that by him the worlds were made Heb. 1. and all creatures governed and a man mâ—y see him in his trading with others and himself all comes from him that a man may say the Lord hath done all this and that for me and yet strangers to Chriâ—â— And if men be ignorant of him here he may do such wonderful things before their eyes that they cannot but wonder and say this is the Lords work and yet know him not Met. 11. 20. He upbraided the Cities where most of his mighty works were done but they saw him not Iohn 15. 24. If I had not done c. the Lord may work strange temporal deliverances that you may know all power is in Christs hand to save and pardon Mat. 8. 27. so as to marvail and not envy What manner of man is this that winds and seas obey him 'T is true the Saints do know the Lord here but they are not idle spectators and receivers of them but Oh that I might see and have that Christ himself they do him no good give him no content without him as he said What givest thou me if I go childlesse Iohn 9. Christ had opened the blind mans eyes and yet he cries Lord who is he vers 36 37 38. whereas others see the works of Christ and vanish or if affected an evill spirit comes on them as on Sâ—â—l when he saw Davids love 3. There is a litteral knowledg of the Lord Jesus by the bare letter only of the Word and 't is wrought in this manner A man doth not only take up the knowledg of Christ by report nor from his works but he hears reads is well Catechiz'd concerning Christ and all his Offices and Benefits that there is much light let in hence his mind having those litteral relations guesseth at them and conceives of them and because the mind is carnal it apprehends them in a carnal manner though in thinks it sees Christ truly Hence a man having a form of this knowledg in his head he may be able to express much and make a large confession of his Faith discoâ—rse of points of controversie in matters that concern Christ and justification by Christ c. and instruct others and yet having no more know not all thiâ— while what the Lord Jesus is First Because as he was a carnal Jew that had but the form of Knowledg in the Law Rom. 2. 20. so he is but a carnal Christian that hath but a form of Knowledg in the Gosâ—el The Jews were exceedingly versed in Scripture and boasted they heard God and saw God Christ tells them they never heard his voice nor saw his face Iohn 5. 37. i. e. they only saw it litterally not savingly Secondly This is but a carnal knowledg which letter and fancy beget 1 Cor. 2. 14. He cannot know them because they are spiritually discerned Thirdly 'T is a dead Knowledg or will be dead and unsavory and hence many that know much of Christ feed on their lusts and Dunghill delights because their Knowledg feeds them not fills them not as fancies do not feed Fourthly 'T is a fâ—lse Knowledg for give a blind man a description of the Sun or a taâ—â—eless man of honey he may set up a false Image and deceive himself and so doth this Many set up a false Image of Christ and trust to that Or as in the description of another Country when he sees it then he sees he was deceived so Saints see they were deceived and saw not Christ nor Sin nor God and so shall men in Heâ—â— see hence Isai. 6. 9. In seeing they see not how came that to ass they did see but saw not really Fifâ—hly 'T is such a Knowâ—edg as hinders from saving-knowledg of Christ Iohn 9. 39. I came that they that see might be made blind The wise learned Corinthians must become foolishness and the light that is in thee is darkness This light stands in your light and yet this is the Knowledg that thousand thousands content themselveâ— withall and hence catch hold on Christ and think they have him when in truth 't is but the Image and fancy of him What then is this knowledg or seeing of Christ There is a seeing of Christ after a man believes which is Christ in his love c. but I speak of that first sight of him that precedes the second act of Faith and 't is an intuitive or real sight of him as he is in his Glory Câ—rist reveals his wonderful glory to the soul really as ex gr A man hears sin to be the greatest evil and sometime conceives by argument how but sees not the thing sin though he sees the word sin so a man that never travailed into forraign parts may hear and read and speak of Countries or as Herbalists read of the nature of Plants and Treeâ— yet never saw the things nay trample upon them when they see them so it is one thing to read of the Sun in a Book or to know it by relation another thing to know it by sight This is therefore the saving-knowledg of Christ to see the Lord in his Glory as he is not perfectly for that is in Heaven hence we shall there see him and be like unto him but imperfectly and in part 2 Cor. 3. 18. Changed here into the same Image And this appears from these four Grounds 1. That Knowledg the Saints have of Christ 't is not by bare word only but also bâ— the Spirit The word relates Christ but the Spirit is the interpreter of the Word the Interpreter of Heaven must interpret the language of Heaven Now the Spirit ever shews us things as they are even though they be deep things and mysteries it makes them plain 1 Cor. 2. 9 10. As the Sun when it ariseth it scatters all darknesse so when this dayâ—ster ariseth Not that these things are revealed without the Word for 2 Cor. 2. 14. and 2 Cor. 4. 4. lest the light of the Gospel should shine 't is by the Word that the Spirit doth enlighten 2. Because the sight of the Knowledg of Christ 't is as the knowledg of a thing in a glass 1 Cor. 13. 12. Now though you see not the man face to face yet if you see him in a glasse there you see him as he is Quod videtur in speculo non est imago as some think A man may know another by relation or by some picture but in a glass that is more full The Jews they saw Christ but it was under Vails and Types and Pictures of him this was obscure under the Gospel the vâ—il is pulled off aud with open face we see as in a glasse the glory of the Lord. In Heaven the glasse is taken away and then we see as we are seen 3. Because that estate the Saints are translated into is a state of Glory Hence when justified then glorified Hence as that sanctification that is in the will is the beginning of the life
peace with them too 2. Those that fâ—ie not from the light of the Truth but give it the hearing but yet let it slip either not minding it then or not pondering it afterward that before they come thirst not for more light look not up for it nor are mourning when the Lord hides it from their eyes Some there be that be such all-sufficient men so good they need be no better so wise that they need know no more some insufficient indeed to know and hence ever learning hearing but never coming to the knowledge of the Truth If Light breaks not in they can lie in darknesse still and not mourn and think no more of it than a tale that is told or neâ—â— that is brought Oh look to your standing for you are in the high rode to hypocrisie and its impossible you should be kept from it that lie so John 12. 35. 〈◊〉 while you have the light lest darkness come upon you Satan knew if light came in Christ would come in And therefore know it all that time thou hast heard and heard but not with Divine Light hast got only somwhat to prate on now to be of another opinion now from what thou wast Oh now Satan hath been â—et loose by the dreadful vengeance of Almighty God to blind thee that so thou mightst die in thy hypocrisie and sin Oh poor Captives mourn under this and behold your danger for time to come Hence see the reason why many that have had mighty strong Affections at first conversion afterwards become dry and wither and consume and pine and die away and now their hypocrisie is manifest if not to all the world by open prophanenesse yet to the discerning eye of living Christians by a formal barren unsavoury unfruitful heart and course because they never had light nor conviction enough as yet You shall have some ignorant creatures awakened by some thundring Ministry weep and mourn for sin and after vanish into sâ—â—cak being never convinced of sin Land-floods of sorrow without a Spring of light are dried up and make the heart more fruitful in sin afterward Many go under fearâ— of wrath and never get peace because never convinced of wrath Many are affected with Christ and with joy of the Gospel as the stony ground but they wanting depth of earth of conviction die away again and hence all the world can never stop a Christian in his shining Profession no more than they can the Sun in his course as Paul 2 Cor. 5. 11. We knowing the terrour of the Lord perswade men And hence Moses Heb. 11. 27. feared nofrowns of Pharaoh cared for no honours from Pharaoh he saw the God that was invisible and hence Christ praies for his Disciples to be kept from evil The world hath not known me but these have known me Iohn 17. When men are condemned to die they take on because now they see death but here in time of health they see it not If men wrong a child their heart smites them and grieves but the Lord is abased dishonoured and men are not affected because they want light and see it not If men be to match with a Prince or stand before him 't is counted blessednesse but before Christ 't is a burden because men know it not 'T is strange to see some people carried with mighty affection against sin and Hell and after Christ. And what is Hell you fear A dreadful place What is Christ They searce know so much as Devils do but that is all Oh trust them not Many have and these will fall away to some Lust or Opinion or Pride or World and the reason is they never had light enough John 5. 35. Iohn was a burning and shining light and they did joy in him for a season yet as glorious as it was they saw not Christ by it especially not with Divine Light It s rare to see Christians full both of light and affection And therefore consider of this many a man hath been well brought up and is of a sweet loving Nature mild and gentle and harmlesse likes and loves the best things and his meaning and mind and heart is good and hath more in heart than in shew and so hopes all shall go well with him I say there may lie greatest hypocrisie under greatest affections especially if they want light You shall be hardned in your hypocrisie by them I never liked violent affections and pangs but only such as were dropt in by light because those come from an external Principle and last not but these do Men are not affrighted by the light of the Sun though clearer than the Lightning Hence take heed of contenting your selves with every kind of knowledge Do not worship every Image in your own Heads especially you that fall short of Truth or the knowledge of it for when you have some there may be yet that wanting which may make you sincere There are many men of great knowledge able to reach themselves and others too and yet their hearts are unsound How comes this to passe Is it because they have so much light No but because they want much and therefore content not your selves with every knowledge There is some knowledge which men have by the light of nature which leaves them without excuse from the Book of Creation some by power of education some by the light of the Law whereby men may know their sin and evils some by the Letter of the Gospel and so men may know much and speak well and so in seeing see not some by the Spirit and may see much so as to prophesie in Christs Name and yet be bid depart Mat. 7. Now there is a Light of Glory whereby the Elect see things in another manner to tell you how they cannot it s the beginning of light in Heaven and the same Spirit that fils Christ filling their minds that they know by this anointing all things which if ever you have you must become Babes and Fools in your own eyes God will never write his Law in your minds till all the Scriblings of it are blotted our Account all your knowledge losse for the gaining of this 'T is sad to see many a man pleasing himself in his own dreaming delusions yet the poor creature in seeing sees not which is Gods heavy curse upon men under greatest means and which laies all wast and desolate Isa. 6. How long Until all be wast V. II. Hence see the right way of living a life of Truth of being an Israelite in whom is no guile Keep light in your minds and you will keep Truth alive in your hearts and lives Many a sincere heart may have Hypocrisie and much unsoundnesse in him though he be no Hypocrite But how comes it so to be and whence so little Truth and hence so many fears and doubts about their estates continually Oh! men lose that Glorious Light that somtime they have For when you have it in an Ordinance Oh how
think they are rich and stand in need of nothing may be basely dejected and so feel a want of all things Quest. How may this appear Answ. First Because this is no more than what the Devils have if this be Sanctification to see I have no Sanctification if this be Humility to see I have no humility if this be cleanness to see I have nothing but uncleanness the Devils then are sanctified and cleansed who as they are unclean spirts and accursed of God and set apart to all evil and sin and bound up in the chains of darkness so they know it they believe the Word and they know they have no Christ no Grace no love of God never shall see mercy comfort c. and tremble at this with whom there is nothing but a fearful looking for of Iudgement Secondly Because this is no more than what the Law may bring a man unto For by the Law Rom. 3. 20. is the knowledge of sin i. e. not only of gross sins but also of secret sins for Conscience which is in every mans heart will discover the first men that live under the Law see more and hence Paul speaks of himself so far forth as under the Law Rom. 7. 7 8 9 10 11. Now that which may be wrought in a man meerly by the Law may be wrought in a man under the Law a man under the Law is under the reign of the Law which is to convince of pollution universal and so to curse The Law is not the ministration of life to any man 2 Cor. 3. 7. Gal. 3. 24. and if the Law may convince of sin thus this sight of sin and vileness is no part of eternal life and therefore foolish Virgins may well come thus far and this will especially be found among them where there is a searching Ministery that there is scarce any close conveyance but the Word discovers them Gehazi cannot carry it so closely not Ananias so cunningly but Elisha and Peter will find it out Heb. 4. 12. The Word is quick and powerful and searchetls which is but a common work and hence when Peter had told Simon Magus Thou art in the gall of bitterness he denieth it not but saith Oh pray for me indeed if the Word discovers the strong-holds and high forts and secret lusts and imaginations and beats them down and so brings the Soul in subjection to Christ and into captivity that is it which is the power of the Gospel and love of Christ peculiar to his peoples works but to let a man see he hath nothing but filth and to be a little affected with it this is no more than what is wrought in a deceitful hearer Iam. 1. 23 24. The Law or Word lets a graceless heart a forgetful hearer see himself and what can it truly discover to him but his vileness this glass will discover their smallest spots this Sun will let you see â—otes you know and see and that 's all Thirdly Because this is no more than the awakening of sleepy Conscience which the worst man and closest hypocrite may in time have Cain's conscience while it is secure thinks his offering as good as his Brothers but when awakened now my sin is greater than I can bear Saul goes on in persecuting David and thinks God will help and hence 2 Sam. 28. 5. goes to Urim c. but God answers him not now he sees his condition and makes a doleful complaint of it That God was departed and no answer This is usual Psal. 9. 20. Put them in fear O God that they may know themselves to be but men weak sinful vile men When the Lord sets up his Judgement Seat in a mans conscience not only gross evils but the secrets of all hearts all mens hypocrisies are then opened to themselves as at last day to all the world and hence as hypocrites consciences shall be broken open at the last day so now also in this life they may see their profession to be but paint hence Isa. 33. 14. Hypocrites are afraid when God appears in anger Oh who shall dwell with God they are sometimes so confounded with the holiness of God and the terror of God from thence against sin that who shall dwel with God are there any in the world that can stand before him now all is paint and vile before him Fourthly Because Hypocrites may have experience of a great change wrought in them which decaying and corrupting they may sensibly finde a want of what once they had which though they thought it had been saving grace or that which would commend them to God now they see they have no grace at all hence are lest as these Virgins if a man never was rich he cannot be sensible of being a Bankrupt a Beggar Look as it was with Adam he was in a happy estate in the image of God now when lost he saw himself naked and was ashamed and was this saving grace no So though Hypocrites attain not to that righteousness yet they may attain to many spiritâ—al excellencles which they may prize exceedingly as those that commend them before God and men but these corrupting they may now easily see their nakedness and vileness and want of all Saul had the Spirit of God we know but 1 Sam. 16. 14. an evil spirit came and Gods Spirit departed did not Saul know this the having of Gods Spirit made him more sensible of the evil spirit so it is with many a man the Spirit of God doth depart and he cannot pray nor prophecy nor speak nor think nor do as he did nay he may find an evil spirit upon him and is this unknown may not foolish Virgins know this as Sampson when shaved Fifthly Because that which is sometimes a just judgement of God upon a carnal heart that they may see and feel but many times I say not always because the Lord doth use this to prepare for mercy it is so that men that have despised grace and Christ men that have coloured it over with God and thought highly of themselves for what they had they shall see all their profession is but paint and all their Gold Tin and Copper Ioâ— 8. 21. You shall seek me and shall not finde me but shall dye in your sins seeking ever presupposeth a want so that you shall finde a want of me and if of me of all life of all grace of all comfort and good and this loss the Lord makes a punishment which they shall bring upon themselves by contempt of him SECT II. HEnce we may see the woful condition of those viz. First Consider how far from eternal life those are that never knew their fall the foolish Virgins knew their want of oyl and shining and yet were foolish and yet were shut out how great is their fall then and how great their misery that have had burning lamps but now know it not this is the state of many a professor many a man who is fallen from the
dead weak 2. But you will say all the world want it and yet few in the world shall ever have any share there therefore all them in the world that hunger after all that good that is in him they may now in the absence of it content themselves with it that there 't is in him for them for the Lord fills the hungry and so hungry as 't is not something or other that they pick out but all Christ and all of that is in Christ now is the season to eat if bread and hunger meet now satisfie your self 2 Cor. 12. 9. Paul prayed and the Lord denyed yet now the Lord bid him feed on his Grace so that when thy heart asks what hast thou to do with him when so vile answer Yet the Lord hath all and I want him and hunger after him Take heed of despising his Grace if thou hast no hunger the Lord be merciful to thee 3. If you have so contented your selves with him as now you place all your felicity in him to this end to receive life from him as a man satisfies himself with bread that he may have life for as I would not damp the Faâ—th of the Elect no more would I patronize the sloth of the wicked Many a man it may be may say I have nothing in my self and all is in Christ and comfort himself there and so fall asleep hands off and touch not this Ark lest the Lord slay thee a christ of clouts would serve your turn as well Run not to this Temple to make it a Denn of your thievish heart no do you so content or will you so content your selves with him as to account your selves happy here that all the world is Dung in respect of this and this you do to suck and receive more from Christ and so to be like him now hold here and live here and rejoyce here for ever Phil. 3. 9 10 11. Isai. 12. 2 3. First The Lord is my Song and Salvation therefore we will draw hence if the Lord gives nothing yet I have it in him if he gives any thing the honour shall be given to him Oh take this course 1. Lest you lose Christ and all too 2. Lest the Lord ever keep you short in a complaining condition 3. That you may be every day and moment in Heaven and win the Crown from every Hypocrite who knows not what this life in Christ means 4. That the Lord may be your glory for he is not only the glory of God but of his people Israel too 5. That you may love your selves the lesse and the Lord the more SECT V. HEnce see a necessity of seeing knowing Christ before a man can believe or if ever the soul believe for if Faith closeth with the person of the Lord Jesus the same Faith must first see that person If it takes the Bride-groom himself it must see and know him first Did you ever see any espoused together that did not first see and know each other the eye must first see my meaning is there must precede this act of the understanding to see Christ before a man can close with Christ by his will for I aim not at this whether it goes before in time but in order of nature it does precede and absolutely necessary it is hence Iohn 6. 40. He that seeth and believeth in the Son hath eternal life this is so necessary to Faith that Faith it self puts on this name Isai. 53. 11. By his knowledg Luke 19. 41. Oh that thou hadst known Isai. 46. 22. Look unto me and be saved And hence unbelief in Scripture is exprest by being blinded Rom. 11. 7 8. for though Christ be absent from us on earth yet that 's the excellency of faith it makes things absent present and sees unseen things Heb. 11. 1. Iohn 8. 56. Abraham saw my day and that 's the wonderment of Saints there is light in Gosben when all Egypt is dark when others are blind they see Isai. 60. 1 2. What is this knowledg or seeing of the Lord I make this question partly because this is the first chief Evangelical work as it appears to us nay indeed 't is in a manner all hence Mat. 11. 27. I thank thee thou hast hid these things c. If this be right Faith is right c. And if this be not a mans Faith is but a Fancy and a mans Sanctification and Reformation hopes desires are but the works of death and darknesse if this Sun be not risen And partly also because all the policy and power of Satan is to blind the eye here for then he knowes men will stumble at every step 2 Cor. 4. 4. He will help to beleeve and joy in beleeving and reformation after thaâ— joy that a man might content himself with this joy and Faith and look not after the sight of Christ. And if I was to leave the world I should leave this to be thought of as Christ told the woman of Samaria Ye worship whom ye know not so men beleeve in whom they know not and pray to one whom they know not and depend on whom they see not and hence do not wonder at an adulterous generation rising up that deny all evidencing of a mans justification from his sanctification and that 't is but a fâ—ding thing because they never felt what it meant because they never knew what the Lord Jesus meant and therefore listen to it I say therefore first what this knowledge is not for every man hath some knowledge 1. There is a knowledge of the Lord Jesus by report the fame of a man may come where himself is not seen so of Christ there may be a fame spread of him and of some excellencies in him where he is not savingly known and this is not seeing of Christ for a man may live and die a damned creature with this knowledge The Samaritans had some knowledge by report of the Messiah Iohn 4. 25. When he is come he will tell us all things so many among us hear that Christ is come and risen and glorisied and the Saviour of the world and of sinners c. But how come they to know this By way of tradition and report only I confesse this knowledge may be a means in the Elect to bring them to saving knowledge as in the Qâ—een of Sheba that heard Solomons fame and the Disciples Iohn 1. Come and see But Reprobates are not drawn by it as Herod Luke 23. 8. heard many things of Christ but never saw him till he came to judge him So here because they can live well without Christ hence rest content with the bare report Whereas they that had diseases heard of his fame and came to see Jesus 2. There is a knowledg of Christ from his works as we know what Trade and what Artificers many men be because these are external things yet know not the man so there is a knowledg of Christ by his works
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.
it as part of Christian liberty this is our Liberty in Christ Iesus 2 Pet. 2. 19. And they rejoyce exceedingly that the Law is dead as they did Rev. 11. 10. for the death of the witnesses because they tormented them I say again they rejoyce not because the Lord makes them like himself and because of his Image restored by the Gospel and because they feel the power of it but because they are free from the power of it It s an old deceit yet subtil to rejoyce and love and blesse Christ because he will pardon sin though I lie and live in them Or if they do not free themselves from it the Gospel shews the Law within closing with the Law without to be an evidence the Lord will not impute it and that 't is not therefore they but sin in them Hence a sloathful heart will continue in his sloath and to ease himself of trouble for sin and obedience too say 't is not he but sin And hence Arminius makes a strange interpretation of Rom. 7. Because he saw German Professours plead that for themselves The Israelites entred not into Canaan unbelief caused it And why did that shut them out Oh there were walled Towns and difficulties and this was the last shock and hence they fell off so 't is in Hypocrites now The safest place to lie asleep is in Christ Lap. 5. From the mighty cunning of Satan the strength of whose Kingdom is made and continued by peace Luke 11. 41. Hence he will turn himself into an Angel of light and suffer men to go to Christ and Gospel to avoid the search that they may be Christs in appearance and his indeed 2 Cor. 4. 4. He hath a mighty power over men to blind them For there be three things which trouble men usually and make them question their estates and the Gospel quiets and absolves them from all 1. Conscience that cries dolefully sometimes these sins shall have these woes Yes unlesse I believe but I believe and trust to Christ and flee to Gods Mercy 2. Ministry that cries and searcheâ—h into the deepest windings of mens hearts that men cannot but see that Christ hath eyes of flaming fire to see through theâ— Now hence men avoid the stroke and power of all Ministry thus it is with me thus it is will be with me but I believe and trust to Christ. And hence men beaâ— back like Brazen Walls all Blowes 3. Gods judgment-seat What though men see you not yet God seeth Why they have sinned they confesse but Christ hath suffered they have sinned but they trust c. Micah 3. 11. Is not the Lord among us Look as it was with Ioab he runs to the Horns of the Altar yet there he perisheth there he would die there was the last refuge from search and death so here SECT III. HEnce do not think your estates good because you look only for justification by Christ and look only to Gods free Grace and count of Grace in Christ. It s a common errour for men to think being they be of this opinion only to look for Grace in Christ to think that therefore their estates are safe and they are justified by Christ. Why there may be such a power of Word and Spirit to conquer their judgments as those Papists that have been pleading against it have been overcome by it Thou maist receive the Notions of it thy Head but the power of it never into thy Heart Obj. 1. But my heart hath been affected with this to see when my sins deserve death yet there is mercy for the vilest in Christ. Answ. Thou maist tast and joy and yet fall off at last Obj. 2. But I have Fellowship with the Lord Jesus Answ. Thou maist eat and drink in his presence and yet be bid Depart I know you not a worker of iniquity Obj. 3. But I have escaped the pollution of the world 2 Pet. 2. 20. And that through this knowledge of Christ his love hath much moved me to part with my sins Answ. It may be so and it may wash thee from all external pollutions and yet thy swinish nature remain still hidden from thee but seen of an all-seeing God Obj. 4. But I look for Christ and wait for him and desire him and all that are wise think well of me Answ. You may do all this and yet you may be found foolish for all this Evangelical work which is accompanied with Salvation in some it may be Hypocritical in thee And therefore take heed you do not take shews for substance For look as in the Gospel Gods utmost perfection of wisdom and love appears so the most hidden and admirable delusions of Satan are Evangelical There his power is employed to undermine and so to keep his head Oh that we could but imagine and set before our eyes the amazing condition of such a man whose plagues shall be made wonderfull that hath been troubled with sin a long time at last looks to Christ and there rests and so hears all Sermons and there still sleeps and considers often that his waies are evil but never suspects his Faith to be evil then he comes to die and then looks for Christ at last the week or snuff dies and Sun sets and darknesse approacheth and then suddenly slips into Hell where he sees Christ and Saints afar off And what hath deceived them Oh their Faith hath deceived them to see Christ shaking them off as dust Oh they wish Oh that I had known or feared this before and will you not fear now as for you prophane ones that can scoff and drink and break Sabbaths and live idly your judgement is writ upon your foreheads but Oh take heed you that have escaped these pollutions lest you deceive your selves here To shew you that deceit particularly it 's not my time yet but go alone and think sadly of it I may look for justification by Christ and wait for Christ and yet perish Oh let me be sure I get such a Faith as will not deceive me here Should not a man you will say trust to Christ yes when you can in truth but thy Trust may be but Presumption II. Take not up therefore every Opinion and Doctrine from men or Angel that bears a fair shew of advancing Christ for they may be but the fruits of Evangelical Hypocrisie and deceit that being deceived themselves may deceive others too Mat. 7. 15. Beware of them that come in Sheeps clothing in the innocency purity and meeknesse of Christ and his people but inwardly are Wolves proud cruel sensorious speaking evil of what they know not by their fruits you shall know them Do not think Beloved that Satan will not seek to send delusions among us and do you think these delusions will come out of the Popish pack whose inventions sâ—el above ground here No he must come and will come with more Evangelical fine-spun devices It 's a rule observed among Jesuites at this day If
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
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
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
sweet is the Lord and all his waies to you Afterward you have lost your hearts truly 't is because you have lost your light Two waies Hypocrisie vents it self which Gods people oppose 1. In secret withdrawing of the heart to sin Oh now get light for sin never draws away but by appearance of some good at least pro hic nunc Iam. 1. 14. Now put off the covering keep the mind from being deceived you will keep the heart from being hardned deaded and withdrawn from God 2. In performing duties but not for Christ as their utmost end now the heart is bent this way yet it failes because light is gone to see and behold the Glory and blessednesse of this Men that have honour or gain in their eye are carried violently after it Men that are bound for a voyage will go through their eye leads them Stephen speaks till the stones were about his ears I see Iesus saith he at the right hand of God 2 Cor. 15. 58. Be abundant in the Lords work knowing that your labour is not in vain Hence David Psal. 119. begs for knowledge of this and that and then he will do it Oh therefore keep it in your minds as precious Prov. 2. 10. If knowledge be pleasant c. And pray to God to keep it for you Light is in the Sun and not ceased to this day so if the Lord would put in this Light and be the perpetual Fountain thereof to you it would abide c. Thy Word I have hid in my heart c. Psal. 119. SECT IV. HEnce learn the cure of hypocrisie viz. Remove the cause which is folly and if you would be sincere Oh prize and beg for more light and love it and you shall then after you have digged for it find it Would it not be sad to be led blindfold like them till they were in the midst of Samaria so till in the midst of Hell Would it not be sad to be like Sodomites groping for the door Especially you that are come over to this Countrey for more of the Knowledge o◠Christ. Oh then Beloved take heed you bury not your minds in the earth lose◠not your thoughts in the dung And you must stand one day before God when the Book of the secrets of your hearts shall be opened when if found too light then would it not be a doleful parting to lose the Lord Jesus after such light and affections for want of a little more Light Oh look to your selves now 1. Stick close to the guidance of the Scriptures and love them Moses saith Then other Nations shall say what people so wise Deut. 4. 6. And these make the men of God 2 Tim. 3. 15. full of Gods Spirit wise unto salvation and for neglect of this the Lord gave and doth give men up to strong delusions that they believe lies viz. because they loved not the Truth Never a Truth but is unsealed by Blood and revealed to be the infinite wisdom of the Father and love to poor lost men where God opens all his heart if men will despise these 't is pity but they should be blinded Do not scoffe at those that know the Lord here they are Scripture-learned men if not never Spirit-learned Take this for your Counseller in all your doubts and fears it will teach you A man gets an opinion or falls in love with a sinful corruption both deceive him Why so Is there no word against it Oh yes but they will not hear it but make God and Scripture bow down to them they will not be led by it Oh intreat the Lord to keep thee from that 2. Be abundant in meditation dayly Psal. 119. 99. 'T is an hundred to one else if not miserably deluded And as the Spirit convinceth first of sin righteousnesse and judgment so let your thoughts be This makes a man see far and see much 3. Practise what you know and tast the sweetnesse of it there Psal. 119. 100. And then the heart will grow savingly full of Divine Light Nothing makes men foolish but this Oh tast and see Oh if men knew the sweet of this way of Truth they would ever walk in it and bring others to submit to it Shall I hide from Abram that will teach his Family Gen. 18. 17 19. 4. Cast up your eyes to Christ glorified being full of the Spirit for thee and beg of him as if he were with thee to send it down As Solomon asked this See Iohn 7. 39. Oh learn to be exceeding thankful for any saving light the Lord hath kindled in you if ever it hath been powerful to discover and remove the hidden hypocrisie of thy heart that now the Lord hath made thee plain and serious for him that its death not to live Heaven for to live unto him Oh then blesse the Lord for that means that did it for thee that mightst have perished in thy own delusions and dreams Time was when thou wast deceived now the Lord hath made thy eyes brighter than the Sun to see such things as are hid from great ones in the world Oh though it be but a little yet if real and saving light blesse him A man that hath been in midst of Sands and without a Pilot afterwards looks back and saith there I might have split Oh this is wonderful to him Oh Christ did thus 1I thank thee thou hast hid c. Mat. 11. 25. The Lord hath hid them from heads and hearts of many wise and prudent and ever they shall be hid and è contra revealed them to thee a babe a weak one a poor ignorant one Mat. 16. 17. Flesh and blood hath not revealed it so as to build here on this righteousnesse to fetch all light and life from Christ and cleave alone to him Oh remember you are called out of darknesse into marvellous light to shew forth his vertues What canst desire more than eternal life And this is it 1 Iohn 5. 20. Iohn 17. 30. CHAP. XVI That Hypocrites discover themselves in an uneffectual use of the Means of Grace Secondly The difference between the wise and foolish Virgins is set down more particularly v. 3 4. SECT I. THIS particular difference is declared by the different practise of the foolish and wise Virgins each from other 1. That the Foolish though they had so much wisdom like the wise as to take Lamps yet so much folly was bound up in their hearts as that they took no Oyl in their Vessels for their Lamps 2. That the wise did not only light their Lamps but they did also fill their Vessels with Oyl that either their Lamp might never go out or if it did it might be soon kindled again More plainly The Foolish contented themselves with the name and blaze of outward Profession kindled from some inward yet lighter and more superficiall strokes of Gods Spirit neglecting the great work within But the wise did not only carry their Lamps of
is another nature there is somthing else provided for it to live on and that is the Lord and his Will As Christ said 't is my meat and drink to do his Will And Rom. 7. 22. I dâ—light in the Law of God in the inner man There was somwhat that loathed it but â—here was somwhat else delighted in it and there lies its life and though the heart would rest and give over somtimes yet 't is a Law of the mind that the soul hath he can have no rest Rom. 8. 5. And therefore take a child of God let him have meat drink sleep blessing in his Calling preach pray and have honour yet â—e will constantly come home to the Lord mourning What doth all this do me good When I rise up lie down eat drink and pray and do all without him An untuned heart all this while The world stands between him and the Lord all this while but this doth not Many a sincere heart hath heavy complaints and many doubts because 't is not thus this rather is an evidence of peace than Gods war against it It s an old Rule he that can live in Heaven shall and there is nothing but a God to suck in and breath out and live unto Is this thy Element now Oh consider and examine your selves here you poor Saints that you may be comforted Others of you if now you do not the Lord Jesus will another day and bring these secret things of darkness to light If thou findest this was never yet done know it all thy tears and fears and prayers have been in vain and under the power of sin and Satan thou still art through the fierce wrath of God against thee And there I leave thee till the Lord find thee out SECT II. II. A Fulness of Illumination in the room of darkness BUT let it be first noted that I speak not here of Revelations of future Events When Virgin-Churches shall fall a dreaming 't is a sign they fall a sleeping Nor of revelation of new Doctrines nor yet of the Love of Christ and assurance thereof but of the Person of Christ a work common to all the Elect and not peculiar to some for Christ may not appear in his promise of love for a time to a sincere heart yet this is then wrought I shall therefore express my thoughts herein in four Conclusions 1. That all unregenerate men are under the power of darkness of ignorance Eph. 5. 8. You were darknesse in the abstract Eph. 4. 18. So that they cannot understand the things of the Spirit of God 1 Cor. 2. 14. Especially the Lord Jesus for the knowledge of him is above nature not only corrupted but pure nature Nay though the Lord gives the best and clearest means of revealing himself yet they cannot see John 1. 5. Light shined in darknesse and it comprehended him not no more than he whose visive faculty is lost when the Sun shines round about him Nay that light which is in them is darkness Mat. 6. 23. And then how great is that darkness For many men might have known Christ but that they thought they did know him before and so are delivered up in these chains of darkness to the Prince of darkness but are like wilderness-shrubs shall never see when good comes Ministers as Christ did may mourn over them but can never help them until the Lord pull off their scales For they please themselves in darkness and love it more than light and are not as Paul praying and mourning under the Scales that are upon their eyes 2. That there is a state of light to which God calls his people only or rather that there is a spirit of Light Illumination or Revelation let into the mind which is Peculiar to the Beloved of Christ 1 Pet. 2. 9. As of other things so especially of the Lord Jesus 2 Cor. 4. 4 5 6. And 't is so Glorious a work that Christ himself admires the Father and stands in a ravishment at it Mat. 11. 25. To Babes uncapable of all others of knowledge yet to them doth the Lord reveal some things that the wisest in the world never knew I do believe that the greatest Scholar that ever lived never had one such thought or apprehension of the Lord and the things of the Lord as the Saints have And hence Christ professeth oh blessed are your eyes that they see and themselves bless him and fall a wondring many times Lord why dost manifest thy self to us and not to the world And therefore 't is an injury to the Grace of God to make precious things common and all the work of the Spirit on the understanding to be common to Reprobates and to say the difference lies only in the work of the Spirit upon the will John 6. 45. He that hath heard and learned of the Father comes to me If the Learning of the Father be common to a Reprobate then either they may come to Christ which is there denied or Christs promise is false for then a carnal heart may hear and learn of the Father and never come to Christ. That notwithstanding 't is thus with them yet foolish Virgins may have some light in their Lamp some sight and knowledge of Jesus Christ. It is said we live in dayes of light and so indeed we do but as the Lord said to them that had seen his Miracles yet the Lord had not given them eyes to see to this day they were inlightned yet fell Hebr. 6. 4. I shall therefore speak not of the revelation of all the Word but of Christ the end of it and the knowledge of whom comprehends all the rest 1. There is a knowledge of Christ in many a man which is begot by common fame and humane private instruction which men hearing from credible men conceive of and believe As that Christ is the Saviour of the World is come is dead is risen is at Gods right hand that in him Gods justice and mercy is reconciled that there is mercy with him for the greatest of all sinners c. And according as men are more or less instructed so do men conceive and beleeve But now this knowledge is but traditional and begot by common fame and humane report like Herods that heard many things of Christ and yet indeed despised him The Lord I know doth make use of this to cause the soul to come to further sight of him as in the Queen of Sheba but it s far enough off from giving any saving knowledge of the Lord Jesus and hence Iohn 1. 46. when they had been with Christ they do not wish them to rest in the report but Come and see so you hear of these things but come and see these things You have learned them from man come unto the Lord that he may teach them and hence we shall see many of the people of God that have been put to a Question of all things that ever they learned and learnt them
a man finds no more than a Reprobate yet the Seed of God then remains and it will break out again There is life at the heart and sap at the root yet the Lord will fetch them again When the Lord of Glory was crucified and all the Disciples fled not one spake for him none durst confesse him yet the Lord returns to them and they again to him SECT II. HOW comes it to be thus immortal and of an eternal nature 1. 'T is not only in regard of the power of Grace received though it were perfect for then Adam had not fell from it 2 Nor in the freedom of a man from temptations for then the Angels had not fallen 3. Nor yet in the power of a mans own watchfulness and care to keep it For if the Lord keep not the City the watchmen wake but in vain 4. Nor yet in the power of any means as many think if under a powerful Ministry then they are out of danger 'T is not in Paul nor Apollos but in the Lord. Men may rejoyce in Iohns Ministry and be affected with it but 't is only for a season But I. In regard of the eternal Election and Purpose of God Their constancy in the State of Grace depends upon that immutability of his counsel Matth. 24. 24. They shall deceive if possible the Elect but it s not possible they being Elect. Wise men may have their Brains crazed and Nebuchadnezzar like the use of reason gone but the Principle of reason continues and the use of it in time returns again and so 't is in regard of damning delusions 2 Tim. 2. 19. Hymeneus and Philetus fell Hence do not the Elect fâ—ll No for that Foundation remains sure 1. The certainty of their continuance in Grace is built upon a Foundation 2. Not every weak one but a firm Foundation 3. Not a Foundation of mans laying but Gods 4. Not a wavering and totâ—ering but standing Foundation and that sealed with the Knowledge of God the Lord knows who are his i. e. though some men fall that one cannot tell by outward expressions and profession who are the Lords yet The Lord knows who are his and they are sealed by his love and knowledge And it seems this is the prime cause of the continuance of Angels 1 Tim. 5. 21. And Election being free for his own sake not for their sakes the Lord foresaw all their good and evil hence they are not cut off II. In regard of the Faithfulness and Promise and Covenant of Gods Grace Adam had that Covenant If he did do he should live But he had no absolute Promise he should do or continue to do but the Faithful have and hence they stand not by the strength of Grace but by the strength of the Covenant of Grace And hence that which to reason is incredible to nature impossible is brought about by Faith not by vertue of any power of Faith but by vertue of the power of a promise God hath said it and Faith believes it and hence Abrahams dead body begets and Sarahs barren womb brings forth Isaac Hence through all the Word when the Apostle perswadeâ— himself of their continuance he ever puts in Gods Faithfulness 1 Cor. 1. 8 9. 1 Thes. 5. 24. 2 Thes. 3. 3. Hence Ier. 32. 40. I will not turn away from them Answ. True if they do not from the Lord. No but they shall not turn away from me Object But we see many do fall Answ. But if he doth he shall not be broken but taken up again Psal. 37. 24. Yea for a time the Lord may do thus But will this continue having sinned against such mercy and my sin being now greater Now the Lord will depart Answ. 1 Cor. 1. 8. Yea he will confirm you to the end Yes it may be he will as he hath done while I am out of temptation But I may meet with it before I die Answ. 1 Cor. 10. 13. He will not suffer you to be tempted above measure c. Yea if I was such a one as Abraham or David that had such hearts and did the Lord so much honour Nay but Isai. 55. 3. Even the sure mercies of David This is the Faithfulness of God III. In regard of the constant abode of the Spirit of the Lord in the hearts of the Saints whereby they are kept Iohn 10. 28. None can pull his Sheep out of the Fathers hand Look as the first Adam sinning conveys the power of sin and Satan and death which reigns with unconquerable power over all the Sons of men so Christ rising conveys that Grace and constant presence of the Spirit which reigns to eternal life and carries the soul through all difficulties Deut. 33. 27. The eternal God is thy refuge Let what evils can come there is a refuge Yea so long as I can stand But what if I fall Underneath are the everlusting arms Let a Saint fall never so low yet Gods everlasting arms are still lower where ever he falls he falls at last into the Lords arms For else it was impossible for any soul to continue Isa. 46. 3 4. From the womb to the hoar hairs I will carry you Saints when they are little think they shall fall at last and when strengthened fear if they live till old age their hearts and spirits will die yet they do not But how comes this about I will carry you And hence 't is impossible they should ever die or perish no more than the Lord Jesus Iohn 14. 19. So that if Gods purpose is firm his promise sure his Spirit able the Spirit of life and grace in the hearts of the Faithful shall be kept even to eternity SECT III. LET that Opinion that the Graces of Saints are fading and mortal rot and die and be had in everlasting derestation of them that know the Lord. But we see how many fall off and fall back and I have found it by experience so The seed that is cast into the earth first dies and then lives and growes so no sooner doth the Lord fill his Saints but there is much self-confidence on it and resting in it hence it dies yet it lives and grows again And hence the Lord keeps his people poor sensible of their own weakness as long as they live but if it quite dies and withers they were never the Lords nor never had â—ne Dram of Grace 1 Iohn 2. 19. If it be taken away he did but seem to have it All fleshly excellencies in men as common gifts be do wither Isa. 40. 6 7. All Flesh is grass But Plants in Gods Orchard never lose their greenness though Plants and Floweâ—s in the field may Psal. 1. 3. Whose leaf shall not wither But this may make men secure say the Arminians 1. Nothing puts more life in the Saints It would sink them else if it were not thus as when the Lord told Ioshua where ever thâ—â— settest thy foot thou shalt
qâ—icken you and seal â—ou up to be Sons as it is there expressed Thirdly Hence it doth decay by little and little as a man that dwels not but so journeth for a little time in a house he removes by little and little till at last he is quite gone as ponds filled with rain water which comes upon them not spring water that riseth up within them it dries up by little and little until quite dry as it is with light after the Sun is declining and setting it decreaseth by little and little until it be turned into darkness so it is here and as it was in the Cherubims where the glory of God was and the Lord departed by little and little as in Saul first he neglects the command of the Lord in one thing then in another then the Spirit of God departed and 〈◊〉 vil spirit of sadness came upon him and then he threaâ—ens David then kills the Priests of the Lord then goes to a Witch and at last kills himself and I say this is because the Lord dwels not there and hence Ioh. 15. because the branch is not engraffed into the stock and this is usually at the very heighâ— of affection on and profession as the stony ground sprang up when did it wither when it came to its height as flowers that come to wither when they are come to their height of growth and hence also men when they have most and best means and affect and love them yet then they dye and wither And it decays by Four means SECT II. First THrough want of daily nourishment and supply from the Lord Jesus for look as it is with many bodies suppose they have life yet if there be not daily nourishment for it and wholsom also it will dye ere long and consume so it is here there is a kinde of life which hypocrites have from Christ and it may be fed and so they live for a time but this the Lord ever doth for them they are not always fed and hence die as it is Iohn 6. some were quickened to follow after Christ in the wilderness for loaves some for better ends as his Disciples but the Lord knew their want labor not for them at that perisheth but for that which gives everlasting life which Christ will give you and hence the whole Chapter is spent upon this to feed upon himself whence the best were offended Let a man partake of all Ordinances Priviledges he shall finde nothing else but decay unless the Lord be in them all to give daily nourishment Ephes. 4. 16. daily I mean as there is decrease of that taste they have had of the Lord. Secondly Through the emptiness of a form for when the Spirit of God dwells not but only comes upon a man it is not long but it corrupts into a form ever after a man at first knows many truths and at first is affected with them he doth not presently forget them or shut his eyes against them but after he hath known them a little while at last the sweetness of that knowledge is lost and so he hath a form of knowledge like lessons which a man hath been much affected with but having plaied or heard them oft he hears and knows them but is not affected with them Ezek. 33. ult So at first a man doth many duties with delight stay a while and he keeps the duty but the delight is gone in it and so hath an empty form now where the power of godliness and the eternal life of Christ is not it degenerates firstly usually into this form and this is all that is left and the form being empty hence first A man comes to loath the truth and profession of the ways of God which once he loved and so in time to fall and decay without as well as within as drink or milk at first are sweet but stay a while and the spirits not preserving themselves then it grows dead and sowre and sapless and so it is here Capernaumites at first be affected then they fall to a form then hard to be wrought upon their hearts fat under all means if thy light be darkness how great is that darkness Thirdly Through the power of lust for where the Lord dwells not there sin reigns and it will get head where it hath had any affront and so choak the power of all means and hence a man withers as in the thorny ground it grew up and choaked the word Fourthly Through the fitness of external temptation which must and will prevail when the Lord is not within to keep the Palace it is stronger than all common graces in the world and will draw away the heart and life Rev. 3. 10. there is an hour of temptation which tries men which will discover men indeed now those temptations are ever suitable to places and persons SECT III. First SOmetime the temptation is extream want as it was with the Israelâ—â—es when they were under the oppressions of Pharoah Oh to sacrifice to the Lord in a wilderness and to enjoy the land of Canaan where they should have Ordinances Oh they are much taken with this and many prayers and groans to be delivered out of their oppressions but when they came to the wilderness and there did want bread and then water now they murmur which murmuring God remembers and casts them off for Had they not Moses and the cloud and God's promise and experience why did they complain Oh to bear want they could not extream want is like extream sickness it makes all sweet things bitter some wants men can bear but not extremity this saddle doth pinch so hard so the young man forsake all for me saith Christ but he could not God and Creatures are enough but not God alone so it is with many a man he can be content to lose something but when brought very low cares and fears grow up and choak all Secondly Sometimes the want of spiritual supply a man looked for much from the Ordinances and finds it not not because the Lords heart is streitned but because theirs are not enlarged and hence they have enough of God and all his Ordinances they have had the heart of them and now let them lie fallow Zach. 11. my soul loathed them and theirs me Thirdly sometimes abundance of outward blessings peace liberty plenty here now these things like ground in Summer 't is strange to see what lusty weeds now there be that did appear dead in time of winter Dâ—ut 8. 11. Oh then take heed thou forget not the Lord thy God now proud and secure and forsake all Fourthly Sometimes persecutions from men if hot and total ruine be threatned this scares from God Fifthly Sometimes corrupt Teachers and delusions among them Sixthly Increase of iniquity in good and bad in the place where men live hence love waxeth cold All which are Matth. 24. I will name no more but thus mens common grace comes to wither and dye in them and the
Lord and the affections once he had but he knows it not God did enlighten him but now he is blinding of him he did affect him but he is now benumming of him he did make him tender but not he is making his heart fat he did make him low in his own eyes as Saul but when a King then puâ—t up so God is swelling of him but this is most grievous he knows it not Isa. 6. If a man did know his lamp were going out he might seek as these for it and possibly find it but now no hope unless the Lord help as we see men wounded and falling they are astonished at the blow that they know it not and may die unless those about them dress them and send to and fro for help for them so it is with many men are so stupifled with some blows of their lusts that unless Christian friends exhort admonish and send their prayers and tears to heaven to the Lord no hope of recovery again and whether the Lord will be entreated is hard to say surely it is rare and yet thus it is 1 Ioh. 5. sometimes if it be not a sin unto death but in a Brother grace will fetch help but if the man never had grace and now fell without feeling there 's little hope if a man can feel no sun rising upon him nor yet how the day goes away whether the Sun be setting or no it argues miserable carelesness or miserable blindness and that the man is in darkness so here Secondly What will become of them that were never cast down so low as these that never came to be so good as Hypocrites For 1. You were born and have lived not only in a sinful estate but in a Christless estate dead without all life every part of thee polluted 2. If the Lord doth draw any out of this estate he will make you know what poor creatures you be that you shall say I thought I had been thus and thus but I see I am wretched I thought I should be saved but now I am condemned so that your mouth shall be stopped Rom. 3. 21. else you would never come to the Lord to your Fathers house and prize the grace of God if any husks to live upon now 3. You never knew this never came to complain to any Christian Oh my oyl is spent my lamp is out Christ and Spirit and all good is gone no you think your selves rich and want nothing you have some knowledge restraint of good affections and full of these The Lord will spue you out his mouth if it is thus with you Nay although you have means and hear of it yet all the world cannot make you know your nakedness misery sin and emptiness Well if the Lord doth not set up a Judgement-Seat now you shall be called before it one day and then your secrets shall be made manifest before all the world and because you say you see therefore your sin remains so say I to you You never did contemn God nor hate God c. therefore your contempt remains if it be there Christ will discover it and so remove it but is it not so â— therefore you sin remains SECT III. HEnce see the deceit of that sinful opinion That true Sanctification is to see I have no Sanctification and cleaness of heart to see nothing but uncleanness and that this is poverty of Spirit to see no grace in a mans self nor no Christ there and this not only hathâ—been but it seems is scattered still which as it is pleasing to many a graceless heart and suitable to his lust so it carries a fair cloak of Humility and Self-denial in it and makes way for such an Evidence which the Scripture did never yet declare Poverty of Spirit is a Grace peculiar to them that shall have the Kingdom of Heaven But to see no Grace is common to those that shall be shut out of the Kingdom of heaven none but those that are justified can be savingly sanctified many that shall be condemned may see do see that they have no Sanctification And therefore this is no Sanctification 1. If this be Poverty of Spirit to see no Grace then Common-grace is Special-grace peculiar to the Elect as true Poverty is 2. Then it is a grace of the Spirit of God to maintain an untruth and to give the holy Ghost the lye for where there is Poverty there is Grace and Christ. 3. Then the Grace of Poverty of Spirit should be quite contrary to the Spirit of Grace which makes us know the things given us of God but this poverty of Spirit makes us not to know them at all Yet many will profess this true Poverty of spirit and this is true Sanctification indeed First It is true where there was never any of the Grace of Christ but men have run upon Reformation without Christ and affection c. there men are bound to see their black feet and happy is the heart that can pull off every feather from such crests but where it is and the Lord hath given evidence thereby according to his Word now to deny it is devilish for it was he that said Iob did not serve God for nought and is a lye of which he was the Father and is great unthankfulness to the Spirit for what he hath done Secondly If there be no Grace in a Christian nor Spirit but all in Christ then say it upon the house tops and be not ashamed of it men must see nothing because they have nothing otherwise let this delusion rot and never find acceptance in holy hearts and yet how many still describe an Hypocrite by all the Graces of the Spirit Faith receiving Christ as King Priest and Prophet c. and so are clean creatures and upright men by seeing nothing in themselves contrary to Christ Ioâ— 13. You are clean but not all Thirdly It is true a gracious heart is apt to deny all the Lord hath done for him yet the Lord likes not this as Calvin thinks Peter did Lord hands and feet and all no saith the Lord thou art clean in head and all but thy feet and hence needs no washing but in that And what more frequent than this sin but to make what is sinful a duty this is to turn day into night and night into day to call evil good and bitter sweet SECT IV. Quest. 1. BVâ— doth not the Lord bring every man to see nothing in himself Answ. Yes that the Lord doth in preparing him for Christ or in drawing him toward Christ but it is where there is nothing neither poverty or any other grace Quest. 2. But is not this poverty of spirit or do not those that are poor in spirit see nothing Answ. 1. In regard of their unregenerate part which the longer they live the more they feel of the evil of it and so the more poor they grow they see no good there and so account themselves the most miserable
of them ex gr Let a man have a full table and fair estate and outward blessings promising much and the Ordinances of God and a heart to follow God there now see him lively in the service of God but let him be brought to extremities and want of all this and fears of poverty estate wasteth poverty appears many rates come in and the wife crys out now he falls down to the earth in discontent or worldliness and his life and affection to Ordinances or the fervants of God is now gone as it is with a bird when she hath two wings she can flye but when she hath only one then she falls and the fowler takes her because it was a limb precious to her so here Thus it was with Davids servants at Ziglag 1 Sam. 30. 4. all wept till they could weep no more but here it was otherwise with David he could flye to God without those wings so when God gives a man a condition not so great as he would and the heart lusts after so much and God crosseth he cannot be content with a little or with a mean estate because his lust is his limb he cannot suffer it to be cut off or be paâ—â—d if a man hath a wooden leg he can cut it answerable to his shoo but if but a limb he must have his shooe cut answerable to his leg because it is his limb no cutting of that leâ—s oh it is dear So it is with a man that hath a lust after any thing it is dear and hence he is said to live in them and to be in the flesh but the desires after these things in a gracious heart they are blains they can be without them Oh never such a happiness if the Lord would dead them to me Gal. 5. 24. they that are in Christ have crucified the flesh with the affections and lusts thereof 3. The lusts and desires in a false heart are reigning lusts and make the lusts after grace and holiness serve them but è contra in a holy heart Ex. gr A man prays for the love of God and the Spirit of grace and 't is affectionate but yet 't is ever for some lust Iam. 4. 3. a man desires grace to perfect his gifts and gifts to deck him and purchase him honor before men a man desires grace to quiet his conscience in assurance of Gods love and pardon of sin that he may live the more peaceably with his sin Isa. 58. 3 4. Now in a gracious heart the desires of these things serve the desires after grace for he desires the things of this world to be the more holy Prov. 30. 7 8. Feed me with food convenient that I may not tempt thee he desires and hath them for Israels sake 2 Sam. 5. 12. Like a Tradesman he buys and sells but it is for gain Phil. 1. 20. Oh consider of these things and if your hearts have had only such false desires as these know it that as verily as these Virgins were shut out so shall you another day CHAP. XIII The desires and endeavors of Hypocrites after Grace are not lasting SECT I. THat foolish Virgins in their first endeavors after the Spirit of Grace usually cease from seeking farther before they have got that measure and fulness of it which will continue to the last Or That there is ever a cessation in the first endeavors of carnal professors from seeking after that measure of grace which will indeed last and continue until their meeting with and appearing before the Lord Iesus Christ. For these Virgins here did seek after the Lord Jesus Christ and the Spirit of Christ and hence did get that measure which lighted their lamps for a good season and they contented themselves with this and gave over seeking untill it is too late and therefore now they say Give us of your oyl our Lamps are oâ—t These foolish Virgins when they had got somewhat they are carried with abundance of affection and profession they think themselves as good as the best and what need they seek for more and then grow secure and fall asleep until all is spent The Scripture is pregnant every where for this But let us look and see the causes of this First Sometime it is because they know not what that measure is which doth accompany salvation but they set up an imagination of their own heads which is a false image of Saving-grace and when they have that now they think all is well and they go no further Iudg. 2. 11 12. People that know not the Lord nor the poâ—er of his grace will set up other gods and serve them and there rest until it is with them as it was with those when the anger of the Lord waxâ—th hot and spoilers come now they cry unto the Lord What is the reason why many a man falls short of the righteousness which is of God viz. of Faith Because he sets up in his head a righteousness of his own and if I get that then I hope the Lord will accept me and forgive me and hence Rom. 9. 31 32. why did they miss of it Because they sought it by a righteousness which is of their own so why do many miss of Faith because they think it is an assurance or when a man rests upon Christ not considering the need of an Almighty power and hence the Apostle prays for this Ephes. 1. 19. So for Repentance why do men fall short of it they think it is when Gods anger is exprest the soul then comes to seek the Lord and findes some comfort Psal. 78. Matth. 3. and so runs away with it So for Holiness they think it is to be like others and then well they think these are the men that shall live and are happy and look as it is like it was at Babel when head and tongues were confounded one calls for a Brick the other brings him a Trowel Hammer or Tile because he did but imagine what he spake and so understood not his language So 't is here men read and hear God speak and Ministers call for Faith and knowledge of God but earthly minds cannot understand heavenly language and hence they imagine that is Faith and Repentance which indeed is not and so miss of that which indeed else would continue and this is the misery of many thousands that in seeing see not The experience of the work of grace makes men savingly to know what Grace is Iohn 5. 37 38. Now men graceless never felt it in the life and power of it and therefore cannot tell it Secondly From the nature of Common-grace the nature of which is as the Apostle speaks of lifeless knowledge 1 Cor. 8. 1 to puff up it never leaves the soul more sensible of his vileness as Saving-grace doth Ezek 16 ult and so makes a man never rest in seeking after the Lord but makes the soul feel himself full and hence the stomack is gone from seeking after more as Rev. 3.
Prov. 5. 11 12 13. you mourn when you not your flesh but soul is consumed Oh how have I despised instruction lest wrath break out which cannot be quenched for dealing slightly with God and your own souls how many Christians take that for grace which when it comes to tryal will be found too light and know it not and regard it not till the hand-witing of God is upon their consciences If therefore you have not found the satisfying sweetness of the Spirit of Gods grace that water which quencheth all your inordinate thirst that bread which feeds you to life be sure your oyl will be spent and your light will go out before you dye SECT V. Quest. HOw shoâ—ld I know that satisfying sweetness Answ. Ah methinks you should say Oh that I did know it yet wary I would be of giving any just occasion to break off what the Lord in his grace hath wrought yet you may know something of it by this 1. When the Spirit of Gods grace dispensed in his Ordinances doth glut you and slay you and make you worse here is not the grace of Christ which doth satisfie you if the more knowledge you have of the truth the less glory you see in the truth and the less you love the truth if the more comfort you have sound by it the less you now desire after it if the more abilities you have received by it the more proud you grow and high-minded if having come for to seek the Ordinances of God the less good you find by them the more weary you grow of them and the more you despise them it is certain the satisfying grace of Christ is not here when the bread to feed is poison to slay is not this the condition of many what is the cause they are growing worse that they are worse in their latter end and middle of their Christian profession than the begining because they are grown full by Gods Ordinances and so worse what is the cause in places of persecution the Lords Ordinances were precious not when they come to them Gods Ordinances plenty makes them to undervalue them through their sin that look as it is with men in consumptions whose life is going out they think they can eat yet when it is before them loath the smell of it or a little serves them whereas another finds it otherwise not but that Saints may think thus but they with Hezekiah mourn under it 2 Chron. 32. Hos. 6. 5. I have hewen and slain what is the cause because your goodness is like a morning dew which soon vanisheth therefore have I slain them Oh God loves us and we are the best people in the world because we have Ordinances no but because you be shallow hence you shall have Prophets to slay you Secondly If any man maintains any living lust in himself in the midst of his profession and hungers after it and the life of it for when a man hath better food to feed upon he will neglect his own at home as Christ said to them when they asked him why he did not eat how many be there which have strange gifts and have had marvellous ebbings and flowings of the Spirit of Life and Peace and yet one sin have they lived in and would not could not live without it Look as it was in the wilderness they were for a time pretty well content with their allowance and wildernessâ—walks and provisions but they could not stay long They asked meat for their lusts but he sent leanness into their souls Psal. 106. 14 15. So that there it is if lust be stirring the Lord either denies it his own people because he will starve the lust that the soul may grow or if he gives it slays the lust by it gluts it makes the soul grow weary of it and prize his first Husband more as Solomon by his experimental discovery of the creature Many men confess and pray aginst their sins but by their sorrows and desires they do maintain the life of their sin fall to it as the dog to the vomit you will be cast away at last 1 Cor. 9. ult I beat not the air lest I become a cast-away whereas a gracious heart doth not maintain but waste and consume his lust His life is to live to God Thirdly If a mans heart and affections reach not the people of God with the dearest embracings noâ— yet mourn for the want of such a heart for sometimes there are some drops of the Lords goodness falling into the heart whereby the soul cleaves unto the Lord and is moved and ravished and bears much 〈◊〉 as it thinks towards him but look to their love to the people of God tâ—â—re they fall short because the love of Christ is not shed abroad abundantly into their hearts filling and satisfying of them and hence have none to poure out upon the souls of their neighbors 1 Iohn 4. 20 21. In our own Country what was the accusation of Saints viz. They are Hypocrites before God What did you think of those men that said so Answ. Surely they were enemies to the Lord and that never loved him for then they would love his people But what is the occasion here Now they say they come far for Ordinances but they are unjust oppressors cruel poor men may starve before regarded by them and so they cast reproach not only upon some few but all the people of God and Church of God If that it be so their accusation is Gods accusation if not as generally it is for many though unable to do much yet if called to it would lay down their estates and lives for others then know thou never hadst Christ's love shed in thy heart which will continue but drops of it only because thy love cannot reach to these Beloved what is the end of your coming over hither is it not to enjoy first Christ and nextly his People so his Ordinances because next to fellowship of Christ the Saints company is most precious and do you here bite and censure and devouâ—e and neglect and reproach one another and upon any conceived injury stumble are poor men neglected It is a sad sign the love of Christ in not in power Heb. 6. 9 10. Fourthly If there have been abundance of sweet affections and sweet refreshings thereby rising up within the soul without the death and killing and removal of the contrary lusts and sins it is certain this soul was never truly filled nor satisfied with the Spirit of Gods grace for as it is with vessels while they be filled with lime or chaff they cannot be filled with wheat or with water so while the heart is filled with some noisom distempers it cannot be filled or satisfied with the Lord look but abroad in the Churches how many be there that say and think they â—ate their sin as the only evil they close with the Lord Jesus they love the people of God all of them they seek the glory of God
Lord and rest upon the Lord and they are satisfied with their hunger and with their rest on him without receiving life from him truly you will fall from the Lord then for if the Lord doth not daily drop life into your hearts you will grow weary of him and Ordinances they are empty wells and Promises they are dry 〈◊〉 if you have bread but it feed you not you will not care for it SECT IX Quest. HOw shall I get this Faith Answ. 1. Honor and advance the Lord's rich grace in thy heart before thou goest to him for the Spirit of life thus that poor woman If I can but touch his skirt I shall be whole if I can come to him I shall have help many can think before they go to Christ I shall never speed I shall never over come these evils and hence the Israeliâ—es are excluded Canaan though I know the Lord doth pity his poor people when they believe though not thus far as it is with men if you would get their hearts from them commend them so here and though this doth not move the Lord yet it is an Ordinance 't is a way of God Micah 7. 17 18. 2. Take up a firm resolution never to let thy heart go from seeking the Lord till this is wrought Psal. 27. 4. this I will seek after see that thou must needs have this and hence do not say I have desired and gone to the Lord and no help comes and now sit down no but take advantage hereupon to desire the more and to make the Lord's denials or delays the ground of the 〈…〉 Canaanitish woman crums as Iacob by wrestling against the Angâ—◠〈…〉 blessing at last Say as it hath been long so therefore Lord help 〈…〉 But sins are many and the heart is worse Oh the more need of 〈…〉 Exod. 33. 18. If thou wilt not go with us carry us not up 〈◊〉 3. Wait for the Lord quietly and lock out when will it be better Isa. 64. 4. eye hath not seen and wait for him first and so for other things Isa. 30. 18. Blessed are they that wait for him 4. If the Lord gives not yet seek to give him content though he doth not content thee as Mary Ioh. 2. when they wanted wine 1 Ioh. 3. 22. we do what pleaseth him and hence have our answer this will fetch it CHAP. XIV Shews that the Grace of one person will not advantage another that wants Grace himself and that the best Christians cannot dispense Grace to those that want it VERSE 9. But the wise answered saying Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves SECT I. HErein is set down the Answer of the wise to the Request of the foolish Virgins This Answer of the wise Virgins contains two things First A denial together with the reason of it which is a check to their folly Secondly Their counsel and advice directing them to the remedy if there be any which might supply them with oyl Go to them that sell and buy for your selves The Spirit of Grace comes not so lightly by You would have it given no you must buy it you would have us help you no there are others appointed for to self it you away to them before the Bridegroom comes 1. Not so They are words inserted in the English Text not so in the original but yet they are safely put in partly because they are intended directly in the strength of their reason and involved therein implied thereby partly because they do more clearly express the meaning of the words and give their sense more distinctly 2. Lest there be not enough for us and for you What did the foolish now look to works of supererogation and prayers of Saints and the treasury of the Churches holiness and Indulgencies surely no for these were Virgins had escaped the pollution of Antichrist and they go for this not to Popish Treasurers but unto them that are wise neither is it likely that Christ's coming could awaken them out of their security to fall to gross Popery so suddenly whiles they were the Companions and Imitators of the wise and therefore this is not the meaning as some have wrested the words and so make the Answer of the wise to be a Protestant Answer to a Popish Petition and therefore bid them go to Shavelings that will for money sell Pardons and Indulgencies and Prayers and Merits SECT II. Quest. WHat then are the wise unwilling to communicate of the Graces they have what Christian but is willing Answ. First We are not to adhere to words in opening Parables but the scope now their scope was hereby First to sink and humble the hearts of the foolish and to let them know that all that which they had in time of extremity was little enough for themselves at this season Secondly This answer is made answerable to the ground of their request you know how Hypocrites in Churches rest in outward priviledges and how they are carried unto Ordinances but not above Ordinances indeed to Christ and though they have some knowledge of and lookings above them unto Christ yet missing him like men sinking catch hold upon that which is next and so look for help thence so these being in the fellowship of the wise and admirers of them and having got good by them and imitated them hence they relye too much upon them for it and hence they answer We have but our measure and therefore it is not in our hands to dispense grace in times of extremity that must come from him that hath received the Spirit without measure so that this answer doth not imply unwillingness to communicate but to let the others see that they were not the first that could communitate Thirdly You are to consider that God had now broken open the consciences of the foolish that they professed they had no oyl hereupon the wise Virgins are not unwilling to communicate altogether but considering other means are sanctified to beger Grace where it never was or rather of greater efficacy and power hence they send them to other means to them that sell professing this for their ground that they had little enough for themselves and it was not in their power now to convey any This I conceive is the direct scope of the Parable in this Verse Hence three Notes SECT III. THat the Grace of Gods Spirit in other wise-hearted Christians will do no good to foolish Virgins and slothful Christians in the days of their extremity Ezek. 14. 20. Though Iob and Daniel stood before me they shall but deliver their own souls gracious holy men if not only in misery but sin 1 Ioh. 5. 16. they shall recover not others Iâ—r 4. 4. lest my wrath break out like fire Oh therefore dally not under Ordinances to have them but no gain of them to have Vines planted but not to eat fruit of them and all
the custom of the Saints to send them there where they got theirs SECT II. THat the Spirit of Grace is principally and most abundantly dispensed in the ministry of the Gospel by the Ministers thereof That is they are those that sell this is their business and trade and work like the Olive-tree to the Candlestick Zach. 4. 5 6. which take rooting in the Courts of God to this end to drop in their golden oyl but still observe it is as servants under the Lord Jesus who gives what and when he will by them You know the famous expressions of the Apostle How can they hear unless they have a preacher Rom. 10. 14. 2 Cor. 3. 7. The Gospel is called The ministration of the Spirit in the mouthes of the Apostles and their Successors by which it is made more glorious than the Law delivered in tables of stone though less outwrd glory for we have it but in earthen vessels Gal. 3. 2. By whom received you the Spirit by hearing of the Law no but by the hearing of Faith thereby is the Spirit revealed and dispensed SECT III. BEcause they are set apart principally by the Lord for this end for Gods separation of any thing for an end though the thing be unlike to bring that end about yet by this it hath a strange power accompanying it as the Brazen serpent how comes it to heal It was set a part for that end and sanctified of God and hence God setting apart an Ordinance is present with his Ordinance as Aaron and his Sons were sanctified for the service of the Tabernacle and this is done two ways First By the Church according to the will of God they are set apart from all other employments unless those which other relations bind them too that so they may dedicate their time their strength their private studies their selves their prayers and tears and all for them and this ought so to be unless necessity compels Act. 6. 4. The Disciples would give themselves to the word and prayer and would not be cumbred about the Deacons office and so their studies Paul exhorts Timothy to give himself to reading to think on these things 1 Tim. 4. 13 15. Secondly By the Lord himself Gal. 2. 15 16. What is true of Gods separating Paul to an extraordinary is true in a measure of all his servants set apart for ordinary work Mal. 2. 7. For the Church sometimes may not set a man apart yet the Lord may and doth and hence by these sometimes he sends to call a Church before there is a Church to call and how is such a one set apart not as an ordinary Christian but as an extraordinary Ambassador as it were in the room of the Lord Jesus himself For Christ being Mediator of his Church two things are required to make peace 1. To speak to God for us 2. To speak from God to us The first he doth by his intercession But we hear not from him Yes for he sets these in his room and by them he speaks as Mediator to our ears and hearts 2 Cor. 5. 20. so that if Christ was here present to speak we would look for the Spirit by him and his Ministry Now all Messengers of the Lord Jesus are in the room of the Lord Jesus c. Nay if Christ was here the Spirit would not come but by this means and hence Christ converts not so many as the Apostles by their Ministry within Iudea Because the Lord hath furnished them with special abilities to dispense the Grace of Christ for the Churches sake 2 Cor. 3. 6. Christ ascended on high to give gifts for edifying the body if a man should have an Apprentice set apart to sell but his shop is not furnished how could he then sell and how should men in wisdom expect to buy I will not speak of what is required to make men able Christ not only as a free agent sets them apart but as a wise agent furnisheth them with abilities for that end There must be that knowledge which may make the man of God wise to salvation from the Scriptures which cannot be without knowledge of Tongues and Arts in some competency and study about both 1. They cannot think a thought Christ furnisheth them with thoughts the Minister knows not what to say yet his thoughts are from him 2. They cannot speak hence Ephes. 6. 19. the Lord opens their mouth Ezekiel must be dumb for a time 3. Have they therefore any knowledge of the mysteries of Christ it is to teach the Church 2 Cor. 4. 5 6. all their gifts and spiritual abilities though never so great and peculiarly sanctified but it is for them 2 Cor. 2. ult have they any temptations tribulations and gain by them viz. spiritual consolations it is for them that are sad that want it 2 Cor. 1. 4 5. and though it is true there is in other Christians Christian abilities to help and comfort others yet not ministerial in every Christian the whole body is not an eye nor which hath a special presence of the Spirit of God in it and with it which they should never have received but for the necessities of some in the Church there is good to be had by watering-pots when grass and herbs are dying but yet sometimes the rain falls and that hath a peculiar vertue in it as being fitted for that end and hence Ministers are compared to clouds and hence men will pray especially when many clouds are the Lord grant these bottles may drop so hither you are to look dish-milk and flit-milk may convey some nourishment but brest-milk hath spirit going with it good books may be blest but there is not that spirit in them as in lively dispensations of the Gospel by Ministers themselves Because the Lord hath given them hearts enlarged to dispense the Gospel that so the Spirit may be conveyed we preach not our selves but the Lord Iesus and our selves your servants c. 2 Cor. 4. 5. 1 Thess. 2. 8. If one be appointed and furnished but hath no mind to sell they have other trades to follow little help is to be expected there take a Minister of large abilities if once he comes to have some other penny in his eye besides the souls of people seldom shall it be seen that the Lord is present there Satan doth not cast out Satan neither is his Kingdom divided when Peter fisheth for himself all night he catcheth nothing but when the Lord comes and for his sake he casts out the net then the net is full and for to be a means to convey the spirit to any it is their life as in others when gain comes in they could not live without it Now we live saith Paul if you stand 1 Thess. 3. 8. This is their glory You are our joy and glory 1 Thess. â— 20. this is their gain though it be by loss of all life is not dear to finish their Ministry I suffer all things
have inward light love peace c. it is Christ's great love to live with the soul but so to live with them that are his own as to live in them Oh this is exceeding love for Christ to live in one that was a dunghil It comforted the Disciples when he went away I will end you the comforter Oh but what a blessedness wiâ—â— this be to be with him and the comforter in us also 3. It shall be a fâ—ll and perfect communion communicating himself out to the utmost extâ—nt of the capacities of his people for here we have spiritual communion but we see but little and know little and receive but little the first fruits and tastes of what we shall drink but there fully 2 Thess. 1. 9. They shall be separaâ—e from the Lord and glory of his pâ—weâ— i. e. as much as ever the Lord is able to fill or load the soul withal a crown of glory as weighty as ever it can bear it wraps up the heart sometimes the soul lies down confounded before the Lord Oh that ever the Lord should here look upon such a one so vile much more then shall there be wonderment he will set open all his treasury Oh come take thy fill of love there he shall poure out all his heart c. 4. It shall be an exceeding familiar communion When Christ was here on the earth we know how familiar he was with his poor Disciples how one leaned on his breâ—â— could come to him speak to him c. Oh brethren much more shall it be then Ioh. 21. 17. â—ouch me not I am not ascâ—nded â— as if he should say Oh then there shall be sweet embracing as Ioseph that 〈◊〉 â—ver the neck of Benjamin Oh the spiritual embracings there the Lord and Christ will say I love thee dearly 5. It shall be an everlasting uninterrupted communion We have here communion with other creatures but they as passengers will leave us we have also communion with Christ but it is interrupted many clouds come between us and him but then it shaâ—l be everlasting without any interruption â— â—hess 4. ulâ— We shall eâ—er be wiâ—h the Lord hence comes comfort infinite is the glory of the Lord we cannot see it nor enjoy it in a short time we have no leisure here noâ— time enough to see it hence we shall be to â—â—â—eternity beholdâ—â—g and enjoying of it 6. A 〈◊〉 most sweet 〈◊〉 Psa. 16. ult filling the hâ—art with 〈…〉 of glory much more than feeling And Three things make it so SECT IX First IT will be after many troubles labors and conflicts here in this world there 's not a godly heâ—rt but hath his burden if not of misery yet of sin if not from flesh and blood yet from â—ell and he fears also it may be that he shall never come to heaven now hence this communion must be the more joyful as Iacob that thought he should never see Ioseph and as Isa. 9. 2 3. those that divide the spoils and reap the harvest then there shall be an answer to all thyâ— doubts c. Secondly It will be thus because this communion shall be chiefly in sucking ouâ— the sweet of all Gods love past present and to come Ephes. 4. 9. Psal. 24. 6. Love from a friend is sweet but from a God sweeter it doth us good to think of their love their honor and respect to us much more the Lords Oh this will like wine chear the heart that as the damned shall suck the fierce wrath of God Oh it shall sting them so this è contra we shall see all his bowels open Thirdly The Lord Christ himself shall rejoyce over the soul and so all Saints with him Luk. 10. 21. And the soul shall see this and all Saints rejoyce in its communion Oh consider this and comfort your hearts with this all ye people of the Lord I only say as Ioseph dying God will surely visit you when I am dead Gen. ult 24. So when thou art dying the Lord will surely visit thee with his presence and you shall surely be with him You have been praying for this and hearing and now and then you taste a little but think it is too good to be true yet if Christ be blessed thou shalt at last thou shalt not miss though thou finde but little of him here and walk in the dark of being with him for ever God hides his face from some of you and you mourn though the world rejoyceth but happy art thou for thy mourning shall be turned into joy SECT X. TO mourn for our strangeness now to Iesus Christ and our distances from the Lord Iesus may not the Lord take up that speech as to Philip Have I been so long with thee and hast thou not known me So hath Christ been so long with thee and shalt thou be for ever with him and yet dost not know him There are five things that are ever conjoyned with a near communion with Christ. First Knowledge of him Alas how little do we conceive of the Lord Secondly Perswasion of his love and faithfulness Alas we have little assurance of him Psal. 9. Thirdly Love to his fellowship and the more in it the soul is the more desirous it is of it Oh but the weariness of being with him that we haâ—e no oâ—â—ner are we with him now than needs must but hereafter it shall be otherwise Fourthly Likeness to him in his vertues as Moses comes shining down a man imitates them whose fellowship he loves in all their imitable excellencies Alas how unlike to him now are we to what shall be Fifthly A daily opening of and bemoaning daily evils to him Oh it easeth the heart if a man is gone from his friend yet troubles will fetch him in again but we pour not out our souls thus to him hence he poures not out his blood into our souls to heal us Oh may not we take up that complaint of Agur Prov. 30. that we are more foolish than any man speaking of Christ Oh therefore mourn for it David when God hid his face for a little time was troubled It was the complaint of the Prophet of evil men That in their eyes he was rejâ—cted and despised and we hid our faces from him Let the world do so will you do so also it should not trouble so much that he hides his face from you as that you have from him When David turned aside to Bathshâ—ba the Prophet comes and tells him I anoâ—nted thee King and dâ—lâ—vered thee out of the hands of Saul and gave theâ— thy Masters Wives and more also now wherefore hast thou despised the Lord the sword shall not depart Oh saith he I have sinned against the Lord so say I to you if the Lord had never made known himself to thee it had been another matter but the Lord hath delivered thy soul from hell thy eyes from tears the Lord hath anointed thee to partake of the glory of Christ
really and that in times of peace when he had far pastures and full cups Psal. 23. he saw the Lord as his Shepherd Ioh. 10. 1. who is known of his feeding leading restoring comforting by rods adhering to him in the valley of the shadow of death and then for outward things furnishing his table annointing his head giving necessities and superfluities he looked not only on second causes but saw God as really doing all these as carnal men see second causes doing these Nay he so sees the Lord as that he falls a wondering and indeed the Lord is never seen in his Providences till then as Manoah saw the Angel do wondrously Judg. 13. 19. Psal. 139. 14. Marvellous are thy works vers 17 18. How precious are thy thoughts â— he saw from the Lords works and gathered an idea of the thoughts of God so should we and hence when he did awake he was still with thâ— Lord the first thing that appeared was the Lord Psal. 73. 23 24 25. To the beasts the Lord is near but they cannot reflect upon their own actions much less upon the Lord The Heathens may see we are Gods off-spring and see God as a Creator at some times but let them that profess Christ see and finde out Christ as Mediaâ—or as Moses that desired to see the Lord passing by him whom he had seen a little before truly the Lord not only passeth by you but is with you proclaiming his name by the voyce of his Providence toward you patience pity love truth wisdom and yet truly this is very difficult and hard to see SECT XVI MEn see not Jesus Christ First Because second causes seem to work all this estate my friends gave me or my labor got me this house the Carpenter built for me these provisions my money bought for me and so the creatureslike broad leaves hide the boughs of the glory of God in Christ on which they grow and are opake and dense and not transparent through which the soul may see the glory of God abroad Secondly Because men have so many businesses and cares that they cannot have leasure really to see the Lord. Thirdly Because there is a malice in all mens hearts naturally which suffocates all that which may be known of him Rom. 1. 28. They delighted not to retain God in their knowledge the works of God grow vile and sordid through their commonness to them Fourthly Because men can live well enough without him hence like a childe at nurse that forgets friends and home because it is well enough without them thus mens minds are not fed with the thoughts of him Ier. 2. 6. Fifthly Because Nature never heard of a Mediator governing all their lives and comforts and all they see not all given them by the Almighty hand of Christ who hath all power given hiâ—â— in heaven and earth and who must reign not only friends till they are gathered but over his enemies also till they are subdued and to question this is to question Christ's sitting at Gods right hand He is owner of all and disposeâ— of all to the least growth of thy stature and the most careless fall of the least hair to do not only the greatest but the meanest offices of love for thee You say indeed you believe all is from Christ oh but you see it not come near therefore and see the Lord Deut. 8. 9. they were forty years a learning that Man lives not by bread nor is warmed by cloaths c. and though they had marâ—ellous wondrous works yet Deut. 29. To this day the Lord hath not given you eyes to see Oh therefore labor to see who it is that nurses you guâ—des you tends you leads you teacheth you lays you down and takes you up and let the works of Christ raise up your minds to the thoughts of Christ in heaven remembring thee in his Kingdom of glory who might forget thee and the poorer and smaller the mercy is the more do thou wonder that he should therein be a servant unto thee see all blessings growing upon this tree seated in the midst of Gods Paradise Rev. 22. 3 4. though thou layest thy head with Iacob upon stones and sorrows yet see this ladder of the Lords proviâ—ence towards thee common blessings sometimes descending sometimes taken ouâ— of thy hand and ascending and the Angels of God with thee ministring to thee but the Lord at the top of them the Lord his care his love in all and let not this be a dream but a reality to you It is a wonderful sin to be thus unmindful of Christ. 1. Because hence all whorâ—â—g from Christ ariseth Hos. 2. 8. Iudg. 2. 12. especially in times of peace 2. Hence the Lord is forced to hedge your wâ—y with thorns and to bring you to extremily of troubles that you may see the Lord Isa. 41. 17 18. nay sometime to bring ruine Isa. 5. 12 13. And truâ—y as it is a great sin so it is a very great shame Isa. 1. 2. The ox knows his ownerâ— is the Lord the owner of you and do you not know him when he comes by you and to you provides for you It is a worse thing saith Chysoâ—â—om to bâ— comparâ—d â—o a beast than to be so To let many days and streams of goodness pass by you and yet not to take any notâ—ce and still to be so far from the Lord I know in heaven this is perfected and then comes acknowledgement of the Son of God but here you may be near him I think unless the Lord did descend in cloudy pillars and of fire some men would never see him SECT XVII Secondly BE near him in his promises for Christ is near to us here also Rom. 10. 8. the word of faith is nigh thee so that you need not ascend to bring Câ—rist down from heaven c. When Parents are dead and gone children wâ—ll then search out their last Will and Testament and preserve that and keep that near them Christ draws near to his people 1. In his Promises according to his thoughts of them 2. In his performances joyning the soul immediately to himself and filling it with himself this we cannot enjoy yet the Lord laies it up in his promise which they have in liew of the performance Oh draw near not to words and syllables but to the Lord there apprehend him there as it is with the Attributes of God his Glory cannot be comprehended by us hence he manifests himself there according to our capacity God manifesting himself severally so in promises we cannot comprehend Christ as yet hence Christ manifests himself in his glory in several promises Oh embrace him there Heb. 11. 9 'T is not said that Abraham and Iacob were heirs of Canaan but heirs of the promise and Sarah first received her son in the promise so do you emâ—raâ—e Christ in the womb and bowels of the promises we live by faith in this life and hence all our enjoyment of Christ is
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