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
because though they see it good yet they place not their happinesse there because that is not their last end But come to this now it will do a man cannot bear a crosse yet let him consider the Lord shall gain though I do not so for Faith so for any other duty Men think it good but not their greatest good Hence see Christ better than thy self and his honour better than thy glory for ever Hence the Lord denies us help because we ask it for our Lusts not for himself Iames 4. 3. 4. Keep those glorious apprehensions of the Lord and his wayes which you have sometimes in an Ordinance You are sometimes near the Lord and you then see a beauty in Christ in his wayes and then thinkest shall I ever wrong him more then you come out and lose your light and so you ever lose your strength and life Hence Eph. 5. 11. 't is as with a man that eats but he looseth and spends his spiâ—its he can do no more work but faints away see 2 Pet. 2. 9. Steven can be content to have stones about his ears when he can say I see Iesus And hence when those glorious apprehensions come into your minds stamp them there for set up other Images of other things in your minds and your hearts will bow down every moment to them Doth not Christs Spirit do all yes but by this medium 2 Cor. 3. 18. As by the Spirit of the Lord. SECT IV. AFter you have done your work be ever humble and be ready to give the Lord the honour of his Grace that ever he gave any thing to you that ever he did any thing by you for the last end of all the Elect 't is to admire and honour the riches of Gods Grace Eph. 1. 5 6. Hence the Fall was permitted never should Grace have been seen if sin and misery had not come in Now if this be our last end in Glory then the heart is ready to have immediate fellowship with Christ there when 't is ready to act for its last end Hence it 's frequent in the Psalms when David was in any strait wanted any mercy nay the presence of the Lord here this is the last end he pursues the last word he speaks before the Lord My soul shall blesse thee as Psalm 63. 3 4. and hence when all his enemies were subdued and he ready to lay all in the dust he gives the Lord all 2 Sam. 22. per totum and 23. 5. Beloved this is Heavens work Oh learn this Song before you go there which none can learn but the Redeemed and Sealed of the Lord Rev. 14. 3. Iohn 1. 14. It 's writ of Christ he was full of Grace and Truth Do you ever think to meet with him that get not your hearts full of the sense of it Before I come therefore to presse this I shall premise these two things First That the Lord in all his dealings with his people seeks lastly to bring about the glory of his Grace he regards nothing men do if at last they deny him this He respects not what sins and evils men have if at last he gets this for this is his last end hence all he doth to his people for his people by his people 't is for this And hence 1. He leaves them a long time in their Graves and Sins that they live like other men which is strange that he that hath loved them so long should leave them so long to be as bad as any yet this he doth because it makes for the praise of his Grace Ephes. 2. 4 7 8. Dead in sin that in ages to come c. And this doth so confound Gods people that they wish not only Heaven but Earth and Ages to come may record this love 2. Hence out of men fallen he picks out usually the poorest and vilest the younger Brother lesse loved out of a Family leaves elder Rom. 9. 11. and the foolish and weak things and things that are not that no flesh might glory but in the Lord 1 Cor. 1. 26 31. and this is strange that the Lord should chuse thus but this he doth to blur the glory of all the world 3. Hence the Lord saves by Faith and justifies by Faith and seals by Faith Eph. 1. 13. and sanctifies by Faith and glorifies by Faith 1 Pet. 1. 3. So that all a Christians life is a Beggars life and 't is strange the Lord should chuse the basest poorest Grace to save by and the end is the glory of his Grace Rom. 4. 16. 'T is of Faith that it might be of Grace 4. The Lord leaves many wants in his people under which they sit sighing and that sometime very long refuseth to hear their Prayers that they may repair to the Throne of Grace and so in conclusion blesse Grace Heb. 4. 16. 5. Hence the Lord takes away sometimes those feelings those enlargements they had and baits them with most vexing sins and pricking distempers 2 Cor. 12. 7 9. and it is to advance Grace 6. Hence the Lord is sometimes angry with his people and hides his face from them that if ever he returns in love his Grace may be the sweeter and last the longer Isai. 54. 7. Nay hence sometimes strips them so of all that they have had or can do that if you ask what have you now to say for your selves nothing but Grace their mouths are stopt Hence Psalm 6. Lord save me for thy mercies sake Psalm 51. 11. According to the multitude of thy mercies c. 7. Hence the Lord speaks peace to his people that they may say I was so vile and yet loved Oh Grace Oh love Ezek. 16. 63. When they see nothing but shame and shame covers them and afraid to appear before God it is for this end I 'le name no more Do you not observe it Sometime you shall find the Lord so strangely carrying matters as if he did not love nor care for his people against the hair and grain of their desires and when all comes to winding up 't is to advance Grace All a mans good dayes and bad dayes all Gods frowns and smiles all the Lords Food and Physick all God cares for works plots for 't is to do his people no more hurt than this to advance his Grace in them and by them All his hewings and hammerings of you nay his knocking you a pieces and new melting and new casting of you 't is that you may be Vessels of his glorious Grace that you may be able to live in the air of Gods Grace to suck in and breath out Grace and let all the power of Hell seek to blur it yet Grace shall conquer VVho would not be under Grace Oh poor creature Satan is tempting sin vexing yet Grace must reign Secondly This I say that Gods own people do by strange wayes and courses deny the Lord and deprive the Lord of the Glory of his rich Grace for that being the Diamond
have no will my heart is endeared to my sin Therefore resign up thy self to him to give thee a will put it into his hand as bad as it is this is Spouse-like and to take away that will to sin so thou shalt have him I am my Beloveds he is mine For the Father looks to the Law and saith Sinner if thou believe thou shalt be saved now lie under the Spirit and you are where you should be resist here you resist the Holy Ghost Oh but sin is dear Consider 1. What good did it ever do thee 2. Hath Christ shed his Blood or no if not Oh the wrath of God is to come if he hath Oh wilt thou offer this wrong to his Blood that a Lust shall be dearer than it thy bloody Knives dearer than the life and death and mercy of a Son Oh therefore if any Soul hath any lust dear I beseech you by all the bitter sorrows of Christ not to reject so great salvation But must I receivâ— Christ with my own strength No you cannot nor ought not but if the Lord puts strength in thee put itâ— forth Many followed Christ for loaves but none that ever came to him for himself that ever he put away Psalm 81. 11 12 13. I shewed much love but they would none of me Oh that they had hearkened At this instant God may give thee a heart But I fear I shall never get my sins removed that I feel which I think cannot stand with Grace Gods Promise and Reason is cross to thy fears if a Son all things also though many years hence Rom. 8. 32. If not by receiving is iâ— by rejecting that thou shalt attain thy end 'T is true thou hast fallen off by thy sin from Christ because thy falls have made thee fall off by unbelief from him and made thee say either I do not believe or the Lord intends no good to me you have had no strength because not satisfied with meat But I may presume Is it presumption to honour Christ and to have him honoured in thee No Dost think if the Lord shall after all thy sins and in the midst of all thy miseries give thee Christ shall he not be honoured by this yes who can ever have such cause to love him as I Shall not thy receiving of him by Faith honour him yes Rom. 4. 20. Canst dishonour him so much as by rejecting him when he hath laid down his life shewed his love offers himself now to reject him 't is to offer greatest contempt to him and his love that can be hence can you honour him so much as by this Do never so much without him he is unsatisfied do this he is well-pleased Nay after all thy sins yet he saith Return to me Nay nothing else is such a means to honour him by doing for him If so grant thou art vile unworthy poor yet for the honour of the Lord Jesus do it who is but little honoured in the world and stand out no longer thus receive him and then know it you are Sons and rejoyce in it and do it now while the Spirit is upon thee and remember now not to change Ier. 2. 11. As Women Oh I would not change see how happy is thy choice But Lord who hath believed our Report How may the Soul come to close with the person of the Lord Iesus 1. Before any man can close i. e. see and say he doth close with the Lord as his own he must feel a want of the Lord and his presence not only of his comforting but of his holy presence for some people there be that never felt a want of Christ at all they are great and grievous sinners but they trust to Christ and though he kill them yet they will trust to him others are in misery and they feel a want of redemption and hence close with Christ for that Psalm 78. 35. Oâ—hers are in horror and know not what to do and they feel a want of the comforts of Christ and hence close with Christ for that and if they find it they depart from Christ by looseness of life if not by despair of heart as Saul 1 Sam. 28. God answers me not by Urim c. Others feel a want of some righteousness from Christ the having of which supports and sustains them without Christ till with the Prodigal when all is spent then they think of Bread at home and the want of which makes them to have lesse esteem of and desire after Christ but they are full of Objections against the thoughts of closing with him but hence they close with Christ for that Others there are that feel a want of the Lord himself and hence close with him for himself so that let a man have all blessings in the world the purity of Ordinances never so many illapses and droppings of divine light and life and comfort in these Ordinances that he wonders the Lord should be so good to him yet he shall find if right his soul secretly unquiet and unsatisfied till he hath the Lord himself As the savour of meat makes a man that wants it cry the more after it long the more for it so the savour and sweet of all creatures all Ordinances all Duties do not stay but stir up the soul to seek Christ when he is himself Ier. 50. 4. They shall seek the Lord weeping Hence first they felt a want of him The full soul loaths the honey-comb Let the Lord be never so sweet let him do them never so much good the more good he doth them the lesse they regard him Ier. 2. 6. They said not where is the Lord Therefore that soul that truly closeth with the Lord must first feel a want of the Lord and say these Ordinances are not bread these creatures are not bread all these parts gifts duties are not bread bran not bread All this savour this sweetnesse 't is not bread Hence I perish for want of bread I have creatures Ordinances Affections comforts Duties but Oh no Christ. Like the Prodigall Luke 15. 17. Oh therefore do not only see but feel the want of the Lord Jesus you that never had him yet nay you that have him you cannot have more of him but by feeling more the want of him Oh it was a marvellous expression of Moses when the Lord began to grow weary of their company Exod. 33. 15. If thou goest not with us carry us not up hence i. e. Let us rather die than live without thee Mary when Christ was crucified the carcase of the Lord was gone she sate there weeping Oh much more for the Lord himself It s observed by some for the saddest spectacle to see a desert Town Oh what is it to see a desert heart where no Christ inhabits Or a city and no Inhabitants And hence its Romes curse to be made an habitation of devils so here What is Hell but this to see not
Spirit like his hand to draw you But Oh do you not kick his bowels do you not pierce his hands and feet daily And when you have done no tears But he cometh and you that pierce him shall see him c. Consider of it therefore you that doubt of this you that think not of this and hence live and lie in your lusts and despise him Behold he cometh SECT IV. HEnce behold the happinesse of all them that be espoused to the Lord Jesus in that their hopes are laid up in another world at the day of the coming of the Lord Jesus 1 Cor. 15. 19. If we had hope only in this life we were of all men most miserable Because none so foolish or so sensible of misery as they but our hopes stretch to another life to the second coming of the Lord Jesus Christ. Suppose a man had all the Crowns of the world cast at his feet but at last to be dragged before the judgment-seat of Christ and there to stand quaking What should he be the better What though Saints have all the miseries in this world but at last with these eyes they shall see the Lord and stand triumphing before him and have a real sight and certain expectation of this What people in the world so great as these What do they wait and expect for Great things which may astonish the whole Creation 1. They look for him to change their vile bodies that this their Husband at the marriage day should take away these rags make them like unto his Glorious body brighter than the Sun so that burn them cut them to peices as some by the Indians have been Lord help they see Christ loves both and hence holds sword and soul in one hand and scabberd in another c. 2. They expect he should take away all their sins and make them like unto himself engrave on their souls perfectly his own Image that their enemies they feel now they look they shall never see them more 1 Iohn 3. 2. And as no evil like it no mercy like this and no evil to Saints like this that yet they should grieve the heart of such a Husband 3. They look he should take away all sorrows and tears from them for this the Lord promiseth and begins to execute now but it shall be perfected then Isa. 25. 8 9. And hence called the times of refreshing Acts 3. 19 20. 'T is true the Spouse and Church is now sorrowful to the very heart many times but there is a time coming that they shall never sorrow more 4. They look he should take away all shame from them For no people in the world loaden with more calumnies and reproaches by the wicked and by hypocrites and hard speeches from the Godly and they doubt whether they be Sons or no. Now then the whole world shall see they are Sons and shall stand amazed at them and shall not doubt of it nor themselves foâ— the Lord shall proclaim it and they shall hear these are my Jewels And this they look for 1 Iohn 3. 1 2. 5. They then look for recompence to all their labour of love to him and his Hence 1 Cor. 15. 58. Knowing your labour is not in vain in the Lord. Hence the Apostle oft defers men for that recompence till now The Lord shew mercy to the House of Onesephorus in that day 2 Tim. 1. 18. So that some Hereticks have thought souls sleep till then They may pray and no answer seek to do good and do none Oh but the Lord will recompence then abundantly 6. They look then to be ever with the Lord 1 Thes. 4. 17. Never to be parted from him never to live without him nay never to go away from under his wing out of his bleeding bosom of love and endlesse and unspeakable compassions any more And being with him to see his Glory and never see the depth of it and to have the Lord to serve them Luke 12. 37 38. and giving whatever they call for and all this when thousand thousands shall at this time be crying for a drop of water and cannot get it Now all this they look for and more too Which is 1. Certain For hope maketh not ashamed 2. Which fills their hearts with Glory and unspeakable Glory too for it makes it so clear and certain that they have it all already for though absent hope makes it as present Rom. 8. 24. He doth not say we shall be but we are saved by hope Faith takes hold on the beginning hope on the end Oh the heavy wrath of God upon a world of poor blind ignorant men that have no hope no hope of Christ no hope of Glory unlesse a flattering dead hope What a sad thing is it to think of a number of men that are buried in the world and never to awaken until they see Christ in the clouds of Heaven coming to be revenged on them Oh me-thinks I see them falling down before the Judgment-feaâ— and crying out Oh that we had known of this day Oh alas that I had hope but not such an hope but am now deceived Oh 't is otherwise with Saints they shall find what they hoped for and infinitely more What hurt can any do them Let all the world come against them their husband will come and will kick them under his feet Let them load them with reproaches fill their hearts with sorrows and their eyes with tears their Lords coming will comfort them Let Satan tempt and a Father hide his face behold the Lord cometh that shall deliver and redeem them Oh see their blessednesse and let it draw you to make up the match with Christ that never did it yet He hath bin wooing of you longing for you and you wooing of him again Lord take me What hinders you then from striking the match and concluding it To give thy self this day to him and take him only rejoyce in him only when nothing thou dost can be so pleasing to him And now you may look and believe what one day you shall to your comfort feel And account your selves most wretched creatures until the Lord be pleased to espouse you to himself SECT V. OR hence learn what to judge of those that never look for the coming and company of the Lord Jesus but 't is with them as it was with the Israelites when Moses was gone into the Mount and stayed there long the people made their Calf and went to their feasting and rejoycing So the Lord Jesus being gone for the Spirit of life and to prepare a place of Glory it being now long since they make Idols of their Jewels and of their own excellencies and of whatsoever is glorious in their eyes in this world Or as Christ compares the secure world as it was in the daies of Noah so shall it be or as in the daies of Lot when they never knew nor look't for it though told of it so 't is with
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
long fasting till the time of extremity comes and then he pours waters on the thirsty Hence better for those never to have known 2 Pet. 2 21. and an hypocrites last end is to satisfie himself hence he hath enough a Saints is to satisfie Christ hence he never hath enough 5. Those that do neglect the Lord under this colour of receiving Christ they can do nothing themselves and Christ must do all and hence neglect the Lord secretly and sometimes quarrel with the Ministry privately when pressed to a duty or to beleeve Alas what can a man do when all the Ministers in the world have preached their hearts out at last they must bring us to Christ what else should the Apostle mean Rom. 4 5. Not to him that worketh but beleeveth is faith accounted for righteousness I must not live I must let Christ live c. And hence say they the cause of perishing is not mens wills but Gods he elects not he gives no heart such hypocrites the Lord prophesies of Mat. 7. 21. Many that say to me Lord Lord i. that advance the Lord Jesus and live in neglect of all duties and bring the Lord of glory not from his Throne in Heaven to Hell but which is worse debase him from his glory to sin to be the cover of sin and protector of it Beloved I know no surer sign of a vessel that God intends to break in peeces then this to live in this neglect 2 Tim. 2 20. Nay 't is an evidence there is no hope no living hope 1 Iohn 3. 3. He that hath this hope purgeth himself as Christ is pure Many it seems boasted of hope in Christ so do Saints but he gives this Note He purgeth himself he will not sluggishly put all on Christ. T is true 't is the mighty working of Christ that must conquer thy lusts but must this put you to neglect striving Col. 1. 29. I strive according to the working And for mine own part though I le not dispute the point at large I beleeve there is a constant assistance of the mighty power of the Lord Jesus in the souls of all the Saints 1 Pet. 1. 5. And hence 1 Iohn 4. Greater is he that is in you then in the world The Saints as they receive the Lord Jesus to rule them that he alone may be Lord and King not only in heaven but in their heâ—rts So a false hearâ— receives Christ lastly for to ease him Sometime for to ease him of the burden of Conscience sometime to ease him of the Lords work the burthen of his will and hence some at last have complained though hardly convinced of it that they could be contented the Lord should act them but their end was that hereby they might be rid of their burden and so eased by him I have heard a Question should be askt What is the difference between the workings of Gods Spirit and the Saints And that the Answer was 1. The one is by graces the other immediatly 2. The Spirits is when a man labours least quite cross to the stream of truth Take heed how you understand these points aright the depth of the most hellish villany in the world lies unâ—er them Wo to thee that canst paint such a Christ in thy head and receive such a Christ into thy heart as must be a pander to your sloth the Lord will revenge this wrong done to his glory with greater sorrows then ever any felt To make Christ not only meat and drink to feed but cloaths to cover your sloth Why what can we doe what can we doe Why as the first Adam conveies not only guilt but power So the second conveys both righteousness and strength as Christ is now triumphing by his eternal Spirit and his life is heavenly so if you be in Christ there is a Spirit of Christ whereby a never dying life is begot that can and doth conquer though it be but a spark Christ maintaining it it shall come to victory You are forsaken of Christ if you want this or else take heed this colour make you not forsake him 6. Those that neglect the means and yet look for the end in hope of future time and so neglect the present season Thus 't is with many a one the day of life and health and day of Ordinances continues and hence the sluggard cryes Prov. 24. 33. Yet a little more slumber i. I le have but a little while longer c. Hence when Conscience checks Ministers warn the Lord wooes the Spirit cries a man puts off all with this I hope it will be better And hence it falls out with them as with those Matth. 24 The Lord comes in a time they look not for him and of this many on their deathbeds have cryed out Think of this you convicted persons that know its miserable with you before God stop your breath you have nothing to plead for your neglect but hope of time Know it Gods present seasons are golden one moment worth eternity and now is the time if you neglect his season he will not regard yours God is never found in your time but in his time Oh lay these things to heart especially you that are grown weary of means that faint in your way God is not yet weary of continuing means art thou weary of gaining by means Oh consider this you that have had many hopes desires purposes but all blasted your time and means neglected Think on this you that have had marvellous affections but your spirits are gone Nothing can make you mend your pace not all Ministry and Word but you are clog'd with means Remember that Isai. 65. 8 9 10 11 12 13 14. For my people that have sought me c. SECT V. TO all those that do effectually seek the Lord in the use of means And for discovery thereof Consider 1. If ever the Lord gave you a hearâ— effectually to seek him in means you will finde mighty opposition temptations springing up one after another c. from within from without and the oppositions will make you seek him the more Hence Rom. 13. 11 12. he bids us put off the works of darkness and put on the armour of light When man desires and lies in his sloth he meets with little opposition or trouble of his own heart but here 't is otherwise therefore put on armour And I say the soul is made hereby to seek the Lord the more as the blinde man Mark 10. 48. Redeem the time because the days are evill As 't is with Mariners they will not only use fair but side and almost contrary winds to come neer the shore they are bound for let the Lord give any grace oh more of that mercy as Moses Deut. 3. 24. Let the Lord deny yet the soul cries the more let agonies come Christ prays the more let the will oppose he will yeeld himself to the Lord to cross his own will and deny himself peâ—ce makes him love and
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
with you as in former times worse now thâ—n in persecution and Sermon-proof now Oh this world Whence is hardness of heart Oh somthing of the world easeth you And whence is it that men with rich stocks are goodly things and wondred at and Holiness and walking with God and things of Heaven are nothing Oh this evil world Oh Adulterers and Adulteresses know you not that you hate the Lord and the Lord you 'T is the cause of all thy sin but see withal 't is the cause of all thy sorrow Heaven and the Glory of that would enter but for it but that it cannot because thou art full of it Oh poor Creatures take your Farewel quickly of it or the Lord will meet with you for it Cry to the Lord oh call me to come up unto thy self Thus you see the Fulness of the Spirit which the Saints have and therefore that conceit that Saints have nothing whereby to discern them let it for ever perish and rot SECT VII TAke heed you fall not short of the Grace of God of the promise and Spirit of Grace Heb. 12. 15. Oh get Oyl in your Vessels When there is much counterfeit Gold abroad every man will have his Scales and not only look and rub but he will weigh every piece he takes Was there ever more Counterfeits abroâ—d or such similitudes of the Truth Insomuch as some in their Opinions think it impossible others in their practises find it hard and very difficult to distinguish the one from the other Oh but there is a vast distance and difference As ever you look for Mercy get this Oyl in your Vessel As ever you look for peace know that you have it in your Vessel I am perswaded that there is never a soul that follows the Lord tremblingly and tenderly but when he hears of this sends up his sighs good Lord let me not fail here better never have had thy Name in my Forehead nor affection in my heart than to want Oyl in my Vessel And I am perswaded he trembles to think what if I should perish at the last And yet how many never have strong fears of failing here that have most cause so to do This Parable is directed to Virgin-Churches at the last period of the decrepit world wherein methinks the Lord Jesus speaks unto his people There is much profession affection but oâ— take heed you perish not for want of oyle in your Vessel Leâ— all your care be to get that and fear to want that wherein the Lord doth answer that fear and question and thought of his people Oh what if I should perish at last 〈◊〉 in your Vessel then and if the Lord Jesus had been of that minde that there are no inherent graces in the Saints or so dim they cannot be known or if known you are not to respect them as any signs but to look for a witness of grace upon you or out of you without respecting or looking upon grace in you he would never have recoâ—ded this Parable which to wise Virgins is to prevent those conceipts Oh therefore how many fall short here and regard not this 1. Some fall short here by trusting to and omnifying of Christ and grace regarding not any grace within they separate those things â—rom one another which God hath joyned and which a gracious heart joyns one to another They respect not sanctification faith or vocation they look to Christ and can they honour Christ enough Hence profess they that regard those things have trusâ—ed to their frames of heart and they scoffe at them that look to be justified by Faith T is such a delusion as is likely to deceive if possible the very Elect. Look as it was with the Israelites 1 Sam. 4. They were overthrown in the battel of the Philistines but what 's the cause Oh send for the Ark where the strength and presence of God waâ— but what good did the Ark do them with unhumbled hearts that looked to that and trusted to that but minde not themselves and hence when Samuel bids theâ— turâ— from their Idols and serve the Lord only now they do it so here 2. Some only look to the out-side like those that built the tombeâ— and painted the Sepulchres of the Prophets And hence if they be inwardly zealous for external Order Ceremony Ordinances carriage in garments speeches c. they think the bitterness of death is past when Agag-like they are clad with such soft raiment and hence if there be transgression here 't is sad But what if they walk wiâ—h unbroken hearts oh they respect not this And so their care being taken up in trimming and making the Vessel bright they neglect to get oyle within 3. Some fall short here by thinking this thought that that grace which is inward is also sincere and unfained And hence do not judge themselves prophane nor civil because of their profession nor yet Hypocrites because they do not make only an outward shew when as the deeâ—est hypocrisie lies under much inward affection many times And hence they take every such work upon trust without weighing it if double guilt and there is no shew of Coppeâ— put it up never enquiring where the bounds of truth and hypocrisie part And hence if they have inward comfort though by a dream they take it If upon their sick beds after trouble they have had peace they take it on trust if they have any promise of rest and peace or feel some desires love to Ordinances and Gods people they take hold on promises and trust themselves without trying without weighing Sudden work is superficial 4. Some feel a want of these things and content themselves with desires and so never come to be indeed 〈◊〉 they desire to be It s true Saints feel wants and desire supply But 1. They are never satisfied till 't is so indeed My flesh is meat indeed 2. They are humble and vile in their own eyes till the Lord help but these like Solomons sluggard desire and have not whereas in things of lesser worth they will not do so They will not only desire but indeed till the ground If one neglects to till though they answer I desire and God accepts that every one will say he is deceived their hunger is their food they build the sluggards nest of desire and there sit Oh therefore take heed you fall not short here Take heed your prayers and desires prove not lazie and unfaithful Messengers which you send to your Friends to come and help you and they go half way and no further and never fetch them to you indeed Oh therefore get oyle in your Vessels do not only fear the Lord but fear him greatly 1 Sam. 12. 18. Do not only cleave to the Lord but with the whole heart and cleâ—ve to him onely Beg this of the Lord. Look as poor people when they come to rich men that have full heaps do say let me have full measure my family is poor
prosper not a man able to stand against thee this puts life into him 2. Though they cannot fall quite away yet they may fall so as to lose the sweetness of Grace and presence of God If a man should eat too much and ever be sick though not die after it or if one should fall and break his bones though he doth not lose his life Is this any gap for any to rejoyce 3. Though they cannot wholly drive away nor beat out the breath of the Spirit yet they may grieve the Spirit by which they are sealed Eph. 4. 30. Which is more sad to a holy heart than all evils in the world beside But therefore let this Conceit die and perish which is raised up by Satan to disgrace the Image of God and Spirit of Grace in the hearts of the Faithful for who will make men seek after perishing things under a colour of making men seek for the Spirit it is to resist and quench the Spirit of God in them SECT IV. IT may comfort the hearts of the Faithful exceedingly against fears of Apostacy when they see great Cedars fall How shall I stand And when they hear of some temptation that may be hereafter then they fear And when they feel the evil of their own hearts which the Lord lets them feel to humble them that they may grow lower and so stand the faster they say I shall fall and when they have found the Lords presence oh if now I should relapse after this health How shall I know whether I shall stand or no 'T is not only discernable by perseverance but by somwhat begun though very difficult to be seen As 1. Observe Gods several and various dispensations of himself and his Grace toward thee whether they issue from his everlasting love or no for if so then he will everlastingly keep that which he hath given thee Quest. How shall I know that Answ. Look as that issues from eternal wrath that separates the soul from God or therein 't is exprest so that is the expression of eternal love which draws thee to God in Jesus Christ. Observe therefore the Lords carriage Doth it draw thee at last to him nearer to him and so the more he dispenseth of himself the nearer thou art brought to him here is the expression of eternal love and the Lord will keep thee Iohn 6. 37. All that 〈◊〉 given me shall come to me Let the Lord give his Spirit though but little they grow thankful Oh he is come whom I thought would never have returned again Let him deny it this keeps them humble Let the Lord dispense himself in an Ordinance they love him and 〈◊〉 day 〈◊〉 better than a thousand elsewhere Let him not do so they feel the more need of him Let the Lord free them from temptations and give them conquest Faith now rejoyceth Let them fall into many temptations their Faith growes the more purified than ever Let the 〈◊〉 give them outward blessings they grow more vile in their own eyes lesse thâ—â— the least with Iacob Let the Lord deny them Hab. 3. 18. they rejoyce in the Lord. They get good and are more endeared to the Lord by every carriage of the Lords at least in the issue it is so As 't is with wicked men they may for a fit be affected and return to the Lord but in the issue they forget the Lord so 't is here contrariwise There is not any unregenerate man but somthing or other 〈◊〉 him The wicked ever are like Chaffe driven from God Gold that is of an everlasting nature keep it beat it burn it you cannot consume but only purifie it 't is not so with Chaffe Let the Lord give him tasts of Grace and joy it estrangeth his soul from Christ it doth not bring him neaâ— to Christ. 2. Observe whether thou dost grow out of and live upon an everlasting Covenant or no Rom. 11. 1. God hath not cast off his people whom he 〈◊〉 Who are those Children of the promise Rom. 9. 7 8. That are born and bred of the promise or whole Covenant of Grace God hath treasured up all Grace in Christ laid it up in that store-house Christ hath dropt it in his promises Now when the soul is rooted in the Covenant now it shall never die nor perish As 't is with some trees set them in the ground they will grow if they have Sun and rain but die at last Take another and set it in a Stock so that it abides there and fetcheth all its life from thence by cleaving to it now it will grow and become a flourishing Branch Now then the soul growes out of the Covenant when the whole soul cleaves to the whole Covenant for the whole benefit of it and is fully satisfied with it 2 Sam. 23. 4 5. As take a soul that feels a want of all the benefits of the Covenant pardon peace life that the Spirit is ready oft to fail and hath no assurance it shall have any part of that which is the Childrens portion and looks upon his own unworthiness never to have any from the Lord yet it looks up to the free mercy and Grace that made it to some to make it good to me and so pleads the promise and so laies it self there and there rests and there looks and here sucks and takes root and the rooâ— spreads to every part of the Covenant The Lord hath now rooted the soul in this Covenant and it hath received life from hence this is everlasting you shall continue And when the soul especially is like a bough blown by the wind yet it stands fast still If men have been in horrors and then fell to reformation and there rested it will not last If men have had some workings and actings of the Spirit upon them and then say God must do all but they grow not into the Covenant they will die But here though God keeps thee short and naked and thou only pleadest the Covenant thou shalt stand If you plead for pardon and some good not the whole good of the Covenant you shall die also If you grow upon some distemper and the whole heart grow not upon this you will die also Look as 't is with a man that builds he will make an end if the foundation be laid but if not pull it down so here 3. If the power of Grace received and acted by the Spirit hath risen to the nature of fruits and not leaves only Iohn 15. 2. And that is when the soul receives that Grace as that in every thing its scope is to live to God to give his heart content For fruit is the end of the trees growth and leaves and fruit is not for the tree bâ—â— for the content of the owner of it If so the Lord hath undertaken to purge thee though there be much Self-seeking in thee and he hathâ—undertaken though little at present to make thee bear more fruit â— Many a man
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
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
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
still but you care not to have your viperous nature changed you will bring forth the old bitter fruits c. when Mony-changers came into the Temple you have made it a Den of Thieves Thieves when hunted fly to their Den or Cave and there they are secure against all searchers and hue-and-cryes so here but Christ whipped them out so when men are pursued with cryes and feares of conscience away to Christ they go as to their Den not as Saints to pray and lament out the life of their sin there but to preserve their sin this is vile will the Lord receive such I am perswaded many a mans heart is kept from breaking and mourning because of this he saith it may be that he is a vile sinner but I trust in Christ c. If they do go to Christ to destroy their sin this makes them more secure in their sin for say they I cannot help it and the thing I would not do that do I and Christ must do all whereas faith makes the soul mourn after the Lord the more as Paul did yet do you think they that believed said Let us sixnâ— that Grace may abound No No. 3. By seeing some glory and tasting some sweet in the Gospel and Christ manifested and arising therein hence some men may apprehend Christ neither out of feare of misery nor only to preserve some sin but God lets in light and heat of the blessed beames of the glorious Gospel of the Son of God and therefore there is mercy Rich Free Sweet for damned great vile sinners Good Lord saith the soul what a sweet Ministry Word God and Gospel is this and there rests this was the frame of the stony ground which heard the Word and received it with joy and for a time believed Luke 8. 13. And this is the case of thousands that are much affected with the promise and mercy of Christ and hang upon free-grace for a time but as 't is with sweet smells in a Room they continue not long or as flowers they grow old and withered and then fall in time of temptation lust and world and sloth is more sweet than Christ and all his Gospel is 't is in this case with the soule as it was with Mary who applyed the Spikenard only to the feet of Christ but all the Room was filled with the sweetness of it so in the Gospel the sweet odour of it is scattered to all and the Apostle Paul saith We are a sweet savour of God to them that perish but Christ only applyes it unto the heart of a wounded poor humbled sinner and though smells and odours refresh yet men cannot live by the smell so 't is here such is the rich grace of Christ that the worst shall know and say He is good As the King passeth by many come to see him but doth he take all up to the Chariot with him No but they go home to their several houses againe and then they commune and speak of what they saw so Christ accepts only of and apprehends none but those that have forsaken all at his call and so live upon his favour so here as Psal. 45. all his Garments smell of myrth yet only the Queen which heares considers and forgets her Fathers house stands at his right hand 4. When the soul is perswaded to close with the Lord Jesus Christ by the power of immediate Revelation without the medium of the Word the Word they grant hath its use and 't is good to attend to it as to a light in a dark place but stay till the day-starre arise the Word is obscure and may deceive but this cannot aâ—d they think Christ never apprehends them till this doth and this some feel and rest upon as upon a light and comfort in sickness and leave others to the Word some feel and hold no other evidence but this â—â—me hâ—â—d it but never felt it but live in admiring of it and 't is a prety new thing c. I confess the Spirit must reveale the meaning of the Word before ever it can draw any to believe and it must mightily immediately apply the Word but for Christ to reveale himseâ—f without a Word and a Word of promise in the Gospel truly understood is a delusion especially if the evidence of the Word be herein despised Rom. 15. 4. Paul had Revelations so may a godly man have more than common manifestations of favour at some times but Paul speaks not of these Hâ—b 6. 17. that we might have stroâ—g consolation c. All the Heires of the promises as Heires that have Legasies left them they go to the Will of the deceased Father and that comforts that they hold to that is sure such a one shall have it if his name be there but if one shall say Such a one hath promised me such lands is it in the Will No but since he dyed as I was taking a Pipe he came to me oh be not deceived but say some I hold to the Will let us see where is it I love such and such saith the Lord true but whom 't is Children believing broken poor humbled Now if you say No I regard no such Will then you regard not the Lord so 't is here Ephes. 2. 20. Built upon the foundation of thâ— Aâ—ostles i. e. upon the Word and Christ in it c. Hence if you build without the Word you build without a Foundation and you will fall and do you hold to that comfort that the Word never gave you Christ is not the obâ—ect of Faith but as revealed Iohn 6. 45. He that hath seen c. Christ is not revealed but in his Word of the Gospel preached a I your conceptions without it are idolatrous and monstrous you neither see nor apprehend Christ nor Christ you 5. By closing with Christ upon false signes of grace there is a company of people if they have but some pangs and some Reformations now and then they are presently Christs they hope and if they be like unto all other good people and do as they do now all is well Thus these foolish Virgins did deceive and delude themselves they were Virgins they were like others and they thoughâ— well of them and hence they fell to have hopes out of some sleighty work of the Spirit of the Lord Jesus but they are in the interim strangers to the life of God and Christ and Grace these should have looked to have oyle in their Vessels before now Secondly What is it for Christ not to apprehend such and to withdraw from such Answ. You may know this by the Affirmative What is it for Christ Jesus to apprehend Consider a soul drawn home to the Lord Christ to believe there are two things he doth apprehend his people by As First By an eternal Covenant of grace which the Lord makes and enters into with a poor sinner whereby he bindes himself for ever to be his a God unto him we cannot make the
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
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.
they would conquer Religion by subtilty never oppose Religion with a crosse Religion but set it against it self so oppose the Gospel by the Gospel and look as Churches pleâ—ding for Works had new invented devised Works so when Faith is preached men will have their nâ—w inventions of Faith I speak not this against the Doctrine of Faith where 't is preached but am glad of it nor that I would have men content themselves with every form of Faith for I beleeve that most mens Faith needs confirming or trying but I speak to prevent danger on that hand For it was that which Christ did fore-tell Mat. 24. 24. Many false christs should arise i. e. such as should misapply Christ that had a spirit for Christ which was a spirit against Christ and would deceive if it were possible the very Elect for coming with Christs Spirit they dare not oppose them lest they oppose the Spirit of Christ the only remedy is to hold to Christs Word and not to depart one hairs bredth from it Rev. 3. 10. and to a Word well understood and then dispute no more Satan comes to Eve and bids her eat no God forbid yet eat to be like gods He dazeled her eyes with that which was not now she fell Take the truth from what the Word saith and depart not from it III. Here see the dreadful estate of all them that be found false-hearted in the purest Churches and that in these three respects First That they should so horribly forsake and blaspheme the Name of God to make the glorious Gospel of God and all the sweet Doctrines of Grace a cover for their hypocriâ—â—e and sin as indeed it is for were it not for this they might be found out in their sins but now they are beyond the discovery of all men or means Secondly That they should be so lamentably forsaken of God as to be left 1. To the most subtil and spiritual Hypocrisie in the world which being most crosse to God shall receive most fierce and searching wrath For as Divines say of Christ he was forsaken in Soul because man had sinned with his Soul so Gods wrath will â—earch deep in their hearts whose hearts have guilefully departed from the Lord. 2. That he should lead them so far and yet in the main forsake them Oh this is heavy wrath for a man to be lead in the day-light of the Gospel almost to the end of his journey and at last the Sun sets and he left to wilder Thirdly In regard of the cries of the very Gospel it self against them Oh that the precious Gospel of God coming with so much Peace Love Grace mercy should win them to be Hypocrites but never to be Friends Beloved as there is vengeance of the Law and of the Temple so there is vengeance of the Gospel when the soul shall be drawn before the Tribunal of Christ and shall stand there quaking all sins set in order before you and your mouth shall be stopt What say you then for your life Oh Grace and mercy Lord Oh now shall the Gospel come forth and say all this I did I spake I strove I comforted I terrified and yet he hath opposed the Lord and me he hath made a cover for all these evils and therefore Lord let him never be comforted more Iohn 3. 19. Oh Christ hath heavy things against these Times that take light of the Gospel to see to commit their sin by And therefore lament your present estates you that know your selves naught never yet drawn to Christ never yet humbled at the feet of Christ and look up to the Lord what-ever misery he inflicts not to suffer thee to be deceived here not only to have such a Faith as may catch hold on Christ but he on thee and come unto the light to manifest the hidden enmity there Never was yet man deceived but he that was willing to be deceived that would not use the means and search SECT IV. ALL you therefore that live under the light of the Gospel consider if it doth not nearly concern you to search and try your selves whether you or some of you may not be Evangelical Hypocrites the time is coming that you shall stand before the Tribunal of God wherein the hidden things of darknesse shall be brought forth to light and it will be too late to know your selves then Oh therefore search now No mans misery will be so great as this if your heart be found false I shall speak in a manner but generally now 1. Those that do believe and yet fail in respect of the efficient cause of Faith it never had the right maker never came out of the right shop nor mint it was never a Faith of Gods making but a faith of your own making so that it 's a base bastard Faith that though it be born in the House it shall never possesse the inheritance because it was never begotten of the right Father the Lord never wrought it but themselves for many a man is convinced by the Law and spirit of bondage that he must die and that he is a most grievous sinner and that when he hath done all he is unprofitable but yet he trusts to Christ and Gods mercy and so believes he finds no great difficulty in this nor no great need of the Almighty power of the Lord to work this and all men living shall never make him think but that he doth heartily and truly beleeve but ask him have you no doubt of your estate and of Christs not taking hold of you when you take hold of him Yes but seeing he hath been troubled about his estate and repented of his sin in his fashion and reformed himself and Family and loves the best things he believes without question and so misapplies promises to himself never feeling a need of the revelation and donation of Jesus to him by the Father and thus the Lord finds this man a Christ and this man finds the Lord a Faith and the Lord Jesus redeems this man by price and this man redeems himself by power and so the Father shall have some Glory for providing a Saviour Christ shall have some Glory for paying a price and the Spirit of Christ which only can draw to Christ shall lose his Glory and so this man may take it to himself And is this good think you Col. 2. 12. Risen with Christ through Faith of the operation of God 1 Pet. 1. 3. The same power that raised Christ from the dead must raise you to a lively hope Mat. 22. 1 2 3. One man came from his hedges and High-wayes to the Feast of the Promise and Ordinances of the Gospel till the Lord saw him without Christ but Iohn 6. 64 65. Unlesse the Father reveals Christs face the Father perswades thee of Christs love you can never come to Christ men know not thy Hypocrisie thou dost not but Jesus doth and what good will thy Faith do thee then It was
especially when with most difficulty when little strength within when little hope without yet I le not give over He never forgets this The Lord hath never such sad daies as when thou turnest thy back on him and thou never so good as when thou seekest him 3. Consider thy gaines there shall not be the least endeavour desire pursuit after the Lord not the least Word Prayer Thought time spent but an abundant recompense is in Christs hands 1 Cor. 15. 58. Ever abounding knowing that it shall not be in vain A man that rowes against the stream a little neglect of rowing carries him down again But oh be ever abounding in the Lords works for your labour is not in vain in the Lord. 4. Consider if after admonition again and again yet you nourish sloath there is some heavy stroke neer thee Believe it he will not alway bear with thy neglect As nothing joyes him more than your company so nothing cuts him more than your neglect But though he save you from eternal misery yet sometimes your greatest comfort is lost by this means Mat. 26. 38 40 44 45. First he stirs them up once and again then leaves them and comes again and saith nothing but the third time sleep on the Son of man is betrayed So your comfort and Christ and his presence are betraied Some have had their husbands wives children estates gone but which is worst of all the Lord betraied the comfort of their hearts gone and hence horrours and fears surprize them III. Motives to us especially in this Countrey 1. God hath put the price and wealth of the world better than all Gold and Silver into our hands who are most unthankful most unworthy and will you come so far for means and here neglect them Will you thus neglect the Lord Like men in Consumptions they long for any thing and when it comes they cannot touch it If it were night you might fall to sleep but the day approacheth Shall God plant his Vineyard but you never come to eat the fruit of it 2. Your Temptations are greater here to neglect the Lord. Others are tried with the scorching Sun there is no sleeping there God tries us with the shadow sets us under the Vines of Ordinances others are in storms we in calms When thou eatest and art full saith Moses Deut. 8. 10 11. Oh forget not the Lord You lose in your estates and now you are hungry after the same again Satan when Christ was hungry assaults him 'T is a thousand to one if he makes you not fair offers and overcomes Things that cost us much we prize and keep and improve if of any use When we go Twenty mile to a Sacrament Oh then its precious While under the bondage of oppressors oh liberty of Conscience and Ordinances are precious But when at liberty we have liberty to have them hence take liberty to neglect them 3. Our enemies will be upon us Who sees not that observes the Lords dealing that some sorrows are toward unlesse the Lord awaken some sudden blasting blow If any wind be stirring men on the tops of the mountains will feel it The Lord hath set his mountain above all others and its fâ—lly to think to flee from the Crosse unlesse we flee from Christ. 'T is part of the portion he doth owe us here if he loves us Yet seek the Lord neglect no seasons to gain him and you shall he hid Zeph. 2. 2. Nay when worst times come 2 Chron. 15. 3 4 5. when there is no peace they that seek him shall find him I do fear there is at this day as deep mischief plotting against New-England as ever the Sun saw Enemies will first deal subtilly before cruelly but subtilly that they may deal cruelly When Pharaoh deals wisely he means to kill Yet the Lord shall be with us as of late hath he not been seen in the midst of us for a refuge Whatever any think I believe never did the Lord stir up such prayers Faith c. amongst us 1. Oh therefore seek the Lord still in private If you find no good find out the sin Is not meditation neglected Communion of Saints not improved Do not say we can do nothing and why are we prest to it If you cannot yet 't is your duty and you must be prest and perish you shall if you seek not or if you be called there is some spirit of the Lord in you that is mighty 2. Being come hither for publick helps and means and all Ordinances Oh do not betray your Liberties but lose your Bloud before you lose them and the Lord in them Bear the Arke still on your shoulders that the Lord may dwell with you Hence 1. If you would have the Walls of Magistracy be broken down the means to preserve the Church and means among you If they make Laws deride them if they execute Laws appeal from them 2. Would you have confusion the mother of discord among the people let every man then once one day in the year turn Magistrate and out-face Authority and profess t is his liberty Would you have rapines thefts injustice abound let no man know his own by removing the Land-mark and destroying Proprieties 3. Would you have Gods Ordinances in the purity of them removed keep out the load of Superstition but yet for peace sake suffer a few seeds to be sown amongst you 4. Would you have all the Messengers of the Gospel at first revised at last massacred Profess they are no better than Scribes and Pharisees persecuting Egyptians enemies to the Lord Jesus and the more devout the worse as those that stirred up storms in Germany said Christ had four great enemies The Pope Anabaptists Martin Luther but especially Iohn Calvin 5. Would you ruine the Gospel set not Popery against it but Gospel against Gospel Promises against Promises Christ against Christ Spirit against Spirit grace against grace and then he is twice beaten that falls by his own weapons 6. Would you have oppressors set over you to remove ordinances to encrease your burdens Maintain this Principle then that they will not assault us first by craft and subtilty but openly and violently 7. Would you have this State in time to degenerate into Tyranny Take no care then for making Laws When they are made would you have all Authority turned to a meer vanity Be gentle and open the door to all comers that may cut our throats in time and if being come they do offend threaten them and fine them but use no Sword against them You Fathers of the Country be not offended this I speak not to disparage any the practise speaks otherwise I onely forewarn I hope the Lord hath prepared better days and mercies for us I am sure he will if what means we have we preserve and what we preserve we through grace shall improve CHAP. XVII That the hearts and souls of Believers are made as Vessels onely for the reception of Christ his
return to the Lord appears chiefly in breaking down all oppoâ—â—tions against its return which are four 1. Sometime snares of the world and other things beside The Lord easeth them the Lord sends no crosses gives them their hearts desire under which Vines they rest yet if the Lord takes not all from them he puts such a cloyedness in them that the soul cannot but return to the Lord again it cannot live on such course bread things that satisfie not it had better once Eccles. 2. 3 4 11. 2. Fears and discouragements of spirit for when deliâ—vered from snares then fears come and discouragements either by reason of outward losses or the Lords anger So that the soul fears it never had never shall have any mercy that hath thus abused it and it hath thought God himself to say so and his behaviour in not hearing and helping in so long a time to witness so Yet it will return though the Lord never save it it will not sin Ionah yet looks again to the Temple when he could not come to it yet he would look to it The soul will turn up its eyes and mourn Oh that I have so abused the Lord and mercy that Love it self should be angry and frown Psal. 77. The Psalmist refused to be comforted v. 2. Nay v. 3. Though he remembred God and all his love past yet troubled this brought greater trouble yet v. 10. I 'le remember the years of the right hand of the most High Saul did not thus 3. Thoughts of impossibility and unlikelihood to get peace or pardon or victory over sin now For somtime the Saints think the Lord loves me and yet lets these evils lie here but I can get no help now especially if after many prayers I know help against all sins they cannot get and hence are humbled but against them sins that help can be got wherein the Lord hath done it for others and which make the Lord estrange himself it must be had for this temptation to a Saint is an Hypocrites overthrow Psal. 18. 21 22 23. If earth cannot help cannot Heaven What not the Spirit Word Bloud Mercy of a render-hearted Redeemer What though not now yet I will not give him over 4. When Gods Providence seems to â—ross his Promise yet they will cleave to him or return to him For many times Saints have their estates in the Bonds of Gods Promises and hence they wait for accomplishment of them but the Lord carries it quite cross to his promise to their seeming He promiseth to make alive to comfort to sanctifie to be with me and he kills sads le ts out sin never such a heart and forsakes me Oh now Faith shakes yet they will not away Heb. 11. 15 16. The Lord calls them to forsake their Countrey Abraham is a stranger there and that among Cut-throat 〈◊〉 and dwells in Tabernacles and four hundred years after his posterity being afflicted should 〈◊〉 in yet he would not return though they might God had said here I 'le blesse thee so here The murmuring Israelites fell short of this III. Whenever the soul doth depart yet the Spirit of God is ever in it and with it Psal. 73. 2. The Psalmist almost fell Why did he not Thou art ever with me thy hand v. 23. hath upheld me So that as the Spirit keeps the soul to Christ so it keeps Christ in the soul at all times And hence Saints in the closure of all their dealings with God and he with them they have seen his love working good in all that now the Soul can say lo the Lord was here and I knâ—w it not Isa. 25. 9 10. That the soul admires somtimes and hence after all sees the Lord more clearly and fully and sweetly till at last it sees him in Glory 〈◊〉 you see the Spirit that follows Saints is with them which the world wants Oh admire at the Lord if this Spirit be given that Heaven is come down into 〈…〉 That no 〈◊〉 no sins can part but it s ever putting thee in thy way again Hence when â— They are ready to quite fall off and give themselves for gone ready to be made away by temptation or to make away themselves the Lord is with them then Psal. 94. 18. At the time of parting love appears 2. Hence when they are somtime so far gone as that they mind not their return or believe not as in the wildeâ—â—ess but are well enough without the Lord the Lord before they think or desire prevents them Psal. 23. 6. Mercy and Truth followes me 3. Hence when they think the Lord is provoked that he cannot save then he is in the midst of his people Ier. 14. 11. Why art thou as a man astonied that cannot save 4. Hence at the end of life all the waies of God have been peace and all ouâ— waies though sorrowful though evil turned for good as in Ionas his deparâ—ing and by miseries we are yet humbled somthing the Lord is doing now for Eternity Micah 7. 8. Though I sit in darknesse the Lord will be a light unto me 5. Hence when the heart and strength fail and Faith is failing and the heart feels nothing but pain yet the Lord then keeps and this is comfort Psal. 63. 26. Consider therefore your estare that 1. Do depart with your whole heart from the Lord. Hath not the Lord bowed thy heart toward himself by mercies by blows But when sorrows have been past and mercies grown common and truth common thou hast started back like a broken bow which was bent backward when stretched forward And now when God calls to any duty especially when thy will and ends are crossed that is a burden and thou art drawn to that as a Fish to the dry land It is like a Feaver-fit to thee and never mournest for this But when any matter of gain and world is presented all thoughts time strength is too little there that you smell of the field or if there be any life or joy yet the lean kine eat up the fat kine Nay mournest not under that cursed bent which carries thee from the Lord. Know it thou art forsaken of the Lord. 2. That in times past had many affections but now sorrow is gone and seeking of the Lord gone and being fâ—llen seest it not but thinkest 't is with thee as with other Christians hast only the old work past and some new pangs now and then Why is it thus Ier. 8. 4 5. Will you fall and not arise Wilt let the Lord turn from you and not return Doth the Stork know when winter is near and not you your season Oh look to it What are you fallen with a perpetual backsliding Why will you not return but go away with a perpetual backsliding Know Satan hath hold of this soul. 3. You people of God wonder you at this Grace Let your experience prove it Is it not so that a Habitation of Devils should be a House of the Spirit of
the time when the World shall be judged by the Law so this circumstance is added as Parâ—us and other interpret in regard of the Parable which speaks of Christs coming under the similitude of a Wedding solemnized in the night time according to the custom of those times who when they came forth out of their several houses to meet one another a cry and noise is made the Bridegroom cometh Now Quest. What is meant by the coming of the Lord the Bridegroom Answ. The coming of Christ principally here meâ—nt is that coming of Christ either to general or particular Judgement in the latter ages of the world Then for when 2 Thess. 2. 1 2. they thought the coming of Christ was near no saith he not till Antichrist is revealed and destroyed therefore when Antichrist is discovered and destroyed and Churches upon this refined now there remaining no more to be done in this world but Christs coming all promises being fulfilled except that so that they live in expectation of that Christ slaying and not coming so soon Churches grow secure yet before the Lord comes to either judgement he hath his cry yet here is to be meant the coming of Christ at other times of the Church when they shall be Virgins and hence a command to watch that concerns and bindes all to be ready against the coming of Christ whether to general or particular Judgement at death or any other coming of the Lord in this life either in special mercy to his people or in terror to Hypocrites Luk. 18. Christs coming to hear prayers and to avenge himself of his Churches enemies is a coming When the Jews shall be called and Antichrist destroyed 2 Thess. 2. it is called Christs coming So the sum is this look as before the Bridegroom meets the Bride and cry is made to awaken them to come to meet him so before Christ comes to his secure Churches to take his people to nearer fellowship with himself in this life or at death or at judgement Christ hath his cry to awaken them SECT II. THat before Christs coming to his secure Churches the Lord will send forth his cry to awaken these Churches to give warning of and to make them ready for his coming his coming either at last day or at death or in this life to take them into nearer fellowship with himself It is true Christs coming is at midnight at a time when one would think he would not come but yet at midnight there is this cry which prepares and goes before his coming Quest. What is this cry Answ. It is not a still voyce but a loud cry which hath its effect for which God sends it Now we shall find in Scripture there are two ways by which God doth usually awaken a secure sinner First The cry of the Word Secondly The voyce or cry of the Rod So this Cry of Christ is First Sometimes the cry of the Word for thus Iohn Isa. 40. 3. is called a Crier and Prov. 1. 24. Zach. 7. 7 13. And this is the first course God takes to awaken by giving the first honor to the Word this is his mercy to see if that will do it Now it is not every word that will or can awaken for many times it makes men more secure as some can sleep best by the noise of many waters Isa. 6. 9. When the Lord sent to fat them he sent Isaiah to preach to them however in it self it is a cry of Christ and seldom doth he come but he gives warning by his Servants the Prophets But when it doth awaken there are these particulars in it that it may awaken 1. It is a word of Majesty and glory in respect of those that bring it Iudg. 2. 1. one that preached to them he was no Angel from Heaven for it is not said he came from Heaven but from Gilgal to Bâ—chim why is he called an Angel because of that Majesty wherewith God clothed him when he came to awaken them for they had made a league with the Canaanites and they began to vex them it seems and he comes to tell them they should do so still and God set on this with majesty upon their hearts and hence they fell to weeping And this is usual with the Lord wherein he hath a time when he will awaken men to purpose he puts a spirit of glory and majesty upon his servants more than usually that the most secure shall see more than a man they shall see the spirit of glory sparkling and shining thorow such Lanthorns as when God intends to harden a man in security or leave him for a time then he shall despise the Messengers of God and see no more but man and shall have strange opinions of them and hence Rev. 11. when witnesses are raised up again to confound Antichristian Doctrines the Spirit of life from God entred into them that great fear and aw fell upon all that saw them such light shall shine through these curtains that men shall not sleep Secondly It is a word of discovery and that of some secret hidden vein of sin which men never knew before for when a man is once grown secure it is wonderful to see that torpour that lies upon a mans spirit a most palpable and plain sin which may be smelt and felt yet it is not felt by himself like him that sleeps when the ship is sinking he knows it not now when the Lord doth awaken he doth it by such a discovery and this makes them look about them Hag. 1. 67 8 9 12. because of my house which is waste Thirdly It is a word of terror that burns as well as shines that so they may indeed be awakened for though Stephens face shines like an Angel and he singles them out Oh ye stiff-necked yet the terror of God not falling upon them they are secure still But now when the Lord makes his Word full of terror it awakens them 1 Sam. 12. They would have a King they were told of their sorrows and hence they feared the Lord and Samuel and now were awakened to see that which they never saw God helpt forward the terror of expecting of some outward misery Fourthly A word of power to awaken some or other among the Churches and this makes all the rest to look about them as usually when the Word comes with never such terror and majesty we shall see men fall asleep again without they see the effect of it in some and one or two will awaken all the rest like some that are asleep when they see others up What do I here Isa. 40. The Lord shews how he comforts his people First it is by the cryer and then Verse 9. 10. it is by Ierusalem When Samaria generally received the Word then Simon also believed when the Jew begins to look toward the Lord ten men shall take hold of their skirts and say The Lord is with you Zach. 8. 23. Sometimes this is the cry before
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
apprehends not by his dearest love For here were Virgins many of them who cryed Lord Lord only looking for salvation from him hanging upon grace clasping about his feet as it were and who in their life-time went out to meet the Bridegrom expecting love from him and yet Christ here professeth I know not you I love you not I say this is by a seeming â—aith for no man apprehends Christ by a lively Faith but iâ— appreheâ—ded of Christ Iâ—hn 1. 12. But if it be by a seeming Faith i. e which seemes to be Faith in the judgement and opinion of others and also which seemes only to be so to their own apprehension as it did unto these Virgins the Lord doth not apprehend such by his 〈◊〉 love and that is I say with his dearest love with common love he may but with deare and eternal love never The Faith of some men is like the casting of some Anchor at Sea it sometimes falls upon a Rock or light sand it toucheth the ground but the Rock holds not it and hence the Ship is ever driven before the winde or carried away with the ebbings and flowings of the water So it is here and hence men are tossed to and fro with lusts and temptations and driven before strong windes Or as it was of Saul to Samuel he apprehended Samuel but Samuel departed from him saw him no more untill the day of his death So here the Kingdome and Love of Christ is rent from you Iohn 2. 24. â—lt But he committed not himself to them Luke 13. 26 27. Hâ—ve â—ot we eat and drunk in thy presence and yet Christ will say I knâ—w you not and this is the â—ase of many Iob 8. 13 14. When an Hâ—pocrite dyes his hope perisâ—â—â— if the Lord had apprehended him with his dearest love it could not be so For Explication of this Point three things are to be opened 1. How one may be said to apprehend Christ Jesus by a seeming Faith 2. How Christ is sâ—id not to apprehend such 3. Why he dotâ— not Quâ—st First How may one be said to apprehend Christ by a seeming faith Answ. Five wayes usually 1. When men are forced â—o fly to Christ meerly out of extremity and pressures of misery the stroâ—ks and dry â—lowes of Divine Vengeance light upon them and now they cry Lord pity us It may be in time of peace while conscience and Divine Vengeance were asleep they regarded not Faith nor Prayer nor Christ nor any thing else notwithstanding aâ—l the heart-breaking cryes and loud calls of God but were merry and light and licentious c. but in extremity then they will cry and prize mercy above a thousand worlds Prov. 1. 28. One would think their mouths should be stopped then some think those words are an allusion to the Aâ—k in Noâ—hs time Hosea 8. 1 2 3. When the Eagle shall câ—me against Gods pâ—opâ—e Psal. 78. 35. they shâ—ll cry My God we know thâ—e No saâ—th the Lord The enemy shall apprehend them I will not this is not faith but only self-love when as men are naught before and their hearts sitting loose fâ—om God continualâ—y having no daily embracements of him and would be worse after Gods afflicting hand if he should help them but so it is that they cry out to God for help meerly because of torment c. This is like that cry of our Indians to the Devil who worship and cleave to him because he pâ—agues them True in times of extremity the faith of the Saints may be awakened which was asleep before and when God hedgeth their way with Thornes they may then returne to their first Husbaâ—d because iâ— was better but when exâ—remity begets it it begins and ends with it lives aâ—d dyes with it here such may feare that then Christ apprehends them not Psalme 66. 3. Because of thy power thy enemies shall staâ—er and submit A proud Rebelâ—ious Wretch in times of peace swells bigger than God and is above God the Lord Jesus hath his times wherein â—he grapples with them when no Ministers can and flings them down with his Sword at their heart and his hand at their Throat and terrours in their consciences and now they yield Christ may hence take these as common Subjects but never as special favourites to stand before him and this is the case of thousands who fly to Christ meerly for extremities Thus the case stood with old Ioab he should have dyed before 1 Kings 2. 30. but at last he neglects his harge he runâ—es to the Aâ—tar only out of selfâ—ove and there he will dye one would think a man that had been so useful flying to the Altar in his old age might be pitied No the Altar which secures others secures not him justice may be shewn to him that will abuse favour long so 't is here 2. When men fly to Christ in times of peace that so they may preserve their sins with greater peace of conscience so that sin makes them flie to Christ as well as misery not that they may destroy and abolish sin but that they may be preserved in their sins with peace For this is the frame of all men living sin before it is commited not all sin but what is 〈◊〉 able â—o mens constitutions corruptions place temptations is very sweet and if conscience be awake it 's after the commission bitter sweet in the mouth bitter in the belly or else they know it will be bitter another day Prov. 23. 32 sâ—ings like a Cockatriâ—e and what profit in inheriting lyes Now because men have not other good to live upon or delight in for God they have not hence many an heart secretly saith this If I can have my sin and peace and conscience quiet for the present and God merciful to pardon it afterward then all is well hereupon hearing those that put their trust in Christ shall be pardoned for present and saved afterward hence he doâ—h reâ—ie as he saith only on the mery of God in Christ and now this hardens and blindes him and makes him secure and his Faith is Sermon-proof nothing stirres him c. and were it not for their faith they should despaire but this keeps them up and now they think if they have any troâ—ble of minde the Devil troubles them and so make Christ and Faith protectors of sin not purifiers from sin which is most dreadful turning grace to wantonness as they â—id sacrifice so these would sin under the shadow of Christ because the shadow is good and sweet Miâ—ah 3. 11. they had subtle slye ends in good duties for therein may lie a mans sin yet they lean upon the Lord c. Matthew 3. 7 8. The Scribes came in peace to Iohâ—s Ministry which was to awaken men to believe in the Messiah Oh generation of Vipers who hath forâ—warned you to flee from wrath to come hence saith he Bring forth fruits as if he should say You would have the blessing of the warme Sun
such miserable scrambling for promises and that men are so worshipping whom they know not 4. Consider the misery of the want of this But further Be careful to get satisfaction by blood before Application by the Spirit if ever you look for the latter be careful to get the former God is full of Spirit why sends he it not sinne is not satisfied for first get that done therefore Iohn 6. â—3 Except ye eat my flesh and drink my blood c. God could not send the Spirit nor Word but for this to thee a man feeles the strength of sinne and prayes Lord subdue it oh but look to pay thy Ransome If a man be in chaines for debt and gets out without satisfaction for the debt or wrong he will be taken againe but if it be satisfied for though he be taken by the Jaylour and ill-intreated yet he shall be set free againe and therefore do as those Levit. 3. 3 4. You are freely to go to Sacrifice and it 's said it shall be accepted to make Atonement If the Lord with-hold his Spirit mourn for the want of it as Psal. 41. 3. My tears are my meat If the Lord gives any thing be thankful for any little see it and make much of it for it is from Christ the least thought or knowledge of thy misery Iohn 14. 17. The world cannot receive it because it knows him not i. e. so as to prize it love it bless and wonder at the Lord for it Thy Spirit is goâ—d Lord let it lead me saith David Quest. What if I finde not these things in my soul Answ. Mourn then Object What if I cannot Answ. Then muse on thy misery Object But I cannot Answ. Then hear what the Lord will speak Quest. What if he helps not Answ. Thou art unworthy thou art his clay he may and will do what he will Of thankfulness to the Saints who are apprehended of the Lord Iesus you know him and he knows you you come to him and he takes you you give up your selves to him and he gives himself to you you make him your God and Head and he makes you his people and Members c. Oh be thankful for this 't is a choice and peculiar mercy denied to many and given unto you Psalme 73. 23 24 25 26. Thou art continually with me when falling from thee What is the use that David makes Thou wilt guide and hence Whom have I in heaven but thee I might be broken and like water spilt on the ground every moment but thou keepest me Object But I finde the Lord methinks sometime utterly gone from me and I fear he will faile Answ. True and hence Ieremiah asks Ier. 15. 18. Wilt thou be unto me as a lyar and as waters that faile shall thy truth and mercy be spent No once apprehended he will not lose thee Quest. How shall I know that Answer Something I have spoken and three things more I shall add now First You may know it by time present There are two things which seldome fail in deepest disertxsions 1. The soul forsakes not the Lord by unutterable groanes when the Lord seems to forsake it Psal. 22. 2 3. and it presseth hard after the Lord Psalme 63. 8. and doth not as the Philistines 2 Sam. 5. 21. forsake their gods when they forsake them 2. If this failes it grows poor in spirit and vile and loaths it self as worthy the Lord should never regard it Isaiah 57. 15. and so 〈◊〉 grace most when the Lord makes it least and when the Lord makes it nothing it makes God all things to it Secondly If neither of these will serve yet you may remember dayes of old as David Psal. 77. 10. Psal. 71. 6 9 11. Some said God had forsaken him but yet now he remembers Ancient mercies Thirdly Then stay awhile longer in waiting for the Lord what the Lord doth now you know not but you shall know afterward Isa. 64. 4. that which eye haâ—h not seen hath God prepared 1. You that are young men hath the Lord pluck't you out of your Sâ—dâ—nâ— sin when you lingred in it when you resisted the Lord in the heat of your youth c. 2. You old men how many temptations corruptions back-slidings pollutions beating out as it were the breath of the Spirit yet from the belly to gray haires the Lord hath carried thee kept thee Oh thy foot had faln if the Lord had not kept 3. You that have been once sinful vile creatures yet hath the Lord loved you for all this what if the Lord take away comforts from you and afflict yet hath he not taken living-kindness not mercy from you but done good to you by your sorrows when others go by Droves before his Door and takes none c. O what cause have you to magnifie mercy That the Lord Iesus at his coming to death or judgement will make a perfect separation between the wise and foolish Virgins For the Virgins were all one together till Christ comes and now the one sort is received to Christ the other separated from Christ nay not so much as known of Christ. There are not have not been any Churches in this life but there will be wise and foolish Tares and Wheat grow up together not Virgins and Harlots not openly prophane it may be or wicked and godly No but when all are Virgins in outward Profession and Conversation yet then some will be wise and some foolish in the sight of Christ though not in the sight of man and between these the Lord Jesus will make a separation at his coming Matth. 25. 31. He shall set Sheep and Goats at his right and left hand Mat. 3. 12. He shall thorowly purge his floore and separate chaffe and wheat 2. Thes 1. 9. punished with eternal destruction from the presence of the Lord. The Son of the bond-woman must not be Heir together with the Son of the free-woman and therefore cast him out they must part companies Quest. 1. Whether shall they be separated Answ. 1. At particular judgement what became of the soul of Lazarus It was carried by the Angels to Abrahams bosome i. e. to the Third Heavens where Abraham was and to fellowship with him dearly loved of him What then becomes of the souls of others they being sentenced by God are dragg'd down to hell by evil Angels and are reserved Where they are reserved in the Elements 2. At general judgement the Elect shall be called to come and inherit their Kingdome and hence others shall be cast with the Devil and his Angels to eternal fire which is there where the Third Heaven is not and here shall they be parted and never joyned together more which is fearful Quest. 2. Why will there be such a separation Answ. 1. Reason Because at Christs coming they shall be immediately judged and examined by Christ he shall then make strict and immediate 〈◊〉 of them Why do these foolish Virgins creep in