hath much affection and grace but when he hath it what is it but leave to adorn and beautifie himself But he lives not to the Lord another man will live to the Lord in what he does the Lord is so dear and himself so vile as that he doth thus 4. If you pray for it in Christs Name Objectâ— Many pray Answ. But when Christ and you pray together you will speed and then Christ praies when his Spirit cries at the Throne of Mercy then himself is at the Throne of Justice And his Spirit cries 1. Not for an unfit person that hath some slight change but 〈◊〉 his Saints whose hearts are endeared to him and his whole will 2. Noâ— foâ—â—â— evil or private end but the Lords 3. Not coldly but with groâ—â—s unutterable Is it thus with thâ—e Oh then how canst thou fall I Dost fear 〈◊〉 Mat. 16. 18. he shall not prevail against thee but thou shalt give the last blow and wouâ—d Dost fear the world the deceits of it Mat. 24 24. if possible the elect Dost fear the evil or good things of it Iohn 17. 13 though in the world yet Christ prays you may be delivered from the evil of it Dost fear thy sin that will separate Answ. Rom. 6. 2. How can we that are dead live any longeâ— therein 'T is a strong but a wounded but a dying enemy Dost fear the Lord thou hast walked so unworthy of him He will not break the bruised reed till judgment come to victory though little though weak Oh therefore be comforted against this in these times which are apostaâ—ical declining evil daies and bless the Lord SECT V. HEnce we learn what verdict to pass and give in concerning those men that decay and fall off from the Lord. They never had Oyl in their Vessel never had dram of Grace in their heart Thus 1 Iohn2 19. If they had been â—f us they would doubtlesse have continued with us It seems they were such men which were so eminent and excellent as that there were no brands nor marks upon them to give notice to the Churches that they were markt out for apostacy but were only discovered to be unsound by their apostacy and this was argument good enough Hence Christ when some of the Iews began to believe in him with a temporary Faith Iohn 8. 31. If my Word continue in you ye are my Disciples as if he should say your Faith is a Fancy if it continue not Look therefore as the Prophet said Zach. 1. 5. Your Prophets where are they Your Fathers where are they So say I to you Your Tears your Tenderness your Groanings your Heart-breaking Prayers c. Where are they Is it with them as with ships that are sunk and wrackt some of the ribs remain which gives you to see and say there was a fair ship but itâ—s sunk 1 Tim. 1. 19. Make shipwrack of Conscience and so lose their Faith also Some men for a time seem to keep a whole Conscience wind and water-tite they can pass through many storms yet at last it breaks and when that is lost their Faith is lost also Their Faith before God and Conscience before men both of them break Now there are two sorts of Apostates 1. Open in mens life whose falls are like the falls of a mighty tree it falls with noise and breaks down all the under-wood So their falls make a noise in all the Country where they lived and by their falls some are sadded others offended and damned 2. Secret when men are Apostates in heart Prov. 14. 14. which have chosen some sinful ways Ier. 3. When 't is with men as it was with Saul there is no commendation of him but this that he was higher by the head and shoulders then any of Israel So 't is with these in outward profession higher than others but their oyle is spent But do not many of the Saints fall openly and secretly True they may and do fall exceeding greatly But as Moses prophecying of the apostacy of Israel after his death Deut. 32. 29. yet 't is said 't is not the corruption nor spot of his children Deut. 32. 5. There is a great difference between an Hypocrites Apostacie from his grace and Saints from theirs It s one thing to fall from branch and root too another thing only for the branches to be broken off and the root not pulled up Iude 12. There are some apostacies that argue there was never a dram of grace in that soul. Saints fall down but do not fall away And of such Apostacies as argue want of grace take the following Discoveries 1. When a mans rising is the cause of his fall or seals a man up in his fall or at least the cause through his corruption Ex. gr Time was a man lived a loose careless carnal life by the Minstry of some Word or reading of some Book or speaking with some Friend he comes to be convinced of his misery and woful condition and sees no good nor grace in himself he hath been even hitherto deceived at last he comes to get some light some taste some sorrows some heart to use the means some comfort and mercy and hope of life And when 't is thus with him now he falls he grows full and falls and this rising is the cause of his fall his light is darkness and death to him and grows to a form of knowledge His rising makes him fall to formality and then to prophaneness and so his tasting satisfies him his sorrows empty his heart of sorrow for sin and his sorrows for his falls harden his heart in his falls and all the means of recovering him harden him that now if men never had had means even Sodom they would have relented before now This is a sad token of falling away and having had only lighter work it being a plain evidence that at their best they were filled with their lusts because a little light and affection satisfied them which is now turned by the power of their lust to harden them Isai. 6. 9. This is given as one sure sign of a people forsaken of God when in seeing they see not and hearing they hear not Look as it is in diseases if the Physick and meâ—t turns to be Poyson then there is no hope of recovery a man is sick to death now The Saints little measure makes them forget what is behinde Prov. 4. 18. He shines brighter and brighter till the perfect day So that let him fall he cannot be quiet there but when he remembers from whom he is fallen if once he tasted the Lord this will fetch him again and make him restless till he return But if it be so as now it is with these then the case is woful when there is such a plague on men and they know it not When a man saith to himself as the Glutton said to his soul Take thy rest for thou hast goods laid up for many years so thou hast
the Spouse of Christ is made lovely by its Wedding Garment the Royal Robe of his own righteousness in the eyes of Christ for this Bridegroom though he findes his Spouse 〈◊〉 yet he being glorious and lovely himself makes it lovely and glorious Eâ—h 5. 25 26. A Queen fit for the fellowship of this King of Kings and thorow this righteousness though otherwise weak and vile yet the object of his and the Fathers infinite and endless delight in heavenly Glory now it is fit Zach. 3. 1 2 3 4 5. 2 Cor. 5. 2 3. Without this righteousness there is nothing but shameful nakedness in the best so as the soul 〈◊〉 Adam will rather seek bottomes of Mountaines to hide it from Christ 〈◊〉 to appeare before him Now examine you Saints time was that 〈◊〉 was no shame to thee though thou didst wallow in that Vomit and livedst in it and livedst by it as by thy Trade or if the Lord did keep and deanse you from foule sins and that you could pray and sorrow and kâ—ow and remember what you heard and had some good affections now you were some body in your own eyes and it may be you thought if you died then you should to heaven and Christ must needs save you who should he save else but now the Lord hath made thee poor in spirit and ashamed nay the Lord hath made thee lie down confounded because of all thy shame before him and the Lord hath made thee see a glory a riâ—ing Sun in Christs righteousness which the Gospel hath brought to light though thou wert a poor naked condemned vile creature yet the Lord hath made thee seek for it so as to esteem all things loss to be found there and now here is all thou hast to glory in as that which may make thee lovely in the Fathers sight and here the Lord hath quieted thy conscience and heart also be not discouraged nor afraid to stand before the Lord if he should send for thee this night for though thou art vile in thine own eyes yet the Lord looks upon thee as lovely The Apostle makes a question why the Gentiles are justified and not the Jewes Rom. 9. 30 31. he answers it verse 32. viz. they sought it by the works of the Law but if it be otherwise with thee that in Christ thy righteousness and strength is then thou mayst glory so that now thou shalt have peace againe against all the condemning of conscience Satan and God himself But have you seen your nakedness known and stood convinced of your viâ—eness and have heard the voyce of God condemning thee for thy sinful though civil life and been afraid and hereupon you have reformed your life lamented your course set upon some duties gone to Christ for strength against some corruptions and you have had it and you have looked about you and have been ready to say If the Lord saves not me who should he and so have sowen these leaves and skinnes together to cover your shame and now you are well being strangers to this true righteousness you shall never see the Lord in peace if you die thus Or if thus you see not Christ to be all sin is not your shame but you lie in it and holiness is not your glory and hence you esteem it not but it 's a common thing to you if that was then it would be your glory to be like Christ and to live to him Know it thou art not yet ready for thou only seest the Garment and you catch at it but the Lord helps you not by faith to put it on SECT VII 2. VVHen the soul is filled with the Spirit of Christ when there is not only some of the workings of the Spirit in the soul but the soul is filled with the Spirit for this was the wound of the foolish Virgins they had Lamps outward Profession and glorious which was a work of the Spirit and some dipping of their week in the oyle some lighter superficial changes and works of grace in their hearts but they had not oyle in their Vessel they had not plenty and fulness of the Spirit some unripe eares there were but not full and hence they were to buy when the Lord Jesus came but the wise had The blood and righteousness of Christ ever brings the plenty of the Spirit of Christ hence 2 Cor. 5. 5. earnest of the Spirit I speak not now of extraordinary fulness which Prophets and Apostles had nor of that fulness which is in glory as if we must have that here but of that which the Saints attaine to in this life every one according to his need and measure of capableness of the same the Spirit of love is not dropt but shed into the heart the Spirit of God in them is not a Spirit of some light affection dying affection but of eternal life Rom. 8. 2 3. The spirit of mourning doth not only drip upon them but it 's poured down upon them Zach. 12. 10. the spirit of wisdome doth not only give them light and knowledge but Marvellous Light 1 Pet. 2. 9. I have opened this at large only three signes now I shall give you to discerne this Spirit by SECT VIII 1. THis Spirit and fulnesse of it the Saints not only pray for but they follow their â—rayâ—rs to Christ untill thâ—ir souâ—s are sweetly satisfied with it and so it abides daily satisfying their hearts John 4. 14. The water I shall give shall be a spring so as the soul shall not thirst after more graâ—e i. e. with a tormenting thirst nor after the world the grace of God and the Spirit of God in the heart is so sweet that the soule saith Oh it is enough oh if my soul might ever be thus near the Lord indeared to him walking thus humbly thankfully cheerfully with him this should be all my desire and hence Iohn 14. 16. it is called the Com orter which dwells in them and is known by them the world knows it not Now here is the wound of others they have the Spirit convincing them of emptiness misery nakedness and they lie so and they desire but as Solomon saith Prov. 13. 4. They are forsaken of the Spirit before they finde him to be a Comforter quenching their thirsty desires making them to feele the sweetness of his Presence of his Grace Isa. 58. 11. There were divers that did pray fast draw near to God and did delight in it but they felt not what they desired at all there were some lusts their souls were leane and like parched desarts but when the heart is indeed humbled the spirit comes in and makes the bones fat and like a watered garden Oh therefore take heed you give not over till the Lord pour out in thy empty heart of the fulness of his grace 2. This Spirit ever keeps a man poor and vile in his own eyes and empty Take a man that hath no knowledge nor taste of Gods grace whiles he findes
II. DIscoveries whether we are married to the Law or not And here I shall stay longer Where I premise 1. When I speak of not being married to the Law in stead of Christ I do not hereby exempt your selves from obedience to the Law after you are in Christ. 2. Do not think I speak against all evidencing your estates from conformity to the Law though I do from some subjection and obedience performed to the Law 1. If the Law was never dead in thee thou art married to the Law Rom. 7. 2. Now look as t is with a husband if the wife be sick and he be at home whoever forsakes her he will comfort her and support and chear her so that if he chear her not it s a sign he is dead if he doth it s a sign he is alive for the life of the Law is the comfort and support that the Law doth give for a time So that if thou wert never brought to that sore straight that thou hast not felt any one duty to cheer or revive thee and comfort thee but hast found some little thing or other to do it its certain you are yet married to the Law Ex. gr It may be thou hast been troubled in mind for thy sins What hath cheared thee I have forsaken them and cast out Ionah and there hath been a calm Why this forsaking thy sins which hath not been all but some is not Christ but an act of the Law Oh but I have fallen again into sins this hath troubled thee What hath cheared thee I have repented and been sorry for them and purposed to do so no more This is the life of the Law still Oh but you find sins prevailing against you and you cannot part with them and hence dare not resolve against them Oh but my desire is good though my will hath ever been against them Oh ignorance This desire is but a work of the Law 't is not Christ. Oh but I have found no desire sometime What hath quiered you now I have trusted to Christ You have done it The Lord never made you feel a need of the Lord to draw you to trust though to be assured of Christ's love Is this a legal Act Ans. As obedience to the Law done by the power of Christ is an Evangelical work so to perform any Evangelical work from a mans self is a Legal work and you are under the life of the Law So that thou hast not been so oft troubled but the Law hath supported thee thou hast not been brought to that passe as the Church the Spouse was Isa. 54. 5 6. And as one of my best friends and best men that lives this day in the world after many wrestlings to find somwhat in himself to chear him and could not Now saith he if the Lord out of his good Nature c. do not help me I am undone for ever for I have a heart and a nature against him and the more I do the worse I am And therefore thither I look Surely you are under the life of the Law and are fat enough off from Christ if not sensible of this Not that a man is alway thus for he that cannot feel afterward the Lord Jesus by the power of his Grace working in his heart I would conclude he never had any at all But at first 't is so For these two things man naturally seeks 1. To have a righteousnesse in himself that will ease him 2. To have it from himself Kitchin Physick is not far to fetch Now the Lords plot in saving his is 1. To make them seek it out of themselves in another Look unto me and be saved all the ends of the earth 2. To have all from another that so no flesh night glory before him And to doubt of this is to doubt whether God hath plotted the Glory of his Grace or no. Hence the Lord empties the soul of both that the soul saith Ashur shall not save us Hos. 14. 3 4. None durst none can comfort it And now to the wondeâ—ment of Heaven and everlasting joy of a poor cast-away and the eternal honour of his free Grace now and never till now doth he begin to make the match between the Lord Jesus and this poor soul And as the Lord never comes to him till now so he never will come to the Lord while he hath the least good as it was with the Prodigal while any husks or as it was with the woman with her bloody issue while any mony to spend on other Physitians never will try what Christ can do And therefore those that never yet knew of the deâ—th of the Law they are yet married to it Rom. 2. 17. I know many a soul grieve for the deâ—th of this husband and now thinks 't is undone I cannot do this and that though formerly I could indeed I say if there be any love of Christ now is the time of it Only understand Gods scope here in it 2. If a man complains more or chiefly for want of grace or righteousnesse to remove sin and not so much for want of Jesus Christ Then in this case 't is as it is with a woman that man for whose absence she mourns most that is her husband She saith the other is no but he is not So this is the estate of many a soul they have neither Christ not righteousnesse Now they complain so much that their hearts sink and dye away quite within them And what is it for I cannot do this nor I do not find nor feel such signs and affections within me Such a vile heart I know not the like such rising in my heart to sin and thoughts of it why if you had Christ all this would be mended I can do all through Christ. But you complain not for want of Christ nor need of him from these two Arguments 1. Because the feeling of your sins does not make you feel a greater need of Christ as Iohn I have need to be baptized c. but drive you further from Christ and reason it out against him And why Because you would have a righteousness without him which you stand in need of 2. Because he that seels a need of the Lord Jesus shall not when he is offered need intreating to take him as you shall not need intreat hungry men to eat their bread you shall not need to intreat Zacheus to receive Christ joyfuly But no commands no intreaties can prevail with you to take him when he is offered you have no heart to it Like women that love their own husbands grieve so for their absence that they have no heart to any other offer Is it thus with thee Then 't is with thee as it was with that young man that askt Christ what he should do to inherit eternal life he liked Christ well but he did not feel a need of Christ himself so much as of some more knowledge of the Law and ability to do it It
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
because all my strength is in him Wheâ— if this were true a man might argue because all Grace is originally in Christ hence no Grace in me because all Glory is in Christ originally hence no Glory shall be conveyed to me No this Scripture reconciles these Because I live therefore you shall live also John 14. 19. Because Christ is strong hence he will make us strong in the inner man and not in the Spirit only because Christ is glorious hence we are predestinated to be made like unto him Because all sap lies in the root to say therefore there is no sap or power in the branch to fructifie this is false 2. The hypocritical activity of false Professors who having no spring to feed their wells no Christ nor bucket to draw from him hence are their own men and set up for themselves till theâ— turn bankrupts And now because a Pharisee is so active as to go through seâ— and land to make a Proselyte therefore Paul hath no activity of Grace of Christ in him to go from land to sea to make Christians 3. Sloth A man sets upon a duty and now because he cannot do it easily nor quickly he cannot do it at all A man would have Grace active without means and God will not help in that way and hence many Christians cannot cleave to Christ by love or desire no so long as they pore upon their wants no encouragement but turn the mind and consider well of the love and glory of Christ then with Pâ—â—l 2 Cor. 5. 14. Christs love constrains 4. Judging that to be the power of Grace at all times which is at sometimes A man hath given special occasion for the Lord to leave him as the Camp in Ioshâ—â—hs time Iosh. 7. and he thinks there is no more power at any time in any man For then a man sees all the world cannot help when if Achaâ— were removed the Spirit of the Lord would return again 5. That hereby a man may have his sins without trouble for a man hath bin troubled and cannot get power now he heats there is no such power to be expected he looks to Christ and if power come well if not saith he 't is not my fault Thirdly Those that deny the evidence of it the evil of which apprehension I conceive to be no less then taking away that which is the chief if not only difference between hypocrites and Saâ—nts in virgin Churches for so 't is made here A man saith I have Christ and so have not they I ask where is the Spirit You have the Deed where is the Seal You have the Testator where is the Executor the Spirit in you Yes I have it it hath witnessed Christ is mine Answ. It hath witnessed but what hath it wroâ—ght Where is the power of his death killing thy lusts Where is the life of the Spirit of Jesus in you Where is the Oyle in your vessel Truly I look for the Bridegroom but I regard not that neither are others to regard it in way of evidence Then I say the chief evidence is destroyed in the Churches I have known many that have had assurances yet never saw them prove right till it witnessed this was here What should be the causes of this and that men should make blusters in the Churches because of this as though it was building on woâ—ks In several men they are several 1. An apâ—ness in mens hearts to â—ouâ—runâ— the Truth and to fall from one extream to another Many men there be that fall short of Christ and the Grace of God in and from him and from their loose prophane life fall to duties and imitate Gods people and then when they have got credit with good people they judge well of them and having made their peace hereby with conscience and not with God the Judge never look after the saâ—ing knowledge of and fellowship with and life from the Lord Jesus Now because men rest on this these duties 〈◊〉 no evidence heâ—ce none are at all The Corinthians first mourned not for the incestuous person and when cast out wanted pity towards him Calvin preached against Holidaies hence intrenched upon the Lords day Some of the separation see many Churches where they have come corrupt hence make them all no Churches A man is apt to think because I have rested on my self and found those signes which now are not sound hence all others do so too And I beleeve ivers Books have occasioned it which give signes that will not hold without a 〈◊〉 explication of them 2. The apostacy of eminent Professors who have bin deceived in their evidencing thus And truly it would maâ—e one think the honesty of the World is but a fashion and no evidence of any good estate hence men say you have joy so had the â—â—ony gâ—ound you are blameless and strict so was Paul a Pharisee and Satan hereby shakes many a foul hence the Apostle comes in Heb. 6. 9. and speaks of better things and things that accompany Salvation and these should you follow Hymeneur and Philaus fell both 2 Tim. 2. 18 19 20 21. Yet purge your selves and you shall be vessels of honour for the Masters use 3. Corrunt experience it may be a man walks so loosly without fear or life or love that the Lord leaves him and he can see no clear through-woâ—â— sometimes hath pangs and then hopes sometime dead then doubts hence being vext here and finding no peace if he find it any other way than this therehe rests As 't is observed with man 〈◊〉 hide their shame but when dead their face is also covered all their glory being then gone so some glory of God ap peares here but when Christians are dead they cover this He look no more to it all the glory of it is now gone and here lies a deceit to loveChrist for freeing me from this way of evidencing 4. A heart that never felt the bitterness and bondage of 〈◊〉 as the greatest evil Take a man full of fears of wrath on now assurance is his chiefest good and he will account it so but if ever God did load the Soul with 〈◊〉 ècontra you will account of deliverance from this highly nay a promise he will do it is sweet but to be feeling those sinews of sin crack oh it s the joy of Heaven that now sils that heart The greatest evil in Gods eyes is sin the gâ—eatest good we have is redemption from it by a mighty hand now not so much as to account of this highly this is hard Thus I have left these things to be thought of I cannot avoid it it lies in my text and the rather because of that Scripture abused If any say lâ—e here is Christ or there believe it not i. e. by signes or in a wildernesse i. e. in a sorrowfull estate of in the privy chambers in frames of heart believe it not neither Take heed you do not wrest Scriptureâ— thus I'ts said Esau
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
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.
ignorance he may pray and be diligent in use of means and full of life but when he hath got some knowledge and can discourse pretty well and hath some tastes of the Heavenly Gift some sweet elapsâ—es of grace and so his conscience is pretty well quieted and if he hath got some answer to his prayers and hath sweet affections he grows full and having ease to his conscience casts off sence and daily groaning under sin And hence the Spirit of Prayer dies he loses his esteeme of Gods Ordinances feeles not such need of them or gets no good feeles no life and power by them and whereas before he could catch at every word and mourn when he found the Lord passed by him and speak never a good word to him now no such trouble because he is full This is the woful condition of some but yet they know it not but now he that is filled with the Spirit the Lord empties him and the longer he lives so that others think he needs not much grace yet he accounts himself the poorest and feels a need of every truth of God and Ordinance of God his sin 't is true continues 't is not quite abolished and his sighing within himself continues also to his grave Isa. 57. 15. poore and yet the Lord dwells there how can these staâ—d together very well in those who are the Lords 3. This Spirit comes in that fusness as that it so purifies the heart of sin and self as that it makes the soul set it seef for God as his last end and happinesse and so as that the work of Christ is his blessednesse 2. Tim. 2. 20 21. He that purgeth himself from these things is a Vessel of honour and fit for his Masters use It is with some souls as it is with some drosly Vessels they are put out of the fire and they are taken out before their dross is removed or they melted or if melted yet not fashioned for use even to every good work so some have great troubles without and within now the fire goes out or they get out of the fire viz. the trouble before their dross is removed or their sinful natures be changed or if they be melted yet they are not fashioned and framed for their Masters use only they are for their own use and their lusts use and seek themselves in all they do but not for the Lords use it is not their life to live to God Promises are sweet and Christ is sweet and Heaven is sweet but the work of Christ to be of use for Christ this is not their bliss I know Saints fall short here much and seek themselves but yet their hearts are prepared fashioned set for this end and they through the help of the Spirit refine themselves for the Lord that when sin desires them to serve it No their answer is I am no debtor nor servant to you I have lived too long to you already I am now the Lords and for the Lord Oh that I might have that honour as to be employed for him I say unto you the Lord hath here filled you and fitted you for his use and you may be comforted SECT IX 3. WHen the soul is recovered out of that security which usually befalls men after some time of first affection and profession in that measure as that now it lives unto the Lord in a daily waiting for him and longing for him when the Lord sees it meet to come and take him to himself For all these Virgins fell asleep after they came out to meet the Bridegroom with their burning Lamps and not only the foolish but the wife also slept Now I ask you Do you think they were ready then for the Lord No not untill they were awakened againe and the wise had got their Lamps burning againe and waiting for him but yet the foolish had got not only no light to their lamps but Oyle was wanting also to their Vessels So it is here Time hâ—th been that the Lord hath awakened you with feares and terrors about your estate and you have got into the assemblings of the Saints together and kept company with them and you have escaped the outward pollutions of the world and defilements of Gods worship and services and you have seen the insufficiency of all duties and it is Christ you have look't after and prayed for and got some peace and comfort that he is yours and have look't to meet him hoped if you die that you should be saved but have you not faln into a secure frame againe both wise and foolish have you not turned Prodigals and scent and lost all after you have had your portions if not thank God be not high-minded but feare for very few but after fulness fall asleep and after they have had some peace of conscience but they fall to enter into some peace if not with some foul open sins yet some truce with some lesser secret sins and if their oyle be not spent their sorrows spent in sorrowing their trouble spent in trouble their desires spent in desiring as water spends away it self in running out of a Cisterne not out of a Spring yet their light hath gone out the beauty of thy profession is it may be lost that heat and life is gone which others saw and you saw much more are you ready now and though you may have some awakenings yet are they so far as to cause you to get up and kindle your Lamps and waite for the Bridegroome If it be so that still you keep sleeping and have not your Lamps ready trimm'd then you are just as all the foolish Virgins were before the cry came SECT X. Quest. BUT may not a godly man die in a declining decaying secure frame Answ. 1. He may die in an uncomfortable frame without great peace of conscience for sometimes a mans Lamp may shine brightest when his peace is least but the more prayer the more searchings and washing of heart is then to be attended a godly man may die mourning for ought I know and the Lord give him his garment of gladness in Heaven for the spirit of heaviness here on earth because though he loseth the comfort of his estate yet not the safety of it because he dyes under the wings of a Promise So that though he dyes uncomfortably yet not securely 2. He may die to his feeling in such a frame poor and contrite for growing in the sence of emptiness is not decaying in the being or power of holiness the Lord is now preparing of him to honour his grace when he doth not help him to honour his Will in that inlargedness of heart to it as he would so that this soul is not decaying 3. But yet I do not know that the Lord lets his people die ordinarily in a withering condition especially if it appear so to others of his discerning servants the Lord will send some cry to awaken his servants before he comes to them or they