but vnperfectly buâ— as for Gods Lawe it teacheth perfectlie by converting the soule and opening the eies of the spirituall blinde As the first light is a check to the soul so the second being cherished kepâ— burning by the oyle of God his spirit is able to saue the soul but if this lighâ— be once quenched and put out howâ— great and fearful shal be that darknes Well shee heares Christ calling he from sleepe her own heart witnessetâ— that it was Christs voice and yet aâ— afterwards she giueth scope of sleeping to the flesh A right fearfull estate and an estate wherein I feare too many at this day do stand namely doâ— heare and knowe Christs holy voice calling them from sleeping longer iâ— theft adulterie prophaning the Lords day drunkennes c. and yet ly still in their sin as not minding to part with it Of such a one what saith Moses after this manner Deut. 29.19.20.21 He that heareth the vvordes of the Curse namely against sinne and blesseth himselfe in his heart saying I shall haue peace although I walk according to the stubbornes of mine owne hart thus adding drunkennes vnto thirst the Lord vvill not bee mercifull to him but then the vvrath and iealousie of the Lord shall smoake against that man and every curse that is vvritten in this booke shall light vpon him and the Lord shall put out his name from vnder heauen c. A terrible judgement but from a just God who will race persons and their houses and families be they never so potent from the face of the Earth if so they be founde nourishers of their sinne when they heare Gods worde cursing their sin If therefore the light and vnderslanding thou art endued withall do not leade thee vnto repentance feare lest it proue a check-soare to thy conscience and seale thee vp excuseles against the day of vengence Davids knowledge led him to repentance when he cried Psal 51.4 Against thee against thee onely haue I sinned for with this Confession he made Conversion he turned from his sin But IVDAS Iscariot his knowledge caused him after this Confession I haue betrayed innocent blood to runne vnto the rope anâ— therewithall to take vengence on that throate that had breathed out wicked covetous counsel against the Lord oâ— Life so adding one murther to another If while we speake vnto thee and thy sinne thy conscience secretly telleth thee this is Christes voice it is God his holy worde that thus smites on my sinne awake and sleepe no longer therein let not sinne dominere and rule in thy mortall members quench not the spirit but obey his motion to repentance giving therwithall thanks to our God who should so mercifully fore-warne thee lest otherwise thou should bee damned So much brieflie for the time of Christes Call togither with the estate she then stood in Now followeth the speaker Christ and his speach It vvas the voice of my vvelbeloued The poore sinfull soule awaked and making rehearsal of things passed she nowe entitleth CHRIST vvelbeloued whome before in her sleepie estate she no doubt tooke but for a troubler of Israel SALOMON saith Prov. 28.23 Hee that rebuketh a man shall finde more fauour at the length than he that flattereth with his tongue As this is verified here where he is nowe called Welbeloued as being worthie loue whome before she neither loued nor kindlie intreated so shall it ever appeare in the end that who vnwoorthilie haue refused our wholesome counsell and correction shall once even in that appointed time be of another minde The wicked shal in Hell when it is al too late affirme and cry out Such and such were vvorthie to haue beene beloued for their calling of vs to Repentance howsoever we then hated them As for the Elect they shall once in this life leaue sleeping in sinne neither then shall they deferre to justifie such as before they condemned for Repentance is an altering of the iudgment and a renuing of thâ— affection Let this therefore stirre vp every man to Heb. 13.13 exhort one another especially the ministers of the word 〈◊〉 giue no rest vnto sleepers in transgresion howsoever the wicked raile vpoâ— them and intreate them right rudelâ— for the day shall come hereafter wiâ— they nil they wherein they shal turn their tongues and accompt vs worth of loue and good liking Lev. 19.17 Hate not tâ—â— brother in thine heart but plainlie rebuâ— him and suffer not sinne vppon him â— though he should say Let him not Mâ— begrowe in his sinne But how came Christ vnto her 〈◊〉 a voice by what kinde of voice by knocking voice vnto this knocking the holy Ghost alludeth when hee telleth the Revel 3. Luke-warme people of Laodicea that he stood knocking at their doore the worde in the originall signifying To * dosse vvith the horne as doeth the strong necked beast with the maine force of his head As Christ ordinarilie for the awaking people from sinne doth send a liuelie voice not a confused Noise so that voice is a powerfull knocking voice not a bare reading nor a smooth calme preaching but a powerfull thundring out and incessant beating vpon the door of the sleeper the portal of the conscience vnrepentant Isai 58.1 Cry aloude saith IEHOVAH to Isaiah spare not sounde out thy voice like a Trumpet If the sleepie sicknes haue ceazed on a man he must not be whispered in the eare but scourged on the sides In a wrong boxe are these men that exclaime on the preachers because they thunder out Curses against sinne whereas alas God hath ordained nothing but Curse for sinne If they like not the curses let them casâ— away the Cause of a Curse namely their sinnes Rom. 6.23 for the wages of sinne is death If men be so foolish as to suffeâ— sinne to mos-begrowe them and as canker to eat their hearts through yeâ— wee the Lords watch-men must noâ— cease to sound the trumpet but knocâ— till their heartes awake either it shal become the savour of life vnto life by repenting or the savour of death to death by still sleeping Iude 22.23 Some wee must saue by fearing them saith Iude and others by pulling them out of the fire If we sawe a brother plodding the waters towards a whirle-poole or Syrtes wee woulde feare him back by alâ— meanes and if we sawe another in the fire we would not stand speaking with Eli the Priest Thou doest ill my sonne c. but we wold snatch hold of some limbe and violentlie pull him out because of the present danger Easier dealing is for bruized reedes broken hearts but knocking and rougher bits for an vnbroken Mule and vntamed Heifer To what end knocketh Christ at the portall of her conscience Open vnto me saith he so that the end of his voice and knocking is to gaine Entrance Why did IEHOVAH call forth Adam to the end hee should come forth and appeare To what end did Noah prophesie of
because a man is as hardly to be stirred and pulled out of sinne as a man in a dead sleepe to bee awaked and to leape out of his bed As the Serpents sting darted into a mans legge doeth by litle and litle drawe the bodie to sleepe and that vnto the death the venome thereby the sooner exhaust of the heart so the Serpent and Dragon of Hell hauing pearced a man with his venemous dartes of Covetousnes Idolatrie Theft Adulterie Murther Drunkennes Lying Pride c. Hee couets onely that man would be tickled with the delight thereof and so sleepe by continuance in such sin because he knoweth the reward thereof will bee death Adam and Heuah the corrupâ— Roote from whence wee as corrupâ— branches do spring they having sucâ—ked vp the poyson of sinne loe they seeke starting holes Genes 3. among the bushes they goe so farre from desirinâ— to be awaken out of sinne as they fliâ— from the voice of God because theâ— would not bee questioned about theiâ— sinne but as Christ heere visiteth thâ— sinfull soule in the time of her sleepe so IEHOVAH there calleth out ouâ— Fore-parents examines them corrects them by whipping them out oâ— Eden Awake therfore you sonnes anâ— daughters of Adam that haue sucked vp the poyson of Murder Pride Adulterie covet to sleep therin accompâ— it a soveraigne mercie of God that hâ— calls vpon ye and vouchsafeth to visit yee Cain so slept in his murder as God Genes 4. marked him for a Reprobate Esau so slept in his belly hunting and neglect of holy things as God would not giue him to find Heb. 12.27 any place to repentance The Prophet Balaam slept so in Purse-prophecie as God therefore not only gaue him to Nom. 31.8 be slaine togither with the wicked 2. Pet. 2.15 but also to bee canonized for the leader of false Prophets and as the giver of ill example to all pievish Prophets in these last daies Iesabell so slept in 2. King 9.30 c. painting her face curious tyring her heade and other sorceries as God in just judgment gaue her to breake her necke and her painted curious flesh to become dogs meat Awake thou therefore that sleepest stand vp from the dead Christ wlll giue thee light Do nowe at last with this sinfull soul confesse thy sinne to God forsake it so shalt thou find mercie Dauid having about one year slept in his sinne was by the Prophet Nathan awaked who awaketh and crieth Psal 51. Haue mercie vpon me oh God wash me purge me create in me a newe heart c. vpon which humble and vnfained Confession and Petition he received this word from God * The Lord hath puâ— away thy sinne thou shalt not dye Thaâ— thou maist therefore obtaine merciâ— with David sleepe not in Pride vncleannesse Blood-thirstines prophannesse but awake and walke more warilie redeeming the time lost else feare leâ— the Lord swear in his wrath that thoâ— shalt never enter into his rest To daâ— therefore harden not thine heart bâ— arise out of thy Sin thou hast slept iâ— But mine heart awaked The hearâ— which is the seate of that facultie â— the soule called the Will vnder thâ— which is contained every Affection â— here put for the whole soul consistinâ— of the faculty of the Mind seated espâ—ciallie in the head vnder the which contained the interiour senses as alâ— of the Will especially occupied aboâ— the heart in his several affections Bâ—cause the Affections are seated in thâ— heart therefore wee say vve loue aâ— hate with our heart and though the iâ—teriour senses as Vnderstanding Coâ—ceipt c. be seated in the heade and therefore we say He hath a head able to comprehend knowledge to conceiue remeÌ„ber c. yet sometimes it is saide hee hath an vnderstanding heart but this improperlie Nowe that she saith But mine heart awaked it is as though hee should say Howsoeuer my flesh slugged and slept yet mine inward man or spirite vvas then not so sleepy and vntovvarde Here wee are to obserue her vpright â—udgment who condemneth the flesh because it slept but justifieth the spirit because it was waking A lesson which we are to learne namly to condemne what in vs is condemnable as also to â—ustifie what in vs is justifiable IOB had learned this lesson who when he was to set his worke before God his pearcing sight hee saith Iob. 9.30.31 If I wash my selfe with snowe water and purge mine handes most cleane yet shalt thou God plunge me in the pit and mine owne cloathes shall make me filthie But when he was to anâ—wer his kins-men charging him with hypocrisie he saith Iob. 26.5.6 God forbid that I should iustifie you I vvill not take mine innocencie from my selfe vntill death I vvill keep my righteousnes and vvill noâ— forsake it As IOB keepeth this equitie towards God and man so in this place the poore soule keepeth an equall ballance betwixt her Flesh and Spirit thâ— flesh a sleepe the spirite awake For â— man to say I hope I am as good a christian as any of them all and then to bâ— a sleep in Adulterie Pride Envie Murder c. Is to beare false witnes againsâ— Christs mysticall bodie which consisteth not of rotten vnfruitfull twiggs for such are Iohn 15.2.6 cutte off from the Vinâ— Christ neither shall such sleepie Matth. 25 10. foolish Virgins enter into the kingdome for the gate shall bee shut And for man in whome God hath wroughtâ— care of holinesse a loue of trueth foâ— such a one simplie to say There is nâ— one good thing in mee is to beare falsâ— witnes against the grace of God anâ— the worke of his spirit As the forme is common to the proude wicked so this is a spice of hypocrisie that would humble it self to the harming of Gods spirit or else a fruite of desperation to the daunting of Faith That her heart was waking what time Christ was calling her flesh from sleeping in securities bed wee are to obserue that there was in her a candle light by the glimpse whereof she in her conscience knewe it to be Christ or an heavenly power contrary vnto her vnregenerate body and soule that knocked althogh she had not willingnes yet to arise out of sinne A candle every man woman bringeth in their hand with them into the world that is Light of nature commonly called Conscience which is not so blind but it oft chargeth the heart of the Barbarian with some sinne as also looking vpon the Psal 19.1 Rom. 1.20 Heauens Firmament and other visible creatures they by that litle light are ledde to the acknowledgment of a God Lord that ought to be obeyed This light and knowledge is sufficienâ— to leaue a man inexcusable to judgement but vnable it is to lead a man to salvation And therefore Dauid saith Psal 19.7 The Lawe of God is a perfecâ— teacher as though hee would say the former teacheth
Thus the Image of God was turned into the similitude of Satan light into darknes and holines into vnholinesse God had put on our Fore-parents the Coate of an vnderstanding minde Holy vvill from whence proceeded Power of Mouing vvell but hauing broken the Commandemeâ— loe they were stripped of their Coâ— and they perceived themselues Nâ—ked Genes 3.7 The Coate put off tâ— Sun was set and the Dark-night can vpon them and the Seed of their loyn And therefore in the worke of Regâ—neration and Newe birth the spirite God beginneth to build where Satâ— first cast downe namely with rectifâ—ing the Mind and then with sanctâ—fying the Will which is called the puâ—ting on of the Ephes 4.24 Newe man This Garment the putting onâ— the second Adam Christ Iesus by opâ—ning the doore of her conscience shâ— insinuateth shee cannot do because was darkenight that is because heâ— Minde was possessed with ignorancâ— thinking that darknesse that is Ignâ—rance shal be to her a sufficient excusâ— of not arising out of her bed of securâ—tie and worldlie ease I haue put off my coate howe should I put it on is then aâ— though she should say I in my Fore-pâ—rents ADAM and HEVAH haue put off my spirituall Coate of an vnderstanding minde and holy will sithence which a spirituall darknesse hath raigned over me by reason vvhereof I can not see howe to put on that Garment aright therefore thou must haue me excused Thus the sinfull soul pleadeth ignorance and darknes when the King of knowledge light standeth at the portall of her doore with a torch in his hand wherewithall to enlighten her not vnlike to a foolish person in bed who called vpon by the Kings messenger for preparance vnto the entertainment of his King should replie It is night I cannot see to attyre my body the King must stay till the daye shine in at the windowe Were this a fit answere for a subject especiallie if the King himselfe were at the doore and offered vnto him at the windowe the benefite of torche light Verilie Christ knocketh not by any minister of his but therewithal he offereth to the soul sitting in darknes sauing light and knowledge But as â— Iewes having in the middest of thâ— Ioh. 1.9 That true Light vvhich lightneth eâ—ry man that commeth into the world bâ— Chap. 3.19 louing darknesse more than light thâ— would not knowe him except to 〈◊〉 him and bury him with a stone seaâ—on his head that so he should not 〈◊〉 so in these daies men will plead ignâ—rance when God hath lighted maâ— Lamps amongst them When Spâ—tuall Light namely DAVIDS Lâ—terne Psal 119.105 is proffered vnâ— them toucheth their knockles 〈◊〉 cannot see the wood for trees yet thâ— can see to dash out the Light neithâ— will they knowe these lights that wâ— Iohn 1.8 Iohn beare witnesse of the Light lights except to persecute them iâ— prison them kil them that so if it weâ— possible the Light might be put oâ— that offendeth their bleared eies aâ— makes their lewd workes manifest so much as multitudes nowe say wiâ— the wicked in IOB Iob. 21.14.15 Depart from 〈◊〉 â—or vvee desire not the knowledge of thy vvaies Who is the Almightie that vve should serue him But let such wicked ones knowe 2. Thess 1.8.9 That the Lord Iesus shall shew himselfe from heauen with his mighâ—ie Angels in flaming fire rendring vengeance vnto them that do not knowe God and which obey not the Gospel of our Lord Iesus Christ Well Christ will come sodainlie as doeth a theefe Revel 16.15 Blessed therefore is he that watcheth and keepeth his garments lest he walk naked and God make all Angels and Men to see his filthinesse But mark that this poore soul confesseth her spiritual nakednes althogh by an interrogation she maketh it too difficult to bee attyred A confession which fewe will bee brought vnto in these daies for they rather will say I am not more naked than others more ignorant than such If they may pull others into their Confession so be it they will more easilie confesse somewhat but to single out themselues and to particulate their owne sinne that vâ— fewe will come vnto Which sinâ— confession although it bee a lifting of the head towards repentance yeâ— it nothing availeable without Repâ—tance or Conversion it selfe It is not â—ficient for thee to lie in the bed of â—dultery and to confesse that thou hâ— put off the coate of Chastitie exceâ— thou arise from Adulterie and put 〈◊〉 the coat of Chastitie Flie evill and good Prov. 28 13. He saith SALOMON that 〈◊〉 knowledgeth and forsaketh his sinnes shâ— finde mercie The second part of her answer lyiâ— in these wordes I haue washed my feeâ— howe should I defile them Is as much if she saide I haue fitted my affections â—therwise in so much as if I arise and opâ— vnto Thee I see not howe I shall do it bâ— with embasing and endamaging my selâ— By Feete every where in holy writ meant the Affections or Will which the container of the affections Bâ— Moses Exod. 3. putting his shoes off froâ— his feet is there vnder ment a putting â—ff or laying aside earthly carnall and â—eastlie affections By the Iohn 13. washing â—f feete commended by Christ to his Disciples is signed foorth the bearing â—f holy affections one towards anoâ—er When DAVID saith Psal 119.59 I turned my â—eete into thy testimonies hee meaneth â—eturned his affections to Gods law â—nd indeede the feet willinglie go on â—r turne to that way the Heart affects By all which appeareth my former â—onclusion to bee true namely that he thought her selfe in an estate good â—nough for the present season ey â—hat nowe to rise were but a defilement to her waies an endangering of â—er health An answere notablie wicâ—ed and highlie worthy the departure of Christ and yet an answer given by many to Christ in these daies who can say I affect the Word and the pure Government of the Church of Christ not one of them wisheth more good â—hereto than I do but because of the present pollicie of the Land becausâ— of my present calling wherein I muâ— bath my selfe as in a bed I cannot â—rise and shake of these thinges for thâ— entertaining of Christs Scepter anâ— holy government but first I shall dâ—file my name and credet which namâ— and credite with the world I must aâ—fect and secondly by reason of cold Lawes abroad I should by arising tâ— giue place to Christ hazard the losâ— of libertie and revenewes which I aâ—fect as my life And indeed the praiâ— of men rather than of God and the râ—gard of bodily ease before souls helth is so deare vnto this serpents broodâ— that lick the dust go with their beâ—lies vpon the earth that if they be dâ—prived of these they are readie to staâ— and hang themselues with Achitophâ— in a halter These say in their heartâ— what profit shall we haue in openinâ—
nor famine hath yâ—â— done good vpon vs a fearefull signâ— that the Basilik hath stoong vnto detâ— and mens hearts brawned with the fâ—â— of sin and made insensible and therâ—fore either incurable or not to be câ—red but by extreame rigour To daâ— therefore heare his voice lest to morrowe Christ depart Yet hee knocks â—ot only vpon the doore of thy heart â—ut also putteth his finger in at the Hole of the doore that is hee toucheth â—hy conscience or that light of nature â—hat every man brings into the world â—or making him inexcusable which is â—s an Hole prepared for Light as also â—or his Finger that should open the Doore While the Prophet toucheth â—hy conscience and the supernaturall Light is offered to the Hole of thine heart for enlightening the In-bred acâ—using light thou art in the way to Salâ—ation but if the saving Finger of God â—e once taken away from thy doore Oh plague of all plagues howe great shall be thy darknes A man comming forth of the Sunne into his Chamber is blinder than when he went out and thou after Christ shall cease shining vnto thee by his owne Prophets and so art left vnto the closet of thine own heart shalt be more blind and stuped than before the finger of God was vpon thee If the finger of God castâ— out thy devill of pride murder thâ— adulterie prophanenes assuredly taking away of that finger shall be hardning of thine hart and very haâ—ly after that will the keepers of 〈◊〉 house be dispossessed and that whâ— worse is ten to one whether eveâ— gaine the holy hand of God snal coâ— vpon thee for hauing before giuâ— the good spirit the repulse howe caâ— thou exspect his presence at anothâ— season This sleepie soule having sent hâ— beloued away with a sleeueles answâ— what ensueth he departeth He beiâ— departed what followeth I arose saiâ— she to open to my Welbeloued A triâ— time Shee ariseth to cope when tâ— Merchant is gone A right discriptioâ— of our crooked waies Christ cryetâ— Rev. 3.18 Buy on me Gold vvhite Rayment aâ— eye salue when he is gone then wee â— rise the qualitie of one that is rathâ— minded to play Bank rupt than for â— maintaine credit in the Lord his comâ—on-wealth and Citie of the Saints While the Phisition offereth his help â—ee repute him vile but when hee is â—one then we are redy to cal for him Well better at last than never Better â—is for Dauid after 12. moneths to aâ—se out of his sinne than to die and â—t therein better for Paul at last to reach IESVS than with Herod ever â—o persecute him in his members betâ—er for Zacheus once to make restitutiâ—n of pelfe falselie purchased than to â—e in the Devils debt and better for â—ee whatsoever thou art now to shake â—ff thy sin by vnfeigned arising thereâ—ut than with the reprobate to perâ—st in thy wickednes and so sodainly â—e togither with thy sinne swallowed â—p into the Hell of Hells Many and â—hese be hypocrites tell vs that they â—re risen from their sinne but howsoever their bodies be arisen to our judgment yet their heart and that God â—eeth is still vpon their halfe-pennie and of the aboundance of their vnhâ—ly heart their lips if we mark well â— oftentimes run over Pro. 28.13 Hee that coâ—fesseth and forsaketh sinne shall finâ— mercie Content not thy selfe with aâ— knowledging thy open-seene or tâ— known sinne to man offended theâ— by nor yet content thy selfe with coâ—fessing thy secret vnknowne sinnew to God to whome thy sinne is oneâ— knowne except herewithall thou foâ—sake the same If thou arisest in thy oâ—â—ward man to the satisfying of man dâ— likewise arise in the inward man evâ— with thy whole soule and strength fâ— the pleasing of God who is the Prov. 16.2 Poâ—derer of the Spirits This Rising from fâ— and errour is tearmed the First Resâ—rection or Rising Revel 20.5.6 Bleâ—sed and holy is he that hath place iâ— this first Resurrection or true Repeâ—tance heere made for on such the sâ—cond death awarded vnto the body 〈◊〉 soule in that great day of Doome obtaâ—neth no power That this Arising of hers was not hypocriticall and onely in shewe to man she in these wordes explaineth Mine heart being affectioned towardes him I Arose Howe came shee by this heartie affection it followeth Mine hands did drop down Myrrhe and my fingers liquid Myrrhe vpon the handles of the Bar. That the Cause is heere placed after the Effect is a thing common in all speach humaine and divine As for the liquid or thin Myrrhe it is here set downe as the cause of the Door-barres giving place Opening And indeed except after Christ by his Ministerie hath called vpon vs hee doeth therewithall inject and cast in by that hole and light of nature tearmed Conscience except I say he thereby convay in the Pure oyle of his Grace the doore of our harde heart will never open Though light flash in vpon our soule to the enlightening of the Minde yet without the oyle of Sanctification bee powred vpon our Hart the seat of the Will and Affections all light and knoâ—ledge will do no good What helpâ— the Naturall vvill vnto this Resurreâ—on as much as a streame running to the North helpeth the Bote to fâ— into the South VVhen the streamâ— turned backwarde by Art then stream is serviceable not before eâ— so our naturall Will free ynough run from the warme Sunne into chill North being once by God Grace converted and therefore Repâ—â—tance is called Conversion then not fore it becomes serviceable in work of this first Resurrection Iam. 1.18 God his owne Will saith Iames begetâ— by the word of truth As the worâ— God is the instrumental cause of Câ—version Regeneration so the free-wiâ— God tyed to nothing in man is effectuall moving cause thereto The Luke 10.30 c. passenger in the parable â—ing downe from Ierusalem to Ieriâ—â— wounded and left halfe dead as hâ— brought in onely to stop the mouth a proude Scribe who bragged of his â—ntegritie towards God his Neighâ—our as may appeare by our Saviour â—is exhortation verse 37. compared with the 29. aforegoing so Free will men who make that Passenger to be â—dam left but halfe dead in his will â—nd therefore even in nature to haue â—re-will to good must remember that God said Gen. 2.17 In the day thou eatest of the â—orbidden fruit thou shalt die the death meaning an whole not an half death As also that Adam himselfe acknowâ—edgeth that Gen. 3.10 He vvas naked not half â—aked togither with Pauls calling the Ephesians to remember how their Reâ—urrection was from Eph. 2.1.5 Sinnes and tresâ—asses wherein before they lay Dead â—ot halfe deade so Fre-wil men I say must learne that doctrine must expound parables not parables doctrin And therfore if by the passenger they wil vnderstand Adam let them by that Halfe-Death vnderstande that which â—he Scriptures deny not namely to be the