Christ's love first it is pure independant and dear Prov. 8. penult hence he will not ever be absent for 1. If it be dependant then we might say as we change he changeth he was good but we have provoked him since c. 2. If independant yet 't is apt to forget he minds me not nor my prayers nor sorrows Yes it is exceeding dear and assures us of all if he in love came to suffer what will he not come to do and that when the Church is most withered Zach. 3. 1 2 3. and hence saith the Lord why sayâ—st thou the Lord hath forsaken me and forgotten me when written upon the palms of my hand Isa. 48. 14. Lest their spirit fail Oh the Lord is very tender of that he that bids parents not to be bitter to their children lest their spirits fail and be provoked will not do it himself Isa. 57. 17. he will not always contend lest the spirit fail within him and the souls that he hath made Oh remember this now how apt is the spirit of a childe of God to fail upon this what more bitter than Gods absence Because to come late is many times the best time for he comes ever in the fulness of time if he should come sooner or latter he should not come in season to his people Of unspeakable consolation to the people of God that lie under sad and heavy perplexities in respect of the Lords absence from them as for you that can bear this that say to God depart if he will this concerns not you at all and the Lord being gone you lye under sad thoughts that he will never return again yes you have now heard he will come and return again Say unto Sion behold your God cometh Object But what when I have been secure and careless withal Answ. Yes though the Virgins sleep yet the Lord will come to them for if his love did depend upon your watchfulness he might never return onely it may be longer as to these and he will awaken you some time before he doth come and truly to mourn for his absence is to awaken with him Object But it hath been thus long before the Lord come and therefore he will never come Answ. Though long yet you see he comes at last to them first the cry says so and then he comes Ministers tell you so and it is not long after nay then is the very time when so long as you look not for him as here to these SECT IV. Object BUt I know it not Answ. God keeps his best blessings and persumes them long in his own hand from his own children as Isaac David Abraham Heman Christ but it is best you know it not Hast thou been seeking the Lord for his presence that the Lord would but see and consider thee a little until thine eyes fail thee and do you think the Lord will ever forget I tell thee if Peter were in Prison prayers would deliver him and fetch Angels from Heaven to him though the Church of God lay desolate sins great yet the prayer of Daniel shall bring down words of command to make all up again If thou be in any want be careful in nothing c. He asked thee life thou gavest him long life for ever and ever nay when thou â—easest thy prayers have their cry when thy mouth when thy heart speaks not for prayers are not dead things but living begotten out of a living Spirit from a living God presented by a
they could why do men on their death-beds then prize it then pray then hear then oh a little mercy then send for Moses then the Lord is righteous and if he shew mercy never such a pattern as I because now death and Christs coming is near you do therefore undervalue the gain of Ordinances because of this if you did you would glory in nothing but the Lord Ier. 9. 21 23. 5. Why do men go up and down without any assurance of the Lords love or the truth of any grace and that after conviction why do men upon their death-beds seek for it and then fall a searching and then open their estates and then desire peace because the coming of the Lord is near you put the day of the Lord far from you if you saw it near you would get on your armor in readiness against the day of battel if your Husband be at door you would get on your apparel Psal. 89. 46 47 49. 6. Why is so much time spent unfruitfully that a Christan is not abundant in doing and receiving good who is the better for thy speeches for thy prayers for thy example when Moses Psal. 90. had numbered mens days then v. 17. stablish thou the work of our hands upon us Look upon a Christian at first conversion he thinks he shall not live long it 's strange to see what prayers what tears how fruitful how diligent he is Oh therefore see your sore this day 't is nigh almost O therefore up and be doing SECT IV. OH therefore if ever you would be freed from this infectious this damning sin and plague of security make the coming of the Lord near unto you and come you near unto it be ever near it number your days they are soon told over and often think of your latter end when the Bridegroom comes for this will awaken you out of your secure fits and make you fall hard to your work First This will make you do much work for the Lord in a little time when Moses was to be gathered to his Fathers now he provides for the Church now he instructs the people more than ever concerning their eâ—â—ates c. Secondly It will be very sweet it is but a very little while though it be bitter and it will put strength to do it work is wearisom for want of strength so Christ's work is wearisom because we want strength now this doth put strength into the soul Iam. 5. 8 9. Thirdly It will be very glorious works even of dying men are very glorious and successful Speeches of living yet dying Christians sink deep for then God is near unto us when we are near unto him and see things as they are and hence such speeches are commonly blest to men the speeches and works and carriages of Christ were never so glorious as when most near his end SECT V. Object BUt should â— Christian in Christ use this as a motive to stir up his heart or no this is mockery this Philosophy sends men to doth Divinity do so a Christian must be acted by love not fear Answ. 1. That which God hath sanctified for this end we may make use of for the attainment of it now God hath sanctified afflictions death and the fear of them for this end to awaken the secure sinner Iehosaphat fears and proclaimeth a fast Noah feared and built an Ark Christ himself to the Church of Sâ—rdis to awaken her professeth he will come as a thief in the night suddenly 2 Pet. 3. If the heavens shall be dissolved what manntr of persons should we be It is true it is hypocrisie for a man to be led only by fear but it is prophaness the original of the Sadduces not to be terrified at all it is not hypocrisie to be awakened partly by fear to the apprehension of these things for God hath sanctified them for this end and though these do not work grace where there was none before barely yet the awakening of conscience is that whereby the Lord prepares for grace and this is good in its kinde and it stirs up grace where it was before as here this cry makes the Virgins to kindle their oyl and set that a burning Objection 2. But the time is not near Should I apprehend an untruth Answ. It may be 't is near the apprehension of this is not false and this the Lord gives verse 13. as the ground of constant watch for you know not when he comes now if men love their goods they will watch 2. It is near if you had but wisdom to see into eternity and the nature of time you would say so also Psal. 90. 4. A thousand years are but as yesterday and as a watch in the night Vers. 5. our time is as a sleep short and vain Ver. 6. it is but as a flower of one days glory nay it is but as a thought vers 9. It is so when you see things as they are and you will account it so Oh therefore let me beg this of you make Christs coming and death near to you thaâ— you may be delivered from your dead palsies deep slumbers and dying sick sleeps especially seeing the signs of the Lords coming to reckon with you do you think to escape Masters that betrust Servants with most will they call others to account to whom they have betrusted less and not you what people under heaven be trusted with more mercies and liberties than we and do you think he is gone to a far Country and will never return He let Palatine and other Churches enjoy the means long he summons them to an account by famine sword and pestilence wilde beasts and cruel Souldiers and shall he never ride in his circuit this way yes verily Do you boast in the goodly stones of this Temple If the Lord by your security be despised and his Messengers and Ordinances and Kingdom he will not leave one stone upon another When will this be not yet that 's true yet awake at the signs of it Mat. 24. Wars rumors of wars famine aerthquakes deceivers that come in the name of Christ Apostacy of Professors whence many comâ— to be offended Divisions and scatterings of one Brother against another Iniquity abounding in the World and Love growing cold in Churches If these be not amongst us now we have the less cause to fear if so have we not cause to awake one hour considering our time is nigh if not yet Christs time is nigh of coming to particular persons SECT VI. Quest. HOw shall I make it near Answ. Truly till the Lord teach us the number of our days we can never do it yet three things do First Convince thy soul of the sin and evil of looking after to morrow and reaching after that time which is to come Prov. 27. 1. 1. It is none of thine â— Nothing draws the heart so much from God 3. You will never find what you expect hence these are lying vanities therefore come not
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
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
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
the saying written O death where is thy sting c. Isa. 25. 7 8. So that reckon what Christ hath you shall have it then Much mercy the Lord shews to his people now but Psal. 31. 19. how great is that which is laid up then it shall be brought forth now you shall have an end of all your desires prayers faith to feel that which you have believed c. as it was with Ioshua 23. ult Not one thing whereof God hath failed Here the poor hardly get bread here many prayers get nothing c. but there 2 Thess. 1. 9 10. God doth then what he can for them and gives what he can give to them then all treasures are broken open Fifthly Then there shall ever be cohabitation and living with him never to be any more parted from him or he from them for while any is a Suitor to one in a far Country he comes and goes away again but when mariage comes then he carries her to his own house and now live they must together so the Lord in this life is somtime with his people somtime absent from his people but then they must cohabite together and shall 1 Thess. 4. ult And then we shall ever be with the Lord. If the Lord should do all the former and not this it would be a bitter cut When the Disciples had Christs presence for a time it was sweet but when parting came that was bitter but here is no more parting with the Lord to be in a Kings dominon where peace rules when other places are slaughter-houses and Golgotha's t is good but to be with the King and ever with him and to follow him where ever he goes and to be familiar with him this is wonderful Husbands depart either because not pleased at home or because of business abroad all such motion arguing imperfection but now there shall be nothing in the Saints to displease and Christ's business shall then be done he shall have no more to do but only to give up the Kingdom to God the Father that is the last work of Christ in this world To see the Lord in his beauty of grace and love will be wonderful but for dust and worms to be with him for ever the poor things of the world to be with him when thousands are cast by we say that 's the beauty of a thing which no picture can express now to see that beauty in Christ is marvellous but to be in the bosom of one so amiable how great is this Sixthly Then shall the Lord rejoyce over his people and they in him Mariage day is the great day of joy they long for it before and when it comes the longer it hath been deferred the more feats of parting the more are they affected with joy then so here the soul hath desired the Lord in grace first and then in glory Rev. 22. Christ hath been desiring after them in glory Iohn 17. 24. now their desires being fulfilled all his scattered lost Elect gathered now he rejoyceth with exceeding joy and the longer lost and meeting deferred the greater joy now hence Zeph. 3. 11. he shall rejoyce over thee with joy c. Look as the Lord when they were but converted to him poor and miserable and sinful and some of them but very babes Luk. 10. 21. yet he rejoyced in Spirit and falls admiâ—ing of the Father so here much more when they shall become glorious and perfect and altogether at this day If the Lord Isa. 40. 1 2. would have his Prophets speak to the heart of Ierusalem when it had but Seventy years captivity much more will the Lord himself then do it at that day and look as it was with them Rev. 19. 1. to 6. Alleâ—ujaâ— for the destruction of Antichrist and that Christ reigneth Oh let us rejoyce so shall all Saints meet him with joy being delivered out of the hands of all their enemies they shall cry Allelujah with joy to see them destroyed and the Lord reigning and then shall they up to heaven in a shout of joy with Allelujah c. SECT II. HEnce see how ill the sin of worldliness or any sinful lâ—st suits with a gracious godly man Shall the Lord come as a Bridegroom to you and will you run a whoring from him in this day A man can bear it when others that he never set his heart upon depart from him but these to do it it is a sin against his kindness against his person most immediately and against his name and honor As a vertuous woman is a crown to her husband so here Covetousness is a vile sin in any but especially in these and hence Ier. 3. 4 5. Wilt thou not from this time cry my Father When Baruch sought great things Wilt thou seek great things when God came to destroy all so will you keep great things here when the Lord is destroying alâ— when your Husband will be all in all when a woman knows that a great Prince loves her she scorns all other Suitors c. So should you be content though poor though sinful c. Col. 3. 4. 5. as long as Christ loves thee Hence see what a great sin it is not to receive evidence of mercy and comfort from any promise of Christ wherein he reveals his love to his Spouse if Christ shall come as a Bridegroom to you by what promise soever therefore he shall manifest his love to you receive it some would not have Christians to receive evidence of Christ's love by any conditional promise but remember this that if Christ doth not speak them if they be not the Bridegrooms voyce or if not true then do not receive them or any evidence from them nay if he doth not by his own Spirit clear them and apply them but if they be the voyce of the Bridegroom if you be friends or shew your selves friends rejoyce at it Ioh. 3. 29. As for that immediate revelation of his love expect it at his meeting when you shall see him face to face in the mean while if he by his letter reveals his love Oh make much of it because it is your Bridegrooms if the day of Judgement be come and Resurrection past and Christ seen immediately then look not for your evidence from such Scriptures but if otherwise then own his love here if he speaks It is true it would be a sweet thing if that day would come yet as Christ said to Thoâ— as so say I to you Blessed are they which have not seen and yet believed and therefore when ever the Lord doth this first or last hear his voyce and believe his word Do not say you see nothing in your selves suppose a woman should make a match by love and consent though hardly she did â—ath him but he was so mighty as to prevail for her goodwill and now she is comforted and another should come and say to her How do you know this Why thus he sought me thus I
himself in his son Iohn 17. 23. That the world may know thou hast loved me the Father out of his infinite love commuâ—icates himself to Christ and his fellowship is with the Father all know this is a dear love in mean while love to his Saints is unknown they and the wicked share all alike and the Saints have the least portion and worst part many times so that men cannot see by any outward thing any more love to them than unto others the time will come that they shall be made perfect in one as near the Lord as can be that the world may know this love c. When Absoâ—om had slain his brother and fled from his father it is said 2 Sam. 13. 39. that the sâ—ul of David longed or was consumed to go forth to him David might have said I will never look after him more so might the Lord have said to us or if he lâ—ved he might never have manifested it as David but the Lord must shew his love c. Because this is the end of all the prayers and endeavours and all the workings of the Saints in this World Suppose all glory be in Christ let a thing be never so good but if a man hath no desires after it hath no mind to it it would not be blessednesse to him but this is the end of all the prayers duties of the Saints if at last they may be with the Lord Phil. 3. 8 9. Joh. 4. 14. He shall never thirst their desires are taken off from other things â—ut only their hearts are to this If there be any pillow the Lord lets them sleep upon in this world they shall finde it hard at last and arise with a Kings head and heart and say Oh here is not my rest the best entertainment this world can give hath ever somewhat mixt with it that makes the people of God say Oh that I might be with the Lord SECT VI. Quest. SHâ—ll not the happinesse of the Saints partly lie in fellowship with â—he Saiâ—s Answ. 1. True but this is but a consequent to the former as separâ—tion from God is â—he substance of misery in hell but other things follow upon it viz. communion with Reprobates and Divels so here we have first communioâ— with Christ here is the substance of our blessednesse then this is accidenâ—alâ— and follows upon that viz. the communion with the Saints which is exceeding sweet 2. That good we shall have in communion with Saints is not from themselves but Christ in them as 2 Thess. 1. 10. Christ shall s be admired in all his Saints so Christ shall â—hen in his Saints and Angels it is the light of the Sun that shines in the Stars and they shall do nothing but set out the praises of Christ. Quest. But what blessednesse is there in this seeing it is in one thing only when a man is sâ—â—k or poor can grace refresh him can he live by that thus many carnal hearts think Answ. 1. The Lord shall then take away all fleshly appetites or desires for then our bodies shall be spiritual bodies in this life sometimes God takes away the stomack when he takes away food Christ forgot his wearinesse because he had other bread to eat 2. It is therefore blessednesse because it is in one there is First Trouble in seeking and fetching our comfort out of many things 2. Unsatisfiednesse because one thing can give no more than it hath now all things in this one thing are there together the sweet of all creatures all Ordinances nay variety of unknown mercies Prov. 8. 21. shall center here in Christ Jesus SECT VII OF marvellous Consolation to the Saints of God Now you have many wants many sorrows many temptations many sins many cares and fears of livelihood but the time will shortly come when you shall be with the Lord alone in communion with him and so out of the crowd and presse of troubles and temptations and sins and evils in this world that as he himself is above all these so shall you Iohn 14. 1 2 3. Their hearts were grieved for the losse of Christ I will come to you and take you to my self that where I am there you may be also sometimes outward losses and fears trouble thee sometimes absence of Christ from thee troubles thee hear what the Lord saith Lâ—t not your hearts be troubled for the Lord will take you to himself again John 16. 22. Christ tells them I will see you again and your hearts shall rejoyce what if he had said I will come down from heaven to you again I tell you the Lord will do so to you but that he is in a better place preparing iâ— for you and doing better things for you but he sees you for the present and you shall be with him at last The Apostle prays that they might know what is the inheritance of the Saints so I desire of the Lord for you that you may know what it is to have communion with Christ alone oh see your blessednesse c. SECT VIII 1. This Communion it shall be by sight not chiefly by faith as it is in this world Many go many Miles to the supposed Sepulchre of Christ and account their time though superstitiously yet happily spent oh but what will it be to see the Lord himself not as he was here in his abasement but in all his glory brighter than ten thousand Suns now we see 1 Cor. 13. as in a glasse where we see the glory of God in the face of Christ but then we shall know as we are known as a childe knows not the father but at ripe years it doth but as Philip said to Nathanael who said Can any good come out of Nazareth so can any such mercy come from heaven come and see him of whom all the Prophets have spoken of so then the Father and Spirit and Saints and Angels will say oh come in and see him of whom all the Prophets have written come and behold him that hath shed his dearest blood for thee that hath taken thought and care for thee night and day that hath been all thy life inâ—erceding for thee Revel 22. 4. There you shall see his face 2. This comâ—union it shall be spiritual and inward wiâ—h tâ—e soul and conscience suppose the soul should be with Christ and not have spiritual communion with him what were it the better as many â—ad when Christ was here in this world that eat and drank in his presence and yet are now shut out Oh no! the glory beauty goodness of Christ is not to be seen with bodily eyes nor tasted nor handled with ouâ— carkasses and hence Angels though in heaven with Christ's person yet look to the Gospel to hear see and enjoy the spiritual excellencies of the Lord hence Simeon when he had Christ in his arms yet now desires to depart because he should then come near him into his spiritual communâ—on Oh this the soul shall
have inward light love peace c. it is Christ's great love to live with the soul but so to live with them that are his own as to live in them Oh this is exceeding love for Christ to live in one that was a dunghil It comforted the Disciples when he went away I will end you the comforter Oh but what a blessedness wiâ—â— this be to be with him and the comforter in us also 3. It shall be a fâ—ll and perfect communion communicating himself out to the utmost extâ—nt of the capacities of his people for here we have spiritual communion but we see but little and know little and receive but little the first fruits and tastes of what we shall drink but there fully 2 Thess. 1. 9. They shall be separaâ—e from the Lord and glory of his pâ—weâ— i. e. as much as ever the Lord is able to fill or load the soul withal a crown of glory as weighty as ever it can bear it wraps up the heart sometimes the soul lies down confounded before the Lord Oh that ever the Lord should here look upon such a one so vile much more then shall there be wonderment he will set open all his treasury Oh come take thy fill of love there he shall poure out all his heart c. 4. It shall be an exceeding familiar communion When Christ was here on the earth we know how familiar he was with his poor Disciples how one leaned on his breâ—â— could come to him speak to him c. Oh brethren much more shall it be then Ioh. 21. 17. â—ouch me not I am not ascâ—nded â— as if he should say Oh then there shall be sweet embracing as Ioseph that 〈◊〉 â—ver the neck of Benjamin Oh the spiritual embracings there the Lord and Christ will say I love thee dearly 5. It shall be an everlasting uninterrupted communion We have here communion with other creatures but they as passengers will leave us we have also communion with Christ but it is interrupted many clouds come between us and him but then it shaâ—l be everlasting without any interruption â— â—hess 4. ulâ— We shall eâ—er be wiâ—h the Lord hence comes comfort infinite is the glory of the Lord we cannot see it nor enjoy it in a short time we have no leisure here noâ— time enough to see it hence we shall be to â—â—â—eternity beholdâ—â—g and enjoying of it 6. A 〈◊〉 most sweet 〈◊〉 Psa. 16. ult filling the hâ—art with 〈…〉 of glory much more than feeling And Three things make it so SECT IX First IT will be after many troubles labors and conflicts here in this world there 's not a godly heâ—rt but hath his burden if not of misery yet of sin if not from flesh and blood yet from â—ell and he fears also it may be that he shall never come to heaven now hence this communion must be the more joyful as Iacob that thought he should never see Ioseph and as Isa. 9. 2 3. those that divide the spoils and reap the harvest then there shall be an answer to all thyâ— doubts c. Secondly It will be thus because this communion shall be chiefly in sucking ouâ— the sweet of all Gods love past present and to come Ephes. 4. 9. Psal. 24. 6. Love from a friend is sweet but from a God sweeter it doth us good to think of their love their honor and respect to us much more the Lords Oh this will like wine chear the heart that as the damned shall suck the fierce wrath of God Oh it shall sting them so this è contra we shall see all his bowels open Thirdly The Lord Christ himself shall rejoyce over the soul and so all Saints with him Luk. 10. 21. And the soul shall see this and all Saints rejoyce in its communion Oh consider this and comfort your hearts with this all ye people of the Lord I only say as Ioseph dying God will surely visit you when I am dead Gen. ult 24. So when thou art dying the Lord will surely visit thee with his presence and you shall surely be with him You have been praying for this and hearing and now and then you taste a little but think it is too good to be true yet if Christ be blessed thou shalt at last thou shalt not miss though thou finde but little of him here and walk in the dark of being with him for ever God hides his face from some of you and you mourn though the world rejoyceth but happy art thou for thy mourning shall be turned into joy SECT X. TO mourn for our strangeness now to Iesus Christ and our distances from the Lord Iesus may not the Lord take up that speech as to Philip Have I been so long with thee and hast thou not known me So hath Christ been so long with thee and shalt thou be for ever with him and yet dost not know him There are five things that are ever conjoyned with a near communion with Christ. First Knowledge of him Alas how little do we conceive of the Lord Secondly Perswasion of his love and faithfulness Alas we have little assurance of him Psal. 9. Thirdly Love to his fellowship and the more in it the soul is the more desirous it is of it Oh but the weariness of being with him that we haâ—e no oâ—â—ner are we with him now than needs must but hereafter it shall be otherwise Fourthly Likeness to him in his vertues as Moses comes shining down a man imitates them whose fellowship he loves in all their imitable excellencies Alas how unlike to him now are we to what shall be Fifthly A daily opening of and bemoaning daily evils to him Oh it easeth the heart if a man is gone from his friend yet troubles will fetch him in again but we pour not out our souls thus to him hence he poures not out his blood into our souls to heal us Oh may not we take up that complaint of Agur Prov. 30. that we are more foolish than any man speaking of Christ Oh therefore mourn for it David when God hid his face for a little time was troubled It was the complaint of the Prophet of evil men That in their eyes he was rejâ—cted and despised and we hid our faces from him Let the world do so will you do so also it should not trouble so much that he hides his face from you as that you have from him When David turned aside to Bathshâ—ba the Prophet comes and tells him I anoâ—nted thee King and dâ—lâ—vered thee out of the hands of Saul and gave theâ— thy Masters Wives and more also now wherefore hast thou despised the Lord the sword shall not depart Oh saith he I have sinned against the Lord so say I to you if the Lord had never made known himself to thee it had been another matter but the Lord hath delivered thy soul from hell thy eyes from tears the Lord hath anointed thee to partake of the glory of Christ
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
death of thy friends or by secret feares of thine own heart thy time is not many hands breadth longer and it may be this shall be the Funeral Sermon of some of you you have been flying like Bees abroad in the world to gather your honey and the Lord haâ—h been smoaking of you and that in your own Hive you have thought to dwell long in Tabernacles the Lord hath let it fall to decayes and repaires it not again If you live unready it may be the Lord will try you with some sore conflict with fears of death and terrors of darkness and all your preparation is too little for your combate then The place of glory is made ready for you how shall I so unholy see God Christ is there Iohn 14. 3. waiting for thee longing after thee Thou art it may be yet in many respects unready As 1. Not yet planted in the House and Church of God not yet gathered to communion of Christ in his Saints on earth I know men may have just reasons to deferre but if they have none I would be loth to die in their room Hezekiah Isa. 38. ult Psalme 26. 8. I have loved the habitation of thy House Oh gather not my soule with the wicked I am perswaded some deare to Christ linger here and you cannot finde this not that saving good in your selves you say I had rather hear one mourn for emptiness than boast of his grace 2. There are many sinnes not yet mourned sufficiently for in daye of youth and in a secure condition in heaven is no mourning oh therefore take time now for want of this grace is not so sweet 3. It may be some main duty is neglected to the souls of them whom thou hast a charge of as not Caâ—echising thy family children not careful for their souls 4. It may be thou hast been little in prayer for the Churches though for thy family and children which is usually the last work of the Saints there 's no praying for them in Heaven as Christ at the end of his life like a Priest shed blood and prayed for them so Saints are made Priests to God and Christ 5. It may be thy house is not yet set in order nor thy Will made Reckonings between men not yet set right and even and then there is Quarrels when thou art Dead and trouble when you dye 6. It may be thou art grown secure and art lost and driven away and many wrinckles be on thy face and heart c. you cannot say with Paul 2 Tim. 4. That you have fought c. but are rather at truce with sin you run not but have slipt and fallen down and so lost all SECT XVI THerefore to help here in this readiness Get a heart more loosned and weaned from the world Solomon he did launch out his heart herein too far not in Epicurisme but Eccles. 2. 3. applying his heart to wisdome all this time so may you and be unready How I cannot but God will teach it you by affliction Psalme 39. 6 7. You are Sojourners here with God as all your Fathers there 's nothing proper nothing long to be enjoyed Own the Lord Iesus he is yours but you own him not as Simeon came to the Temple and there found him and there blest God and now saith he let me depart in peace hath the Lord stirred up unutterable sighings and groanings and mournings you think it may be if Christ was present you would not doubt of answer and they continue still and do you think Christ is hard-hearted hath the Lord come to thee in the Temple and manifested his love by his own promise sure and faithful and wilt thou not yet own him hast had and hast now the first fruition of the Spirit and wilt not yet own him and art afraid to go to him when others are in glory that trod in thy steps Oh be humbled for it I know there is nothing which makes thee feare it but a Rebellious vile heart and nature and can the Lord love such a one Yes such a one if he mournes under it Rom. 7. 24. Isaâ— 57. 18 19. The Lord will create peace he hath seen thy wayes and heâ—will heale them And when you have him thus own him daily keep your peace do nothing which may make you lose boldness in prayer and therefore reckon daily with him and Remember the promise stands when feelings are lost Object But I can do but little for him Answ. True Isa. 64. 6. Thou the Lords clay his Vessel though of little publique use yet in thy place do what thou canst for Christ Jesus Servants Masters Members Rich Poore bestirre your selves For Christ you shall lose nothing by it c. VERSE 10. The Door was shut IN these words is set down the consequent of that which immediately followed the Wise Virgins gracious entertainment with Christ the door was shut by which is signified the exclusion of the foolish from the fellowship of Christ as also the greatness of Christs love to the wise opening the door of glory unto them and when they are gathered shutting the door against every one else Hence Observe That the endeared love of Christ to his Elect doth much appear in this In opening the door of glory unto them and shutting it against others of great esteem and name in the Church of God for this is one Scope of the words Gen. 7. 16. To open the Kingdome of Heaven to all the world and save all would be great love in the eyes of the Saiâ—ts but to save them and condemne others to receive them and exâ—lude others and that of great name and esteem Virgins this sets out the Lords love exceedingly Christs distinguishing separating love is his great love Mat. 11. 25. If we consider the multitude of the one and fewness of the other not only in regard of the world but in regard of others in Churches Luke 13. 24. Many shall seek and many that are first shall be last Matthew 19. 30. If we consider that there is as much reason appearing outwardly that the Lord should choose thee one as well as the other what difference is appearing outwardly between these Virgins I 'le warrant you the wise did think the foolish as good and it may be far better than themselves Iudges 6. 15. Saith Gideon How wilt thou save Israâ—l by me I am the least in my Fathers house yet saith the Lord I will be with thee so the Saints may say and do say Why Lord wilt thou save me I am the least and poorest of all others If we consider the reason why the Lord doth this and that is because of nothing but the Will of God his good pleasure Matth. 11. 25. For why should their Vessels be filled they received and not others only the Will of God I know not you c. Of which hereafter If we consider the intolerable torment of those who go farre
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
â—eart-flattery not to see to do good a gracious heart is broken off from flattery he knows it and hence will to the Lord when he knowâ— not himself and his estate Lord teach me the damning sin is some dear sin a sin which the soul allowes habitation and house-roome and heart-roome unto and hence it will not see it because it would not part with it and hence it faith It cannot see it because it will not it 's in love with the flattery of it and hence 't is it because it will not it 's in love with the flattery of it and hence 't is strange to see some that live in oppression by unlawful prizes and exacting immoderate wages cannot see their sin though privately and publickly spoken of because they will not cannot see it because they will not 't is strange to see how time-servers will defend their Fashions and they cannot see it because the heart is secretly in love with such vanities and 't is just seeing they love not the truth they should be deceived by errors Two wayes men have to hide their sins from God himself 1. By covering them with reason A man that is ashamed of his nakedness or sore he will get a covering for it hereby one may know what a mans chief sin is viz. by his reasonâ—ngs for it as one may know where the eggs be by the Hens sitting upon them and truly a little reason will blinde the eyes many times nay though God and Scripture be brought in Balaam would â—ain finde out some light from God to curse and from Altar to Altar he went c. but found nothing Thus here c. 2. By covering them with duties and sorrows and yet keeping them for when men do see their sin and 't is great what do they therefore they wash it with teares they confess it as those Isa. 58. 5 6. they fast for strife or debate they would be vexed with enraged consciences but for these duties and this makes them hope well and here come in those distinctions I have sins as others but I mourn under them oh but Remember those sorrows destroy sin by little and little and do not feed sin but these ease thee in thy sin Hosea 10. 4. Hemlock growes up in the Fâ—rrowâ—s you speak words saith the Lord c. So here c. Secondly When men are willing the Lord should let them see their sin but unwilling to attend him in the use of all meanes for that end especially these two 1. Diligent watch over the heart daily by frequent reflecting upon its own acts it 's strange to see what discoveries might be made by observing ends aimes motives of workings Hence Christ beats much upon this 2. Daily Meditation in some solemn manner 2 Tim. 2. 7. Consider what I say and â—he Lord shall give thee understanding 'T is a thousand to one if men do not lose themselves and souls in neglect of this Hag. 1. 5 7. David said I considered my wayes and turned Now to say Let the Lord search me but not to use means is to shut your eyes against the book and say Now Lord teach me Of Exhortation Oh therefore know the worst of your own hearts nâ—w Phil. 2. 12. Work out your salvation with feare Saints with a feare of careful search but you much more Gen. 27. 11 12. When Rebâ—ccah would have Iacob go to Isaac saith Iacob What if my Father fâ—el me I may get a curse then So the Lord Jesus believe it will feel thee he will see who thou art before he let thee into Heaven if thou art a stranger to thy sin and Christ and his grace thou shalt see the gate shut upon thee hereafter therefore know it now how 't is with thee nothing will be such a cut to thy heart as this viz. when 't is too late to see the sin which ruined oh this will torment as it doth Politicians when they see There I forsook a Rule of Policy there I was mistaken if I had carried the business otherwise there then I had got this oh it troubles them so it will do you when you shall see your Projects and Hopes dasht Quest. How shall I know this Answ. 1. Mark what others godly and discerning speak or fear concerning thee for though God reveals not a Hypocrite to all yet 't is seldom but it is to some or other 1 Tim. 5. 25. not speak against yet not give a full Testimony 2. Mark what conscience speaks or feares thee with in cool blood without getting those feares quencht by fresh Application of Christs blood it 's said The feares of the wicked shall come upon him there are some hot pangs which men have and then think well of themselves but geneâ—ally live out from God and Christ. Mark which way the scale turâ—es when you are still the worme that is not killed will gnaw for ever if it bites now 3. Mark what troubled thee when afflictions were upon thee then God many times convinceth men of folly when Benjamins sack had the Cup The Lord hath found out our iniquity said they Gen. 44. 16. So some evils may be falsely imputed but then you shall see some other sin it may be for which the Lord may have had long a Controversie with you 4. Mark what thou art when crossed many a one is good while men and God please him but when reproof comes or he is crost then he is mad hair-brain'd hateful scorneful wilful Eccles. 10. 11. for men may be crost of their will but their own ends they will not be crost in Mark how you deny your own ends in what you do then you may appeale to God indeed 5. Mark your temptations and corruptions with opposition if all be quiet either there is a truce for a time or else there is peace between you and sinne and Satan and so Warre between God and you 6. Mark thy Opinions Sometimes saith Solomon a fool is not known till then Prov. 17. 28. for they arise unless some in simplicity from some corruption Question 2. How may the Saints come to be setled that they may know this Answer 1. Beware of contenting your self with any measure but with Paul reach after things before c. for hence the foolish Virgins were deceived but after all fillings be ever empty hungry and feeling need and praying for more setting thy self against all sin say with David Cleanse me from secret sins 2. Strike at the root of all sin viz. your evil natures mourn daily under it and the activity of it and though some sins be unknown yet when the root dyes they shall dye Isa. 57. 18. When you mourn for this God will speak peace 3. Be sure your end be right that having received Christ and doing duties you do them before him and for his sake for here Hypocrites 〈◊〉 and this makes Paul to appeale to Christ 2 Cor. 5. Depart you â—â—rkers of iniquity will Christ say hereafter You have
much self but it turnes in time to higher ends c. and that is what though I have peace salvation these loaâ—es but yet miss of Christ himself and the life of Christ to live by him and live to him which is our last end 2 Cor. 5. 15. And here all his prayers end though crooked many wayes else these are the prayers of that Spirit of life which is ever heard and hence Iames 5. 3. Ye ask and have not because ye ask to spend it on your lusts Isa. 58. 5. though they fasted and prayed yet it was for sâ—rife and debate the Saints do it to destroy their lusts and hence though all fervent prayers are not of the Spirit yet all prayers of the Spirit are ever fervent though exprest with chatterings mournings as Doves because the last end hath a mighty force with it and hence waiting on God in all meanes for Answers follows and hence prayers of the Saints are endless Appetitus finis est infinitus hence Rom. 8. 23. life in heaven is his Scope and he is longing for it glad of that time for all prayers of Hypocrites are but issues of self-Iove 〈◊〉 all occasions do but quicken up that principle so all the prayers of the Saints rise from the spirit of love to God and faith in him Rom. 8. 27 28. The Sonlike Spirit or Spirit of Adoption not servile is in them Secondly If the soul receive any thing from the Lord thus praying 't is exceedâ—ng thankful the Spirit of Christ wherever it is glorifies Christ Iohn 16. and Psal. 116. 1. and that in time of peace hence Psalme 50. 14 15. Offer to God thanks giving and par thy vowes and then call though in time of trouble and I will heâ—re For the Lord to begin to do the soul any good and shew it its misery the worth of the Lord Jesus to give him any heart to seek to give him any hope to give him the least hint by any word of mercy oh its heart melts it should be thus and wonders but to think nay to see the Lord hath answered him oh this swallows him up makes him give all to the Lord as Hannah did when she had her Childe 1 Sam. 2. 1 2. Esau lost the blessing though he begged it with tears he had a prophane heart that did not esteem it indeed and so would â—ever have been thankful for it poor Iacob gets it though he had but a staâ—f to hold him up Thirdly If it receive not answer it mournes and loaths it self justifies God gives all to him prayers from self-loathing are not prayers which come from self-love Psal. 22. 2 3 â—4 Zach. 12. 10 Psal. 72. 12. There the Spirit dwells in the poor and contrite and their cries are heard when men pray and want and are quiet without wishing they could lament 't is not from the Spirit oh therefore try here if 't is thus as he said to Hâ—zekiah The Lord hath heard thy cries and seen thy teares and oh wonder at the Lord that he should give thee a heart to cry now Reproof to Saints Who though received and heard yet think the Lord regards them not and as David think his mercy is shut up 1. Remember former times Psal. 77. 7. Your experiences of the Lords pitying thee in thy blood and he will not cast thee off now 2. Consider the Riches of grace when you cannot find any thing past but what might cause him to loath thee yet the Lord may then love when thou art lamenting thy vileness Isa. 63. 15 16. 3. Consider the Lord doth purposely seem to dis-regard thee sometimes not to shut out prayers but to make you pray better not that you should not pray at all Iudg. 16. 10. but to make you seek and follow him though in the dark Lam. 3. 45. with 55. in a land of pits eye hath not seen what God hath laid up for you 4. Consider there is as much in the Lord to move him in thy worst estate to help thee as in the best viz. his mercy Psal. 6. 4. You say If my heart was not so vile if I had not committed such sins the Lord might this is as if you said The Lord shews not pity only for his mercy c. VERSE 12. I know you not WOrds of fence in Hebrew beare and signifie affection also The principal affections are Love and Hatred 1. Love Psal. 1. ulâ— Iohn 10. 14. 2. Hatred Hosea 7. 2. Revel 8. 12. In this place such knowledge is meant which hath the affection of love joyned with it so that 't is as if Christ should say I love you not I delight not in you my heart is not toward you whatever good words you give me and how ever your heart is toward me or you have thoughts of me And this is the great misery of foolish Virgins That it is a most heavy and dreadful misery not to be beloved not to be known of Iesus Christ for now when the Tables are turned and the Stage is pull'd down and the Foolish shut out and when Christ himself would give them a doleful Answer express in words their woe he coucheth it under these I know you not I do not say that men do feel it so but it is so and at last it will be found so This may appear if we consider these particulars If you consider the exceeding greatness and glory of his place and person He is exalted and set at the right hand of God upon the Throne of his Father and his Dominions reach from sea to sea he is King of Kings and Lord of Hoasts of Angels c. Phil. 2. 9. A Name aboâ—e every Name he hath and God hath sworne To him shall every one bow Now being thus great and not to be beloved of such a one is heavy if we want the love of poor men and base ignoble spirits it is no such matter but to lose great ones favour especially if we depend upon them in life and goods peace and honour this is bitter hence 2 Thes. 1. 9. from the glory of his power If you consider the terrour of the wrath of God for time to come If a man be abroad in the Fields from home and no stormes not colds nor heats arise to hurt him a shelter would not be so much prized nor the loss of it great but if there be such and then to want it and to lie open to the injury of all Weathers now it is a woe to want it So I say to you men that are abroad in the wide Fields of this world and gone from home if there should never be misery but you might eat your bread and drink your Wine with a merry heart and rejoyce in your Wives and there then should be no knowledge of any thing after death as those Epicutes spake Eccles. 9. the Love of Christ would not be so sweet but there will be stormes scorching heats that
of his journey and can go no further then he sits down and lives there and would not go back againe especially if he considers how many are out of doors and under tempests he may now bless God they have a shelter So if the Lord had never revealed his grace to you in the Gospel and you were not yet drawn by it nor drawn to it but were lost in your sins or selves or world and had miseries upon you then you might be unquiet but now when laid â—n the bosome of Christ when suckâ—ng the breasts of the grace of Christ when you can go no further though thou wereâ—in Heaven for there 's no other happiness there Now sit â—till câ—ntented and be glad of this as under thy Vine and shadow especially considering the woes of them that are yet farre from this grace and mercy in Jesus Christ and under Clouds of blood Men that faile upon the Sea if they see nothing but waves and vast raging of waters about them they keep themselves close in their Ship though their Cabbins be but little tell me one thing that is good where Christs love is not shew me any thing but misery death and eternal sorrows out of it oh therefore sit still quietly meekly contentedly though you be tossed as high as Heaven and go down as deep as Hell again You are troubled sometimes with losses of outward things Cattel dye and Rachels Children and Husband are not increase little decayes many and Iobs wife bids him bless God and give glory to him by confessing he is an Hypocrite because so much afflicted and dye and David sees the ungodly flourish and he thinks he hath washt his hands in vain and 't is good to fare and live here as they live Oh consider suppose the Lord should give thee these things as he doth to others to be snares and at last say I know you not when thy soul shall come trembling out of a sick and weary body before the Tribunal of God Almighty as these was that portion then so good Oh therefore take your portion and be thankful for it Oh therefore be glad in this and say I have these miseries but Christs love to sweeten them these sorrows but Christs love to sanctifie them I see Floods of Fire arising but oh here 's this shelter to be a Refuge to me You have heard what it is not to be beloved what a misery it is by that contrary see this viz. 1. For the Lord to have thoughts of peace to thee when thou wert nothing but death and misery before his eyes to bear thee in his heart ever since he was God 2. For the Lord to speak to thee and make an eternal Covenant and every promise thine Davids dying words are This was enough even all his desire and not one tittle but shall be accomplished one day 3. For the Lord to â—hed his blood beare thy sins curse and tread down death and sin and teare away the hand-writing of the Law against thee rather than the least evil befall thee 4. For the Lord to be working for thee by all good things all evil things all providences all Ordinances night and day and you may find it in part and shall find it hereafter 5. For the Lord to accept all thy poor endeavours desires prayers Isaiâ—h 56. 6. For the Lord to pity thee in all thy misery and worst times then to shew his greatest love when death and powers of darkness put forth their greatest malice truly thus it is Oh let this love be enough considering especially the woful condition of them that want it who shall cry for one smile and cannot get it See this love and doubt not of it how could you love him if he did not love you first especially if you have been satiated with it tray for it Psalme 90. 14. I speak this the rather because of the sad miseries which make men lame in their Christian course that they are ready to lie down disconsolate because they Remember not this Do not alwayes doubt but once at last get through the Crowde to this Love Let those who want this love mourn for it though the Lord gives you and doth for you never so much in regard of other things Suppose he doth not smite thy body with sickness thy name with disgrace thy estate with losses yet if he doth not love thee this is woe enough It was the misery of Israel Ier. 15. 1. with 5. My minde is not to this people cast them out and as the Lord there said so I say If the Lord deal thus who shall pity thee or bemoane thee or ask how thou dost Ioel. 1. 8 9 10. They lament when the Fig-tree was wasted much more now the Lords love is not towards thee Lam. 1. 16. The Church there laments that the Comforter which should refresh was farre off Quest. How shall I know that Answ. If he never did affect thy heart with loss and want of his love and abusing of it but hath let you go on in peace all your life you were borne out of his love cast out to the loathing of thy person and have lived so though he hath been pitiful to thee now if you were never troubled with loss of this and wrongs done against this you are as yet out of love Look as it is with a Father if he hath a Childe froward and cannot restraine him he lets him alone he loves him not else he would chastiâ—e and correct him and make him shake at his frownes so here as it is Heb. 12. 8. If no correction you are Bastards So here you have gone on and never have been yet troubled in minde with the frowns of Christ never lamented your wrongs done to Christ are you loved I know the Lord may let you go Prodigals for a time but he will bring you back if he loves you I never knew any whom the Lord brought home but this broke their hearts O that the Lord was so patient and I all my life abused him nay he would oft have gathered me he did oft strive and I was likâ— a Ballock unaccustomed to the yoke Jer. 31. 18. and he might have cut me off or given me up to my stubborn heart Many are troubled for want of memory ignorance and want of power to pray or some sin and then God is merciful to them and this eases them againe but this is nothing till you come to this viz. feares of the eternal los of this love and this lies heavy If this be thy condition that for the present thou art not loved of the Lord tell me but one thing which thou hast to comfort thee thou hast friends peace health but they are all without love if without love then thou hast them with a curse and wrath of God Suppose thou wert dying and the Lord should say to thee when thou cryest I know thee not would it not be sad Lie upon thy Pillow and sleep quietly if
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
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
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
When all in Ierusalem are holy there shall be a Cloud and Pillar of smoak on all their Habitations And therefore not only the Churches should do thus but a godly holy heart will desire it it 's the end of his coming that he may be searched better had men be tried and examined now than by Christ another day Objection 1. But we must look not to what may be d ne bâ—t to what must be done Churches have power to cast out them that be bad but what power to keep out them that be Baptized and have a name to be good Answer 1. Christ doth not only shut out Harlots but professing Virgins which example is to be imitated now so farre as we can for on the same ground Christ excludes we have the same if we know them 2. The Apostle is punctual for it 2 Tim. 3. 5. speaking of the last dayes Having a forme of godliness turn away from such He saith not Let them in and turn to them and if they prove evil members cut them off and turn them from you but turn away from them He saith not If they be prophane or not baptized and cannot say I was humbled and now I believe but which is more if they have a forme under whose garments of profession you will ever see some of those sores Psal. 2. 3. 3. Rev. 2. 2. It was accounted part of the wisdome and power of grace of the Ephesine Church which tried them which said They were Apostles and had found them lyars they could not creep in there but they were found out 4. In the Ierusalem come down from Heaven it 's part of the glory of it to cast out the unclean but Rev. 21. 27. nothing enters therein which is unclean and are not they to be imitated now in their glory who are set out for that end 5. To omit all other proofs see Ezekiel 44. 8 9. The Apostle gives a sad charge Hebr. 12. 15. Look diligently lest a root of biâ—terness gâ—ow up the Apostle doth not say 'T is no matter what roots you set in Christs Garden only when they spring up and begin to seed and infect others then have a care of them but look there be not a root there truly so we do for they tell us they believe and repent and we believe them other strict inquiry we make not Oh but saith he Look diligently to it it 's ill counsel to the Gardner to say have a care to weed your Garden but 't is no matter God looks not that you should be careful of your seed so long as it be seed nay the Lord that forbids me to suffer weeds to grow forbids my carelesseness in sowing what seeds I please It is the judgement of some Divines That the first sin of Adam and his Wife was in suffering the Serpent to enter into the Garden 〈◊〉 for the â—uine of a Church may be the let ting in of some one â—ll member Objection 2. But they that are innocent and say thâ—â— believe are in the least degree of probability converted and the best we are but certain of their conversion in the highest degree of probability and therefore may both orts be admitted Answer No Paul may feare with a godly jealousie some of the Corâ—â—hian Church 2 Cor. 12. 20 21. and may know some to he childish and carnal and weak yet children yet he calls them all Saints and dates not mince his speeches with such notions of probability and Heb. 6. 9. We are perswaded better things of you A moral certainty aâ— man may have and should have of all Church-members a certainty of faith conditional though not absolute as if it be thus as they say and I cannot ought not to say otherwise of them 't is well with them Objection 3. But the Primitive Church never received in any with such strict confessions and large examinations three thousand in a day were admitted Answer I remember a godly Divine in answering an Objection of late repentance from the example of the Thief having whipt it with many other Rods at last lasheth it with this it 's an extraordinary case and hence not to be brought in for an ordinary example hence he speaks thus When therefore the time comes that Christ shall come and be crucifâ—ed again and thou one of the Thieves to be crucified with him and it fall out that thou be the best of the two then shalt thou be saved by Christ that despiâ—â—ng Christ now puts off thy repentance till then So I say here there is somewhat imitable and ordinary in the Apostles example in admiâ—ting three thousand in a day but something unusual and farre different from our condition now and therefore this I would say when the time comes that the Spirit is poured out on all flesh and that time is known to be the Spring-tide and large measure of the Spirit when Ministers are so honoured as to convert many thousands at a Sermon and so God and reason call for quickness when Elders of Churches are as sharp-sigted as the Apostles when the conversion of men also shall be most eminent and that in such places where 't is death or half hanging to profess the Lord Jesus as that they shall be prickt at their hearts gladly receive the Word lay down their necks on the block cast down all their estates at the Churches feet out of love to Gods Ordinances when men shall not have Christian education the example and crowd of Christians from the teeth outwardly to press them to the door of the Church as those times had not then for my part if three hundred thousand were converted I should receive them as gladly and as manifestly as they receive Christ but truly there is such little takings now that we have 〈◊〉 enough to look upon our money and the Hypocrisie of the world gives us good reason to stay and see yet we grant Simon believes also and if he doth deceive the Apostles eyes for a time let him come in and tell him of his gall of bitterness afterward and if he be not oâ—stinate but intreats Prayers Charity hopes the best and lets him stay in Matthew 3. 7. Obj. 4. But you may in weeding out the Tares pull up the Wheat and keep out the godly in such strict searchings Answ. 1. 'T is true and the want of tenderness and love to them that be Christs Lambs and Babes having much ignorance and carnalness out of zeal in some not guided aright and pride in others despising those that are of meaher gifts than themselves or because of some weaknesse which if they were convinced of would soon lament and amend and to be so rigorous toward them will not be suffered by Jesus Christ if continued in by Churches Hence Churches must be Watchful against this And then 2. If they follow the light are weak with them that are weak and strong with them that be strong and are all things to all men and gain all to
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
a conjugal love here is now a degree of love but not of the same love for 't is not a whit conjugal it might then be sinful in some men so 't is here A man that hath filled his stomâ—ck with meat may have some desire after it but not an hungry deâ—â—re not in that degree hence not hungry at all So the sluggard desires and hath not a carnal heart desire and another desires the Lord Jesus a carnal sluggish heart desires and hath not but another hungers and is filled he hath not any degree of the same hunger 'T is therefore granted there are desires and joyes and light and growth in false hearts but there is not that fulnesse of joy that fulnesse of light that fulnesse of the Spirit which is in the Faithful and here they ever fall short Yet note 1. There is not a perfect measure noâ— the fulnesse that shall be when our souls shall be gathered to them that are made perfect 2. Nor yet that there is that fulnesse the Saints aim at for 't is the resurrection they aim at Phil. 3. 12 13 14. 3. Nor yet a glutting fulnesse that men have Manna enough and say the main work is wrought and that is enough Not such a fulness as satisfies their appetite from longing for more But which satisfies and quiets their Conscience in regard of the uprightnesse of their souls before the Lord. SECT II. BUT for the more full and clear explication of this point I shall shew you these three things 1. That Hypocrites may have some inward touches of Gods Spirit 2. That the very reason of their falsenesse is because they have no more than such touches or stroaks 3. That there is a fulnesse the Saints come to which others want To be shewed 1. Positively 2. Negatively I. That Hypocrites may have not only outward shews but some inward lighter stroaks of Gods Spirit As 1. Of the Spirit restraining and confining nay benumming of corruption as Paul was blameless nay he had no mind nor will to many sins nay did not think he had any living contempt and enmity of God in his heart Hence Rom. 7. 9. 't is said When the Command came sin revived Was it not living before Yes but it was asleep it was benummed like cold Snakes but not killed 2. Of the Spirit preventing and exciting unto many nay to any duty of the Law in general and that sometime by fears of misery and terrours of the Law Deut. 5. 23. And somtime by love and mercy morally affecting the heart Exod. 19. 4 5 6. You have heard what the Lord hath doâ—e Will you now enter into Covenant Yes yet what is said of them Psal. 78. 37. They were false in Gods Covenant 3. There may be some operative and quickning Grace of the Gospel Heb. 6. 4. They were enlightened c. 4. There may besome edifying and cooperating gifts of Law and Gospel whereby a man may not only be useful and helpful to some but to the Church of God as those that did prophecy in Christs Name And these may be so inward that they think themselves clean and sincere as Abimelech II. That the reason of their unsoundness is because they have no more than lighter stroaks of Gods Spirit As I might shew in all these Paul is blamelesse yet far enough from having sin mortified by Christ and hence professeth We did serve divers Lusts Tit. 3. 3. The Israelites cry out they will do what God will have them Yet Oh that there were such an heart Deut. 5. 29. They in Heb. 6. were enlightened and tasted yet fell He therefore adds We are perswaded v. 9. better things of you They did prophesie in Christs Name Mat. 7. Yet depart from me you workers of iniquity But see it more particularly Mark 12. 33. Saith the Scribe to him To love the Lord oh ' t is better than all burnt Offerings Some Iews did rest there but neglected the inward work but this man the inward work was prized in his judgment he had both profession and some affection And was he now entred into the Kingdome of God No. Here was his wound he fell short of it some degrees Hence it s said thou art not far from the Kingdom of God So the Israelites Why did not they enter Was not the Land good Oh yes That report the worst of the Spies brought But their hearts were not taken with the goodness of it as Calebs and Ioshuahs were And hence they were shut out Numb 13. 27. 14. 7 8 24. So it is here So an unsound heart may be enlightened as 't is there Heb. 6. 4 5. But there is a marvellous light which they never have they have not such a degree 1 Pet. 2. 9. And hence Deut. 29. 2 3 4. The Lord hath not given you eyes to see to this day Did the Lord give them no eyes to see no hearts to be affected with what they did see Why came they then out of Egypt Why did they sing when they saw Pharaoh drowned Why they had not such eyes and such hearts as Moses had not unto that day So for turning to the Lord. Do not many unsound hearts turn over a new leaf Do they not not only outwardly but inwardly too Where is the flaw then In the degree Jer. 3. 10. Iudah hath not turned with her whole heart but treacherously So there may be some growth and life in false unsound hearts that may after fall away But where is the wound Look in the Parable of the Seed Some grew not at all some did grow but not having depth of earth fell again Others fell not in persecution but there were the roots of Thorns that choakt the Seed the good grounds seed came to ripenesse and fulness of fruit though some in a greater degree than others yet none at all no ripe fruit in the rest Hence the Lord is said to weigh the heart Prov. 16. 2. Men think they are humbled and do believe but God finds them too light as Belshazzar was weighed and found too light And thus it will be seen at the last day when Christ Jesus shall appear that all the most glorious Profession of many a man is therefore rejected because found too light III. That there is a fulnesse which the Saints have and which others fall short of Which I shall shew I. Positively and affirmatively from what hath been said Prov. 12. 26. The righteous is more excellent John 14. 17. Whom the world cannot receive because it knows him not There is that Spirit in Saints which no unregenerate man knows hence desires not Because he dwells in you he doth not only send some gifts or work somwhat there but he dwells there he fils the heart Hence the end of Christs death is to purchase to himself a peculiar people Tit. 2. 14. Of such a spirit such holiness that only themselves know So 't is that which all the Prophets press to to a higher pitch and