2 3. Who is able to bear his coming because he comes to purifie c. Yet still the Spirit barely considered in â—â— self puts no difference unlesse it be in respect of the work it self Oh therefore look to it do not say I have now the Spirit and Christ. But what doth Christ work there Iohn 15. 1 2. There are but two sorts of Branches there fruitless and fruitful the difference is in the very fruits of them c. Oh then terrour to them that content themselves with common works and so think their estates good You have been terrified confessed and repented Iudas did so You have reformed many things and take delight to draw â—igh to God in Ordinances those Hypocrites did so in Isa. 58. You have seen nothing in your selves the Devils do so You have had great ravishments and seen the Glory of Heaven of Saints Balâ—â—â— did so You have beheld and seen the Lord Jesus as if present on earth Many saw him heard him and were lifted up to Heaven by him and shall see him at last in Glory indeed Oh but my desires are good â— Many shall seek and not enter Oh therefore consider of your estate and tremble and set before thee all the mercy the Lord embraceth his people with and say Oh that mercy for me and follow him till he hath done it SECT IV. HEnce it may appear that the trâ—e Believer may know the blessednesse of his estate by the â—eculiarnesse of a work within him For if indeed there should be no difference between those Graces that be in Hypocrites and in Saints if no difference between Love and Faith and desire in one and that which is in another then none could know the blessednesse of their estates by any work but seeing that the Lord hath made a vast and a known difference so that God knows it and themselves know it as hath been proved and all the world might know it but that they want eyes to see mens hearts and they shall know it at the last day to their eternal anguish when the hidden things of darknesse and the secrets of all hearts shall be opened then it must needs follow from the knowledge of such a work a man may conclude his blessed and safe estate By work I mean no Popish good work nor consider a work without a peculiar word of promise made the eunto If we should ask a woman married to another Husband how she knows such a one is her husband she would manifest it by those peculiar acts or works or manifestations of a husband to her She hath known he hath forsaken great offers and come to her Her heart that was most opposite was at last overcome to forsake all then they entred into a peculiar bond of covenant so that they cannot part and though they do depart yet they stay not long So here If you should have asked the Israelites how they did know they should be saved from the destroying Angel Why the Lord hath promised to save us You that do what That sprinkle the door-posts with the Blood So the destroying Angel of Gods presence shall destroy millions of people and that in the night-time when they least suspect it Notwithstanding all deliverances miracles plagues and repentances Shall you be preserved Yes the Lord hath promised it and reveal'd it To whom To them that have their door-posts sprinkled with Christ's Blood apprehended by the work of Faith Rom 3. 24 25. Heb. 10. 22. If one should have asked the Lord Jesus himself whom he loveth he would Iohn to answer his sheep for for them he layes down his life be they feeble or strong If one should ask further who are his sheep he would describe them by several properties as he hath done Iohn 10. Such as know me as hear me only as follow me So if you ask a believer that question How do you know you are loved Is it good to answer with Christ I am his sleep for whom he hath laid down his life when I was lost an went astray But how do you know that Is he now to answâ—â— like Christ by these properties wrought in me or no If you say No because all these an hypocrite may have then the Lord Jesus hath done very weakly in describing his own sheep by such properties to be his which discover them no more than so It s true an hypocrite hath somthing like all these but not these indeed If you say yes then a man may know his blessed estate by these The promise is Prov. 8. 17. I love them that love me But how do you know you love the Lord There is the question If Satan and blind carnal reason ask this question you will be filled with accusations and never satisfie them for he that accused Iob to Gods face will much more to their own faces accuse Saints of hypocrisie If uncharitable men that never had the love of Christ abiding in their hearts you will never satisfie them but if the Lord ask the question in his Word hold there and the work is so clear that though there hath been much decay yet after recovery the soul dares eye the Sun and say Lord thou knowest all things thou knowest that I love thee Iohn 21. 17. Hence by this work you may come to know your safe estate 1. A man may know his blessed estate in respect of time past by a work i. e. with a word or promise made to it and the Spirit revealing of it viz. the everlasting thoughts and election of God toward him Rom. 8. 28. Them that love God who are called according to his purpose notwithstanding all their miseries and sins yet love him and so called according to his purpose for so the Apostle raiseth up his thoughts I know the world is full of want of love and think it easie so to do and like the Devil are very kind to the Lord as they think while the Lord pleâ—seth them who yet when the time of patience is out shall be eternal blasphemers of him But there is such love whereby Saints may raise up their hearts thus to see Gods love 1 Thes. 1. 4 5. Knowing your Election of God How so Immediatly Some Divines think Angels see it not so and that its peculiar to God so to do But mediatly for our word came in power and in much assurance to make you enlarged for God to turn you from Idols unto God and to wait for Christ in Heaven seeing him here but as in a Glasse And by the same Spirit Paul saw it by the same Spirit they might much more see it and so the Elect may see it And â—f experience may be added to the Truth How many of Gods people dayly knowing their work of vocation and glory ascend from these lower stairs of the Lords Ladder to the highest of Election and there are swallowed up with eternal wonderment filling their hearts with that joy and peace that the weak Tabernacle
in Gods Crown and the beloved Attribute which God intends to advance all the policy of Hell is against this this is the reason why Satans enmity is so bitter against Faith as in Peter and observe however there be many Temptations his end is to crush Faith the reason is as 't is with an enemy if the Besieged hath water brought to the City by Pipes he cuts off them and stops them so Faith fetching all from Grace and returning all to Grace hence Faith is opposed most and hence the unregenerate part will take Satans part and doth strangely rob the Lord of the glory of this though I confesse the Lord will have it for all that they seek to scatter it Isai. 43. 21 22. It 's strange to see how few plot for the praise of Grace hence how many are straitned nay do cross Christ in this As 1. If the Lord give them not what Grace they would then they sleight what little he bestows and if he gives them much then they solace themselves in it and grow puft up and proud It 's the temper of Gods own people to set up such a measure of Gods Grace and Spirit which they would have and therein they do well Paul Phil. 3. 11. lookt to the Resurrection of the dead but if the Lord denies them that as he will make his people live from hand to mouth they sleight what they have either as if all were but hypocrisie or because it is but little not so much as they would have and herein they do ill for here the Lord loseth the glory of some Grace for it's Grace that you have the least desires after it nay that you do but know what it is and see the want of it and yet ever complaining and never rejoycing for every degree of Grace in Saints is vertually saving though formally common But suppose the Lord fills the bottle full and gives as much peace affections enlargements of heart as it hath almost required for there are Spring-tides and over-flowing times of Gods Spirit now they are ready to swell and be puft up above measure as Paul 2 Cor. 12. 7. Lest I should be exalted above measure for there is self-love in Saints Hence they desire an excellency in themselves hence when they find none of their own they are apt to deck and set out themselves with what the Lord hath done and so to joy in this and now to think themselves better than others of Gods Saints whereas they should be more vile and advance Grace the more Eph. 3. 8. To me the least of Saints And hence the Lord after greatest deliverances and mercies sends great sorrows as to them in the Wildernesse Hence the Lord takes away affections and they dye that Grace might be the more advanced 2. If the sins of their hearts are common and cannot be removed and so seem little then they passe them by and never take notice of them God will pardon them and hence the Lord hath sad times of reckoning with a rod in his hand with his own people Ezek. 6. 9. That those loose times are heavy times this is for my neglect c. but hereby Grace loseth Glory for how can they see how deeply they are indebted to the Lord if they see not their Debt on the other side if their sins be very violent and their distempers so strong that they think none like me now their hearts sink and dye away and grow discouraged and all the use they make is this I think it will never be better with me and can there be life for me so dead deliverance redemption for me in such bondage love for one that cannot but loath my self and if others did know me they would do so too Can the Lord love me now Yes Beloved that he can and will Isai. 63. 16. Though Abraham know us not yet c. But here is your sin when you should make this use of all to feel the more need of Grace to pitty and say the more precious shall Grace be to me for ever your hearts now sink The Lord brings his people into very low condition to humble them and to shew them more of his Grace Psalm 78. 19. Can God prepare a Table they spake therein against God so 't is here for herein the Lords Grace is seen to love them when Lepers 3. Grace that hath been shewen for times past they forget it 2 Pet. 1. 9. And what is this but destroying Gods Grace for why is Grace so precious at first conversion that Heaven and Earth are too little to hold praises enough for it And afterward the Lord hath little love Oh you forget what once you were and what the Lord hath done hence 1 Tim. 1. 13 14. I was so and so c. but now have received abundant Grace You have had many meetings with God many answers from God many consolations and times of refreshing and reviving and these forgotten and buried the life of them after a year or two expired And what is this but eclipsing Gods Grace On the other side as for Grace for time to come they fear it especially when worms and no men in their own eyes Hence saith God Fear not worm Iacob Isai. 41. 14. There is a certain Divining Spirit as one once told me that untill that was pulled out no honour can the Lord get Before you come to Word or Prayer thou wilt fear thou shalt never get any good and when the Lord gives any thou wilt fear thou shalt never hold out and what Promise soever is made thou wilt fear thou shalt never find it And what doth this but eclipse Grace we should go with boldness to the Throne of Grace nay hence let the Lord send never so much Mercy for the Present a Fear will cut off all that all this will rise up in Judgement against me 4. When they are most fit to honour Gods Grace by Faith now they will not believe not then above any other time for then a man is most fit to honour Grace when he feels most need of it and when hath he most need but when he feels most emptinesse why now above any other time a man will not come in but will have somewhat in himself first and then he will when his heart is so and so sweetly setled c. Hence Luke 14. Poor and blind and lame and halt compelled to come in one would think there needed not that but now when fittest now they will not for let any man observe what would endear his heart so much to Grace as this to think if it be the Lords mind to save a poor dead damned creature then happy I This is wonderful this hath quickened dead love and dead Faith and a dead heart And on the other side if the Lord delay if it comes not at their own time then they distrust it Grace alas I feel my self never a whit better For there be two things in Faith First A coming
near Heaven too Angels were hurled down for one sin 2. Set a high price upon a little Grace a man will be exceeding humbly thankful for the giving a little of that which he highly esteems much more for giving much of what we value The poor Woman of Canaan Mat. 15. was glad of crumbs How thankful do you think she was for loaves that made her ready to receive all Be it as thou wilt so it shall be with you for if you prize a little Oh when all shall be given this will swallow you up into Grace And it 's certain there is never a mercy but 't is great if you consider him that gives it who receives it him that bought it But the most of Gods Grace in us appears to be but small hence we prize it not and hence never ready to give all to the Lord again 3. Learn to put a difference between your double being for every Christian hath a double being 1. In himself 2. He hath a subsistence in Christ. Now look upon your selves as in your selves you will ever complain there ever dead and never have your hearts ready to bless the Lord. If you only look on your selves in Christ you will be proud and never give the Lord honour I say therefore put a difference between these two for men appropriating to themselves what is Christs they rob Christ of his glory Hence Paul so humble 1 Cor. 15. 10 11. For if you look upon your self I am dead guilty damned weak here will be shame if any life or Grace this is Christs As a man on a Mount is the same man no taller only the Mountain makes him so so think of thy self Or as a mud wall the sun shines on it but in it self it is a mud-wall still all the warmth and lustre is from the Sun 4. Learn to love Grace what we love we will seek the good of more than our own and commend it First It 's the only first mover of all our good thou shouldst never have had a dram of peace or mercy Why hast it the Lord will have it so Grace pleads it may be so this is the only Petitioner at Court against the cry of sin against the cry of Justice Secondly 'T is the only support under the heaviest evills sometime God frowns and Hell smokes and Satan tempts and sin rageth and it may be no feeling of Grace no reason to shew there shall ever be any now what have you done what will you do Fly for refuge to the Promise of Grace Heb. 6. 18. It is such a Friend as holds up the head when sinking when dying holds that when all fails and against which the gates of Hell cannot prevail To him that laies hold on Grace this is wonderful Paul was a man taken with Grace hence he every where commends it I was received to mercy c. 1 Tim. 1. 13 14. 5. See how the Lord loves that thou shouldest honour it for the greatest honour Grace hath is by Faith hence they are put for one Rom. 4. 16. and the great cause why Faith stirs not is because he sees not how the Lord shall have by it the praise of his rich Grace nor how the Lord loves it should do so For if a man did see how by Faith he shall honour Grace and how the Lord is pleased with it it would draw the heart to be assured and to bless Grace for when the Soul feels it self at worst why doth it not believe I shall presume True if you have this only in your eye to save your self but if the Spirit presents the glory of Grace and this draws your will that you will glorifie Grace then you will say 't is no presumption so to do and so to believe for the Lord loves his Grace and all means for the glory of Grace Hence he will use Faith for that end to honour Grace Oh therefore see how the Lord loves to have thee honour it This gives Gods heart full rest this is that which he desires most because 't is his end This is that which all the business of the world is for Oh see how he loves it and then you will love to act thus Now set upon this last work look over all your life and like Bees gather honey from every flower and then come loaden home so do you and look over all the Lords love turn over all the leaves of it The Lord hath now called me why it's because Christ hath redeemed and why that because the Father hath chosen and why me to glorifie his Grace And why me rather than another No reason but he would This I doubt not will be the work of Heaven I am glorified because called because redeemed because elected for none other reason why and here astonished You have not christian hearts in you that will now have no care to do this work there before you are turned off the stage you poor doubting Spirits that see so much vileness and cannot be perswaded be not discouraged Wait for the Lord and say if he shall save I shall for ever love him the more Now hold here anâ— be ready to do so and it 's certain thou art a vessel of Glory ready to sing the Song of the Lamb and shalt follow him where-ever he goes CHAP. IX Concerning the Souls immediate closing with the Person of Christ as the proper Object of Saving-Faith 3. Went forth to meet the Bride-Groom SECT I. Here needs the Explication of Three Things 1. VVHo is the Bride-groom Answ. The conclusion of this Parable is the Explication of this viz. the Son of Man the Lord Jesus Christ who according to the several conditions or dispositions the Church is in appears to his Church under several relations and titles The Church is oppressed by her enemies he appears now to her as her Prince and King the Church wants wisdom light and life he appears now unto her as an head The Church hath been seeking of his love and yielding her self to the obedience of him as her Lord at last he appears more fully to her as an Husband or as a Bride-groom with whom she is to have her nearest and everlasting fellowship and communion and so here And when Christ comes to shew most special love and to have most special fellowship with his people he thus stiles himself Isal. 54. 5 6. So Iohn 3. 29. And when the Church hath tasted that love she calls him so II. What it is to meet the Bride-groom Answ. To enjoy fellowship and familiarity with him III. What is it to go forth to meet the Bride-groom Answ. There are but three wayes of going forth to meet with Christ in Scripture 1. When Soul and Body at the last Day meet the Lord in the clouds of the air 1 Thes. 4. 17. Thus the whole Church the Bride shall appear in glory to meet the Bride-groom 2. When the Soul only goeth out of the Body by the ministry of Angels to
do seek consolation from the Spirit you cannot avoid the condemnation of the Word You say the Spirit hath spoken peace to you But do you love Christ I look not to that but to the Spirit Why the Word saith He that loves not him let him be Anathema So Is the League between your sins and your souls broken Ans. I look not to that Why Iohn saith He that committeth sin is of the Devil 1 Iohn 3. 8 9. Are you new creatures I look not to that Why the Word faith Unlesse you be born again you cannot enter into the Kingdom of God And the Lord knows but on your death-beds thus Satan may assault you and then will the Lord say nay look to your self The Word shall be Bâ—lshazzars terrour Consider Psal. 32. 1 2. 4. Look to it else you shall be deprived of further manifestation and communion with the Lord Jesus The Lord reveals not all of himself at once the day dawns before the Sun riseth and there is a further manifestation of the Lord in this life to his people not for but when they indeed maintain such works before him John 14. 21. I will manifest myself unto him How Oh saith Christ I le come and sup with him Never think the Lord will dishonour himself so far as to come into a filthy heart Sin doth and will grieve Gods Spirit that he will only accuse not speak peace to you till all is mended 5. Else you may fall everlastingly away as those Heb. 10. 29. They had received the knowledge of the Truth and were sanctified but their wills and hearts never changed Oh take heed there be not left only a fearful looking for of vengeance You stand on the brim of destruction every moment that do it not For 't is plain hypocrisie not to bring works to the light 't is not ceasing to go on in a covenant of works Iohn 3. 20. And if the Lord doâ—h love you and you will not take the counsel of the Word the fire of the Lord shall try you And when that comes and Conscience shall ask wherefore comes all this great evil upon me when your miseries shall be great Oh it shall be said this was because I loved not the Lord I forsook the Lord c. Oh therefore look to the Lord now to cleanse you Zac. 13. 9. ' Tâ—s true there is a difference but is it possible to know it seeing that a false heart may go so far especially to know it in it self 'T is true 't is difficult for men Ministers or Angels to reveal it yet 't is easie for the Lord Jesus to reveal it and this he doth do This light discovers hidden things as they are his Spirit leads into all Truth And this is a peculiar priviledge and honour as for God to know so they partaking of the Divine Nature for them to know their own hearts Ier. 17. 9 10. And although it be an easie thing for hypocrites that never knew what Grace meant to be mistaken yet after the Lord hath made it known to the elect 't is no easie matter to deceive them As 't is with Apothecaries that know when they meet with counterfeit drugs or Jewellers that know the difference between Bristow-Stones and Pearls As the blind man saith whereas I was blind now I see so I was dead now behold I live Old things are passed away all things are become new 1 Pet. 2. 9. They are called out of darknesse into marvellous light If they could not know a difference why would the Lord command them to add one Grace to another and grow in Grace May they not well reply Alas Lord I know not Trash from Treasure I know nothing thou hast commanded me to do but hypocrites may have and do I say therefore the work may be seen in it self and that by a three fold light I. The light of the Word which is a Divine Revelation of or concerning God and man and of man not only as fallen in Adam which discovers all his sins their nature their end c. but as risen again and recovered in Christ the birth being breeding of the new creature It discovers all hypocrisie of the heart so that they shall be forced to say the Lord hath found me out and Saints shall say the Lord hath done me good As if the question be Whom doth the Lord Jesus love You need not go to Heaven for it the Word is nigh thee Those that love Christ Who are those Those that keep his Commandements c. So that the Word is a light to discover Truth from falshood the work of Grace from the work of hypocrisie and by this light Saints may and do know what the work is And it argues dreadful unbelief and Hypocrisie not to do thus Iohn 3. 19 20 21. And this all the Saints are commanded to do 2 Pet. 1. 19. We sealed with the Spirit have a sure word of prophesie c. Which is a light in a dark place both to reveal Gods heart and our hearts unto us hence it makes us wise to salvation II. The Light of the Spirit going with the Word reveals the work without which the work cannot be seen no more than a Book written in the fairest hand or print can be seen without light to see it by And hence Gods people cannot presently read what the Lord hath written c. 1 Iohn 3. 24. That look as 't is with Scriptures Papists say they are obscure and how do we know them We answer there are Divine Characters of Majesty and Glory stampt upon them whereby we by the same Spirit that writ them see them and are perswaded of them so here Or as t is in the work of Creation How can any see God in it We say in the very workmanship appears his Power and Eternity Wisdom Goodnesse c. Now although Atheists cannot see these yet others do and can So in the workmanship of the Elect 't is so It s the Glasse of Gods peculiar mercy and love now they that never had it know it noâ— but the Saints do by the Spirit especially Thus far we grant the Spirits Testimony that it must reveal it III. The Light of experience and sense For Saints have an experimentall knowledge of the work of Grace by vertue of which they come to know it as certainly as we dispute against the Papists as by feeling heat we know fire is hot by tasting honey we know 't is sweet Now this is diversly apparent to experience 1. By meditation of the work in comparing it with the Rule for no dead creature can perform one spiritual living act of life no not a good thought though they may think of good things Now the Lord hath given to his people a most exact Rule of life hence by meditation they may see how far it agrees or disagrees with the Rule and judge of a living act by it and so of the God and Lord of life to be
hath much affection and grace but when he hath it what is it but leave to adorn and beautifie himself But he lives not to the Lord another man will live to the Lord in what he does the Lord is so dear and himself so vile as that he doth thus 4. If you pray for it in Christs Name Objectâ— Many pray Answ. But when Christ and you pray together you will speed and then Christ praies when his Spirit cries at the Throne of Mercy then himself is at the Throne of Justice And his Spirit cries 1. Not for an unfit person that hath some slight change but 〈◊〉 his Saints whose hearts are endeared to him and his whole will 2. Noâ— foâ—â—â— evil or private end but the Lords 3. Not coldly but with groâ—â—s unutterable Is it thus with thâ—e Oh then how canst thou fall I Dost fear 〈◊〉 Mat. 16. 18. he shall not prevail against thee but thou shalt give the last blow and wouâ—d Dost fear the world the deceits of it Mat. 24 24. if possible the elect Dost fear the evil or good things of it Iohn 17. 13 though in the world yet Christ prays you may be delivered from the evil of it Dost fear thy sin that will separate Answ. Rom. 6. 2. How can we that are dead live any longeâ— therein 'T is a strong but a wounded but a dying enemy Dost fear the Lord thou hast walked so unworthy of him He will not break the bruised reed till judgment come to victory though little though weak Oh therefore be comforted against this in these times which are apostaâ—ical declining evil daies and bless the Lord SECT V. HEnce we learn what verdict to pass and give in concerning those men that decay and fall off from the Lord. They never had Oyl in their Vessel never had dram of Grace in their heart Thus 1 Iohn2 19. If they had been â—f us they would doubtlesse have continued with us It seems they were such men which were so eminent and excellent as that there were no brands nor marks upon them to give notice to the Churches that they were markt out for apostacy but were only discovered to be unsound by their apostacy and this was argument good enough Hence Christ when some of the Iews began to believe in him with a temporary Faith Iohn 8. 31. If my Word continue in you ye are my Disciples as if he should say your Faith is a Fancy if it continue not Look therefore as the Prophet said Zach. 1. 5. Your Prophets where are they Your Fathers where are they So say I to you Your Tears your Tenderness your Groanings your Heart-breaking Prayers c. Where are they Is it with them as with ships that are sunk and wrackt some of the ribs remain which gives you to see and say there was a fair ship but itâ—s sunk 1 Tim. 1. 19. Make shipwrack of Conscience and so lose their Faith also Some men for a time seem to keep a whole Conscience wind and water-tite they can pass through many storms yet at last it breaks and when that is lost their Faith is lost also Their Faith before God and Conscience before men both of them break Now there are two sorts of Apostates 1. Open in mens life whose falls are like the falls of a mighty tree it falls with noise and breaks down all the under-wood So their falls make a noise in all the Country where they lived and by their falls some are sadded others offended and damned 2. Secret when men are Apostates in heart Prov. 14. 14. which have chosen some sinful ways Ier. 3. When 't is with men as it was with Saul there is no commendation of him but this that he was higher by the head and shoulders then any of Israel So 't is with these in outward profession higher than others but their oyle is spent But do not many of the Saints fall openly and secretly True they may and do fall exceeding greatly But as Moses prophecying of the apostacy of Israel after his death Deut. 32. 29. yet 't is said 't is not the corruption nor spot of his children Deut. 32. 5. There is a great difference between an Hypocrites Apostacie from his grace and Saints from theirs It s one thing to fall from branch and root too another thing only for the branches to be broken off and the root not pulled up Iude 12. There are some apostacies that argue there was never a dram of grace in that soul. Saints fall down but do not fall away And of such Apostacies as argue want of grace take the following Discoveries 1. When a mans rising is the cause of his fall or seals a man up in his fall or at least the cause through his corruption Ex. gr Time was a man lived a loose careless carnal life by the Minstry of some Word or reading of some Book or speaking with some Friend he comes to be convinced of his misery and woful condition and sees no good nor grace in himself he hath been even hitherto deceived at last he comes to get some light some taste some sorrows some heart to use the means some comfort and mercy and hope of life And when 't is thus with him now he falls he grows full and falls and this rising is the cause of his fall his light is darkness and death to him and grows to a form of knowledge His rising makes him fall to formality and then to prophaneness and so his tasting satisfies him his sorrows empty his heart of sorrow for sin and his sorrows for his falls harden his heart in his falls and all the means of recovering him harden him that now if men never had had means even Sodom they would have relented before now This is a sad token of falling away and having had only lighter work it being a plain evidence that at their best they were filled with their lusts because a little light and affection satisfied them which is now turned by the power of their lust to harden them Isai. 6. 9. This is given as one sure sign of a people forsaken of God when in seeing they see not and hearing they hear not Look as it is in diseases if the Physick and meâ—t turns to be Poyson then there is no hope of recovery a man is sick to death now The Saints little measure makes them forget what is behinde Prov. 4. 18. He shines brighter and brighter till the perfect day So that let him fall he cannot be quiet there but when he remembers from whom he is fallen if once he tasted the Lord this will fetch him again and make him restless till he return But if it be so as now it is with these then the case is woful when there is such a plague on men and they know it not When a man saith to himself as the Glutton said to his soul Take thy rest for thou hast goods laid up for many years so thou hast
the creature 2 Because so long the soul cannot see nor come by the eye and feer of Faith to the Lord Jesus Iohn 5. 44. and think Christ better than all as Birds in a string may fly high but when they come to the end of the line fall down there and so though the soul flies to Christ yet when indeed it comes to the end of parting withall it falls down and falls off from Christ. Whole men have no heart nor desire after Physitians when all limbs are whole and strong no desire after Plaisters so while any thing easeth and contenteth the heart there is no desire after Christ Hos. 4. 11. Whoredom and wine have taken away the heart 3 Because so long the heart if it do come cannot stay with Christ to do any thing for Christ Mat. 6. 24. You cannot serve God and riches i. e. two Masters who have constant employment and Christ hath set us such employment Hence men on sick-beds are tame as may be promise any thing because their joy in the creature is gone Hence on the other side many men after many springings of heart are choaked by thorns of the world 4. From the abundant love that the Lord Jesus shews to them that ever have or look for communion with him Those to whom we shew much love from those we expect much again As a man if taken or cast out to be servant one looks not for love from him but when a man hath given himself and made over all his estate to another now all love is too little So 't is with the Lord Jesus Iohn 6. Will you also depart SECT V. 2 THE soul must be divorced from the Law i. e. from comforting it self with the righteousnesse thereof For explication of which we must consider these things 1. That the Lord doth not ever give a man content in his sins and lusts but wounds Conscience for the same 2. That so long as the Lord wounds a mans Conscience for sin no creature can give a man comfort or content A wounded spirit who can bear Iudas casts away his silver pieces and Belshazzar quakes who was but even now quaâ—â—ing in his cups As a man that hath an aking tooth or broken bones What can comfort him now 3. Hereupon the Law fals upon a man or a man meets with the Law for as all a mans sorrow is upon him because the Law is broken all a mans care is how he may keep it again What shall I do As a man cast in prison for debt there all is opened an the Law like an earnest suitor 1. Presleth hard for love and obedience 2. Promiseth a rich portion eternal life if he can keep it If not you must be damned therefore now forsake your sins c. 4. Hence the soul not knowing a better Husband consents and resolves to cleave to it Rom. 10. 3. Deut. 5. Whatever the Lord will have us do we will do it and here it stayes and is comforted here it rests as in Asa his time all rejoyced for the Oath 2 Chro. 15. Isai. 58. 1 2. and if it find not perfect comfort because of imperfect work it then closeth with Christ for to make up and piece up all Gal. 5. 1. And now I say 't is comforted in what it hath and doth and here it rests now from hence it must be divorced What need I prove it when the Apostle hath so fully Galat. per totum and consider the young man Mat. 19. Divorced I say the soul must be from this 1. Because he that doth thus sets up another Christ and makes himself his own Saviour can the Lord Jesus take such a soul into communion with him Suppose a Prince be pulled by his people from his Throne and they set up another pious vertuous Prince to Rule will this serve the turn to say he is an honest Prince so though duties be never so good yet not to advance Christ is to pull down Christ. 2. Because such persons do commonly most oppose the Lord Jesus in a way of believing though not in a way of doing the Lord hath more ado if any of these be brought home to bring them in they have somewhat to say for themselves they have stronger forts c. The Scribes and Pharisees rejected the counsel of God against themselves and hence no people lest to such deep desertions as these if the Lord intend mercy to them for they have more need than others 3. Because hereby a man doth but make a conspiracy against Gods greatest plot that ever he had a foot viz. to advance his free Grace Gal. 5. 4. you are fallen from Grace for nothing makes a man more fit to boast than works and resting in them sin makes a man ashamed and therefore if they come to Heaven they have laid a foundation to thank themselves for somewhat hence no communion with Jesus Christ in this frame no the Lord will tear down this foundation and make the soul cry guilty and make this Husband the Law to be judge to examine and condemn and now come and ask what have you to plead for your life and peace it hath no plea to shew but mércy c. it hath its duties evidencing against it SECT VI. 2 THe soul now comes to be Espoused to the Lord Jesus Quest. How The soul beholding the glory of the Lord Jesus makes choice of him as in all Marriage bonds there is a choice made and if love be great there is little standing on terms let me have him though I begg with him so the soul sees such a sutableness in the Lord Jesus as that it stands not on terms let me have him though in prison with him though in the Garden in Agonies with him though in the Cross in desertions with him he is enough as Peter when he saw Christ on the Sea desired he might come to him there Heb. 11. 26. Chusing the reproach of Christ c. And look as Christ chuseth the soul 1. The whole soul. 2. Everlastingly 3. Above all others so it makes choice of Christ whole Christ Phil. 3. 9. 2. Everlastingly The Lord is my portion for ever Psalm 73. 26. And before ever you can look for communion with him you must make this choice of him and glad too you may have him on any terms nay put it to any soul the Lord hath done good to and ask it will you have him 't is such a mercy I cannot conceive how one so vile as I should have it have him the Lord of glory the Prince of life and peace O yes Hence Peter said Master what shall we have that have forsaken all and followed thee you shall sit with me on Thrones and look as Christ now chuseth the soul above others as well as in Heaven Iohn 15. 16. so it now chuseth Christ Whom have I in Heaven or earth many when they think of death or are dying then chuse him but not now or
in their times therefore gird up your loyns and hope perfectly for Grace to be given you at the revelation of Christ Iesus Men that have preferment in their eye and are to come on by degrees to it never content themselves with any though they will not sleight what they have until they come to their highest You are born to great hopes sleight not what you have but look after more 2 Pet. 3. 18. Hence three sorts are to be greatly blamed For as 't is with sinful lusts so 't is with spiritual they are endlesse infinite and unsatiable if they want they are not satisfied if they have they are wheâ— on in their appetites after more Oh let it be so here 1. Some there be that are so far from thirsting after more of him that they have forsaken his fellowship and lie still content it should be so Time was while horrour was upon their Consciences trouble in their minds and heat of affection lasted that their prayers were many their tears abundant they could not take their rest in the night but pray they must they could not hear of a Sermon but through wet and dry to it and it may be the Lord drew them with the cords of a man and laid meat before them and sweetned their labours with great hopes to them but the Father not having drawn them with an invincible power and knit them by an indissolluble union to Christ they are now fallen off from Christ Iohn 6. 66. And if you observe it he looks not after them speaks not one word to them because content to be without him Would to God this were not the temper of Saints that know it was better with you once than now and God hedgeth your way with thorns and gives you no rest But Oh the grievous wracks of Professours One can see some Boards and Planks at low water but that 's all Ier. 2 13 14. The Lord will fetch you home if he loves you by weeping Crosse. 2. Some there are that fall not to forsake the Lord but like the door on the hinge and wheel on the pin hang and turn about where they did This Gods own people are very apt to do and hence the Apostle wisheth them to take heed of it from a dreadful Argument Heb. 6. 4 5 6 7. First Because the Lord at first conversion drawes his people sweeâ—ly drives them gently being weak and young Infants as yet keeps them in his armes that they may find a greater good in him than in the world But afterward he suffers Satan to tempt himself deserts them leads through a wildernesse of sinnes and miseries that they may know what is in their own hearts Hence now if they will have mercy they must fetch it fight for it and overcome now hence sloath is apt to prevail for a time as with the Disciples Secondly Because before they have Christ they feel a total want afterward but a partial hence apt to be ful self-confident in what they have their stomachs are staid by some bits hence the Lord is fain to withdraw the feeling of all that which they had before that they feeling how soon that vanisheth might hunger after more as the Disciples could have been content with Christs being upon earth with them then saith he the Spirit will not come hence away he goes that they might have more of him in the Spirit But this is too common with many Hypocrites 1. When men serve their turn of Christ. There is never a Hypocrite living but closeth with Christ for his own ends for he cannot work beyond his Principle Now when men have served their own turns out of another man away they go and keep that which they have An Hypocrite closeth with Christ as a man with a rich shop he will not be at cost to buy all the shop but so much as serves his turn Commonly men in horrour seek for so much of Christ as will ease them and hence professe and hence seek for so much of Christ as will credit them and hence their desires after Christ are soon satisfied Appetitus finis est infinitus 2. No Hypocrite though he closeth with Christ and for a time grow up in knowledge of and communion with Christ but he hath at that time hidden lusts and thorns that overgrow his growings and choakall at last and in conclusion mediates a League between Christ and his lusts and seeks to reconcile them together Christ saith out with every Lust and let more of my self come in no saith sin let me stay here remember what ease what honour I bring you I cannot leave you Now a man moderates I 'le keep my Lust because I love it but I 'le â—eep it as my burden that I may have Christ with it Christ calls to seek for more of him Lust saith no the work is hard and duties are difficult And 't is it may be to no purpose to seek you have other irons in the fire many worldly businesses Now here men moderate Do not say thou wilt seek no more after him nor indeed use means diligently for more of him be sure only you give him some desires to be better and this will serve the turn The Lord Jesus wooes many a soul whom he never matcheth himself one comes and wins the heart afterward and makes the match so here The lâ—sts of a mans heart grow sweeter than Christ and his Ordinances and hence there is no heart to seek after more of Christ when the Match is once made with the world and affections won 2 Tim. 4. 10. 3. Some seek for more of Christ but 't is of an idol christ not as manifesting himself in and by a Word for look as any act of obedience is an act of will-worship and imagery that we have not a particular command for or is not directly deducted from some rule in the Word so that act of Faith is an act of will-worship which sees and chuseth Christ as his own when he hath not a particular promise for it 'T is an imagination of Christ not Christ and you have more of your own imagination not more of the Lord Jesus 1 Pet. 1. 25. Monks had sublimeâ— contemplations of God Luther calls them such as looked upon a Deus Christus absolutus not beholding the beams of his love and glory in the word Oh therefore labour for more of such a Christ as the word holds forth And look as in Heaven First They are all one with him in fellowship the Father in him and he in them and they in him and so made perfect in one Secondly They have his fellowship only so do you long for more of his fellowship so as to be made more one with him and him with you so as he may be your strength and life and peace and for his fellowship only otherwise you may go without him at last Luke 13. 26 27. Have we not eat and drank in thy presence c.
while this feâ—â— lasts you will not long till needs must to be with 〈…〉 you fear or suspect Christ as an enemy you will not hearâ—â—ly love 〈…〉 long to be with him therefore get these fears removed How may this be â—om 8. 15 16. By the Spirit of Adoption only for though I do not exclude the work of sanctified reason from the witnesse of the Spirit yet this I say that all the men in the world nor all the wisdom and reason of man can never chase away all fears scatter all mists till the Spirit it self saith peace and be still and puts its hand and seal to the Evidence till the Spirit not by an audible but powerâ—â— voice shews and â—erswades Acts 12. 13 14 15 16. They had been praying for Pâ—ter Peter knocks the Damsel saith Peter is there now see their unbelief after such a mighty Spirit of Prayer 'T is his Angel say they and could not be perswaded till he came in and shewed himself So the soul is praying a mans own Spirit goes out and sees there is more unbelief and fear say no ' â—is a delusion well the Spirit still knocks and the soul opens and then he comes in and the soul is astonished And that you may have it 1. See there he no guilt upon thy conscience no reservation love liking to some lost Heb. 10. 22. For these fears are commonly the fruit of guilt which is not washed away but by the blood of sprinkling 2. Pray for the Sâ—irit Psalm 8 5. from 4. to 9. say they 1. Tâ—â—n us from siâ— 2. Turn from thy â—rath when the Father is angry then no good word 3. The end That our hearts may rejoyce â—â— thee 4. Sâ—ew us mercy 5. Then they come to listen after it for many times a Friend speaks not because he hath us not alone 3. Moâ—â—n heavily for want of it Psal. 51. 8 and so look for it in a word Labour to partake of the fellowship of Christs Resurrection else no desires can be raised up Col. 3 1. 2. Quest. What is that Ans. Look as we then have fellowship with Christ and with the Churâ—h in miseries when we from the serious apprehension of their sorrows condole and 〈◊〉 with them so with Christ in Glory when from serious deep apprehensions of his Glory we reign with him we are risen with him for let a man be assured Christ is not his if he knows not what the worth and glory of his fellowship is a man will then never long to be with him Oh therefore labour to compâ—ehend this glory of the Lord Jesus and that by the spiâ—it of Revelation Ephes. 1. 17. 18. The word reveals the Glory of Saints that there is a kingdom that they shall be Perfect in one that they shall have that Glory the Father hath given to Christ Iohn 17. 22. Oh get the Spirit to shew thee the thing what this means what this is else somthing in the world will make you look back There are false Spies that vilifie Gods Kingdom to his Saints Oh say 't is a good God and countrey and Christ and Mercy and love let me go up and possesse it Oâ— get the Lord to give thee but one glimpse of this Thus much of the first verse CHAP. XII Shewing that there are Hypocrites in the best and purest Churches V. 2. And five of them were wise and five were foolish SECT I. FRom this Second verse to the Fifth there is set down the difference appearing between the Virgins wherein the Lord the searcher of hearts makes an open discovery of the particular estates of these Virgins for all the best Churches especially to take notice of to the second coming of the Lord Jesus This difference is set down 1. Generally in this second verse 2. Particularly in the 3 d and 4 th verses I. Generally in this verse 1. That some of them were sincere and wise-hearted to the number of five 2. Others of them were foolish and false-hearted to the number of five more So that the summe is this one half of them were indeed Virgins another half were in appearance Virgins the one part were Virgins in the sight of God who saith they are wise the other were so in the judgment of man and hence called foolish ones In this general description therefore of them we may note First Their description from the number of each sort viz. five Secondly From their different qualities or qualifications holy wisdom or prudence in the one sinful folly in the other He doth not say five were holy and five prophane five were friends to the Bridegroom five were â—ersecutors of him but five were wise and five were foolish Why the Virgins are described by the number of ten Ispake before either because it was a perfect number and so signifies the estate of all Virgin-Churches or because it was the custom not to exceed the number of Ten to honour them at their Marriage Now why five of them were wise and five foolish as though the one half of them only were sincere the other false this seems to carry the face of Truth but I am fearful to rack torment Parables wherein I chiefly look unto the scope and that is this that not one or two but a great part of them were sincere and a great part of them false And hence the Observations out of these words are these omitting all the rest 1. That when the Churches of Christ Iesus prove Virgin-Churches and are most pure yet even then there will be some secret Hypocrites that shall mingle themselves with them Or There will be a number of Hypocrites mingling themselves with the purest Churches 2. That when the Churches are Virgin-Churches the Hypocrites in those times will be Evangelical Or The secret Hypocrites of pure Churches are Evangelical 3. That there are certain special saving qualifications of heart whereby ariseth a great internal difference between sincere-hearted Virgins and the closest Hypocrites 4. That the Spring or one main principle of Evangelical sincerity or hypocrisie it lies in the understanding or mind of man SECT II. THat there is and will be a mixture of close Hypocrites with the wise-hearted Virgins in the purest Churches This I might manifest out of several Scriptures from several times Look but upon Iosias time where there was as great a reformation as under any King before him 2 King 23. 25. Yet Ier. 3. 10. 4. 3 4. Look on the Apostles time and what apostacy afterward The Apostle complained of it Every one seeks their own Phil. 2. 21. Many walk c. Phil. 3. 18 19. Whom he could not think on without tears The mystery of iniquity began to work even then Christ manifests this by divers Parables Mat. 22. 14. Many are called and so called as to come in and so sit and not to be known till the Lord looks on them And here the wise-hearted could not discern and keep out
a sweet speech of Christ Thy Faith hath saved thee Oh heavy when it shall be said thy Faith hath damned thee that which I thought to be the way of life is the way of death truly so it will if you do not fetch it out of Heaven II. Those that do believe but they fail in the object i. e. they close with Christ but they know not who he is that as the Woman of Samaria that had some lookings to the Messiah she did worship whom she knew not so men beleeve in one whom they know not only have heard the fame of For there are two things in the Gospel 1. The outward words and letters 2. The things contained in those words Hence there is a double knowledg of Christ. 1. A fantacy knowledg as a man that hears of any thing absent presently fancies the thing in his head 2. There is an intuitive know 〈◊〉 hereby the soul doth not only see words and fancies but beholds the things themselves Hence it comes to passe that many a man hearing the Fame and receiving the fancy of Christ beleeves in him but not seeing him indeed as he is therein he beleeves in one whom he knows not and hence the Lord Jesus may be a hid thing to many a man and the Gospel a sealed Book though he lives and remains in the very light of the Sun and that all his daies Hence Christ laments Ierusalem Oh that thou hadst known but now hid hid and yet Christ Preacht Yes Deut. 29. 4. You have heard and seen and yet the Lord hath not given a heart to see to this day So 't is with many a soul you have heard with your ears the great things of the Kingdom of God yet the Lord hath not given you eyes to see you have seen deliverances on Sea yet the Lord hath not given you hearts to understand and if so all your Faith is naught and profession and affection vile and estates miserable 2 Cor. 3. 18. All we with open face c. But many see it not so I confesse some may see more darkly and be mourning under it yeâ— he that doth not in part he to whom it is hid 2 Cor. 4. 3 4. is one of them that be lost whose eyes Satan hath blinded Iohn 6. 45. He that hath heard and learn'd of the Father Many hear but never learn of the Father hence never come truly unto Christ 't is in this case as 't is with a Traytor he comes to the King for his life and prayes for his Sons sake the King sends for him and saith here is one that beggs for your sake do you know him For my sake I wonder on what acquaintance he is a stranger to me and therefore I regard him not So here III. Those that have some kind of sight of the Object and see Christ but there is a wound in the subject because their Faith ariseth and springs out of an ill soyl it 's in such a party that never was yet throughly rent from his sin and here is the great wound of the most cunning Hypocrites living for there are two things in him 1. A carnal heart which cannot be satisfied with a spiritual good with Christ hence he must have his Lust. 2. A convinced conscience which cannot be quieted without Christ and mercy hence men close with Christ and their Lusts too Look as it was with the stony ground and thorny soyl they beleeved but had a stone at bottom but 〈◊〉 of bitterness c. These men can sometime plead acquaintance with Christ Luke 13. 26 27. yet workers of iniquity 2 Pet. 2. 19 20. Some had escaped the pollution of the world that you may do but a swinish nature lasts that they never selt or grew not in the feeling of it and loosening from it as with Apricock-trees rooted in the earth but leaning on the walâ— so they on Christ. Oh consider of this let a man be cast down as low as Hell by sorrow and lye under your chains quaking in apprehension of terrour to come let a man then be raised up to Heaven in joy not able to live let a man reform and shine like an earthly Angel yet if not rent from Lust that either you did never see it or if so you have not followed the Lord to remove it but proud dogged wordly sluggish still false in your dealings cunning in your tradings Devils in your Families Images in your Churches you are objects of pitty now and shall be of terror at the great day for where sin remains in power it will bring Faith and Christ and joy into bondage and service of it self IV. Those that beleeve yet fail of saving Faith in regard of the very act of beleeving and closing with Christ viz. they close with Christ but 't is without a high esteem of him or love to him they have some but right Grace consists in a kind of summity or excellency else 't is not right 1 Pet. 2. 5. To you that beleeve he is precious and hence it comes to passe 1. That some never come to find or enjâ—â—â—hrist because they will not come off to the price of him to sell themselves 〈…〉 for him 2. Some sell him away again in time of Temptation like Esau that sold his Birth-right and never make any thing of it because the Bond is not strong enough down they fall from him 3. Hence comes all a mans uneven carriage 4. Hence comes sometimes the unpardonable sin Heb. 10. 29. Many a man laies claim to Christ and his Blood and righteousnesse that never knew the worth of it and this is Christs complaint me thinks in Heaven and of Saints on earth He comes unto his own and his own esteem him not his own love him not his own receive him not him that is the glory of Heaven the beauty of the Father the delight of Saints the wonderment of Angels he I say is not esteemed by many a man that in his judgement esteems him and in his heart doth despise him There are two parts of this esteem 1. To esteem him only Iohn 5. 44. 2. Him ever and alway Psalm 73. 26. Thou art my portion for ever Many say they esteem Christ but to be ever loving him ever looking on him this is not their frame Oh think of this fail here of your valuing of him and you fail every where V. Those that beleeve but they fail in their end and these may for a while in a hoâ— fit prize Water prize Christ and mercy above all things in the world but their end is naught so that men here may ask and never have because of their Lusts As a man that lies on his death-bed or in a Sea-storm in fear of Hell he may now prize and take hold on Christ to save him A man lies upon the Bed of horror of heart he may prize Christ to comfort him and getting a conceit of it be wrapt up almost in
there Hence try your selves know you not Christ is in you c. And hence I never knew yet a thinking Christian deceived and hence I fear all that make not this their trade will be to seek and so to begin again Oh the Lord teacheth his people hidden mysteries by this 2. By the operation and working of it for Grace may be in the heart and yet lying asleep and raked up under the ashes not seen not felt but in the operation of it it may which is peculiar as the form is For how do we know we love or delight in any creature By the operation of love and delight How did Christ manifest to the Pharisees that they were of their Father the Devil Why his lusts they would do So how can any tell he knows the Lord or loves the Lord or beleeves in the Lord The operation discovers it Iames 2. 22. And hence Gal. 5. 6. Faith which works by Love And though hypocrites act like them yet there is a peculiar vertue in the one that is not in the other 3. By their temptations and trials Deut. 8. 2. The Lord hath led thee forty years to prove thee and shew thee what was in thy heart Rom. 5. 4 5. Tribulation breeds experience and that hope or expectation of that which shall never make us ashamed I le name no more But look as we said to them that cried out against Prayer without a Book we answer Hath a man dwelt in his own heart so many years and not known his wants to make him pray nor the Lords work of mercy to make him blesse so here 2. But if a man looks to his work this will interrupt and break his peace 1. It may and doth break and interrupt a false peace as many say yet they trust in the Lords mercy Oh 't is a presumptuous peace 2. Neglect of this yields most unpeaceablenesse even in them that are sincere You have peace and then break out into pride and passion again then question all The Spirit will sigh not sing in that bosom Psal. 32. 1 2 3. Iudg. 16. 20. Neither can you avoid the condemnation of the Word though you maintain consolation from the Spirit nor suspition of hypocrisie 3. This is the way to peace 2 Pet. 1 7 8 9. Mat. 11. 29 30. Christs yoke is easie and yields peace in life and after life too Rev. 14. 13. Their works follow them So that hereby comes double peace and rest 1. From horrour 2. From sin which is wonderful great 3. But I look to Christ I look to no work If I have him I have all True First look to have him to be comprehended by him that so you may comprehend him But because you look for all in him will you look for nothing from him Will you have Christ fit in Heaven and not look that he subdue your lusts by the work of his Grace and so sway in your hearts You despise his Kingdom then Do you seek for pardon in the Blood of Christ and never look for the vertue and end of that Blood to wash you make you without spot c. You despise his Priesthood and Blood then Do you look for Christ to do work for you and you not to do Christs work and bring forth fruit to him You despise his Honour then Iohn 15. 8. If I were to discover a Hypocrite or a false heart this I would say It is the that shall set up Christ but loath his work To have Christ is sweet as Capernaum to follow Christ is heavy Iohn 14. 21 23. 4. But if I have the witnesse of the Spirit what need I have any other difference 1. The witnesse of the Spirit makes not the first difference For first a man is a Believer and in Christ and justified called sanctified before the Spirit doth witnesse it else the Spirit should witnesse to an untruth and a lie For unbelievers are under wrath 2. If the Spirit doth not witnesse this peculiar work to be in you and clear it to you tell me how you can escape the anguish of Conscience and the terrours of Hell in your hearts unlesse Conscience be seared and blinded When the Lord shall set Conscience to ask and say I chuse none but whom I call I call none but whom I justifie I justifie none but whom I sanctifie and that not with a common but a peculiar work Is it so with you If it be dark or doubtful can you but think all your joyes have been dreams and your witnesse delusions Therefore look unto this 5. But if I should do this I should look to find some cleannesse in my self whereas I am to see nothing but ungodlinesse Goats are clean creatures 1. When you stand before Christs judgment-seat to receive pardon you are here to look upon all as unclean and your selves ungodly 2. When you come to look upon your Sanctification you are to see it as 't is mixt with sin and corruption and so cause of being abased as low as Hell for what is done yet that cleannesse and truth there is you must see too Rom. 7. He felt a Law warring against the Law of his mind yet he felt another Law too which he made an evidence of his being in Christ Rom. 8. 1. Giving all the Glory of it to Christ. Not I but Christ. And yet Paul was no Goat It s one thing to see Grace in my self another thing to look upon it as mine to clear me withall You are to see the Lords work and not appropriate it to your self And this let me say if there be no more than ungodlinesse in thee and thou seest no more thou shalt never see God in Heaven Heb. 12. 14. Nor didst never see him yet 1 Iohn 3. 6 8. Oh therefore look to a work 1. If you do not you have no peace For the Lords sake do it before fire try you or you stand scorching before the Tribunal of God 2. The sweet of it will be great as there is nothing more bitter than Christ departing with his holy presence so nothing so sweet as Christs cleaving to thee in his holy presence And truly sin was never bitter to that soul to which the work of the Lord Jesus was not sweet though it s accounted by some almost Popery to speak so To this all promises are made 1 Tim. 4. 8. Godlinesse hath them 'T is true they are made to Christ i. e. to Christ mystical 1 Cor. 12. 12. Yet to the head as the foundation and conveyer of all to the elect Eph. 1. 23. 2 Pet. 1. 3 4. If you despise work you despise Promises and so despise Christ and the Lord knowes what use you may have of them before you die SECT VI. TO the people of God in whom the Lord hath made this great change and made a difference between you and all the world Take heed of denying your work and this real apparent
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
yet meditation a man can get no head nor heart nor time for it if any good is got it s lost again Sabbaths spent and no good gained a man knows his soul lies waste and common without any fence or watch and that he would not let his fields lie as he doth his heart overgrown with cares and lusts and vain thoughts Now many a man though he doth dislike this yet lives in this Why Is this your home are these things your portion No but yet thinks he may with a safe Conscience continue thus and God forgive him too why the family is great children encrease upon me and they are so busie and long a dressing on the Lords day that Sermon is out before they come and we are not called to book it all day as Ministers can and worldly employments are so many and the best are entangled here and they think this is an excuse Luke 14. 18 19. Nay many a one convinced of this yet lives in this against the light of conviction hoping that one day the stream of worldly occasions will be run by I confesse as the Lord hath given us his Ordinances to seek him in so he hath appointed our callings to walk with him in Adam in Paradise must not be idle but look to the garden and in this land those that will be good husbands for God least they discredit their profession by bringing themselves to a piece of bread must be good husbands for themselves But here is that which stings when to worldly emploiments men are servants not Lords of them when men do not make their occasions â—ow down to them and serve them that they may serve and seek a God but they bow down their knees nay basely their backs under the feet of any mean imployment and that must be followed with neglect of God Do not say who is not entangled here I tell you if Christâ— prayer can prevail some are not Iohn 17. 15. I pray not that thou wouldest take them out of the world but keep them from the evil If blood can prevail it doth Gal. 1. 4. Oh look to this it may be some of you do not only neglect the Lord in means but when the Lord comes to you in means and quicâ—ens your hearts and kindles many resolutions in you you neglect the Lord all dyes again oh it is the world know your estates by this 3. Those that depart from God in the neglect of means because they finde no good and do not feel themselves a whit the better for them they neglect this trade because they finde it a gainless trade For thus God executes his eternall rejection upon many a soul As it was with Saul it was one of the last Vials God powred out upon him 1 Sam. 28. 5 6 15. saith he I am sore distressed and the Lord answers me not by â—rim nor by Thummin and therefore am I come to thee let a Devil comfort me if God will not So many a soul having committed some sin that lies glowing on the Conscience is sore troubled and first it goes to the Lord and the Lord answers not there is silence in heaven and in all means but the noise of fears within now at last the soul doth not forsake the Lord for Satan plainly but what means can comfort them that they seek for and in time a man is weary of waiting at Gods gateâ— and hence a form of duties and prayers and custome of devotion is kept to quiet the conscience but they are not restless for the gain of them for the Lord in them they think 't is in vain to no profit as those in Mal. 3. 14. to walk mournfully Ionah was cast out of Gods sight yet through the belly of a Wâ—ale he would look toward the Temple So 't is with the people of God though they sometimes conclude thus and think not to seek any more yet their hearts have tasted the good and their faith beleeves there is that hid in the Lord in his Temple that it never saw yet hence they look still What made the man Mat. 25. hide his talent in the earth I thought thou wast an hard Master and lookedst for so much gain and I could not get it and hence he hid his Talent Hence men keep the means without use of the means and some that have for a time been used to do so keep it as their custome without making any such work of it as to gain the end of the means 4. Those that do neglect the Lord in means by an effectual pursuit of them because of some sips and taste of some good in them and so me thinks 't is in this case as 't is in some Countries where if a man comes to their house in the afternoon and both have a minde to part yet loth to part without shewing some kindness and the other without tasting of it they lay their voiding napkin and finding that refreshing there they are content to lose their supper So 't is here a man comes weary to the Lords House to his Ordinances the Lord will not let him go without some expression of kindness nor they depart willingly from the Lord without it and hence the Lord gives them light out of darkness joy out of sorrow peace out of trouble a taste of his sweetness after tasts of sins bitterness and then they take their leave as they Hebr. 6. 2 3 4 5. And here the Lord leaves many a poor creature Deut. 29. 2 3 4. they did see something and tast something and there they rested Oh but the Lord gave them not eyes to see c. For no Hypocrite living is fully emptied of his lusts but hath somewhat to fill him but some emptiness he may have hence may have some desires after the Lord and hence it is not the fulness of God onely that satisfieâ— him but some tasts of Gods kindness and small thingâ— do and must fill him his lusts fill him in part and something of God is wanting and that some little matter doth make up Hence when this is done means is neglected fearfully a mans heart is hardned and ignorant a little light and sorrow stays him as the stony ground though there be a stone at bottom a man is full of doubts and a little hope which frees him from fears quiets him hence he never conquers unbelief A man hath lived a loose course a little resolution of heart stays him though the heart will depart again as those Deut. 5 27 29. the Lord hath but little of their hearts and the Lord shews them but little of his And hence this is usual to see a false heart most diligent in seeking the Lord when he hath been worst and most careless when 't is best Hence many at first conversion sought the Lord earnestly afterward affections and endeâ—vours die that now they are as good as the Word can make theâ— Hence the Lord when in mercy he deals with men keeps them
finish And hence David begs Psal. 119. 132. Oh the mercy that thou usest to shew to them that love thy Name Why so Oh David saw mercy to others that sets God awork to do somwhat for them work somwhat in them but 't is not such mercy Oh beg for that mercy that humbled others quickned others that are now in Glory that or no mercy Lord How shall I know whether the work is overly 1. If sudden and violent 't is usually overly A Picture long a drawing is exact another soon done is lightly done A man hath Leopard-spots which in our garments cannot be washed out easily Gods through-work is soaking and searching Hence violent sudden sorrows and joyes and reformation which all were in the stony ground proved unsound Mat. 13. 5. 2. God hath thy time of trying thee Mat. 13. The seed was sown Which now is good ground Where is there fruit to be seen and ripeness of Grace Look upon persecution if that doth not drive thee from Christ. If that doth not see if the world doth not which by a certain deceit and cozenage will befool you I am peâ—swaded as 〈◊〉 is that all the several trials of men are to shew them to themselves and the world that they be but counterfeits and to make Saints known to themselves the better As Saul he hath a temptation only of a command when he had nothing to cause him to stoop but it yet he fell there So 't is with many others that God doth much for he tries them Rom. 5. 5. Tribâ—laâ—ion works trial and that hope Prov. 17. 3. If you would know whether it will hold weight the trial will tell you Look you there and in special if it drives to Prayer fear not CHAP. XX. Wherein is given a more Large and Full account of that Fulnesse of Grace that is in Believers as to the Several Parts thereof and how the most Glorious Hypocrites come short in all SECT I. MAke therefore a narrow search whether you have this Fulness of the Spirit or no. What is this Fulnessâ— When the Spirit comes in the room of those things which a man is full of now For fulness or filling implies emptiness and the removal of that Now there are six things every man is full of 1. Sin 2. Darkness 3. Unbelief 4. Satan 5. Self 6. World So there is answerably in every Saint 1. A Fulness of humiliation for sin 2. A Fulness of illuminaâ—â—on and revelation in the room of darkness 3. A Fulness of Faith in the room of unbelief 4. A Fulness of the Spirit it self in the room of Satan 5. A Fulness of Sanctification in acting for God as their last end in the room of self-seeking 6. A Fulness of Glory and Consolation in stead of the world I. Fulness of humiliation under sin opposite to fulness of sin For every hypocritical heart hath commonly some humiliation and casting down which is the first Principle of all his Profession and hence can tell you of his miserable estate that once he lived in and for which he was troubled but it was never deep enough For as there was before his terrifying a full power a fulness of the dominion of sin his humiliation for sin never reached never came to that fulness or measure so as to deliver the soul from that For I do not account that true humiliation whereby a mans heart is rent troubled and tormented with sin but whereby 't is rent from sin not from the being but from the power not from the bondage of some but yet from the power of all For if rending with sin should be humiliation then the Devils should be more humbled then any Then also a man may have too much of humiliation and of Gods Spirit If rending from the being of all sin should be humiliation then no man living should be sincerely humbled unless we dream of an estâ—te of perfection before it comes and of the day of triumph in the time of warfare If rending from the bondage of some sins should be humiliation then a man might be truly humbled for sin and yet under the power of it And therefore look as in every one the Lord humbles there was once a fulness of the reign and power of sin in the full strength of it so that full measure of Humiliation which the Lord works in his it ever comes to that height as to break that power down Ehud like it not only wounds the flesh but leaves the dagger in the heart of this Tyrant 2 Cor. 10. 5. The weapons of our warfare are mighty to cast down every thing that exalts it self If I should leave this Point thus I should but leave you as doubtful as you came and so in the dark therefore for the better clearing of this Point let me explain five things to you The Scope of which is to shew you what I mean by sin and the power of it and that Humiliation that removes it I. That besides the outward acts of sin and inward lusts and breathings of sin and the spiritual plagues with which God strikes men for sin as blindness hardness of heart there is in every man living another sin commonly called the sin of nature as in the Serpents besides the spitting of poyson their nature is poisonous which sin is generally beleeved and confessed but felt by few This is called in Scripture by the name of Flesh Joh. 3. 3. The Law of the members The old man For as in men there are actions breathings and the man himself So here Which sin of nature is the deordination of the whole man or a corrupt bent and set of the whole man against God And it expresseth it self in two particulars 1. In a constant departing from God in every action Civil and Moral Like a man set out of his way every step he goes is ouâ— or like a Clock out of frame every stroke is false Psal. 58. 3. The wicked go astray from the very wombe 2. In a fierce invincible resisting and contradicting of God wheâ— he hath overtaken the soul to draw it home and turn it back Rom. 8. 7. We account it a doleful thing for Christ to bid the soul depart at the last day that wo is past upon all the sons of men by this sin now only with this difference 1. They are forced to depart then men willingly depart now and hasten away in every thing from God as fast as they can 2. They depart into fire these to broken Cisterns of creatures I do 3. Believe they would not resist the Lord if he should come to save them from their separation then from him this makes nature resist him now II. That this sin of nature is most properly only the reigning sin The text is evident for it Rom. 6. 12. Let not sin reign to obey it in the lusts thereof There is 1. Obedience i. e. the outward acts 2. Lusts the inward breathings 3. Sin it self where
His redemption is in him there could not be freedom one hour from unknown evils but by him Hence seeing him such an one he seeks him As why do men seek men especially if great Why do men desire to stand before Princes and please them so that they will not gladly offer them the least distaste Because they see them before them beholding of them apt to be angry if displeased and their greatness awes them So here Why is not the Lord Jesus pleased He is not seen in his Glory nor made really present and hence Rev. 5. 12 13. When they saw him on his Throne they cast down their Crowns and gave him Glory 2. The soul also feels his love and so abundantly loves him again For how come men to seek themselves in every thing and they cannot but do it 'T is because they love themselves and that abundantly necessarily as fire burns though they burn so hot in this love that at last they consume themselves So how do any can any seek the Lord We know the Apostle saith 1 Cor. 13. 5. Love seeks not her own When the Sun hath put out this fire of our self-love when the sense of the Lords love hath kindled that love to the Lord again as that it abundantly loves Christ now it will seek the things of Christ and not its own things And as there is abundance of self love that men are eaten up with it so there must be much love which must be abundantly shed in the heart so as to eat up that arising from the sense of the Lords love and that abundantly For many a man comes to have some good will and affection and love to the Lord but yet never comes to seek the Lord as his last end and live to him Why Because he hath not tasted abundantly of the Lords Mercy Grace and Love Psal. 86. 12 13. And hence the incomparable Spirit of Paul I seek not yours but you Wherein In being willing to spend But save your self Paul nay and to be spent With much ado Nay most gladly Though you love me not because I love you So here though Christ should not love it yet he is worthy he hath done enough and now the soul will not only do but rejoyce nay in sufferings because his love is not dropt but shed in our hearts And hence 't is a never-failing rule little love or assurance of it little seeking the Lord much assurance much seeking of him 3. Hereupon the soul closeth with the whole will of Christ and pleaseth it because it pleaseth him It s with every man as it was with Samson he would needs have a wife or the Philistims Why so Iudg. 14. 3. Because she pleaseth me So why will men seek themselves save themselves love themselves and please their own wills Because it pleaseth them Look therefore as the soul when he loved himself did seek to please only his own will in every thing and 't is good because it pleaseth me so the soul whose heart is now indeared to Christ though he cannot perfectly do it that 's in Heaven yet he seeks to give the whole will of Christ content because it pleaseth Christ. And this is that that God hath sworn his people shall have Luke 1. 74 75. And that Christ hath delivered us from all our enemies For the great reason why men cleave not to the Lord and please his whole Will is because they have many things to care for and â—eep and please which we account friends which are the Lords enemies Satan and world to serve him without fear i. e. in love and in holinesse and righteousnesse i. e. his whole Will all â—ur daies And hence Eph. 5. 8 9. They were darknesse but now are light by Faith now there is sanctity Walk as children of the light Wherein consists that Proving what is acceptable to God Hence Eph. 6. 6. They should please Christ doing the Will of God from the heart And this is so necessary that Gal. 1. 10â— The Apostle saith If I please men i. e. their wills I am not Christs And this is walking worthy of the Lord pleasing him in all things and this is fruit the end of the tree and leaves also and differencing a tree from all other that be beautiful but barren Col. 1. 10. But why do you make this to consist in pleasing the whole will of Christ and not of God the Creator 1. Because our sanctification now cannot please God as a Creator though it may pleâ—se him that is the Creator in Christ because only perfect Holâ—ness can please him 2. Because Christ hath pleased the Father by the Holiness of himself now this being done and therefore God having put all things into his hands having done that for us we are to give content to him And herein our sanctification is differing from the Image Adam had who in closing with the will of God looked upon him as a Creator ours respects a Redeemer who hath boughâ— us to himself and hence we are to respect him in our acts now But why doth the soul close with the whole will of Christ i. e. so far as 't is made known First Because the holiness of Christ hâ—re chiefly discovers it self and against this a carnal heart will discover it self For Copernâ—ites may boast in and give entertainment to the person of Christ but when they come to repent which was one part of his will that they did not that they would not Wo therefore to thee Caâ—ernâ—â—m as many will close with Christ for pardon of sin and lay their sacks on him but you must burthen your self with them or the Lord will never ease you of them Oh no and hence they have light sorrow for sin many will embrace the comforts of Christ and love of Christ and this joys them yet the will of Christ that is wearisome to them Rom. 8. 8. They will pick and chuse Secondly Because this discovers a deep ditch of deceit in the heart many take up some duties and why do they do them Because they please the Lord and the Lord commands and for his sake when indeed 't is to please themselves for in other things they care not whether they please the Lord or no. Thirdly Because this closing with his whole will only gives the Lord content As 't is not the strings or striking upon one string that makes the Musick but striking on them all according to rule So here And hence when they sacriâ—â—eed and observed new Moons Isai. 1. 14. Who hath required these things at your hands Hence when the people began to put the Lord off with mean perâ—ormances any common stuffe the Lord takes state upon him and saith he is a King Mal. 1. 14. 9 10. I have no pleasure in you Fourthly Because this only will give peace and therefore let any man begin to pick and chuse and his heart die to the Lords will if Ionah like he will flie
Iehâ—vah in his arms and hence he cares not now when death comes Oh it shall be a welcome day to them And hence they wish they might sin no more or cease to be And hence they wish they could set even the whole world a wondring Was it ever heard since the world began of sâ—ch a pattern of mercy It s true the Lord indeed keeps his Servants for a time under much darkness and doubts but it 's certain even in the meanest Saint this light is sown for them and joy for the upright in heart and some work there is for the Lord to do for them and then he keeâ—s a Sabbath of rest in them But have not many Hypocrites their joyes their peace their Glory Yes they have some tasts and likeness to this but want this indeed and the difference appears in three Particulars 1. The peace and joy and assurance of that Glory which eye never saw in the Saints 't is from the witness of the Spirit of Glory not only because that God is their God but because they are his people 'T is I say from the witness of God in his Word not from themselves nor from man only that they approve me 〈◊〉 from dreams and Diabolical breathings but from the Spirit of God 〈◊〉 〈◊〉 of it and from such a Spirit that yoâ— may know it that not only shews you God is your God and so you rejoyce because of this for thus 't is with many a carnal heart and he hath peace being iâ— horroâ— from this the Lord loves me but he makes you to rejoyce because you are the Lords people because he hath changed your heart now the peace is sound and joy is right and here I would try the peace of any man God hath witnessed pardon to thee but 〈◊〉 he shown thee thou art his If so be thankful But here is the doubt for it may be the change is not right And hence those two are ever joyned together Zach. 13. 9. Iohn 14. 20 21 22. Horror lies heavy hence love is sweet sin lies heavy hence this witness they are changed they are subdâ—ed and shall be so this is sweet also 2. The rest and peace the Saints have 't is not only from God but in him 'T is with the soul as with a Malefactor imprisoned and condemned the Jaylor comes and tells him that he hath his pardon here brought him from the King How shall it be proved whether it be a device of his own Brain or no Why if it be of the Jaylors own devising he will never lead him before the face of the King but from him he shall be carried But if the Messenger carry him before the King and sets him down before him and as it was with Ioseph his Prison-garments are put off and he stands before the King and glories in his presence now 't is 〈◊〉 So many have peace and Satan sets them at liberty but carries them from God But when there is a witness of peace from him and then you stand before him now 't is from Heaven Psal. 36. 7 8. There is peace from him and 〈◊〉 in him Psal. 37. 4. Delight thy self in the Lord and he shall give thee the desires of thy heart When 't is thus all you desire is granted 3. The peace the Saints have both from God and in God fills them with everlasting content and peace Rom. 15. 13. Isa. 11. 9. Filled with the Knowledge of the Lord at the waters cover the Sea The earth is the rest of the waters and the waters fill all its empty place So 't is here the soul is the rest of the Lord Isa. 11. 10. and he fills their empty hearts A Malefactor may dream â—e is before the King when he hath his Fetters on his legs but his dream feeds him not but when he awakes he is hungry And so 't is with many a carnal heart that is in a dream for a time but he meets not with eternal satisfaction Psal. 65. 4. Psal. 90. 14. And hence men after they have had their peace grow more bold to sin and more impenitent in sin and more worldly than ever before because they have not everlasting joy as those Isa. 35. 10. Everlasting joyes shall be upon their head whereas a carnal heart hath soon enough of God not everlasting without intermission of joy for they must have their rights and tears as well as their days and joys but everlasting without decay of joy that though they have their tears yet God wipes them away there is nothing else their joy their peace and so their hearts are for ever satisfied here As Christ when he knew it was finished now he gave up the Ghost so when the oul â—inds he is come now it dies to the world and makes its perpetual abode in him Others will have their Carrion and their stolen waters how clean soever they 〈◊〉 their mouths But have not the Saints many sorrowes reproaches persecutions Rom. 8. 18. They are not worthy the Glory to be revealed 2 Cor. 4. 17. They work a weight of Glory and in these they glory Oh the Lords Love is shed in their hearts Rom. 5. 3 5. But have they not many losses and wants and straights and then where is their joy A camal heart he murmures indeed and sinks and dies away but 't is not so heâ—e Haâ— 3. 17 18. A Saint takeâ— it out in him in the Lord it makes all the world too narrow for him Others are burnt and consumed in the fire but so is not he that hath the Son of God with him But he hath many sins and Temptations 1 Pet. 1. 5 6 7. You greatly rejoyce in the Salvation reserved for you though now your Faith have a precious trial by manifold temptations But are not the hearts of the Saints taken off from the Lord and taken up with other things No never as carnal mens are Tit. 2. 12. For Gods Grace that hath appeared to them teacheth them to deny worldly lusts as we deny children their asking They may greedily carry the soul by fits from the Lord but he denies them their fill in any Creature and calls them all to come up hither He denies them as we do Beggars entrance and if they do enter he denies them lodging they shall not have good looks from them Every vile heart hath either a proud or worldly or covetous heart and these lusts being urgent and entreiting long he cannot deny them the best room he has Oh 't is the woe of men they cannot but do thus But thus you see this world is cast out and Glory comes in to all Saints Oh this world is the cause of all sin 1. Wâ—y do men neglect duties in secret 2. Sleep at Meetings 3. Though so fair abroad yet passionate at home and storms there 4. Whence are wars and wranglings about rates and lots Oh this world 5. Whence Apostacy 'T is not
the Lord that is heaven it is his food and now he is in health as Paul said 1. Thes. 3. 7 8. Now we live if you continue stedfast So for others so also with himself Prov. 4. 22. and if it might be ever thus then happy and the thoughts of this sweetens heaven but take away these 't is his death and hence he groans to God for the removal of it Psal. 119. 4 5. What good doth Christ mercies Ordinances heaven do me with such a heart Be not discouraged you people of the Lord nor encouraged you that are good only in your Moods as the winde turns you whatever love you have 't is whorish and whorish tears if you follow the Lord and yet have your haunts whatever service you do it is odious to God to work all day for another Master and twice a day come to the Lord for breâ—d Do you think the Lord likes this to taste of his grace and make a meal of your lusts SECT VII FIrst To them that are fallen to begin again if God would but give you ears to hear who like strange Eggs being put into the same nest where honest men have lived there you have been hatcht up and when you were young there you kept your nest and lived by crying and opening your mouth wide after the Lord and the food of his Word But now your wings are grown you have got some affections some knowledge some hope of mercy and are hardned thereby to fly from God Can that man be good whom Gods grace makes worse And that flies from Gods Ordinances and people and private prayer Consider what thou hast done 1. You bring an ill report and name upon God Ier. 2. 5. What iniquity have you found in me If a Country be well reported of it s no matter if some others bring an ill name on it Wise men will not beleeve them But for the searchers of Canaan to bring an ill report of Canaan this is sad 2. Thou hast lost all thy prayers all thy profession nay better never to have known these wayes 2 Pet. 2. 21. then to forsake the Lord. 3. No mens misery is so great Iude 13 14. the blackness of darkness is for such Search your selves you may secretly depart when you are turning to the Lord as a Snail round about the wheel the wheel moves it but it moves a contrary motion of its own from the wheel Therefore begin again Oh but will the Lord receive me Who knows but he may And heal your back slidings Hos. 14. Because fallen return I know not how Answ. Take words But the Lord may not regard us You shall grow like the Lilly and be as firm as Lebanon Let them that stand take heed lest they fall and you discover your hypocrisie to all the world or be like the Hypocrites whose beauty soon fades And here let me commend three things to you 1. Take heed that there be not found in your hearts a root of bitterness to grow up and choak you Hebr. 12 15. If your house be left empty and yet one living lust left in it seven Devils will enter again and your latter end will be worse then your beginning You do not know what hearts you have Am I a dog saith Hazael ever to fall so Let there be a lust after any creature you will finde the spirit of prayer die then to think them too long in the Word then to forsake the assemblies of Saints then when your lust is met with to oppose men Ministers c. One reigning lust will bring all into captivity to it self it will slay some and make others serviceable to defend it self Psal. 106. 14 15. 2. Take heed of taking on you the profession of a Christian course without finding the rest peace joy sweetness of such a course Prov. 2. 10 11. There is a satisfying pleasantness in promises commands Ordinances you will never hold out else for where-ever the heart finds rest there it will abide and for want of that it dies As in Creatures if it had rest there the soul would not be unquiet if in God it would never go to the creature Some sweetness you may finde but look to finde full rest as men do find some sweetness in creatures and so in Ordinances yet being used to them they grow weary of them because they finde no God there no fulness of rest Hebr. 4. 11 12. and go through all the world you shall never have it Get all the terrors of Devils upon you you will never stand by that consider therefore as 't is in sin there is the act and there is the pleasure so in every Ordinance and Duty there is both All Apostacy is from this Ordinances are too burthensome unto men to be held unto 3. Take heed you neglect not private prayer build your houses fit for that purpose though you sell some of your clothes you will for your Swine to lie in and will you not to meet God in one hours meeting the Lord in private will quit your cost And pray for this do it least you do it in the woods and desarts and dens of the earth So much strangeness from God so much Apostacie Pray that you may hold out in this hour of Temptation that you may with David not be forsaken when gray-headed Thus you see now the particular Difference between Wise and Foolish Virgins and what is the ground of the acceptance of the one and not of the other What then will be said Can it be That there are no Grates in Saints Or That there is no Difference between the one and the other THE Second Part OF THE PARABLE CHAP. I. Of Carnal Security in Virgin Churches SECT I. Matth. 25. 5. Whilst the Bridegroom tarried they all slumbered and slept IN this Parable were noted two things First The Churches preparation to meet Christ from vers 1. to 5. Secondly The Bridegrooms coming out to meet them from vers 5. to 12. In this second part which now we are to open three things are to be attended unto 1. The delay of Christs coming or the long-suffering of Christ before he come vers 5. 2. The preparation he makes for his coming a little before it from verse 6. to vers 10. by an awakening cry which makes all the Virgins look about them 3. The coming it self where those that were ready were with ioy let in and those that were unready were with shame shut out 1. The delay of Christs coming Whence note First What happened in the interim of his delay and that is Carnal Security expressed and set out from the lowest and highest degree of it 1. They Slumbered i. e. fell a nodding or winking as the word most properly signifies 2. They Slept i. e. now they were buried in their sleep overcome by it Secondly Upon whom these sleeps and slumbers fell and that is They All slumbered and slept i. e. though for a time they were both awake
the soul in private either to his shame or glory before Christ but the body is to be judged as well as the soul to shame before men or glory before all the world Fourthly In regard of Christ's soveraignty and excellency the coming of Christ is called his Kingdom 2 Tim. 4. 1. Why doth not Christ rule now in the world Yes but it is in the midst of his enemies his enemies rule and he rules also but there must a time come that no enemies must rule but Christ alone and this is his kingdom in a most illustrious manner for the things of Christ are said to be with us when they do in a special manner appear as the coming of his Spirit and his love so his Kingdom now Christ must reign till all his enemies are put under foot for it is not fit he should lose his Kingdom hath the Lord suffered others to reign and rule and himself to be hid and his glory lost and that so long and will he never return to his Kingdom to be glorious there to reap all his glory that he hath lost by all his enemies in the world Was there ever King that would ever endure one generation of Rebels after another and never make himself sole Sovereign however Man may suffer it yet the Lord will not he must reign And wherefore doth Christ reign It is to trample 〈◊〉 under foot his and his peoples enemies Christ sets death his enemy to destroy his enemies and keep them as in a Goal but afterward Christ will call them forth and pass an irreversible doom upon them SECT VI. SEE therefore and believe the truth of this Point as well as hear it At the first coming of Christ Heb. 11. 13. they did thus saw the Promises afar off and embraced them so see it afar off There be divers people that profess this truth that do not fully believe it for if they did they would never live as they do That look as men that know the Judge rides Circuit within half a year dare not commit any open sins so if you believed this you would make conscience of secret sins which this Judge shall judge Others there be that do believe it as they do reports that every man saith but they do not see that really to be true indeed which their hearts literally believe and hence mens hearts are not a whit moved with grief or sorrow or joy or fear at the remembrance of this day For as it is with us in reports of news out of Germany many hear things but are not affected with their misery because they do not see it acted before their eyes God presents not their sorrows and hence they are not moved but when they do see them acted then they are moved much so here Look as it is with a man awake and in sleep a man awake believes the day of Judgement and never stirs but when asleep he dreams of it and is much affected with that because he sees it acted before his eyes much more when men have not dreams but real visions or sight of it it will affect And hence set painted fire before a Malefactor it affects not but shew him really it wherein he must be burnt now it amazeth him and hence 2 Pet. 2. 11 12 14. looking for and hence Peter saith what manner of persons ought we to be and whereever there is Faith thus it will be Heb. 11. 1. it makes things absent present and things unseen evident Oh that God would shew you this truth you young men Eccles. 11. 9. you would not spend time vainly but know God You aged men whose hearts are rooted in this world Oh know that God will come and burn up your delights will you never see this day and fear it before you see it and mourn because of it Oh take heed of rash judging and condemning and suspecting and censuring other men In Pauls time Rom. 14. 10. one Brother in a Church there judged another about indifferent things in a Christ-like manner as if he had no Grace c. You shall stand before Christs Iudgement Seat saith Paul and hence Paul 1 Cor. 4. 3 4 5. accounts little of mans Judgement and bids them judge nothing c. What if Christ find that to be a lye which thou judgest to be true Many of Gods Servants lie under hard thoughts and speeches in private not only from Enemies abroad but from inhabitants at home men out of the Church censuring and judging of Members men in the Church one of another especially if they take to a side The Lord will discover hard speeches and an edition of all your hard thoughts put out in print at the last day This breaks love this breaks Church-fellowship and is the cause of breacheâ— in this Country Oh take heed of an hypocritical heart if the Lord should come to judge according to the seeing of the eyes of the outward man then well were it with many but when the secrets of the hearts shall be judged it will be terrible if there should never be a calling over of things again happy were it for many but 't is otherwise 2 Cor. 5. 10. Paul sought only to please the Lord for we must all appear c. Civil men if they can carry it so as men may not say hurt of them they think 't is well Hypocrites if they can maintain a name of Religion so as they may maintain their interest in good mens hearts it is well if they get some enlargement in duties that they are commenâ—â—â— of them well if they can get so much mercy as to get the Lord to accept of Christs righteousness for them it is well but saith Paul We laborto be accepted of him I am perswaded godly men do not think of this we think the wicked shall have all their secrets laid open but the Saints come not into condemnation 't is true not of wrath but of trial so as that their righteousness shall be laid open to all to their glory at the great day 1 Pet. 1. 6 7. And therefore get that life which Christ himself may commend that as Christ said I have not found such faith in Isrâ—el So here when thou hast spoken a good word repeated a Sermon spent a Sabbath ask thy heart is this worth shewing to all the world that though at be vile yet Christ himself will commend this Oh you will finde only acting for him will commend the act Mat. 25. 40. there is that needlework and golden Arras of Holiness which is lapt up in the Saints that Christ will open before all the world another day Oh therefore repent Act. 17. 31. Paul tells them times past were spent in ignorance without God time to come was a time of Judgement and wrath of God against all sin Oh then repent Mourn for all wrongs done against Christ You will â—â—il then if you take not your season now mourn therefore for time past and for
himself in his son Iohn 17. 23. That the world may know thou hast loved me the Father out of his infinite love commuâ—icates himself to Christ and his fellowship is with the Father all know this is a dear love in mean while love to his Saints is unknown they and the wicked share all alike and the Saints have the least portion and worst part many times so that men cannot see by any outward thing any more love to them than unto others the time will come that they shall be made perfect in one as near the Lord as can be that the world may know this love c. When Absoâ—om had slain his brother and fled from his father it is said 2 Sam. 13. 39. that the sâ—ul of David longed or was consumed to go forth to him David might have said I will never look after him more so might the Lord have said to us or if he lâ—ved he might never have manifested it as David but the Lord must shew his love c. Because this is the end of all the prayers and endeavours and all the workings of the Saints in this World Suppose all glory be in Christ let a thing be never so good but if a man hath no desires after it hath no mind to it it would not be blessednesse to him but this is the end of all the prayers duties of the Saints if at last they may be with the Lord Phil. 3. 8 9. Joh. 4. 14. He shall never thirst their desires are taken off from other things â—ut only their hearts are to this If there be any pillow the Lord lets them sleep upon in this world they shall finde it hard at last and arise with a Kings head and heart and say Oh here is not my rest the best entertainment this world can give hath ever somewhat mixt with it that makes the people of God say Oh that I might be with the Lord SECT VI. Quest. SHâ—ll not the happinesse of the Saints partly lie in fellowship with â—he Saiâ—s Answ. 1. True but this is but a consequent to the former as separâ—tion from God is â—he substance of misery in hell but other things follow upon it viz. communion with Reprobates and Divels so here we have first communioâ— with Christ here is the substance of our blessednesse then this is accidenâ—alâ— and follows upon that viz. the communion with the Saints which is exceeding sweet 2. That good we shall have in communion with Saints is not from themselves but Christ in them as 2 Thess. 1. 10. Christ shall s be admired in all his Saints so Christ shall â—hen in his Saints and Angels it is the light of the Sun that shines in the Stars and they shall do nothing but set out the praises of Christ. Quest. But what blessednesse is there in this seeing it is in one thing only when a man is sâ—â—k or poor can grace refresh him can he live by that thus many carnal hearts think Answ. 1. The Lord shall then take away all fleshly appetites or desires for then our bodies shall be spiritual bodies in this life sometimes God takes away the stomack when he takes away food Christ forgot his wearinesse because he had other bread to eat 2. It is therefore blessednesse because it is in one there is First Trouble in seeking and fetching our comfort out of many things 2. Unsatisfiednesse because one thing can give no more than it hath now all things in this one thing are there together the sweet of all creatures all Ordinances nay variety of unknown mercies Prov. 8. 21. shall center here in Christ Jesus SECT VII OF marvellous Consolation to the Saints of God Now you have many wants many sorrows many temptations many sins many cares and fears of livelihood but the time will shortly come when you shall be with the Lord alone in communion with him and so out of the crowd and presse of troubles and temptations and sins and evils in this world that as he himself is above all these so shall you Iohn 14. 1 2 3. Their hearts were grieved for the losse of Christ I will come to you and take you to my self that where I am there you may be also sometimes outward losses and fears trouble thee sometimes absence of Christ from thee troubles thee hear what the Lord saith Lâ—t not your hearts be troubled for the Lord will take you to himself again John 16. 22. Christ tells them I will see you again and your hearts shall rejoyce what if he had said I will come down from heaven to you again I tell you the Lord will do so to you but that he is in a better place preparing iâ— for you and doing better things for you but he sees you for the present and you shall be with him at last The Apostle prays that they might know what is the inheritance of the Saints so I desire of the Lord for you that you may know what it is to have communion with Christ alone oh see your blessednesse c. SECT VIII 1. This Communion it shall be by sight not chiefly by faith as it is in this world Many go many Miles to the supposed Sepulchre of Christ and account their time though superstitiously yet happily spent oh but what will it be to see the Lord himself not as he was here in his abasement but in all his glory brighter than ten thousand Suns now we see 1 Cor. 13. as in a glasse where we see the glory of God in the face of Christ but then we shall know as we are known as a childe knows not the father but at ripe years it doth but as Philip said to Nathanael who said Can any good come out of Nazareth so can any such mercy come from heaven come and see him of whom all the Prophets have spoken of so then the Father and Spirit and Saints and Angels will say oh come in and see him of whom all the Prophets have written come and behold him that hath shed his dearest blood for thee that hath taken thought and care for thee night and day that hath been all thy life inâ—erceding for thee Revel 22. 4. There you shall see his face 2. This comâ—union it shall be spiritual and inward wiâ—h tâ—e soul and conscience suppose the soul should be with Christ and not have spiritual communion with him what were it the better as many â—ad when Christ was here in this world that eat and drank in his presence and yet are now shut out Oh no! the glory beauty goodness of Christ is not to be seen with bodily eyes nor tasted nor handled with ouâ— carkasses and hence Angels though in heaven with Christ's person yet look to the Gospel to hear see and enjoy the spiritual excellencies of the Lord hence Simeon when he had Christ in his arms yet now desires to depart because he should then come near him into his spiritual communâ—on Oh this the soul shall
the Lord hath given himself to thee and saith Suck my blood take my life and more I would have given and hast thou looked after Bathsâ—eba other lâ—vers and despise the Lord Oh say I have sinnâ—d and mourn for it 2 Sam. 12. 9. There are two evils in this 1. Forsaking thy own good nay blessednâ—ss Ionah 2. 8. own mercies 2. It is despising the Lord and his fâ—llowshâ—p for other things base things that whereas you shall be for ever beholding of him hereafter yet you should proclaim him not to be worth looking on now Object But I would have fellowship with the Lord and he will not Answ. First Never did any desire thy fellowship so much as the Lord when he wants it Secondly Nor love it and glad of it when he had it Thirdly Nor mourn and lament more when he wants it as Ier. 2. 2 5. God pleads for it Fourthly he calls to the heavens 2 Ier. 10 11. Did ever nation deal thus with Idols If this will not break thine heart for strangeness I know not what will do it It is your sin that breaks off communion not the Lords unwillingness SECT XI HEnce see the exceeding great worth and excellency of Iesus Christ and learn hence to esteem a right of him there is no blessedness in the fruition of all the creatures together good there is but noâ— blessedness or if there were yet it lies in many things no oneâ—hing noâ— twenty blessings can make blessed and it is but a broken blessedness in divers pieces or if there were a kind of blessedness to be found in one yet it is not a lasting blessedness it is so but for a time and so the loss of it at last will trouble us more than the having of it for a time But as he saith Iâ— him is light and no darkness blessedness and no misery peace and no trouble fulness and no want beauty glory and no blemish life and no death pure dear infinite love and no anger and it is in him alone Psal. 148. 13. His name alone is excellent all our glory and the glory of God also is met together in him all things iâ— one thing whatever good there is in other things it is borrowed from him base beggaâ—ly things but the fulness and plenty of all is in the Lord so that we shall not need to cumber our selves about unnecessary things we need not a candle when the sun shines and our last blessedness is here when every thing else will make them wings to hasten from us this will continue and last when all our vessels we are tossed in here are sunk and where our entertainment hath been very good yet the shore sinks not it is above over-whelmings here alone we are fast However the world sees not this because their blessedness lies in preserving themselves by creatures from feeling that misery which lies upon them now as also because they shall never share in it yet the Saints have been exceedingly taken with this that David accounted them blessed that might dwell in his Courts in this world Solomon was blessed that might but wait at wisdoms gates and so be ready to be received when they be opened Abraham rejoyced to see Christ's day afar off Moses esteemed the reproach of Christ great riches what did he then esteem of the presence of Christ here but what iâ— glory â—â— Think of this you that say you cannot finde in your hearts to esteem of the Lord Jesus especially let him be precious to you you espoused of the Lord for others may say he is precious but I shall never enter into this fellowship No no but you shall but he will take you to fellowship with himself It was a great favor to Moses Exod. 24. 1 2. when others might come towards the Lord yet Moses alone might only come near and he was in the Mount alone with God so that the Lord should let others come towards him but that you alone above many thousands in the world may be suffered to draw near to him this should make the Lord precious to you at least Lev. 13. 46. The Leper was to dwell alone without the Lord might have dealt so with thee but when thou wert vile indeed and most vile nay when thou didst separate thy self from thy self then for the Lord to come near thee and as if thou couldst never be near enough to manifest himself to thee forever in glory When David found out Meâ—hibosheth saith he What am I â— dead dog that I should sit at the Kings table 2 Sam. 9. 7 8. It was a great favor to Christ himself that when rejected of men yet that he was chosen of God and precious and taken up to him it may be thou thinkest thy self unworthy of fellowship of any man and men do or men man reject thee yet for the Lord now to receive thee it is much but whereas thou wert not only rejected of men but of God also Isa. 54. 6. now for Christ to take thee to him that as he lies in the Fathers bosom because thou couldst not for sin immediately lye there he should lay thee in his bosom and say Father love this soul as thou hast loved me Besides the Father took Christ because he had worth but for Christ to take thee when thou hadst no worthiness for one to take dross and prize it when others cast it away it is much it is no wonder if pearls be so esteemed of but for dirt to be prized Oh therefore let the Lord be precious and his fellowship precious to thee seeing thou and thy fellowship is so to him Object But I cannot believe it why should the Lord do so Answ. It is hard to believe it when we look upon our own vileness but consider the reason why the Lord doth this it is not because he loves any for fleshly respects as we do but First Because of his own grace and glory the Believer is infinitely beloved of him without moving him thereunto and hence if his grace be exceeding dear and his glory dear to him thou art so to him Secondly Christ loves not first because men are holy but that he may make them so Thirdly He loves because the father loves them SECT XII HEnce learn to be content with the Lord alone Heb. 4. 9. there is a rest hence labor to enter into it so if he will have rest and blessedness hereafter that you shall be content and for ever glad in him and with him alone Oh labor to possess this blessedness now You are in your worst condition now your best is behind shall the blessedness of thy best condition not be blessedness in thy worst condâ—tion unto thee shall that which satisfies thy soul in heaven not satisfie thy soul here Mosâ—s Deut. 32. 10. reckons this as the happiness of Israel viz. That God alone did lead them when they were in a wilderness a land of drought and pits and wants and the shadow of death
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
given indeed to him he lets them go but Christ speaks to his Disciples Will you go So if a man hâ—th a stranger in his House he will let him go and enquire not after him he came to me for a time but if he hath a Son and he is gone he will finde him out and there he wonders at a Fathers love to see his Spirit So here and hence come the Saints to wonder at the Lord so much What is not the Lord yâ—t gone I speak this partly to terrifie those that go and never return again and to answer Objections of Saints the Lord hath hid himself from me and I have forsaken him yet mark he will bring thee back again to himself lamenting c. 5. Degree This apprehending love of Christ it now witnesseth love to the soul most clearly and fully the Question is Doth Christ apprehend any but those to whom he witnesseth love No for he doth witness to all in some measure but here comes the cleare manifestation of it When I was dead he quickned me and since that I have lost the Lord and he me yet he hath found me out and hence now the soul concludes the Lord loves it Gal. 2. 20. Who loved me and gave himself for me Psalme 23. Vlt. The Lord restoreth my Soule surely mercy shall follow me Now try if the Lord never dealt thus with thee As this may serve to discourage or terrifie those that never did so it may encourage â—hose to preserve their faith who so apprehend Christ as that they are apprehended of him If a Woman was never Married to such a man for her to call him or speak of him or think of him to be her Husband 't is presumption but when he hath given himself to her then let her own her priviledge and maintaine her claime against all Law and wranglers and preserve her interest So those that never were given to Christ let them know their faith is but smoke and vanity but let Iob say Though he kill me yet I 'le trust him David Psal. 42. 3. had that temptation Where is now thy God that his teares were his meat and drink and was much shaken and cast down by it but what Doth he lie still No he stirs up himself aud chides himself Why art thou cast down Ver. 5. 11. He is my God 1 Tim. 6. 12. Fight a good fight of faith and lay hold of eternal life whereunâ—o thou art called 'T is very unsafe for any Christian to lay by Faith and cast off the exercise of it because 't is Christs apprehending of us which doth preserve us True but 't is by faith which may not be at all times seen as neither the other can and therefore take heed you make not this use of Doctrine here because many may apprehend Christ whom Christ never apprehended therefore what have I to do to close with Christ To be kept from putting out faith either in your judgement and practice or practice only I would but only ask of such these Questions Fâ—rst If we were only to look to Christs apprehending us without the other why doth the Apostle put such a weight upon Faith as that all the benefits of Christ are communicated by it Heb. 3. 14. We partake of Christ if we hold the beginning of our confidence stedfast and Heb. 10. 38. The just lives by it not from it Secondly If so why doth Satan so much strike at faith when Peter fell what did he strike at what did he winrow him for To shake out his faith and hence Christ prayes that it faile not When Satan comes to Christ the first thing which made way for all his temptations was If thou beest the Son c. Our blessed fellowship with Christ he sees consists of two things Faith on our part and the Spirit on Christs and Satan strikes at the weakest first Thirdly If so Why doth the Lord Jesus so carefully seek to preserve it both mediately by all meanes and Ministries Word Sacraments which are to feed Faith and hence Paul 1 Thess. 3. 2. To establish you in faith And ver 5. he hence rejoyced and ver 10. We would be yours to perfect your Faith And also immediately Peter falls Christ prayes his faith faile not his grace should not And 1 Pet. 1. 2 3. Preserved by faith to Salvation Object But I cannot believe Answ. Before faith you cannot and after you do believe the Acts of faith and lively working of faith may be many times in disertions of the soul from God or God from the soul hindered and when he hath those lively workings of it it 's from the power of Christ that it is acted as well as preserved but yet if Christ hath once given power to believe he maintaines it constantly and increaseth it and therefore you have no cause to plead I cannot so that you cannot sin and live in it especially in unbelief and lie there you cannot draw back to perdition but believe to the salvation of your souls the just lives by faith we say we must live Faith will be stirring when no other grace can be so it Victuals the whole Camp Relieves the besieged and it 's most strong when man is most weak 'T is true indeed there may be many acts of presumption for one act of faith take heed of that That faith is not presumption which the more it works the more humble it makes the soul to be and vile in his own eyes because as Faith ever fetcheth of Christs fulness to the soule so it ever is attended with sence of emptiness in the soule naturally and then it 's right Oh resist not the Lord Jesus when he comes to apprehend you by his Almighty Arme In a shipwrack if a man sees many drowning and perishing never a hand to take hold of them when one is reached out to him will he resist it Oh no! I know indeed when the time of love comes there is no power of overcoming and frustrating the grace of God but yet there is a power of resisting which the Lord complaines of in them Acts 7. and which he makes his people to complaine with bitterness of in his bosome when his time comes Isaiah 50. 2. The Lord cryes out of his people when they had sold themselves into the hand of their enemies and were apt to lay the fault on the Lord as men do Now the Lord gives not me a heart to believe Saith he Wherefore when I came was there none to answer Object You can never pardon such finners help against such sinnes mercy cannot reach us Is my hand shortned No such matter I do not press you now to apprehend Christ but resist not the Lord when he hath his hand upon thy heart or conscience to apprehend thee Is the Lord at work with none of you art forsaken of Christ altogether There are many wayes of Resisting Christ thus I 'le only name these two First When the soul will not
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
themselves and 2 Pet. 2. 1 2. as there were so there shall be false Prophers and Paul though discerning reckons his danger in regard of false Brethren and it is a heavy judgement of God that that which should make a man adore the depth of Christs Wisdome Holiness Presence in his Church and fear his own heart and Spirit should offend men in the least measure for surely these are warnings to all the Churches and all men and examples before our doors as those are 1 Cor. 10. A man that is prescribing Rules of Art he gives one or two examples he could give twenty but that is enough to make the wise understand Hos. 14. 9. Hence see the fearful and sad condition of those who shall voluntarily separate themselves and are glad of it from the fellowship of the faithful nay the Churches of Christ they do but execute the divine sentence of Christ upon themselves in this life which shall be past upon them at the great day they shall then be parred and cast out of the family of God the Church of the first-born of which the Churches on earth in their purity are a resemblance Look as it is in sinning a man departs from God and executes upon himself that which shaâ—l be though now 't is not felt his greatest dooâ— so it is in parting from the Saints they do but execute their sentence upon themselves and hence 1 Iohn 2. 19. They went out from us that it might be made manifest they were not all of us if ever they had portion in the Saints they would never have parted not but that one may separate from the incurable corruptions of a true Church and not but that one may remove from one Church to another provided it be with love and utmost care for the good of that where he was and also not but that one may be forced upon some special cause to dwell in Mesheck and be forced to forsake Sacrificing to shew mercy but I speak of such forsaking wherein men voluntarily separate themselves from all the Churches of God at least though not the people of God out of a base esteem of their fellowship and a hiâ—h esteem of something else which they shall have without it they regard not Communion of Saints no further than it may serve their turne and when it will not serve their turne then they forsake it This separation it commonly ariseth from certain preparations to it which are the loosenings of a mans heart from Gods people Like the Apple before it falls it begins to grow loose from that which holds it I shall briefly shew how this is that you may be watchful many not yet fallen but their hearts sit loose from Churches and fellowship of Saints and people of God even when they think their hearts sit close to Christ and I will not name all for particular men have their particular temptations but what is most common and this is one secret sin and plague of men in these Churches and there will be rendings Christs work is to gather and Satans ever quite contrary to scatter and it is a Rule What is Christs greatest work the contrary is Satans chiefâ—st as when Christ is humbling he is hardning when drawing to believe he to unbelief when Christs work is to gather and unite hisâ—s to scatter loosen and divide with that foot Christ treads on Satan most there he bites most 1. The Lord withdraws that honour and love from a man which either he looks for or thinks he deserves from the hands and hearts of Gods people either they are not lovely or not loving to others when they have either no personal worth to purchase love or they have nothing to give of love in exchange for love or else to try them the Lord for a time leaves his people to a blockishness of spirit their love waxeth cold or they think they are not honoured or have not enough and so if men do not make Satan will make them scandals to themselves through their pride of spirit 1 Sam. 15. 35. Saul desired Honour me before the people but Samuel came not to Saul hence what did Saul do you never read that he came to or made use of Samuel again We are united to Christ by faith but to the Saints by love and mutual love Ephes. 4. 16. Take away this mutual love that you love not others or they love not you unless you have Christs Spirit which was in Paul and all the faithful 2 Cor. 11. 16. you will fall secretly and hence Hebrews 10. 24 25. Provoke one another to love and good works say to one another Pray Brother tell me of my faults and your feares I 'le tell you my heart againe c. Truly hâ—re is the temptation of some if not of most to Apostacy from the Lord and his Servants and this is the guise of Hypocrites let any godly not honour them they despise them let any ungodly honour them if they be not extreamly vile they love them and their fellowship and are ready to think them as honest as the best because they make themselves their own gods those that honour them are their good Angels and è contrà 2. They begin to feel by woful experience no spiritual good or power of the Spirit and Presence of the holy Ghost in their fellowship or in these Ordinances in it they have them but not the use not comfort of them and this sets them going and ripens and rots them for a fall for as want of love made them sit loose from the persons so this makes them sâ—t loose from the Ordinance and a man thinks now What am I the better for the purity of Ordinances and so hence when he should loath his heart he loaths the truth and wayes he seems to approve and hence falls For this is a standing Rule Let a man have Ordinances and not know how to use them or not indeed make spiritual use of them if he knows it but he will sit loose from them Mal. 3. 14. Zach. 11. 8. My soul abhorred them and they abhorred me not their own hearts as it is with the soul and body they are not knit one to the other immediately but by spirits which if they be extinct then they fall asunder Let a man have meat and it not feed him cloaths that cannot warme him physick that cannot purge him a Vineyard planted that never hath fruit on it he will cast them off and despise them and this is the second step the heaviest judgement of God on men for not loving the truth but taking pleasure in unrighteousness and this works thus especially if they have had some trial of the people of God sometime and after great expectations of receiving good from them meet with but little the Word Sacraments Fastings hence come to be stones not bread the heaven of promises is Iron and there is no raine falls on them and hence they 1. Carelesly refuse at